Глава XIII

Jer. 13:1. Go and get yourself some flaxseed. The meaning of this image is as follows. The belt means kinship, the linen belt is the priestly inalienable benefit of the people, not subject to damage by its ordinary producers, such as time, moth, and the like. In the (cleft) stone, so that no one says that he has deteriorated due to the weakness of nature; so are the Israelis, because such, he says, are human affairs: now wars, now battles, now peace, now prosperity. From Above gave them such a change. “It will not pass through water” ( ἐν ὔ δατι ού διελεύσεται 111, that is, a new (belt), because if it passed through water, then they consider it old; (this is said in order) so that they do not think that it has deteriorated due to dilapidation, which (the belt) we call not immersed ( ἀβαφές), not moistened (ἄτεγκτον), to irrigate means to soften (τέγγειν), which many call softened. If the people wanted, they would not feel suffering or old age, because here comes weakening due to use (of things) that wears out. and new, and God uses it in such a way that he makes the old new. This was also in the new (testament): he accepted them and made them new. He calls the belt linen and adds: and gird it about your loins. He accepts the prophet as the image of God, and the belt as the image of the people. Therefore gird your loins, just as I have united My people to Me through the law. Jer. 13:1. And “it won’t work in water.” Do not abandon because of uncleanness, just as I did not turn away from idolatry defiled by blood. Jer. 13:4. Take the loin and go to the Euphrates. Why did he order to go to the Euphrates, on such a journey? Wasn't the Jordan River closer? This is to show where the disasters will come from, why, and will continue for many days. Jer. 13:5–6. And he died and hid. And one day there will be many. So that you learn patience. In order not to think that the damage was caused by the length of time, a new one (belt) is taken and placed in a stone where the woodworm does not appear. He hid them, that is, he put them in a safe position, as if in stone. And when he left, he instilled fear, made threats, but nothing came of it and they indulged in damage. Shows that corruption is the work of God’s wrath. They did not die together with the removal from the loins, because not at the same time as God rejects us and gives us over to destruction; not at the same time as we are recognized as unworthy of Him, we are punished; He leaves for a long time and then inflicts punishment. And get it for yourself. He did not take it from anyone for his own use, because the prophet did not need (it): (he acquired it) not to wear it, but to make it his own. Just as the prophet did not become more glorious by putting on (the belt), and did not become more inglorious by removing (it), and had no need for it, so does God. See how he doesn’t explain everything all at once, but little by little, so that you can see his obedience. He said: tie and gird; did not say why, but (he) obeyed. Again he said: go to the Euphrates; for what, he did not say; but he was fully convinced and obeyed. This is what we will do. He didn’t say: it’s embarrassing, it’s funny, but he obeys in everything. In order to do this, he gradually gives him commands so that he learns obedience. Jer. 13:10. They don’t want to listen to my words and those who follow the alien gods. Do you see how the increase (of evil) brought punishment? Do you see medicine that destroys evil, and not just people? Then he speaks about evil - about those who do not want to listen to My words and who follow in the footsteps of alien gods, and about what they do not want. Others don't want to. But these enjoyed the benefit; I did not choose nations for Myself, but I chose these not for My own sake, but for their sake. Jer. 13:11. Just as a loin sticks to a husband’s loins, so it sticks to me. The man of the loins is the image of the people, the prophet (image) of God; and just as those who were strengthened at the beginning on the loins of the prophet remained uncorrupted, but being separated from them became corrupted, so the people, while they were close to God, remained unharmed, and when they fell away, they became completely worthless. Jer. 13:11. May they be named among my people, and for praise and glory. He speaks this not as one in need of glory, but for the sake of people. This means: if you want to glorify Me, then why have you dishonored yourself? Jer. 13:12. And you said to this people: Every bottle will be filled with wine. Again the comparison: just as a bottle was made to be filled, so you, who appeared for this purpose, need to be punished. These two images show not what punishes, but what (punishes) strongly, incurably. Jer. 13:13. And you said: I will fulfill this... and their kings. Do not think of finding justification in higher officials: this will especially serve to condemn you. Jer. 13:13. And priests. Do not think of seeking consolation in the rank: this will especially destroy you. Jer. 13:14. And I will waste them... and their fathers... I will not covet, I will not spare. Since we often, after punishment, feel sorry for those being punished, I, he says, will not do this. Although the punishment will be great when the elders perish, this will not reject Me, the lover of mankind. Jer. 13:15. Hear and take heed... for the Lord has spoken. Pay special attention to the prophet, how he always indicates the reason when he speaks of punishment; and not only that, but also when he says: I will not have mercy, I will not spare, and speaking as if they were rejected, he again makes an admonition. He who said this and revealed it, listen to what he says: hear and listen; don't just hear and get lifted up; There is nothing more foolish than not heeding the words of