Exegetical and Hermeneutical Commentary of Jeremiah 13:12
Therefore thou shalt speak unto them this word; Thus saith the LORD God of Israel, Every bottle shall be filled with wine: and they shall say unto thee, Do we not certainly know that every bottle shall be filled with wine?
12. bottle ] rather, as mg. jar. As surely as bottles are used for wine, so surely will drunkenness in the above sense enter into the people.
Do we not know ] What need is there of telling us such a truism?
Fuente: The Cambridge Bible for Schools and Colleges
12 14. The spoken symbol of the bottles
Fuente: The Cambridge Bible for Schools and Colleges
12 14. A parable to indicate approaching overthrow. For intoxication as expressive of bewildered confusion and helplessness in the presence of calamity, cp. Jer 25:15 f., Jer 48:26; Psa 60:3; Isa 51:17; Isa 51:21-23. Through Jehovah’s judicial action they are paralysed mentally, as with strong drink, and thus made to collide to their destruction. Cp. Psa 2:9. The date is uncertain, but a connexion in point of time with Nebuchadnezzar’s victory at Carchemish (b.c. 605) is not improbable.
Fuente: The Cambridge Bible for Schools and Colleges
Bottle – jar, the potters vessel of Isa 30:14 : a new symbol, but with the same meaning, the approaching destruction of Jerusalem Jer 13:14.
Fuente: Albert Barnes’ Notes on the Bible
Jer 13:12-14
Do we not certainly know that every bottle shall be filled with wine?
Drunk with evil
They are supposed to think that the prophet is merely stating what was the plain meaning of the words, and, under that impression, to reply, What great matter is this, to tell us that bottles which are made to be filled with wine should be filled with wine?–not seeking for any deeper meaning in the Lords Word. But, thus saith the Lord, Behold I will fill all the inhabitants of this land. These were the bottles truly spoken of, even the kings that sit upon Davids throne, etc. Now the drunkenness wherewith they were to be filled was not drunkenness with wine, but drunkenness with an evil spirit, with a mad spirit, with a spirit of discontent, a breaking up of all the bonds of society, a spirit of contempt of God, and of all Gods ordinances. This was the drunkenness wherewith they were to be filled–in consequence of which they were to be falling against, and crushing each other, as happens to a nation in which all subordination disappears, and all is anarchy and confusion, and the people are, as it were, dashed against each other. And this is said to be the Lords judgment upon them. It is after the manner of God that, when men refuse the Spirit of God, they should be given up to the spirit of Satan; that, when men refuse to be dwelt in of the Holy Spirit, they should be dwelt in by the spirit of madness and of fury; and this was the judgment threatened upon the Jews, that they should be dashed one against another, even the fathers and the sons together; and then, as if he would say, Do not think that I am not in earnest; do not think that, because judgment is my strange work, it is a work in which I will not engage: be assured that it shall be as I say, I will not pity, nor spare, nor have mercy, but destroy. Three times God declares that He will not show mercy, but, on the contrary, destroy; because there is a voice which God has put within us to testify that God is merciful; and because there is a bad use which men are apt to make of the suggestions of that voice; and they are apt to feel as if a good and merciful God could not find it in His heart to put forth His hand to judgment. Oh, if men but knew Gods tender mercy, they would indeed feel that that must be a strong reason which could move Him to pluck His hand from His bosom and rise up to wrath. It is as if God were saying–I have so proved My love to you, My unwillingness that you should perish, that ye may be slow to believe that I, even I, will punish. But be not deceived; there are reasons strong enough to prevail–to shut up even My compassions. I will not pity, nor spare, nor have compassion, but destroy. (J. M. Campbell.)
The wine of the wrath of God
1. Every man is being fitted a vessel to honour or dishonour, to good or evil.
2. Every man will ultimately be filled to his utmost capacity by good or evil, according to his spiritual state.
3. The process of adaptation is being carried on by loyalty or disobedience to truth and God.
4. Where all are evil, everyone will be injurious to the others. This will make a hell. The reverse of this is true also.
5. God, who is love, has a time for severity as well as a time for mercy.
6. If God help not, none can aid effectually. (W. Whale.)
I will dash them one against another, even the fathers and the sons together, saith the Lord.—
Divine punishments
These words should be spoken with tears. It is a great mistake in doctrine as well as in practice to imagine that the imprecations of Holy Scripture should be spoken ruthlessly. When Jesus came near the city He wept over it.
I. Divine punishments are possible. If we are not destroyed, it is not for want of power on the part of the offended Creator. The universe is very sensitively put together in this matter; everywhere there are lying resources which under one touch or breath would spring up and avenge an outraged law. Now and then God does bring us to see how near death is to every life. We do not escape the rod because there is no rod. It is of the Lords mercies that we are not consumed. Think of that. Do let it enter into our minds and make us sober, sedate–if not religious and contrite.
II. Divine punishments are humiliating (Jer 13:13). Some punishments have a kind of dignity about them: sometimes a man dies almost heroically, and turns death itself into a kind of victory; and we cannot but consent that the time is well chosen, and the method the best for giving to the mans reputation completeness, and to his influence stability and progress. God can bring us to our latter end, as it were, nobly: we may die like princes; death may be turned into a kind of coronation; our deathbed may be the picture of our life–the most consummately beautiful and exquisite revelation of character–or the Lord can drive us down like mad beasts to an unconsecrated grave. How contemptuous He can be! How bitter, how intolerable the sarcasm of God! I also will laugh at your calamity; I will mock when your fear cometh. The Lord seems now and again to take a kind of delight in showing how utterly our pride can be broken up and trampled underfoot. He will send a worm to eat up the harvest: would He but send an angel with a gleaming sickle to cut it down we might see somewhat of glory in the disaster. Thus God comes into our life along a line that may be designated as a line of contempt and humiliation. Oh, that men were wise, that they would hold themselves as Gods and not their own, as Divine property rather than personal possession! Then would they walk soberly and recruit themselves in many a prayer, and bring back their youth because they trust in God.
