Verse-by-Verse Bible Commentary
Jeremiah 13:16

Clarke's Commentary

Verse Jeremiah 13:16. Give glory to - God — Confess your sins and turn to him, that these sore evils may be averted.

While ye look for light — While ye expect prosperity, he turned it into the shadow of death - sent you adversity of the most distressing and ruinous kind.

Stumble upon the dark mountains — Before you meet with those great obstacles, which, having no light - no proper understanding in the matter, ye shall be utterly unable to surmount.

Bridgeway Bible Commentary

A nation useless and disgraced (13:1-27)

In an effort to emphasize God’s warnings to Judah more forcefully, Jeremiah gave them an illustration that they could all see. He took a piece of clean new cloth, put it around his waist, then walked to a distant river where he buried the cloth in the river bank. Some time later he returned to the river and brought back the cloth for all to see. It was now rotten and useless (13:1-7). The meaning is that Judah, the nation that was supposed to be morally pure and tied closely to God, has now become rotten and useless. Because it has rebelled against Yahweh and served other gods, it too will be taken to a distant land (8-11).
God then instructed Jeremiah to give a second illustration of warning to the people of Judah. To them there was nothing unusual in the sight of wine jars filled with wine, for they liked to enjoy their wrongly gained prosperity to the full. Jeremiah explains that wine, instead of symbolizing pleasure, now symbolizes wrath, God’s wrath. The nation will drink that wrath till it becomes drunk and unable to save itself from disaster (12-14).
Jeremiah has a sincere love for his country and will be deeply grieved to see such a catastrophe occur. He urges the proud nation to humble itself and turn to God, otherwise judgment will overtake it, as darkness overtakes a frightened traveller in dangerous hill country (15-17). The king and others of the royal family will suffer the humiliation of being stripped of their royalty and taken to Babylon as common prisoners, along with citizens from the farthest areas of the kingdom (18-19).

Judah had once been friends with Babylon (2 Kings 20:12-19). How great, then, will be Judah’s surprise when it sees Babylon’s armies descending upon it from the north. They will attack Judah with the ruthlessness of wolves attacking sheep or a rapist attacking a woman (20-22). Judah’s sin is so deeply embedded that reform is now impossible. The nation will be driven off into captivity, just as chaff is driven away by the desert wind (23-25). It has acted like a prostitute, and will be punished with public disgrace like a prostitute (26-27).

Coffman's Commentaries on the Bible

WARNING AGAINST THE PRIDE OF ISRAEL

“Hear ye, and give ear; be not proud; for Jehovah hath spoken. Give glory to Jehovah your God, before he causes darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, he turns it into the shadow of death, and makes it gross darkness. But if ye will not hear it, my soul shall weep in secret for your pride; and mine eye shall weep sore, and run down with tears, because Jehovah’s flock is taken captive.”

“Be not proud… my soul shall weep for your pride” These are the key words in the passage and show that the warning is directed primarily against the pride of Israel. Jeremiah is the one who promises to weep over Israel’s condition, as indicated by his reference to Jehovah’s flock in Jeremiah 13:17.

What is symbolized here is the gathering darkness of the wrath of God. “Only a sincere response to Jehovah’s word could hold back the calamity and allow the light to shine over the land.”J. A. Thompson, The Bible and Archeology (Grand Rapid, Michigan: Wm. B. Eerdmans Publishing Company, 1972) p. 368.

The approaching gloom of darkness was a dual symbol of the invasion and of the captivity.

Barnes' Notes on the Whole Bible

The dark mountains - Rather, “the mountains of twilight.” Judah is not walking upon the safe highway, but upon dangerous mountains: and the dusk is closing round her. While then the light still serves let her return unto her God.

And, while ye look ... - Translate, “and ye wait for light, and He turn it (the light) into the shadow of death, yea change it into clouded darkness.”

