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(12)A full wind from those places.—Better,a wind fuller than those,or,fuller than for this . . .i.e.,more tempestuous than those which serve for the work of the thresher, and blowing away both grain and chaff together.

Shall come unto me.—Better,for me, as doing my pleasure.

Give sentence against them.—sc., against the sinful people of Judah and Jerusalem.

4:5-18 The fierce conqueror of the neighbouring nations was to make Judah desolate. The prophet was afflicted to see the people lulled into security by false prophets. The approach of the enemy is described. Some attention was paid in Jerusalem to outward reformation; but it was necessary that their hearts should be washed, in the exercise of true repentance and faith, from the love and pollution of sin. When lesser calamities do not rouse sinners and reform nations, sentence will be given against them. The Lord's voice declares that misery is approaching, especially against wicked professors of the gospel; when it overtakes them, it will be plainly seen that the fruit of wickedness is bitter, and the end is fatal.Or, as in the margin; i. e., a wind more full, more impetuous than those winds which serve for fanning and cleansing the grain.

Unto me - Rather, for me: to perform my will.

12. full … from those places—rather, "a wind fuller (that is, more impetuous) than those winds" (which fan the corn) (Jer 4:11) [Rosenmuller].

unto me—"for Me," as My instrument for executing My purpose.

sentence—judgments against them (Jer 1:16).

A full wind from those places, Heb.fuller than they. A wind too strong for them. This is a further description of the former wind; it shall be full, even a fuller wind, that shall do its work thoroughly.

Shall come unto me: these are either God’s words: q. d. It shall presently come to me, to receive my commission, and be at my beck, and do my will,Psalm 148:8. Or they relate, as it were, what will be the language of the people at that time

unto me, foragainst me.

Now also will I give sentence: q.d. The coming of this terrible wind shall in effect speak the execution of my judgment upon them, which is pointed at by this word now, viz. at the time of the coming of this terrible storm from Chaldea. Heb.utter judgment, viz. not by word, but by deed; my judgments shall speak as well as my prophets.

Even a full wind from those places shall come unto me,.... That is, a strong one, very vehement; or, "a wind which is fuller than these", as the Syriac version renders it; which is stronger than those winds which are fit for fanning and winnowing the chaff from the wheat. Jarchi interprets it, a wind full of those punishments which God had threatened, and determined to bring upon this people, and would not turn from, nor repent of: and the phrase "shall come unto me" regards not the prophet, nor the people of the Jews, whom he represented, but the Lord himself; and shows that the wind is at his command, and when he calls, it comes unto him, and obeys his will,Psalm 148:8 and that all afflictions, judgments, and punishments for sin, are from him:

now also will l give sentence against them; not the prophet, but the Lord, who would now call them to his bar, try their cause, reprove them for their sins, pronounce sentence against them, and execute it. The Targum is,

"because they have wandered after the false prophets, who prophesied to them in a spirit of falsehood; therefore the armies of the people, higher than those, as the wind shall come against them; even now by my word I will bring them, and pronounce the vengeance of my judgments on them.''

Even a full wind from those places shall come unto me: now also will I give sentence against them.

12.a full wind from these] i.e. a violent wind from the bare heights in the wilderness. It is better, however, to render nearly as mg.a wind too strong for these things, too violent for winnowing and cleansing because it blows away the corn as well (see onJeremiah 15:7). The LXX, it may be noted, omit “from these.”

shall come for me] at My command, or, in My service. The judgement will not be remedial but destructive.

now will I also] The pronoun is emphatic. Cp.Jeremiah 1:16.

Verse 12. -Even a full wind from those places. The passage is obscure, but this is a very possible rendering. "Full," equivalent to "violent;" "those (places)," equivalent to the bare hills spoken of in ver. 11. Keil and Payne Smith, however, render, "a fuller wind than those,"i.e. a more violent wind than those which serve for winnowing the corn; while Hitzig (see on ver. 11) supposes "from those" to mean the persons described in ver. 11 as "the daughter of my people."Unto me; or perhaps for me, at my beck and call.Now also will I, etc. We must supply the other term of the antithesis from the context: "As they have sinned against me, so will I also now hold a court of justice upon them" (see on Jeremiah 1:16). Jeremiah 4:12Description of the impending ruin, from which nothing can save but speedy repentance. -Jeremiah 4:11. "At that time shall it be said to this people and to Jerusalem, A hot wind from the bleak hills in the wilderness cometh on the way toward the daughter of my people, not to winnow and not to cleanse.Jeremiah 4:12. A wind fuller than for this shall come to me; now will I also utter judgments upon them.Jeremiah 4:13. Behold, like clouds it draws near, and like the storm are it chariots, swifter than eagles its horses. Woe unto us! for we are spoiled.Jeremiah 4:14. Wash from wickedness thy heart, Jerusalem, that thou mayest be saved. How long shall thine iniquitous thoughts lodge within thee?Jeremiah 4:15. For a voice declareth from Dan, and publisheth affliction from the Mount Ephraim.Jeremiah 4:16. Tell it to the peoples; behold, publish it to Jerusalem: Besiegers come from a far country, and let their voice ring out against the cities of Judah.Jeremiah 4:17. As keepers of a field, they are against her round about; for against me hath she rebelled, saith Jahveh.Jeremiah 4:18. Thy way and thy doings have wrought thee this. This is thy wickedness; yea, it is bitter, yea, it reaCheth unto thine heart."

