TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 13:1–11. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A sign, the marring of a girdle, which the prophet had worn for some time, by hiding it in a hole of a rock near the river Euphrates. It was usual with the prophets to teach by signs, that a stupid unthinking people might be brought to consider, and believe, and be affected with what was thus set before them. 1. He was to wear a linen girdle for some time, Jer 13:1, Jer 13:2. Some think he wore it under his clothes, because it was linen, and it is said to cleave to his loins, Jer 13:11. It should rather seem to be worn upon his clothes, for it was worn for a name and a praise, and probably was a fine sash, such as officers wear and such as are commonly worn at this day in the eastern nations. He must not put it in water, but wear it as it was, that it might be the stronger, and less likely to rot: linen wastes almost as much with washing as with wearing. Being not wet, it was the more stiff and less apt to bend, yet he must make a shift to wear it. Probably it was very fine linen which will wear long without washing. The prophet, like John Baptist, was none of those that wore soft clothing, and therefore it would be the more strange to see him with a linen girdle on, who probably used to wear a leathern one. 2. After he had worn this linen girdle for some time, he must go, and hide it in a hole of a rock (Jer 13:4) by the water's side, where, when the water was high, it would be wet, and when it fell would grow dry again, and by that means would soon rot, sooner than if it were always wet or always dry. 3. After many days, he must look for it, and he should find it quite spoiled, gone all to rags and good for nothing, Jer 13:7. It has been of old a question among interpreters whether this was really done, so as to be seen and observed by the people, or only in a dream or vision, so as to go no further than the prophet's own mind. It seems hard to imagine that the prophet should be sent on two such long journeys as to the river Euphrates, each of which would take him up some week's time, when he could so ill be spared at home. For this reason most incline to think the journey, at least, was only in vision, like that of Ezekiel, from the captivity in Chaldea to Jerusalem (Eze 8:3) and thence back to Chaldea (Eze 11:24); and the explanation of this sign is given only to the prophet himself (Jer 13:8), not to the people, the sign not being public. But there being, it is probable, at that time, great conveniences of travelling between Jerusalem and Babylon, and some part of Euphrates being not so far off but that it was made the utmost border of the land of promise (Jos 1:4), I see no inconvenience in supposing the prophet to have made two journeys thither; for it is expressly said, He did as the Lord commanded him; and thus gave a signal proof of his obsequiousness to his God, to shame the stubbornness of a disobedient people: the toil of his journey would be very proper to signify both the pains they took to corrupt themselves with their idolatries and the sad fatigue of their captivity; and Euphrates being the river of Babylon, which was to be the place of their bondage, was a material circumstance in this sign.
II.The thing signified by this sign.
The prophet was willing to be at any cost and pains to affect this people with the word of the Lord. Ministers must spend, and be spent, for the good of souls. We have the explanation of this sign, Jer 13:9-11.
1.The people of Israel had been to God as this girdle in two respects: - (1.) He had taken them into covenant and communion with himself: As the girdle cleaves very closely to the loins of a man and surrounds him, so have I caused to cleave to me the houses of Israel and Judah. They were a people near to God (Psa 148:14); they were his own, a peculiar people to him, a kingdom of priests that had access to him above other nations. He caused them to cleave to him by the law he gave them, the prophets he sent among them, and the favours which in his providence he showed them. He required their stated attendance in the courts of his house, and the frequent ratification of their covenant with him by sacrifices. Thus they were made so as to cleave to him that one would think they could never have been parted. (2.) He had herein designed his own honour. When he took them to be to him for a people, it was that they might be to him for a name, and for a praise, and for a glory, as a girdle is an ornament to a man, and particularly the curious girdle of the ephod was to the high-priest for glory and for beauty. Note, Those whom God takes to be to him for a people he intends to be to him for a praise. [1.] It is their duty to honour him, by observing his institutions and aiming therein at his glory, and thus adorning their profession. [2.] It is their happiness that he reckons himself honoured in them and by them. He is pleased with them, and glories in his relation to them, while they behave themselves as become his people. He was pleased to take it among the titles of his honour to be the God of Israel, even a God to Israel, Ch1 17:24. In vain do we pretend to be to God for a people if we be not to him for a praise.
