Jeremiah 47:4

Translation
King James Version
Because of the day that cometh to spoil all the Philistines, and to cut off from Tyrus and Zidon every helper that remaineth: for the LORD will spoil the Philistines, the remnant of the country of Caphtor.
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KJV (with Strong's)
Because of the day H3117 that cometh H935 to spoil H7703 all the Philistines H6430, and to cut off H3772 from Tyrus H6865 and Zidon H6721 every helper H5826 that remaineth H8300: for the LORD H3068 will spoil H7703 the Philistines H6430, the remnant H7611 of the country H339 of Caphtor H3731.
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Complete Jewish Bible
because the day has come for destroying all the P'lishtim, for cutting off from Tzor and Tzidon the last of their allies; for ADONAI is destroying the P'lishtim, the remnant from the island of Kaftor.
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Berean Standard Bible
For the day has come to destroy all the Philistines, to cut off from Tyre and Sidon every remaining ally. Indeed, the LORD is about to destroy the Philistines, the remnant from the coasts of Caphtor.
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American Standard Version
because of the day that cometh to destroy all the Philistines, to cut off from Tyre and Sidon every helper that remaineth: for Jehovah will destroy the Philistines, the remnant of the isle of Caphtor.
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World English Bible Messianic
because of the day that comes to destroy all the Philistines, to cut off from Tyre and Sidon every helper who remains: for the LORD will destroy the Philistines, the remnant of the isle of Caphtor.
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Geneva Bible (1599)
Because of the day that commeth to destroy all the Philistims, and to destroy Tyrus, and Zidon, and all the rest that take their part: for the Lord will destroy the Philistims, the remnant of the yle of Caphtor.
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Young's Literal Translation
Because of the day that hath come to spoil all the Philistines, To cut off to Tyre and to Zidon every helping remnant. For Jehovah is spoiling the Philistines, The remnant of the isle of Caphtor.
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See also
Amos 9:7Deuteronomy 2:23Isaiah 20:6Ezekiel 21:25Hosea 9:7Ezekiel 7:5Ezekiel 7:7
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Prophecy Against the Egyptians and Philistines
Prophecy Against the Egyptians and Philistines View full PDF

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In the KJVVerse 20,078 of 31,102

Study This Verse

SUMMARY

Jeremiah 47:4 delivers a powerful prophetic declaration of comprehensive judgment against the Philistines, emphasizing its divine origin and the inescapable nature of "the day that cometh." This oracle details the utter devastation that will befall their land, highlighting the futility of external aid as even powerful Phoenician city-states like Tyre and Sidon will be unable to offer assistance. The verse also underscores the Philistines' foreign origins by tracing their lineage back to Caphtor, serving as a poignant reminder of their ultimate vulnerability before God's sovereign decree.

