12 Therefore you shall speak to them this word: Thus says Yahweh, the God of Israel, Every bottle shall be filled with wine: and they shall tell you, Do we not certainly know that every bottle shall be filled with wine?
*Minor differences ignored. Grouped by changes, with first version listed as example.
The Prophet denounces here by another similitude the vengeance of God, for he says that all would be filled with drunkenness: but he is bidden at first simply to set before them the metaphor, Every bottle, or flagon, he says, shall be filled with wine The word rvl, ubel, means a bladder; but the word bottle is more suitable here. [1] Bladders were wont in those countries to be filled with water and with wine, as the custom is still in the east; as we see at this day that oil is put in bladders and thus carried, so bladders are commonly used there to carry water and wine; but as it is added, I will dash them against one another, it is better to use the word bottles, or flagons. This general statement might have appeared to be of no weight; for what instruction does this contain, "Every bottle shall be filled with wine?" It is like what one might say, -- that a tankard is made to carry wine, and that bowls are made for drinking: this is well known, even to children. And then it might have been said that this was unworthy of a prophet. "Eh! what dost thou say? Thou sayest that bottles are the receptacles of wine, even as a hat is made to cover the head, or clothes to keep off the cold; but thou seemest to mock us with childish trifles." We also find that the Prophet's address was thus objected to, for they contemptuously and proudly answered, "What! do we not know that bottles are prepared for the purpose of preserving wine? But what dost thou mean? Thou boastest of the inspiration of the Holy Spirit: how strange is this? Thou art, like an angel come down from heaven; thou pretendest the name of God, and professest to have the authority of a prophet; now, what does this mean, that bottles are filled with wine?" But it was God's particular object thus to rouse the people, who were asleep in their delusions, and who were also by no means attentive to spiritual instruction. It was then his purpose to shew, by the most trifling, and as it were by frivolous things, that they were not possessed of so much clear-sightedness as to perceive even that which was most evident. They indeed, all knew that bottles were made for wine; but they did not understand that they were the bottles, or were like bottles. We have indeed said that they were inflated with so much arrogance that they seemed like hard rocks; and hence was their contempt of all threatenings, because they did not consider what they were. The Prophet then says that they were like bottles; though God had indeed chosen them for an excellent use, yet, forgetful of their frailty, they had marred their own excellency, so that they were no longer of any use, except that God would inebriate them with giddiness and also with calamities. We hence see why God had commanded a general truth to be here announced which was received with indifference and contempt; it was, that an opportunity might be given to the Prophet to touch to the quick those stupid men to whom their own state was wholly unknown. It had been said that they were like mountains, because they had as their foundation the free election of God; but as they had in them no firmness and no constancy of faith, but had decayed, their glory had as it were melted away; and though they still retained an outward appearance, yet they were like brittle vessels; and so their fragility is here better expressed by the Prophet than if, in a plain sentence, he had said, "As a bottle is filled with wine, so will the Lord fill you with drunkenness." Had he thus spoken, there would not have been so much force in the prediction; but when they answered with disdain, "This is known even to children," they were then told what more sensibly touched them, -- that they were like bottles. [2] It may now be asked, What was this drunkenness which the Prophet announces? It may be understood in two ways, -- either that God would give them up to a reprobate mind, -- or that he would make them drunk with evils and calamities; for when God deprives men of a right mind, it is to prepare them for extreme vengeance. But the Prophet seems to have something further in view -- that this people would be given up to the most grievous evils, which would wholly fill them with amazement. Yet it appears from the context that the former evil is intended here; for he says, I will dash them one against another, every one against his brother, even the fathers and sons together; and thus they were all to be broken as it were in pieces. God then not only points out the calamity which was nigh the Jews, but also the manner of it; that is, that every one would draw his own brethren to ruin, as though they inflicted wounds on one another. But God says first generally, I will fill all the inhabitants of the land with drunkenness, and then he explains the effect, such as I have stated. But he afterwards speaks of the whole people, including the kings, priests, and prophets, so that he excepts no order of men, however honorable; and this express mention of different orders was altogether necessary, for kings thought that they ought not to have been blended with the common people. The priests also regarded themselves as sacred, and a similar pride possessed the false prophets. But Jeremiah includes them all, without exception, in the same bundle, as though he had said, -- "The majesty of kings shall not deliver them from God's judgment, nor shall the priests be safe on account of their dignity, nor shall it avail the false prophets to boast of that noble and illustrious office which they discharge." This prediction was no doubt regarded as very unjust; for we know with what high commendations God had spoken of the kingdom of David. As to the priesthood, we also know that it was a type of the priesthood of Christ, and also that the whole tribe of Levi was counted sacred to God. It could not therefore be