Jeremiah 13:11
For just as a loincloth clings to a man's waist, so I have made the whole house of Israel and the whole house of Judah cling to Me, declares the LORD, so that they might be My people for My renown and praise and glory. But they did not listen.
For just as a loincloth clings to a man’s waist
The imagery of a loincloth, or girdle, is significant in the Hebrew context. The Hebrew word used here is "ezor," which refers to a belt or sash that is worn close to the body. This garment was an intimate piece of clothing, symbolizing closeness and personal attachment. In the ancient Near Eastern culture, a loincloth was essential for modesty and was worn tightly around the waist, signifying the intimate relationship God intended to have with Israel. The closeness of the loincloth to the body illustrates how God desired Israel to cling to Him, to be near and inseparable, reflecting a covenant relationship that is both personal and binding.

so I bound the whole house of Israel and the whole house of Judah to Me
The act of binding here is a metaphor for the covenant relationship between God and His people. The Hebrew word "dabaq" means to cling or adhere, indicating a strong, intentional attachment. Historically, Israel and Judah were chosen by God to be His people, set apart for His purposes. This binding was not just a physical or national identity but a spiritual and moral commitment. The covenant was meant to be a source of identity and purpose, where Israel and Judah were to reflect God's character and glory to the nations. This phrase underscores God's initiative in establishing this relationship, emphasizing His desire for a faithful and obedient people.

declares the LORD
The phrase "declares the LORD" is a prophetic formula used throughout the Old Testament to assert the authority and authenticity of the message. The Hebrew word "ne'um" is often used to introduce a divine pronouncement, underscoring that the message is not from the prophet's own imagination but from Yahweh Himself. This declaration serves as a reminder of God's sovereignty and His right to command and expect obedience from His people. It also reassures the audience that the message is trustworthy and demands a response.

so that they might be My people
The purpose of God's binding of Israel and Judah to Himself was for them to be His people. This phrase reflects the covenantal language found throughout the Scriptures, where God repeatedly expresses His desire for a people who are uniquely His own. The Hebrew concept of being "My people" involves a relationship characterized by mutual commitment, love, and faithfulness. It is a call to holiness and distinctiveness, where the people of God are to live in a way that reflects His character and values. This identity as God's people is both a privilege and a responsibility, calling for a life of worship and obedience.

for My renown and praise and glory
The ultimate purpose of Israel and Judah's relationship with God was to bring Him renown, praise, and glory. The Hebrew words used here—"shem" (renown), "tehillah" (praise), and "kabod" (glory)—emphasize different aspects of God's reputation and honor. "Shem" refers to God's name and reputation, "tehillah" to the act of praising or extolling God, and "kabod" to His weightiness or splendor. This triad of terms highlights the comprehensive nature of God's desire for His people to reflect His greatness in every aspect of their lives. Their obedience and faithfulness were to serve as a testimony to the nations of God's power, goodness, and holiness.

but they did not listen
The tragic conclusion of this verse is the people's failure to listen, or "shama" in Hebrew, which means to hear intelligently, often with the implication of attention and obedience. This failure to listen is a recurring theme in the prophetic literature, where the people's stubbornness and rebellion lead to their downfall. Despite God's clear communication and gracious invitation to be His people, Israel and Judah repeatedly turned away, choosing their own paths over God's commands. This phrase serves as a sobering reminder of the consequences of disobedience and the importance of heeding God's word. It calls readers to self-examination and a renewed commitment to listen and respond to God's voice.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver messages of warning and hope to the people of Judah and Jerusalem.

2. House of Israel
Refers to the northern kingdom, which had already fallen to Assyria by Jeremiah's time, but symbolically represents all of God's chosen people.

3. House of Judah
The southern kingdom, which was still standing during Jeremiah's ministry but was facing imminent judgment due to disobedience.

4. The LORD (Yahweh)
The covenant God of Israel, who desires a close relationship with His people.

5. The Belt
A symbolic object used by God to illustrate the intended closeness between Him and His people, which was broken due to their disobedience.
Teaching Points
The Importance of Closeness to God
Just as a belt is meant to be close to the body, God desires an intimate relationship with His people. This requires intentionality in our spiritual walk.

Purpose of God's People
We are called to be for God's renown, praise, and glory. Our lives should reflect His character and bring Him honor.

Consequences of Disobedience
Israel and Judah's failure to listen led to their downfall. We must heed God's word to avoid similar consequences.

Listening and Obeying
True listening involves obedience. We must not only hear God's word but also act upon it.

Symbolism in Scripture
Understanding the symbolic language in the Bible can deepen our comprehension of God's messages and intentions.
Bible Study Questions
1. How does the imagery of the belt in Jeremiah 13:11 help us understand the relationship God desires with His people?