III. Divine punishments when they come are complete. I will destroy them. We cannot tell the meaning of this word; we do not know what is meant by destruction; we use the term as if we knew its meaning,–and possibly we do know its meaning according to the breadth of our own intention and purpose; but the word as used by God has Divine meanings upon which we can lay no measuring line. We cannot destroy anything: we can destroy its form, its immediate relation, its temporary value; but the thing itself in its substance or in its essence we can never destroy. When the Lord says He will take up this matter of destruction we cannot tell what He means; we dare not think of it. We use the word nothing, but cannot tell what He means by the nothingness of nothing, by the negativeness of negation, by the sevenfold darkness, by the heaped-up midnight of gloom. My soul, come not thou into that secret:
IV. Divine punishments are avoidable (Jer 13:16). The door of hope is set open, even in this midnight of threatening; still we are on praying ground and on pleading terms with God; even now we can escape the bolt that gleams in the thundercloud. What say you, men, brethren, and fathers? Why be hard? why attempt the impossible? why think we can run away from God? and why, remembering that our days are but a handful, will we not be wise and act as souls that have been instructed? (J. Parker, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. Every bottle shall be filled with wine?] The bottles were made for the purpose of being filled with wine; and it is likely, from the promising appearance of the season and the grapes, that there was a great likelihood of a copious vintage; and this made them say, “Do we not certainly know that every bottle shall be filled with wine? Have we not every prospect that it will be so? Do we need a revelation to inform us of this?”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
God by his prophet showeth them their ruin in another glass, he bids the prophet tell them that
every bottle should be filled with wine. Wine was what they delighted in; Hos 3:1, they loved flagons of wine, and were for those prophets that would prophesy to them of wine and strong drink, Mic 2:11. God therefore sendeth them a prophesy about wine, bids the prophet tell them that
every bottle should be filled with wine. Glad news to the drunkard among them! but no very strange thing to them who often enough were wont both to fill and to empty bottles of wine: but they little understood the wine which God and his, prophet intended; God therefore openeth it to them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. A new image.
Do we not . . . know . . .wineThe “bottles” are those used in the East, madeof skins; our word “hogshead,” originally “oxhide,”alludes to the same custom. As they were used to hold water, milk,and other liquids, what the prophet said (namely, that they should beall filled with wine) was not, as the Jews’ taunting reply implied, atruism even literally. The figurative sense which is whatJeremiah chiefly meant, they affected not to understand. As wineintoxicates, so God’s wrath and judgments shall reduce them to thatstate of helpless distraction that they shall rush on to their ownruin (Jer 25:15; Jer 49:12;Isa 51:17; Isa 51:21;Isa 51:22; Isa 63:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Therefore thou shalt speak unto them this word,…. The following parable:
thus saith the Lord God of Israel; what was to be said is prefaced with these words, to show that it was not a trifling matter, but of moment and importance, and not to be slighted and despised as it was:
every bottle shall be filled with wine; meaning every inhabitant of Judea and Jerusalem, comparable to bottles or earthen vessels, as the Jewish writers interpret it, for their being empty of all that is good, and for their frailty and brittleness being liable to be broke to pieces, and to utter ruin and destruction; these are threatened to be “filled with wine”; not literally taken, such as they loved; though there may be an allusion to their intemperance, and so this is a just retaliation for their sins; but figuratively, with the wine of divine wrath; and their being filled with it denotes the greatness of the calamities which should come upon them, and be around them on all sides:
and they shall say unto thee; upon hearing the above, and by way of reply to it:
do we not certainly know; or, “knowing do we not know” u; can we be thought to be ignorant of this,
that every bottle shall be filled with wine? every child knows this; what else are bottles made for? is this the errand thou art sent on by the Lord? and is this all the knowledge and information that we are to have by thy prophesying? or what dost thou mean by telling us that which we and everybody know? what is designed by this? surely thou must have another meaning in it than what the words express.
u “an sciendo non scimus”, Pagninus, Vatablus, Schmidt.
Fuente: John Gill’s Exposition of the Entire Bible
How the Lord will destroy His degenerate people, and how they may yet escape the impending ruin. – Jer 13:12. “And speak unto them this word: Thus hath Jahveh the God of Israel said, Every jar is filled with wine. And when they say to thee, Know we not that every jar is filled with wine? Jer 13:13. Then say to them: Thus hath Jahve said: Behold, I fill all inhabitants of this land – the kings that sit for David upon his throne, and the priests, and the prophets, and all inhabitants of Jerusalem – with drunkenness, Jer 13:14. And dash them one against another, the fathers and the sons together, saith Jahve; I will not spare, nor pity, nor have mercy, not to destroy them. – Jer 13:15. Hear ye and give ear! Be not proud, for Jahveh speaketh. Jer 13:16. Give to Jahveh, your God, honour, ere He bring darkness, and before your feet stumble upon the mountains of dusk, and ye look for light, but He turn it into the shadow of death and make it darkness. Jer 13:17. But if ye hear it not, then in concealment shall my soul weep for the pride, and weep and run down shall mine eye with tears, because the flock of Jahve is carried away captive.” To give emphasis to the threatening conveyed in the symbolical action, the kind and manner of the destruction awaiting them is forcibly set before the various ranks in Judah and Jerusalem by the interpretation, in Jer 13:12-14, of a proverbial saying and the application of it to them. The circumstantial way in which the figurative saying is brought in in Jer 13:12, is designed to call attention to its import. , an earthenware vessel, especially the wine jar (cf. Isa 30:24; Lam 4:2), is here the emblem of man; cf. Jer 18:6; Isa 29:16. We must not, as Ng. does, suppose the similar to be used because such jars are an excellent emblem of that carnal aristocratic pride which lacked all substantial merit, by reason of their being of bulging shape, hollow within and without solidity, and of fragile material besides. No stress is laid on the bulging form and hollowness of the jars, but only on their fulness with wine and their brittleness. Nor can aristocratic haughtiness be predicated of all the inhabitants of the land. The saying: Every jar is filled with wine, seemed so plain and natural, that those addressed answer: Of that we are well aware. “The answer is that of the psychical man, who dreams of no deeper sense” (Hitz.). Just this very answer gives the prophet occasion to expound the deeper meaning of this word of God’s. As one fills all wine jars, so must all inhabitants of the land be filled by God with wine of intoxication. Drunkenness is the effect of the intoxicating wine of God’s wrath, Psa 60:5. This wine Jahveh will give them (cf. Jer 25:15; Isa 51:17, etc.), so that, filled with drunken frenzy, they shall helplessly