Jeremiah 47 commentary

The Philistines had always been enemies to Israel; but the Chaldean army shall overflow their land like a deluge. Those whom God will spoil, must be spoiled. For when the Lord intends to destroy the wicked, he will cut off every helper. So deplorable are the desolations of war, that the blessings of peace are most desirable. But we must submit to His appointments who ordains all in perfect wisdom and justice.

Jeremiah prophesies here against the Philistines, who were enemies to the Israelites, and had contrived against them many cruel and unjust things. There is then no doubt, but that God intended to testify, by this prophecy, his love towards the Israelites, for he undertook their cause, and avenged the wrongs done to them. We hence perceive why God had predicted the ruin of the Philistines, even that the Israelites might know his paternal love towards them, as he set himself against their enemies; and thus he gave them a reason for patience, because it behooved them to wait until God fulfilled this prophecy.

And he points out the time, Before Pharaoh smote Aza, or Gaza. The ancient Gaza, as far as we can find out, was near the sea; but after it was destroyed, another was built, which is mentioned by Luke, (Acts 8:26;) it appears from heathen writers that it was a celebrated city and opulent. But they are mistaken who think that its name is derived from the Persic word “Gaza,” which means treasures; for they say, that when Cambyses led an army against Egypt, he left there his riches. But the word עזה, Oze, is a very ancient Hebrew word; and it is well known that the ע, oin, has been pronounced like our g; and this is the case as to other words, as for instance, Gomorrah, עמרה, the ע, oin, has the sound of ג, gimel; so also צער, Tsor, the Greek and Latin interpreters have rendered it, Segor. Then Gaza has not derived its name from treasures, but it is a Hebrew word, signifying fortitude or strength.

Now Jeremiah says, that he prophesied against the Philistines before Pharaoh smote that city, but he did not demolish it. But we see that the Prophet threatens nothing to it from the Egyptians, but rather from the Chaldeans. Why then does he speak here of Pharaoh?

We must refer to history, and then we shall see what the design of the Holy Spirit was. When Pharaoh came to bring assistance to the Jews under Zedekiah, as we have already seen, he was soon compelled to return to Egypt, for the Chaldeans, having raised the siege, went against the Egyptians; for if they routed them, they knew that they could soon possess themselves of the whole of Judea. Haying then left the Jews for a time, they went against the Egyptians. Pharaoh, possessing no confidence in himself, as I have said, retreated; but he plundered Gaza in his way, because it was very hostile to the Jews; and he wished to shew that he did not come altogether in vain, though this afforded no relief to the Jews. But thus in things of nought earthly kings shew off themselves. Pharaoh then at that time plundered Gaza, but he did not retain it. At this time Jeremiah predicted greater calamities. And this ought to be carefully noticed, for there would be no reason why the Prophet spake of the Philistines, except, he had respect to something farther. Let us now then come to the second verse:

Jeremiah 47:2

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.

2. Sic dicit Jehova, ecce aquae ascendunt ab aquilone, et erunt in torrentem exundantem, et exundabunt terram et plenitudinem ejus, urbem et habitatores ejus, et clamabunt homo (hoc est, singuli homines clamabunt,) et ululabit omnis incola terrae.

The Prophet, no doubt, wished to remind the Jews that it would only be a prelude when Gaza was plundered, and that a far more grievous punishment was impending over that ungodly nation, which had done so many wrongs to God’s people. For if Gaza had suffered only that loss, the Jews might have complained of their lot, as those ungodly men who had acted so wickedly and in so many ways provoked God’s vengeance, had lightly suffered. They might then have objected and said, “What can this mean? God has indeed lightly smitten Gaza; but we would thus willingly redeem our lives: as those who wish to avoid shipwreck cast forth their goods into the sea, and whatever precious thing they may have; so we, if life only be given us, are prepared to part with all our property.” The Jews then might have thus deplored their lot. Hence the Prophet says, that something more grievous awaited that city.

“When ye see Gaza plundered,” he says, “think not that this is the last judgment of God; for, behold, waters shall rise from the north, that is, the Chaldeans shall complete the work of executing God’s vengeance; the Egyptians shall only plunder the wealth of the city, which will be endurable; but at length the Chaldeans will come to exercise boundless cruelty, and they shall be like a flood, and shall overwhelm Gaza, so as utterly to destroy it.” We now, then, see what the Prophet meant: there is implied a comparison between the plunder effected by the Egyptians and the final ruin brought on it by the Chaldeans.

The rising or ascending of waters is evidently a metaphorical expression. He adds that they would be an overflowing torrent, that is, the waters would be like an inundating river; and they will inundate the land. He speaks of the land of the Philistines, where this city was. They will inundate, he says, the land and its fullness Fullness is taken in Hebrew for opulence or wealth; trees, corn, and animals are called the fullness of the land; for when the land brings forth no corn and no fruits, when it breeds no animals, it is deemed naked and empty. As then God clothes the land with such ornaments, the land is said to be full, when it abounds in those productions with which God enriches it. he afterwards speaks of men, the city, he says; he speaks not now of the city Gaza, but of the whole country; then the singular number is to be taken here for the plural. At length he says, Cry shall men, and howl shall all the inhabitants of the land The number as to the verbs is here changed, but there is no ambiguity in the meaning. And by these words the Prophet intimates, that a most grievous punishment would be inflicted on the Philistines, so that they would not only cry for sorrow, but even howl. It follows, —

Jeremiah 47:3

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.

3. A voce strepitus ungularum fortium ejus, a commotione currus ejus, a tumultu rotarum ejus, non respicient patres ad filios prae dissolutione manuum.

He continues the same subject; for he says, that so grievous would be the calamity, that fathers would not have a care for their children, which is a proof of extreme sorrow; for men even in adversity do not divest themselves of their natural feelings. When a father has children, he would willingly undergo ten deaths, if necessary, in order to save their life; but when men forget that they are parents, it is a proof, as I have said, of the greatest grief, as though men, having changed their nature, were become logs of wood. But the Prophet expresses the cause, not only of sorrow, but also of anxiety; From the voice, he says, of the noise of the hoofs of his valiant ones; he does not name the horses, but פרסות, peresut, refer to horses; hoofs, he says, shall make a great noise by stamping. And then such would be the commotion by the driving of chariots, and such a tumult would the revolving wheels create, that fathers, being astonished, would not. look on their children At length, he adds, through dissolution of hands By dissolution of hands he means loss of courage or fainting. For as vigor spreads from the heart through every part of the body, so also the bands are the chief instruments of all actions. When therefore the bands are relaxed and become feeble, it follows that men become as it were inanimate. The Prophet now means that the Philistines would become like the dead, so as not to move, no, not even their fingers; and why? because they would be so terrified by the stamping of horses, by the commotion of chariots, and by the rumbling of wheels, that they would lose their senses. It follows, —

Jeremiah 47:4

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.

4. Propter diem qui venit ad perdendum omnes Philistinos (vel, totam terram Philistinorum, loquitur de terra et populo,) ad excidendum Tyrum et Sidonem, totas reliquias fortitudinis; quia devastat Jehova Philistinos, reliquias insuliae Caphthor.

Jeremiah shews now more clearly, and without a figure, his meaning, even that destruction would come on the Philistines when their time was completed. And he mentions Tyre and Sidon, neighboring cities, and. formerly under their own jurisdiction. But Tyre in the time of Isaiah had its own king; yet afterwards in the time of Alexander the Great the city was free, as it is well known. These, however, were cities of Palestine, and the people called then Philistines were contiguous to these cities, so that the Prophet rightly includes them as it were in the same bundle. Coming, he says, is the day to destroy all the Philistines, and also to cut off the most opulent cities, even Tyre and Sidon

Sidon was more ancient than Tyre; but the daughter devoured the mother, according to the common proverb. For Tyre in time flourished, and Sidon became almost forsaken. It, however, always retained a name and also some wealth on account of its commodious harbor. But Tyre was an island in the time of Alexander the Great; and was therefore more commodious for ships, as it had many harbors. But the Prophet connects them both together, because they formed then a part of the land of the Philistines. There is no doubt but that the destruction was especially denounced on these cities, that the Jews might know that nothing would be safe throughout the whole land, inasmuch as these cities, the defenses, as it were, of the whole country, were destined to perish.

