1Hospodin mi řekl toto: Jdi a kup si lněný pás. Vezmi si ho na bedra, ale do vody ho nedávej. 2Koupil jsem si podle Hospodinova slova pás a vzal si ho na bedra. 3Stalo se ke mně Hospodinovo slovo podruhé: 4Vezmi pás, který jsi koupil a jenž je na tvých bedrech; vstaň, jdi k Para a skryj ho tam ve skalní rozsedlině. 5Šel jsem a skryl jsem ho u Para, jak mi přikázal Hospodin. 6Po mnoha dnech se stalo, že mi Hospodin řekl: Vstaň, jdi k Para a vezmi odtamtud pás, který jsem ti přikázal tam skrýt. 7Šel jsem tedy k Para, vykopal jsem ten pás a vzal ho z místa, kam jsem ho ukryl. A hle, pás byl zničen, nebyl vůbec k ničemu. 8Tu se ke mně stalo Hospodinovo slovo: 9Toto praví Hospodin: Takto zničím pýchu Judy i velkou pýchu Jeruzaléma. 10Tento zlý lid, který odmítá poslouchat má slova, žije podle svého umíněného srdce a chodí za jinými bohy, aby jim sloužil a klaněl se jim, dopadne jako tento pás, který není vůbec k ničemu. 11Protože tak jako pás přiléhá k bedrům muže, tak jsem k sobě přivinul celý dům izraelský a celý dům judský, je Hospodinův výrok, aby byl mým lidem, věhlasem, chválou a slávou, ale neposlouchali. 12Řekni jim toto slovo: Toto praví Hospodin, Bůh Izraele: Každý džbán bude naplněn vínem. Řeknou ti: Copak to nevíme, že každý džbán bude naplněn vínem? 13Řekni jim: Toto praví Hospodin: Hle, naplňuji opilostí všechny obyvatele této země, krále, kteří sedí na Davidově trůnu, kněze, proroky i všechny obyvatele Jeruzaléma. 14Roztříštím je jednoho o druhého, otce spolu se syny, je Hospodinův výrok, nebudu mít soucit, ani lítost, neslituji se, dokud je nezničím. 15Slyšte a poslouchejte, nepovyšujte se, protože Hospodin promluvil. 16Vzdejte slávu Hospodinu, svému Bohu, dříve nežli způsobí tmu, dříve nežli vaše nohy za soumraku klopýtnou na horách. Budete čekat na světlo, ale on ho promění v nejhlubší tmu, učiní ho hustou temnotou. 17Jestliže toto varování neuposlechnete, ve skrytu se moje duše rozpláče nad vaší pýchou, bude hořce plakat, z mých očí poplynou slzy, protože Hospodinovo stádo bude vzato do zajetí. 18Řekni králi a královně: Sesedněte dolů, protože vaše krásná koruna spadne z vašich hlav. 19Jižní města budou zavřena a nebude, kdo by je otevřel; celý Juda bude vzat do zajetí, zcela vzat. 20Pozvedni oči a podívej se na ty, kteří přicházejí od severu. Kde je stádo, které ti bylo dáno, tvé krásné ovce? 21Co řekneš, až nad tebou ustanoví za vůdce ty, které ses naučila mít za důvěrníky? Zdali tě nezachvátí bolesti jako rodící ženu? 22Když se zeptáš ve svém srdci: Proč mě tohle postihlo? Pro množství tvých vin zvedli tvoje sukně, natloukli ti na zadek. 23Cožpak může Kúšijec změnit svou kůži, anebo leopard svoje skvrny? Pak také vy dokážete konat dobro, když jste si zvykli páchat zlo. 24Rozptýlím je jako plevy hnané stepním větrem. 25Toto je tvůj úděl, míra jsem ti odměřil, je Hospodinův výrok, za to, že jsi na mne zapomněla a spoléhala na klam. 26I já zvednu tvoje sukně přes tvou tvář a bude vidět tvoje hanba, 27tvé cizoložství a tvoje žádostivost, tvé hnusné smilstvo. Na návrších i na poli jsem viděl tvé ohavné modly. Běda ti, Jeruzaléme! Jak dlouho ještě budeš nečistý?
Jamieson Fausset Brown Bible Commentary 1 SYMBOLICAL PROPHECY (
Jer 13:1-
Jer 13:7). (Jer. 13:1-27)
put it upon thy loins, &c.--expressing the close intimacy wherewith Jehovah had joined Israel and Judah to Him (
Jer 13:11).
linen--implying it was the inner garment next the skin, not the outer one.
put it not in water--signifying the moral filth of His people, like the literal filth of a garment worn constantly next the skin, without being washed (
Jer 13:10). GROTIUS understands a garment not bleached, but left in its native roughness, just as Judah had no beauty, but was adopted by the sole grace of God (
Ezek 16:4-
Ezek 16:6). "Neither wast thou washed in water," &c.
4 Euphrates--In order to support the view that Jeremiah's act was outward, HENDERSON considers that the Hebrew Phrath here is Ephratha, the original name of Beth-lehem, six miles south of Jerusalem, a journey easy to be made by Jeremiah. The non-addition of the word "river," which usually precedes Phrath, when meaning Euphrates, favors this view. But I prefer English Version. The Euphrates is specified as being near Babylon, the Jews future place of exile.
hole--typical of the prisons in which the Jews were to be confined.
the rock--some well-known rock. A sterile region, such as was that to which the Jews were led away (compare
Isa 7:19) [GROTIUS].
6 after many days--Time enough was given for the girdle to become unfit for use. So, in course of time, the Jews became corrupted by the heathen idolatries around, so as to cease to be witnesses of Jehovah; they must, therefore, be cast away as a "marred" or spoiled girdle.
