Jeremiah 18:17

Translation
King James Version
I will scatter them as with an east wind before the enemy; I will shew them the back, and not the face, in the day of their calamity.
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KJV (with Strong's)
I will scatter H6327 them as with an east H6921 wind H7307 before H6440 the enemy H341; I will shew H7200 them the back H6203, and not the face H6440, in the day H3117 of their calamity H343.
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Complete Jewish Bible
Like a strong east wind, I will scatter them before the enemy. I will see their back, not their face, on their day of disaster.'"
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Berean Standard Bible
I will scatter them before the enemy like the east wind. I will show them My back and not My face in the day of their calamity.”
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American Standard Version
I will scatter them as with an east wind before the enemy; I will show them the back, and not the face, in the day of their calamity.
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World English Bible Messianic
I will scatter them as with an east wind before the enemy; I will show them the back, and not the face, in the day of their calamity.
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Geneva Bible (1599)
I will scatter them with an East winde before the enemie: I will shewe them the backe, and not the face in the day of their destruction.
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Young's Literal Translation
As an east wind I scatter them before an enemy, The neck, and not the face, I shew them, In the day of their calamity.'
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See also
Jeremiah 13:24Jeremiah 2:27Psalms 48:7Hosea 13:15Job 27:21Jeremiah 46:21Jeremiah 32:33
In the KJVVerse 19,402 of 31,102

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SUMMARY

Jeremiah 18:17 serves as a solemn prophetic declaration of God's impending and severe judgment upon the unrepentant kingdom of Judah. It vividly portrays the consequences of their persistent rebellion and rejection of divine instruction, foretelling a devastating scattering by external enemies, likened to the scorching, destructive force of an east wind. Furthermore, it announces God's complete withdrawal of His protective presence and favor, signifying a profound abandonment in their moment of greatest need, leaving them utterly vulnerable and without divine aid in the "day of their calamity."

CONTEXT

  • Literary Context: Jeremiah 18:17 is a climactic pronouncement within a significant prophetic unit spanning Jeremiah 18:1-17. The preceding verses detail God's instruction to Jeremiah to visit a potter's house, an object lesson designed to illustrate divine sovereignty over nations. Just as a potter can reshape or discard clay, God declares His prerogative to either build up or tear down nations based on their responsiveness to His word. Specifically, Jeremiah 18:7-8 outlines that if a nation turns from evil, God will relent from the judgment He planned; conversely, Jeremiah 18:9-10 states that if a nation turns to evil, He will revoke the good He intended. Despite this clear exposition of divine flexibility and mercy, Judah stubbornly refused to heed God's warnings, declaring, "We will walk after our own devices, and we will every one do the imagination of his evil heart" (Jeremiah 18:12). Thus, verse 17 is a direct, severe, and inevitable consequence of their unyielding disobedience in the face of God's patient yet firm appeals, marking the point where divine patience gives way to righteous judgment.
  • Historical & Cultural Context: The prophecy in Jeremiah 18:17 was delivered during a tumultuous and precarious period in Judah's history, likely preceding the final Babylonian invasions that would lead to the destruction of Jerusalem and the exile. The nation had consistently engaged in widespread idolatry, social injustice, and spiritual apostasy, despite repeated warnings from prophets like Jeremiah. The "east wind" (Hebrew: qadîm) was a well-known meteorological phenomenon in the ancient Near East, notorious for being hot, dry, and destructive, capable of scorching vegetation, bringing desolation, and even causing sandstorms. Its symbolic use here would have immediately conveyed a sense of swift, powerful, and ruinous judgment, a force from which there was no escape. Culturally, the imagery of "showing the back, and not the face" was a profoundly impactful gesture of rejection, dishonor, and abandonment. In a society where the king or a superior would "turn their face" toward someone as a sign of favor, blessing, and attentive presence (as seen in the Aaronic blessing in Numbers 6:25), turning one's back signified utter contempt, withdrawal of protection, and leaving the recipient vulnerable to their enemies. This imagery underscored the complete cessation of God's divine aid and presence for a people who had repeatedly turned their backs on Him.
  • Key Themes: Jeremiah 18:17 powerfully contributes to several overarching themes within the book of Jeremiah and broader biblical theology. It highlights the theme of Divine Judgment for Persistent Disobedience, emphasizing that while God is merciful and patient, His justice demands accountability for unrepentant sin. The verse also underscores the theme of Covenant Consequences, as the scattering and abandonment prophesied are direct fulfillments of curses outlined in the Mosaic Covenant for disobedience (e.g., Deuteronomy 28:25). Furthermore, it reinforces the Sovereignty of God over nations and history, demonstrating His absolute control even in the execution of judgment, using foreign powers as His instruments. Finally, the imagery of God's withdrawal of His "face" speaks to the profound theme of God's Presence and Absence, illustrating that His presence is a source of blessing, protection, and life, while His absence, brought about by human rebellion, leads inexorably to vulnerability, desolation, and calamity. This passage serves as a stark reminder of the conditional nature of God's covenant blessings and the severe implications of covenant unfaithfulness, a theme echoed throughout the prophetic books, such as in Isaiah 1:19-20.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • scatter (Hebrew, pûwts', H6327): From a primitive root meaning "to dash in pieces, literally or figuratively (especially to disperse)." This word vividly conveys the violent and complete fragmentation of the people of Judah. It implies not merely a gentle dispersion but a forceful breaking apart and scattering, much like fragments of a shattered object. This action signifies a loss of cohesion, national identity, and security, rendering the people powerless and adrift.
  • back (Hebrew, ʻôreph', H6203): Refers to "the nape or back of the neck (as declining); hence, the back generally (whether literal or figurative)." In this context, it signifies a profound turning away, a posture of rejection and abandonment. To show the back is to deny access, refuse interaction, and withdraw all favor and protection, leaving one exposed, ignored, and defenseless against impending danger.
  • day (Hebrew, yôwm', H3117): From an unused root meaning "to be hot"; "a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term)." Here, "in the day of their calamity" signifies a specific, appointed time or period—a critical juncture when their misfortune and ruin would fully manifest. It emphasizes the certainty and inevitability of this destined period of suffering.

