Jeremiah 13:22 Kommentar

Still the prophet is attempting to awaken this secure and stubborn people to repentance, by the consideration of the judgments of God that were coming upon them. He is to tell them, I. By the sign of a girdle spoiled that their pride should be stained (Jer 13:1-11). II. By the sign of bottles filled with wine that their counsels should be blasted (Jer 13:12-14). III. In consideration hereof he is to call them to repent and humble themselves (Jer 13:15-21). IV. He is to convince them that it is for their obstinacy and incorrigibleness that the judgments of God are so prolonged and brought to extremity (Jer 13:22-27).

Here is, I. Ruin threatened as before, that the Jews shall go into captivity, and fall under all the miseries of beggary and bondage, shall be stripped of their clothes, their skirts discovered for want of upper garments to cover them, and their heels made bare for want of shoes, Jer 13:22. Thus they used to deal with prisoners taken in war, when they drove them into captivity, naked and barefoot, Isa 20:4. Being thus carried off into a strange country, they shall be scattered there, as the stubble that is blown away by the wind of the wilderness, and nobody is concerned to bring it together again, Jer 13:24. If the stubble escape the fire, it shall be carried away by the wind. If one judgment do not do the work, another shall, with those that by sin have made themselves as stubble. They shall be stripped of all their ornaments and exposed to shame, as harlots that are carted, Jer 13:26. They made their pride appear, but God will make their shame appear; so that those who have doted on them shall be ashamed of them. II. An enquiry made by the people into the cause of this ruin, Jer 13:22. Thou wilt say in thy heart (and God knows how to give a proper answer to what men say in their hearts, though they do not speak it out; Jesus, knowing their thoughts, replied to them, Mat 9:4), Wherefore came these things upon me? The question is supposed to come into the heart, 1. Of a sinner quarrelling with God and refusing to receive correction. They could not see that they had done any thing which might justly provoke God to be thus angry with them. They durst not speak it out; but in their hearts they thus charged God with unrighteousness, if he had laid upon them more than was meet. They seek for the cause of their calamities, when, if they had not been willfully blind, they might easily have seen it. Or, 2. Of a sinner returning to God. If there come but a penitent thought into the heart at any time (saying, What have I done? Jer 8:6, wherefore am I in affliction? why doth God contend with me?) God takes notice of it, and is ready by his Spirit to impress the conviction, that, sin being discovered, it may be repented of. III. An answer to this enquiry. God will be justified when he speaks and will oblige us to justify him, and therefore will set the sin of sinners in order before them. Do they ask, Wherefore come these things upon us? Let them know it is all owing to themselves. 1. It is for the greatness of their iniquities, Jer 13:22. God does not take advantage against them for small faults; no, the sins for which he now punishes them are of the first rate, very heinous in their own nature and highly aggravated - for the multitude of thy iniquity (so it may be read), sins of every kind and often repeated and relapsed into. Some think we are more in danger from the multitude of our smaller sins than from the heinousness of our greater sins; of both we may say, Who can understand his errors? 2. It is for their obstinacy in sin, their being so long accustomed to it that there was little hope left of their being reclaimed from it (Jer 13:23): Can the Ethiopian change his skin, that is by nature black, or the leopard his spots, that are even woven into the skin? Dirt contracted may be washed off, but we cannot alter the natural colour of a hair (Mat 5:36), much less of the skin; and so impossible is it, morally impossible, to reclaim and reform these people. (1.) They had been long accustomed to do evil. They were taught to do evil; they had been educated and brought up in sin; they had served an apprenticeship to it, and had all their days made a trade of it. It was so much their constant practice that it had become a second nature to them. (2.) Their prophets therefore despaired of ever bring them to do good. This was what they aimed at; they persuaded them to cease to do evil and learn to do well, but could not prevail. They had so long been used to do evil that it was next to impossible for them to repent, and amend, and begin to do good. Note, Custom in sin is a very great hindrance to conversion from sin. The disease that is inveterate is generally thought incurable. Those that have been long accustomed to sin have shaken off the restraint of fear and shame; their consciences are seared; the habits of sin are confirmed; it pleads prescription; and it is just with God to give those up to their own hearts' lusts that have long refused to give themselves up to his grace. Sin is the blackness of the soul, the deformity of it; it is its spot, the discolouring of it; it is natural to us, we were shapen in it, so that we cannot get clear of it by any power of our own. But there is an almighty grace that is able to change the Ethiopian's skin, and that grace shall not be wanting to those who in a sense of their need of it seek it earnestly and improve it faithfully. 3. It is for their treacherous departures from the God of truth and dependence on lying vanities (Jer 13:25): "This is thy lot, to be scattered and driven away; this is the portion of thy measures from me, the punishment assigned thee as by line and measure; this shall be thy share of the miseries of this world; expect it, and think not to escape it: it is because thou hast forgotten me, the favours I have bestowed upon thee and the obligations thou art under to me; thou hast no sense, no remembrance, of these." Forgetfulness of God is at the bottom of all sin, as the remembrance of our Creator betimes is the happy and hopeful beginning of a holy life. "Having forgotten me, thou hast trusted in falsehood, in idols, in an arm of flesh in Egypt and Assyria, in the self-flatteries of a deceitful heart." Whatever those trust to that forsake God, they will find it a broken reed, a broken cistern. 4. It is for their idolatry, their spiritual whoredom, that sin which is of all sins most provoking to the jealous God. They are exposed to a shameful calamity (Jer 13:26) because they have been guilty of a shameful iniquity and yet are shameless in it (Jer 13:27): "I have seen thy adulteries (thy inordinate fancy for strange gods, which thou hast been impatient for the gratification of, and hast even neighed after it), even the lewdness of thy whoredoms, thy impudence and insatiableness in them, thy eager worshipping of idols on the hills in the fields, upon the high places. This is that for which a woe is denounced against thee, O Jerusalem! nay, and many woes." IV. Here is an affectionate expostulation with them, in the close, upon the whole matter. Though it was adjudged next to impossible for them to be brought to do good (Jer 13:23), yet while there is life there is hope, and therefore still he reasons with them to bring them to repentance, Jer 13:27. 1. He reasons with them concerning the thing itself: Wilt thou not be made clean? Note, It is the great concern of those who are polluted by sin to be made clean by repentance, and faith, and a universal reformation. The reason why sinners are not made clean is because they will not be made clean; and herein they act most unreasonably: "Wilt thou not be made clean? Surely thou will at length be persuaded to wash thee, and make thee clean, and so be wise for thyself." 2. Concerning the time of it: When shall it once be? Note, It is an instance of the wonderful grace of God that he desires the repentance and conversion of sinners, and thinks the time long till they are brought to relent; but it is an instance of the wonderful folly of sinners that they put that off from time to time which is of such absolute necessity that, if it be not done some time, they are certainly undone for ever. They do not say that they will never be cleansed, but not yet; they will defer it to a more convenient season, but cannot tell us when it shall once be.