CONTEXT

  • Literary Context: Jeremiah 47 is situated within a significant section of the book of Jeremiah (chapters 46-51) dedicated to oracles against foreign nations. This placement is crucial, as it demonstrates God's universal sovereignty, not merely over Israel and Judah, but over all peoples and kingdoms. The preceding chapter, Jeremiah 46, focuses on Egypt, a major regional power. By immediately following this with a prophecy against the Philistines, a long-standing adversary of Israel, Jeremiah underscores that no nation, regardless of its historical relationship with Israel or its perceived might, is exempt from divine judgment. Verses Jeremiah 47:1-3 set the scene, describing a destructive force approaching "from the north"—likely the Babylonian army under Nebuchadnezzar—which serves as God's instrument. Jeremiah 47:4 then elaborates on the precise nature and comprehensive scope of this impending devastation for the Philistines.
  • Historical & Cultural Context: The Philistines were a formidable "Sea Peoples" group who settled on the southwestern coastal plain of Canaan around the 12th century BCE, establishing a pentapolis of major cities: Gaza, Ashkelon, Ashdod, Ekron, and Gath. They were perennial enemies of Israel, frequently clashing from the time of the Judges through the monarchy. Their origin, as mentioned in the verse, is linked to "Caphtor," widely identified with the island of Crete or the broader Aegean region, indicating their migratory history. By Jeremiah's time (late 7th to early 6th century BCE), the Philistines had endured various conquests, including by Assyria, but their cities remained significant. The mention of Tyre and Sidon, prominent Phoenician city-states to the north, is significant. These cities were major maritime trade centers, wealthy, and often formed alliances or exerted influence in the region. The prophecy's assertion that even these powerful neighbors would offer no help underscores the overwhelming nature of the Babylonian onslaught, which would sweep through the Levant, impacting all nations in its path, as further detailed in Jeremiah 25:15-26.
  • Key Themes: This verse powerfully contributes to several overarching themes found in Jeremiah and the broader Old Testament. Firstly, it reinforces the theme of Divine Judgment, asserting that the destruction of the Philistines is not merely a geopolitical event but a direct act of the LORD's sovereign will. The phrase "for the LORD will spoil the Philistines" leaves no doubt about the ultimate source of this calamity. Secondly, it highlights God's Sovereignty Over Nations, demonstrating that He is the ultimate ruler who raises up and casts down kingdoms according to His purposes, a truth vividly portrayed in Daniel 2:21. Thirdly, the mention of Tyre and Sidon's inability to help underscores the Futility of Human Alliances when faced with divine decree; earthly power and connections are ultimately insufficient to withstand God's determined will. Finally, the reference to "the remnant of the country of Caphtor" speaks to Historical Identity and Accountability, reminding the Philistines of their migratory origins and implying that even long-established peoples are not permanently rooted in a land if they oppose God's will, as God Himself brought them out of Caphtor according to Amos 9:7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Day (Hebrew, yôwm', H3117): While literally referring to a period of daylight or a chronological unit, in prophetic contexts, "day" often signifies a specific, momentous, and divinely appointed period of intervention, often judgment. Here, "the day that cometh" (literally "the coming day") is a powerful idiom for an inescapable, divinely ordained event. It conveys a sense of inevitability and finality, marking the precise time when God's decree against the Philistines will be executed.
  • Spoil (Hebrew, shâdad', H7703): This primitive root primarily means "to be burly" or "powerful," but figuratively, it implies violent devastation, plunder, and laying waste. It conveys the idea of a thorough and severe destruction, emphasizing the complete ruin of a land or people. The repetition of this verb in the verse ("to spoil" and "will spoil") intensifies the certainty and totality of the Philistines' impending ruin, leaving no doubt about the comprehensive nature of the judgment.
  • LORD (Hebrew, Yᵉhôvâh', H3068): This is the sacred covenant name of God, often translated as "Jehovah" or "the Lord." It emphasizes God's self-existence, eternality, and His covenant faithfulness to His word and purposes. Its explicit use in this verse ("for the LORD will spoil the Philistines") directly attributes the impending destruction to God Himself. This highlights that the judgment is not a random geopolitical misfortune but a deliberate and righteous act of the sovereign God of Israel, who holds all nations accountable for their actions and opposition to His will.

Verse Breakdown

  • "Because of the day that cometh to spoil all the Philistines,": This opening clause establishes the divine rationale and the comprehensive nature of the impending catastrophe. The phrase "the day that cometh" functions as a prophetic idiom, signaling a divinely appointed and inevitable time of judgment. Its purpose is explicitly stated: "to spoil all the Philistines," indicating a total and devastating destruction that will encompass the entire Philistine nation, leaving no part untouched.
  • "and to cut off from Tyrus and Zidon every helper that remaineth:": This segment expands on the scope and severity of the judgment, demonstrating its overwhelming force. It highlights that the destruction will be so absolute that even powerful regional allies or trading partners, specifically Tyre and Sidon (prominent Phoenician city-states known for their wealth and fortifications), will be rendered utterly incapable of providing any assistance or refuge. The phrase "every helper that remaineth" underscores the complete isolation of the Philistines and the ultimate futility of human reliance in the face of divine decree.
  • "for the LORD will spoil the Philistines, the remnant of the country of Caphtor.": This final clause reiterates and reinforces the divine agency behind the judgment, providing the ultimate theological reason. The conjunction "for" confirms that "the LORD will spoil the Philistines," leaving no ambiguity about Yahweh as the primary orchestrator of this devastation. The description "the remnant of the country of Caphtor" serves as a historical and cultural identifier, reminding the Philistines of their migratory origins from Caphtor (likely Crete or the Aegean region). This detail subtly emphasizes that even a people long established in a land are ultimately subject to God's will and can be uprooted, just as they were once migrated, underscoring God's sovereign control over their history and destiny.

Literary Devices

Jeremiah 47:4 masterfully employs several potent literary devices to convey its message of impending and comprehensive judgment. The entire verse functions as a Prophecy, a divine declaration of future events, underscoring God's foreknowledge and control over history. Repetition is powerfully utilized with the double occurrence of the verb "spoil" (Hebrew shâdad), which serves to emphasize the certainty, totality, and violent nature of the coming destruction upon the Philistines. The phrase "the day that cometh" acts as both Foreshadowing and a Metaphor for a divinely appointed time of reckoning, imbuing the temporal aspect with profound theological significance beyond mere chronology. The mention of "Tyrus and Zidon" functions as a Synecdoche, where specific, powerful cities represent the broader network of potential allies or regional support, thereby highlighting the comprehensive isolation and lack of external recourse for the Philistines. Finally, the identification of "the remnant of the country of Caphtor" is a form of Historical Allusion, linking the Philistines' present fate to their ancient origins and underscoring God's long-standing knowledge and sovereign control over their entire history.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 47:4 is a profound declaration of God's absolute sovereignty over all nations, demonstrating that His justice extends beyond Israel to encompass the entire world. The prophecy against the Philistines, a perennial enemy of God's people, serves as a vivid reminder that no nation, regardless of its military might, historical prominence, or perceived security, is exempt from divine accountability. This verse underscores the theme of God as the ultimate arbiter of history, raising up and casting down kingdoms according to His righteous purposes. It also highlights the futility of human alliances and self-reliance in the face of God's determined judgment, emphasizing that true security lies only in acknowledging and submitting to His supreme authority. The "day that cometh" for the Philistines foreshadows a universal principle: there will be a day of reckoning for all who oppose God's will or live in unrepentant wickedness, a truth that echoes throughout the prophetic literature.

