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Commentary on Jeremiah 47 verses 1–7
As the Egyptians had often proved false friends, so the Philistines had always been sworn enemies, to the Israel of God, and the more dangerous and vexatious for their being such near neighbours to them. They were considerably humbled in David's time, but, it seems they had got head again and were a considerable people till Nebuchadnezzar cut them off with their neighbours, which is the event here foretold. The date of this prophecy is observable; it was before Pharaoh smote Gaza. When this blow was given to Gaza by the king of Egypt is not certain, whether in his expedition against Carchemish or in his return thence, after he had slain Josiah, or when he afterwards came with design to relieve Jerusalem; but this is mentioned here to show that this word of the Lord came to Jeremiah against the Philistines when they were in their full strength and lustre, themselves and their cities in good condition, in no peril from any adversary or evil occurrent. When no disturbance of their repose was foreseen by any human probabilities, yet then Jeremiah foretold their ruin, which Pharaoh's smiting Gaza soon after would be but an earnest of, and, as it were, the beginning of sorrows to that country. It is here foretold, 1. That a foreign enemy and a very formidable one shall be brought upon them: Waters rise up out of the north, Jer 47:2. Waters sometimes signify multitudes of people and nations (Rev 17:15), sometimes great and threatening calamities (Psa 69:1); here they signify both. They rise out of the north, whence fair weather and the wind that drives away rain are said to come; but now a terrible storm comes out of that cold climate. The Chaldean army shall overflow the land like a deluge. Probably this happened before the destruction of Jerusalem, for it should seem that in Gedaliah's time, which was just after, the army of the Chaldeans was quite withdrawn out of those parts. The country of the Philistines was but of small extent, so that it would soon be overwhelmed by so vast an army. 2. That they shall all be in a consternation upon it. The men shall have no heart to fight, but shall sit down and cry like children: All the inhabitants of the land shall howl, so that nothing but lamentation shall be heard in all places. The occasion of the fright is elegantly described, Jer 47:3. Before it comes to killing and slaying, the very stamping of the horses and rattling of the chariots, when the enemy makes his approach, shall strike a terror upon the people, to such a degree that parents in their fright shall seem void of natural affection, for they shall not look back to their children, to provide for their safety, or so much as to see what becomes of them. Their hands shall be so feeble that they shall despair of carrying them off with them, and therefore they shall not care for seeing them, but leave them to take their lot; or they shall be in such a consternation that they shall quite forget even those pieces of themselves. Let none be over-fond of their children, nor dote upon them, since such distress may come that they may either wish they had none or forget that they have, and have no heart to look upon them. 3. That the country of the Philistines shall be spoiled and laid waste, and the other countries adjoining to them and in alliance with them. It is a day to spoil the Philistines, for the Lord will spoil them, Jer 47:4. Note, Those whom God will spoil must needs be spoiled; for, if God be against them, who can be for them? Tyre and Zidon were strong and wealthy cities, and they used to help the Philistines in a strait, but now they shall themselves be involved in the common ruin, and God will cut off from them every helper that remains. Note, Those that trust to help from creatures will find it cut off when they most need it and will thereby be put into the utmost confusion. Who the remnant of the country of Caphtor were is uncertain, but we find that the Caphtorim were near akin to the Philistines (Gen 10:14), and probably when their own country was destroyed such as remained came and settled with their kinsmen the Philistines, and were now spoiled with them. Some particular places are here named, Gaza, and Ashkelon, Jer 47:5. Baldness has come upon them; the invaders have stripped them of all their ornaments, or they have made themselves bald in token of extreme grief, and they are cut off, with the other cities that were in the plain or valley about them. The products of their fruitful valley shall be spoiled, and made a prey of, by the conquerors. 4. That these calamities should continue long. The prophet, in the foresight of this, with his usual tenderness, asks them first (Jer 47:5), How long will you cut yourselves, as men in extreme sorrow and anguish do? O how tedious will the calamity be! not only cutting, but long cutting. But he turns from the effect to the cause: They cut themselves, for the sword of the Lord cuts them. And therefore, (1.) He bespeaks that to be still (Jer 47:6): O thou sword of the Lord! how long will it be ere thou be quiet? He begs it would put up itself into the scabbard, would devour no more flesh, drink no more blood. This expresses the prophet's earnest desire to see an end of the war, looking with compassion, as became a man, even upon the Philistines themselves, when their country was made desolate by the sword. Note, War is the sword of the Lord; with it he punishes the crimes of his enemies and pleads the cause of his own people. When war is once begun it often lasts long; the sword, once drawn, does not quickly find the way into the scabbard again; nay, some when they draw the sword throw away the scabbard, for they delight in war. So deplorable are the desolations of war that the blessings of peace cannot but be very desirable. O that swords might be beaten into ploughshares! (2.) Yet he gives a satisfactory account of the continuance of the war and stops the mouth of his own complaint (Jer 47:7): How can it be quiet, seeing the Lord hath given it a charge against such and such places, particularly specified in its commission? There hath he appointed it. Note, [1.] The sword of war hath its charge from the Lord of hosts. Every bullet has its charge; you call them blind bullets, but they are directed by an all-seeing God. The war itself has its charge; he saith to it, Go, and it goes - Come, and it comes - Do this, and it does it; for he is commander-in-chief. [2.] When the sword is drawn we cannot expect it should be sheathed till it has fulfilled its charge. As the word of God, so his rod and his sword, shall accomplish that for which he sends them.