destroy one another. This spirit will seize upon all ranks: upon the kings who sit upon the throne of David, not merely him who was reigning at the time; upon the priests and prophets as leaders of the people; and upon all inhabitants of Jerusalem, the metropolis, the spirit and temper of which exercises an unlimited influence upon the temper and destiny of the kingdom at large. I dash them one against the other, as jars are shivered when knocked together. Here Hitz. finds a foreshadowing of civil war, by which they should exterminate one another. Jeremiah was indeed thinking of the staggering against one another of drunken men, but in “dash them,” etc., adhered simply to the figure of jars or pots. But what can be meant by the shivering of pots knocked together, other than mutual destruction? The kingdom of Judah did not indeed fall by civil war; but who can deny that the fury of the various factions in Judah and Jerusalem did really contribute to the fall of the realm? The shattering of the pots does not mean directly civil war; it is given as the result of the drunkenness of the inhabitants, under which they, no longer capable of self-control, dash against and so destroy one another. But besides, the breaking of jars reminds us of the stratagem of Gideon and his 300 warriors, who, by the sound of trumpets and the smashing of jars, threw the whole Midianite camp into such panic, that these foes turned their swords against one another and fled in wild confusion: Jdg 7:19., cf. too 1Sa 14:20. Thus shall Judah be broken without mercy or pity. To increase the emphasis, there is a cumulation of expressions, as in Jer 21:7; Jer 15:5, cf. Eze 5:11; Eze 7:4, Eze 7:9, etc.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Bottles Filled with Wine; Punishment Predicted; A Call to Repentance. | B. C. 606. |
12 Therefore thou shalt speak unto them this word; Thus saith the LORD God of Israel, Every bottle shall be filled with wine: and they shall say unto thee, Do we not certainly know that every bottle shall be filled with wine? 13 Then shalt thou say unto them, Thus saith the LORD, Behold, I will fill all the inhabitants of this land, even the kings that sit upon David’s throne, and the priests, and the prophets, and all the inhabitants of Jerusalem, with drunkenness. 14 And I will dash them one against another, even the fathers and the sons together, saith the LORD: I will not pity, nor spare, nor have mercy, but destroy them. 15 Hear ye, and give ear; be not proud: for the LORD hath spoken. 16 Give glory to the LORD your God, before he cause darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, he turn it into the shadow of death, and make it gross darkness. 17 But if ye will not hear it, my soul shall weep in secret places for your pride; and mine eye shall weep sore, and run down with tears, because the LORD‘s flock is carried away captive. 18 Say unto the king and to the queen, Humble yourselves, sit down: for your principalities shall come down, even the crown of your glory. 19 The cities of the south shall be shut up, and none shall open them: Judah shall be carried away captive all of it, it shall be wholly carried away captive. 20 Lift up your eyes, and behold them that come from the north: where is the flock that was given thee, thy beautiful flock? 21 What wilt thou say when he shall punish thee? for thou hast taught them to be captains, and as chief over thee: shall not sorrows take thee, as a woman in travail?
Here is, I. A judgment threatened against this people that would quite intoxicate them. This doom is pronounced against them in a figure, to make it the more taken notice of and the more affecting (v. 12): Thus saith the Lord God of Israel, every bottle shall be filled with wine; that is, those that by their sins have made themselves vessels of wrath fitted to destruction shall be filled with the wrath of God as a bottle is with wine; and, as every vessel of mercy prepared for glory shall be filled with mercy and glory, so they shall be full of the fury of the Lord (Isa. li. 20); and they shall be brittle as bottles; and, like old bottles into which new wine is put, they shall burst and be broken to pieces, Matt. ix. 17. Or, They shall have their heads as full of wine as bottle are; for so it is explained, v. 13, They shall be filled with drunkenness; compare Isa. li. 17. It is probable that this was a common proverb among them, applied in various ways; but they, not being aware of the prophet’s meaning in it, ridiculed him for it: “Do we not certainly know that every bottle shall be filled with wine? What strange thing is there in that? Tell us something that we did not know before.” Perhaps they were thus touchy with the prophet because they apprehended this to be a reflection upon them for their drunkenness, and probably it was in part so intended. They loved flagons of wine, Hos. iii. 1. Their watchmen were all for wine, Isa. lvi. 12. They loved their false prophets that prophesied to them of wine (Mic. ii. 11), that bade them be merry, for that they should never want their bottle to make them so. “Well,” says the prophet, “you shall have your bottles full of wine, but not such wine as you desire.” They suspected that he had some mystical meaning in it which prophesied no good concerning them, but evil; and he owns that so he had. What he meant was this,
1. That they should be a giddy as men in drink. A drunken man is fitly compared to a bottle or cask full of wine; for, when the wine is in, the wit, and wisdom, and virtue, and all that is good for any thing, are out. Now God threatens (v. 13) that shall they shall all be filled with drunkenness; they shall be full of confusion in their counsels, shall falter in all their talk and stagger in all their motions; they shall not know what they say or do, much less what they should say or do. They shall be sick of all their enjoyments and throw them up as drunken men do, Job xx. 15. They shall fall into a slumber, and be utterly unable to help themselves, and, like men that have drunk away their reason, shall lie at the mercy and expose themselves to the contempt of all about them. And this shall be the condition not of some among them (if any had been sober, they might have helped the rest), but even the kings that sit upon the throne of David, that should have been like their father David, who was wise as an angel of God, shall be thus intoxicated. Their priests and prophets too, their false prophets, that pretended to guide them, were as indulgent of their lusts, and therefore were justly as much deprived of their senses, as any other. Nay, all the inhabitants, both of the land and of Jerusalem were as far gone as they. Whom God will destroy he infatuates.
2. That, being giddy, they should run upon one another. The cup of the wine of the Lord’s fury shall throw them not only into a lethargy, so that they shall not be able to help themselves or one another, but into a perfect frenzy, so that they shall do mischief to themselves and one another (v. 14): I will dash a man against his brother. Not only their drunken follies, but their drunken frays, shall help to ruin them. Drunken men are often quarrelsome, and upon that account they have woe and sorrow (Pro 23:29; Pro 23:30); so their sin is their punishment; it was so here. God sent an evil spirit into families and neighbourhoods (as Judg. ix. 23), which made them jealous of, and spiteful towards, one another; so that the fathers and sons went together by the ears, and were ready to pull one another to pieces, which made them all an easy prey to the common enemy. This decree against them having gone forth, God says, I will not pity, nor spare, nor have mercy, but destroy them; for they will not pity, nor spare, nor have mercy, but destroy one another; see Hab 2:15; Hab 2:16.
