Jeremiah 13:5
So I went and hid it at Perath, as the LORD had commanded me.
So I went
This phrase indicates immediate obedience to God's command. The Hebrew root for "went" is "הלך" (halak), which often implies a journey or a purposeful movement. Jeremiah's action reflects a willingness to follow God's instructions without hesitation, a model of faithfulness and submission to divine authority. In the broader biblical context, this obedience is reminiscent of other prophets and patriarchs who acted promptly upon God's word, such as Abraham and Moses.

and hid it
The act of hiding the linen belt symbolizes concealment and separation. The Hebrew word "טמן" (taman) means to hide or bury, suggesting an intentional act of placing something out of sight. This action foreshadows the spiritual condition of Israel, where their pride and reliance on their own strength would lead to their downfall and obscurity. The hiding of the belt serves as a metaphor for the hidden sins and the eventual judgment that would come upon the people.

at Perath
Perath is often identified with the Euphrates River, a significant geographical location in biblical history. The Euphrates was a boundary of the Promised Land and a symbol of the great empires that surrounded Israel. By choosing this location, God underscores the impending exile and judgment that would come from the north, specifically Babylon, which lay beyond the Euphrates. The historical and geographical context emphasizes the seriousness of the message and the impending consequences of Israel's disobedience.

as the LORD had commanded me
This phrase highlights the divine authority behind Jeremiah's actions. The Hebrew word for "commanded" is "צוה" (tsavah), which conveys a sense of authoritative instruction. Jeremiah's compliance with God's command demonstrates his role as a faithful prophet, acting not on his own initiative but under the direct guidance of the LORD. This obedience is a central theme in the prophetic ministry, where the prophet serves as a mouthpiece for God's will, regardless of personal cost or understanding.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver His messages to the people of Judah. Known for his lamentations and warnings of impending judgment due to the people's unfaithfulness.

2. The LORD (Yahweh)
The covenant God of Israel, who communicates His will and commands through His prophets, including Jeremiah.

3. Perath
A location where Jeremiah was instructed to hide the linen belt. It is often associated with the Euphrates River, symbolizing a place of distance and separation.

4. The Linen Belt
A symbolic object used by God to illustrate the relationship between Him and His people. The belt represents closeness and intimacy, which is lost when it is hidden and becomes ruined.

5. Judah
The southern kingdom of Israel, to whom Jeremiah prophesied. They were warned of the consequences of their idolatry and disobedience.
Teaching Points
Obedience to God's Commands
Jeremiah's immediate compliance with God's instruction to hide the belt at Perath demonstrates the importance of obedience, even when the task seems unusual or unclear.

Symbolism of Separation
The act of hiding the belt symbolizes the separation between God and His people due to their sin. It serves as a warning against allowing anything to come between us and our relationship with God.

Consequences of Disobedience
Just as the belt became ruined, so too does disobedience lead to spiritual decay and separation from God. This calls for self-examination and repentance.

God's Desire for Intimacy
The linen belt, when worn, represents closeness to God. This illustrates His desire for an intimate relationship with His people, which is hindered by sin.

Prophetic Actions as Teaching Tools
Jeremiah's actions serve as a visual and memorable lesson for the people, emphasizing the power of symbolic acts in conveying spiritual truths.
Bible Study Questions
1. What does the act of hiding the linen belt at Perath symbolize about the relationship between God and His people?

2. How does Jeremiah's obedience to God's command challenge us in our daily walk with God, especially when His instructions seem unclear or difficult?

3. In what ways can we identify and remove the "hidden belts" in our lives that may be causing separation from God?

4. How do the consequences faced by Judah in Jeremiah 13 relate to the blessings and curses outlined in Deuteronomy 28?

5. Reflect on a time when God used a symbolic or visual lesson to teach you a spiritual truth. How did it impact your understanding and relationship with Him?
Connections to Other Scriptures
Jeremiah 13:1-11
This passage provides the full context of the linen belt parable, illustrating the spiritual condition of Judah and their separation from God.

Isaiah 5:1-7
Similar to the parable of the vineyard, this passage uses a metaphor to describe Israel's unfaithfulness and the resulting judgment.

Hosea 1-3
Hosea's marriage to Gomer serves as another symbolic act demonstrating Israel's unfaithfulness and God's enduring love.

Deuteronomy 28
Outlines the blessings for obedience and curses for disobedience, which are relevant to understanding the consequences faced by Judah.
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
Commanded, Euphrates, Euphra'tes, Hid, Hide, Parah, Perath, Phrat, Secret
Dictionary of Bible Themes
Jeremiah 13:1-7

     5935   riddles

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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