Exegetical and Hermeneutical Commentary of Jeremiah 30:23
Behold, the whirlwind of the LORD goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked.
23. This and the following v. are nearly identical with Jer 23:19-20 (see notes there), where judgement is pronounced upon the false prophets. Co. (not so Du.) doubts their genuineness here as well as there, both for metrical reasons, and because the thought they contain is one which has not met us hitherto, viz. a purifying judgement to be executed on recreant Jews (the general reference of “the wicked” in the Hebrew) before the final deliverance.
a sweeping (mg. gathering) tempest ] The sense of the Hebrew word is uncertain. Probably sweeping or rushing is the meaning intended.
Fuente: The Cambridge Bible for Schools and Colleges
23, 24. See introd. summary to this section.
Fuente: The Cambridge Bible for Schools and Colleges
Compare the marginal reference. These verses would more appropriately be attached to the next chapter, for which they form a suitable introduction.
Fuente: Albert Barnes’ Notes on the Bible
Verse 23. The whirlwind of the Lord] A grievous tempest of desolation,-
Shall fall with pain upon the head of the wicked.] On Nebuchadnezzar and the Chaldeans.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The whirlwind of the Lord goeth forth with fury; the vengeance of God compared to a whirlwind, for the suddenness of it, and because it should encompass them to their ruin, a terrible whirlwind.
A continuing whirlwind; or, a continuing whirling; not a sudden blast of wind, that shall presently go over, but a vengeance that shall abide. The miserable effects of which, in destroying, shall be either upon the heathen, or upon the wicked Jews that shall continue in their disobedience and stubbornness.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23, 24. (Jer23:19). Vengeance upon God’s foes always accompaniesmanifestations of His grace to His people.
continuingliterally,”sojourning,” abiding constantly; appropriately here in thecase of Babylon, which was to be permanently destroyed,substituted for “whirling itself about” (“grievous”in English Version) (see on Jer23:19,20), where the temporary downfall of Judea is spokenof.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Behold, the whirlwind of the Lord goeth forth with fury,…. That is, the wrath of God, which like a whirlwind comes suddenly, with great force and strength, and carries all before it; there is no withstanding it; such is the wrath of God against the enemies of his church and people:
a continuing whirlwind; whirlwinds, as they come suddenly, are generally soon over; but this will continue very boisterous and terrible, until it has done all the execution designed by it:
it shall fall with pain upon the head of the wicked; according to some, the wicked Jews, that do not repent and turn to the Lord; but rather the wicked of the nations, as Jarchi; not the Gentiles in general, as distinguished from the Jews, which is his sense, but the antichristian states; for the ruin of antichrist, and the conversion of the Jews, will be much about the same time; and the vials of God’s wrath, which will be poured upon them, and fall upon their heads, will give them much pain, both in body and mind; see Re 16:10; and which wrath and ruin are expressed by a tempest of thunder, lightning, and hail, and by an earthquake, Jer 30:18.
Fuente: John Gill’s Exposition of the Entire Bible
The wicked shall be destroyed by the fire of God’s anger. – Jer 30:23. “Behold, a whirlwind of Jahveh – wrath goeth forth – a sweeping whirlwind; it shall hurl down on the head of the wicked. Jer 30:24. The heat of Jahveh’s anger shall not return till He hath done and till He hath established the purpose of His heart; in the end of the days ye shall consider it.”