II. Here is good counsel given, which, if taken, would prevent this desolation. It is, in short, to humble themselves under the mighty hand of God. If they will hearken and give ear, this is that which God has to say to them, Be not proud, v. 15. This was one of the sins for which God had a controversy with them (v. 9); let them mortify and forsake this sin, and God will let fall his controversy. “Be not proud.; when God speaks to you by his prophets do not think yourselves too good to be taught; be not scornful, be not wilful, let not your hearts rise against the word, nor slight the messengers that bring it to you. When God is coming forth against you in his providence (and by them he speaks) be not secure when he threatens, be not impatient when he strikes, for pride is at the bottom of both.” It is the great God that has spoken, whose authority is incontestable, whose power is irresistible; therefore bow to what he says, and be not proud, as you have been. They must not be proud, for,
1. They must advance God, and study how to do him honour: “Give glory to the Lord your God, and not to your idols, not to other gods. Give him glory by confessing your sins, owning yourselves guilty before him, and accepting the punishment of your iniquity, v. 16. Give him glory by a sincere repentance and reformation.” The and not till then, we begin to live as we should, and to some good purpose, when we begin to give glory to the Lord our God, to make his honour our chief end and to seek it accordingly. “Do this quickly, while your space to repent is continued to you; before he cause darkness, before you will see no way of escaping.” Note, Darkness will be the portion of those that will not repent to give glory to God. When those that by the fourth vial were scorched with heat repented not, to give glory to God. When those that by the fourth vial were scorched with heat repented not, to give glory to God, the next vial filled them with darkness,Rev 16:9; Rev 16:10. The aggravation of the darkness here threatened is, (1.) That their attempts to escape shall hasten their ruin: Their feet shall stumble when they are making all the haste they can over the dark mountains, and they shall fall, and be unable to get up again. Note, Those that think to out-run the judgments of God will find their road impassable; let them make the best of their way, they can make nothing of it, the judgments that pursue them will overtake them; their way is dark and slippery, Ps. xxxv. 6. And therefore, before it comes to that extremity, it is our wisdom to give glory to him, and so make our peace with him, to fly to his mercy, and then there will be no occasion to fly from his justice. (2.) That their hopes of a better state of things will be disappointed: While you look for light, for comfort and relief, he will turn it into the shadow of death, which is very dismal and terrible, and make it gross darkness, like that of Egypt, when Pharaoh continued to harden his heart, which was darkness that might be felt. The expectation of impenitent sinners perishes when they die and think to have it satisfied.
2. They must abase themselves, and take shame to themselves; the prerogative of the king and queen will not exempt them from this (v. 18): “Say to the king and queen, that, great as they are, they must humble themselves by true repentance, and so give both glory to God and a good example to their subjects.” Note, Those that are exalted above others in the world must humble themselves before God, who is higher than the highest, and to whom kings and queens are accountable. They must humble themselves, and sit down–sit down, and consider what is coming–sit down in the dust, and lament themselves. Let them humble themselves, for God will otherwise take an effectual course to humble them: “Your principalities shall come down, the honour and power on which you value yourselves and in which you confide, even the crown of your glory, your goodly or glorious crown: when you are led away captives, where will your principality and all the badges of it be then?” Blessed be God there is a crown of glory, which those shall inherit who do humble themselves, that shall never come down.
III. This counsel is enforced by some arguments if they continue proud and unhumbled.
1. It will be the prophet’s unspeakable grief (v. 17): “If you will not hear it, will not submit to the word, but continue refractory, not only my eye, but my soul shall weep in secret places.” Note, The obstinacy of people, in refusing to hear the word of God, will be heart-breaking to the poor ministers, who know something of the terrors of the Lord and the worth of souls, and are so far from desiring that they tremble at the thoughts of the death of sinners. His grief for it was undissembled (his soul wept) and void of affectation, for he chose to weep in secret places, where no eye saw him but his who is all eye. He would mingle his tears not only with his public preaching, but with his private devotions. Nay, thoughts of their case would make him melancholy, and he would become a perfect recluse. It would grieve him, (1.) To see their sins unrepented of: “My soul shall weep for your pride, your haughtiness, and stubbornness, and vain confidence.” Note, The sins of others should be matter of sorrow to us. We must mourn for that which we cannot mend, and mourn the more for it because we cannot mend it. (2.) To see their calamity past redress and remedy: “My eyes shall weep sorely, not so much because my relations, friends, and neighbours are in distress, but because the Lord’s flock, his people and the sheep of his pasture, are carried away captive.” That should always grieve us most by which God’s honour suffers and the interest of his kingdom is weakened.
2. It will be their own inevitable ruin, v. 19-21. (1.) The land shall be laid waste: The cities of the south shall be shut up. The cities of Judah lay in the southern part of the land of Canaan; these shall be straitly besieged by the enemy, so that there shall be no going in or out, or they shall be deserted by the inhabitants, that there shall be none to go in and out. Some understand it of the cities of Egypt, which was south from Judah; the places there whence they expected succours shall fail them, and they shall find no access to them. (2.) The inhabitants shall be hurried away into a foreign country, there to live in slavery: Judah shall be carried away captive. Some were already carried off, which they hoped might serve to answer the prediction, and that the residue should still be left; but no: It shall be carried away all of it. God will make a full end with them: It shall be wholly carried away. So it was in the last captivity under Zedekiah, because they repented not. (3.) The enemy was now at hand that should do this (v. 20): “Lift up your eyes. I see upon their march, and you may if you will behold, those that come from the north, from the land of the Chaldeans; see how fast they advance, how fierce they appear.” Upon this he addresses himself to the king, or rather (because the pronouns are feminine) to the city or state. [1.] “What will you do now with the people who are committed to your charge, and whom you ought to protect? Where is the flock that was given thee, thy beautiful flock? Whither canst thou take them now for shelter? How can they escape these ravening wolves?” Magistrates must look upon themselves as shepherds, and those that are under their charge as their flock, which they are entrusted with the care of and must give an account of; they must take delight in them as their beautiful flock, and consider what to do for their safety in times of public danger. Masters of families, who neglect their children and suffer them to perish for want of a good education, and ministers who neglect their people, should think they hear God putting this question to them: Where is the flock that was given thee to feed, that beauteous flock? It is starved; it is left exposed to the beasts of prey. What account wilt thou give of them when the chief shepherd shall appear? [2.] “What have you to object against the equity of God’s proceedings? What will thou say when he shall visit upon thee the former days? v. 21. Thou canst say nothing, but that God is just in all that is brought upon thee.” Those that flatter themselves with hopes of impunity, what will they say? What confusion will cover their faces when they shall find themselves deceived and that God punishes them! [3.] “What thoughts will you now have of your own folly, in giving the Chaldeans such power over you, by seeking to them for assistance, and joining in league with them? Thus thou hast taught them against thyself to be captains and to become the head.” Hezekiah began when he showed his treasures to the ambassadors of the king of Babylon, tempting him thereby to come and plunder him. Those who, having a God to trust to, court foreign alliances and confide in them, do but make rods for themselves and teach their neighbours how to become their masters. [4.] “How will you bear the trouble that is at the door? Shall not sorrows take thee as a woman in travail? Sorrows which thou canst not escape nor put off, extremity of sorrows; and in these respects more grievous than those of a woman in travail that they were not expected before, and that there is no manchild to be born, the joy of which shall make them afterwards to be forgotten.”
