Jeremiah 23:19

Behold, a whirlwind of the LORD is gone forth in fury, even a grievous whirlwind: it shall fall grievously upon the head of the wicked.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(19) Behold, a whirlwind . . .—Better, Behold, the storm of Jehovah, wrath is gone forth, a whirling storm, upon the heads of the wicked shall it whirl down. The word translated “whirlwind” is properly more generic in its meaning (“tempest” in Isaiah 29:6). and gets its specific force here from the associated word rendered in the Authorised Version “grievous,” but rightly, as above, whirling.

Benson Commentary

Jeremiah 23:19-20. Behold, a whirlwind of the Lord is gone forth with fury — A severe judgment of God, that shall resemble a whirlwind for the sudden and utter destruction that it shall bring. The same word, סערה, is elsewhere translated a storm. It is called a whirlwind of the Lord, both to denote the greatness of it, and to signify that it should come forth from God, and be of his sending. It shall fall grievously upon the head of the wicked — Whatever these flattering teachers may assert to the contrary. Blaney translates the verse, Behold, the whirlwind of Jehovah! it goeth forth hot, even a settling whirlwind; (so he translates מתחולל, which we render, grievous,) upon the head of the wicked it shall settle. And he observes, “The hot, scorching wind, blowing from the south, (see note on Jeremiah 4:11-12,) is evidently here alluded to, that blows, not with a transient blast, but exerts a continued force upon the head of the unfortunate traveller till it has effectually destroyed him:” an emblem this of the consuming and insupportable wrath of God. The anger of the Lord shall not return — The prophet speaks of the judgment as of a messenger, which should not return till it had done its errand, and executed what God had resolved it should effect. In the latter days ye shall consider, &c. — Though you will not now believe it, but flatter yourselves with vain hopes, yet hereafter, when it shall be too late, you shall consider it perfectly, that is, when this judgment hath over-taken you, you shall fully believe and understand that God did indeed bring it upon you, for the punishment of your sins.

Matthew Henry's Concise Commentary

23:9-22 The false prophets of Samaria had deluded the Israelites into idolatries; yet the Lord considered the false prophets of Jerusalem as guilty of more horrible wickedness, by which the people were made bold in sin. These false teachers would be compelled to suffer the most bitter part of the Lord's indignation. They made themselves believe that there was no harm in sin, and practised accordingly; then they made others believe so. Those who are resolved to go on in evil ways, will justly be given up to believe strong delusions. But which of them had received any revelation of God, or understood any thing of his word? There was a time coming when they would reflect on their folly and unbelief with remorse. The teaching and example of the true prophets led men to repentance, faith, and righteousness. The false prophets led men to rest in forms and notions, and to be quiet in their sins. Let us take heed that we do not follow unrighteousness.

Barnes' Notes on the Bible

Rather, "Behold, the tempest of Yahweh, even hot anger hath gone forth and a whirlwind shall burst upon the head of the wicked."

Jamieson-Fausset-Brown Bible Commentary

19. So far from all prosperity awaiting the people as the false prophets say (Jer 23:17), wrath is in store for them.

grievous—literally, "eddying," whirling itself about, a tornado. In Jer 30:23, "continuing" is substituted for "grievous."

fall grievously—it shall be hurled on.

Matthew Poole's Commentary

A severe judgment of God, that should resemble a whirlwind, for the sudden and utter destruction that it shall bring. See Jeremiah 30:23,24. The same word is elsewhere translated a storm, Psalm 83:15 Amos 1:14 Jonah 1:4. It is called a whirlwind of the Lord, either to denote the greatness of it, as Psalm 36:6, or to let us know that the judgment came forth from God, and was of his sending. And whatever these flattering teachers said, it should fall upon wicked men, so as they should have no peace, but evil should most certainly come upon them.