Calvin's Commentary on the Bible

Jeremiah pursues the subject, which we began to explain yesterday, for he saw that the Jews were but little moved by what he taught them. He bid them. to regard what he said as coming from God, and told them that they could by no means succeed by their pride. For the same purpose he now adds, Give glory to Jehovah your God To give glory to God is elsewhere taken for confessing the truth in his name; for when Joshua abjured Achan, he used these words, “Give glory to God, my son;” that is, As I have set God before you as a judge, beware lest you should think that if you lie you can escape his judgment. (Joshua 7:19) But here, to give glory to God, is the same as to ascribe to him what properly belongs to him, or to acknowledge his power so as to be submissive to his word: for if we deny faith to the prophets; we rob God of his glory, as we thus disown his power, and, as far as we can, diminish his glory. How indeed can we ascribe glory to God except by acknowledging him to be the fountain of all wisdom, justice, and power, and especially by trembling at his sacred word? Whosoever then does not fear and reverence God, whosoever does not believe his word, he robs him of his glory. We hence see that all the unbelieving, though they may testify the contrary by their mouths, are yet in reality enemies to God’s glory and deprive him of it.

This subject ought to be carefully noticed; for all ought to dread such a sacrilege as this, and yet there is no one who takes sufficient heed in this respect. We then see what instruction this expression conveys; it is as though he had said, that the Jews had hitherto acted contemptuously towards God, for they trembled not before him, as they had no faith in his word: and that it was now time for him to set God before them as their Judge, and also for them to know that they ought to have believed whatever God declared to them by his servants.

He says, Before he introduces darkness Others render it by a single word, “Before it grows dark,” but as the verb is in Hiphil, it ought to be taken in a causative sense. Some consider the word sun to be understood, but without reason; for the sun is not said to send darkness by its setting. But the Prophet removes all ambiguity by the words which immediately follow in the second clause, And turn light to the shadow of death, and turn it to thick darkness In these words the Prophet no doubt refers to God, so that the word God, used at the beginning of the verse, is to be understood here. ⁽⁸³⁾

Before God, he then says, sends darkness, and before your feet stumble on the mountains of obscurity The word נשף, neshiph, means the evening and the twilight; it means also the obscure light before the rising of the sun; but it is often taken for the whole night. We can render the words, “the mountains of density.” But the word, no doubt, means here obscurity. Some think that mountains are to be here taken metaphorically for Egypt; for the Jews were wont to flee there in their troubles. But there are safer recesses on mountains than on the plains; yet I know not whether this sense will be very suitable here. On the contrary, I prefer to regard the words as preceded by כ,caph, a particle of likeness, which is often understood, and the meaning would be thus suitable, “Before your feet stumble as on obscure mountains:” for there is more light on level grounds than on mountains, for darkness often fills narrow passes: the sun cannot penetrate there; and also the evening does not come on so soon on plains as in the recesses of mountains; for the Prophet refers not to the summits but to the narrow valleys, which receive not the oblique rays of the sun but for a few hours. But what if we give this rendering? “Before your feet stumble at the mountains of darkness;” for אל,al, has the meaning of at, ⁽⁸⁴⁾ as though the Prophet had said, that the darkness would be so thick that they could not discern mountains opposite them. As in the twilight or in darkness a traveler stumbles at the smallest stones, so also, when the darkness is very thick, even mountains are not perceived. It thus often happens that a person stumbles at mountains, and finds by his feet and his hands a stumblingblock before he perceives it by his eyes. As to myself, I wholly think that this is the right explanation, Before then your feet stumble at the dark mountains

He afterwards adds, When ye hope for light, he turns it to the shadow of death The word צלמות,tsalmut, as I have said elsewhere, is thought by grammarians to be composed of צל tsal, “shadow,” and of מות mut, which means “death,” and they render it “fatal darkness.” Then what he says is, “Before God turns light to darkness, turns it to thick darkness, give to him his glory.” And. hence we perceive more clearly what I have already referred to, that the verb יחשיך,icheshik, “will cause darkness,” ought to be applied to God.