Fuente: Matthew Henry’s Whole Bible Commentary
Vs. 12-14: THE PARABLE OF THE VINE JARS
1. The “nebel” was the largest earthenware container in use for the storage of wine, (vs. 12; comp. Isaiah 22-24; Isa 30:14; La 4:2).
2. In response to the Lord’s word that every jar would be filled with wine, the people of Judah responded (in essence) that they were not totally ignorant; they knew quite well what to do with wine jars!
a. Drunkenness was a major social problem in the ancient Near East.
b. From it sprang a vast array of evils – as illustrated in Noah, (Gen 9:21-25), Nabal (1 Samuel 25) and others.
c. Such wickedness as sprang from the drunken state was quite characteristic of Canaanite worship.
d. Instead of turning to alcohol, New Testament Christians are urged to “put on Christ” (Rom 13:13), and to be filled with the Holy Spirit, (Eph 5:18).
3. Jeremiah informs his rebellious brethren that THEY are the wine jars which are about to be filled with the wine (fury) of God’s wrath! – kings, prophets, priests and all the inhabitants of the land are included, (vs. 13; comp. Jer 51:57; Psa 75:7-8).
4. As men under the influence of depressant alcohol, the people of Judah will be utterly given over to reprobate minds – so- impaired as to be helpless in the coming crisis; as drunken men they will be unable to distinguish between friend and foe, (vs. 14; comp. Jer 19:8-11; Jer 25:15-28; Eze 23:31-34; Isa 51:17; Psa 60:3).
a. Father and son will be dashed against each other – the wine-jars broken! (Jer 6:21; comp. Eze 5:8-10).
b. Nor will the Lord pity, spare or show compassion toward the objects of His wrath; His judgment is JUST! (Jer 16:5; Jer 21:7; comp. Isa 27:11; Deu 29:20-21).
c. Their destruction is well deserved!
Fuente: Garner-Howes Baptist Commentary
The Prophet denounces here by another similitude the vengeance of God, for he says that all would be filled with drunkenness: but he is bidden at first simply to set before them the metaphor, Every bottle, or flagon, he says, shall be filled with wine The word רבל, ubel, means a bladder; but the word bottle is more suitable here. (75) Bladders were wont in those countries to be filled with water and with wine, as the custom is still in the east; as we see at this day that oil is put in bladders and thus carried, so bladders are commonly used there to carry water and wine; but as it is added, I will dash them against one another, it is better to use the word bottles, or flagons.
This general statement might have appeared to be of no weight; for what instruction does this contain, “Every bottle shall be filled with wine?” It is like what one might say, — that a tankard is made to carry wine, and that bowls are made for drinking: this is well known, even to children. And then it might have been said that this was unworthy of a prophet. “Eh! what dost thou say? Thou sayest that bottles are the receptacles of wine, even as a hat is made to cover the head, or clothes to keep off the cold; but thou seemest to mock us with childish trifles.” We also find that the Prophet’s address was thus objected to, for they contemptuously and proudly answered, “What! do we not know that bottles are prepared for the purpose of preserving wine? But what dost thou mean? Thou boastest of the inspiration of the Holy Spirit: how strange is this? Thou art, like an angel come down from heaven; thou pretendest the name of God, and professest to have the authority of a prophet; now, what does this mean, that bottles are filled with wine?” But it was God’s particular object thus to rouse the people, who were asleep in their delusions, and who were also by no means attentive to spiritual instruction. It was then his purpose to shew, by the most trifling, and as it were by frivolous things, that they were not possessed of so much clear-sightedness as to perceive even that which was most evident. They indeed, all knew that bottles were made for wine; but they did not understand that they were the bottles, or were like bottles. We have indeed said that they were inflated with so much arrogance that they seemed like hard rocks; and hence was their contempt of all threatenings, because they did not consider what they were. The Prophet then says that they were like bottles; though God had indeed chosen them for an excellent use, yet, forgetful of their frailty, they had marred their own excellency, so that they were no longer of any use, except that God would inebriate them with giddiness and also with calamities.
We hence see why God had commanded a general truth to be here announced which was received with indifference and contempt; it was, that an opportunity might be given to the Prophet to touch to the quick those stupid men to whom their own state was wholly unknown. It had been said that they were like mountains, because they had as their foundation the free election of God; but as they had in them no firmness and no constancy of faith, but had decayed, their glory had as it were melted away; and though they still retained an outward appearance, yet they were like brittle vessels; and so their fragility is here better expressed by the Prophet than if, in a plain sentence, he had said, “As a bottle is filled with wine, so will the Lord fill you with drunkenness.” Had he thus spoken, there would not have been so much force in the prediction; but when they answered with disdain, “This is known even to children,” they were then told what more sensibly touched them, — that they were like bottles. (76)
(75) It is not true that the word ever means a bladder, though so rendered by the Septuagint and the Targum. The Vulgate has “ laguncula — a little flagon,” and Syriac “ dolium, — a tub.” It means a jug or jar. Blayney has “vessel.” — Ed.
(76) With regard to this comparison, Gataker says, “A type taken from what they much loved, liked, and looked after; for they loved and looked after the flagons of wine, Hos 3:1; and those prophets best pleased them who prophesied of wine and strong drink, Mic 2:11. God therefore sendeth his prophet to them with a prophecy of wine, but of other wine than they expected.”
Fuente: Calvin’s Complete Commentary
B. WARNING: Pride Causes Drunkenness Jer. 13:12-14
TRANSLATION
(12) And you shall say unto them this word: Thus says the LORD God of Israel: Every bottle shall be filled with wine. Then they shall say unto you, Do we not know very well that every bottle shall be filled with wine? (13) Then you shall say unto them, Thus says the LORD: Behold, I am about to fill all the inhabitants of this land and the kings that sit on Davids throne and the priests and the prophets and all the inhabitants of Jerusalem with drunkenness. (14) And I will dash them against one another, the fathers and sons together (oracle of the LORD). I will not have mercy nor will I have pity nor will I have compassion to prevent them from being destroyed.
COMMENTS
The exact background of this little passage is not known. Perhaps Jeremiah was addressing those who were assembled at some festival. The presence of some empty earthen jars or wine skins might have provided the occasion for the parable which he offered. Jeremiah solemnly pronounced the formula, Thus says the Lord. The crowd of merrymakers became hushed and listened with rapt attention to what the eloquent orator from Anathoth might have to say. They no doubt expect a colorful sermon filled with biting sarcasm, pungent metaphors and daring attacks upon the unpopular king Jehoiakim. Instead they heard the commonplace and obvious truth: Every bottle shall be filled with wine. In shocked silence the crowd awaited for something more. But that was it. The prophet was through, for the moment at least. Someone in the crowd chuckled then all enjoyed a hardy laugh. They began to heckle the prophet: What marvelous wisdom! But tell us something we do not already know Jeremiah! Have you nothing more profound to say in the name of the Lord than this childish ditty? (Jer. 13:12).
