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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of Jerusalem, for it should seem that in Gedaliah's time, which was just after, the army of the Chaldeans was quite withdrawn out of those parts.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 47:5 delivers a potent prophetic judgment against the ancient Philistine cities of Gaza and Ashkelon, vividly portraying their utter devastation and the profound grief of their inhabitants. This verse, part of a larger oracle against Philistia, employs striking imagery of "baldness" and self-mutilation to depict the deep humiliation, sorrow, and despair that would accompany their destruction by an invading force. It powerfully underscores God's absolute sovereignty over all nations and the futility of human lament, particularly pagan practices, in the face of divine judgment, highlighting the comprehensive and inescapable nature of the impending calamity.
CONTEXT
Literary Context: Jeremiah 47 is an integral part of a larger collection of prophecies against foreign nations found in Jeremiah 46-51. This section strategically follows a detailed oracle against Egypt in Jeremiah 46 and precedes judgments against other surrounding peoples like Moab, Ammon, Edom, and Damascus. The placement of these oracles demonstrates God's universal sovereignty, asserting His authority not only over Judah but over all peoples and kingdoms, emphasizing that no nation is beyond His divine scrutiny or judgment. Within this chapter, verse 5 specifically zeroes in on Gaza and Ashkelon, two of the five major Philistine cities, intensifying the scope of the judgment introduced in the opening verses, which describe a devastating force, "waters rising out of the north" that "shall overflow the land" (Jeremiah 47:2). This detailed focus on specific cities underscores the personal and national anguish that would accompany their downfall.
Historical & Cultural Context: The prophecy against Philistia is widely understood to refer to the Babylonian invasion led by King Nebuchadnezzar in the late 7th and early 6th centuries BCE. Philistia, situated along the strategic southwestern coast of Canaan, historically served as a significant geopolitical power and a frequent adversary of Israel, their conflicts well-documented in biblical narratives such as the Philistine oppression during the time of the Judges (Judges 13-16) and their battles against Saul and David (1 Samuel 17). The imagery of "baldness" (shaving or plucking the head) and "cutting oneself" were deeply ingrained ancient Near Eastern expressions of extreme mourning, humiliation, and despair. These practices were often associated with pagan lamentation rituals, as dramatically illustrated by the prophets of Baal who "cut themselves after their manner with knives and lancets, till the blood gushed out upon them" (1 Kings 18:28). Significantly, such self-mutilation and excessive displays of grief were explicitly forbidden for Israelites, who were called to a distinct covenant relationship with God (e.g., Deuteronomy 14:1), thereby highlighting the Philistines' pagan identity and the profound, desperate nature of their impending calamity.
Key Themes: Jeremiah 47:5 contributes significantly to several overarching themes prevalent throughout the book of Jeremiah and broader prophetic literature. Firstly, it powerfully illustrates the theme of Divine Judgment and Sovereignty, asserting God's absolute control over all nations and His unwavering commitment to execute justice upon those who defy His will or engage in wickedness. The comprehensive destruction of these formidable Philistine cities serves as a tangible and stark example of divine retribution, demonstrating that no earthly power can ultimately withstand God's purposes. Secondly, the verse vividly portrays Profound Mourning and Despair, utilizing culturally specific and visceral imagery to convey the depth of sorrow, humiliation, and hopelessness that would engulf the Philistine people. This highlights the devastating human cost of divine judgment and the futility of human efforts to avert it apart from God. Finally, it speaks to the Transience of Earthly Powers and the End of an Era, signaling the demise of Philistia's long-standing influence and serving as a potent reminder that all human empires, regardless of their strength or historical longevity, are ultimately subject to God's overarching plan, echoing similar pronouncements against nations found in other prophetic books like Isaiah 13-23.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 47:5 employs several powerful Literary Devices to convey its message of impending doom and despair with striking emotional impact. Personification is evident as Gaza and Ashkelon are depicted as entities capable of experiencing "baldness" and engaging in self-mutilation, giving human characteristics to the cities and intensifying the sense of their profound suffering and humiliation. The imagery of "baldness" and "cutting oneself" functions as potent Symbolism and Metaphor, representing not just physical acts but the profound shame, desolation, and desperate grief that would overwhelm the Philistine people. "Baldness" specifically symbolizes utter humiliation, the stripping away of honor, and complete loss, while "cutting oneself" points to extreme, almost frantic, and pagan forms of lamentation, highlighting their futile attempts to appease or control their fate. The concluding phrase, "how long wilt thou cut thyself?", is a poignant Rhetorical Question. It does not seek a literal answer but serves to underscore the futility, desperation, and self-destructive nature of Philistia's response to the overwhelming divine judgment, thereby highlighting the absolute hopelessness of their situation and the inevitability of God's decree. The cumulative effect of these devices is to create a vivid, visceral, and deeply sorrowful portrayal of destruction and despair.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 47:5 profoundly underscores God's absolute sovereignty over all nations and His righteous judgment against wickedness. The foretold destruction of these prominent Philistine cities, long-standing adversaries of Israel, serves as a powerful demonstration that no earthly power, however formidable or historically significant, can ultimately stand against the divine will. This passage reveals that even nations outside the covenant with Israel are fully accountable to the Creator of all the earth, for His moral law and ultimate authority extend over all humanity. The intense imagery of mourning and self-mutilation highlights the futility of human despair and pagan religious practices in the face of divine decree, emphasizing that true hope, deliverance, and solace cannot be found in self-inflicted sorrow, desperate rituals, or false gods, but only in the one true God who holds the destiny of all nations in His hands.