but that Jeremiah must have greatly exasperated the minds of all by thus threatening kings as well as priests. But we hence gather, -- that there is nothing so high and so illustrious on earth, which ought not to be made to submit, when the power and glory of God, and the authority of celestial truth, are to be vindicated. Whatever then is precious and excellent in the world must come to nothing, if it derogates even in the least degree from the glory of God or from the authority of his truth: and yet kings and priests dared to oppose the word of God. No wonder then, that the Prophet should thrust them down from their elevations and compare them to bottles: he thus treads under foot that frail glory by which they sought to obscure God himself. And as the name of David was, as it were, sacred among that people, in order to shake off this vain confidence, the Prophet says, -- "Though kings sit on the throne of David and be his successors and posterity, yet God will not spare them." [3] And hence also it appears how foolishly the Papal clergy at this day bring forward against us their privileges and their dignity. Doubtless, whatever these unprincipled men may claim for themselves, they cannot yet make themselves equal to the Levitical priests: and yet we see that it availed them nothing, that God had set them apart for himself, because they had abused their power. There is, therefore, no reason for the Pope and his clergy, the very filth of the world, to be at this day so proud. We now perceive the design of the words, when mention is made of kings, priests, and prophets. It must, however, be observed, that, he does not speak here of faithful prophets, but of those who wore the mask, while yet they brought nothing but chaff instead of wheat, as we shall hereafter see. He then uses the word prophets in an improper sense, for he applies it to false teachers, as we do at this day, when we speak of those savages who boast that they are bishops and prelates and governors: we indeed concede to them these titles, but it does not follow that they justly deserve to be counted bishops, though they are so called. In the same way then does Jeremiah speak here of those who were called prophets, who yet were wholly unworthy of the office. He then speaks of the collision to which we have referred, -- I will cause them to tear or break one another in pieces. Some render the word "scatter;" but scattering does by no means comport with the words, every one, against his brother, etc. [4] We hence see that the meaning is much more suitable when we render the words, I will dash them, every one against his brother, and then, even the fathers and the sons together; so that they might tear one another by a mutual conflict. And hence, as I have said, Jeremiah not only foretells the destruction of the people, but also points out the manner of it; for they would become so void of common prudence, that they would willfully destroy one another, as though they were given up to mutual slaughter. They gloried, we know, in their number, but the Prophet shews that this would be no protection to them, but, on the contrary, the cause of their ruin; for the Lord would so blind them, that they would fight with one another, and thus perish without any foreign enemy. He then adds, I will not spare, I will not spare, [5] I will not have mercy He repeats three times that he would not be propitious to them. It would have been sufficient to declare this once, were they so teachable and attentive as really to consider the threatenings announced to them; but being so torpid as they were, it was necessary to repeat the same thing often; not as though there was anything ambiguous or obscure in the message itself, but because hardly any vehemence was sufficient to rouse hearts so obstinate. We hence see why the Prophet repeated the same thing so often. He, however, does not employ words uselessly: whenever God repeats the promises of his favor, he does not utter words heedlessly and without reason; but since he sees that there is in us so much dulness, that one promise is not sufficient, he confirms it by repetitions; so also when he sees that men, owing to their stupidity, cannot be moved nor terrified by his threatenings, he repeats them, that they may have more weight. He in short declares, that it was all over with that people, so that he does not now call the wicked and the rebellious to repentance, but speaks to them as to men past remedy. This is the meaning. And he adds, Until I shall consume them [6] This refers to the whole body of the people. God, in the meantime, still preserved, in a wonderful manner and by hidden means, a remnant, as it has appeared elsewhere: but yet God took that vengeance, which is here denounced on the people as a body; for it was as it were a general death, when they were all driven into exile and everywhere scattered. Now as the Lord in so great a ruin never forgot his covenant, but some seed still remained safe and secure; so what is said here, I will not have mercy until I shall consume them, is not inconsistent with the promise of mercy elsewhere given, when he declares that he is long-suffering and plenteous in mercy. (Numbers 14:18; Psalm 103:8) Though God then destroyed his people in so dreadful a manner, yet he did not divest himself of his own nature, nor cast away his mercy; but he executed his judgments on the reprobate in a way so wonderful, that he yet lost nothing of his eternal mercy and remained still faithful as to his election. It follows --
1 - It is not true that the word ever means a bladder, though so rendered by the Septuagint and the Targum. The Vulgate has "laguncula -- a little flagon," and Syriac "dolium, -- a tub." It means a jug or jar. Blayney has "vessel." -- Ed.
2 - With regard to this comparison, Gataker says, "A type taken from what they much loved, liked, and looked after; for they loved and looked after the flagons of wine, Hosea 3:1; and those prophets best pleased them who prophesied of wine and strong drink, Micah 2:11. God therefore sendeth his prophet to them with a prophecy of wine, but of other wine than they expected."
