John Calvin Commentary Jeremiah 13:11

"For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel and the whole house of Judah, saith Jehovah; that they may be unto me for a people, and for a name, and for a praise, and for a glory: but they would not hear." — Jeremiah 13:11 (ASV)

He confirms what we noticed yesterday—that the Jews entertained a foolish confidence and promised themselves perpetual happiness because God had chosen them as his people. This indeed would have been a perpetual glory to them, had they not violated their pledged faith; but their defection rendered God’s covenant void as far as they were concerned. For though God never allowed his faithfulness to fail, however false and perfidious they were, yet the adoption from which they had departed was of no use to them. But as they thought it an inalienable defense, the Prophet again repeats that they had indeed been adorned with exceptional gifts, but that, as they had not remained faithful, they would be deprived of them.

He indeed says, by way of concession, As a belt cleaves to the loins of man, so also have I joined to myself the house of Israel; for what they claimed is conceded to them. But at the same time, he reminds them that they only swelled with wind, for their impiety was all the more intolerable because they were so ungrateful to God. Indeed, what could have been more base or less excusable than for those whom God had favored with so much honor to reject his bounty? Jeremiah then concedes to them what they proudly boasted of, but he turns it back against them and shows how they deserved a heavier judgment, as they had despised so many of God’s blessings.

We said yesterday that the people are elsewhere compared to a crown and a diadem, as if God had declared that nothing was more precious to him than the children of Abraham. But the same thing is now expressed in other words—that he had prepared them for himself as a girdle, that they might be his people. This was indeed a great dignity; but what follows exceeds it—that they might be to me a name, that is, that I might be celebrated by them; for it was his will to be called the God of Israel.

What likeness there is between God and men! And yet, as if descending from his celestial glory, he united to himself the seed of Abraham, that he might also bind them to himself. The election of God was therefore like a bond of mutual union, so that he might not be separated from his people.

Hence he says that they had been thus joined to him, that they might be for a name, and also for a praise and glory. Although these words have nearly the same meaning, yet they are undoubtedly put together for the sake of amplification. God, therefore, intended to magnify more fully the sin of the people, by saying that he had done so much for them, in order that he might be celebrated by them, and that his praise and his glory might dwell among them.

He at last adds, They have not heard. Had God only commanded what he might have justly required, not to obey his authority would have been an inexcusable wickedness in the people; but as he had so freely offered himself and all other things to them, what base and detestable ingratitude it was in them to reject so many and such valuable blessings? Thus we see that the mouths of the Jews are here completely closed, so that they could not expostulate with God and complain that he was too rigid, for they had provoked his wrath to an extreme degree, having not only rejected his yoke but also refused his offered favors.