REFLECTION AND APPLICATION
Jeremiah 47:5, while a specific prophecy against ancient Philistia, offers profound and timeless insights for contemporary believers. It serves as a powerful and sobering reminder of God's unwavering sovereignty over all of human history and every nation. No empire, no political ideology, no human power, however formidable or seemingly invincible, operates outside of His ultimate control and divine purposes. This foundational truth should inspire both awe and profound trust, assuring us that even amidst global turmoil, geopolitical shifts, and seemingly insurmountable challenges, God's righteous purposes will ultimately prevail. Furthermore, the vivid depiction of Philistia's despair and futile self-mutilation provides a stark contrast to the living hope found in God. When faced with personal crises, societal upheavals, or overwhelming grief, resorting to destructive coping mechanisms, self-inflicted harm, or despairing without hope is akin to the Philistines' futile acts. Instead, this passage calls us to turn to the Lord, recognizing that true comfort, healing, and deliverance come only from Him. It challenges us to critically examine where we place our ultimate trust and how we respond to adversity, urging us to find our solace, strength, and unwavering hope in God's unchanging character and unfailing promises, rather than in desperate, self-inflicted measures or reliance on fleeting human power.
Questions for Reflection
FAQ
Why is "baldness" a sign of mourning in this verse?
Answer: In the ancient Near East, "baldness" (often achieved by shaving or plucking the hair from the head or beard) was a common and culturally recognized sign of deep mourning, profound humiliation, and national calamity. Hair was frequently associated with strength, honor, and vitality. Therefore, its removal symbolized the stripping away of dignity, power, and prosperity, signifying utter desolation and disgrace. It was a visible, visceral expression of profound sorrow and loss, often accompanied by other acts of lamentation such as wearing sackcloth, sitting in ashes, or wailing. This imagery emphasizes the total ruin and shame that would befall Gaza.
What does "how long wilt thou cut thyself?" refer to, and why is it significant?
Answer: This phrase refers to the pagan practice of self-mutilation, where individuals would gash or cut their bodies during intense grief, religious rituals, or as a desperate plea to their deities, believing such acts could appease or influence the gods. This practice was strictly forbidden for the Israelites, who were commanded to be holy and distinct from the surrounding nations (e.g., Leviticus 19:28 and Deuteronomy 14:1). Its significance in Jeremiah 47:5 lies in two crucial aspects: first, it highlights the extreme depth of despair and desperation felt by the Philistines in the face of overwhelming and inescapable judgment; second, the rhetorical question, "how long wilt thou cut thyself?", underscores the utter futility and hopelessness of such actions. It contrasts their pagan rituals with the true source of help and emphasizes that their self-inflicted suffering would not avert the divinely ordained decree, highlighting their desperate and ultimately useless plight.
CHRIST-CENTERED FULFILLMENT
Jeremiah 47:5, with its vivid portrayal of divine judgment and the desperate, futile lamentation of a condemned people, finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The "baldness" and "cutting oneself" of Philistia represent the deep despair, humiliation, and utter futility of humanity's attempts to cope with the consequences of sin and divine judgment apart from God. Christ, however, is the one who took upon Himself the ultimate "cutting off" – not of a city or a nation, but of His own life, enduring the full weight of God's righteous judgment against sin on the cross (Isaiah 53:8). He became the true Lamb of God, whose sacrificial death means that those who believe in Him are not "cut off" from God's presence but are brought near through His blood (Ephesians 2:13). The desperate, self-inflicted wounds of pagan lament are starkly contrasted with the healing wounds of Christ, through whose stripes we are healed from the deepest spiritual and physical ailments (Isaiah 53:5). He offers true comfort, enduring peace, and the promise of an end to all tears and sorrow (Revelation 21:4), replacing futile human despair with the living hope of resurrection and eternal life. In Him, the ultimate judgment has been borne, and the true source of solace and restoration is found, rendering all other forms of desperate lament unnecessary for those who trust in His finished work and find rest for their souls (Matthew 11:28).