Jeremiah 13:13
Then shall you say to them, Thus said the LORD, Behold, I will fill all the inhabitants of this land, even the kings that sit on David's throne, and the priests, and the prophets, and all the inhabitants of Jerusalem, with drunkenness.
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(13) The kings that sit upon David’s throne.—Literally, that sit for David (i.e., as his successors and representatives) on his throne. The plural is probably used in pointing to the four—Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah—who were all of them involved in the sufferings that fell on Judah.

With drunkenness.—The intoxication of the “strong drink”—here, probably, palm-wine—rather than that of the juice of the grape, involving more confusion and loss of power.

Jeremiah 13:13-14. Behold, I will fill all the inhabitants with drunkenness — There is a wine of astonishment and confusion, Psalm 60:3. With that wine, saith God, I will fill all orders of persons, kings, priests, prophets, and all the inhabitants of Jerusalem. And I will dash them one against another — I will permit an evil spirit of strife and division to arise among them, as Jdg 9:23, so that they shall be set one against another, fathers against their sons, and sons against their fathers, and family against family; so that, having no union among themselves, or friendly co- operation, they shall become an easy prey to their enemies. Thus I will confound and destroy them, as earthen vessels are broken to pieces when they are dashed one against another. The words allude to the earthen bottles which were to be filled with wine, Jeremiah 13:12. I will not pity nor spare, but destroy, &c. — For they will not pity, nor spare, nor have mercy, but destroy one another: see Habakkuk 2:15-16. Therefore let them not presume upon my mercy, for I am resolved to show them no mercy, but to bring them to utter ruin, unless a thorough reformation take place.13:12-17 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.The kings ... - i. e., his successors in general. In the fall of Jerusalem four kings in succession were crushed. 13. upon David's throne—literally, who sit for David on his throne; implying the succession of the Davidic family (Jer 22:4).

all—indiscriminately of every rank.

There is a wine of astonishment and confusion, Psalm 60:3, a wine that intoxicateth, and inflameth, and stupifieth, as well as a wine that refresheth; saith God, With that wine I will fill all orders of persons,

kings, priests, prophets, and all the inhabitants of Jerusalem. Nor shall the throne of David be a protection to your kings; I will have no regard to them upon that account, nor to the priests, though they be persons consecrated to me. Then shall thou say unto them,.... Explaining the above words:

thus saith the Lord, behold, I will fill all the inhabitants of this land; this is the application of the parable, and shows that by every bottle is meant every inhabitant of Judea:

even the kings that sit upon David's throne; or, "that sit for David on his throne" (w); that succeed him one after another; more kings may be meant than one, as Jehoiakim and Zedekiah; or the present reigning king, and the princes of the brood, are designed; who, though of David's family, and on his throne, yet this could not secure them from the calamity threatened:

and the priests; who ministered in holy things; their sacred office and function would not preserve them from ruin:

and the prophets; the false prophets, as the Targum, that prophesied smooth things, and prophesied them peace and safety, these should be involved in the common destruction:

and all the inhabitants of Jerusalem with drunkenness; with tribulation, as the Targum interprets it; and adds,

"and shall be like a drunken man;''

giddy, stupid, unable to help themselves, or to advise one another.

(w) "sedentes Davidi", Montanus, Schmidt, Cocceius; "pro David", Pagninus, Calvin, Junius & Tremellius.

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.
After the course of many days - these are the seventy years of the captivity - the prophet is to fetch the girdle again. He went, digged (חפר, whence we see that the hiding in the cleft of the rock was a burying in the rocky soil of the Euphrates bank), and found the girdle marred, fit for nothing. These words correspond to the effect which the exile was designed to have, which it has had, on the wicked, idolatrous race. The ungodly should as Moses' law, Leviticus 26:36, Leviticus 26:39, declared, perish in the land of their enemies; the land of their enemies will devour them, and they that remain shall pine or moulder away in their iniquities and in the iniquities of their fathers. This mouldering (ימּקּוּ) is well reproduced in the marring (נשׁחת) of the girdle. It is no contradiction to this, that a part of the people will be rescued from the captivity and brought back to the land of their fathers. For although the girdle which the prophet had put on his loins symbolized the people at large, yet the decay of the same at the Euphrates sets forth only the physical decay of the ungodly part of the people, as Jeremiah 13:10 intimates in clear words: "This evil people that refuses to hear the word of the Lord, etc., shall be as this girdle." The Lord will mar the גּאון of Judah and Jerusalem. The word means highness in both a good and in an evil sense, glory and self-glory. Here it is used with the latter force. This is shown both by the context, and by a comparison of the passage Leviticus 26:19, that God will break the נּאון of the people by sore judgments, which is the foundation of the present Jeremiah 13:9. - In Jeremiah 13:11 the meaning of the girdle is given, in order to explain the threatening in Jeremiah 13:9 and Jeremiah 13:10. As the girdle lies on the loins of a man, so the Lord hath laid Israel on Himself, that it may be to Him for a people and for a praise, for a glory and an adornment, inasmuch as He designed to set it above all other nations and to make it very glorious; cf. Deuteronomy 26:19, whither these words point back.
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