These two verses have been already met with in Jer 23:19 and Jer 23:20, with a few variations. Instead of we have here , and is here strengthened by prefixing ; on the other hand, , which is added in the preceding passage to intensify , is here omitted. The first of these changes is more of a formal than a real kind; for by the substitution of for , the play in the latter word on is merely disturbed, not “destroyed,” since and are kindred sounds. has been variously rendered. The meaning of “abiding,” which is founded on 1Ki 17:20, is here unsuitable. Equally inappropriate is the meaning of “crowding together,” or assembling in troops, which we find in Hos 7:14. It is more correct to derive it from , either in the sense of sweeping away or that of blustering, which are meanings derived from the fundamental one of producing harsh sounds in the throat, and transferred to the rushing sound made by the storm as it carries everything along with it. The second and third changes affect the sense. For, by the addition of to , the idea of a judgment in wrath is intensified; and by dropping , less is made of the acuteness of perception. Both of these variations correspond to differences in the context of both passages. In Jer 23, where the words are applied to the false prophets, it was important to place emphasis on the statement that these men would, by experience, come to a full knowledge of the reality of that judgment they denied; in this chapter, on the other hand, the idea of judgment in wrath must be expressly set aside. There is thus no good ground for considering these verses a later interpolation into the text, as Movers, Hitzig, and Ngelsbach think. Hitzig rejects these verses as spurious on the false ground that the judgment threatened in this chapter refers merely to the fall of the kingdom of Babylon, which Jeremiah could not have been able to know beforehand; Ngelsbach rejects them on the ground of other erroneous assumptions.
(Note: First, he holds the groundless opinion that this prophecy originated in the time of Josiah, and therefore could not have borrowed verses from the address given in Jer 23, which belongs to the time of Jehoiakim; secondly, with as little ground he affirms that these verses do not correspond with the character of the chapter, and seem like a jarring discord in the midst of the announcement of deliverance it contains; finally, he asks whence could come “the wicked” mentioned, in the times described by the prophet – as if he thought that when the captivity of the people was turned, all godless ones would suddenly disappear. – The doubts as to the genuineness of Jer 30:22 are based by Ngelsbach merely on the fact that the same idea is repeated in Jer 31:1.)
The only doubtful point regarding these verses is, whether they are to be connected, as Hengstenberg thinks, with what precedes, or with what follows, as Ewald supposes. In the former case, to the promise for the true Israel would be added a threat against those who only seemed to be Israel, – like the declaration in Isaiah, “There is no peace to the wicked:” this addition would thus be made, lest those for whom the promise was not intended should unwarrantably apply it to themselves. But, however well-founded the thought is, that every increasing manifestation of grace is invariably accompanied by an increased manifestation of righteousness, and though all the prophets clearly testify that the godless members of the covenant people have no share in the promised salvation, but instead are liable to judgment; yet there has not been such preparation made for the introduction of this thought as that we might be able at once to join these two verses to what precedes. The exclamation “Behold!” with which the words are introduced, rather form a sign that a new addition is to be made to the prophecy. We therefore view the threat in this verse as a resumption of the threat of judgment made in Jer 30:5., to which is attached, in Jer 31:1, the further development of the announcement of deliverance; but we refer the threat made in the verse not merely to the heathen as such, but to all “wicked ones,” in such a way that it at the same time applies to the godless members of the covenant people, and signifies their exclusion from salvation.
Fuente: Keil & Delitzsch Commentary on the Old Testament
The Prophet seems to speak abruptly; for nothing could be more delightful than the promise that God gives, that he would be a Father to the people; but he immediately adds, that there would arise an involving whirlwind, which would abide on the head of the wicked. These things, at the first view, seem not to harmonize. But the latter sentence may be applied to the heathens, or to any of the enemies of the Church; for whenever God appears as the Savior of his people, his vengeance goes forth, and is poured on the wicked. Hence such declarations as the following often occur,
“
The day of my vengeance is nigh, and the year of my visitation.” (Isa 63:4)
Isaiah joins both, the favor of God and his vengeance: and this is often done by the other Prophets, in order that we may see that God’s mercy cannot be clearly and distinctly perceived towards the faithful, except when his judgment on the other hand be made conspicuous as to the wicked. So this passage may be explained. But we may well thus connect the words of the Prophet, — that he kindly endeavored to allure the people by offering them God’s favor; but that having seen that it would be despised, as we stated yesterday, by the greater part of them, he now seasonably threatens them, that if they refused the favor offered them, such ingratitude could not be borne by God. And this is a mode of teaching common in Scripture. For God on his part thus manifests his kindness so as to stimulate men; but as he sees them not only slothful and tardy, but also wicked and ungrateful, he declares that they shall not be unpunished if they despise his favor. The former truth then well agrees with what the Prophet now says, — that the wrath of God would arise like a tempestuous storm.