2. In what ways can we ensure that we are clinging to God in our daily lives?

3. How does the purpose of being for God's renown, praise, and glory influence our actions and decisions?

4. What are some modern-day examples of failing to listen to God, and what can we learn from Israel and Judah's mistakes?

5. How can we apply the principle of being doers of the word, as mentioned in James 1:22, in our current context?
Connections to Other Scriptures
Deuteronomy 10:20
This verse emphasizes the importance of clinging to God, similar to the imagery of the belt in Jeremiah 13:11.

Isaiah 43:21
Highlights God's purpose for His people to declare His praise, aligning with the purpose mentioned in Jeremiah 13:11.

John 15:5
Jesus speaks of abiding in Him, which parallels the idea of clinging to God for life and purpose.

Ephesians 1:12
Paul speaks of believers being for the praise of God's glory, echoing the purpose God had for Israel and Judah.

James 1:22
Encourages believers to be doers of the word, not just hearers, which relates to the failure of Israel and Judah to listen and obey.
Good Reasons for Singular ConductJeremiah 13:1-11
Nearness to God Destroyed by SinE. Jerman.Jeremiah 13:1-11
The Cast-Off GirdleJeremiah 13:1-11
The Marred GirdleA.F. Muir Jeremiah 13:1-11
The Marred GirdleD. Young Jeremiah 13:1-11
The Ruined Girdle; Or, it May be Too Late to MendS. Conway Jeremiah 13:1-12
People
Jeremiah
Places
Euphrates River, Jerusalem, Negeb
Topics
Affirmation, Band, Beauty, Belt, Body, Bound, Caused, Cleave, Cleaves, Cleaveth, Cling, Clings, Declares, Ear, Girdle, Glory, Goes, Hearken, Hearkened, Honor, Household, Judah, Listen, Listened, Loins, Man's, Praise, Renown, Round, Says, Tightly, United, Waist, Waistband, Waistcloth
Dictionary of Bible Themes
Jeremiah 13:11

     1349   covenant, at Sinai
     5165   listening
     5857   fame
     8665   praise, reasons

Jeremiah 13:1-11

     5131   belt

Library
An Impossibility Made Possible
'Can the Ethiopian change his skin?'--JER. xiii. 23. 'If any man be in Christ, he is a new creature.'--2 COR. v. 17. 'Behold, I make all things new.'--REV. xxi. 5. Put these three texts together. The first is a despairing question to which experience gives only too sad and decisive a negative answer. It is the answer of many people who tell us that character must be eternal, and of many a baffled man who says, 'It is of no use--I have tried and can do nothing.' The second text is the grand Christian
Alexander Maclaren—Expositions of Holy Scripture

The Notion of Inability.
PROPER METHOD OF ACCOUNTING FOR IT. I have represented ability, or the freedom of the will, as a first-truth of consciousness, a truth necessarily known to all moral agents. The inquiry may naturally arise, How then is it to be accounted for, that so many men have denied the liberty of the will, or ability to obey God? A recent writer thinks this denial a sufficient refutation of the affirmation, that ability is a first-truth of consciousness. It is important that this denial should be accounted
Charles Grandison Finney—Systematic Theology

On Earthly Things
The earth is man himself; in the gospel: another has fallen into the good earth. The same in a bad part about the sinner: you devour the earth all the days of your life. [Mark 4:18; Genesis 3:14] The dry lands are the flesh of a fruitless man; in Ecclesiastes, to work in a dry land with evil and sorrow. [Ecclesiastes 37:3] The dust is a sinner or the vanity of the flesh; in the psalm: like the dust, which the wind blows about. [Ps. 1:4 Vulgate] The mud is the gluttony of sinners; in the psalm: tear
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were
Alfred Edersheim—The Life and Times of Jesus the Messiah

On the Animals
The birds are the saints, because they fly to the higher heart; in the gospel: and he made great branches that the birds of the air might live in their shade. [Mark 4:32] Flying is the death of the saints in God or the knowledge of the Scriptures; in the psalm: I shall fly and I shall be at rest. [Ps. 54(55):7 Vulgate] The wings are the two testaments; in Ezekiel: your body will fly with two wings of its own. [Ez. 1:23] The feathers are the Scriptures; in the psalm: the wings of the silver dove.
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties
John Cunningham—The Ordinance of Covenanting

Meditations on the Hindrances which Keep Back a Sinner from the Practice of Piety.
Those hindrances are chiefly seven:-- I. An ignorant mistaking of the true meaning of certain places of the holy Scriptures, and some other chief grounds of Christian religion. The Scriptures mistaken are these: 1. Ezek. xxxiii. 14, 16, "At what time soever a sinner repenteth him of his sin, I will blot out all," &c. Hence the carnal Christian gathers, that he may repent when he will. It is true, whensoever a sinner does repent, God will forgive; but the text saith not, that a sinner may repent whensoever
Lewis Bayly—The Practice of Piety

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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