2.They had by their idolatries and other iniquities loosed themselves from him, thrown themselves at a distance, robbed him of the honour they owed him, buried themselves in the earth, and foreign earth too, mingled among the nations, and were so spoiled and corrupted that they were good for nothing: they could no more be to God, as they were designed, for a name and a praise, for they would not hear either their duty to do it or their privilege to value it: They refused to hear the words of God, by which they might have been kept still cleaving closely to him. They walked in the imagination of their heart, wherever their fancy led them; and denied themselves no gratification they had a mind to, particularly in their worship. They would not cleave to God, but walked after other gods, to serve them, and to worship them; they doted upon the gods of the heathen nations that lay towards Euphrates, so that they were quite spoiled for the service of their own God, and were as this girdle, this rotten girdle, a disgrace to their profession and not an ornament. A thousand pities it was that such a girdle should be so spoiled, that such a people should so wretchedly degenerate.
3.God would by his judgments separate them from him, send them into captivity, deface all their beauty and ruin their excellency, so that they should be like a fine girdle gone to rags, a worthless, useless, despicable people. God will after this manner mar the pride of Judah, and the great pride of Jerusalem. He would strip them of all that which was the matter of their pride, of which they boasted and in which they trusted; it should not only be sullied and stained, but quite destroyed, like this linen girdle. Observe, He speaks of the pride of Judah (the country people were proud of their holy land, their good land), but of the great pride of Jerusalem; there the temple was, and the royal palace, and therefore those citizens were more proud than the inhabitants of other cities. God takes notice of the degrees of men's pride, the pride of some and the great pride of others; and he will mar it, he will stain it. Pride will have a fall, for God resists the proud. He will either mar the pride that is in us (that is, mortify it by his grace, make us ashamed of it, and, like Hezekiah, humble us for the pride of our hearts, the great pride, and cure us of it, great as it is; and this marring of the pride will be making of the soul; happy for us if the humbling providences our hearts be humbled) or else he will mar the thing we are proud of. Parts, gifts, learning, power, external privileges, if we are proud of these, it is just with God to blast them; even the temple, when it became Jerusalem's pride, was marred and laid in ashes. It is the honour of God to took upon every one that is proud and abase him.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Chapter 13, verse 1 onwards) Thus says the Lord to me: Go and acquire for yourself a linen loincloth (or belt) and put it on your loins, and do not bring it into water (or do not pass it through water). So I acquired a loincloth according to the word of the Lord and put it around my loins. Then the word of the Lord came to me a second time, saying: Take the loincloth (or belt) that you acquired, which is around your loins, and go to the Euphrates and hide it there in a hole in the rock. And I went and hid it in the Euphrates, as the Lord had commanded me. And after many days, the Lord said to me: Arise and go to the Euphrates, and take from there the girdle (or belt) that I commanded you to hide there. And I went to the Euphrates, and dug, and took the girdle from the place where I had hidden it, and behold, the girdle had decayed so that it was of no use. And the word of the Lord came to me, saying: Thus says the Lord: So will I cause the pride (or injury) of Judah and the great pride of Jerusalem and this evil people, who refuse to hear my words and walk in the stubbornness (or direction) of their evil hearts: they have gone after foreign gods to serve them and worship them, and they will be like this useless girdle. For as the waist is joined to the loins of a man, so have I joined to me all the house of Israel, and all the house of Juda, saith the Lord: that they might be my people, and for a name, and for a praise, and for a glory: but they would not hear. The girdle, or waistband, which is joined to the loins, is the people of Israel: they who have been taken up from the earth, and have not been softened, nor made white, and yet they have cleaved to God through his mercy. And when he sinned, because linen and a linen apron made of such material is rational, he was led across the Euphrates, that is, into Assyria, and there he was hidden, that is, absorbed in a multitude (or rather, magnitude) of great and innumerable nations, and regarded as nothing. But after a long time, the Prophet himself, as a type of God, freed the people from captivity. However, even after their return, they did not keep God's commandments; but they followed foreign gods, and in the end even laid hands on God's Son and brought about eternal damnation. Moreover, every holy man is a loin cloth of God, who, taken from the earth and from the mud of the earth, is joined in the partnership of God, and covers and surrounds, with greater diligence, those things which appear obscene in His Church, so that they may not be exposed to the bites of the Gentiles and the heretics. And if this loin cloth touches water and crosses the streams of the Euphrates, so that it is soaked with the moisture of the Assyrian region, it loses its original strength and decays, and is dissolved. And although it returns to the use of God, it cannot have its former beauty, not due to the hardness of God, but due to its own fault: because they do not want to hear His words, and they walk in the wickedness of their own heart, doing what seems right to them. But He Himself explains why He has put forth this similitude, saying: Just as the girdle clings to the loins of a man: so I have joined and made to cling to Me the whole house of Israel, and the whole house of Judah, specifically the twelve tribes, so that they would be for Me a people renowned and for praise and for glory; and for all this, they did not listen to Me, but followed their own faults. Therefore, let the one who can say: 'But for me it is good to be close to God' (Psalm 73:28), beware lest he be separated from his reins through negligence and cross the Euphrates and be given into the power of the Assyrian king, and be occupied not in the most solid rock but in the crevice of a corrupted and tainted rock, that is, be occupied with the filth and vices of heretics, and come to such putrefaction that he can no longer return to the service and the belt of the Lord.