He farther adds, on account of the day which is coming against all the helping remnants, for Jehovah will destroy, that is, he will destroy the Philistines, who are the remnants (it is indeed another word, but means the same) of the island of Oaphtor He confirms here the same thing in other words, even that God’s hand would be on these cities and the whole land, though external aids might come; and these he calls all the remnants of courage, or auxiliaries. Though they might have many friends alive, ready to bring them help, yet the Lord would demolish them all, as it follows, for Jehovah will destroy the Philistines, the remnants of the island of Caphtor

By the island of Caphtor he no doubt means Palestine; but it is doubtful for what reason the Hebrews called the Cappadocians Caphtorim. As it is hardly credible that they who inhabited this land had come from so far a country, interpreters have supposed that others, and not Cappadocians, are here called Caphtorim. Yet Moses intimates (Deuteronomy 2:23) that those who inhabited the land from Gaza to Jordan, were not natives, that is, were not born in those places, but that they were a wandering people; for he says, that

“The Caphtorim went forth and dwelt there in the place of the natives.”

We may hence conclude that the Caphtorim were foreigners, who, wandering from their own country, sought an habitation elsewhere, and took possession of this land. Whether they were Cappadocians, I leave undecided; nor ought we to toil much on a subject of this kind. But as the Caphtorim had emigrated into Palestine, Jeremiah calls that region the remnants of the island of Caphtor It follows, —

Jeremiah 47:5

5. Baldness is come upon Gaza; Ashkelon is cut off with the remnant of their valley: how long wilt thou cut thyself?

5. Venit calvitium super Gazam, destructa est Asealon, reliquiae vailis ipsorum (vel, profunditatis, potius, ut mihi videtur,) quousque laniabis te?

The Prophet returns again to what is figurative, that he might more fully illustrate his prophecy, and more powerfully move the Jews. Now by baldness he points out a sign of mourning; for they were wont even to tear their faces with their nails, and to pluck off their hair. He then says that baldness, or the loss of hair, had come upon Gaza; because the inhabitants of the valley and of the whole land, according to what was usually done in despair, would pluck off their own hair. It is added, Destroyed is Ashkelon This city, we know, had a great name in the land of the Philistines, and was nigh Gaza, as it appears from many parts of Scripture. he mentions the remnants of their valley, or depth, for the word is עמק, omek: and though it means a valley, yet the Prophet, no doubt, alludes to the situation of that part, because they were hid, as it were, in a safe place, and they thought themselves secure as those who are hid in caverns, to which an access is not easy; and then Tyre and Sidon, as well as Gaza, were cities on the sea side. As then they dwelt in these deep and hidden places, they thought, themselves far away from every danger and trouble. The Prophet derides this confidence, and says that the remnants of their valley should perish; as though he had said, that there would be no place so deep and hidden where God’s vengeance would not penetrate.

He at length addresses the whole country, How long wilt thou tear thyself? By tearing he means, no doubt, mourning or lamentation; for they would tear their faces, as it has been said, with their nails, as in the greatest grief. The meaning is, that there would be no end to their calamities, because the Palestines would mourn perpetually: for otherwise they who are even most grievously afflicted do not perpetually mourn, for time alleviates grief and sorrow. The Prophet then shews that so dreadful would be God’s vengeance, that evils would be heaped on evils, and thus renewed daily to the Palestines would be the cause of mourning. He afterwards adds, —

Jeremiah 47:6-7

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.

6. Heus gladie Jehovae, quousque non quiesces? collige te (vel, reconde te) in vaginam tuam; quiesce et sile.

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.

7. Quomodo quiesces, cum Jehova praeceperit ei (vel, de ipsa, sed malo, praeceperit ei) super Ascalon, et super littus maris, illic contestatus sit ei?

Here Jeremiah turns to address the sword of God; and it is a happy apostrophe. It is very striking and forcible, when the Prophet at one time addresses the land of the Philistines, and at another, the sword of God; and he had no other object but to confirm his prophecy, of which otherwise, the Jews might have doubted.

He then says, Ho! sword of Jehovah! Though he puts here the preposition ל, lamed, which designates the dative case; yet it is often redundant. There is, in the meantime, no doubt but that he intimates that the slaughter of which he speaks would be, as it were, by God’s sword, or by a sword hired by him. Thus he shews that the Chaldeans would do the work of God in destroying the land of the Philistines.

How long, he says, ere thou restest! Hide thyself in thy sheath, rest and be still Here the Prophet assumes the character of another, as though he wished to soothe with blandishments the sword of God, and mitigate its fury. “O sword,” he says, “spare them, leave off to rage against the Philistines.” The Prophet, it is certain, had no such feeling; but, as we have said elsewhere, it was a common thing with the Prophets to assume different characters while endeavor-ing more fully to confirm their doctrine. It is the same, then, as though he represented here the Philistines; and the Prophets speak also often in the person of those on whom they denounce the vengeance of God. It is here as though he had said, “The Philistines will humbly ask pardon of God’s sword, but it will be without advantage or profit; for when they seek to mitigate the wrath of God, the answer will be, How can it rest?” Here the Prophet, as it were, reproves himself, “I act foolishly in wishing to repress the sword of God; for how canst thou rest?” It could not be; and why? because God hath commanded it against Ashkelon He now changes the person, but without any injury to the sense. God, then, hath commanded it, therefore the whole world would intercede in vain; in vain also will the Philistines deprecate it; for it will not be in their power to mitigate God’s wrath, when it shall burn against them and against Ashkelon.

Some take it, ה, he, as meaning the land itself; but as it immediately follows, against Ashkelon and against the seashore, it is better to explain it as above.

By the sea-shore some understand Joppa; but it is probable that the Prophet includes the whole coast, and that he thus still speaks of Tyre, and Sidon, and Gaza, though he names Ashkelon, which was a little distant from the sea. When, therefor, God commanded his sword against Ashkelon and all the cities which were by the sea-shore, the execution of his judgement could not be prevented in that region. He further adds, he hath commanded it; but it is in a solemn manner, and hence I have rendered the words, he hath called it to witness, or protested it. He then intimates that God had not simply given his sword a command to commit slaughters through the whole land, but bound his sword, as it were, by solemn protest; as though he had said, that this decree could not be revoked, because Godwill not only command his sword to execute his vengeance, but will also give it a solemn command, and bind it, as it were, by an oath, never to cease from its work until the whole people, and all the cities, and the whole land, should be destroyed together.

Prayer

Grant, Almighty God, that as thou wouldst have to exist a monument of thine invaluable mercy towards thy chosen people, when thou didst so grievously punish the unbelieving, — O grant, that we may at this day resort to thee whenever our enemies distress us, and never doubt but that thou wilt take care of our safety, and so recumb on thy mercy, that we may patiently wait for the time of our deliverance; and that, in the meantime, we may see from on high, as in mirror, the punishment prepared for the unbelieving, so that we may not follow their example nor implicate ourselves in their vices, but separate ourselves from them, that, being devoted to thee, we may fight under the banner of thine only-begotten Son, until he shall gather us into his celestial kingdom. — Amen.

A TRANSLATION OF

CALVIN’S VERSION OF

JEREMIAH

CHAPTERS 30—47

CHAPTER 30

1 The word which came to Jeremiah from Jehovah, saying, —

2 Thus saith Jehovah, the God of Israel, saying, — Write thee all the words which I have spoken to thee in a book;

3 For, be- hold, the days are coming, saith Jehovah, when I shall restore the captivity of my people Israel and Judah, saith Jehovah; and I will restore them to the land which I gave to their fathers, and they shall possess it.

4 Even these are the words which Jehovah hath spoken of Israel and Judah, —

5 Surely thus saith Jehovah, — A voice of trembling have we heard, Of fear and not of peace.

6 Ask and see, can a male bring forth? Why have I seen all men With their hands on their loins as a woman in travail? Turned also are all faces into paleness.