9 (
Lev 26:19).
10 imagination--rather, "obstinacy."
11 (
Jer 33:9;
Exod 19:5).
glory--an ornament to glory in.
12 A new image.
Do we not . . . know . . . wine--The "bottles" are those used in the East, made of 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 be all filled with wine) was not, as the Jews' taunting reply implied, a truism even literally. The figurative sense which is what Jeremiah chiefly meant, they affected not to understand. As wine intoxicates, so God's wrath and judgments shall reduce them to that state of helpless distraction that they shall rush on to their own ruin (
Jer 25:15;
Jer 49:12;
Isa 51:17,
Isa 51:21-
Isa 51:22;
Isa 63:6).
13 upon David's throne--literally, who sit for David on his throne; implying the succession of the Davidic family (
Jer 22:4).
all--indiscriminately of every rank.
14 dash-- (
Ps 2:9). As a potter's vessel (
Rev 2:27).
15 be not proud--Pride was the cause of their contumacy, as humility is the first step to obedience (
Jer 13:17;
Ps 10:4).
16 Give glory, &c.--Show by repentance and obedience to God, that you revere His majesty. So Joshua exhorted Achan to "give glory to God" by confessing his crime, thereby showing he revered the All-knowing God.
stumble--image from travellers stumbling into a fatal abyss when overtaken by nightfall (
Isa 5:30;
Isa 59:9-
Isa 59:10;
Amos 8:9).
dark mountains--literally, "mountains of twilight" or "gloom," which cast such a gloomy shadow that the traveller stumbles against an opposing rock before he sees it (
John 11:10;
John 12:35).
shadow of death--the densest gloom; death shade (
Ps 44:19). Light and darkness are images of prosperity and adversity.
17 hear it--my exhortation.
in secret--as one mourning and humbling himself for their sin, not self-righteously condemning them (
Phil 3:18).
pride--(see on
Jer 13:15;
Job 33:17).
flock-- (
Jer 13:20), just as kings and leaders are called pastors.
18 king--Jehoiachin or Jeconiah.
queen--the queen mother who, as the king was not more than eighteen years old, held the chief power. Nehushta, daughter of Elnathan, carried away captive with Jehoiachin by Nebuchadnezzar (
2Kgs 24:8-15).
Humble yourselves--that is, Ye shall be humbled, or brought low (
Jer 22:26;
Jer 28:2).
your principalities--rather, "your head ornament."
19 cities of the south--namely, south of Judea; farthest off from the enemy, who advanced from the north.
shut up--that is, deserted (
Isa 24:10); so that none shall be left to open the gates to travellers and merchants again [HENDERSON]. Rather, shut up so closely by Nebuchadnezzar's forces, sent on before (
2Kgs 24:10-11), that none shall be allowed by the enemy to get out (compare
Jer 13:20).
wholly--literally, "fully"; completely.
20 from . . . north--Nebuchadnezzar and his hostile army (
Jer 1:14;
Jer 6:22).
flock . . . given thee--Jeremiah, amazed at the depopulation caused by Nebuchadnezzar's forces, addresses Jerusalem (a noun of multitude, which accounts for the blending of plural and singular, Your eyes . . . thee . . . thy flock), and asks where is the population (
Jer 13:17, "flock") which God had given her?
21 captains, and as chief--literally, "princes as to headship"; or "over thy head," namely, the Chaldeans. Rather, translate, "What wilt thou say when God will set them (the enemies,
Jer 13:20) above thee, seeing that thou thyself hast accustomed them (to be) with thee as (thy) lovers in the highest place (literally, 'at thy head')? Thou canst not say God does thee wrong, seeing it was thou that gave occasion to His dealing so with thee, by so eagerly courting their intimacy." Compare
Jer 2:18,
Jer 2:36;
2Kgs 23:29, as to the league of Judah with Babylon, which led Josiah to march against Pharaoh-necho, when the latter was about to attack Babylon [MAURER].
sorrows--pains, throes.
22 if thou say--connecting this verse with "What wilt thou say" (
Jer 13:21)?
skirts discovered--that is, are thrown up so as to expose the person (
Jer 13:26;
Isa 3:17;
Nah 3:5).
heels made bare--The sandal was fastened by a thong above the heel to the instep. The Hebrew, is, "are violently handled," or "torn off"; that is, thou art exposed to ignominy. Image from an adulteress.
23 Ethiopian--the Cushite of Abyssinia. Habit is second nature; as therefore it is morally impossible that the Jews can alter their inveterate habits of sin, nothing remains but the infliction of the extremest punishment, their expatriation (
Jer 13:24).
24 (
Ps 1:4).
by the wind--before the wind.
of the wilderness--where the wind has full sweep, not being broken by any obstacle.
25 portion of thy measures--the portion which I have measured out to thee (
Job 20:29;
Ps 11:6).
falsehood-- (
Jer 13:27), false gods and alliances with foreign idolaters.
26 discover . . . upon thy face--rather, "throw up thy skirts over thy face," or head; done by way of ignominy to captive women and to prostitutes (
Nah 3:5). The Jews' punishment should answer to their crime. As their sin had been perpetrated in the most public places, so God would expose them to the contempt of other nations most openly (
Lam 1:8).
27 neighings-- (
Jer 5:8), image from the lust of horses; the lust after idols degrades to the level of the brute.
hills--where, as being nearer heaven, sacrifices were thought most acceptable to the gods.
wilt thou not . . . ? when--literally, "thou wilt not be made clean after how long a time yet." (So
Jer 13:23). Jeremiah denies the moral possibility of one so long hardened in sin becoming soon cleansed. But see
Jer 32:17;
Luke 18:27.