INTRODUCTION TO JEREMIAH 13 In this chapter, under the similes of a girdle and bottles of wine, the destruction of the Jews is set forth. Some exhortations are given them to repent and humble themselves, even men of all ranks and degrees among them; and their sins, the source of their calamities, are pointed out to them. An order is given to the prophet to get him a linen girdle, with instructions what to do with it, and which he observed, Jer 13:1, a fresh order to take it and hide it in the hole of a rock by the river Euphrates, which he accordingly did, Jer 13:3 and he is bid a third time to go and take it from thence, which he did; when he found it spoiled, and good for nothing, Jer 13:6, then follows the application of this simile, or the signification of this sign; that in like manner the pride of Judah and Jerusalem should be marred, and for their wickedness and idolatry should become good for nothing, like that girdle; whereas they ought to have cleaved to the Lord, as a girdle does to a man's loins, and to have been an honourable people to him, Jer 13:8. By the simile of bottles filled with wine is signified that all the inhabitants of the land, king, priests, prophets, and common people, should be like drunken men, that should dash one against another, and destroy each other, which the mercy of God would not prevent, Jer 13:12, some exhortations are made to the people in general, to be humble, and confess their sins, and give glory to God, before it was too late; which are enforced by the prophet's affectionate concern for them, Jer 13:15 and to the king and queen in particular, since their crown and kingdom were about to be taken from them; the cities, in the southern parts, going to be shut up, and not opened; and even the whole land of Judea, and all its inhabitants, in a little time would be carried captive, Jer 13:18, and, to certify them of the truth of these things, they are bid to look to the north, from whence the enemy was coming to carry them captive, even the beautiful flock committed to their care, Jer 13:20, and to consider what they could say for themselves, when their punishment should come upon them suddenly, as the sorrows of a woman in travail, Jer 13:21 and should they ask the reason of this, it was owing to the multitude of their iniquities, and to their habit and custom of sinning, which made their case desperate, Jer 13:22, wherefore a resolution is taken to disperse them among the nations, and that this should be their lot and portion, because of their many abominations, and yet not without some concern that they might be purged from their iniquities, Jer 13:24.