Jeremiah did have something more to say and when the crowd had finished its laughter he drove home his point. Empty bottles are meant to be filled and that is just what God is about to do with the population of Judah. They are empty bottles and they will be filled with the wine of Gods wrath (cf. Jer. 25:15). They will be filled with drunkenness i.e., irrationality and helplessness. When men depart from the Lord they blunder, stagger and fall like a Skid ROW drunk. Men who are mentally and spiritually intoxicated are oblivious to danger, insensitive to warning, devoid of moral scruples. inconsiderate of and offensive to others. The drunk is dazed, confused, befuddled. What a perfect picture of the man who has rejected God. To emphasize the universality of this forthcoming judgment Jeremiah mentions five different segments of the national population: The inhabitants of the land, the residents of Jerusalem, the prophets, the priests and the kings who OCCUPY the throne of David. The plural kings is used no doubt to refer to all the kings who reigned during the final years of the history of Judah (Jer. 13:13).
Reeling helplessly as drunken sots the inebriated inhabitants of Judah will crash into one another. They will all fall; they will all perish. The reference here is probably to the internal confusion within Judah at the time she is under attack by her enemies. But God will have no pity upon these fallen sots and he will not intervene to prevent them from being destroyed (Jer. 13:14). The grace period has ended, Those who have through the years rejected the infinite mercy of God will now face His fierce wrath.
Fuente: College Press Bible Study Textbook Series
(12) Every bottle shall be filled with wine.Another parable follows on that of the girdle. The germ is found in the phrase drunken, but not with wine (Isa. 29:9), and the thought rising out of that germ that the effect of the wrath of Jehovah is to cause an impotence and confusion like that of drunkenness (Psa. 60:3; Isa. 51:17). The bottle in this case is not the skin commonly used for that purpose, but the earthen jar or flagon, the potters vessel of Isa. 30:14, the pitcher of Lam. 4:2. So taken we find an anticipation of the imagery of Jer. 19:1; Jer. 19:10; Jer. 25:15. The prophet is bidden to go and proclaim to the people a dark saying, which in its literal sense would seem to them the idlest of all truisms. They would not understand that the wine of which he spoke was the wrath of Jehovah, and therefore they would simply repeat his words half in astonishment, half in mockery, Do we not know this? What need to hear it from a prophets lips?
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Every bottle Rather, jar. The same term is used in Isa 30:14, and is rendered potter’s vessel. This remark is in the form of a proverb, as if the more certainly to arrest attention.
Fuente: Whedon’s Commentary on the Old and New Testaments
Judah Are Likened To A Nation Of Prospective Inebriates As They Live Life To Excess And Are Warned Of What The Consequences Of Such Living Will Be ( Jer 13:12-14 ).
In a vivid metaphor YHWH now likens the people of Judah to wine jars which will be filled with wine, indicating excess and drunkenness, who will consequently smash against each other, leading up to their destruction. In the choice between flesh and spirit, worldliness and YHWH, they have chosen the flesh, and will reap what they have sown. Compare Paul’s comparison of drinking wine to excess with being filled with the Spirit in Eph 5:18. The world ever has to face the choice between self-indulgence or true response towards God.
Jer 13:12
“Therefore you shall speak to them this word, ‘Thus says YHWH, the God of Israel, Every earthenware wine-jar will be filled with wine,’ and they will say to you, ‘Don’t we certainly know that every earthenware wine-jar will be filled with wine?’ ”
In a typical Jeremaic to and fro YHWH likens ‘all the inhabitants of the land’ to wine jars which will be filled with wine, indicating their participation in excess and drunkenness, a picture which those inhabitants then naively misinterpret, taking YHWH’s words prosaically as signifying reference to a storage situation. (They have eyes but see not, ears but hear not – Jer 5:21).
The words may have been a well known proverb indicating that everything finds its proper use, but with YHWH here deliberately giving it a deeper meaning. Others see it as a proverb guaranteeing prosperity, the harvests will be such that all jars made to contain it will be filled. But YHWH intends it to be used in a different way from normal as a symbol of their drunkenness and levity, and of the judgment coming on them.
Jer 13:13
“Then you will say to them, Thus says YHWH, Behold, I will fill all the inhabitants of this land, even the kings who sit on David’s throne, and the priests, and the prophets, and all the inhabitants of Jerusalem, with drunkenness.”
Their misinterpretation is then brought out as YHWH makes His position clear. What He has been indicating was that the whole nation, including the Davidic king, the priests and the prophets, and all the inhabitants of the land would be filled with drunkenness, both physical and spiritual (compare Isa 29:9). It is describing a nation, together with both its political and religious advisers, living on the edge and to excess, and also drunk in idolatry. Drunkenness was a major problem of the age, and cheap wine often freely available (compare Isa 5:11; Isa 5:22; Isa 28:7; Amo 2:12). The result will be that the pressures of the times, probably combined with the over-confidence of the people in the face of falsely optimistic prophecy, or possibly their fears in the face of Babylonian oppression, are seen as leading to excessive and uncontrolled behaviour. They have sowed to themselves in wine, they will reap in drunkenness. We might see here a repeating of the idea found in Isa 22:13 of, ‘Let us eat, drink and be merry, for tomorrow we die’.
But two further ideas may be in mind. The first is that of the receiving of YHWH’s judgments, something which is often depicted in terms of drinking wine in that it symbolises the anger of YHWH (Jer 25:15-17; Isaiah 52:17). That also may be the idea here. It may be expressing the truth that ‘in the hand of YHWH there is a cup and the wine foams, it is full of mixture, and YHWH pours out of the same’ (Psa 75:8; compare Rev 14:10). The second is that of drinking of the wine of Babylon, the heavy wine of sophistication and false glory, something which explains why they will behave with such madness (Jer 51:7).
Jer 13:14
“And I will dash them one against another, even the fathers and the sons together, the word of YHWH, I will not pity, nor spare, nor have compassion, that I should not destroy them.”
The idea here would appear to be that of wine jars clashing together and breaking (compare Isa 30:14), and is presumably a picture of their over indulgence being such that it leads to extreme and careless behaviour and attitudes, to in-fighting amongst themselves and to in-family quarrelling affecting the relationship between a father and his adult sons. Their living is seen as being like a riotous party in which all restraint has been removed. It may also signify political differences as the fathers recommend prudence and the sons are all out for taking up a position of proud independence in the face of Babylonian pressure. The consequence will, however, be destruction. Note the threefold assurance that YHWH will not step in and help. ‘I will not pity, I will not spare, I will not have compassion’. They have made their choice and their rebellion has gone too far.