7 Alas! for great that day, none like it, Even a time of distress to Jacob; Yet from it shall he be saved:

8 And it shall be in that day, saith Jehovah of hosts, That I will break the yoke from thy neck, And thy bands will I burst asunder, And no more force thee to serve shall strangers;

9 But serve shall they Jehovah their God, And David their king, whom I will raise up for them.

10 And thou Jacob my servant, fear not, saith Jehovah, And be not thou, Israel, afraid; For behold I will save thee from far, And thy seed from the land of their captivity, And dwell shall Jacob, and rest, and be secure, And none shall terrify him:

11 For I shall be with thee, saith Jehovah, to save thee; For I will make an end of all the nations, Among whom I shall scatter thee; Yet of thee I will not make an end: But I will chastise thee in moderation, And I will not wholly cut thee off.

12 For thus saith Jehovah, Grievous thy bruise, desperate thy wound!

13 No one undertakes thy cause; For a cure, medicines and healing thou hast not.

14 All thy friends forget thee, they ask not for thee; For with the stroke of an enemy have I struck thee, With the chastisement of the cruel, On account of the multitude of thine iniquity, Because prevailed have thy sins.

15 Why criest thou because of thy bruise? Heavy is thy sorrow: For the multitude of thine iniquity. Because thy sins have prevailed, Have I done these things to thee.

16 Therefore, all who devour thee shall be devoured, And all thine enemies shall go into captivity, And they who plunder thee shall become a plunder, And all who spoil thee shall be a spoil:

17 For I will bring a healing to thee, And from thy wounds will I heal thee, saith Jehovah; Because an outcast have they called thee, Sion, Whom no one careth for.

18 Thus saith Jehovah, — Behold, I will restore the captivity of Jacob’s tents, And his dwellings will I pity; And built shall be the city on its heaps, And the palace in its own place shall stand:

19 And go forth from them shall praise and the voice of joy; And I will increase them, and they shall not be lessened; And I will honor them, and they shall not be degraded;

20 And his children shall be as at the beginning, And his assembly before me shall be established, And I will visit all his oppressors:

21 And his valiant man shall be from himself, And his ruler from his midst shall come forth; And I will bring him nigh, and he shall come to me; For who is he who forms his heart, That he may come to me, saith Jehovah!

22 And ye shall be my people, and I will be your God.

23 Behold as a tempest shall Jehovah’s wrath go forth, As an involving tempest; On the head of the ungodly shall it settle:

24 Not return shall the fury of Jehovah’s wrath, Till he performs it, and till he effects the thoughts of his heart; In the latter days ye shall understand this.

CHAPTER 31

1 At that time, saith Jehovah, Will I be a God to all the families of Israel; And they shall be my people.

2 Thus saith Jehovah, — Found favor in the desert Hath a people who had escaped the sword, By advancing till he gave rest to Israel.

3 Of old Jehovah appeared to me: Nay, with perpetual love have I loved thee; Therefore have I prolonged to thee mercy.

4 I will yet build thee, And built shalt thou be, virgin of Israel; Thou shalt yet be adorned with thy tabrets, And go forth with the choir of players;

5 Thou shalt yet plant vineyards On the mountains of Samaria; Plant shall planters and eat the fruit.

6 For the day shall be, when they shall cry, The watchmen, on Mount Ephraim, — “Arise, and let us ascend into Sion, To Jehovah our God.”

7 For thus saith Jehovah, — Exult for Jacob with joy, And shout at the head of the nations, Publish, give thanks, and say, “Save, Jehovah, thy people, the remnant of Israel.”

8 Behold, I will bring them from the land of the north, And gather them from the ends of the earth; Among them shall be the blind and the lame, The pregnant, and she that travaileth; Together a great company shall they return thither.

9 With weeping shall they come, And in mercies will I lead them; I will lead them to streams of water, In a straight way, where they shall not stumble: For I will be to Israel a father, And Ephraim, my first-born is he.

10 Hear the word of Jehovah, ye nations, And tell it in islands afar off, and say, — “He who scattered Israel will gather him, And will watch him as a shepherd his flock:”

11 For redeem Jacob will Jehovah, And free him from the hand of one stronger than himself;

12 And come shall they, and shout on the height of Sion; And flow together shall they to the bounty of Jehovah, For corn and wine and oil, And for the young of the flock and the herd; And their soul shall be as a watered garden, And they shall mourn no more.

13 Then rejoice shall the virgin in the dance, And the youth and the aged together; And I will turn their mourning to joy, And comfort them and cheer them after their sorrow;

14 And I will fill the soul of the priests with fatness, And my people with my goodness shall be satiated, saith Jehovah.

15 Thus saith Jehovah, — A voice on high is heard, The lamentation of bitter weeping; Rachel, weeping for her children, Refused comfort for her children, because they are not,

16 Thus saith Jehovah, Hold thy voice from weeping, And thine eyes from tears; For a reward shall be to thy work, saith Jehovah, And return shall they from the land of the enemy:

17 Yea, there will be a hope in the latter end, saith Jehovah; For return shall thy children to their own border.

18 Hearing I have heard Ephraim when exiled, — “Thou hast chastised me, and I was instructed, Like a bullock not trained; Turn thou me, and I shall be turned, For thou, Jehovah, art my God.

19 Verily, after thou hadst turned me, I repented; And after I knew myself, I smote my thigh; I was ashamed and even confounded, Because I bore the reproach of my youth.”

20 Is Ephraim a son dear to me — Is he a son delighted in Even from the time I spoke to him? Remembering I will still remember him; Therefore sounded for him have my bowels; Pitying I pitied him, saith Jehovah.

21 Set up titles for thee, raise for thee heaps,: Fix my heart on the pathway, On the way thou hast walked; Return, virgin of Israel, return to these thy cities.

22 How long wilt thou wander, rebellious daughter! For create does Jehovah a new thing on the earth — A woman shall surround a man.

23 Thus saith Jehovah of hosts, the God of Israel, — They shall again say this word in the land of Judah, And in the cities, when I restore their captivity, — “Bless thee let Jehovah, The habitation of righteousness, the mount of holiness.”

24 And dwell in it shall Judah and all his cities, Also husbandmen, and they shall go with the flock:

25 For I will water the thirsty soul, And every hungry soul will I fill.

26 I then awoke and saw, And my sleep had been sweet to me.

27 Behold the days come, saith Jehovah, That I will sow the house of Israel and the house of Judah, With the seed of man and with the seed of beast:

28 And it shall be, that as I have watched over them, To root up and to break down, And to break in pieces and to destroy and to afflict; So will I watch over them, To build and to plant, saith Jehovah.

29 In those days they shall no more say, — Our fathers have eaten a sour grape, And the children’s teeth are blunted;

30 But every man, in his iniquity shall he die; Every man, eating a sour grape, Blunted shall be his teeth.

31 Behold, the days come, saith Jehovah, That I will make with the house of Israel, And with the house of Judah, a new covenant:

32 Not according to the covenant I made With their fathers, in the day I took their hand, To bring them out from the land of Egypt; Because void have they made that covenant, Though I ruled over them, saith Jehovah. <div sID="gen64954" ty

CHAPTER 47

Jr 47:1-7. Prophecy against the Philistines.

1. Pharaoh-necho probably smote Gaza on his return after defeating Josiah at Megiddo (2Ch 35:20) [Grotius]. Or, Pharaoh-hophra (Jr 37:5, 7) is intended: probably on his return from his fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that his expedition might not be thought altogether in vain [Calvin] (Am 1:6, 7).

2. waters--(Is 8:7). The Chaldeans from the north are compared to the overwhelming waters of their own Euphrates. The smiting of Gaza was to be only the prelude of a greater disaster to the Philistines. Nebuzara-dan was left by Nebuchadnezzar, after he had taken Jerusalem, to subdue the rest of the adjoining cities and country.

3. (Compare Jr 4:29).

fathers ... not look back to ... children--Each shall think only of his own safety, not even the fathers regarding their own children. So desperate shall be the calamity that men shall divest themselves of the natural affections.

for feebleness of hands--The hands, the principal instruments of action, shall have lost all power; their whole hope shall be in their feet.

4. every helper--The Philistines, being neighbors to the Phoenicians of Tyre and Sidon, would naturally make common cause with them in the case of invasion. These cities would have no helper left when the Philistines should be destroyed.