But the sum of the whole is this, that they could anticipate God’s judgment by admitting him in time as their Judge, and also by receiving his word with more reverence than they had previously done. At the same time he declares that their hope was vain if they promised themselves light. But we must know that light is here to be taken metaphorically, as in many other places, and darkness also, its opposite, is to be so taken. Darkness means adversities, and light, peace and prosperity. The Prophet then says that the Jews deceived themselves, if they thought that their happiness would be perpetual, if they despised God and his prophets; and why? because it would have been the same as to disarm or to deprive him of his power, as though he was not the Judge of the world. He in short shews, that there was nigh at hand a most dreadful vengeance, except the Jews in time anticipated it and submitted themselves to God. It now follows —

(83) All the versions and the Targum render the first verb intransitively, “Before it grows dark:” but Montanus, Pagninus, Piscator and Junius and Tremellius, give it a transitive meaning, as Calvin does, and no doubt correctly, for it is in Hiphil, “Before he causes or brings darkness;” or it may be rendered, “Before he makes it dark.” Blayney follows the early versions, but Gataker, Lowth, and Venema, the latter versions; and the conclusion of the verse confirms, as Calvin says, this meaning. — Ed.

(84) This is a mistake, the preposition is על which means on, upon, etc.

Our version of this sentence is in accordance with the early versions: it is indeed literally the Septuagint and the Vulgate. Yet it is not the original. The verb is in Hithpael, and means to strike or smite together, or against one another. The literal rendering is the following, —

Before your feet smite one against the other,
On the mountains of gloominess (i.e. gloomy mountains.)

It is true the word for “gloominess” means sometimes the twilight; but here it seems to signify a state somewhat dark or obscure. To wander and to stumble on gloomy mountains betokens the miserable condition of fugitives: and this is what is meant here. See Jeremiah 16:16; Ezekiel 7:16. Then what follows might be thus rendered, —

When ye shall look anxiously for light,
Then will he make it the shadow of death,
He will turn it to thick darkness.

When two vaus occur in a sentence, they may often be rendered when and then. The change proposed as to the last verb is not at all necessary. Literally it is, “He will set it (to be) for thick darkness.” — Ed.

Smith's Bible Commentary

Chapter 13

Thus saith the LORD unto me, Go down and buy a linen girdle, and put it on, but don't wash it. So I got a girdle according to the word of the LORD, and I put it on. And the word of the LORD came unto me the second time, saying, Take the girdle that you have purchased, which you have been wearing, and go to Euphrates, and hide it there under a rock. So I hid it by Euphrates, as the LORD commanded me. And it came to pass after many days, that the LORD said unto me, Arise, go to Euphrates, and take the girdle from there, which I commanded you to hide. And I went to the river Euphrates, and digged, and I took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing ( Jeremiah 13:1-7 ).

As you can imagine, if you take a linen girdle and put it under a rock and you know, the whole thing when you go back later and get the thing, the bugs have eaten holes in it and the thing is just good for nothing as he said. Now God says, "Put it on and wear it back to the streets again and preach to the people." Now they saw him when he first had this beautiful linen girdle. "Oh wow, look at that." One to draw attention. But now as he wears the thing again, "Yuck, what's he wearing the holey, filthy thing for?" But this was an illustrated sermon.

Then the word of the LORD came unto me, saying, Thus saith the LORD, After this manner will I mar the pride of Judah, and the great pride of Jerusalem. This evil people, which refuse to hear my words, which walk in the imagination of their heart, and walk after other gods, to serve them, and worship them, shall even be as this girdle, which is good for nothing. For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel and the whole house of Judah, saith the LORD; that they might be unto me for a people, and for a name, and for a praise, and for a glory: but they would not hear. Therefore thou shalt speak unto them this word; Thus saith the LORD God of Israel ( Jeremiah 13:8-12 ),

So he goes into the next thing. But the idea with the girdle was that the nation was once bound to God. And as it was bound to God, it was a beautiful thing. A people worshipping God, serving God, bound to God. But when they have turned from God, that which was once beautiful and glorious has become ugly and repulsive. That same nation that once was the glory of the earth, as God's love and blessings were showered upon it, has now become the curse of the earth as they have removed themselves from that place of nearness to God and they've become good for nothing.

There's an interesting book called The Light and the Glory in which they trace the historic roots of the United States and show how that God had a very definite hand in the founding of this nation, even as He did in the founding of the nation of Israel. God's hand was upon the founding fathers. And it's a beautiful book, The Light and the Glory, giving you historic insights to our nation that you don't find in the public textbooks in your school system. Because they don't want you to know the spiritual roots of the nation. They like to hide that from you. But this nation was born of God as a light to the world and God's blessing is upon it. They wrote the song, "America, America, God shed His grace on thee. And crown thy good with brotherhood from sea to shining sea." And songs that reflected the nation's relationship to God. And men were conscious that it was God that had blessed and made our nation great. But they're trying to hide that truth from the children today. And they're trying to hold up the god of capitalism, free enterprise. And they're saying it's free enterprise that has made us strong. Now fight for free enterprise. Fight for the capitalistic system. They can't inspire me to fight for free enterprise or the capitalistic system. I'll fight for the freedom that we have been given by God to worship Him, to serve Him. I love that.