He afterwards adds, a whirling or involving tempest, properly, a tempest gathering itself. The verb is גור gur, in a reduplicate form and in Hithpael. A similar sentence is found in Jer 23:19; but there the Prophet used another word as required by the subject. (19) Some render it “falling,” for גור , gur, means to fall; and this meaning is suitable, “a falling storm,” that is, impetuously descending, so as to abide on the head of the wicked. But the former sense has been more generally taken, and I am disposed to embrace it; for it tends to shake men with terror, when the storm is said to be like a whirlwind, for it turns and twists around, so that it cannot be avoided. The meaning then is, that God’s vengeance would be fatal to all the wicked. But we may take the wicked, רשעים reshoim, for the despisers of God, though boasting of his name, as well as for aliens: but I am inclined to include both, even domestic and foreign enemies of God; as though the Prophet had said, that no remedy remained, except they fled to the mercy of God. It afterwards follows, —
(19) This verse is literally the same, word for word, with the passage referred to here, with the exception of the word that is noticed; and yet neither the early versions nor the Targum are the same: it is singular how they differ from themselves, so that we can have no confidence in their verbal accuracy. Instead of “the pregnant tempest” in Jer 23:19, we have here “the violent tempest;” it is a participle from a verb which means to agitate, to excite, to stir up; and being passive, it means what is agitated or in great commotion, and hence violent or turbulent.
Many copies have ו here before סער, as in the former passage, where it is omitted only in one copy. — Ed.
Fuente: Calvin’s Complete Commentary
D. The purposes of a Sovereign God Jer. 30:23 to Jer. 31:1
TRANSLATION
(23) Behold, the tempest of the LORD! Wrath has gone forth, a sweeping tempest! It will whirl upon the heads of the wicked. (24) The fierce anger of the LORD shall not turn back until He has done it, until He has accomplished the thoughts of His heart. In the latter days you shall understand it. (1) In that time (oracle of the LORD) I will be the God of all the tribes of Israel and they shall be My people.
COMMENTS
The three verses[253] of this paragraph serve to point to the purpose of God in history. Jer. 30:23-24 are almost identical with the threat made against the false prophets in Jer. 23:19 f. Here the words apply to the Gentile enemies of Israel and particularly wicked Babylon. The wrath of God like a whirlwind goes forth to execute the intents of His heart. He will not relent until (a) evil has been punished and (b) the families or clans of Israel acknowledge His lordship. Only in the latter days, after the judgment against Babylon has been accomplished, will the people of God fully comprehend the sovereign purposes of God. The latter days as envisioned by the Old Testament seers commenced with the coming of Jesus Christ.[254]
[253] The Hebrew chapter division places Jer. 31:1 as the last verse of chapter 30.
[254] See Heb. 1:1; Act. 2:16-17; 1Ti. 4:1; 2Ti. 3:1; 1Jn. 2:18.
Fuente: College Press Bible Study Textbook Series
(23, 24) Behold, the whirlwind of the Lord . . .The wicked who are thus threatened are the enemies and oppressors of the penitent and rescued people. In the latter days, the far-off future (Gen. 49:1; Num. 24:14; Isa. 2:2), it should be seen that He was their avenger. (See Notes on Jer. 23:19-20.) A right division of chapters would probably connect this with the great promise of Jer. 31:1.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Here is an awful close to the Chapter after such unspeakable mercies as were just before delivered. But then let it be remembered, it is awful only to the enemies of our God and of his Christ. The terrors threatened are said to fall upon the head of the wicked.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 30:23 Behold, the whirlwind of the LORD goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked.
Ver. 23. Behold the whirlwind of the Lord goeth forth with fury. ] Sensim sese conglomerans ac demittens in eorum capite; the vengeance of God followeth them close at heels, till at length they be wherried away by that terrible tempest at death. Job 27:20
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 30:23-24
23Behold, the tempest of the LORD!
Wrath has gone forth,
A sweeping tempest;
It will burst on the head of the wicked.
24The fierce anger of the LORD will not turn back
Until He has performed and until He has accomplished
The intent of His heart;
In the latter days you will understand this.