Caphtor--the Caphtorim and Philistines both came from Mizraim (Ge 10:13, 14). The Philistines are said to have been delivered by God from Caphtor (Am 9:7). Perhaps before the time of Moses they dwelt near and were subjugated by the Caphtorim (De 2:23) and subsequently delivered. "The remnant" means here those still left after the Egyptians had attacked Gaza and Palestine; or rather, those left of the Caphtorim after the Chaldeans had attacked them previous to their attack on the Philistines. Some identify Caphtor with Cappadocia; Gesenius, with Crete (Eze 25:16, Cherethims); Kitto, Cyprus. Between Palestine and Idumea there was a city Caparorsa; and their close connection with Palestine on the one hand, and Egypt (Mizraim, Ge 10:13, 14) on the other hand, makes this locality the most likely.

5. Baldness ... cut thyself--Palestine is represented as a female who has torn off her hair and cut her flesh, the heathenish (Le 19:28) token of mourning (Jr 48:37).

their valley--the long strip of low plain occupied by the Philistines along the Mediterranean, west of the mountains of Judea. The Septuagint reads Anakim, the remains of whom were settled in those regions (Nu 13:28). Joshua dislodged them so that none were left but in Gaza, Gath, and Ashdod (Jos 11:21, 22). But the parallel (Jr 47:7), "Ashkelon ... the sea-shore," established English Version here, "Ashkelon ... their valley."

6. Jeremiah, in the person of the Philistines afflicting themselves (Jr 47:5), apostrophizes the "sword of the Lord," entreating mercy (compare De 32:41; Eze 21:3-5, 9, 10).

up thyself--Hebrew, "Gather thyself," that is, retire or return.

7. Jeremiah, from addressing the sword in the second person, turns to his hearers and speaks of it in the third person.

Lord ... given it a charge--(Eze 14:17).

the sea-shore--the strip of land between the mountains and Mediterranean, held by the Philistines: "their valley" (see on Jr 47:5).

there hath he appointed it--(Mi 6:9). There hath He ordered it to rage.

The word of the Lord - against the Philistines - The date of this prophecy cannot be easily ascertained. Dr. Blayney thinks it 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.

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.

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.

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.

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.

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.

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.

Before - In the time of the Philistines prosperity.

The day - Which God hath set, and appointed for their ruin. Caphtor - Tyre and Sidon were neighbours to the Philistines, and so were often called to their help. The Philistines and Caphtorim were related, for their first progenitors, Philistim and Caphtorim, were both the sons of Mizriam the son of Ham, one of the sons of Noah.

The remnant - Those who lived in the valleys near Ashkelon. But thyself - Why will you afflict yourselves, when all your mourning will do you no good.

O thou sword - Perhaps they are the words of the prophet, lamenting the havock which he made among the Philistines by the Chaldeans.

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.

1 THE word of the LORD, that came to Jeremiah the prophet against the Philistines, be[illegible: 1 letter]ore that Pharaoh smote Gaza .

In the former chapter the prophet foretold the Judgments of God upon the Egyptians, who were the Jews seeming Friends, but their real Enemies, as they were oc[illegible: 1 letter]a[illegible: 2 letters]on[illegible: 1 letter] to them of Idolatry, and of a [illegible: 3 letters]ful confidence in them He comes in this chapter to foretell the judgments of God upon the Philistines who were invetera[illegible: 1 letter]e Enemies to the Jews against whom also I[illegible: 1 letter]aiah, chap. 14.29.[illegible: 1 letter]. his Prophesie, and Ezeki[illegible: 1 letter]l an[illegible: 1 letter] Amos prophesied, Ezek. 25.15. A[illegible: 1 letter]o[illegible: 1 letter] 1.6. and also Zeph[illegible: 2 letters]ia[illegible: 1 letter] in chap. 2 4.5. of his Prophesie. When the King of Bab[illegible: 1 letter]lon took Gaza, one of the five Cities of the Philistin[illegible: 1 letter]s the Scripture doth not tell us. Some think it was either in his way to Carchemish, or as he came back a Conquerour from [illegible: 1 letter]he Battel at Megidd[illegible: 1 letter] where Iosiah was slain. The time when Ieremiah had [illegible: 1 letter]his Revelation is set down to let us know, that it was in the time of the Philistines prosperity, when the Prophet could see no such effect existent, or probable in its causes.

Marginal references: chap. 25.20.; Heb. Azzah.

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 .

Calamites and afflictions are often in Scripture set out under the notion of Waters, and as the miseries of Egypt were set out by the overflowings of their great River ilus. So the calamities of the Phili[illegible: 2 letters]ines are expressed by the overflowings of the great River Euphrates, these miseries coming upon them by the Caldeans, which were a Northern people, their water[illegible: 1 letter] are said to rise up out of the North.

It is said to be an overflowing flood that should over flow the Land, because it was to be a sweeping judgment, which like a flood should carry all before it▪

which should produce amongst the inhabitants of Gaza a great howling, and lamentation.

Marginal references: Isa. 8.7.; chap. 1.14.; Heb. the fulness thereof.

3 At the noise of the stamping of the hoofs of his strong ho[illegible: 1 letter]ses, at the rushing of his charets, and at the rumbling of his wheels, the fathers shall not look back to their children for feebleness of hands .

This is all but a description of the march of an Army, so terrible as should make Parents forget their natural affection, and flee away to [illegible: 1 letter]ave themselves looking upon themselves, as lost, and unable to protect their children.

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 countrey of Caphtor .

The day which God hath set, and appointed for the ruine of the Philistines.

Tyre and Sidon were neighbouring to the Philistines, as appears from Gen. 10.14▪ 15. Ioel 3.4. and so were often called to their help, God threatneth both to destroy them and also those that helped them;

it appeareth from G[illegible: 1 letter]n. 10.14. that the P[illegible: 1 letter]i[illegible: 1 letter]i[illegible: 2 letters]ines and Caphtorims were related▪ for their first Progen[illegible: 1 letter]tors Phili[illegible: 1 letter]tim and Capt[illegible: 2 letters]im ▪ were both the sons of M[illegible: 1 letter]z[illegible: 2 letters] im the son of H[illegible: 1 letter]m one of the sons of N[illegible: 1 letter]ah. It appears from Deut. 2.23. that they expelled the A[illegible: 1 letter]it[illegible: 1 letter]s ▪ and dwelt [illegible: 1 letter]n Hazerim to Azzah, whether their Countrey be what was afterwards called Cappadocia or Damiata is not much material for us to know, they were a people confe[illegible: 1 letter]erate with the Phi[illegible: 1 letter]istines, whom God here threatneth to destroy with them.

The day which God hath set, and appointed for the ruine of the Philistines.

Marginal references: Heb the [illegible: 1 word].

5 Baldness is come upon Gaza, Askelon is cut off with the remnant of their valley : how long wilt thou cut thy self ?

[illegible: 1 word] Gaza and [illegible: 1 word] were two principal Cities belonging to the P[illegible: 1 letter]ilistines taken by I[illegible: 1 letter]dah, Iud. 1.18. we read of them 1 S[illegible: 1 letter]m. 6.17 both A[illegible: 2 letters]s. Z[illegible: 1 letter]phan[illegible: 1 letter]ah, and [illegible: 1 word] prophes[illegible: 1 letter]ed their ruine. Am[illegible: 1 letter]s 1.8. Z[illegible: 3 letters]ani[illegible: 2 letters] 2.4, 7 [illegible: 1 span] as this Prophet, by the remna[illegible: 1 letter]t of the valley, most [illegible: 1 word] those who lived in the Vallies near about Askelon.

Conce[illegible: 2 letters]ing the last clause in this ver[illegible: 1 letter]e there is some difference, whe[illegible: 1 letter] or the words should be joined w[illegible: 1 letter]th the next verse▪ and read [illegible: 1 span] too [illegible: 1 word] thy self, O thou Sword of the Lord (or as they lye in our Bi[illegible: 1 letter]les) then the sense is, why will you in so desperate a case afflict your selves, when all your mourning will do you no good.

Marginal references: Mic. 1.16.; cha[illegible: 1 letter] 25.20▪; chap. [illegible: 1 letter]6.6. and 48.37.

6 O Thou sword of the LORD, how long will it be ere thou be quiet, put up thy self into thy scabbard, rest, and be still .