But it's tragic that we've turned from the basic roots upon which the nation was founded. We were once beautiful before the world. God's blessing was upon our land. But we like the linen girdle are becoming good for nothing in the eyes of the world.

Even in... I was in Canada. I was in a radio talk show in Canada. You'll be amazed at how many called in and were angry at me just because I was from the United States. All of the bitterness that they have towards the U.S. Over in England we found a lot of bitterness just because I'm from the U.S. We were once the glory of the world, but now we're becoming hated throughout the world. We travel in some parts of the world where the people look at you and just spit at you. They don't even know you. But they recognize you as because the way you dress. Nobody dresses like Americans. And they can spot you a mile away. When they get near you they just spit at you, which is an oriental sign of disgust and disdain. Oh, it's sad when a nation turns from God to find its fulfillment and satisfaction in something other than God. Once a beautiful garment.

Now in verse Jeremiah 13:12 , the second thing. Speak this to them, the proverb sort of. Thus saith the Lord God of Israel,

Every bottle shall be filled with wine: and they will say unto you, Don't we know that every bottle is going to be filled with wine? ( Jeremiah 13:12 )

Because they were preaching a message of prosperity, two cars in every garage.

Then shalt thou say unto them, Thus saith the LORD, Behold, I will fill all the inhabitants of the land, even the kings that sit upon David's throne, and the priests, and the prophets, and all the inhabitants of Jerusalem, with drunkenness. And I will dash them one against another, even as the fathers and the sons together, saith the LORD: I will not pity, nor spare, nor have mercy, but destroy them. Hear ye, and give ear; be not proud: for the LORD hath spoken. Give glory to the LORD your God, before he causes darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, he turns it into the shadow of death, and make it gross darkness. But if you will not hear it, my soul shall weep in secret places for your pride; and mine eye shall weep sore, and run down with tears, because the LORD'S flock is carried away captive ( Jeremiah 13:13-17 ).

Now Jeremiah was known as the weeping prophet, and this is one of his references to his weeping. God is giving them a message of warning, "If you won't hear it," then he said, "in the secret place my eye will weep sore and run down with tears." You know, this is an interesting thing. We look at a minister and we're prone to just say, "He's just a hell-fire-damnation, fire-brimstone preacher." And we're prone to just... if a man comes and pronounces the judgment of God that is coming, we're prone to just sort of say, "Ah, he's filled with hatred and everything else." Well, that may be the case in some. But here with Jeremiah, here he's pronouncing the horrible judgment of God but he's weeping. He's not smacking his lips and saying, "Boy, God's going to smack you, brother! Hardly wait." But he's going and weeping over the condition of the people because they will not respond to the message of God.

Say to the king and to the queen, Humble yourselves, sit down: for your principalities shall come down, even the crown of your glory. The cities of the south shall be shut up, and none of them will be open ( Jeremiah 13:18-19 ):

That is, they'll be shut up into a siege.

Judah shall be carried away captive all of it, it shall be wholly carried away captive. Lift up your eyes, and behold them that come from the north: where is the flock that was given thee, thy beautiful flock? What will you say when he will punish you? for you have taught them to be captains, and as chief over thee: shall not sorrows take thee, as a woman who is in travail? And if you say in your heart, Wherefore come these things upon me? For the greatness of thine iniquity are thy skirts discovered, and thy heels made bare. Can the Ethiopian change his skin, or a leopard his spots? then may ye also do good, that are accustomed to do evil ( Jeremiah 13:19-23 ).