Gill's Exposition of the Entire Bible

Behold, a whirlwind of the Lord is gone forth in fury,.... Or, "behold, a whirlwind of the Lord, of the fury is gone forth" (b); which latter clause explains the former; and, hews, that by "the whirlwind of the Lord" is meant his "fury" or "wrath"; which, like a whirlwind, would come suddenly, and at an unawares, and be very boisterous and powerful, and carry all before it; and which was gone forth from the Lord in the decree and commission; and would quickly break out and appear in the Chaldean army that would invade Judea and besiege Jerusalem, compared to a full and fanning wind, and its chariots to a whirlwind, Jeremiah 4:11; from whence it would appear, that these men, the false prophets, were not in the counsel of God; had seen no vision from him, nor had marked his word: since they prophesied of peace and prosperity, when a blustering storm was coming:

even a grievous whirlwind: it shall fall grievously upon the head of the wicked; or "rest" (c) thereon; even on the head of the wicked prophets, and all such wicked persons as give heed unto them; on them it would fall with its full weight, and give excessive pain, and there continue to their utter ruin. Kimchi says this refers to the days of the Messiah, when all the wicked shall be consumed. It may refer to the destruction of Jerusalem by the Romans, at least include it; which was a grievous whirlwind indeed.

(b) "ecce turbo Domini exandescentia", Montanus, Junius & Tremellius; "en procella Jehovae! ira exivit", Schmidt. (c) "manebit", Montanus, Cocceius; "permanebit", Junius & Tremellius; "residebit", Targ. "requiescet", Syr.

Geneva Study Bible

Behold, a whirlwind of the LORD is gone forth in fury, even a grievous whirlwind: it shall fall grievously upon the head of the wicked.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

19, 20. See introd. summary to section. These vv. agree substantially with Jeremiah 30:23 f., and are probably introduced here from that passage. They have no apparent connexion with the preceding or following vv., and may have been inserted here as a declaration of Jehovah’s real purpose as opposed to the predictions of the false prophets.

Pulpit Commentary

Verses 19, 20. - These two verses seem to be connected with ver. 17. The false prophets say, "Ye shall have peace." How different the message of the true! (A duplicate of these verses occurs in Jeremiah 30:23, 24.) Verse 19. - A whirlwind of the Lord, etc.; rather, A storm of the Lord, even fury, is gone forth, and a whirling storm - upon the head of the wicked shall it whirl. The hurricane has already broken out; it will soon reach Jerusalem. This seems to be the force of Jeremiah's expressive figure. Jeremiah 23:19

Keil and Delitzsch Biblical Commentary on the Old Testament

Warning against the lying prophecies of the prophets. - Jeremiah 23:16. "Thus saith Jahveh of hosts: Hearken not unto the words of the prophets that prophesy unto you! They deceive you; a vision of their heart they speak, not out of the mouth of Jahveh. Jeremiah 23:17. They say still unto my despisers: 'Jahveh hath spoken: Peace shall ye have;' and unto every one that walketh in the stubbornness of his heart they say: 'There shall no evil come upon you.' Jeremiah 23:18. For who hath stood in Jahveh's counsel, that he might have seen and heard His word? who hath marked my word and heard it? Jeremiah 23:19. Behold a tempest from Jahveh, fury goeth forth, and eddying whirlwind shall hurl itself upon the head of the wicked. Jeremiah 23:20. The anger of God shall not turn till He have done and till He have performed the thoughts of His heart. At the end of the days shall ye be well aware of this. Jeremiah 23:21. I have not sent the prophets, yet they ran; I have not spoken to them, yet they prophesied. Jeremiah 23:22. But if they had stood in my counsel, they would publish my words to my people and bring them back from their evil way and from the evil of their doings."

