Exegetical and Hermeneutical Commentary of Jeremiah 13:20
Lift up your eyes, and behold them that come from the north: where [is] the flock [that] was given thee, thy beautiful flock?
20. Lift up your eyes, and behold ] The verbs in MT. are fem. and sing., with a variant (’ri) mas. and pl. The pronoun, probably by a slip, is pl. It is better to read with LXX, Lift up thine eyes, O Jerusalem.
the north ] Cp. Jer 4:6, Jer 6:1; Jer 6:22.
the flock ] See on Jer 13:17.
Fuente: The Cambridge Bible for Schools and Colleges
20 27. Lament for the calamities brought about by Jerusalem’s sin
See, O Jerusalem, the northern foe descends on thee. What has become of thy goodly nation? How wilt thou endure those who were erst thy friends, now become thy rulers? What shall be thy pangs? And dost thou ask, Wherefore? It is the penalty of thy sin. Evil, through inveterate custom, has become as immutable a thing with thee as is the Ethiopian’s skin or the leopard’s spotted hide. Scattered like the chaff that is whirled along by the desert wind, thou shalt have this for thy lot because of thy faithlessness. Shame and disgrace are the results of the lewd practices which thou hast openly carried on. Canst thou ever become clean again?
The date may well be that of the battle of Carchemish (b.c. 605), which exposed Judah defenceless to Nebuchadnezzar. The foe spoken of cannot be the Scythians (see on Jer 1:13), as they never were “friends,” whereas for the attempt to be on friendly terms with the Eastern powers we may cp. Jer 2:36, Jer 4:30.
Fuente: The Cambridge Bible for Schools and Colleges
Jerusalem is asked where the cities, which once lay grouped round her, like a goodly flock of sheep, are gone? The question implies blame.
Fuente: Albert Barnes’ Notes on the Bible
Jer 13:20
Where is the flock that was given thee, thy beautiful flock?
A question for parents and pastors
Here is a flock that is being inquired about, not a flock only, but a beautiful flock.
1. The question comes into our family life, and asks us where all the children are, those lovely children, that banished the silence of the house and made it ring with music. They were fair, they were charming, they were affectionate; what a sweet, merry little fellowship they made!–where are they? Have they been spoiled into evil, flattered into self-idolatry, neglected into atheism? Have they been over-instructed, over-disciplined, wholly overborne, so that the will has not been only broken but shattered? He is no shepherd, but a tyrant, who does not cooperate with his children, lure them, fascinate them, and give them sacred instruction without appearing to do so, and who when offering religious privileges offers them as if offering coronation, yea, and all heaven.
2. The question enters also into our Church life, saying to every pastor, Where is the flock that was given thee, thy beautiful flock?–not large, perhaps, but so expectant, so sympathetic, so cooperative. What the flock wants is pastoral preaching. The difficulty is to overcome the temptation to preach to somebody who is not there. The preacher must always know himself to be set for the healing and nurture of men. In every congregation there am the broken-hearted, those who are shattered in fortune, feeble in health, spiritually-minded; women who have great home cares; souls that cannot thrive on criticism; lives that need all nourishment and comfort and loving sympathy. (J. Parker, D. D.)
Gods claim on parents
I. What is here shown us respecting the flock.
1. It is not yours in proprietorship, only in charge. Children are peculiarly and specially Gods. Authority over them is Gods gift to parents but He has a claim prior to yours. He continues His work of creation in every child born. Its existence is wonderful. Much more so its capacities–physical, mental, social, spiritual.
2. Christ highly estimates the flock. Christian hospitality to a child is homage to God.
II. The responsibility of parents to whom God has entrusted His flock.
1. They have to impart religious ideas. At home the first principles are instilled: indeed, the childs mind is there made acquainted with the germ of all truth–sin, forgiveness, righteousness, salvation, love human and Divine: all the ideas involved in religion.
2. Parents represent to their children the character of the Invisible God. The Gospel is a declaration of the paternal love.
3. The inquiry for the flock will be addressed to parents.
III. The way in which this responsibility should be met. If you would prepare to answer joyfully this question, set it before you as–
1. A distinct purpose. The wish for your childrens salvation is not enough. Register a purpose in the sight of God.
2. Intense devotion is necessary. To have converting power over your own children you must love their souls, and hold them fast for God. (A. Davies.)
Where are you
What a question this for ministers and for people! For ministers. Where are the few sheep whom He has put under our care? What have we done for them? And for the flock likewise, Gods people and children. What a question for them! Where are you?
I. You are Gods flock. The people of His pasture, and the sheep of His hand. He acknowledges you as His sheep, and like the Good Shepherd, He knows you every one. He looks at you as you are, and thinks of the difference between one and another.