Some make the word[illegible: 1 letter] o[illegible: 1 letter] the 6th. verse to be the words of the Philistines in their mourning and [illegible: 3 letters]ring themselves, crying to God to stop the Sword drawn against them and to retur[illegible: 1 letter] it again into its Scabbard: Others make them the words of the Prophet, lamenting [illegible: 1 span] of Prophesie saw was like to be made [illegible: 1 letter]mongst the Philistines [illegible: 1 word] the Cald[illegible: 3 letters]s, (for good men are affected with the miseries even o[illegible: 1 letter] the worst of men)

Marginal references: Heb. gather thy self.

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 .

[illegible: 1 span] ver[illegible: 1 letter]e must [illegible: 1 letter]e ex[illegible: 1 letter]ounde[illegible: 1 letter] [illegible: 1 letter]ccording to the former, for [illegible: 1 letter]f the wor[illegible: 1 letter]s of the former ve[illegible: 1 letter]se [illegible: 1 letter]e understood as the words of the Phili[illegible: 2 letters]ines those of this verse must be understood as the words of the Prophet putting them out of the hopes of the Swords stopping, because what it did was by commission from God, which it must execute if the word of the former verse be to be understood as the Prophets words, the words of this verse are either the Prophets words correcting himself, and concluding that this Sword could not be quiet, because it was edged by God himself, who had given i[illegible: 1 letter] his commission which it must execu[illegible: 1 letter]e: O[illegible: 1 letter] the words of God, letting the prophet know that he had given this Sword its commission, and therefore it could not stop till Askelon and the people on the Sea shore were destroyed by it.

Marginal references: Heb. [illegible: 1 span] thoupunc;

Jer 47:1

The word of the Lord against the Philistines came to Jeremiah "before Pharaoh smote Gaza." If we understand this time-definition in such a way that "the prophecy would refer to the conquest of Gaza by Pharaoh," as Graf thinks, and as Hitzig also is inclined to suppose, then this portion of the title does not accord with the contents of the following prophecy; for, according to Jer 47:2, the devastator of Philistia approaches from the north, and the desolation comes not merely on Gaza, but on all Philistia, and even Tyre and Sidon (Jer 47:4, Jer 47:5). Hence Graf thinks that, if any one is inclined to consider the title as utterly incorrect, only two hypotheses are possible: either the author of the title overlooked the statement in Jer 47:2, that the hostile army was to come from the north; in which case this conquest might have taken place at any time during the wearisome struggles, fraught with such changes of fortune, between the Chaldeans and the Egyptians for the possession of the border fortresses, during the reign of Jehoiakim (which is Ewald’s opinion): or he may possibly have noticed the statement, but found no difficulty in it; in which case, in spite of all opposing considerations (see M. von Niebuhr, Gesch. Assyr. und Bab. p. 369), it must be assumed that the conquest was effected by the defeated army as it was returning from the Euphrates, when Necho, on his march home, reduced Gaza (Hitzig), and by taking this fortress from the enemy, barred the way to Egypt. Of these two alternatives, we can accept neither as probable. The neglect, on the part of the author of the title, to observe the statement that the enemy is to come from the north, would show too great carelessness for us to trust him. But if he did notice the remark, then it merely follows that Pharaoh must have reduced Gaza on his return, after being defeated at Carchemish. Nor is it legitimate to conclude, as Ewald does, from the statement in 2Ki 24:7 ("The king of Egypt went no more out of his land; for the king of Babylon had taken all that had belonged to the king of Egypt, from the river of Egypt unto the river Euphrates"), that the wars between the Chaldeans and the Egyptians for the possession of the border fortresses, such as Gaza, were tedious, and attended with frequent changes of fortune. In the connection in which it stands, this statement merely shows that, after Nebuchadnezzar had made Jehoiakim his vassal, the latter could not receive any help from Egypt in his rebellion, after he had ruled three years, because Pharaoh did not venture to march out of his own territory any more. But it plainly follows from this, that Pharaoh cannot have taken the fortress of Gaza while retreating before Nebuchadnezzar. For, in this case, Nebuchadnezzar would have been obliged to drive him thence before ever he could have reduced King Jehoiakim again to subjection. The assumption is difficult to reconcile with what Berosus says regarding the campaign of Nebuchadnezzar, viz., that the continued in the field till he heard of the death of his father. Add to this, that, as M. von Niebuhr very rightly says, "there is every military probability against it" (i.e., against the assumption that Gaza was reduced by Necho on his retreat). "If this fortress had stood out till the battle of Carchemish, then it is inconceivable that a routed eastern army should have taken the city during its retreat, even though there were, on the line of march, the strongest positions on the Orontes, in Lebanon, etc., where it might have taken its stand." Hence Niebuhr thinks it "infinitely more improbable either that Gaza was conquered before the battle of Carchemish, about the same time as Ashdod, and that Jeremiah, in Jer 47:1-7, predicts the approach of the army which was still engaged in the neighbourhood of Nineveh; or that the capture of the fortress did not take place till later, when Nebuchadnezzar was again engaged in Babylon, and that the prophet announces his return, not his first approach."

Rosenmüller and Nägelsbach have declared in favour of the first of these suppositions. Both of them place the capture of Gaza in the time of Necho’s march against the Assyrians under Josiah; Rosenmüller before the battle of Megiddo; Nägelsbach after that engagement, because he assumes, with all modern expositors, that Necho had landed with his army at the Bay of Acre. He endeavours to support this view by the observation that Necho, before marching farther north, sought to keep the way clear for a retreat to Egypt, since he would otherwise have been lost after the battle of Carchemish, if he did not previously reduce Gaza, the key of the high road to Egypt. In this, Nägelsbach rightly assumes that the heading, "before Pharaoh smote Gaza," was not intended to show the fulfilment of the prophecy in the conquest of Gaza by Necho soon afterwards, but merely states that Jeremiah predicts to the Philistines that they will be destroyed by a foe from the north, at a time when conquest by a foe from the north was impending over them. Rightly, too, does Niebuhr remark that, in support of the view that Gaza was taken after the battle at Carchemish, there is nothing more than the announcement of the attack from the north, and the arrangement of the prophecies in Jeremiah, in which that against the Philistines is placed after that about the battle of Carchemish. Hitzig and Graf lay great weight upon this order and arrangement, and thence conclude that all the prophecies against the nations in Jer 46-49, with the exception of that regarding Elam, were uttered in the fourth year of Jehoiakim. There are no sufficient grounds for this conclusion. The agreement between this prophecy now before us and that in Jer 46, as regards particular figures and expressions (Graf), is too insignificant to afford a proof that the two belong to the same time; nor is much to be made out of the point so strongly insisted on by Hitzig, that after the Egyptians, as the chief nation, had been treated of, the author properly brings forward those who, from the situation of their country, must be visited by war immediately before it is sent on the Egyptians. The main foundation for this view is taken from the notice by Herodotus (ii. 159), that Necho, after the battle at Magdolos, took the large Syrian city Κάδυτις. Magdolos is here taken as a variation of Megiddo, and Kadytis of Gaza. But neither Hitzig nor Stark have proved the identity of Kadytis with Gaza, as we have already remarked on 2Ki 23:33; so that we cannot safely draw any conclusion, regarding the time when Gaza was taken, from that statement of Herodotus. In consequence of the want of evidence from other sources, the date of this event cannot be more exactly determined.

From the contents of this prophecy and its position among the oracles against the nations, we can draw no more than a very probable inference that it was not published before the fourth year of Jehoiakim, inasmuch as it is evidently but a further amplification of the sentence pronounced in that year against all the nations, and recorded in Jer 25. Thus all conjectures as to the capture of Gaza by Necho on his march to the Euphrates, before the battle at Carchemish, become very precarious. But the assumption is utterly improbable also, that Necho at a later period, whether in his flight before the Chaldeans, or afterwards, while Nebuchadnezzar was occupied in Babylon, undertook an expedition against Philistia: such a hypothesis is irreconcilable with the statement given in 2 Kings 24; 7. There is thus no course left open for us, but to understand, by the Pharaoh of the title here, not Necho, but his successor Hophra: this has been suggested by Rashi, who refers to Jer 37:5, Jer 37:11, and by Perizonius, in his Origg. Aegypt. p. 459, who founds on the notices of Herodotus (ii. 261) and of Diodorus Siculus, i. 68, regarding the naval battle between Apries on the one hand and the Cyprians and Phoenicians on the other. From these notices, it appears pretty certain that Pharaoh-Hophra sought to avenge the defeat of Necho on the Chaldeans, and to extend the power of Egypt in Asia. Hence it is also very probable that he took Gaza, with the view of getting into his hands this key of the highway to Egypt. This assumption we regard as the most probable, since nothing has been made out against it; there are no sufficient grounds for the opinion that this prophecy belongs to the same time as that in Jer 46.Contents of the Prophecy. - From the north there pours forth a river, inundating fields and cities, whereupon lamentation begins. Every one flees in haste before the sound of the hostile army, for the day of desolation is come on all Philistia and Phoenicia (Jer 47:2-4). The cities of Philistia mourn, for the sword of the Lord is incessantly active among them (Jer 47:5-7). This brief prophecy thus falls into two strophes: in the first (Jer 47:2-4), the ruin that is breaking over Philistia is described; in the second (Jer 47:5-7), its operation on the country and on the people.