Now he directs his prophecy against foreigners. He calls the inhabitants of Ashkelon, Gaza, Azotus, Gath and Ekron “foreigners.” He says that the prediction took place before Pharaoh struck Gaza, and he likens the army of the Babylonians to a flooding river swollen by rain and melted snow. Cities will be overwhelmed by this flood; their inhabitants will be destroyed and lament and be unable to bear the din of the arms and chariots.
He calls Nebuchadnezzar “the sword of the Lord,” for he does those things by God’s permission, and the impious pay the penalty for their ungodliness at one another’s hands.
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SUMMARY
Jeremiah 47:1 serves as a crucial introductory verse, unveiling a divine oracle specifically directed against the Philistines. It definitively establishes the message's origin as "the word of the LORD," underscoring its infallible authority, and identifies Jeremiah as the divinely appointed prophet through whom this revelation is delivered. The verse also provides a vital historical benchmark, situating the prophecy in time "before that Pharaoh smote Gaza," thereby rooting God's sovereign pronouncement within a specific geopolitical event of the late 7th century BCE, highlighting the immediate relevance and impending nature of the judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 47:1 primarily employs Prose Introduction and Historical Allusion. The verse functions as a concise prose heading or introduction to the subsequent poetic oracle against the Philistines, a common structural feature in prophetic books where a prose heading sets the stage for the divine message. This introductory style immediately establishes the authority (divine origin) and the messenger (Jeremiah). The phrase "the word of the LORD" is a recurring Formulaic Expression throughout prophetic literature, serving as an Attestation of Divine Authority and ensuring the audience understands the message's infallible source. Furthermore, the mention of "Pharaoh smote Gaza" is a clear Historical Allusion, grounding the prophecy in a specific, recognizable contemporary event. This serves to validate the prophecy's relevance and demonstrate God's active involvement in the real-time affairs of nations, reinforcing the overarching theme of divine sovereignty over human history.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 47:1 serves as a powerful testament to the universal sovereignty of God. It declares that Yahweh, the covenant God of Israel, is not confined to the affairs of His chosen people but exercises ultimate authority over all nations, including those who have historically opposed His people. The divine word, which came to Jeremiah, is not merely a prediction but a declaration of God's active intervention in human history, holding even powerful pagan empires accountable for their actions. This verse underscores a broader theological understanding that God's justice is impartial and His plan encompasses the entire world, demonstrating that no nation or individual is beyond His purview or immune to His righteous judgment. It reinforces the truth that all earthly powers are ultimately subservient to the will of the Almighty.
REFLECTION AND APPLICATION
Jeremiah 47:1 offers profound insights for contemporary believers, reminding us that God is actively engaged in the world's affairs, even amidst geopolitical turmoil and the rise and fall of nations. Just as He spoke through Jeremiah to declare judgment against the Philistines, so too does His sovereign hand orchestrate events today, working all things according to His eternal purpose. This truth should instill in us a deep sense of trust and awe, knowing that our God is not distant or disengaged, but intimately involved in history. For us, this means we can find peace in His ultimate control, even when circumstances seem chaotic or unjust. It also calls us to consider our own lives and nations in light of God's universal justice. If God holds powerful nations accountable, how much more should we, as individuals and communities, live in humility, obedience, and faithfulness to His word? This verse encourages us to pray for our nations, to seek justice, and to live as faithful ambassadors of His kingdom, knowing that all earthly powers are temporary and ultimately subject to the King of Kings.