II. His flock is beautiful.
1. For what He has made them. Look how beautiful He has made us all in body, mind, and soul.
2. Because of what they are capable of. Look at the wonderful things which man has been enabled to do, and then think what more God may intend him to do. Look at him sailing over the sea, and travelling over land by means of fire and water! And then think what may not mans mind and body be capable of doing. But look at man sanctified by the Holy Ghost, his soul filled with grace, and bringing forth fruits of righteousness. How beautiful is a Christian, when he is gentle, forgiving, loving, forgetting himself, and seeking to help others, bearing trials without murmurs, and rejoicing even in sorrow!
3. Because of what they are intended for. You, poor creatures that you are, disappointed and disappointing yourselves so constantly, promising yourselves so much and performing so little–God intends you to be lights in this world, to show the way to those around you, and to be His companions in heaven.
III. Where are you? Where am I?
1. We are here, whilst so many others have been called away.
2. Judge yourselves where you are in spiritual things.
(1) To this end review your opportunities, and see what they have done for you, where they have left you. They are like the wind or steam to a ship, like the carriage or train to the traveller; they are intended to help you on your way, and you ought to find yourself nearer home since you have had the use of them.
(2) Judge yourselves about open, plain public sins. What have there been of these in the year? drunkenness, swearing, thieving, cheating, lying, uncleanness, wasting Sunday, slandering your neighbour. Have you done such things as these?
(3) Judge yourselves whether you are more in earnest about religion than you were. Are you ever anxious about yourself? Are you taking any pains? (W. H. Ridley, M. A.)
Christian responsibility
To the minister of Christ, when looking back on the irremediable past, and forward on the dim future, the thought must naturally arise,–How much have we to answer for, and what answer shall we make? But let all seriously minded Christians consider how great is the responsibility of us all, with respect to children and young persons, that they be brought up in the nurture and admonition of the Lord. Everyone knows that example is more forcible than precept, and especially evil example than good precept. When grown-up persons then, whether parents or others, use themselves to violent and intemperate language, swearing, or indecent expressions, or slander, it is as if they took pains to instruct children in the language of lost spirits. Or, to glance at another case; many there are who, while they preserve a decent exterior of conduct, yet leave their children, or other young persons for whom they are in any manner responsible, to shift for themselves; I mean in religious matters, take no personal care or trouble to give them an education substantially Christian. But I ask, Is not that which is true and good for the parent, true and good for the child? Must not fathers and mothers be answerable for the bringing up of their little flock, the children whom God has given them, in the nurture and admonition of the Lord? And can this be true Christian nurture and admonition, to habituate them to those unfixed and unprincipled notions and ways in the great matter of Divine worship, and communion with Christs Church here militant, but in heaven triumphant? This responsibility lies on us all–all grown-up persons–all have an influence either for good or evil on the younger; and happy will they be, who shall be found to have exerted this influence to the honour of our Almighty Lord and Master, and the edification of that flock which He purchased with His own blood. Such persons, if parents, have made it a principal matter of their thoughts and cares that their children should be also Gods children. (Plain Sermons by Contributors to the Tracts for the Times.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. Where is the flock – thy beautiful flock?] Jerusalem is addressed. Where are the prosperous multitudes of men, women, and children? Alas! are they not driven before the Babylonians, who have taken them captive?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He speaks to them as if their enemy was even then upon their march, that if they did but look they might see him coming.
Where is the flock that was given thee, thy beautiful flock? the prophet either speaks to the king, or to the rulers, or chief of the congregation of Judah. Pro 14:28, In the multitude of the people is the kings honour. So in the multitude of subjects, or of members, lies much of the honour of a church or state.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. from . . . northNebuchadnezzarand his hostile army (Jer 1:14;Jer 6:22).
flock . . . giventheeJeremiah, amazed at the depopulation caused byNebuchadnezzar’s forces, addresses Jerusalem (a noun of multitude,which accounts for the blending of plural and singular,Your eyes . . . thee . . . thy flock), and askswhere is the population (Jer13:17, “flock”) which God had given her?
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Lift up your eyes, and behold them that come from the north,…. There are a Keri and a Cetib of the words “lift up” and “behold”; they are written in the singular number, and may be considered as directed to the king, as the words following are; and they are read in the plural number, the state and whole body of the people being called upon to observe the Chaldean army, which came from the north; and is represented as on the march, just at hand to invade, besiege, take, and carry them captive. The Septuagint version renders it, “lift up thine eyes, O Jerusalem”; and the Arabic version, “O Israel: where is the flock that was given thee, thy beautiful flock?” that is, the people, as the Targum interprets it, which were committed to the care and charge of the king, as sheep into the hands of a shepherd; and were a fine body of people, chosen of God and precious, distinguished above all others by wholesome and righteous laws and statutes, and special privileges; a people who were a kingdom of priests, a holy nation, and a peculiar people, the glory of the whole earth; but now carried, or about to be carried, captive. It is no unusual thing to represent a king as a shepherd, and his people as a flock, guided, governed, and protected by him, and who is accountable for his trust to the King of kings; see Ps 78:71.