The warning against these prophets is founded in Jeremiah 23:16 on the fact that they give out the thoughts of their own hearts to be divine revelation, and promise peace and prosperity to all stiff-necked sinners. מהבּלים, lit., they make you vain, i.e., make you to yield yourselves to vain delusion, seduce you to false confidence. This they do by their speaking visions, i.e., revelations of their heart, not what God has spoken, revealed to them. As an illustration of this, Jeremiah 23:17 tells that they prophesy continued peace or well-being to the despisers of God. The infin. abs. אמור after the verb. fin. intimates the duration or repetition of the thing. דּבּר יהוה are words of the false prophets, with which they give out that their prophesyings are God's word. Since we nowhere else find sayings of Jahveh introduced by דּבּר יהוה, but usually by 'כּה אמר י, the lxx have taken offence at that formula, and, reading דבר, join the words with למנאצי: τοῖς ἀπωθουμένοις τὸν λόγον κυρίου. To this reading Hitz. and Gr. give the preference over the Masoretic; but they have not noticed that they thus get an unsuitable sense. For דבר יהוה in prophetic language never denotes the Mosaic law or the "moral law" (Hitz.), but the word of God published by the prophets. By their view of "word of Jahveh" they would here obtain the self-inconsistent thought: to the despisers of divine revelation they proclaim as revelation. The Masoretic reading is clearly right; and Jeremiah chose the unusual introductory formula to distinguish the language of the pseudo-prophets from that of the true prophets of the Lord. וכל־הלך ב' is prefixed absolutely: and as concerning every one that walks...they say, for: and to every one...they say. On the "stubbornness of their heart," see on Jeremiah 3:17. With the speech of the false prophets, cf. Jeremiah 14:13 and Jeremiah 6:14. - In Jeremiah 23:18 a more comprehensive reason is given to show that these prophets are not publishing God's decrees. The question: Who hath stood? has negative force equals None hath stood. By this Jeremiah does not deny the possibility of this universally, but only of the false prophets (Hitz.). This limitation of the words is suggested by the context. To the true prophets the Lord reveals His סוד, Amos 3:7. ויראוישׁמע are not to be taken jussively: let him see and hear (Hitz.), for the foregoing interrogation is not a conditional clause introducing a command. The imperfects with ו are clauses of consequence or design, and after a preceding perfect should be rendered in English by the conditional of the pluperfect. Seeing the word of God refers to prophetic vision. The second question is appended without at all conveying any inference from what precedes; and in it the second verb (with ו consec.) is simply a strengthening of the first: who hath hearkened to my word and heard it? The Masoretes have quite unnecessarily changed the Chet. דּברי .tehC into דּברו. In the graphic representation of the prophets, the transition to the direct speech of God, and conversely, is no unusual thing. The change of ויּשׁמע into ישׁמע, unnecessary and even improper as it is, is preferred by Graf and Ng., inasmuch as they take the interrogative מי in both clauses in the sense of quisquis and understand the verse thus: He who has but stood in the counsel of the Lord, let him see and hear His word (i.e., he must see and hear His word); and he that hath marked my word, let him publish it (i.e., he must publish it). This exposition becomes only then necessary, if we leave the context out of view and regard the question as being to the effect that no one has stood in God's counsel - which Jeremiah could not mean. Not to speak of the change of the text necessary for carrying it through, this view does not even give a suitable sense. If the clause: He that has stood in the counsel of the Lord, he must proclaim His word, is to be regarded as having a demonstrative force, then the principal idea must be supplied, thus namely: "and it is impossible that it should be favourable to those who despise it." In Jeremiah 23:19 Jeremiah publishes a real word of the Lord, which sounds very differently from the words of the false prophets. A tempest from Jahveh will burst over the heads of the evil-doers, and the wrath of God will not cease until it has accomplished the divine decree. "A tempest from Jahveh" is defined by "fury" in apposition as being a manifestation of God's wrath; and the whole first clause is further expanded in the second part of the verse. The tempest from Jahveh goes forth, i.e., breaks out, and as whirling tornado or eddying whirlwind bursts over the head of the wicked. יחוּל is to be taken in accordance with מתחולל: twist, whirl, cf. 2 Samuel 3:29. "The thoughts of His heart" must not be limited to what God has decreed de interitu populi (Calv.); it comprehends God's whole redemptive plan in His people's regard-not merely the overthrow of the kingdom of Judah, but also the purification of the people by means of judgments and the final glorification of His kingdom. To this future the next clause points: at the end of the days ye shall have clear knowledge of this. "The end of the days" is not merely the completion of the period in which we now are (Hitz., Gr. Ng., etc.), but, as universally, the end of the times, i.e., the Messianic future, the last period of the world's history which opens at the close of the present aeon; see on Genesis 49:1; Numbers 24:14, etc. התבּונן is strengthened by בּינה yb dene: attain to insight, come to clearer knowledge.