A more minute account of the impending judgment is introduced by the phrase: at that time. It shall be said to this people; in other words, it shall be said of this people; substantially, that shall fall upon it which is expressed by the figure following, a hot wind blowing from the naked hills of the wilderness. רוּח is stat. constr., and שׁפים dna its genitive, after which latter the adjective צח should be placed; but it is interpolated between the nomen regens and the n. rectum by reason of its smallness, and partly, too, that it may not be too far separated from its nomen, while בּמּדבּר belongs to שׁפים. The wind blowing from the bleak hills in the wilderness, is the very severe east wind of Palestine. It blows in incessant gusts, and cannot be used for winnowing or cleansing the grain, since it would blow away chaff and seed together; cf. Wetzst. in Del., Job, S. 320. דּרך is universally taken adverbially: is on the way, i.e., comes, moves in the direction of the daughter of Zion. The daughter of Zion is a personification of the inhabitants of Zion or Jerusalem. This hot blast is a figure for the destruction which is drawing near Jerusalem. It is not a chastisement to purify the people, but a judgment which will sweep away the whole people, carry away both wheat and chaff - a most effective figure for the approaching catastrophe of the destruction of Jerusalem, and the carrying away captive of its inhabitants. Hitz. and Graf have, however, taken דּרך as subject of the clause: the path, i.e., the behaviour of my people, is a keen wind of the bare hills in the wilderness. Thus the conduct of the people would be compared with that wind as unprofitable, inasmuch as it was altogether windy, empty, and further as being a hurtful storm. But the comparison of the people's behaviour with a parched violent wind is a wholly unnatural one, for the justification of which it is not sufficient to point toHosea 8:7 : sow wind and reap storm. Besides, upon this construction of the illustration, the description: not to winnow and not to cleanse, is not only unmeaning, but wholly unsuitable. Who is to be winnowed and cleansed by the windy ways of the people? Jahveh?!Jeremiah 4:14 is indeed so managed by Hitz. and Graf that the tempestuous wind blows against God, "is directed against Jahveh like a blast of defiance and hostility." But this argument is sufficient to overthrow that unnatural view of the figure, which, besides, obtains no support fromJeremiah 4:12. מאלּה cannot refer to בּת־עמּי: a full wind from these, i.e., the sons of my people; and יבוא לי, in spite of the passages,Jeremiah 22:23;Jeremiah 50:26;Jeremiah 51:48;Job 3:25, does not mean: comes towards me, or: blows from them on me; for in all these passages לי is dativ commodi or incommodi. Here, too, לי is dative, used of the originator and efficient cause. The wind comes for me - in plainer English: from me. Properly: it comes to God, i.e., at His signal, to carry out His will. מלא מאלּה is comparative: fuller than these, namely, the winds useful for winnowing and cleansing. Now will I too utter. The intensifying גּם does not point to a contrast in the immediately preceding clause: because the people blows against God like a strong wind, He too will utter judgment against it. The גּם refers back to the preceding לי: the storm comes from me; for now will I on my side hold judgment with them. The contrast implied in גּם lies in the wider context, in the formerly described behaviour of the people, particularly in the sayings of the false prophets mentioned inJeremiah 4:10, that there will be peace. On דּבּר משׁפּטים, cf.Jeremiah 1:16.

These judgments are already on the way inJeremiah 4:13. "Like clouds it draws near." The subject is not mentioned, but a hostile army is meant, about to execute God's judgments. "Like clouds," i.e., in such thick dark masses; cf.Ezekiel 38:16. The war-chariots drive with the speed of the tempest; cf.Isaiah 5:28;Isaiah 66:15. The running of the horses resembles the flight of the eagle; cf.Habakkuk 1:8, where the same is said of the horsemen of the hostile people. Both passages are founded onDeuteronomy 28:49; but Jeremiah, while he had the expression קלּוּ מנּמרים סוּסיו,Habakkuk 1:8, in his mind, chose נשׁרים; instead of leopards (נמרים), in this following the original in Deut.; cf.2 Samuel 1:23 andLamentations 4:19. Already is heard the cry of woe: we are spoiled, cf.Jeremiah 4:20,Jeremiah 9:18;Jeremiah 48:1.

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