God. Are these human threats that can often turn out to be false? God is powerful and always brings (His word) to an end. Jer. 13:16. Give glory to the Lord your God before it even grows dark. Believe the words (of God). Will you not give Him (glory)? (And after that). But before the onset of disasters, before it even gets dark, he means captivity. Jer. 13:16. And first your feet will not even be stumbled. This is the nature of disasters; (with them) darkness always covers the eyes of everyone. Jer. 13:16. And you wait for the light, and there the shadow of death will be placed in darkness. The day will not come, he says, because it does not happen according to a natural sequence (daily changes), but due to the connection of disasters. Think about what it was like for them to be taken captives and deprived of their fatherland. Don’t you really want to give glory to God so that you can at least get rid of disasters? Jer. 13:17. If you do not listen, your soul will weep in secret. Think about the enormity of misfortune if you cannot mourn your own misfortunes, but are deprived of this opportunity. Look how the severity of disasters is exposed everywhere, in order to at least touch them. What is worse than such sadness in which you cannot mourn your suffering? But nothing softened their harshness and rudeness. Jer. 13:17. Your soul will weep in secret because of pride. That is, you cannot grieve in captivity of your own free will. Jer. 13:18. Shout to the king and rulers: humble yourself. I didn’t speak to them, but to the people. Think about the courage of the prophet if he pointed this out to his superiors through his subordinates. Do voluntarily what will happen a little later out of necessity. Won't you accept it? But now let it be according to your will, so that it is not done according to the will of your enemies. So let it be with us: let us bring judgment on ourselves, so that God does not judge us. Jer. 13:20. Lift up your eyes, O Jerusalem. He says (addressing) the city itself; speaks of the future as if it were the present; this speech all the time. Jer. 13:21. And you taught them to become the authorities. That is, by calling them to help and indulging in idolatry, you positioned them to rule over you. Jer. 13:21. And you taught them. How, tell me, and in what way? Constantly resorting to them showed that you are powerless and have no help from God. You have revealed everything hidden. This especially contributed to your sin, that you constantly called them. Jer. 13:22. If you say in your heart: Why did this come to me? Look: sometimes it exalts the power of disasters, and sometimes it touches them with shame and disgrace: and during misfortunes, dishonor usually saddens us no little; (this) and presents the example of a woman behaving shamelessly. The prophet does not miss anything that can enlighten them. And what are you saying again after so many admonitions and prophecies? Do they really not yet know the reasons for what is happening? Yes, because those who are punished usually do not want to know the reasons, and especially when many disasters strike. If you say it in your heart, you will not have the strength to say it in words. Jer. 13:23. If the Ethiopian exchanges his skin. Why are you blaming? Why do you send prophets? Why do you say: you didn’t want to listen to Me? If evil is inherent in nature, then why do you condemn it? Do you see the inappropriateness? But this inappropriateness is due to our madness. What he wants to say is that you have transferred evil from a possibility to almost an actual deed. Learning is not a matter of nature. The student was previously in (a state of) ignorance, (why) and learns. It is not by nature that (man) is evil, since what is put into nature does not need to be taught. We do not learn that we need to sleep, nor that we need to look at the light. It is embedded in nature and we do not need a teacher; whether we want it or not, it is done. And where it is necessary to learn, there is ignorance and, as a result of ignorance, learning is required. What does it mean? He speaks hyperbolically, as we say: this boy cannot be useful, his nature is bad. (He says this) so that they, although thus ashamed, would change. Jer. 13:24. And I will scatter them like a stalk. See how he shows lightness and strength, wanting to fulfill anger. Jer. 13:25. This is your lot and part of your disobedience (ὑμ ᾶ ς 112 on me. This is the fruit of disobedience you will receive, since the false prophets said the opposite. Jer. 13:25. As if you forgot me, and I. Pay attention to the reason; so will I. Jer. 13:26. And I will bare your thighs. You showed Me an example. I want to be loved, but you don't want to. Therefore, I will do this like some jealous person who does not want to punish the one who insults him (his wife), and cannot meekly endure what is happening; he does not spare words in dealing with her; (speak) to her, wanting to express his anger; giving in to love, he does not punish and limits himself to insults (in words); so is God. Jer. 13:27. And your adultery, and your neighing, and the alienation of your fornication. What is neighing? Shows her fury, rage. Jer. 13:27. On the mountains and in the villages I saw your abominations. Not in the house, not secretly; open, obvious adultery; your shame stands out directly. Jer. 13:27. Woe to you, Jerusalem. And he wants to punish, and takes pity on those being punished, and cries, and grieves, and is merciful. This is how it is read in ancient times. Greek lists. Slavic translation: and without bringing it into the water corresponds to the translation of the blessed one. Jerome: et in aquam non infers illud. Yμ ᾶ ς is also read in ancient times. sp. Greek translation; Slavic: yours corresponds to Hebrew: text or Latin translation.