Jer 30:23-24 These verses are almost exactly like Jer 23:19-20. Remember Jeremiah’s poems were recorded and edited/compiled later. He used the same phrases in several poems.
the tempest of the LORD. . .wrath. . .fierce anger of the LORD These anthropomorphic phrases (see Special Topic at Jer 1:9) are in parallel. The judgment of God has a larger redemptive purpose (cf. Jer 30:24, see Special Topic: YHWH’s Eternal Redemptive Plan ).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
continuing whirlwind = a tempest rolling itself upward: i.e. a roaring tempest.
the wicked = lawless ones (plural) Hebrew. rasha’. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 30:23-24
Jer 30:23-24
Behold, the tempest of Jehovah, [even his] wrath, is gone forth, a sweeping tempest: it shall burst upon the head of the wicked. The fierce anger of Jehovah shall not return, until he have executed, and till he have performed the intents of his heart: in the latter days ye shall understand it.
Matthew Henry commented at length upon this revelation of the wrath of God, “as something very terrible, sudden, irresistible, hurtful and sure to accomplish God’s will.”
God’s purpose to destroy wickedness from before his presence will be executed with no less precision and power than the execution of his purpose to redeem and bless those who love him.
We have already met with these two verses in Jer 23:19-20; and, of course, radical critics never miss an opportunity to scream “interpolation” or “gloss.” We appreciate the marvelous way in which Keil demonstrated that the subtle differences in the two passages are extremely significant in the different contexts and that, “There is thus no good ground for considering these verses a later interpolation into the text.”
The purposes of a Sovereign God Jer 30:23 to Jer 31:1
The Hebrew chapter division places Jer 31:1 as the last verse of chapter 30. The three verses of this paragraph serve to point to the purpose of God in history. Jer 30:23-24 are almost identical with the threat made against the false prophets in Jer 23:19 f. Here the words apply to the Gentile enemies of Israel and particularly wicked Babylon. The wrath of God like a whirlwind goes forth to execute the intents of His heart. He will not relent until (a) evil has been punished and (b) the families or clans of Israel acknowledge His lordship. Only in the latter days, after the judgment against Babylon has been accomplished, will the people of God fully comprehend the sovereign purposes of God. The latter days as envisioned by the Old Testament seers commenced with the coming of Jesus Christ. See Heb 1:1; Act 2:16-17; 1Ti 4:1; 2Ti 3:1; 1Jn 2:18.
Restoration of Israel – Jer 30:1 to Jer 31:40
Open It
1.What thoughts and feelings would go through your mind if you were told you had an incurable illness?
2. What are the different ways that groups of people celebrate and demonstrate collective joy?
Explore It
3. What did God instruct Jeremiah to do with the words that had been revealed to him? (Jer 30:1-2)
4. What good news summarized Gods plans for the defeated and divided nation? (Jer 30:3)
5. What was the picture of judgment painted by Jeremiah? (Jer 30:4-7)
6. What did Jeremiah predict that Israel would receive instead of its enslavement to foreign nations? (Jer 30:8-9)
7. What two blessings did God say Israel once had and would have again? (Jer 30:10)
8. What would characterize Gods discipline of His own people? (Jer 30:11)
9. What was Gods metaphor for the sinful condition of His people? (Jer 30:12-13)
10. How would the future look different for Gods people and for their enemies? (Jer 30:16-17)
11. What miraculous event would be the occasion for great rejoicing? (Jer 30:18-20)
12. What relationship did God intend to reestablish with all twelve tribes of Israel? (Jer 31:1-2)
13. How did God plan to demonstrate the constancy of His love? (Jer 31:3-6)
14. What picture did Jeremiah paint of the future return of the exiles? (Jer 31:7-8)
15. What attitude did Jeremiah predict for Israel as they returned to the land God had given them? (Jer 31:9)
16. Why did God say He would provide streams of water and a level path? (Jer 31:9)
17. What two key actions did God promise to take on behalf of Israel, allowing them to return to the land? (Jer 31:10-11)
18. What causes for rejoicing would the people of Israel have when God fulfilled His promise? (Jer 31:10-14)
19. What hope for the future did Jeremiah hold out in order to encourage the mourners? (Jer 31:16-17)
20. What hypothetical “conversation” did Jeremiah record between the repentant Ephraim (symbolic of the northern kingdom) and God? (Jer 31:18-20)
21. What would become of the fatalistic proverb that reflected the peoples sense of helplessness and doom? (Jer 31:29-30)