Verse Breakdown

  • "I will scatter them as with an east wind before the enemy": This clause pronounces the specific nature of the impending judgment: a forceful, widespread, and destructive dispersion of the people of Judah. The "east wind" serves as a powerful simile, indicating that the scattering will be swift, comprehensive, and utterly ruinous, much like a scorching, desiccating wind that leaves nothing in its wake. The instrument of this scattering is explicitly stated as "the enemy," referring to the invading foreign powers, primarily Babylon, whom God would use as His divinely appointed agent of judgment against His disobedient people.
  • "I will shew them the back, and not the face": This profoundly impactful statement describes God's complete withdrawal of His presence, favor, and protection from Judah. Instead of turning His "face" towards them in blessing, attentiveness, and intervention—a posture signifying divine favor and covenantal presence—He will turn His "back." This gesture signifies utter rejection, abandonment, and a refusal to acknowledge their plight or offer aid. It underscores the depth of divine displeasure and the cessation of covenantal blessing and protection.
  • "in the day of their calamity.": This final phrase specifies the timing and context of God's abandonment. "Calamity" (Hebrew: ʼêyd) refers to misfortune, ruin, or destruction. It indicates that God's turning away will occur precisely when Judah is in its most desperate state, facing the full brunt of the enemy's assault and the devastating consequences of its sin. This emphasizes the severity of the judgment: in their hour of greatest need, they will find no divine help or intervention.