Fuente: John Gill’s Exposition of the Entire Bible
Vs. 20-27: A FINAL WARNING OF IMMINENT PUNISHMENT
1. The enemy is seen approaching from the north – the inescapable consequence of willful persistence in sin; and inquiry is made concerning the depopulation of the once-populous city, (vs. 20, 17; Jer 23:2).
2. Great will be their sorrow when those whose friendship they have cultivated, through political strategy, and in whom they have trusted for safety, are made their masters, (vs. 21; comp. Jer 38:22; Isa 39:4-7).
3. Since Judah cannot understand how such incredulous calamity could possibly overtake her, Jeremiah is prepared to enlighten her, (vs. 22-23).
a. It is because of the multitude of her iniquities that she is brought to shame, (vs. 22; Jer 2:17-19; Jer 9:2-9).
b. Practiced in evil, it is as impossible for Judah to change her ways as for a negro to change the color of his skin, or a leopard its spots! (vs. 23; Jer Pro 27:22; Isa 1:5-6; Jer 4:22).
4. Since her sin is so deeply ingrained, the Lord will scatter her, as straw before a strong wind – openly exposing her shame, (vs. 24-25; Jer 4:11-13; Jer 9:16; Jer 18:17).
a. She has forgotten Jehovah and trusted in falsehood, (Jer 2:32; Jer 3:21; comp. Psa 106:21-22).
b. Thus will He expose her corrupt wantonness – her unfruitful works of darkness, (La 1:8-9,17).
c. Observing her abominable, adulterous neighings, lewdness and whoredom, the Lord pronounces a “woe” upon Jerusalem who is NOT WILLING TO BE MADE CLEANI (vs. 27a; Jer 5:7-8; Jer 11:15; Jer 2:20; comp. Eze 24:14).
And in a final cry, He inquires – “How long will it be?” (comp, Pro 1:22; Hos 8:5).
Fuente: Garner-Howes Baptist Commentary
We here see that Egypt and Chaldea are set in opposition, the one to the other; as though the Prophet had said, “Whenever anything is said to you about the Chaldeans, ye turn your eyes to Egypt, as though that would be a quiet residence for you; but God will prevent you from having any escape there. Now see, see your enemies who are coming from another quarter, even from Chaldea. Lift up then your eyes.” As they were so very intent on their present ease, he bids them to lift up their eyes, that they might see farther than they were wont to do.
He then says, Where is the flock which had been given to thee? and the sheep of thy glory? It is through pity that the Prophet thus speaks; for he saw by the Spirit the whole land deserted, and in wonder he asks, “What does this mean, that the flock is scattered which had been given to thee?” He addresses the people under the character of a woman, as he does often in other places. (90) In short, he confirms what he had said before, — that he would go to some secret place, if the people were not influenced by his doctrine, and that he would there by himself deplore their calamity; but he employs other words, and at the same time intimates, that he alone had eyes to see, as others were blind, for God had even taken from them understanding and discernment. The Prophet then shews here that he saw the dreadful desolation that was soon to come; and therefore as one astonished he asks, Where is the flock with which God had enriched the land? and further he asks, Where are the sheep which possessed a magnificent honor or beauty? It follows —
(90) May not the queen regent, or governess, mentioned with the king in Jer 13:18, be here meant? Sovereigns are called shepherds, and hence “flock” and “sheep” are here mentioned. — Ed.
Fuente: Calvin’s Complete Commentary
E. WARNING: Pride is Punished by Disgrace
Jer. 13:20-27
TRANSLATION
(20) Lift up your eyes and see them who come from the north. Where is the flock that was given to you, your glorious flock? (21) What will you say when He shall appoint over you for a head the ones you trained to be friends to you. Will not pains seize you like a woman in childbirth? (22) And if you say in your heart, Why do these things happen to me? In the multitude of your iniquity your skirts are uncovered, your heels treated with violence. (23) Can an Ethiopian change his skin? and a leopard his spots? Then also you shall be able to do good who are accustomed to evil. (24) And I will scatter them as the chaff that passes away before the wind of the wilderness. (25) This is your lot, the portion measured unto you from Me (oracle of the LORD); because you have forgotten Me and trusted in falsehood. (26) And also I will lift up your skirts over your face and shame shall be seen. (27) I have seen your adulteries, your neighings, the lewdness of your harlotry, and your abominations upon the hills in the field. Woe to you, O Jerusalem! You will not be clean; how long shall it yet be?
COMMENTS
Jer. 13:20-27 are related topically if not chronologically with the preceding two verses. In Jer. 13:19 all the outlying districts of Judah are depicted as having fallen to the enemy; only Jerusalem remains. Jer. 13:20-27 are addressed to Jerusalem. The daughter of Zion[198] is urged to take note of the invading armies from the north. Then in a series of rhetorical questions the prophet tries to make Jerusalem see the folly of her past pride. Five such questions are asked. (1) Where is the glorious flock that was given to you? (Jer. 13:20). In this question Jerusalem, the capital, is regarded as the shepherd of the rest of the cities of the nation. God has placed His flock under the care of the rulers of Jerusalem. The question has, of course, already been answered in the preceding verse. All the cities of Judah have fallen under enemy control. (2) What will you say when He, i.e. God, shall appoint as your head those you had cultivated as friends? The word translated head can also mean poison. Perhaps a deliberate play on words is intended. Those you thought to be your friends and allies, those whose friendship you labored so hard to secure, will become your head, master, or perhaps, your poison. (3) At that time will you not experience the terror, pain and agony of a woman in childbirth? (Jer. 13:21). What a terrible and frightening thing it must be to see friends turn away or turn against one in an hour of need.