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Summary
Jeremiah 13:11 serves as the profound interpretive climax of the preceding parable of the rotten linen girdle, vividly articulating God's deep desire for an intimate, inseparable covenant relationship with the entire house of Israel and Judah. It reveals His divine purpose for them to be a people uniquely set apart, reflecting His character and bringing Him renown, praise, and glory before all nations. Tragically, the verse concludes with the heartbreaking reality of their persistent rebellion and stubborn refusal to listen to His voice, foreshadowing the inevitable spiritual decay and severe judgment that resulted from their disobedience.
Context
Literary Context
This verse provides the explicit theological explanation and culmination of the object lesson detailed in Jeremiah 13:1-10. The prophet Jeremiah is commanded by the LORD to perform a series of symbolic actions: purchase a linen belt, wear it, and then travel a great distance to bury it by the Euphrates River. Upon retrieving it "after many days," the girdle is found to be ruined and "profitable for nothing" (Jeremiah 13:7). Jeremiah 13:11 directly interprets this prophetic act, revealing that the girdle symbolizes the close, intimate bond God intended with His people. Its decay represents Israel and Judah's spiritual corruption due to their idolatry and disobedience, which rendered them useless for God's purposes and ultimately led to their impending exile to Babylon. Thus, this verse functions as the hermeneutical key, unlocking the parable's profound message of divine intention, human failure, and the certainty of coming judgment.
Historical & Cultural Context
Jeremiah prophesied during a period of immense political and spiritual turmoil in Judah, primarily spanning the late 7th and early 6th centuries BCE, leading directly to the Babylonian exile. The people, from the monarchy and priesthood to the common populace, had largely abandoned their covenant obligations to Yahweh, engaging in widespread idolatry, social injustice, and moral depravity. The "loins of a man" refer to the waist, the anatomical location where a girdle or belt was worn. In ancient Near Eastern culture, a girdle was not merely an accessory but a functional garment, signifying readiness for action, strength, and often honor due to its proximity to the body's core. The act of burying the girdle "by the Euphrates" (Jeremiah 13:4) was a direct and chilling symbolic reference to their future exile in Babylon, a powerful empire situated on that very river. This historical backdrop underscores the severity of Judah's spiritual condition and the urgent, often unpopular, nature of Jeremiah's prophetic message, as God's long-suffering patience was reaching its limit, and the dire consequences of their persistent rebellion were imminent.
Key Themes
Jeremiah 13:11 encapsulates several foundational themes central to the book of Jeremiah and the broader Old Testament narrative. Firstly, it powerfully highlights God's unwavering desire for an intimate covenant relationship with His chosen people, Israel and Judah, emphasizing His divine initiative in drawing them near. The language of "cleaving" echoes the profound relational intimacy God seeks. Secondly, the verse articulates God's divine purpose and glory for His people: they were set apart not for their own sake, but to be a unique nation, reflecting His character and bringing Him "a name, and for a praise, and for a glory" before all nations, a reiteration of the covenant promises found in passages like Exodus 19:5-6. Thirdly, the verse tragically exposes human disobedience and rejection of God's loving overtures. The concluding phrase "but they would not hear" underscores their stubborn refusal to heed prophetic warnings and return to the Lord, a recurring motif throughout Jeremiah and a primary cause for the impending judgment and exile, as warned about in the covenant curses of Deuteronomy 28.
Exposition and Analysis
Key Word Analysis
From a root meaning "something girt," this term refers to a belt or band worn around the waist. In ancient Near Eastern culture, a girdle was an essential item of clothing, worn close to the body, often signifying readiness for action, strength, and honor. Its closeness to the body in this metaphor emphasizes the intimate, inseparable, and functional bond God desired with His people, akin to a vital garment that is both close and useful.
A primitive root meaning "to impinge, i.e., cling or adhere." This word denotes an intense, inseparable bond, a sticking fast, or joining oneself to something. Its use here highlights the depth of the relationship God initiated and desired to maintain with Israel and Judah. The repetition of this verb ("cleaveth" and "caused to cleave") underscores God's active pursuit and the intended permanence of this intimate connection, reminiscent of a marital bond.