Literary Devices

Jeremiah 18:17 employs several potent literary devices to convey its message of impending judgment with stark clarity and emotional impact. The primary device is Simile, evident in "I will scatter them as with an east wind." This comparison vividly illustrates the swift, destructive, and comprehensive nature of the dispersion, leveraging the common understanding of the east wind as a force of desolation and ruin in the ancient Near East. Anthropomorphism is powerfully used in "I will shew them the back, and not the face." By attributing human actions (turning one's back or face) to God, the prophet conveys the profound emotional and relational aspect of God's rejection, making His displeasure tangible and relatable. This anthropomorphism also functions as Symbolism, where the "face" symbolizes God's benevolent presence, favor, and attentive regard, while the "back" symbolizes His complete withdrawal, abandonment, and rejection. The "east wind" itself is also a strong Symbol of divine judgment and destructive power throughout biblical literature, reinforcing the severity of the coming punishment. The entire verse also functions as a Prophetic Warning, a direct and severe declaration of future events intended to call the audience to repentance, though in Judah's case, it was a warning unheeded.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 18:17 is a stark reminder of the immutable principle that persistent rebellion against God's revealed will inevitably leads to severe consequences. It underscores God's holiness and justice, demonstrating that while He is patient and merciful, His character demands accountability for sin. This verse connects deeply with the broader biblical narrative of covenant faithfulness and the curses associated with disobedience, emphasizing that God's warnings are not empty threats but expressions of His righteous governance over His creation. The turning of God's "back" signifies a withdrawal of the very source of life, protection, and blessing, leaving the unrepentant vulnerable to the natural and spiritual consequences of their choices. It highlights the profound relational aspect of God's covenant with His people: when they turn their backs on Him through idolatry and injustice, He, in turn, withdraws His favor.

REFLECTION AND APPLICATION

Jeremiah 18:17 serves as a timeless warning, urging us to consider the gravity of our choices and the profound implications of our relationship with God. It reminds us that while God is infinitely patient and eager to show mercy, there are real and painful consequences for persistent disobedience and spiritual apathy. This passage challenges us to cultivate a heart that is humble and responsive to God's word, recognizing that true flourishing comes from walking in obedience and continually seeking His face. To neglect God's warnings, to stubbornly pursue our own desires, or to turn our backs on His truth, is to invite a "day of calamity" where we may find ourselves without the divine presence and protection we desperately need. It calls us to earnest repentance, to turn to God with our whole heart before He is compelled, in His perfect justice, to turn from us. This verse compels us to examine our own lives for areas of stubbornness or rebellion, prompting us to align our will with God's, lest we experience the spiritual desolation of His withdrawn favor.

Questions for Reflection

  • In what areas of my life might I be stubbornly "walking after my own devices" instead of humbly submitting to God's revealed will?
  • How does the imagery of God "showing His back" impact my understanding of His holiness, His justice, and the seriousness of unrepentant sin?
  • What practical steps can I take today to ensure I am consistently "seeking God's face" through prayer, Scripture, and obedience, rather than turning away from Him?

FAQ

What does the "east wind" symbolize in Jeremiah 18:17?

Answer: The "east wind" (Hebrew: qadîm) in Jeremiah 18:17 symbolizes a swift, powerful, and utterly destructive force of divine judgment. In the ancient Near East, the east wind was notorious for being hot, dry, and scorching, capable of devastating crops, bringing desolation, and causing widespread ruin. Its use here emphasizes the utterly ruinous and comprehensive nature of the scattering that God would bring upon Judah through their enemies, leaving nothing in its wake. This imagery is consistent with other biblical passages where the east wind is associated with God's wrath and destructive power, such as in Hosea 13:15 or Ezekiel 17:10. It conveys a sense of inescapable, divinely ordained catastrophe.

Why does God say, "I will shew them the back, and not the face"?

Answer: This powerful anthropomorphic statement signifies God's complete withdrawal of His protective presence, favor, and blessing from Judah due to their persistent rebellion. In ancient Near Eastern culture, to turn one's back on someone was a profound gesture of rejection, dishonor, and abandonment, indicating a complete cessation of relationship or aid. Conversely, to "make one's face shine upon" someone (as in Numbers 6:25) indicated favor, blessing, and attentive presence. By declaring He would show His back, God was conveying that He would no longer acknowledge, protect, or intervene on behalf of His people in their time of crisis. It was the ultimate sign of divine displeasure and the cessation of His covenantal aid, leaving them vulnerable to their enemies and the devastating consequences of their unrepentant sin. This imagery underscores the relational brokenness caused by Judah's unfaithfulness.