[198] The Hebrew has a feminine singular verb but a masculine plural suffix on the object. This seems to be a clear indication that the person addressed is a collection of people.
(4) The fourth rhetorical question is placed in the mouth of the astonished daughter of Zion. As she begins to taste of the bitter hemlock of divine judgment she shall cry out, Why has all this happened to me? Jeremiah can answer that question. He had been giving the answer to that question for many years. Jerusalem must suffer disgrace and humiliation because of her enormous iniquity. The skirts being uncovered is a figure taken from the public shaming of a woman caught in the act of harlotry (cf. Hos. 2:10). Before being executed an adulteress seems to have been stripped of her garments in order to shame her, Even the sandals of the daughter of Zion will be removed and she will be forced to walk barefoot into captivity (Jer. 13:22). What disgrace, what humiliation for the proud daughter of Zion!
(5) The fifth rhetorical question is intended to offer further reason for the impending humiliation of Jerusalem: Can an Ethiopian change his skin and a leopard[199] his spots? Obviously not! Just so it is impossible for the people of Judah to do good, to obey the commands of God. Men who are unwilling to humble themselves and submit to God can do nothing good (cf. Rom. 8:7-8). The inhabitants of Judah were accustomed i.e., taught or trained in the ways of evil. They were in fact students of evil! It was impossible that they could do anything to please God so long as they were in rebellion against Him.
[199] As recently as the beginning of the present century there were still leopards in the mountains of Galilee, on Carmel, in the hills around Jerusalem, and in the Jordan valley. Only a few survive today in the Galilean hills. See Illustrated world of the Bible, op. cit., III, 109.
Because Judah will not submit to God so that they might be enabled to do that which is good, God must bring judgment upon His people. They would be scattered as the chaff or stubble blown by the wind. Broken straw had to be separated from the wheat after the grain had been trampled out by oxen. The wind was used to blow away the worthless particles of chaff (Jer. 13:24). Because they had forgotten God and trusted in falsehood, i.e., false gods, therefore God had measured out the appropriate amount of judgment to be poured out upon Judah (Jer. 13:25). Jerusalems punishment is that of the adulteress caught in the act. She is stripped that her shame might be exposed to all. This judgment is the doing of God and that is emphasized by the emphatic position of the first person pronoun (Jer. 13:26). God knows of Jerusalems adulteries. The people of Judah are noted for their neighings, their passionate cravings for illegitimate objects of worship. The lewdness of the pagan rites practiced on the hills of the land He has observed. In view of all this sin and corruption Jeremiah can only pronounce a woe on Jerusalem. God for years had been offering the scarlet daughter of Zion cleansing and pardon if she would but turn to Him in sincere repentance. But even after all this time Jerusalem still prefers her filthy ways to the purity which God offers (Jer. 13:27).
Fuente: College Press Bible Study Textbook Series
(20) Lift up your eyes.The Hebrew verb is feminine and singular, the possessive pronoun masculine and plural. Assuming the reading to be correct, the irregularity may have been intended to combine the ideal personification of Jerusalem, the daughter of Zion, as the natural protectress of the other cities, with the concrete multitude of her inhabitants. The beautiful flock of those cities had been committed to her care, and she is now called to give an account of her stewardship.
Them that come from the north.These are, of course, as in Jer. 1:14 and elsewhere, the invading army of the Chaldeans, and probably also their Scythian allies.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Jer 13:20. Lift up your eyes, &c. “Ye people of Judah, behold and reconnoitre the Chaldean army, coming against you from the north.” The next words are addressed to the king and queen; see Jer 13:18. He represents them under the idea of a shepherd, and the people under that of a flock. “What will you say when the Lord shall demand of you an account of the people committed to your trust? What will you answer, when the sovereign monarch shall see dissipated, diminished, weakened, destroyed, thy beautiful flock, or flock of thy glory?” which is explained by Pro 14:28.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 13:20 Lift up your eyes, and behold them that come from the north: where [is] the flock [that] was given thee, thy beautiful flock?
Ver. 20. Lift up your eyes, &c. ] Still he bespeaketh the king and the queen.
Where is the flock that was given thee?
Thy beautiful flock.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 13:20-27
20Lift up your eyes and see
Those coming from the north.
Where is the flock that was given you,
Your beautiful sheep?
21What will you say when He appoints over you-
And you yourself had taught them-
Former companions to be head over you?
Will not pangs take hold of you
Like a woman in childbirth?
