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The Prophets · Old Testament

Jeremiah 47

Jeremiah 47: the word against the Philistines

General context

The word of the Lord comes against the Philistines before Pharaoh smote Gaza. Waters rise out of the north as an overflowing flood that will cover the land, the city and its people, and men cry and the inhabitants howl. At the stamping of strong horses, the rushing of chariots and the rumbling of wheels, fathers do not look back for their children because their hands are feeble. The day comes to spoil all the Philistines and to cut off from Tyrus and Zidon every helper that remains; the Lord will spoil the Philistines, the remnant of the country of Caphtor. Baldness has come on Gaza and Ashkelon is cut off with the remnant of their valley, and the speaker asks how long they will cut themselves. The sword of the Lord is asked how long before it is quiet and is told to return to its scabbard and be still. The answer is that it cannot be quiet, because the Lord has given it a charge against Ashkelon and the sea shore and appointed it there.

Cited passages: Jeremiah 47:1, Jeremiah 47:2, Jeremiah 47:3, Jeremiah 47:4, Jeremiah 47:5, Jeremiah 47:6, Jeremiah 47:7

Jeremiah 47 (KJV)

1The word of the Lord that came to Jeremiah the prophet against the Philistines, before that Pharaoh smote Gaza.

2Thus 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.

3At 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;

4Because 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.

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

6O thou sword of the Lord, how long will it be ere thou be quiet? put up thyself into thy scabbard, rest, and be still.

7How can it be quiet, seeing the Lord hath given it a charge against Ashkelon, and against the sea shore? there hath he appointed it.

This page shows the King James Version. In the app, reading opens in the Berean Standard Bible unless you have chosen another translation. The reader includes five translations: the Berean Standard Bible (BSB), the King James Version (KJV), the World English Bible (WEB), the Bible in Basic English (BBE), and the American Standard Version (ASV). Search covers three of them: Berean Standard, King James, and World English. Basic English and American Standard readers search the King James words.

Historical context

The chapter has seven verses. Its only time marker is "before that Pharaoh smote Gaza"; the Pharaoh is not named and the blow on Gaza is not narrated anywhere in the book. The Philistines are called "the remnant of the country of Caphtor," the text's own note on their origin, without further explanation. The places named are Gaza, Ashkelon, "their valley" and "the sea shore," with Tyrus and Zidon mentioned as those whose helpers will be cut off. The flood comes "out of the north," and the owner of the horses, chariots and wheels is only "his"; no king or nation is named as the attacker. Chapter 25 lists the kings of the land of the Philistines, Ashkelon, Azzah, Ekron and the remnant of Ashdod among those made to drink the cup, and the oracle here names only some of those towns. Baldness and cutting oneself appear elsewhere in the book as signs of mourning, as with the fourscore men of chapter 41 who had shaven their beards and cut themselves. The sword addressed at the end is called "O thou sword of the Lord," and the chapter does not say who wields it.

Cited passages: Jeremiah 47:1, Jeremiah 47:4, Jeremiah 47:5, Jeremiah 47:7, Jeremiah 47:2, Jeremiah 47:3, Jeremiah 25:20, Jeremiah 41:5, Jeremiah 47:6

Literary context

The poem is built on sound. Men cry and inhabitants howl, hoofs stamp, chariots rush, wheels rumble, and inside that noise one small detail is fixed: fathers who do not look back for their children because their hands have gone weak. The flood from the north continues the flood language of the Egypt oracle, where Egypt itself was the flood; here the water comes against the coast. The question "how long" is asked twice, first of Ashkelon cutting herself, then of the sword of the Lord, and the second question is answered by another question: how can the sword rest when it has been given a charge? That closing exchange, an appeal for the sword to be still and a reply that it cannot, gives the chapter the form of a lament interrupted by its own answer. The opening note about Pharaoh and Gaza ties this short word to the Egypt oracle before it, and the next chapter turns to Moab at far greater length.

Cited passages: Jeremiah 47:2, Jeremiah 47:3, Jeremiah 46:8, Jeremiah 47:5, Jeremiah 47:6, Jeremiah 47:7, Jeremiah 47:1, Jeremiah 48:1

Key moments

  1. Before Pharaoh smote Gaza (Jeremiah 47:1). The word against the Philistines is placed before an unnamed Pharaoh's blow on Gaza.
  2. Waters from the north (Jeremiah 47:2). A flood is announced that will cover the land and its cities.
  3. Fathers do not look back (Jeremiah 47:3). Amid the noise of horses and chariots, parents are too weak to turn for their children.
  4. The remnant of Caphtor (Jeremiah 47:4). The Lord will spoil the Philistines and cut off the helpers of Tyrus and Zidon.
  5. Baldness on Gaza (Jeremiah 47:5). Gaza and Ashkelon are named in mourning and asked how long they will cut themselves.
  6. Sword, be still (Jeremiah 47:6). The sword of the Lord is begged to return to its scabbard.
  7. It has a charge (Jeremiah 47:7). The sword cannot rest because the Lord appointed it against Ashkelon and the shore.

For reflection

The poem begs the sword of the Lord to return to its scabbard and then answers that it cannot while it has a charge. What is it to hear the plea and the refusal in the same voice?

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