Jer 47:2-4 "Thus saith Jahveh: Behold, waters shall rise up out of the north, and shall become an inundating stream, and they shall inundate the land and its fulness, cities and those who dwell in them; and men shall cry, and all the inhabitants of the land shall howl. Jer 47:3. Because of the sound of the trampling of the hoofs of his strong horses, because of the din of his chariots, the noise of his wheels, fathers to not look back to their children from weakness of hands; Jer 47:4. Because of the day that cometh to destroy all the Philistines, to cut off from Tyre and Zidon every one remaining as a helper; for Jahveh destroyeth the Philistines, the remnant of the coast of Caphtor. Jer 47:5. Baldness is come upon Gaza; Ashkelon is destroyed, the rest of their plain. How long wilt thou cut thyself? Jer 47:6. O sword of Jahveh, how long wilt thou not rest? Draw thyself back into thy sheath; rest, and be still. Jer 47:7. How canst thou be quiet, when Jahveh hath commanded thee? Against Ashkelon and against the sea-coast, there hath He appointed it."

The address opens with a figure. The hostile army that is to devastate Philistia is represented as a stream of water, breaking forth from the north, and swelling to an overflowing winter-torrent, that inundates the country ad cities with their inhabitants. The figure is often used: cf. Jer 46:7-8, where the Egyptian host is compared to the waves of the Nile; and Isa 8:7, where the Assyrian army is likened to the floods of the Euphrates. The simile is applied here in another way. The figure is taken from a strong spring of water, coming forth in streams out of the ground, in the north, and swelling to an overflowing winter-torrent, that pours out its floods over Philistia, laying it waste. "From the north" is used here as in Jer 46:20, and points back to Jer 1:13-14. "An inundating stream" is here employed as in Isa 30:20; "earth and its fulness, a city and those who dwell in it," as in Isa 8:16. In Jer 47:3 follows the application of the figure. It is a martial host that overflows the land, and with its mighty noise puts the inhabitants in such terror that they think only of a hasty flight; even fathers do not turn back to save their children. שׁעטהἅπ. λεγ., Syriac se‛aṭ , incedere , gradi, hence probably the stamping of hoofs. אבּירים, strong horses, as in Jer 8:16. לרכבּו, instead of the construct state, has perhaps been chosen only for the sake of introducing a variation; cf. Ewald, §290, a. הפנה, to turn the back, as in Jer 46:5. "Slackness of hands," i.e., utter loss of courage through terror; cf. Jer 6:24 (the form רפיון only occurs here). In Jer 47:4 the deeper source of fear is mentioned; "because of the day," i.e., because the day has come to destroy all the Philistines, namely, the day of the judgment determined by the Lord; cf. Jer 46:10. "In order to destroy every remnant helping Tyre and Zidon." שׂריד עזר are the Philistines, who could afford help to the Phoenicians in the struggle against the Chaldean power. This implies that the Phoenicians also shall perish without any one to help them. This indirect mention of the Phoenicians appears striking, but it is to be explained partly on the ground that Jeremiah has uttered special prophecies only against the chief enemies of Judah, and partly also perhaps from the historical relations, i.e., from the fact that the Philistines might have afforded help to the Phoenicians in the struggles against the great powers of the world. Hitzig unnecessarily seeks to take לצר וּלצידון as the object, and to expunge כּל־שׂריד עזר as a gloss. The objections which he raises against the construction are groundless, as is shown by such passages as Jer 44:7; Isa 14:22; 1Ki 14:10, etc. "The remaining helper" is the expression used, because the other nations that could help the Egyptians, viz., the Syrians and Phoenicians, had already succumbed to the Chaldean power. The destruction will be so great as this, because it is Jahveh who destroys the Philistines, the remnant of the coast of Caphtor. According to Amo 9:7; Deu 2:23, the Philistines came from Caphtor; hence שׁארית אי can only mean "what still remains of the people of Philistia who come from the coat of Caphtor," like "the remnant of the Philistines" in Amo 1:8. Opinions are divided as to Caphtor. The prevailing view is that of Lakemacher, that Caphtor is the name of the island of Crete; but for this there are no tenable grounds: see on Zep 2:5; and Delitzsch on Genesis, S. 248, Aufl. 4. Dietrich (in Merx' Archiv. i. S. 313ff.) and Ebers (Aegypten u. die Bücher Moses, i. S. 130ff.) agree in thinking that Caphtor is the shore of the Delta, but they explain the name differently. Dietrich derives it from the Egyptian Kah - pet - Hôr (district of Hor), which he takes to be the environs of the city of Buto, and the lake called after it (the modern Burlos), not far from the Sebennytic mouth of the Nile; Ebers, following the tablet of Canopus, in which the Egyptian name Kfa (Kaf) is given as that of Phoenicia, derives the name from Kaf-t-ur, i.e., the great Kefa, as the ancient seat of the Phoenicians on the shore of the Delta must have been called. But both explanations are still very doubtful, though there is no question about the migration of the Philistines from Egypt into Canaan.

Jer 47:5-7

The prophet sees, in the spirit, the threatened desolation as already come upon Philistia, and portrays it in its effects upon the people and the country. "Baldness (a sign of the deepest and most painful sorrow) has come upon Gaza;" cf. Mic 1:16. נדמתה is rendered by the Vulgate conticuit. After this Graf and Nägelsbach take the meaning of being "speechless through pain and sorrow;" cf. Lam 2:10. Others translate "to be destroyed." Both renderings are lexically permissible, for דּמה and דּמם have both meanings. In support of the first, the parallelism of the members has been adduced; but this is not decisive, for figurative and literal representations are often interchanged. On the whole, it is impossible to reach any definite conclusion; for both renderings give suitable ideas, and these not fundamentally different in reality the one from the other. שׁארית עמקם, "the rest of their valley" (the suffix referring to Gaza and Ashkelon), is the low country round about Gaza and Ashkelon, which are specially mentioned from their being the two chief fortresses of Philistia. עמק is suitably applied to the low-lying belt of the country, elsewhere called שׁפלה, "the low country," as distinguished from the hill-country; for עמק does not always denote a deep valley, but is also sometimes used, as in Jos 17:16, etc., of the plain of Jezreel, and of other plains which are far from being deeply-sunk valleys. Thus there is no valid reason for following the arbitrary translation of the lxx, καὶ τὰ κατάλοιπα  ̓Ενακείμ, and changing עמקם into ענקים, as Hitzig and Graf do; more especially is it utterly improbable that in the Chaldean period Anakim were still to be found in Philistia. The mention of them, moreover, is out of place here; and still less can we follow Graf in his belief that the inhabitants of Gath are the "rest of the Anakim." In the last clause of Jer 47:5, Philistia is set forth as a woman, who tears her body (with her nails) in despair, makes incisions on her body; cf. Jer 16:6; Jer 41:5. The question, "How long dost thou tear thyself?" forms a transition to the plaintive request, "Gather thyself," i.e., draw thyself back into thy scabbard. But the seer replies, "How can it rest? for Jahveh hath given it a commission against Ashkelon and the Philistine sea-coast." For תּשׁקטי, in Jer 47:7, we must read the 3rd pers. fem. תּשׁקט, as the following להּ shows. The form probably got into the text from an oversight, through looking at תּשׁקטי in Jer 47:6. חוף, "the sea-coast," a designation of Philistia, as in Eze 25:16.