REFLECTION AND APPLICATION

Jeremiah 47:4, though a prophecy of ancient judgment against a specific nation, carries enduring spiritual lessons for believers today. It serves as a powerful reminder that God remains sovereign over all human affairs, including the rise and fall of nations, economies, and political powers. In a world often characterized by instability, conflict, and uncertainty, this truth offers profound comfort and calls for unwavering trust in God's overarching plan. We are cautioned against placing our ultimate hope or security in human systems, alliances, or military strength, as these can be swiftly "cut off" when God's decree is issued. Instead, our reliance must be solely on the Lord, who is just in all His ways and faithful to execute His word. This passage also prompts us to consider the implications of divine justice for all peoples, fostering a sense of humility and a recognition of our own need for God's grace and mercy. It encourages us to pray for our nations and leaders, seeking righteousness and justice, knowing that God holds all accountable and that His purposes will ultimately prevail.

Questions for Reflection

  • How does the sovereignty of God over nations, as depicted in this verse, impact your perspective on current global events and political landscapes?
  • In what areas of your life might you be tempted to place your trust in human "helpers," personal strength, or worldly systems rather than solely in the Lord?
  • What does the comprehensive nature of God's judgment against the Philistines teach us about the seriousness of sin and persistent opposition to God's will?

FAQ

What was the historical fate of the Philistines mentioned in this prophecy?

Answer: The prophecy in Jeremiah 47 was largely fulfilled by the Babylonian invasion under Nebuchadnezzar in the late 7th and early 6th centuries BCE. Historical records and archaeological evidence confirm that Philistine cities like Ashkelon and Gaza were indeed devastated by the Babylonians. While the Philistines were not immediately annihilated, their power was severely broken, and they gradually faded from historical prominence. Subsequent conquests by other empires (Persian, Greek) further diminished their distinct identity, leading to their eventual assimilation and disappearance as a unique ethnic group by the Hellenistic period. This comprehensive "spoiling" and "cutting off" foretold by Jeremiah aligns with the broader prophetic theme of nations facing judgment for their actions, as seen in other oracles against foreign nations in Jeremiah and other prophetic books like Ezekiel 25.

Why are Tyre and Sidon mentioned as unable to help the Philistines?

Answer: Tyre and Sidon were powerful Phoenician city-states to the north of Philistia, renowned for their maritime trade, immense wealth, and formidable fortifications. They often had significant economic and political ties with neighboring regions, including Philistia. Their mention in Jeremiah 47:4 serves to emphasize the overwhelming and irresistible nature of the coming judgment. It highlights that the destructive force unleashed by the LORD would be so immense that even these formidable and potentially allied cities would be rendered utterly powerless to offer any meaningful assistance or refuge to the Philistines. This underscores the futility of human alliances and the absolute supremacy of God's decree, demonstrating that no earthly power or strategic partnership can thwart His purposes, a theme also powerfully articulated in Psalm 33:10-11.

CHRIST-CENTERED FULFILLMENT

Jeremiah 47:4, with its stark imagery of divine judgment and comprehensive spoiling, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The "day that cometh" for the Philistines foreshadows the greater "Day of the Lord" that culminates in Christ's return and final judgment. While the Philistines faced a temporal judgment by earthly armies, Christ's coming ushers in an eternal judgment that will "spoil" all spiritual enemies—sin, death, and Satan—and cut off every false helper or reliance. Just as the LORD was the active agent in spoiling the Philistines, so too is Christ the sovereign King who will ultimately subdue all things under His feet, as described in 1 Corinthians 15:25. The inability of Tyre and Sidon to help the Philistines points to the profound truth that in the face of spiritual judgment and our fallen human condition, no human alliance, earthly power, or self-effort can provide salvation. Our only true "helper" and redeemer is Christ, the Lamb of God who takes away the sin of the world. He is the one who ultimately delivers His people from the "remnant" of their old, sinful nature and brings them into His eternal kingdom, fulfilling God's righteous purposes not through mere destruction, but through redemptive grace and ultimate victory over all that opposes Him (Colossians 2:15).

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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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Theodoret of CyrusAD 458
ON JEREMIAH 9:47
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.
Theodoret of CyrusAD 458
ON JEREMIAH 9:47
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.
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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