Exegetical and Hermeneutical Commentary of Jeremiah 5:13

And the prophets shall become wind, and the word [is] not in them: thus shall it be done unto them.

13. and the prophets shall become wind ] the rejoinder continued. As the word is generally used in Jeremiah of the false prophets, Gi. takes it in that sense here, but he is obliged for that purpose to transpose Jer 5:13-14 and attribute the words to God.

shall it ] rather, may it. “The Lord do so to you also,” is the people’s imprecation on the prophets who rebuke them. Codex A (Alexandrian) of LXX omits the words, but this may have been done by the translators themselves or by a copyist, as thinking it too much to the national discredit that a formula of cursing should have been used towards the prophets. The metre of the v. is, however, the better for their absence, and, as Co. says, they may well have been added as a gloss, under the erroneous impression that the reference was to false prophets. Du., for metrical reasons, transfers the clause to Jer 5:14, and places it in Jehovah’s mouth, inserting it after “this word.”

Fuente: The Cambridge Bible for Schools and Colleges

Word – Rather, speaker. Literally, And he who speaketh is not in them, i. e., there is no one who speaketh in them; what the prophets say has no higher authority than themselves.

Thus … – i. e., May the evil which the prophets threaten fall upon their head.

Fuente: Albert Barnes’ Notes on the Bible

Verse 13. And the prophets shall become wind] What are the prophets? Empty persons. Their words are wind; we hear the sound of their threatenings, but of the matter of the threatenings we shall hear no more.

And the word is not in them] There is no inspirer, but may their own predictions fall on their own heads! This seems the natural sense of this passage.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Shall become wind; a proverbial speech, very frequent, not in common language only, but Scripture also, Job 6:26; Ecc 5:16, and elsewhere; i.e. all the prophets threats shall come to nothing: and thus they scoffed at them, Tush, what do they signify? they are but bruta fulmina: see 2Ch 36:15,16. The word is not in them: this, possibly, they give as the reason that they apprehend the prophets words to be but as wind, because they are not from God, they speak but dreams of their own fancying.

Thus shall it be done unto them; it shall fall upon their own heads that have thus threatened us, not upon us; or, we will kill them with the sword for thus vainly threatening us; we will use them like false prophets, as they are; and we shall see in the sequel of this prophecy how they used Jeremiah: or it may be an imprecation: q.d. May it fall upon their own heads: thus the Hebrew, So be it unto them.

Fuente: English Annotations on the Holy Bible by Matthew Poole

13. Continuation of theunbelieving language of the Jews.

the prophetswhoprophesy punishment coming on us.

the wordthe HolySpirit, who speaks through true prophets, is not in them [MAURER].Or else, “There is no word (divine communication) in them”(Ho 1:2) [ROSENMULLER].

thus, &c.Theirill-omened prophecies shall fall on themselves.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And the prophets shall become wind,…. Their prophecies shall vanish into air; they shall become of no effect; they shall never be accomplished:

and the word is not in them; not the word of the Lord; he never spoke by them; they speak of themselves; they never were inspired or commissioned by him to say what they do: thus shall it be done unto them; the same evils they say shall befall us shall come upon them; they shall perish by the sword or famine; we have reason to believe that our predictions are as good as theirs, and will be fulfilled: or, “thus let it be done to them” y; as they have prophesied shall be done to us; and so are an imprecation. The Targum interprets the whole of the false prophets, as if they were the words of the Lord concerning them, which is,

“but the false prophets shall be for nothing, and their false prophecy shall not be confirmed; this revenge shall be taken of them;”

and so Kimchi interprets it of the prophets that prophesied peace to them, and said that the above mentioned should not come upon them; and Jarchi takes the last clause to be the words of the prophet to them that say the above words; namely, that thus it shall be done to them, what the Lord has said.

y “sic fiat illis”; so some in Vatablus; “sic eveniat ipsis”, Cocceius.

Fuente: John Gill’s Exposition of the Entire Bible

The Prophet goes on with the same subject; and this passage is worthy of especial notice, as it commends to us in no common way the public preaching of the truth. For what can be imagined more abominable than to deny God? yet if his word is not allowed to have authority, it is the same as though its despisers attempted to thrust God from heaven, or denied his existence. We hence see how the majesty of God is, as it were, indissolubly connected with the public preaching of his truth. The design of this verse is the same, in which Jeremiah refers to the contempt manifested by the people.

