Jeremiah 13:9

Thus saith the LORD, After this manner will I mar the pride of Judah, and the great pride of Jerusalem. MAR THE PRIDE OF JUDAH - (, I will break the pride of your power")....

As to the application of the Prophecy, the Prophet then distinctly describes it; but he sets forth with sufficient clearness the main point, when he says, _Thus will I mar the stateliness ( __altitudinem _ _, _the altitude or height) _of Judah and the great stateliness of Jerusalem _Other interpreters unanimously render the word, pride; but as גאון _gaun, _may be taken in two senses, it means here, I have no doubt, excellency, and this will appear more fully from what follows. (72) The word then signifies here that dignity with which God had favored the seed of Abraham, when he intended them to be an ornament to himself. So it is said in Exodus 15:7, “In thy greatness thou wilt destroy the nations.” And in Isaiah he says, “I will make thee the excellency of ages.” ...

1-11 It was usual with the prophets to teach by signs. And we have the explanation, ver. Jeremiah 13:9. The people of Israel had been to God as this girdle. He caused them to cleave to him by the law he gave them, the prophets he sent among them, and the favours he showed them. They had by their idolatries and sins buried themselves in foreign earth, mingled among the nations, and were so corrupted that they were good for nothing. If we are proud of learning, power, and outward privileges, it is just with God to wither them. The minds of men should be awakened to a sense of their guilt and danger; yet nothing will be effectual without the influences of the Spirit....

EXPOSITION The chapter falls into two parts—the one describing a divinely commanded action of the prophet, symbolical of the approaching rejection of the Jewish people, the other announcing in literal language the ruin especially of the king and the queen-mother, and emphasizing the inveterate corruption which rendered such a blow necessary. The mention of the queen-mother (see Jeremiah 13:18) renders it probable that Jehoiachin is the king under whom the prophecy was composed. It is true that other kings besides Jehoiachin ascended the throne in the lifetime of their mother; but the express and repeated mention of the queen-mother in the account of Jehoiachin (2 Kings 24:12, 2 Kings 24:15; comp....

THUS SAITH THE LORD, AFTER THIS MANNER,.... As this girdle has been hid in Euphrates, and has been marred and rendered useless; so in like manner, and by such like means, WILL I MAR THE PRIDE OF JUDAH, AND THE GREAT PRIDE OF JERUSALEM; or their glory, or excellency t; that which they gloried in, and were proud of; their city which was burnt, and their temple which was destroyed by the Chaldeans; their king, princes, and nobles, who were carried captive into Babylon, by the river Euphrates, and stripped of all their grandeur, honour, and glory; and so the Targum, "so will I corrupt the strength of the men of Judah, and the strength of the inhabitants of Jerusalem, which is much;'' and to which agrees the Syriac version, which renders it, "the proud or haughty men of Judah, and the many haughty men of Jerusalem.'' t גאון "excellentiam", Calvin, Piscator....

CHAPTER 13 Signs, Warnings, and Exhortations _ 1. The linen girdle and the filled bottles (Jeremiah 13:1) _ 2. Hear and give glory (Jeremiah 13:15) 3. The justice of the judgment (Jeremiah 13:22) Jeremiah 13:1. The prophet enacts a sign, that of the linen girdle. After he had put on the girdle, he was told to hide it in a hole of the rock of the Euphrates. After many days, he was commanded to dig for the girdle. It was found marred and profitable for nothing. Was this only a vision, or did the prophet actually make the long journey to the Euphrates and then repeat it after many

THE SYMBOL OF THE WAIST-CLOTH, its removal signifying the rejection and ruin of Judah, as a consequence of her disobedience. The prophet buys and wears a linen waist-cloth, not yet put in water, as a declaration of Yahweh's adoption of His people into closest intimacy. The prophet then removes it, and buries it in a rocky cleft where it is spoilt by damp, the removal being a sign that Yahweh puts His people from Him into the ruin of exile. Such symbolism as this, so frequent on the part of Hebrew prophets (for Jeremiah, _cf._ Jeremiah 16:5 ff., Jeremiah 27:2 ff; Jeremiah 28:10 ff., Jeremiah 32:6 ff.,...

Jeremiah's Ninth Prophecy (see book comments for Jeremiah). mar the pride, &c. Reference to Pentateuch (Leviticus 26:19). App-92....

Jeremiah 13:1-11. The acted symbol of the linen girdle This ch. consists of five sections, quite independent of one another. The first two are in poetic prose, and the remaining in Ḳinah metre. Three questions arise in respect to this first section: (i) Does it relate a real transaction or a vision? (ii) What is the application of the symbol? (iii) To what date may we refer it? As regards (i) we may state that Du. rejects with scorn the passage, as non-Jeremianic, considering it as childish, and as a later insertion. Most commentators, however, refuse to accept this view. If we accept the view that the transaction was real, where was it carried out? Some think that the Heb. _Pěrath_, rendered elsewhere Euphrates (though generally "the river" is prefixed to it), may have here meant Parah (Jo

AFTER THIS MANNER WILL I MAR THE PRIDE, &C.— _Will I mar the glory of Judah, and the great honour of Jerusalem._ See Jeremiah 13:11. "I will transport them beyond Euphrates; I will hide them in Babylon, as in the hole of a rock, whence they cannot come out. They shall be marred in the midst of the nations, without temple, without sacrifice, without priests, without external worship. I will humble their presumption, and teach them to acknowledge and adore my mercy....