It has been shown in a previous article that Jeremiah, “the man whom Yah appointeth and exalteth”, was foreordained as Yahweh’s mouth-piece to the sinful and disobedient generation that lived during the reigns of Josiah, Jehoiakim and Zedekiah. We will now consider the prophecy of the linen girdles contained in Jeremiah 13. 1-11. In order to follow this article with understanding, it is essential to read these verses before proceeding any further. Having done this, you will notice that the prophecy is divided into two parts : the first vision contained in verse 1 and 2, and the second vision in verses 3 to 7.
The first thing which Jeremiah is commanded to do is to get a linen girdle and put it upon his loins. Basically, the linen girdle was a symbol of Israel, and as Jeremiah caused the linen girdle to cleave to his loins, so had Yahweh caused to cleave unto Himself “the whole house of Israel and the whole house of Judah, that they might be unto Him for a people, for a Name, for a praise and for a Glory”. But why should the Spirit choose an unwashed linen girdle as the symbol of the nation of Israel ? When we review the dress used in Israel in those days, we see how important a part the girdle played in holding the garments in place. Under the Law of Moses, when a priest officiated in the Tabernazle it was important that no part of his body be exposed. That is why, for example, there were no steps leading up to the Altar, so that the nakedness of the priest might not be seen.
A garment, as a symbol in Scripture, has reference to the covering provided for sin’s flesh. This dates right back to the days of Creation, when God provided coats of skin for Adam and Eve as a covering for their sin. In our case, the garment has been provided in Christ, but, as in the case of Israel, if the girdle does not retain the garment in place, then the nakedness of sin’s flesh will be revealed and the covering will prove of no value. That is why the girdle was to be of linen, this being a symbol of righteousness1.
The lesson, then, which Jeremiah was showing to Israel was that God had caused them to cleave unto Him ; He had provided the garment, but they had not the means whereby to maintain this garment which had been Divinely provided.
Compare the words of the Prophet Isaiah in chapter 11. 5, when, speaking of “the man the Branch”, he says, “Righteousness shall be the girdle of his loins and faithfulness the girdle of his reins”. But these two attributes were unkown to Israel in the days of Jeremiah. This was evidenced by the fact that Jeremiah was told not to put the girdle in water. Although God had called this people to be His ecclesia (“called-out ones”), they had not allowed His Word to penetrate their minds and their hearts, and, consequently, had nullified the covering provided for them.
The Apostle Paul, in Ephesians 5. 26, speaks of this condition in reference to the ecclesia of Christ, when he says, “Christ loved the ecclesia and gave himself for it, that he might sanctify and cleanse it with the washing of water by the Word”. This was the way in which God wished Israel to present their girdle—washed by the Word. But, unlike Jeremiah, the Word of God did not dwell in them as a burning fire. Their faith, like that of the Laodicean Ecclesia of the Apocalyse, was not stimulated by the continual cleansing of the Word.
So, in this opening verse of Jeremiah chapter 13, we have Israel presented as an unfaithful and unrighteous nation, because they had forsaken the Word of Yahweh, and had allowed the traditions and superstitions of surrounding peoples to penetrate into their midst and weaken the separateness of their religion. Surely the lesson to us is obvious
The Word of Yahweh came to Jeremiah the second time, and on this occasion he is told to take the unwashed girdle and hide it by the Euphrates ; then, after many days, to return and gather it again, “and behold, the girdle was marred ; it was profitable for nothing”.
In these verses the Euphrates is used as a symbol of the power of Babylon. God was showing His people, through Jeremiah, that because of the unwashed state of their girdle He was going to allow the power of Babylon to over-throw them and take them into captivity and, when they returned from Babylon, they would be so marred that, instead of their righteousness being like fine linen, it would be in a state as described by Isaiah—”all their righteousnesses are as filthy rags”, and “profitable for nothing”2.
How subtly the Spirit has concealed His admonitions to those who will have ears to hear. In these verses there is an exhortation to all those who have allied themselves with the Hope of Israel. None of us can afford to think “more highly of ourselves than we ought”, nor ought we to think ourselves above the failings of the House of Israel in days gone by. The history of the Truth right down through the ages is clearly revealed to us, living in these latter days. Whenever those who are endowed with the responsibility of maintaining the faith allow their beliefs and actions to be affected by the things of “Babylon”, then just as surely God will allow them to be taken “into captivity” by that power. John (in the Apocalypse) could not speak more forcibly than to say, “Come out of Babylon my people and be not partakers of her iniquity, for her sins have reached unto heaven”. The allurements of Babylon today are as strong as at any time in the history of the Truth. How much, then, must the ecclesia of Christ strengthen itself against the insidious allurements which are presented at every turn. Once again, we find that the only solution to this ever-increasing problem is found in this one way : the more we are filled with the spirit and understanding of the Oracles of God, the more strongly we can oppose those things which do “so easily beset us”.
Let us look at the end to which we have been called3 : that we might be unto Yahweh “for a people, for a Name, for a praise and Reflections for a Glory”. God, in this present age, is “calling out of the nations a people for His Name”. If we would desire to be amongst those who shall be revealed in that time of praise and glory, then, in the time of probation which is provided now, we must hold fast to the Name : and what greater Name has been provided for us than that of which Jeremiah speaks : “Yahweh Tsidkenu”, which translated means, “He who will be our righteousness”4.
So then, with the example of Israel’s failures and the inspired words of correction delivered by Jeremiah ever before us, it behoves all those who have accepted the Hope of Israel so to direct their steps that they might walk worthy of the great gift which has been provided in the Lord Jesus Christ. Having our minds filled to overflowing with the things of the Kingdom and of the Name, we long earnestly for the day when Christ shall be revealed again ; when Yahweh shall be King over all the Earth ; in that day there shall be one Yahweh and His Name one.
In that day shall be seen the faithful `Jeremiahs’ of all ages, with the Name of Yahweh written in their foreheads, comprising the glorious company of the Elohim of the Future Age. This is the inspiring picture presented to us by Jeremiah, “the man whom Yah appointeth and exalteth”.
1- Rev 19. 8
2 – Isa. 6. 4
3 – Jer. 13. 11
4 – Jer. 23. 6
The Origin of the Organic World – Part One