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Commentary on Jeremiah 13 verses 12–21
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 (Jer 13:12): 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 51:20); 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, Mat 9:17. Or, They shall have their heads as full of wine as bottle are; for so it is explained, Jer 13:13, They shall be filled with drunkenness; compare Isa 51:17. 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 3:1. Their watchmen were all for wine, Isa 56:12. They loved their false prophets that prophesied to them of wine (Mic 2:11), 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 (Jer 13:13) 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 20:15. 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 (Jer 13:14): 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 Jdg 9:23), 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, Jer 13:15. This was one of the sins for which God had a controversy with them (Jer 13:9); 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, Jer 13:16. Give him glory by confessing your sins, owning yourselves guilty before him, and accepting the punishment of your iniquity, Jer 13:16. 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, Psa 35:6. 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 (Jer 13:18): "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 (Jer 13:17): "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, Jer 13:19-21. (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 (Jer 13:20): "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? Jer 13:21. 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."
(Verse 20, 21.) Lift up your eyes and see those who come from the north: where is the flock that was given to you, your splendid flock? What will you say when they visit you? You have taught them and trained them against you, and it will come upon your own head. The inhabitants of Jerusalem are commanded to lift up their eyes and see the Chaldeans coming from the north: the city itself is questioned and asked: Where is the flock that was given to you, your splendid flock? Where is your people, whom you received from God? Where is that great and illustrious multitude, that you believed the entire province was gathered in one place? What will you say when the Lord visits you with His rod, and hands you over to the enemies of Babylon, whom you, against yourself, either on your own head, or from the very beginning, taught to flee to their help and follow their idols; who, under the pretense of friendship with you, learned by what route they should come to you. Let the Church heed this, that she herself may teach her adversaries how they can capture her in spiritual captivity and tear her flock apart with the cruelty of beasts.
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SUMMARY
Jeremiah 13:20 functions as a profound prophetic lament and an urgent warning, compelling the people of Judah to witness the imminent invasion from the north, personified as a relentless, devastating force. The verse then transitions into a deeply poignant rhetorical question, querying the whereabouts of "the flock that was given thee, thy beautiful flock"—God's cherished covenant people, Israel. This inquiry tragically implies their impending scattering, loss, and spiritual disarray, directly attributing these consequences to their pervasive unfaithfulness and the severe dereliction of duty by their spiritual and political leadership. Ultimately, the verse encapsulates the profound sorrow of divine judgment and the tragic, inevitable repercussions of national apostasy.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 13:20 masterfully employs several potent literary devices to convey its powerful and emotionally charged message. The most prominent is the Rhetorical Question, "where is the flock that was given thee, thy beautiful flock?" This question is not posed to elicit factual information but rather to evoke a profound sense of loss, sorrow, and implicit accusation against both the people and their leaders. It forces the audience to confront the devastating reality of their scattered state and the catastrophic failure of their leadership. Furthermore, the verse utilizes Metaphor, specifically depicting the people of Judah as a "flock" and God (or their human leaders) as a shepherd. This metaphor effectively highlights the people's inherent vulnerability, their absolute dependence on divine guidance, and the immense responsibility of those appointed to guide and protect them. The description "beautiful flock" adds a layer of poignant Irony, creating a stark contrast between God's original glorious intention and cherished status for His people and their current state of ruin and dispersion, thereby emphasizing the tragic consequences of their persistent disobedience and the unfaithfulness of their appointed shepherds.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 13:20 powerfully articulates the theological principle of divine judgment as an inevitable consequence of covenant unfaithfulness. God, as the benevolent yet just ultimate Shepherd, had graciously entrusted His "beautiful flock"—Israel—to human leaders, but their collective idolatry, pervasive pride, and spiritual negligence led directly to their moral corruption and eventual scattering. The impending invasion from the north serves as the tangible, undeniable manifestation of God's righteous wrath, demonstrating unequivocally that His covenant promises encompass both abundant blessings for obedience and severe curses for disobedience. This verse profoundly underscores God's absolute sovereignty over nations and history, revealing His capacity to use even pagan empires as instruments of His divine justice. It also highlights the profound sorrow of God and His prophet over the impending destruction of a people He cherished, revealing a divine heart that deeply grieves over lost glory and broken fellowship.