A primitive root meaning "to hear intelligently," often with the implication of attention, obedience, and understanding. The concluding phrase "but they would not hear" (using the negative form of shâmaʻ) signifies not merely a lack of auditory perception, but a deliberate, willful refusal to listen, comprehend, and obey God's commands and warnings. It points to a hardened heart and a rebellious will that actively resists divine instruction.
Verse Breakdown
"For as the girdle cleaveth to the loins of a man"
This opening clause establishes the central simile of the passage, drawing a vivid parallel between the physical closeness and practical utility of a girdle to a man's body—specifically his loins, a place associated with strength, vitality, and intimacy—and the spiritual closeness God desired with His people. The girdle is depicted not as a loose accessory but as an essential, close-fitting item that is integral to the wearer.
"so have I caused to cleave unto me the whole house of Israel and the whole house of Judah, saith the LORD;"
This clause directly applies the simile, revealing God's active, sovereign, and intentional role in initiating and seeking to maintain this intimate bond. The repetition of the verb "cleave" underscores divine initiative and the profound depth of the desired relationship. "The whole house of Israel and the whole house of Judah" signifies God's comprehensive covenant with both the northern and southern kingdoms, emphasizing His universal desire for His entire chosen people to be inseparably united with Him. The authoritative phrase "saith the LORD" authenticates this divine declaration and purpose.
"that they might be unto me for a people, and for a name, and for a praise, and for a glory:"
This section articulates God's profound, redemptive purpose for establishing such an intimate relationship. Israel and Judah were chosen and drawn near not for their own self-aggrandizement, but to exist "for" God: as His unique "people," bearing His "name" (representing His character, authority, and ownership), bringing Him "praise" (through their obedient worship and testimony), and reflecting His "glory" (His inherent majesty and splendor) to the surrounding nations. This reveals their missional calling to be a living testament to God's nature and power in the world.
"but they would not hear."
This concluding, poignant statement reveals the tragic human failure that undermined God's gracious intentions and ultimate purpose. Despite God's persistent efforts, clear communication, and profound desire for intimacy, Israel and Judah stubbornly refused to listen, understand, and obey His voice. This deliberate resistance to God's word and will is the core of their rebellion, leading to the spiritual decay symbolized by the rotten girdle and the inevitable judgment of exile.
Literary Devices
Jeremiah 13:11 is rich in literary devices that amplify its powerful message. The primary device is Simile, explicitly introduced with the construction "For as... so have I caused," drawing a direct comparison between God's desired relationship with Israel and Judah and the physical closeness of a girdle to a man's loins. This simile then extends into a powerful Metaphor, where the girdle itself functions as a symbolic representation of the intimate, functional, and honorable bond God intended with His people. The preceding narrative's description of the girdle's decay (in Jeremiah 13:7) serves as a potent Symbolism for the spiritual corruption, uselessness, and impending judgment resulting from Israel's disobedience. The recurring phrase "saith the LORD" is an example of a Divine Oracle Formula, emphasizing the divine authority, certainty, and origin of Jeremiah's message. Finally, the stark contrast between God's gracious intentions ("that they might be unto me for a people, and for a name, and for a praise, and for a glory") and the people's rebellious response ("but they would not hear") creates profound Juxtaposition, highlighting the tragic irony of their rejection and underscoring the critical theme of human responsibility within the covenant relationship.
Theological and Thematic Connections
Jeremiah 13:11 profoundly articulates the very essence of God's covenant relationship with Israel: His sovereign election, His deep, initiating desire for intimacy, and His ultimate purpose for His people to manifest His glory to the world. The vivid image of "cleaving" speaks to a bond of profound loyalty and affection, mirroring the language used for marital union in Genesis 2:24, signifying a relationship intended to be exclusive, enduring, and fruitful. However, the tragic conclusion, "but they would not hear," underscores the recurring biblical theme of human rebellion, stubbornness, and the dire consequences of rejecting divine grace. This verse emphasizes that while God's faithfulness to His covenant promises is unwavering, the outworking of His blessings and the fulfillment of His purposes are intricately linked to His people's obedient response. It reveals God's heart not merely as a distant judge, but as a loving Father whose intentions for His children are always for their ultimate good and His supreme glory.