The prophecy concludes without a glance at the Messianic future. The threatened destruction of the Philistines has actually begun with the conquest of Philistia by Nebuchadnezzar, but has not yet culminated in the extermination of the people. The extermination and complete extirpation are thus not merely repeated by Ezek; Eze 25:15., but after the exile the threats are once more repeated against the Philistines by Zechariah (Zec 9:5): they only reached their complete fulfilment when, as Zechariah announces, in the addition made to Isa 14:30., their idolatry also was removed from them, and their incorporation into the Church of God was accomplished through judgment. Cf. the remarks on Zep 2:10. Concerning Moab

The Moabites had spread themselves on the eastern side of the Dead Sea, where the Emims dwelt in former times (Deu 2:10). But previous to the immigration of the Israelites into Canaan, the Amorites, under King Sihon, had already taken forcible possession of the northern portion of this territory as far as the Arnon (Num 21:13). The Israelites, on their march through the desert, were not to treat the Moabites as enemies, nor touch their territory (Deu 2:9; cf. Jdg 11:15, Jdg 11:18). But when Sihon, king of the Amorites, had been slain by the Israelites, and his kingdom subdued, the Israelites took possession of the territory north of the Arnon, that had formerly belonged to the Moabites, but had been conquered by Sihon: this was given to the tribe of Reuben for an inheritance (Num 21:24.; Deu 2:32-36; Jos 13:15.). The Moabites could not get over this loss of the northern half of their country. The victory of the Israelites over the powerful kings of the Amorites, viz., Sihon in Heshbon and Og of Bashan, inspired them with terror for the power of this people; so that their king Balak, while the Israelites were encamped in the steppes of Moab opposite Jericho, fetched Balaam the sorcerer from Mesopotamia, with the design of destroying Israel through the power of his anathema. And when this plan did not succeed, since Balaam was obliged, against his will, to bless Israel instead of cursing them, the Moabites sought to weaken them, and to render them powerless to do any injury, by seducing them to idolatry (cf. Num 22-25). Such malicious conduct was shown repeatedly afterwards. Not long after the death of Joshua, Eglon the king of Joab, aided by the Ammonites and Amalekites, crossed the Jordan and took Jericho, which he made the centre of operations for keeping the Israelites under subjection: these were thus oppressed for eighteen years, until they succeeded in defeating the Moabites and driving them back into their own land, after Ehud had assassinated King Eglon (Jdg 3:12.). At a later period, Saul made war on them (1Sa 14:47); and David completely subdued them, severely chastised them, and made them tributary (2Sa 8:2). But after the death of Ahab, to whom King Mesha had paid a very considerable yearly tribute (2Ki 3:4), they revolted from Israel (2Ki 1:1; 2Ki 3:5). In the time of Jehoshaphat, in conjunction with the Ammonites and a portion of the Edomites, they even invaded Judah, with the design of taking Jerusalem; but they ruined themselves through mutual discords, so that Jehoshaphat obtained a glorious victory over them (2 Chron 20). It was possibly also with the view of taking revenge for this exhibition of malicious spirit that the king of Judah afterwards, in conjunction with Joram king of Israel, carried war into their country, and defeated them (2 Kings 3:6-27). Still later, mention is made of an invasion of Israel by Moabite hosts during the reign of Joash (2Ki 13:20); and in the time of Hezekiah, we find them once more in possession of their ancient territory to the north of the Arnon, at a time when the trans-Jordanic tribes of Israel had been carried away by the Assyrians into exile.

Judging from these aphoristic notices, the Moabites, on the division of the kingdom after Solomon’s death, seem to have remained tributary to the kingdom of the ten tribes until the death of Ahab; then they revolted, but soon afterwards were once more reduced to subjection by Joram and Jehoshaphat. Still later, they certainly made several invasions into Israel, but without permanent result; nor was it till the carrying away of the trans-Jordanic tribes by the Assyrians that they succeeded in regaining permanent possession of the depopulated land of Reuben, their former territory. This account, however, has been modified in several important respects by the recent discovery of an inscription on a monument raised by King Mesha after a victory he had gained; this "Moabite stone" was found in the neighbourhood of the ancient Dibon. The deciphering of the long inscription of thirty-four liens on this memorial stone, so far as success has followed the attempts hitherto made, has issued in its giving important disclosures concerning the relation of Moab to Israel.On the discovery of this memorial stone, of which Count de Vogüé gave the first account in a paper entitled "Le stêle de Mésa: Lettre à Mr. le Comte de Vogüé par Ch. Clermont-Ganneau," Paris 1870, cf. the detailed notice by Petermann in the Zeitschr. der Deutschen Morg. Gesell. xxiv. (for 1870), S. 640ff. The stone was broken to pieces by the Arabs; thus, unfortunately, the whole of the inscription has not been preserved. So much, however, of the fragments has been saved, that from these the contents of the inscription may be substantially obtained with tolerable certainty. The work of deciphering has been undertaken by Konst. Schlottmann (Ueber die Siegessäule Mesa’s, Königs der Moabiter, Hall. Osterprogr. 1870, with these additions: "Die Inschrift Mesa's; Transcription u. Uebersetzung revidirt," in the Zeitschr. der Morg. Gesell. xxv. S. 253ff.; "Additamenta" in the same periodical, S. 415ff., 438ff., 645ff.; and "Der Moabiterkönig Mesa nach seiner Inschrift und nach den bibl. Berichten," in the Theol. Stud. u. Kritiken, 1871, S. 587ff.), also by Theod. Nöldeke "(Die Inschrift des K. Mesa," Keil 1870), Ferd. Hitzig ("Die Inschrift des Mesha," Heidelb. 1870), Himpel (in the Tüb. Theol. Quartalschr. 1870, H. 4, and in Merx' Archiv, ii. S. 96ff.), Diestel ("Die moabit. Gedenktafel," in the Jahrb.f. deutsche Theol. 1871 (H. 4), S. 215ff.), Rabbi Dr. Geiger "(Die Säule des Mesa," in the Zeitschr. der Morg. Ges. xxiv. S. 212ff.), Dr. Ginsburg ("The Moabite Stone," Lond. 1870), Ganneau (in the Révue archéol.); by Derenburg and others (in German, English, and French periodicals). In addition to the work of Dr. Ginsburg, mentioned above, the English reader may consult an able article by Professor Wright in the North British Review for October 1870; one by W. H. Ward in the Bibliotheca Sacra of the same date; and another by Prof. A. B. Davidson in the British and Foreign Evangelical Review for January 1871. - Tr.]

From these we gather that Omri, king of Israel, had taken possession of the district of Medeba, and that the Moabites were heavily oppressed by him and his successor for forty years, until King Mesha succeeded, through the help of his god Chemosh, in regaining the territory that had been seized by the Israelites. We may further with certainty conclude, from various statements in this inscription, that the Moabites were by no means exterminated by the Israelites, when they took possession of the country to the north of the Arnon, which had been seized by the Amorites; they continued to live beside and among the Israelites. Moreover, since the tribe of Reuben was chiefly engaged in the rearing of cattle, and thus appropriated the pastoral districts of the country, the Moabites were not utterly, at least not permanently subdued, but rather took every opportunity of weakening the Israelites, in order not merely to reclaim their old possessions, but also to make themselves independent of Israel. This object they seem to have actually attained, even so soon as immediately after the death of Solomon. They continued independent until the powerful Omri restored the supremacy of Israel in the territory of Reuben; and Moab continued subject for forty years, at the end of which King Mesha again succeeded in breaking the yoke of Israel after the death of Ahab. Thenceforward, Israel never again got the upper hand, though Jeroboam II (as we are entitled to conclude from 2Ki 14:25) may have disputed the supremacy with the Moabites for a time.