22. What was the new covenant described by Jeremiah? (Jer 31:31-34)
23. How did God illustrate the certainty of His preservation of the descendants of Israel? (Jer 31:35-37)
Get It
24. Why was it important for prophecies to be recorded for the future, not just spoken in the present?
25. How is Gods justice balanced with His mercy in the messages of Jeremiah?
26. Given the fact that our sinfulness is incurable, how can we be made right with God?
27. How attainable do peace and security seem in our day?
28. What kind of devotion does God look for in a leader?
29. What sort of behaviors does God model for earthly fathers to imitate?
30. In what sorts of circumstances does it help to know that God is a God of compassion?
31. How would you characterize the people around you with regard to fatalistic outlook?
Apply It
32. Knowing that you can never cure yourself of your sin, how can you express your gratitude to God for His forgiveness?
33. How can you remind yourself of the source of your peace and security each day?
34. How can you imitate God in your role as father, mother, friend, sibling, etc. in a specific situation this week?
Questions On Jeremiah Chapter Thirty
By Brent Kercheville
1 What is the primary point of the forthcoming prophecy (Jer 30:1-3)?
2 What is the first picture given in this prophecy (Jer 30:4-7)?
3 What changes will occur (Jer 30:8-11)? Who will accomplish this?
4 Who can save Israel (Jer 30:12-17)?
Who had Israel depended on to save them?
Did it help?
Who does God say inflicted Israels wound?
5 Write down all that God promises to do for his people and explain the meanings (Jer 30:18-24).
6 What is Gods promise to the people (Jer 30:22-24)?
TRANSFORMATION:
How does this relationship change your relationship with God?
What did you learn about him?
What will you do differently in your life?
Fuente: Old and New Testaments Restoration Commentary
the whirlwind: Jer 23:19, Jer 23:20, Jer 25:32, Psa 58:9, Pro 1:27, Zec 9:14
continuing: Heb. cutting
fall: or, remain
Reciprocal: Isa 28:17 – and the hail Jer 4:11 – A Jer 22:22 – wind Eze 36:28 – be people Zec 7:14 – scattered
Fuente: The Treasury of Scripture Knowledge
Jer 30:23-24. This paragraph is a prediction of the overthrow of Babylon and takes the same comments and historical note as verse 16.
Fuente: Combined Bible Commentary
Jer 30:23-24. Behold, the whirlwind of the Lord goeth forth with fury Rather, with anger, the word fury being manifestly improper when applied to God. These two verses occur with some slight variations, Jer 23:19-20, where see the notes. In the latter days ye shall consider it The latter days here may signify the time to come; but they commonly imply the times of the gospel, that being the last dispensation, and what should continue till the end of the world. Thus understood, the words import, When all these evils are come upon you, which God has threatened for your disobedience, and particularly for your heinous crime of rejecting the Messiah, and you have found the denunciations verified in the several captivities you have undergone, then you will understand the import of this and several other prophecies, and the event will perfectly instruct you in their meaning. Lowth.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
30:23 Behold, {q} the whirlwind of the LORD goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked.
(q) Lest the wicked hypocrites should flatter themselves with these promises the prophet shows what will be their portion.
Fuente: Geneva Bible Notes
The Lord’s wrath would break forth on the wicked like a severe storm. It would not slacken until the Lord accomplished all His purpose (cf. Jer 23:19-20). Therefore, the carelessly sinful should feel no false sense of security from these promises of future pardon.
The people did not understand this prophecy fully when the prophet first gave it, but they would in the far distant future. Similarly, God told Daniel to seal up his prophecy because it was not time for His people to understand it yet (Dan 12:4; Dan 12:9).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The divine judgment 30:23-31:1