Chapter 13

1 In the type of a linen girdle, hidden at Euphrates, God prefigureth the destruction of his people. 12 Under the parable of the bottles filled with wine he foretelleth their drunkenness in misery. 15 He exhorteth to prevent their future judgments. 22 He sheweth their abominations are the cause thereof.

1. Thus saith the Lord. The events of this chapter may be dated with a high degree of probability in 597 b.c., during the three months’ reign of Jehoiachin, since, as some think, the queen (mother) is probably mentioned in v. 18 (see comments there), and since Nehushta, Jehoiachin’s mother, is frequently mentioned in connection with the reign of Jehoiachin (see 2 Kings 24:6–8, 12, 15; Jer. 22:24, 26; 29:2).

Get. Rather, “buy,” or “acquire.”

Girdle. Heb. Хezor, “a loincloth.” The loincloth symbolically represented the Israelites, whom God had closely bound to Himself (see ch. 13:11).

Not in water. A damp, soiled garment would decompose the more readily (see v. 7).

2. Got. Rather, “bought.”

3. Second time. The time interval between the first and second messages is not stated.

4. Go to Euphrates. Inasmuch as at its nearest point the Euphrates River is approximately 330 mi. (528 km.) from Jerusalem, some have questioned whether the actual river is meant, or whether some other geographical location by the same name is referred to. The word for Euphrates, Perath, is consistently translated “Euphrates” in the OT. In every case Perath is coupled with the word for “river,” except in this chapter, in 2 Chron. 35:20, and in Jer. 51:63. Two journeys to and from the Euphrates River, one to bury the loincloth (Jer. 13:4, 5), and one to recover it (vs. 6, 7), would necessitate the extremely hard and arduous task of traveling 1,400 mi. (868 km.). Some have felt that the importance of the prophecy of this chapter justified such an undertaking. Others have contended that “Euphrates” here refers to some other geographical site, and have offered various explanations for the use of Perath. Suggested explanations are: (1) that it was a wadi near Jerusalem not yet identified; (2) that Perath was a scribal error for Parah (Joshua 18:23), thought to be about 31/4 mi. (5.3 km.) northeast of Anathoth; (3) that it was Paran, in harmony with Aquila’s Greek version. The last explanation seems highly unlikely. All the other versions render Perath as Euphrates. Though there may be some question as to whether Jeremiah was required to bury the girdle on the banks of the famous river, there is no uncertainty regarding the application of the symbolic prophecy. The girdle represented the house of Israel (Jer. 13:11), and the removal and burial of it, the removal of the people to Babylon.

6. After many days. How long the girdle lay buried is not stated. It was sufficiently long for deterioration to render the garment useless (see v. 7).

7. Marred. Heb. shachath, “to spoil,” or “to ruin.”

9. Great pride of Jerusalem. The vain, boastful, arrogant pride arising from the people’s sinful, wayward heart. Any blow to the pride of the city would be likely to involve the great object of Jerusalem’s pride, the Temple (see on ch. 7:4).

10. Imagination. Literally, “stubbornness.”

11. House of Israel. The symbolism of the prophecy is here explained. The loincloth represented both the house of Israel and the house of Judah.

For a people. God reminds His people of what would have been their lot had they proved loyal to Him and had they been obedient to His will (see Deut. 7:6; 26:18, 19; 28:1, 13; see pp. 25–38).

12. Bottle. Heb. nebel, here not a skin bottle (Heb. noХd, see on Ps. 56:9), but a large earthen jar or vessel (see Isa. 30:14; Lam. 4:2).

Filled with wine. Not understanding the spiritual import of this unique illustration, the question, “Do we not certainly know that every bottle shall be filled with wine?” was asked by the people partly in astonishment, partly in mockery. Why should Jeremiah tell them what they already knew?

13. Even the kings. Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, kings of Judah (see 2 Kings 23:31 to 24:20; Vol. II, pp. 94–98), were all directly involved in the closing events of the southern kingdom. Perhaps the prophet had all of them in mind.

14. Dash them. Spoken of the earthen vessels (see on v. 12). These represent the inhabitants of the land.

15. Be not proud. Pride was Judah’s besetting sin (see v. 9).

16. Give glory to the Lord. That is, do that which a knowledge of God and of His requirements demands. As in the case of Achan (Joshua 7:19), such an act would involve a contrite confession of sin.