Amos (Amo 2:1-3) and Isaiah (Jer 15 and 16) have already, before Jeremiah, threatened Moab with destruction, because of the acts of hostility against Israel of which they have been guilty. We have no historical notice concerning the fulfilment of these threatenings. Inasmuch as the power of the Assyrians in Eastern Asia was broken through the defeat of Sennacherib before Jerusalem, the Moabites may possibly have asserted their independence against the Assyrians. Certainly it seems to follow, from the remark in 1Ch 5:17 (that the families of Gad were reckoned by genealogies in the days of Jotham king of Judah), that some of the Israelites on the east of Jordan came for a time under the sway of Judah. But even though this were allowed to hold true of the tribe of Reuben also, such a mastery could not have lasted long, since even towards the end of Jotham’s reign, Pekah the king of Israel joined with Hazael king of Syria in war against Judah (2Ki 15:37); and during the reign of Ahaz, Rezin invaded Gilead, and penetrating as far as the seaport of Elath, took it from Judah (2Ki 16:6). At all events, up till the time of Nebuchadnezzar, the threats of Amos and Isaiah had attained only the feeblest beginnings of fulfilment; and (as is abundantly evident from the prophecy in this chapter) the Moabites were then more powerful than ever they had been before, and in undisturbed possession also of that portion of their ancient territory lying north of the Arnon, which had been taken from them by Sihon the Amorite; and after his defeat, the victorious Israelites had again apportioned it to the tribe of Reuben.

This prophecy of Jeremiah concerning Moab is to be explained on the ground of these historical relations. The day of ruin was to begin with the appearance of the Chaldeans in Palestine; this day had been predicted not merely by Amos and Isaiah, but even by Balaam, on the occasion of the first conflict of the Moabites with Israel. Jeremiah accordingly takes up anew the utterances of the old prophets regarding Moab which had not yet been fulfilled, but were now about to receive their accomplishment: these he reproduces in his own peculiar manner, taking as his foundation the oracular sentences of Isaiah concerning Moab, and combining these by means of the utterances of Amos and Balaam, not only regarding Moab, but also regarding the whole heathen world now ripe for judgment; and out of all this he frames a comprehensive announcement of the ruin to fall on this people, so haughty, and so filled with hatred against Israel.This reproduction Gesenius (on Isaiah, p. 511) characterizes as "a feeble imitation, by which the text of the older author is made quite diffuse and watery, frequently mixed through in a wonderful manner, made into a kind of patchwork, and enlivened now and again by a stiff turn." Movers and Hitzig have spoken still more deprecatingly of this chapter, and excised a great number of verses, on the ground of their having been introduced later by way of touching up; in this manner, Hitzig rejects as spurious verses which Movers recognises as exhibiting marks of Jeremiah’s peculiar style, - a method of procedure which Graf has already denounced as arbitrary criticism. We hope to show in the commentary the total want of foundation for this pseudo-critical mode of dealing; we only make the further remark here by anticipation, that Keuper (on Jeremiah, p. 83ff.) has very clearly accounted for and vindicated the conduct of Jeremiah in making use of the expressions of previous prophets, while Movers and Hitzig have paid no regard to this thorough kind of work.

The contents of this announcement are as follow: - The chief cities of Moab are perished, and with them their fame. Plans are being concocted for their destruction. On all sides there is a crying over the devastation, and wailing, and flight; Chemosh, with his priests and princes, wanders into exile, and country and city are laid waste (Jer 48:1-8). Let Moab escape with wings, in order to avoid the destruction; for although they have, in all time past, lived securely in their own land, they shall now be driven out of their dwellings, and come to dishonour with their god Chemosh, in spite of the bravery of their heroes (Jer 48:9-15). The destruction of Moab draws near, their glory perishes, the whole country and all its towns are laid waste, and the power of Moab is broken (Jer 48:16-25). All this befalls them for their pride and loftiness of spirit; because of this they are punished, with the destruction of their glorious vines and their harvest; and the whole land becomes filled with sorrow and lamentation over the desolation, and the extermination of all those who make offerings to idols (Jer 48:26-35). Meanwhile the prophet mourns with the hapless people, who are broken like a despised vessel (Jer 48:36-38). Moab becomes the laughing-stock and the horror of all around: the enemy captures all their fortresses, and none shall escape the ruin (Jer 48:39-44). Fire goes out from Heshbon and destroys the whole land, and the people must go into captivity; but at the end of the days, the Lord will turn the captivity of Moab (Jer 48:45-47). According to this view of the whole, this prophecy falls into seven strophes of unequal length, of which every one concludes either with אמר יהוה or נאם. The middle one, which is also the longest (Jer 48:26-35), forms an apparent exception, inasmuch as נאם יהוה does not stand at the end, but in the middle of Jer 48:35; while in the second last strophe (Jer 48:39-44), the last two verses (Jer 48:43 and Jer 48:44) end with this formula.

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.

CHAP. XLVII.

Ver. 1. BEfore that Pharaoh ſmote Gaza] Called alſo Gazer and Gazera, having its name not from the Perſian Gaza ſignifying wealth or treaſure, but from an Hebrew word ſignifying ſtrength. It was firſt ſmitten by Pharaoh at his return from Carchemiſh likely, after he had ſlain Joſiah, and afterwards worſted the Babylonian at Euphrates. Next by Nebuchadnezzar, this and the four other ſatrapies of the Philiſtines were overrun then when he came againſt Egypt. After that, it was beſieged and taken by Alexander the great who laid it waſte. Yet was it built again and called Conſtantia after the name of Conſtantine the great his ſiſter, being one of the chief Cities in Syria, and having received the faith. Euſeb de vit. Conſtant. l. 4.

Ver. 2. Behold waters riſe up out of the North] The Chaldaean, as a mighty torrent, ſhall overflow the whole Country and bury all as it were in one univerſal grave of waters, as once at the deluge. So Eſa. 8.7. This ſeemeth to have been done ſomewhat before Egypt was deſtroyed: when Moab, Ammon and Syria, and therein Paleſtine, drank of the ſame cup.

Ver. 3. The Fathers ſhall not look back to their children] Though never ſo dear to them ([non-Latin text not transcribed] the Greeks call them, and the Latines have their Filius of [non-Latin text not transcribed]) but ſhall be ſollicitous of their own lives only; qui de Deo ne tantillum quidem fuerant ſolliciti.

For feebleneſſe of hands] Through fear and fail of vital ſpirits: ſo as to forget natural affection alſo.

Ver. 4. Becauſe of the day that cometh to ſpoile all the Philiſtines] God will find a time of vengeance to fall upon the wicked enemies of his people, though he bear long with them. Patientia Dei quo diuturnior, eo minacior. The wicked practiſeth againſt the juſt and gnaſheth upon him with his teeth. The Lord ſhall laugh at him: for he ſeeth that his day is coming, Pſal. 37.12, 13.

And to cut of from Tyrus and Sidon] The inhabitants whereof were the Philiſtines kinſmen and confederates, but could not reſcue them or deliver themſelves from the Chaldean Conquerour.

The remnant of the Country of Caphtor] Theſe Caphtorius were neither the Cappadocians, the Cyprians, nor the Colchians, as ſundry make them; but as of the ſame lineage with the Philiſtines, Gen. 10.13, 14. ſo their complices and confederates, with whom therefore they were to fare alike.

Levit. 19.27, 28. Jer. 16.6.Ver. 5. Baldneſſe is come upon Gaza] i. e. Extreme grief, which might have been prevented, had ſhe profited by her former calamity, ver. 1. But till God come in with ſanctifying grace, Afflictions, thoſe hammers of his do but beat upon cold iron.

Adrichom. Askelon is cut off] Or, is ſilenced: which was wont to be full of ſinging, dancing and loud luring. Here was born, they ſay, Herod the inſanticide, ſirnamed therefore Aſcalonita.

With the remnant of their valley] Paleſtine lay moſt of it low, and was yet to be laid lower.

Ver. 6. O thou ſword of the Lord] So called becauſe whenceſoever it cometh, it is bathed in heaven, Iſa. 34.5. See chap. 25.29. Judg. 7.18, 20.

How long will it be ere thou be quiet? Eriſne in opere ſemper? wilt thou ever be eating fleſh and drinking blood? war, the ſhorter, the better. Of the Pirates war, as the Romans called it,Aug. de Civit. Dei. Auguſtine reporteth to the juſt commendation of Pompey, that it was by him incredibili celeritate & temporis brevitate confectum, quickly diſpatcht, and made an end of.

Ver. 7. How can it be quiet?] Heb. How ſhalt thou be quiet? Here the Prophet quieteth himſelf howſoever by an humble ſubmiſſion to his holy will, who had put the ſword in commiſſion. Gods will is the rule of right, neither can force or entreaty prevaile ought againſt it in this world: much leſſe in the world to come, where each one muſt hold him to his doom, which is irreverſible.