REFLECTION AND APPLICATION
Jeremiah 13:20 stands as a timeless warning and a compelling call to profound self-examination, applicable to both individuals and communities of faith across generations. It compels us to "lift up our eyes" and diligently discern the spiritual threats that may be subtly approaching from unexpected directions—threats of spiritual compromise, corrosive apathy, or deceptive false teaching that can tragically scatter God's "flock" in our contemporary context. The lament over the "beautiful flock" serves as a poignant and enduring reminder of the immense preciousness of God's people and the solemn, weighty responsibility of those called to spiritual leadership within the church. It challenges us to critically consider whether we are faithfully and diligently stewarding the spiritual lives entrusted to our care, whether within our families, local churches, or broader communities. Ultimately, this verse invites us to humble ourselves deeply before God, acknowledging our collective and individual failures, and to earnestly seek His divine guidance and unwavering protection so that we, His beautiful flock, may not be scattered by the forces of this world but remain securely gathered and nurtured under His loving, sovereign care.
Questions for Reflection
FAQ
Who is "thee" in Jeremiah 13:20, and what does the "flock" represent?
Answer: In Jeremiah 13:20, "thee" primarily refers to the prophet Jeremiah himself, who is lamenting and questioning on behalf of God, expressing divine grief and judgment. However, it also implicitly addresses the unfaithful leaders of Judah—the kings, priests, and false prophets—who were entrusted with the sacred care of God's people. The "flock" consistently represents the people of Judah, God's chosen nation, whom He had lovingly shepherded throughout their history. The rhetorical question "where is the flock that was given thee, thy beautiful flock?" underscores the tragic reality of their scattering and impending exile due to their persistent disobedience and the severe negligence of their leadership. This imagery is common in the Old Testament, where God is often portrayed as the true Shepherd of Israel, as seen in Psalm 23:1.
What is the significance of "them that come from the north" in Jeremiah's prophecy?
Answer: In Jeremiah's prophecies, "them that come from the north" is a consistent, ominous, and highly significant reference to the invading Neo-Babylonian Empire. Geographically, Babylon was situated to the east of Judah, but the typical invasion route for armies from Mesopotamia involved moving north along the Euphrates River, then turning south through Syria and down into Judah. This phrase, therefore, became a powerful and unmistakable symbol of the divinely appointed instrument of judgment against Judah for its widespread idolatry and covenant breaking. Jeremiah frequently warns of this impending threat, emphasizing God's absolute sovereignty in raising up even pagan nations to fulfill His righteous purposes, as explicitly described in Jeremiah 25:9. The "north" thus implies a source of overwhelming, inevitable, and divinely sanctioned destruction.
How does Jeremiah 13:20 relate to the broader theme of God's judgment and restoration?
Answer: Jeremiah 13:20 is a stark and poignant portrayal of God's judgment, highlighting the immediate and devastating consequence of Judah's unfaithfulness: the scattering of His "beautiful flock." It serves as a lament over the profound loss and destruction that sin inevitably brings. However, within Jeremiah's broader prophetic message, judgment is never the final word. While this verse focuses intensely on the devastation, the book also contains glorious promises of future restoration. God, the true and faithful Shepherd, promises to gather His scattered flock, bring them back to their rightful pasture, and raise up faithful shepherds for them, as prophesied in Jeremiah 23:3-4. Thus, while Jeremiah 13:20 emphasizes the severity and necessity of judgment, it implicitly points towards the ultimate need for divine intervention and the enduring hope of restoration that is central to God's overarching redemptive plan for His people.
CHRIST-CENTERED FULFILLMENT
Jeremiah 13:20, with its poignant lament over the scattered and lost "beautiful flock" due to the failure of unfaithful shepherds, finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The Old Testament's recurring theme of God's people as sheep without a shepherd (e.g., Numbers 27:17) reaches its ultimate and most desperate expression in Israel's spiritual state at the time of Christ's earthly ministry. Jesus, observing the multitudes, "had compassion on them, because they were harassed and helpless, like sheep without a shepherd" (Matthew 9:36). He then powerfully declared Himself the "Good Shepherd" (John 10:11), who not only intimately knows His sheep but, crucially, lays down His very life for them—a stark and glorious contrast to the self-serving, unfaithful shepherds of Jeremiah's day. The scattering of the flock under judgment in Jeremiah foreshadows the ultimate, atoning sacrifice of the Lamb of God, who, through His death, gathers His elect from every nation and tongue (John 10:16). Through His perfect atoning work on the cross, Jesus takes away the sin that caused the original scattering and brings His "beautiful flock"—the church, comprised of both Jew and Gentile—into His secure and eternal fold, ensuring that none whom the Father has given Him will ever be lost (John 6:39). Thus, the lament of Jeremiah becomes a profound prophecy of the divine Shepherd who would ultimately redeem, gather, and perfectly care for His beautiful flock, restoring them to eternal pasture and everlasting fellowship with God.