Fuente: Commentary Series on the Bible by Peter Pett
An Exhortation with Regard to the Impending Destruction
v. 12. Therefore thou shall speak unto them this word, Thus saith the Lord God of Israel, Every bottle shall be filled with wine, v. 13. Then shalt thou say unto them, v. 14. And I will dash them one against another, v. 15. Hear ye and give ear v. 16. Give glory to the Lord, your God, v. 17. But if ye will not hear it, v. 18. Say unto the king and to the queen, v. 19. The cities of the South shall be shut up, v. 20. Lift up your eyes and behold them that come from the North, v. 21. What wilt thou say when He shall punish thee? For thou hast taught them, v. 22. And if thou say in thine heart, Wherefore come these things upon me? v. 23. Can the Ethiopian change his skin, v. 24. Therefore, v. 25. This is thy lot, v. 26. Therefore will I discover thy skirts upon thy face, v. 27. I have seen thine adulteries,
Fuente: The Popular Commentary on the Bible by Kretzmann
Jer 13:12. Every bottle shall be filled with wine The 13th and 14th verses fully explain this. We have before had occasion to observe, that it is frequent in the language of Scripture to express God’s judgments under the figures of wine, a cup, drunkenness, &c. Accordingly God here declares, that as they have all sinned, so every one shall have his share in the punishment. See Isa 29:9; Isa 51:21. Jer 25:27; Jer 51:7. Lam 4:21.
Fuente: Commentary on the Holy Bible by Thomas Coke
Here we have another similitude, and it should seem, it was highly suited to the people, to whom the Prophet delivered it. In wine countries, such as Judea, all orders of the people knew the use of it. But alas! they knew also the abuse of it. The Prophet therefore, by this figure, seems to have intended, that as they were filled with drunkenness, so should they be filled with sorrow. When the Lord’s judgment overtook them, in the Babylonish captivity, this was the case. Read in confirmation Psa 137 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 13:12 Therefore thou shalt speak unto them this word; Thus saith the LORD God of Israel, Every bottle shall be filled with wine: and they shall say unto thee, Do we not certainly know that every bottle shall be filled with wine?
Ver. 12. Therefore. ] Or, Moreover.
Thou shalt speak unto them this word.
Every bottle shall be filled with wine.
Do we not certainly know? &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 13:12-14
12Therefore you are to speak this word to them, ‘Thus says the LORD, the God of Israel, Every jug is to be filled with wine.’ And when they say to you, ‘Do we not very well know that every jug is to be filled with wine?’ 13then say to them, ‘Thus says the LORD, Behold I am about to fill all the inhabitants of this land-the kings that sit for David on his throne, the priests, the prophets and all the inhabitants of Jerusalem-with drunkenness! 14I will dash them against each other, both the fathers and the sons together, declares the LORD. I will not show pity nor be sorry nor have compassion so as not to destroy them.’
Jer 13:12-14 This is another symbolic act in the form of a proverb (Luk 21:29). The proverb is given in Jer 13:12 and God’s reaction to it in Jer 13:13-15.
Jer 13:12 jug This is the Hebrew term nebel (BDB 614 I), which speaks of (1) a wineskin or (2) the largest earthen container (cf. Isa 30:14) for liquids, about ten gallons (see Special Topic below). The phrase every jug is to be filled with wine may be (1) a truism or (2) the hope of drunken revelers. Wine jugs are meant to be filled with wine. So too, should God’s people reflect God, however, the opposite was true. This is the thrust of this passage. God will make them drunk (cf. Jer 25:15-17; Jer 25:27-28; Jer 51:57; Psa 75:8; Isa 51:17-20; Eze 23:32-34), which was a symbol of judgment.
SPECIAL TOPIC: Ancient near Eastern Weights and Volumes (Metrology)
Jer 13:12 Do we not very well know. . . The forms Qal INFINITIVE ABSOLUTE and Qal IMPERFECT of the same root (BDB , KB ) intensify the sarcastic response.
They claim to know but, in reality, they know nothing!
Jer 13:13 inhabitants. . .sit These are from the same root (BDB 442, KB 444) and are used three times.
1. Qal ACTIVE PARTICIPLE, to dwell (i.e., inhabit, used twice)
2. Qal ACTIVE PARTICIPLE, to sit, metaphor for the place of power (i.e., throne of the king)
Notice the groups affected.
1. the Davidic kings (cf. Jer 17:25; Jer 22:2; Jer 22:4; Jer 22:30; Jer 29:16; Jer 33:21; Jer 36:30)
2. the priests
3. the prophets
4. the inhabitants of Jerusalem
Jer 13:14 dash This VERB (BDB 658, KB 711, Piel PERFECT) was used of the killing of babies by the invaders (i.e., Assyria, Babylon, cf. 2Ki 8:12; Psa 137:9; Isa 13:16; Isa 13:18; Hos 13:16; Nah 3:10). The VERB here is a word play on the shattered wine jug of Jer 13:13 (cf. Jer 51:20-23).
father and sons together Sin, like faith, moves through families.
1. sin – Deu 5:9; Jer 7:18
2. faith – Deu 5:10; Deu 7:9
For the balancing truth that each person is responsible only for their own sin, see Ezekiel 18.
I will not show pity nor be sorry nor have compassion that I should not destroy them Notice the things YHWH will not do.
1. show pity – BDB 328, KB 338, Qal IMPERFECT, cf. Jer 15:5; Jer 21:7; Eze 5:11
2. be sorry – BDB 299, KB 298, Qal IMPERFECT, cf. Jer 21:7; Eze 5:11
3. show compassion – BDB 933, KB 1216, Qal IMPERFECT, cf. Jer 21:7
This same truth is stated in Jer 16:5 (also note Jer 21:7 about King Zedekiah). There are consequences to the repeated rejection of God’s word and will (cf. Lam 2:17-22; Eze 8:18; Eze 9:10; Eze 24:14). But, the OT ends on a promise of YHWH sparing in Mal 3:17!
Remember these are hyperbolic, anthropomorphic, poetic metaphors.
