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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of Jerusalem, for it should seem that in Gedaliah's time, which was just after, the army of the Chaldeans was quite withdrawn out of those parts.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 47:7 presents a profound rhetorical question that underscores the absolute certainty and divinely ordained nature of God's impending judgment against the Philistine cities, particularly Ashkelon and the entire coastal region. The verse emphatically declares that the destructive force, implicitly identified as God's instrument of judgment, cannot be quieted or restrained because the Lord Himself has issued a precise command and appointed its specific execution against these adversaries, thereby signifying the irresistible and inevitable fulfillment of His sovereign decree.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 47:7 masterfully employs several potent literary devices to convey its message of inevitable divine judgment. The most prominent is the Rhetorical Question, "How can it be quiet?" This is not a genuine inquiry but a forceful, declarative statement emphasizing that the judgment is absolutely unstoppable and cannot be appeased or restrained by any human effort. It serves to underscore the certainty and divine mandate behind the impending destruction. There is also a clear element of Personification, as the "it" (referring to the "sword of the LORD" from the preceding verse) is depicted as an active, restless entity that cannot find peace or cessation until its divinely appointed mission is thoroughly accomplished. This imbues the instrument of judgment with a sense of relentless agency and purposeful determination. Furthermore, the verse relies on the broader Metaphor of God's "sword" (implied from Jeremiah 47:6) as a powerful symbol for divine judgment, military devastation, and the execution of God's wrath. The entire verse functions as a powerful Apostrophe, as Jeremiah directly addresses the unstoppable force, underscoring its divine commission and its inability to deviate from its task.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 47:7 profoundly asserts God's absolute sovereignty over all nations, historical events, and even the seemingly chaotic forces of war and conquest. It reveals that these destructive occurrences are not random but are under the direct command and precise appointment of the Lord. This foundational theological truth assures believers that God is actively engaged in the affairs of humanity, orchestrating events, both destructive and redemptive, to fulfill His righteous purposes, which often include bringing judgment upon unrighteousness and ultimately advancing His eternal kingdom. It stands as a powerful reminder that no human power, national strength, or strategic cunning can resist or escape the ultimate decree of the Almighty God.
REFLECTION AND APPLICATION
Jeremiah 47:7 serves as a sober yet ultimately comforting reminder of God's ultimate authority and the certainty of His justice. In a world often characterized by chaos, conflict, and seemingly random or senseless events, this verse firmly anchors our understanding in the profound truth that God remains sovereign, actively directing the course of history according to His divine will. For the believer, this brings immense comfort and security, fostering a deep trust in a God who is in control, even when circumstances appear overwhelming, unjust, or beyond human comprehension. It encourages us to align our lives with His revealed will, recognizing that His purposes, whether in judgment or blessing, will ultimately prevail. For those who disregard or defy God, it stands as a solemn warning that His judgments are inevitable and cannot be averted by human strength, cunning, or defiance. This should prompt humility, sincere repentance, and a turning towards the One who holds all power and authority, calling us to live with an acute awareness of divine accountability, seeking justice and righteousness in our own lives, communities, and the broader world.
Questions for Reflection
FAQ
What is the "it" that cannot be quiet in Jeremiah 47:7, and what does this mean for understanding God's judgment?
Answer: The "it" in Jeremiah 47:7 refers to the instrument of God's judgment, which is implicitly the "sword of the LORD" mentioned in the preceding verse, Jeremiah 47:6. This "sword" is a powerful metaphor for the destructive force—most likely the Babylonian army under Nebuchadnezzar—that God has commissioned to execute His judgment against the Philistine cities, particularly Ashkelon and the entire coastal region. The phrase "How can it be quiet" emphatically declares that this divinely appointed force cannot be quieted, appeased, or restrained because it is acting under God's direct, specific, and unalterable command. This highlights the absolute certainty and inevitability of God's judgment once He has decreed it, emphasizing His sovereign control over historical events and the instruments He uses to fulfill His purposes.
CHRIST-CENTERED FULFILLMENT
While Jeremiah 47:7 speaks specifically of God's judgment against a particular nation in the Old Testament, it finds its ultimate Christ-centered fulfillment in the person and redemptive-judicial work of Jesus Christ, who embodies both the righteous judgment of God and His profound redemptive purpose. The unstoppable "charge" given to the "sword of the LORD" foreshadows the absolute and universal authority of Christ, to whom "all authority in heaven and on earth has been given" (Matthew 28:18). Just as God meticulously appointed the instrument of judgment against Ashkelon, so too has He appointed His Son to be the ultimate Judge of the living and the dead (Acts 17:31). The certainty of judgment against unrighteousness, so clearly articulated in this Old Testament verse, points forward to the final and comprehensive judgment that Christ will execute at the end of the age, when "every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11). Yet, Christ's role as Judge is inextricably linked to His redemptive work; He is the "Lamb of God, which taketh away the sin of the world" (John 1:29), offering salvation and eternal life to all who believe. Thus, the unstoppable force of God's sovereign will, once directed towards specific temporal judgments, is now also powerfully directed towards the establishment of His eternal kingdom through Christ, where there will be no more sorrow, crying, or death (Revelation 21:4).