3 - The clause, literally rendered, would convey this meaning, -- And the kings who sit for David on his throne. "For David," that is, as his representatives. "In David's stead," is the rendering of Gataker and Blayney. The word "even" before "the kings" in our version, is improper; for what follows is not a specification of what is gone before, as "the inhabitants of Jerusalem," at the end of the verse, is in contrast with "all the inhabitants of this land," that is, the people of the country -- Ed.
4 - The word seems to mean shattering or breaking in pieces, and in a secondary sense, scattering, as the effect. The early versions give the latter meaning, scattering, but, as Calvin says, inconsistently with the rest of the clause. The Targum gives in effect the first sense, "I will cause them to rush, each on his brother." The word "dash" is the most suitable, or dash to pieces, -- And I will dash them to pieces, each against his brother, Both the fathers and the sons together, saith Jehovah. The allusion is to the bottles: they would be broken like brittle vessels, when thrown one against another. -- Ed.
5 - The verbs are different, and so Calvin renders them in the text; but not here. There is no unanimity in the versions as to these verbs and the one which follows. The first means to be tender so as to relent; the second, to spare so as not to inflict punishment, to connive; and the third, to feel pity or compassion. They may be rendered thus, -- I will not relent, nor will I spare; Nor will I pity, so as not to destroy them. The two lines announce the same thing, only the last is stronger and more specific. Pitying or commiserating is stronger than relenting, and not destroying describes the act, while sparing is a general term. -- Ed.
6 - The sentence literally is, "From consuming," or destroying, "them." The preposition m, mem, here has the force of a negative. It is a sort of an elliptic phrase, which, though understood in the original, yet requires a supplement in a translation, -- "I will not pity, so as to abstain from consuming them." But a literal rendering in Welsh would be understood, -- Ae ni resynav rhag eu difetha. The preposition "rhag," which ordinarily means from, signifies here from not, which is exactly the Hebrew. -- Ed.
Bottle - jar, the "potter's vessel" of Isaiah 30:14 : a new symbol, but with the same meaning, the approaching destruction of Jerusalem Jeremiah 13:14.
Every bottle shall be filled with wine? - The bottles were made for the purpose of being filled with wine; and it is likely, from the promising appearance of the season and the grapes, that there was a great likelihood of a copious vintage; and this made them say, "Do we not certainly know that every bottle shall be filled with wine? Have we not every prospect that it will be so? Do we need a revelation to inform us of this?"
Therefore thou shalt speak to them this word; Thus saith the LORD God of Israel, Every (b) skin shall be filled with wine: and they shall say to thee, Do we not certainly know that every skin shall be filled with wine?
(b) Every one of you will be filled with spiritual drunkenness, and be without all knowledge to seek how to help yourselves.
Therefore thou shalt speak unto them this word,.... The following parable:
thus saith the Lord God of Israel; what was to be said is prefaced with these words, to show that it was not a trifling matter, but of moment and importance, and not to be slighted and despised as it was:
every bottle shall be filled with wine; meaning every inhabitant of Judea and Jerusalem, comparable to bottles or earthen vessels, as the Jewish writers interpret it, for their being empty of all that is good, and for their frailty and brittleness being liable to be broke to pieces, and to utter ruin and destruction; these are threatened to be "filled with wine"; not literally taken, such as they loved; though there may be an allusion to their intemperance, and so this is a just retaliation for their sins; but figuratively, with the wine of divine wrath; and their being filled with it denotes the greatness of the calamities which should come upon them, and be around them on all sides:
and they shall say unto thee; upon hearing the above, and by way of reply to it:
do we not certainly know; or, "knowing do we not know" (u); can we be thought to be ignorant of this,
that every bottle shall be filled with wine? every child knows this; what else are bottles made for? is this the errand thou art sent on by the Lord? and is this all the knowledge and information that we are to have by thy prophesying? or what dost thou mean by telling us that which we and everybody know? what is designed by this? surely thou must have another meaning in it than what the words express.
(u) "an sciendo non scimus", Pagninus, Vatablus, Schmidt.
As the bottle was fitted to hold the wine, so the sins of the people made them vessels of wrath, fitted for the judgments of God; with which they should be filled till they caused each other's destruction. The prophet exhorts them to give glory to God, by confessing their sins, humbling themselves in repentance, and returning to his service. Otherwise they would be carried into other countries in all the darkness of idolatry and wickedness. All misery, witnessed or foreseen, will affect a feeling mind, but the pious heart must mourn most over the afflictions of the Lord's flock.
A new image.