No, a man cannot change his nature. Only God can change a man's nature by the Holy Spirit. A leopard can't change his spots. You are what you are by nature. And if you have not received Jesus Christ, you're a sinner by nature. You can't be righteous even though you try. It's impossible. You need a new nature. I don't care. You can take a pig out of the pigsty, give him a bath with deodorant soap, spray him with perfume, put a bow around his neck and let him go and he will go right back to the mud. He'll just roll over and wallow in it. That's his environment. He loves it. That's his nature. Loving to just wallow in the mud. And that's the nature of some people. You can clean them up, give them a new act, and you can say, "Oh, it's their environment, you know. Let's bring them out of that environment and let's clean them up and all." Hey, but it's their nature. Let them go, they'll go right back. You need a change of nature.

That's why Jesus said, "Don't be surprised when I say don't marvel when I say you've got to be born again." That's the answer. A change of nature, that's what's accomplished by the Spirit of God. He changes my nature. People say, "I could never be a Christian. I don't want to be... I don't want to be hypocrite, but I can never live that life." They don't accept the Lord because they say, "I could never do it." Of course you can't do it. And no one expects you to do it. You can't do it apart from the power and the work of the Holy Spirit in giving you a new nature. But God, that's what He does. He gives me a whole new nature. A nature that is after Him.

So God speaks about the fact that a man is what he is by nature. He cannot change except by God's power.

Therefore will I scatter them as the stubble that passes away by the wind of the wilderness. This is thy lot, the portion of thy measures from me, saith the LORD; because you have forgotten me ( Jeremiah 13:24-25 ),

This is what's going to happen because you've forgotten me.

and trusted in a lie. Therefore will I discover thy skirts upon thy face, that thy shame may appear. I have seen your adulteries, the neighings, the lewdness of thy whoredoms, and the abominations on the hills in the fields. Woe unto thee, O Jerusalem! wilt thou not be made clean? when shall it once be? ( Jeremiah 13:25-27 ) "

Dr. Constable's Expository Notes

A final plea and warning 13:15-17

Dr. Constable's Expository Notes

They were to give glory to Yahweh before the darkness of God’s judgment overwhelmed them and they stumbled in their walk, as people descending a mountain at twilight. Presently there was some light for the people to walk in, and they were hoping for more light, but deep darkness was about to overtake them. "Giving glory to the Lord" is an idiom for confessing sins (cf. Joshua 7:19; John 9:24).

The historical background for this oracle may be the deportation of Jehoiachin in 597 B.C., which was as twilight compared to the darkness of 586 B.C., when Jerusalem fell and Judah lost her independence. [Note: Thompson, p. 369.]

Gill's Exposition of the Whole Bible

Give glory to the Lord your God,.... By confessing sin unto him; by humiliation for it before him; by believing what he says, hearkening to his word, and obeying his commands, and living to his honour and glory; see Joshua 7:19, especially by believing in Christ, the true God, and true Messiah, embracing his Gospel, and his ordinances:

before he cause darkness; before the Lord brings on the dark dispensation threatened, the calamity before spoken of; repent while space is given, before it is too late; so the Targum,

"before tribulation comes upon you, and ye be like to those that walk in darkness.''

The Babylonish captivity may be meant, which was a dark day with the Jews, as is their present case, and which may be included; and it is applicable to any dark state of the church of God, such as may be now apprehended as near, through the spread of Popery, the growth of errors and heresies, the persecution of the saints, the slaying of the witnesses, the cessation of the Gospel ministry and ordinances for a while; which is that day of darkness and gloominess, that hour of temptation that shall come upon all the earth, to try its inhabitants; happy those that give glory to God by their faith in him, and by keeping the word of his patience:

and before your feet stumble upon the dark mountains; or, "of twilight"; or, "of the evening"; or rather, "upon the mountains in the evening" y; at eventide; at which time it is troublesome and dangerous travelling on mountains. These may design either the mountains to which they would flee for shelter, Matthew 24:16, or those which lay in the way to Babylon, over which they should travel when carried captive; or rather the kingdoms of Babylon and Media, whither they should be carried, and where they should endure much affliction and hardship; it being usual to signify kingdoms by mountains; so Babylon itself is, Jeremiah 51:25, perhaps there may be some allusion, as Sanctus thinks, to Babylon itself, which being situated in a marshy place, might be generally covered with a cloud or mist, and, together with the smoke of the city, might look like a dark mountain; and especially the hanging gardens in it looked at a distance like z mountains with forests on them. It may be applied to the eventide of the latter day, when many shall stumble and fall through mountains of difficulties and discouragements in the way of religion; of professing the pure Gospel and ordinances of it, through the prevailing darkness of the age, and the persecution of men; and to the evening of life, and the dark mountains of death and eternity, on which men may be said to stumble and fall when they die; and when their everlasting state will appear to be fixed as immovable as mountains; and there will be no more means of grace, of faith, repentance, and conversion, but blackness of darkness for evermore, outer darkness, weeping and gnashing of teeth; wherefore, before this time comes, it behooves persons to be concerned for the glory of God, and the everlasting welfare of their souls:

and while ye look for light; prosperity and happiness, as the false prophets gave out they should have; or for help and assistance from the Egyptians, to whom they sent:

he turn it into the shadow of death, and make it gross darkness; that is, the Lord, who would disappoint them, and, instead of having that relief and comfort they were promised, would bring upon them such shocking calamities, which would be as terrible as death itself, or at least as the shadow of death, and be like gross darkness, even such as was in Egypt, which might be felt; see Isaiah 49:9.

y על הרי נשף "in montibus crepusculi", Montanus, Piscator; "montibus caecioribus intempesta nocte", Junius Tremellius. z See Berosus apud Joseph. Antiqu. l. 10. c. 11. sect. 1. & Contr. Apion. l. 1. c. 19. & Curtius, Hist. l. 5. c. 1.

Henry's Complete Commentary on the Bible

      12 Therefore thou shalt speak unto them this word; Thus saith the LORD God of Israel, Every bottle shall be filled with wine: and they shall say unto thee, Do we not certainly know that every bottle shall be filled with wine?   13 Then shalt thou say unto them, Thus saith the LORD, Behold, I will fill all the inhabitants of this land, even the kings that sit upon David's throne, and the priests, and the prophets, and all the inhabitants of Jerusalem, with drunkenness.   14 And I will dash them one against another, even the fathers and the sons together, saith the LORD: I will not pity, nor spare, nor have mercy, but destroy them.   15 Hear ye, and give ear; be not proud: for the LORD hath spoken.   16 Give glory to the LORD your God, before he cause darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, he turn it into the shadow of death, and make it gross darkness.   17 But if ye will not hear it, my soul shall weep in secret places for your pride; and mine eye shall weep sore, and run down with tears, because the LORD's flock is carried away captive.   18 Say unto the king and to the queen, Humble yourselves, sit down: for your principalities shall come down, even the crown of your glory.   19 The cities of the south shall be shut up, and none shall open them: Judah shall be carried away captive all of it, it shall be wholly carried away captive.   20 Lift up your eyes, and behold them that come from the north: where is the flock that was given thee, thy beautiful flock?   21 What wilt thou say when he shall punish thee? for thou hast taught them to be captains, and as chief over thee: shall not sorrows take thee, as a woman in travail?

      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 (Jeremiah 13:12; Jeremiah 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 (Isaiah 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, Matthew 9:17. Or, They shall have their heads as full of wine as bottle are; for so it is explained, Jeremiah 13:13; Jeremiah 13:13, They shall be filled with drunkenness; compare Isaiah 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,Hosea 3:1. Their watchmen were all for wine,Isaiah 56:12. They loved their false prophets that prophesied to them of wine (Micah 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 (Jeremiah 13:13; Jeremiah 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 (Jeremiah 13:14; Jeremiah 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 (Proverbs 23:29; Proverbs 23:30); so their sin is their punishment; it was so here. God sent an evil spirit into families and neighbourhoods (as Judges 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 Habakkuk 2:15; Habakkuk 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,Jeremiah 13:15; Jeremiah 13:15. This was one of the sins for which God had a controversy with them (Jeremiah 13:9; Jeremiah 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, Jeremiah 13:16; Jeremiah 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,Revelation 16:9; Revelation 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, Psalms 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 (Jeremiah 13:18; Jeremiah 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 (Jeremiah 13:17; Jeremiah 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, Jeremiah 13:19-21; Jeremiah 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 (Jeremiah 13:20; Jeremiah 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? Jeremiah 13:21; Jeremiah 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."