22If you say in your heart,
‘Why have these things happened to me?’
Because of the magnitude of your iniquity
Your skirts have been removed
And your heels have been exposed.
23Can the Ethiopian change his skin
Or the leopard his spots?
Then you also can do good
Who are accustomed to doing evil.
24Therefore I will scatter them like drifting straw
To the desert wind.
25This is your lot, the portion measured to you
From Me, declares the LORD ,
Because you have forgotten Me
And trusted in falsehood.
26So I Myself have also stripped your skirts off over your face,
That your shame may be seen.
27As for your adulteries and your lustful neighings,
The lewdness of your prostitution
On the hills in the field,
I have seen your abominations.
Woe to you, O Jerusalem!
How long will you remain unclean?
Jer 13:20-27 This is the final strophe of chapter 13. Remember, try to identify the main truth of each strophe and let this guide your interpretation of the details.
Jer 13:20 Lift up your eyes and see These VERBS are both FEMININE SINGULAR IMPERATIVES (kethiv), which refer to the city of Jerusalem. The Septuagint translates this Jerusalem. The Masoretic scholars put the Qal MASCULINE PLURAL IMPERATIVES in the margin (Qere). These reflect different Hebrew manuscripts which they consulted.
from the north This refers to the imminent invasion by Babylon. The north was an idiom of evil (cf. Jer 1:13-15; Jer 4:6; Jer 6:1; Jer 6:22) because it was the invasion route for the empires (both Assyria, Babylon) of the Tigris-Euphrates River Valley into the land of Palestine.
Jer 13:21 Former companions to be head over you The Hebrew of lines 1-3 is uncertain. This seems to refer to Judah’s foreign alliance (cf. Jer 2:18). Companion is the Hebrew chieftain (BDB 910). Israel/Judah had many allies but now they have become their masters!
Will not pangs take hold of you,
Like a woman in childbirth Labor pains are often used in the Bible as a symbol of judgment (cf. Jer 4:31; Jer 6:24).
Jer 13:22 The Judeans were questioning the bad things (invasion and exile) which were about to happen to them, and wondering why! They were God’s people! They had the Patriarchal promises; they had the Promised Land; they had the prophets; they had the temple (cf. Rom 9:4-5). Their (1) continuing idolatry; (2) unwillingness to listen to God’s word or prophet; and (3) unwillingness to repent caused the curses of Leviticus 26 and Deuteronomy 27-28 to become a reality.
Your skirts have been removed This is a metaphor in the OT for a violent sexual assault (cf. Lev 18:6-19; Lev 20:17; Deu 22:30; Deu 27:20; Isa 47:3; Hos 2:3; Hos 2:10). Her lovers (foreign alliances, cf. Jer 2:17-19) had now become her rapists (TEV).
And your heels have been exposed This is a cultural metaphor for the act of public exposure, which was considered to be a great shame (cf. Jer 13:26; Lam 1:8; Isa 47:2-3). Sometimes the feet, and here the heels, were used as a euphemism for the human sex organs (cf. Deu 28:57; Jdg 3:24; 1Sa 24:6; Isa 6:2).
Jer 13:23 There are two questions in this proverbial statement which obviously expect no answers. This reflects the idea that the Judeans could not change, although God calls to them (cf. NRSV, REB), for they are morally unable to respond. This may be an incipient clue to the need for a new covenant which is based not on the performance of fallen mankind, but on the grace of God (cf. Jer 31:31-34; Eze 36:22-38).
Jer 13:24 Invasion and exile are coming, but it is YHWH who initiates and allows it (cf. Jer 9:16; Lev 26:33; Deu 28:64). Notice Jer 13:25, line 2.
Jer 13:25 This is your lot, the portion measured to you Originally Abraham’s descendants were considered the portion of the LORD, but now because of their rebellion, they had become the portion of foreigners (cf. Leviticus 26; Deuteronomy 27-28).
Two reasons are given why YHWH took His protection from them and energized the invading army.
1. They forgot YHWH (BDB 1013, KB 1489, Qal PERFECT, cf. Jer 2:32; Jer 3:21).
2. They continued to trust in falsehood (BDB 1055, i.e., Ba’al worship and other idols, cf. Jer 3:23; Jer 5:31; Jer 10:14; Jer 16:19; BDB 105, KB 120, Qal IMPERFECT).
Jer 13:26 So I Myself have also stripped your skirts off over your face,
That your shame may be seen This was the public punishment of a harlot or faithless wife (cf. Hos 2:3; Hos 2:10; Isa 47:2-3). The New English Bible translates Jer 13:22 with the very same metaphor.
Jer 13:27 As for your adulteries and your lustful neighings This last term means rutting noises (BDB 843, cf. Jeremiah 8; Jeremiah 16). The people of God are described in their fertility worship (cf. Jer 2:20) as mating animals (cf. Jer 2:24; Jer 14:6).
On the hills in the field We learn of the magnitude and grossness of the covenant people’s sex sins as they worship Ba’al from Hos 4:13-14 (see Special Topic: Fertility Worship of the Ancient Near East ).