1. see Special Topic: God Described As Human (anthropomorphism)
2. see D. Brent Sandy, Plowshares and Pruning Hooks
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the LORD God of Israel. See note on Jer 11:3.
bottle = an earthenware jar: not leathern or skin bottles.
wine. Hebrew. yayin. App-27.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 13:12-14
Jer 13:12-14
THE PARABLE OF THE WINE JARS
Therefore thou shalt speak unto them this word: Thus saith Jehovah, the God of Israel, Every bottle shall be filled with wine: and they shall say unto thee, Do we not certainly know that every bottle shall be filled with wine? Then shalt thou say unto them, Thus saith Jehovah, Behold, I will fill all the inhabitants of this land, even the kings that sit upon David’s throne, and the priests, and the prophets, and all the inhabitants of Jerusalem, with drunkenness. And I will dash them one against another, even the fathers and the sons together, saith Jehovah: I will not pity, nor spare, nor have compassion, that I should not destroy them.
The parable was brief enough: “Every bottle shall be filled with wine;” but when the prophet’s critics heard him, they answered with a mocking, “Of course, everybody already knows that.” What they then learned was that God was not talking of literal wine jars at all, but about the citizens of the land, all of them; and here God promised to bring drunkenness upon the total population, even including all of the upper echelons of their society, kings, priests, prophets, everyone; and Jer 13:14 prophesied that the result of this alcoholic oblivion would be the total destruction of the nation.
In this parable, “The bottles represent all the people, and the wine represents the wrath of God.” The intoxication of all the people, rendering them helpless against all their enemies, indicated the certainty of God’s impending punishment for the people’s headstrong continuation in their licentious idolatry.
Pride Causes Drunkenness Jer 13:12-14
The exact background of this little passage is not known. Perhaps Jeremiah was addressing those who were assembled at some festival. The presence of some empty earthen jars or wine skins might have provided the occasion for the parable which he offered. Jeremiah solemnly pronounced the formula, Thus says the Lord. The crowd of merrymakers became hushed and listened with rapt attention to what the eloquent orator from Anathoth might have to say. They no doubt expect a colorful sermon filled with biting sarcasm, pungent metaphors and daring attacks upon the unpopular king Jehoiakim. Instead they heard the commonplace and obvious truth: Every bottle shall be filled with wine. In shocked silence the crowd awaited for something more. But that was it. The prophet was through, for the moment at least. Someone in the crowd chuckled then all enjoyed a hardy laugh. They began to heckle the prophet: What marvelous wisdom! But tell us something we do not already know Jeremiah! Have you nothing more profound to say in the name of the Lord than this childish ditty? (Jer 13:12).
Jeremiah did have something more to say and when the crowd had finished its laughter he drove home his point. Empty bottles are meant to be filled and that is just what God is about to do with the population of Judah. They are empty bottles and they will be filled with the wine of Gods wrath (cf. Jer 25:15). They will be filled with drunkenness i.e., irrationality and helplessness. When men depart from the Lord they blunder, stagger and fall like a Skid ROW drunk. Men who are mentally and spiritually intoxicated are oblivious to danger, insensitive to warning, devoid of moral scruples. inconsiderate of and offensive to others. The drunk is dazed, confused, befuddled. What a perfect picture of the man who has rejected God. To emphasize the universality of this forthcoming judgment Jeremiah mentions five different segments of the national population: The inhabitants of the land, the residents of Jerusalem, the prophets, the priests and the kings who OCCUPY the throne of David. The plural kings is used no doubt to refer to all the kings who reigned during the final years of the history of Judah (Jer 13:13).
Reeling helplessly as drunken sots the inebriated inhabitants of Judah will crash into one another. They will all fall; they will all perish. The reference here is probably to the internal confusion within Judah at the time she is under attack by her enemies. But God will have no pity upon these fallen sots and he will not intervene to prevent them from being destroyed (Jer 13:14). The grace period has ended, Those who have through the years rejected the infinite mercy of God will now face His fierce wrath.
Fuente: Old and New Testaments Restoration Commentary
and they shall: Eze 24:19
Reciprocal: Pro 12:21 – filled Jer 25:15 – Take Jer 25:33 – the slain
Fuente: The Treasury of Scripture Knowledge
Jer 13:12. Such terms as wine and grapes and wine press are used figuratively in the Bible to denote wrath or vengeance or extreme confusion as if drunk. Jeremiah was instructed to tell the people that every bottle was to be filled with wine. The Lord expected them to think (or at least pretend to think) that it meant literal wine and that they were being promised a bountiful harvest from the vineyards.
Fuente: Combined Bible Commentary
Jer 13:12. Therefore Because the end intended by my goodness has not been answered upon them; thou shall speak unto them this word Thou shall show them the destruction coming upon them by another emblem. Thus saith the Lord, Every bottle shall be filled with wine Gods judgments are often represented under the figure of a cup full of intoxicating liquor: see this metaphor pursued at large, Jer 25:15, &c. To the same purpose God tells them here that as they have all sinned, so should every one have his share in the punishment. And they shall say unto thee, &c. God, who knew the profaneness of their hearts, foretels the reply they would make to this threatening, that, taking it in a literal sense, they would make a jest of it, as if the words were intended to encourage intemperance, for either they did not or would not understand the drift of them. Thus Lowth. But Blaney thinks their answer, Do we not know, &c., implies that, by a wilful mistake, they construed his words as meant to tell them of a plentiful vintage that was coming on, which would fill all their wine-vessels; and of this they claimed to be as good judges as he, from the promising appearance of the vineyards. As if they said, Do you tell us this as a piece of news, or a supernatural discovery? Is it not evident to us as well as to you? The prophet is therefore directed to deal more plainly with them, and to tell them that the wine he meant was not such as would exhilarate, but such as would intoxicate; being no other than what would be poured out of the wine-cup of Gods fury, to the subversion of all ranks and orders of men among them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Jer 13:12-14. The Figure of the Wine-jars.The fate of the men of Judah is that they shall be filled like jars with the wine of drunkenness (cf. Jer 25:15 ff., Psa 60:3), and then shall be dashed to destruction (as a potter might dash such earthen jars together; cf. Psa 2:9).
Fuente: Peake’s Commentary on the Bible
13:12 Therefore thou shalt speak to them this word; Thus saith the LORD God of Israel, Every {b} skin shall be filled with wine: and they shall say to thee, Do we not certainly know that every skin shall be filled with wine?
(b) Every one of you will be filled with spiritual drunkenness, and be without all knowledge to seek how to help yourselves.
Fuente: Geneva Bible Notes
The parable of the wine jars 13:12-14
This parable stressed the destructive effects of Yahweh’s judgment that were coming on the people of Judah because of their self-indulgence and complacency.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Yahweh, Israel’s God, also told Jeremiah to instruct the people to fill all their jugs with wine. He could expect them to reply that they knew that this was the purpose of jugs. The prophet’s words may have been a common cry among the local people who wanted more wine to drink.