Reflection and Application
Jeremiah 13:11 offers a timeless and piercing challenge for believers today, compelling us to deeply examine the quality and depth of our own "cleaving" to the Lord. Just as God desired Israel to be intimately connected to Him, bringing Him glory, so too does He desire a profound, active, and inseparable relationship with us. Our lives, individually and corporately as the Church, are meant to be a constant testimony to His character, a wellspring of praise, and a clear reflection of His glory in a world desperately needing to see Him. The heartbreaking reality of Israel's persistent refusal to hear serves as a potent warning: spiritual decay, distance from God, and a lack of fruitfulness are not due to His absence or inability, but often to our unwillingness to listen, obey, and prioritize His voice amidst the clamor of worldly distractions and our own desires. This verse calls us to cultivate a posture of humility, responsiveness, and radical obedience, ensuring that our lives genuinely honor the One who has called us into such a precious, purposeful, and intimate relationship.
Questions for Reflection
FAQ
What is the significance of the "girdle" in this prophecy?
The "girdle," or belt, in Jeremiah 13:11 is profoundly significant as a symbolic object. In ancient times, a girdle was worn close to the body, around the loins, and was essential for holding up outer garments, providing support, and enabling readiness for physical activity. Its closeness to the body symbolizes the intimate, inseparable bond God desired with Israel and Judah. Just as a girdle is vital and close-fitting, God wanted His people to be deeply connected to Him, serving as a visible testament to His presence and power in the world. The subsequent decay of the girdle, as described in Jeremiah 13:7, symbolizes the spiritual corruption, uselessness, and impending judgment that resulted from Israel's disobedience and idolatry, rendering them "profitable for nothing" to God's original, glorious purpose.
How does the word "cleave" in this verse relate to other biblical uses of the word?
The Hebrew word translated "cleave" is dabaq (דָּבַק), which carries the core meaning of clinging, sticking fast, or being joined inseparably. This powerful verb is used throughout the Old Testament to describe various forms of strong attachment. Most notably, it is used in Genesis 2:24 to describe a man "cleaving" to his wife in marriage, signifying an exclusive, intimate, and enduring union. Its use in Jeremiah 13:11 therefore underscores the profound depth of intimacy, faithfulness, and loyalty that God desired in His covenant relationship with Israel and Judah, akin to the most sacred human bond. It highlights God's initiative in seeking this close connection and the tragic irony of His people's failure to reciprocate such a profound relational commitment.
What does "they would not hear" imply about human free will?
The phrase "but they would not hear" (Hebrew: shama') is a powerful and poignant statement about human free will and responsibility within the covenant. In biblical context, "to hear" often implies much more than merely perceiving sound; it encompasses understanding, paying diligent attention, and, crucially, obeying. Therefore, "they would not hear" means that Israel and Judah deliberately and willfully chose to disregard God's commands, warnings, and invitations to repentance. Despite God's persistent efforts through prophets like Jeremiah, they exercised their agency to reject His will, stubbornly pursuing their own desires and idolatrous practices. This demonstrates that while God initiates and desires a relationship based on grace, He respects human freedom, and the devastating consequences of disobedience are a direct result of human choice, not divine coercion. This highlights the bilateral nature of their covenantal relationship, which required active participation and obedience from the human side, as seen in passages like Deuteronomy 30:19.
Christ-Centered Fulfillment
Jeremiah 13:11, with its poignant portrayal of God's desire for an intimate, glorious relationship with His people and their tragic failure to "cleave" to Him, finds its ultimate and perfect fulfillment in Jesus Christ. The "whole house of Israel and the whole house of Judah" failed to embody God's purpose to be "a people, and for a name, and for a praise, and for a glory." However, in Christ, God establishes a new covenant where this intimate bond is not only possible but eternally secured for all who believe. Jesus Himself is the perfect embodiment of the "girdle" that perfectly cleaved to the Father, always doing His will and bringing Him ultimate glory (John 8:29). Through His atoning sacrifice, Christ removes the spiritual "rot" of sin that prevented humanity from truly hearing and obeying God. He invites believers to "abide" in Him, a concept that directly echoes and deepens the "cleaving" of Jeremiah 13:11, ensuring a living, fruitful union (John 15:4-5). As the Head of the Church, His body, Jesus forms a new people—a spiritual Israel—who are indeed chosen "that we should be to the praise of his glory" (Ephesians 1:11-12). Through the indwelling Holy Spirit, the "would not hear" problem of the Old Covenant is overcome, as God's law is now written on hearts, enabling a willing obedience and a genuine cleaving to Him (Hebrews 8:8-12). Thus, in Christ, God's eternal purpose for a people who bring Him glory is perfectly and eternally realized, making us "a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light" (1 Peter 2:9-10).