How long will you remain unclean The VERB (BDB 372, KB 369, Qal IMPERFECT) can be used of
1. freed from leprosy (cf. 2 Kings 5)
2. ceremonially clean (cf. Leviticus)
3. freed from idolatry (cf. here and Eze 24:13[twice]; Jer 36:25)
This last line is confusing in Hebrew. The LXX translates it as Because you were not cleaned after me, how long it yet be?
The very last phrase can be viewed in two ways.
1. a literary way of asserting it will not happen (if there will be no cleansing)
2. an attempt to show there is still hope for repentance (but seems to violate Jer 13:23)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the north. See notes on Jer 1:13; Jer 3:12; Jer 6:1, &c.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 13:20-27
Jer 13:20-21
WARNING OF DEFEAT, CAPTIVITY AND HUMILIATION
Lift up your eyes, and behold them that come from the north: where is the flock that was given thee, thy beautiful flock? What wilt thou say, when he shall set over thee as head those whom thou hast thyself taught to be friends to thee? shall not sorrows take hold of thee, as of a woman in travail?
That come from the north…
(Jer 13:20). Practically all of the invaders of Judah came from the north, as that was the most feasible military entrance into the city of Jerusalem; but the particular invasion prophesied here was that of the Babylonians.
Whom thou. hast taught to be thy friends
(Jer 13:21). The plural here indicates that both Egypt and Babylon are meant. Contrary to the warnings of Isaiah and Jeremiah, Judah’s kings had cultivated the friendship of foreign powers, seeking to make alliances with them from time to time. It will be remembered that Hezekiah had embraced Merodach-baladan as his friend, showing him all of the treasures of the whole kingdom (Isa 39:1-2); and the question of this passage is, What are you going to say when such a ‘friend’ becomes your king?
Jer 13:22-24
And if thou say in thy heart, Wherefore are these things come upon me? for the greatness of thine iniquity are thy skirts uncovered, and thy heels suffer violence. Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil. Therefore will I scatter them, as the stubble that passeth away, by the wind of the wilderness.
For the greatness of thine iniquity…
(Jer 13:22). This is God’s blunt answer to the question of why? all these things happened to Israel.
Thy skirts uncovered…
(Jer 13:22). See under Jer 13:26. below, for comment on this.
Can the Ethiopian change his skin, or the leopard his spots…
(Jer 13:23)? A negative answer is required for both of these questions; and the meaning is simply that it is too late for Israel to change her ways. She has persistently wallowed in sin such a long time that there is no longer any hope of her changing. Such a condition came about because of (1) the deliberate rebellion of Israel against her God, and (2) the consequent judicial hardening of the apostate nation so frequently mentioned in Isaiah (See Isa 6:9-10, etc).
Jer 13:25-26
This is thy lot, the portion measured unto thee from me, saith Jehovah; because thou hast forgotten me, and trusted in falsehood. Therefore will I also uncover thy skirts upon thy face, and thy shame shall appear.
Thou hast forgotten me, and trusted in falsehood
(Jer 13:25). Trusting in falsehood means worshipping idols and believing in them. Such worship is also designated as The Lie in Jeremiah.
Uncover thy skirts upon thy face…
(Jer 13:26). The shameful punishment of an adulterous woman in antiquity included lifting her skirts above her head, exposing her nakedness, smearing her with filth, and driving her through the city. The expression, your heels shall suffer violence (Jer 13:23) could refer to your body, or genitals.
This drastic kind of punishment prescribed for Israel was justified and appropriate, because, the uncovering of her most intimate parts during her adulterous worship of the Baalim in their orgiastic ceremonies closely paralleled the punishment. For a more complete description of this awful punishment, see Nah 3:5, Isa 47:2, and Eze 16:37.
Jer 13:27
I have seen thine abominations, even thine adulteries, and thy neighings, the lewdness of thy whoredom, on the hills in the field. Woe unto thee, O Jerusalem! thou wilt not be made clean; how long shall it yet be?
This is a further elaboration of the reasons why the dreadful punishment prescribed for Israel in the above verses was justified and appropriate.
Thy neighings…
(Jer 13:27). Jeremiah mentioned this same thing back in Jer 5:8 where he compared the behavior of the people to well-fed stallions, everyone neighing to his neighbor’s wife, indicating that they wanted a sexual experience with every woman in sight. The use of such a metaphor as this, as Robinson pointed out, most certainly indicates, actual sexual immorality, which was so prominent a feature of the cultic worship of the Baalim.
“The tragic thing was that these same people frequented the temple, mouthing formulas like, ‘the temple of Yahweh, the temple of Yahweh, the temple of Yahweh.’ “
How long shall it yet be…
(Jer 13:27)? The actual meaning of these words is somewhat ambiguous. They may mean, how long will it be before Jerusalem is cleansed? or how long will it be before the judgment of God falls upon her? If Jeremiah still retained any hope of averting the terrible judgment which God through him had prophesied, the former meaning might be correct; but if he no longer supposed that Jerusalem would ever be cleansed, then the latter meaning is correct.