Questions for Reflection
FAQ
Why does Jeremiah 47:1 begin a new section of prophecies against foreign nations?
Answer: Jeremiah 47:1 initiates a distinct section (chapters 46-51) within the Book of Jeremiah that shifts focus from Judah's judgment to oracles against various foreign nations. This structural arrangement serves a crucial theological purpose: it powerfully demonstrates Yahweh's universal sovereignty. After detailing Israel's unfaithfulness and impending exile, God asserts His authority over all peoples and kingdoms, proving that He is not merely a tribal deity but the Lord of all creation. This section underscores that God's justice extends beyond His covenant people, holding all nations accountable for their actions, idolatry, and oppression, thereby reinforcing His ultimate control over human history and the geopolitical landscape, as seen in the subsequent prophecies against nations like Egypt in Jeremiah 46 and Babylon in Jeremiah 50-51.
Who were the Philistines, and why were they a target of God's judgment?
Answer: The Philistines were a non-Semitic people who settled on the southwestern coast of Canaan (modern-day Gaza Strip and southern coastal plain) around the 12th century BCE, likely originating from the Aegean region ("Sea Peoples"). They were a long-standing and formidable enemy of ancient Israel, known for their military strength, iron technology, and polytheistic worship (e.g., Dagon). Throughout the periods of the Judges and the United Monarchy, they frequently oppressed Israel, as exemplified by events in Judges 13-16 and the famous encounter in 1 Samuel 17. God's judgment against them, as prophesied in Jeremiah 47, was a direct consequence of their historical antagonism towards His people, their pervasive idolatry, and their general wickedness. This divine judgment aligns with God's broader commitment to impartial justice for all nations, as seen in other prophetic books like Amos 1:6-8.
What is the significance of the phrase "before that Pharaoh smote Gaza"?
Answer: This phrase provides a vital historical anchor for dating the prophecy. It most likely refers to a campaign of Pharaoh Necho II of Egypt, who was active in the Levant in the late 7th century BCE. While the exact campaign is debated among scholars, it commonly points to either his march north in 609 BCE (leading to the death of Josiah at Megiddo) or a subsequent campaign around 605 BCE. The significance lies in its demonstration of God's precise timing and His active involvement in real-world events. It shows that God's prophetic word is not abstract but deeply intertwined with contemporary geopolitical realities, proving that His declarations are fulfilled within human history. This detail underscores God's sovereignty over even powerful rulers like Pharaoh and His ability to use them, knowingly or unknowingly, to bring about His divine purposes and judgments, just as He did with Cyrus, whom He called His "anointed" in Isaiah 45:1-7.
CHRIST-CENTERED FULFILLMENT
While Jeremiah 47:1 directly concerns God's impending judgment upon the Philistines, its deeper theological currents find profound Christ-centered fulfillment. The verse fundamentally establishes the supreme authority of "the word of the LORD" delivered through "the prophet." In the New Testament, Jesus Christ is revealed as the ultimate Word of God incarnate, the very Logos through whom all things were made and who became flesh to dwell among us (John 1:1-3 and John 1:14). He is the final and greatest Prophet through whom God has definitively spoken to humanity in these last days (Hebrews 1:1-2). Just as Jeremiah's prophecy demonstrated God's sovereignty over all nations, Christ's resurrection and ascension confirm His absolute reign and authority over all earthly powers and kingdoms (Matthew 28:18; Ephesians 1:20-22). The judgment pronounced against the Philistines foreshadows the universal judgment that will be executed by Christ, who is appointed by God to judge both the living and the dead (Acts 10:42; 2 Timothy 4:1). Furthermore, the historical context of a powerful Pharaoh smiting Gaza, yet ultimately serving God's larger, sovereign plan, points to Christ's ultimate victory over all opposing forces, including sin, death, and the spiritual powers of darkness (Colossians 2:15). In Christ, the "word of the LORD" is not merely spoken but embodied, bringing both salvation to those who believe and ultimate, righteous judgment to those who reject His sovereign rule, thereby fulfilling all prophetic declarations of God's universal dominion and justice.