Do we not . . . know . . . wine--The "bottles" are those used in the East, made of skins; our word "hogshead," originally "oxhide," alludes to the same custom. As they were used to hold water, milk, and other liquids, what the prophet said (namely, that they should be all filled with wine) was not, as the Jews' taunting reply implied, a truism even literally. The figurative sense which is what Jeremiah chiefly meant, they affected not to understand. As wine intoxicates, so God's wrath and judgments shall reduce them to that state of helpless distraction that they shall rush on to their own ruin (Jeremiah 25:15; Jeremiah 49:12; Isaiah 51:17, Isaiah 51:21-22; Isaiah 63:6).
How the Lord will destroy His degenerate people, and how they may yet escape the impending ruin. - Jeremiah 13:12. "And speak unto them this word: Thus hath Jahveh the God of Israel said, Every jar is filled with wine. And when they say to thee, Know we not that every jar is filled with wine? Jeremiah 13:13. Then say to them: Thus hath Jahve said: Behold, I fill all inhabitants of this land - the kings that sit for David upon his throne, and the priests, and the prophets, and all inhabitants of Jerusalem - with drunkenness, Jeremiah 13:14. And dash them one against another, the fathers and the sons together, saith Jahve; I will not spare, nor pity, nor have mercy, not to destroy them. - Jeremiah 13:15. Hear ye and give ear! Be not proud, for Jahveh speaketh. Jeremiah 13:16. Give to Jahveh, your God, honour, ere He bring darkness, and before your feet stumble upon the mountains of dusk, and ye look for light, but He turn it into the shadow of death and make it darkness. Jeremiah 13:17. But if ye hear it not, then in concealment shall my soul weep for the pride, and weep and run down shall mine eye with tears, because the flock of Jahve is carried away captive."
To give emphasis to the threatening conveyed in the symbolical action, the kind and manner of the destruction awaiting them is forcibly set before the various ranks in Judah and Jerusalem by the interpretation, in Jeremiah 13:12-14, of a proverbial saying and the application of it to them. The circumstantial way in which the figurative saying is brought in in Jeremiah 13:12, is designed to call attention to its import. נבל, an earthenware vessel, especially the wine jar (cf. Isaiah 30:24; Lamentations 4:2), is here the emblem of man; cf. Jeremiah 18:6; Isaiah 29:16. We must not, as Ng. does, suppose the similar to be used because such jars are an excellent emblem of that carnal aristocratic pride which lacked all substantial merit, by reason of their being of bulging shape, hollow within and without solidity, and of fragile material besides. No stress is laid on the bulging form and hollowness of the jars, but only on their fulness with wine and their brittleness. Nor can aristocratic haughtiness be predicated of all the inhabitants of the land. The saying: Every jar is filled with wine, seemed so plain and natural, that those addressed answer: Of that we are well aware. "The answer is that of the psychical man, who dreams of no deeper sense" (Hitz.). Just this very answer gives the prophet occasion to expound the deeper meaning of this word of God's. As one fills all wine jars, so must all inhabitants of the land be filled by God with wine of intoxication. Drunkenness is the effect of the intoxicating wine of God's wrath, Psalm 60:5. This wine Jahveh will give them (cf. Jeremiah 25:15; Isaiah 51:17, etc.), so that, filled with drunken frenzy, they shall helplessly destroy one another. This spirit will seize upon all ranks: upon the kings who sit upon the throne of David, not merely him who was reigning at the time; upon the priests and prophets as leaders of the people; and upon all inhabitants of Jerusalem, the metropolis, the spirit and temper of which exercises an unlimited influence upon the temper and destiny of the kingdom at large. I dash them one against the other, as jars are shivered when knocked together. Here Hitz. finds a foreshadowing of civil war, by which they should exterminate one another. Jeremiah was indeed thinking of the staggering against one another of drunken men, but in "dash them," etc., adhered simply to the figure of jars or pots. But what can be meant by the shivering of pots knocked together, other than mutual destruction? The kingdom of Judah did not indeed fall by civil war; but who can deny that the fury of the various factions in Judah and Jerusalem did really contribute to the fall of the realm? The shattering of the pots does not mean directly civil war; it is given as the result of the drunkenness of the inhabitants, under which they, no longer capable of self-control, dash against and so destroy one another. But besides, the breaking of jars reminds us of the stratagem of Gideon and his 300 warriors, who, by the sound of trumpets and the smashing of jars, threw the whole Midianite camp into such panic, that these foes turned their swords against one another and fled in wild confusion: Judges 7:19., cf. too 1-Samuel 14:20. Thus shall Judah be broken without mercy or pity. To increase the emphasis, there is a cumulation of expressions, as in Jeremiah 21:7; Jeremiah 15:5, cf. Ezekiel 5:11; Ezekiel 7:4, Ezekiel 7:9, etc.
Do we not know - This is no strange thing.
*More commentary available at chapter level.