Jeremiah 13:26
Therefore will I discover thy skirts upon thy face, that thy shame may appear.
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(26) Therefore will I discover . . .—The threat is substantially the same as that in Jeremiah 13:22. The form is verbally identical with that of Nahum 3:5.

Jeremiah 13:26-27. Therefore will I discover thy skirts — Lay thee open to shame and disgrace. See on Jeremiah 13:22. I have seen thine adulteries — Thy idolatries; thy inordinate desire after strange gods, which thou hast been impatient to gratify: thy neighings — A metaphorical expression taken from horses neighing to each other; the lewdness of thy whoredoms — Thy impudence and unsatiableness in the worship of idols, on the hills, in the fields, upon the high places. Wo unto thee, O Jerusalem — Miserable art thou, and greater miseries await thee, as the fruit of such practices. Wilt thou not be made clean? — The prophet here expresses, in the strongest manner, his desire for the repentance and reformation of this people. The original, מתי עוד, When once? is remarkably emphatical. The aposiopesis, as it is called, or form of speech, by which, through a vehement affection, the prophet suddenly breaks off his discourse, is remarkably beautiful and expressive.

13:18-27 Here is a message sent to king Jehoiakim, and his queen. Their sorrows would be great indeed. Do they ask, Wherefore come these things upon us? Let them know, it is for their obstinacy in sin. We cannot alter the natural colour of the skin; and so is it morally impossible to reclaim and reform these people. Sin is the blackness of the soul; it is the discolouring of it; we were shapen in it, so that we cannot get clear of it by any power of our own. But Almighty grace is able to change the Ethiopian's skin. Neither natural depravity, nor strong habits of sin, form an obstacle to the working of God, the new-creating Spirit. The Lord asks of Jerusalem, whether she is determined not be made clean. If any poor slave of sin feels that he could as soon change his nature as master his headstrong lusts, let him not despair; for things impossible to men are possible with God. Let us then seek help from Him who is mighty to save.Therefore will I-- literally, "And I also;" I also must have my turn, I too must retaliate. Compare Nahum 3:5. 26. discover … upon thy face—rather, "throw up thy skirts over thy face," or head; done by way of ignominy to captive women and to prostitutes (Na 3:5). The Jews' punishment should answer to their crime. As their sin had been perpetrated in the most public places, so God would expose them to the contempt of other nations most openly (La 1:8). Therefore I will expose thee to all manner of shame and contempt, without any regard to thy honour. Those that honour God, God will honour, but those that despise and dishonour him shall not be able to maintain their own honour.

Therefore will I discover thy skirts upon thy face,.... Turn them up, or throw them over the head or face; that is, expose to public shame and disgrace; which was done when their city and temple were burnt, and they were carried captive; hence it follows:

that thy shame may appear; that their sins might appear to themselves and others, of which they had reason to be ashamed. The allusion is to the treatment which captive women sometimes meet with, or adulterous women, to which the Jews are here compared. The Targum is,

"and I also will reveal the confusion of thy sin upon thy face, and thy shame shall be seen.''

Therefore will I uncover thy skirts upon thy face, {m} that thy shame may appear.

(m) As your iniquities have been revealed to all the world, so shall your shame and punishment.

Verse 26. - Therefore will I, etc. But the Hebrew is much more forcible, "And I also," etc., implying, as Calvin remarks (comp. Proverbs 1:26), a certain retaliation. Upon thy face; an allusion to Nahum 3:5. Jeremiah 13:26In Jeremiah 13:25 the discourse draws to a conclusion in such a way that, after a repetition of the manner in which Jerusalem prepares for herself the doom announced, we have again, in brief and condensed shape, the disgrace that is to befall her. This shall be thy lot. Hitz. renders מנת מדּיך: portion of thy garment, that is allotted for the swelling folds of thy garment (cf. Ruth. Jer 3:15; 2 Kings 4:39), on the ground that מד never means mensura, but garment only. This is, however, no conclusive argument; since so many words admit of two plural forms, so that מדּים might be formed from מדּה; and since so many are found in the singular in the forms of both genders, so that, alongside of מדּה, מד might also be used in the sense of mensura; especially as both the signiff. measure and garment are derived from the same root meaning of מדד. We therefore adhere to the usual rendering, portio mensurae tuae, the share portioned out to thee. אשׁר, causal, because. Trusted in falsehood, i.e., both in delusive promises (Jeremiah 7:4, Jeremiah 7:8) and in the help of beingless gods (Jeremiah 16:19). - In the וגם־אני lies the force of reciprocation: because thou hast forgotten me, etc., I too have taken means to make retribution on your unthankfulness (Calv.). The threatening of this verse is word for word from Nahum 3:5. - For her lewd idolatry Jerusalem shall be carried off like a harlot amid mockery and disgrace. In Jeremiah 13:27 the language is cumulative, to lay as great stress as possible on Jerusalem's idolatrous ongoings. Thy lewd neighing, i.e., thy ardent longing for and running after strange gods; cf. Jeremiah 5:8; Jeremiah 2:24. זמּה, as in Ezekiel 16:27; Ezekiel 22:9, etc., of the crime of uncleanness, see on Leviticus 18:17. The three words are accusatives dependent on ראיתי, though separated from it by the specification of place, and therefore summed up again in "thine abominations." The addition: in the field, after "upon the hills," is meant to make more prominent the publicity of the idolatrous work. The concluding sentence: thou shalt not become clean for how long a time yet, is not to be regarded as contradictory of Jeremiah 13:23, which affirms that the people is beyond the reach of reformation; Jeremiah 13:23 is not a hyperbolical statement, reduced within its true limits here. What is said in Jeremiah 13:23 is true of the present generation, which cleaves immoveably to wickedness. It does not exclude the possibility of a future reform on the part of the people, a purification of it from idolatry. Only this cannot be attained for a long time, until after sore and long-lasting, purifying judgments. Cf. Jeremiah 12:14., Jeremiah 3:18.
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