Dark mountains. Literally, “the mountains of twilight”; a picture suggesting, perhaps, the gathering gloom and darkness of punishment and despair that the Israelites were soon to experience because of their iniquity (see Isa. 59:9, 10).

17. My soul shall weep. The prophet expresses his tender regard and deep love for his people (see Lam. 1:16; see on Jer. 9:1).

Lord’s flock. By this figure God sets forth His tender relationship to His children (see Zech. 10:3; John 10:1–6).

18. Queen. Heb. gebirah, here believed to refer to the queen mother, Nehushta, King Jehoiachin’s (Jeconiah’s) mother (see Jer. 29:2; 2 Kings 24:8). The same word, gebirah, is applied to the mother of Asa (see 1 Kings 15:13; 2 Chron. 15:16). That these queen mothers sometimes exerted great influence in the affairs of the kingdom is indicated by Athaliah’s usurpation of the supreme authority (see 2 Kings 11; see on Dan. 5:10).

Principalities. Literally, “head coverings.”

19. The south. Heb. negeb, a region in the southern part of Judea (see Vol. I, map facing p. 321).

All of it. The completeness of the approaching deportation is emphasized. The entire country, including the cities of the south, would be involved.

20. From the north. The usual invasion route from Babylon approached Palestine from the north (see on ch. 1:14).

Where is the flock? Zion personified is being addressed, as shown by the gender of the pronoun “thee,” which, in the Hebrew, is feminine. The flock represents the inhabitants of Judah. These, Zion should have tenderly cared for. But she indulged in iniquity and basely neglected the “Lord’s flock” (v. 22).

The question is asked against the background of the invasion already in progress, as indicated by the clause, “behold them that come from the north.” The prophet’s searching question receives no answer. Like the man without a wedding garment, Zion remains “speechless” (Matt. 22:12). In fact, the question requires no answer. The painful truth is all too evident. The day of probation has passed. The flock is passing into enemy hands.

The same searching question is directed at parents, teachers, and spiritual leaders. God has entrusted precious souls to their care. He will require a strict account of those who are guardians of His flock.

21. He shall punish. Doubtless God is referred to (see DA 641).

Hast taught them. The meaning of this sentence is not clear. The antecedent of “them” is uncertain. The general idea is probably that the object of Judah’s trust would fail her.

22. Are … discovered. Literally, “are uncovered.” The removal of the “skirts” was an indication of the deepest degradation (see Isa. 47:1–3; Nahum 3:5). Assyrian reliefs picture captive women suffering this outrage.

Made bare. Literally, “treated violently.” This may mean that they would be compelled to walk barefoot like menial slaves or an outcast harlot (see Isa. 20:2–4).

23. Ethiopian. Literally, “Cushite.” These men from the upper Nile (see on Gen. 10:6; see Vol. II, p. 52) were not unfamiliar to the people of Judah (see Jer. 38:10). The figure vividly impressed the sad truth that so firmly fixed was the sin of Judah that its people were not able of themselves to “change” their evil ways. Nothing was left for them but captivity.

May ye also do good. Here is set forth the futility of any human endeavor to overcome evil apart from the power of God (see 1 Kings 8:46; Ps. 130:3; Prov. 20:9; Eccl. 7:20; Rom. 3:9–12; 7:22–8:4; 1 John 1:8–2:2).

24. Stubble. Heb. qash, the crushed and broken straw found on the threshing floor after the oxen have trampled the grain. This will be blown away by the dreaded hot wind that sweeps in from the Arabian Desert (see on ch. 4:11).

25. Falsehood. Probably a reference to the worship of false gods.

26. Discover thy skirts. See on v. 22. A figurative expression denoting the uncovering of the people’s “shame.”

27. Thine adulteries. A figure representing the idolatrous worship of the Israelites (see ch. 3:20).

Neighings. A figure representing the unrepressed desires and lusting of Judah after idolatry (see ch. 2:24; cf. ch. 5:8).

Clean. The closing part of the verse sets forth the loving hope of the Lord for the Israelites’ spiritual reformation. The wording suggests a hope tinged with plaintive despair because of the persistently unrepentant course of the people.

Ellen G. White comments

17  GC 21

20   DA 641; CG 561; CT 170; FE 223; PP 192; 4T 424; 6T 205

21   DA 641;

MH 346         

23   CS 35; Te 286