CHRIST-CENTERED FULFILLMENT

While Jeremiah 18:17 vividly portrays God's righteous judgment against unrepentant Israel, its ultimate fulfillment and profound reversal are found in the person and work of Jesus Christ. The "scattering" and "calamity" prophesied here speak to the brokenness, alienation, and spiritual desolation caused by sin, a condition from which humanity could not escape on its own. However, in Christ, God did not turn His back on humanity; instead, He turned His face towards us in ultimate love and mercy. On the cross, Jesus became the recipient of the divine turning away, bearing the full weight of God's judgment for sin, crying out, "My God, my God, why have you forsaken me?" (Matthew 27:46). He was "scattered" and forsaken so that we, who were alienated, might be gathered into God's family and reconciled to Him (Ephesians 2:13-16). Through His sacrifice, the curse of abandonment is reversed, and believers are now invited into the perpetual presence of God, where His "face" shines upon them with grace, peace, and the light of the knowledge of His glory (2 Corinthians 4:6). The ultimate "day of calamity" for humanity was met by Christ's suffering, ensuring that for all who believe, God will never show His back, but always His loving, redeeming face, granting eternal life and unwavering presence (John 14:18).

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Commentary on Jeremiah 18 verses 11–17

I. II. Main points1. 2. Sub-points

These verses seem to be the application of the general truths laid down in the foregoing part of the chapter to the nation of the Jews and their present state.

I. God was now speaking concerning them to pluck up, and to pull down, and to destroy; for it is that part of the rule of judgment that their case agrees with (Jer 18:11): "Go, and tell them" (saith God), "Behold I frame evil against you and devise against you. Providence in all its operations is plainly working towards your ruin. Look upon your conduct towards God, and you cannot but see that you deserve it; look upon his dealings with you, and you cannot but see that he designs it." He frames evil, as the potter frames the vessel, so as to answer the end.

II. He invites them by repentance and reformation to meet him in the way of his judgments and so to prevent his further proceedings against them: "Return you now every one from his evil ways, that so (according to the rule before laid down) God may turn from the evil he had purported to do unto you, and that providence which seemed to be framed like a vessel on the wheel against you shall immediately be thrown into a new shape, and the issue shall be in favour of you." Note, The warnings of God's word, and the threatenings of his providence, should be improved by us as strong inducements to us to reform our lives, in which it is not enough to turn from our evil ways, but we must make our ways and our doings good, conformable to the rule, to the law.

III. He foresees their obstinacy, and their perverse refusal to comply with this invitation, though it tended so much to their own benefit (Jer 18:12): They said, "There is no hope. If we must not be delivered unless we return from our evil ways, we may even despair of ever being delivered, for we are resolved that we will walk after our own devices. It is to no purpose for the prophets to say any more to us, to use any more arguments, or to press the matter any further; we will have our way, whatever it cost us; we will do every one the imagination of his own evil heart, and will not be under the restraint of the divine law." Note, That which ruins sinners is affecting to live as they list. They call it liberty to live at large; whereas for a man to be a slave to his lusts is the worst of slaveries. See how strangely some men's hearts are hardened by the deceitfulness of sin that they will not so much as promise amendment; nay, they set the judgments of God at defiance: "We will go on with our own devices, and let God go on with his; and we will venture the issue."

IV. He upbraids them with the monstrous folly of their obstinacy, and their hating to be reformed. Surely never were people guilty of such an absurdity, never any that pretended to reason acted so unreasonably (Jer 18:13): Ask you among the heathen, even those that had not the benefit of divine revelation, no oracles, no prophets, as Judah and Jerusalem had, yet, even among them, who hath heart such a thing? The Ninevites, when thus warned, turned from their evil ways. Some of the worst of men, when they are told of their faults, especially when they begin to smart for them, will at least promise reformation and say that they will endeavour to mend. But the virgin of Israel bids defiance to repentance, is resolved to go on frowardly, whatever conscience and Providence say to the contrary, and thus has done a horrible thing. She should have preserved herself pure and chaste for God, who had espoused her to himself; but she has alienated herself from him, and refuses to return to him. Note, It is a horrible thing, enough to make one tremble to think of it, that those who have made their condition sad by sinning should make it desperate by refusing to reform. Wilful impenitence is the grossest self-murder; and that is a horrible thing, which we should abhor the thought of.