He introduces the Jews as saying, The prophets shall become wind, there is not in them the word, and the evil with which they have threatened us, shall come upon their own heads It may have been, that the Jews did not openly give vent to such a blasphemous language; but so gross was the contempt they shewed towards the prophets, that this impiety was sufficiently conspicuous in their whole life. It was not then without reason that the Prophet charged them with so base an impiety, that they said, that the prophets would become wind. The same is the case now; the greater part, when God thunders and gives proofs of his vengeance by his servants, ridicule everything, and heedlessly cast away every fear, — “Oh, they are mere words; for the preachers fulminate boldly and terribly in the pulpit; but the whole vanishes, and whatever they denounce on us will fall on their own heads.” We see at this day that many ungodly and profane men use such a bantering language as this. Though it might not have been, as I have said, that the Jews dared thus openly to shew their contempt towards God; yet the Holy Spirit, who extends his authority over the hearts, minds, and feelings of men, justly charged them with this gross impiety. It may also be learnt from other places, that they made such advances in audacity, that they hesitated not to treat with scoffs the threatenings announced by the prophets. However this may have been, the Prophet sets forth by a striking representation how great was the contemptuous perverseness of the people towards God: for there is here a vivid description, by which he sets as it were before our eyes how impious the Jews had become; inasmuch as they dared openly to assault the prophets and willfully to charge them with declaring what was vain, The prophets, they said, shall become wind; and farther, There is not in them the word

By these words the Jews denied that the prophets were to be believed, however they might pretend God’s name, for they boasted falsely that this or that was committed to them from above. Thus it was, as we see, that every instruction was trodden under foot, and the same we find to be the case in the present day; for what reverence is manifested anywhere for God’s word? This passage then ought to be especially noticed by us; for it shews as in a mirror to what extent of audacity and madness men will break forth when they begin to discredit God’s word.

They afterwards add, Thus shall it be done to them; or, “May it be thus done to them;” for some regard the words as an imprecation, as though the wicked had said, “Let the prophets find to their own destruction what the sword, the famine, and the pestilence are; as they cease not continually to stun our ears with these terrible things, may they themselves experience these scourges of God.” But we may retain the form of the verb, Thus shall it be done to them; (143) as though they set themselves in opposition to God’s servants, and pretended that they were God’s prophets, “Oh! we have a prophecy too: they terrify us by announcing the sword, the famine, and the pestilence; we can in our turn retaliate on them, and declare that the pestilence, the war, and the famine are nigh them; for what authority have they thus to assail us? Have we not authority to do the same to them?” We now then perceive what is meant in this last clause. It now follows —

(143) This sentence is left out in the Septuagint, the Syriac, and the Arabic, but retained by the Vulgate, — “ Haec ergo evenient illis — These things shall therefore come to them.” This meaning the original will hardly bear. The reference seems to be to the Prophets becoming wind, being so proved by the event. — Ed

Fuente: Calvin’s Complete Commentary

(13) The word.Literally, He who speaketh, i.e., Jehovah, as the speaker.

Thus shall it be done unto them.Better, as a wish, may it so happen to them; may the evils the prophets foretell fall on their own heads. The speech comes from the lips of the unbelieving mockers.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Jer 5:13. And the prophets shall become wind These are the words of the wicked. “The prophets,” say they, “shall become wind;” all their prophesies are vain and to no purpose. “The word [that is to say, of true prophesy] is not in them: Thus shall it be done unto them; nay, the very evils which they denounce upon others shall happen to themselves.”

Fuente: Commentary on the Holy Bible by Thomas Coke

Jer 5:13 And the prophets shall become wind, and the word [is] not in them: thus shall it be done unto them.

Ver. 13. And the prophets shall become wind. ] All their threats and bugbear terms (devised on purpose to frighten silly people, who are no wiser than to believe them) shall come to nothing; they are but bullatae nugae, bruta fulmina, a bubbles of words, brute lightbolts; both they and their menaces shall vanish together, they shall blow over.

Thus shall it be done unto them. ] The evils that they foretell shall befall themselves, not us; et nos male mulctabimus ipsos, and we will see them soundly punished for false prophets. Poor Jeremiah was ill-handled among them many times, as we shall see in sundry chapters following. Hoc fuit , &c.

a – Hom.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)