“Jeremiah lived to see the judgment fall; and after that, his hope rested upon the promise of a future day of restoration (Jer 31:31-34),” upon which occasion “all would know the Lord, from the least unto the greatest of the people,” and when the sins of the people would be gloriously forgiven.
That occasion, of course, would be the coming of the Kingdom of Messiah; and we may not suppose that Jeremiah understood all the implications of the prophecies God gave to mankind through him.
This concludes the five warnings set forth in this chapter. If Israel ever made the slightest gesture toward heeding any of them, the sacred scriptures retain no record of such a thing.
Pride is Punished by Disgrace
Jer 13:20-27
Jer 13:20-27 are related topically if not chronologically with the preceding two verses. In Jer 13:19 all the outlying districts of Judah are depicted as having fallen to the enemy; only Jerusalem remains. Jer 13:20-27 are addressed to Jerusalem. The daughter of Zion is urged to take note of the invading armies from the north. The Hebrew has a feminine singular verb but a masculine plural suffix on the object. This seems to be a clear indication that the person addressed is a collection of people. Then in a series of rhetorical questions the prophet tries to make Jerusalem see the folly of her past pride. Five such questions are asked. (1) Where is the glorious flock that was given to you? (Jer 13:20). In this question Jerusalem, the capital, is regarded as the shepherd of the rest of the cities of the nation. God has placed His flock under the care of the rulers of Jerusalem. The question has, of course, already been answered in the preceding verse. All the cities of Judah have fallen under enemy control. (2) What will you say when He, i.e. God, shall appoint as your head those you had cultivated as friends? The word translated head can also mean poison. Perhaps a deliberate play on words is intended. Those you thought to be your friends and allies, those whose friendship you labored so hard to secure, will become your head, master, or perhaps, your poison. (3) At that time will you not experience the terror, pain and agony of a woman in childbirth? (Jer 13:21). What a terrible and frightening thing it must be to see friends turn away or turn against one in an hour of need.
(4) The fourth rhetorical question is placed in the mouth of the astonished daughter of Zion. As she begins to taste of the bitter hemlock of divine judgment she shall cry out, Why has all this happened to me? Jeremiah can answer that question. He had been giving the answer to that question for many years. Jerusalem must suffer disgrace and humiliation because of her enormous iniquity. The skirts being uncovered is a figure taken from the public shaming of a woman caught in the act of harlotry (cf. Hos 2:10). Before being executed an adulteress seems to have been stripped of her garments in order to shame her, Even the sandals of the daughter of Zion will be removed and she will be forced to walk barefoot into captivity (Jer 13:22). What disgrace, what humiliation for the proud daughter of Zion!
(5) The fifth rhetorical question is intended to offer further reason for the impending humiliation of Jerusalem: Can an Ethiopian change his skin and a leopard[199] his spots? As recently as the beginning of the present century there were still leopards in the mountains of Galilee, on Carmel, in the hills around Jerusalem, and in the Jordan valley. Only a few survive today in the Galilean hills. Obviously not! Just so it is impossible for the people of Judah to do good, to obey the commands of God. Men who are unwilling to humble themselves and submit to God can do nothing good (cf. Rom 8:7-8). The inhabitants of Judah were accustomed i.e., taught or trained in the ways of evil. They were in fact students of evil! It was impossible that they could do anything to please God so long as they were in rebellion against Him.
Because Judah will not submit to God so that they might be enabled to do that which is good, God must bring judgment upon His people. They would be scattered as the chaff or stubble blown by the wind. Broken straw had to be separated from the wheat after the grain had been trampled out by oxen. The wind was used to blow away the worthless particles of chaff (Jer 13:24). Because they had forgotten God and trusted in falsehood, i.e., false gods, therefore God had measured out the appropriate amount of judgment to be poured out upon Judah (Jer 13:25). Jerusalems punishment is that of the adulteress caught in the act. She is stripped that her shame might be exposed to all. This judgment is the doing of God and that is emphasized by the emphatic position of the first person pronoun (Jer 13:26). God knows of Jerusalems adulteries. The people of Judah are noted for their neighings, their passionate cravings for illegitimate objects of worship. The lewdness of the pagan rites practiced on the hills of the land He has observed. In view of all this sin and corruption Jeremiah can only pronounce a woe on Jerusalem. God for years had been offering the scarlet daughter of Zion cleansing and pardon if she would but turn to Him in sincere repentance. But even after all this time Jerusalem still prefers her filthy ways to the purity which God offers (Jer 13:27).
