Calvin’s CommentariesJeremiah 47

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