V. He shows their folly in two things: -

1.In the nature of the sin itself that they were guilty of. They forsook God for idols, which was the most horrible thing that could be, for they put a most dangerous cheat upon themselves (Jer 18:14, Jer 18:15): Will a thirsty traveller leave the snow, which, being melted, runs down from the mountains of Lebanon, and, passing over the rock of the field, flows in clear, clean, crystal streams? Will he leave these, pass these by, and think to better himself with some dirty puddle-water? Or shall the cold flowing waters that come from any other place be forsaken in the heat of summer? No; when men are parched with heat and drought, and meet with cooling refreshing streams, they will make use of them, and not turn their backs upon them. The margin reads it, "Will a man that is travelling the road leave my fields, which are plain and level, for a rock, which is rough and hard, or for the snow of Lebanon, which, lying in great drifts, makes the road impassable? Or shall the running waters be forsaken for the strange cold waters? No; in these things men know when they are well off, and will keep so; they will not leave a certainty for an uncertainty. But my people have forgotten me (Jer 18:15), have quitted a fountain of living waters for broken cisterns. They have burnt incense to idols, that are as vain as vanity itself, that are not what they pretend to be nor can perform what is expected from them." They had not the common wit of travellers, but even their leaders caused them to err, and they were content to be misled. (1.) They left the ancient paths, which were appointed by the divine law, which had been walked in by all the saints, which were therefore the right way to their journey's end, a safe way, and, being well-tracked, were both easy to hit and easy to walk in. But, when they were advised to keep to the good old way, they positively said that they would not, Jer 6:16. (2.) They chose by-paths; they walked in a way not cast up, not in the highway, the King's highway, in which they might travel safely, and which would certainly lead them to their right end, but in a dirty way, a rough way, a way in which they could not but stumble; such was the way of idolatry (such is the way of all iniquity - it is a false way, it is a way full of stumbling-blocks) and yet this way they chose to walk in and lead others in.

2.In the mischievous consequences of it. Though the thing itself were bad, they might have had some excuse for it if they could have promised themselves any good out of it. But the direct tendency of it was to make their land desolate, and, consequently, themselves miserable (for so the inhabitants must needs be if their country be laid waste), and both themselves and their land a perpetual hissing. Those deserve to be hissed that have fair warning given them and will not take it. Every one that passes by their land shall make his remarks upon it, and shall be astonished, and way his head, some wondering, others commiserating, others triumphing in the desolations of a country that had been the glory of all lands. They shall wag their heads in derision, upbraiding them with their folly in forsaking God and their duty, and so pulling this misery upon their own heads. Note, Those that revolt from God will justly be made the scorn of all about them, and, having reproached the Lord, will themselves be a reproach. Their land being made desolate, in pursuance of their destruction, it is threatened (Jer 18:17), I will scatter them as with an east wind, which is fierce and violent; by it they shall be hurried to and fro before the enemy, and find no way open to escape. They shall not only flee before the enemy (that they might do and yet make an orderly retreat), but they shall be scattered, some one way and some another. That which completes their misery is, I will show them the back, and not the face, in the day of their calamity. Our calamities may be easily borne if God look towards us, and smile upon us, when we are under them, if he countenance us and show us favour; but if he turn the back upon us, if he show himself displeased, if he be deaf to our prayers and refuse us his help, if he forsake us, leave us to ourselves, and stand at a distance from us, we are quite undone. If he hide his face, who then can behold him? Job 34:29. herein God would deal with them as they had dealt with him (Jer 2:27), They have turned their back unto me, and not their face. It is a righteous thing with God to show himself strange to those in the day of their trouble who have shown themselves rude and undutiful to him in their prosperity. This will have its full accomplishment in that day when God will say to those who, though they have been professors of piety, were yet workers of iniquity, Depart from me, I know you not, nay, I never knew you.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–17. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 17) Like a burning wind, I will scatter them before the enemy (or enemies); I will show them my back, not my face, on the day of their destruction. Until this day, God's judgment remains on the Jews. They were scattered before the enemy devil or enemy demons throughout the entire world; and as they invoke the name of God in the synagogues of Satan day and night, God shows them his back, not his face, so that they may understand that he is constantly withdrawing and never coming to them. But this is the time of the destruction of the Jews, from the passion of the Savior until the end of the age: so that after the fullness of the Gentiles has come in, then all Israel may be saved (Rom. 11).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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