Therefore will I scatter them as the stubble that passeth away,.... Because of their many sins, and continuance in them, their habits and custom of sinning, they are threatened with being carried captive into other nations, where they should be dispersed and separated one from another, which would make their state and condition very uncomfortable; and this would be as easily and as swiftly done as the light stubble which is blown away by every puff of wind; nor would they be able any more to resist the enemy, and help themselves, than the stubble is to stand before the wind; as follows: by the wind of the wilderness; which blows freely and strongly; so the Chaldean army is compared to a dry wind of the high places in the wilderness, even a full wind that should scatter and destroy, Jer 4:11; or, "to the wind of the wilderness" (u); and so may denote the wilderness of the people, or the land of Babylon, whither they should be carried captive, and from whence the wind should come that should bring them thither. Kimchi and Ben Melech make mention sea wilderness between Jerusalem and Babylon, as what may be intended. (u) "ad ventum deserti", Pagninus, Montanus, Vatablus, Junius & Tremellius, Piscator, Cocceius.

(Verse 22) Do not pains seize you, like a woman in childbirth? And if you say in your heart, why have these things come to me? It is because the shameful things of your iniquity have been revealed, your plants have been defiled (or dishonored). While you do not know, like a woman experiencing sudden labor pains, so will sudden captivity seize you. And if you wish to argue and inquire why you have been handed over to the enemy, hear clearly, this multitude has brought upon you the iniquities of your own doing, so that your shame may be revealed, like that of a prostitute, with your clothes lifted and your public fornications exposed. By these things we learn to act patiently towards the Lord and to await our repentance as long as our sins are minor. But if we should desire to join sins to sins and to accumulate a heap of sins, our shameful things will be revealed and our deeds will be shown to all, either in this present age or in the future. For nothing is hidden that will not be revealed (Matth. X): when that of Daniel will be fulfilled: These will rise to eternal life, and those to everlasting shame and confusion (Dan. XII, 2).

SYMBOLICAL PROPHECY (Jer 13:1-7). (Jer. 13:1-27) put it upon thy loins, &c.--expressing the close intimacy wherewith Jehovah had joined Israel and Judah to Him (Jer 13:11). linen--implying it was the inner garment next the skin, not the outer one. put it not in water--signifying the moral filth of His people, like the literal filth of a garment worn constantly next the skin, without being washed (Jer 13:10). GROTIUS understands a garment not bleached, but left in its native roughness, just as Judah had no beauty, but was adopted by the sole grace of God (Eze 16:4-6). "Neither wast thou washed in water," &c.

if thou say--connecting this verse with "What wilt thou say" (Jer 13:21)? skirts discovered--that is, are thrown up so as to expose the person (Jer 13:26; Isa 3:17; Nah 3:5). heels made bare--The sandal was fastened by a thong above the heel to the instep. The Hebrew, is, "are violently handled," or "torn off"; that is, thou art exposed to ignominy. Image from an adulteress.

The Humiliation of Judah's Pride. - The first section of this chapter contains a symbolical action which sets forth the corruptness of Judah (Jer 13:1-11), and shows in figurative language how the Lord will bring Judah's haughtiness to nothing (Jer 13:12-14). Upon the back of this comes the warning to repent, and the threatening addressed to the king and queen, that the crown shall fall from their head, that Judah shall be carried captive, and Jerusalem dishonoured, because of their disgraceful idolatry (Jer 13:15-27).

This will befall the daughter of Zion for her sore transgressions. Therefore will she be covered with scorn and shame. The manner of her dishonour, discovery of the skirts (here and esp. in Jer 13:26), recalls Nah 3:5, cf. Isa 47:3; Hos 2:5. Chr. B. Mich. and others understand the violent treatment of the heels to be the loading of the feet with chains; but the mention of heels is not in keeping with this. Still less can the exposure of the heels by the upturning of the skirts be called maltreatment of the heels; nor can it be that, as Hitz. holds, the affront is simply specialized by the mention of the heels instead of the person. The thing can only mean, that the person will be driven forth into exile barefoot and with violence, perhaps under the rod; cf. Psa 89:52.