Jeremiah 47:7

was delivered about the fourth year of Zedekiah, while Dahler assigns it some time in the reign of Josiah. Before that Pharaoh smote Gaza - We have no historical relation of any Egyptian king smiting Gaza. It was no doubt smitten by some of them; but when, and by whom, does not appear either from sacred or profane history. Verse 2 Waters rise up out of the north - Waters is a common prophetic image for a multitude of people. The north here, as in other places of this prophecy, means Chaldea. Verse 3 The stamping of the hoofs - At the galloping sound, - Quadrupedante putrem sonitu quatit ungula campum, is a line of Virgil, (Aen. 8:596), much celebrated; and quoted here by Blayney, where the galloping sound of the horses' hoofs is heard. In the stamping of the horses, the rushing of the chariots, and the rumbling of the wheels, our translators intended to convey the sense by the sound of the words, and they have not been unsuccessful. Their translation of the original is at the same time sufficiently literal. The fathers shall not look back - Though their children are left behind, they have neither strength nor courage to go back to bring them off. Verse 4 To spoil all the Philistines - These people, of whom there were five seignories, occupied the coast of the Mediterranean Sea, to the south of the Phoenicians. Tyrus and Zidon - Places sufficiently remarkable both in the Old and New Testament, and in profane history. They belonged to the Phoenicians; and at this time were depending on the succor of their allies, the Philistines. But their expectation was cut off. The remnant of the country of Caphtor - Crete, or Cyprus. Some think it was a district along the coast of the Mediterranean, belonging to the Philistines; others, that the Cappadocians are meant. Verse 5 Baldness is come upon Gaza - They have cut off their hair in token of deep sorrow and distress. Ashkelon is cut off - Or put to silence; another mark of the deepest sorrow. Ashkelon was one of the five seignories of the Philistines, Gaza was another. The remnant of their valley - Or plain; for the whole land of the Philistines was a vast plain, which extended along the coast of the Mediterranean Sea from Phoenicia to the frontiers of Egypt. The whole of this plain, the territory of the Philistines, shall be desolated. Verse 6 O thou sword of the Lord - This is a most grand prosopopoeia - a dialogue between the sword of the Lord and the prophet. Nothing can be imagined more sublime. Put up thyself into thy scabbard, rest, and be still - Shed no more blood, destroy no more lives, erase no more cities, desolate no more countries. Rest: - hast thou not been long enough at this work of judgment? O be still: - let wars and desolations cease for ever. Verse 7 How can it be quiet - This is the answer of the Sword. I am the officer of God's judgments, and he has given me a commission against Ashkelon, and against the sea shore; all the coast where the Philistines have their territories. The measure of their iniquities is full; and these God hath appointed this sword to ravage. The Philistines were ever the implacable enemies of the Jews, and the basest and worst of all idolaters. On these accounts the sword of the Lord had its commission against them; and it did its office most fearfully and effectually by the hand of the Chaldeans. Introduction The following prophecy concerning the Moabites is supposed to have had its accomplishment during the long siege of Tyre in the reign of Nebuchadnezzar. The whole of this chapter is poetry of the first order. The distress of the cities of Moab, with which it opens, is finely described. The cries of one ruined city resound to those of another, Jer 48:1-3. The doleful helpless cry of the children is heard, Jer 48:4; the highways, on either hand, resound with the voice of weeping, Jer 48:5; and the few that remain resemble a blasted tree in the wide howling waste, Jer 48:6. Chemosh, the chief god of the Moabites, and the capital figure in the triumph, is represented as carried off in chains, with

The Judgment of the Philistines. ( b. c. 588.) 1 The word of the Lord that came to Jeremiah the prophet against the Philistines, before that Pharaoh smote Gaza. 2 Thus saith the Lord ; Behold, waters rise up out of the north, and shall be an overflowing flood, and shall overflow the land, and all that is therein; the city, and them that dwell therein: then the men shall cry, and all the inhabitants of the land shall howl. 3 At the noise of the stamping of the hoofs of his strong horses, at the rushing of his chariots, and at the rumbling of his wheels, the fathers shall not look back to their children for feebleness of hands; 4 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. 5 Baldness is come upon Gaza; Ashkelon is cut off with the remnant of their valley: how long wilt thou cut thyself? 6 O thou sword of the Lord , how long will it be ere thou be quiet? put up thyself into thy scabbard, rest, and be still. 7 How can it be quiet, seeing the Lord hath given it a charge against Ashkelon, and against the sea shore? there hath he appointed it. 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, v. 2 . Waters sometimes signify multitudes of people and nations ( Rev. xvii. 15 ), sometimes great and threatening calamities ( Ps. lxix. 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, v. 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, v. 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. x. 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, v. 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 ( v. 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 ( v. 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 ( v. 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.

How - God lets the prophet know that he had given this sword its commission, and therefore it could not stop 'till Ashkelon and the people on the sea - shore were destroyed by it.