Jeremiah Prophesies Destruction – Jer 11:1 to Jer 13:27
Open It
1. What is an issue of fairness that has direct impact on your life?
2. If you knew that someone was trying to kill you, what would you do?
Explore It
3. Of what important era in their history did God want Jeremiah to remind Israel? (Jer 11:1-5)
4. Why was God punishing His people? (Jer 11:9-11)
5. What did God say the people would discover when they sought help from the gods they had been worshiping? (Jer 11:12-13)
6. How did Jeremiah find out about the plot on his life, and where did he turn for help? (Jer 11:18-20)
7. What did the Lord promise to do to the people of Anathoth who had threatened Jeremiah? (Jer 11:21-23)
8. What questions did Jeremiah pose to God concerning His justice? (Jer 12:1-4)
9. What did God reveal that He intended to do to His unfaithful people? (Jer 12:7-13)
10. How would the response of the nations to Gods judgment on Israel affect those nations? (Jer 12:14-17)
11. What physical demonstration did God require of Isaiah as a lesson to the people? (Jer 13:1-7)
12. How was Israel like Jeremiahs belt? (Jer 13:8-11)
13. How did Jeremiah know that God was not going to change His mind about punishing Israel? (Jer 13:12-14)
14. If Israel refused to listen to God, what would happen to them and to Jeremiah? (Jer 13:15-17)
15. What future did God predict for all Judah? (Jer 13:18-19)
16. What had it become impossible for Israel to do in her hardheartedness? (Jer 13:20-23)
17. What sins caused God to declare the destruction of Jerusalem? (Jer 13:24-27)
Get It
18. What has God promised to us, and what does this require of us as believers?
19. What idols (false gods) are worshiped in society today that pose a temptation even to believers?
20. Why do people try to silence people who speak for God or those who remind us of Gods commands?
21. Where do you see instances around you of wicked people seeming to prosper?
22. Why is it sometimes tempting to give up living Gods way if you see no immediate results?
23. Why is it unwise to claim to be “religious” if God does not reside in your heart?
24. What determines whether a person is useful to God?
25. If we cannot change our natural tendency toward sin, what hope is there for us?
26. Why are people who do not trust in God for their righteousness destined to shame?
Apply It
27. What do you want to remember the next time you see an unrighteous person prosper or get undeserved rewards?
28. In what area of your life do you need to be on guard against pride standing in the way of Gods blessing?
Questions On Jeremiah Chapter Thirteen
By Brent Kercheville
1 What is the message of the loincloth (Jer 13:1-11)? What do we become when we refuse to listen to Gods words?
2 What is the purpose of Gods people (Jer 13:11)? What does this mean for us?
3 What is the message of the jar flled with wine (Jer 13:12-14)?
4 What is terrifying about Jer 13:14?
5 What is Gods message (Jer 13:15-27)?
6 What must Gods people do (Jer 13:15-16)?
7 What is the message of Jer 13:23? What do we learn from this?
TRANSFORMATION:
How does this relationship change your relationship with God?
What did you learn about him?
What will you do differently in your life?
Fuente: Old and New Testaments Restoration Commentary
and: Jer 1:14, Jer 6:22, Jer 10:22, Hab 1:6
where: Jer 13:17, Jer 23:2, Isa 56:9-12, Eze 34:7-10, Zec 11:16, Zec 11:17, Joh 10:12, Joh 10:13, Act 20:26-29
Reciprocal: Pro 14:8 – folly Eze 16:13 – and thou wast Act 20:28 – all Act 20:29 – not 1Pe 5:2 – the flock
Fuente: The Treasury of Scripture Knowledge
Jer 13:20. This historical note referred to in the preceding verse will explain the north of this verse. Where is the flock, is a prediction in question form. It means that the flock of God (the people of Judah) will be taken over by this army that is to come from the north, which is the Babylonian army.
Fuente: Combined Bible Commentary
Jer 13:20-27. Jerusalems Shame.This prophecy, as perhaps others in this chapter, would suit the position of affairs under Jehoiakim, after Carchemish (605). Jerusalem is asked concerning the welfare of her people, in the day of invasion by the foe from the north (Jer 4:6, etc.: here of the Babylonians). Jer 13:21 should read, When he shall set over thee as head those whom thou hast thyself taught to be friends unto thee, i.e. those who have been courted as friends are now become masters. Her anguish and shame are merited; a change seems hopeless, since habit has become second nature (Jer 13:23). Ruin is inevitable (Jer 13:24 mg.). The shameful exposure of her nakedness (Jer 13:26 mg.) is an appropriate punishment of her sensuality (Nah 3:5; cf. Isa 47:3, Eze 16:37). Jer 13:27 reads, After how long time yet wilt thou not be cleansed? For the force of neighings, see Jer 5:8.
Fuente: Peake’s Commentary on the Bible
13:20 Lift up your eyes, and behold them that come from the north: where [is] the {i} flock [that] was given thee, thy beautiful flock?
(i) He asks the king, where his people is become.
Fuente: Geneva Bible Notes
Jerusalem’s incurable wickedness 13:20-27
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The Lord beckoned Jerusalem to look north and she would see people coming. [Note: The imperatives in these verses are feminine indicating that probably Jerusalem is being addressed.] The city was about to lose the flock of special people over whom the Lord had made her responsible, namely, His people of Judah.