Jeremiah 47:18

16 . the Cherethims ] the Cherethites. The name was given to the inhabitants of the Philistine coast, Zephaniah 2:5 , “woe to the inhabitants of the sea-coast, the nation of the Cherethites … the land of the Philistines.” Cf. 1 Samuel 30:14 ; 2 Samuel 8:18 ; Jeremiah 47:4 . the remnant ] Cf. Amos 1:8 ; Isaiah 14:30 ; Zephaniah 1:4 .

Amos 3:7 ); but the word rendered musing does not seem one that would be used very naturally of the Divine purpose. that maketh the morning darkness ] viz. suddenly blackening the clear sky with the dark masses of storm-cloud. In the thunderstorm, the Hebrews conceived Jehovah to be borne along within the clouds ( Psalm 18:9-13 ; cf. on ch. Amos 1:2 ): the picture of Jehovah darkening the heavens with the gathering storm thus leads on naturally to the clause which follows. and treadeth —or marcheth — upon the high places of the earth ] viz. in the thunder-cloud, as it sweeps along the hills. For the expression, comp. (of Israel) Deuteronomy 32:13 ; Isaiah 58:14 ; (of Jehovah) Micah 1:3 : also Job 9:8 (“who marcheth upon the high places of the sea”). Jehovah of hosts , is his name ] The title is expressive of majesty and omnipotence: see on Amos 3:13 . It stands in the same emphatic formula as here, Amos 5:27 (‘ God of hosts’); Isaiah 47:4 ; Isaiah 48:2 ; Isaiah 51:15 ; Isaiah 54:5 ; Jeremiah 10:16 (= Jeremiah 51:19 ), Jeremiah 31:35 , Jeremiah 32:18 , Jeremiah 46:18 , Jeremiah 48:15 , Jeremiah 50:34 , Jeremiah 51:57 .

See, for example, with virgin , Jeremiah 18:13 ; Jeremiah 31:4 ; Jeremiah 31:21 ; with virgin daughter , Isaiah 37:22 (“the virgin daughter of Zion hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head after thee”), Isaiah 47:1 , Jeremiah 14:17 ; Jeremiah 46:11 ; with daughter (alone) Isaiah 1:8 ; Isaiah 10:30 ; Isaiah 10:32 ; Isaiah 22:4 ; Isaiah 47:5 , Jeremiah 6:26 ; Jeremiah 9:1 , Micah 4:10 ; Micah 4:13 , Zephaniah 3:14 , Zechariah 9:9 (“Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem”); and with the feminine indicated (in the Hebrew) by the termination, Isaiah 12:6 (see R.V. marg .), Isaiah 49:17 f., Isaiah 51:17-20 , Jeremiah 10:17 (see R.V. marg .), Jeremiah 22:23 (see ib. ). is fallen ] The tense is the prophetic past, describing the future as the prophet in imagination sees it, already accomplished. Cf. Amos 8:14 . is forsaken ] Rather, is cast down (R.V.), or lieth forsaken (R.V. marg. ), i.e. is abandoned , left to die where she had fallen: cf. Ezekiel 29:5 (R.V. “leave thee (thrown) into the wilderness”), Ezekiel 32:4 (“And I will leave thee forsaken upon the land, I will throw thee forth upon the face of the field”). Such an announcement as this, made in the height of the prosperity secured by Jeroboam II, would naturally be a startling one to those who heard it.

It appears, from Deu_2:23, that they expelled the Avites, and dwelt in Hazerim to Azzah; whether their country be what was afterwards called Cappadocia or Damiata is not much material for us to know, they were a people confederate with the Philistines, whom God here threateneth to destroy with them. Jeremiah 47:5 Both ## Gaza and ## Ashkelon were two principal cities belonging to the Philistines taken by Judah, Jud_1:18; we read of them 1Sa_6:17; both Amos, Zephaniah, and Zechariah prophesied their ruin, Amo_1:8 Zep_2:4 ,7 Zechariah 9:5 , as well as this prophet. By ## the remnant of their valley, most understand those who lived in the valleys near about Ashkelon. Concerning the last clause in this verse there is some difference, whether the words should be joined with the next verse, and read, ## how long wilt thou cut thyself, O thou sword of the Lord? or as they lie in our Bibles; and then the sense is, Why will you in so desperate a case afflict yourselves, when all your mourning will do you no good. Jeremiah 47:6 No text from Poole on this verse. Jeremiah 47:7 Some make the words of the 6th verse to be the words of the Philistines in their mourning and cutting themselves, crying to God to stop the sword drawn against them, and to return it again into its scabbard: others make them the wo

Verse 18. - The east boundary . And the east side ye shall measure from Hauran, etc. The Revised Version, after Keil and Kliefoth, translates, And the east side , between Hauran and Damascus and Gilead , and the land of Israel , shall be (the) Jordan ; from the (north) border unto the east sea shall ye measure . Smend offers as the correct rendering, The east side goes from between Hauran and Damascus , and from between Gilead and the land of Israel , along the Jordan , from the border unto the east sea . In any case, by this instruction, first the land of Israel was defined as the territory lying west of the Jordan, and secondly its boundary should extend from the last-named north border at its easternmost point, Hazar-enan, down the Jordan valley to the Dead Sea. The practical effect of this would be to cut off the lands which in the earlier division ( Numbers 34:14, 15 ) had been assigned to Reuben, Gad, and the half-tribe of Manasseh. Otherwise the boundary here given corresponds with that traced in Numbers, though the latter is more minute. Hengstenberg, however, thinks the prophet cannot have intended to assert that the new Israel should not possess the land of Gilead as a frontier in the future as formerly, as in that case he would have been at variance, not only with preexisting Scripture (comp. Psalm 60:7 ; Micah 7:14 ; Jeremiah 1:19 ; Zechariah 10:10 ), but with subsequent history. Ezekiel 47:18

(27) Diminished thine ordinary food. —This cutting short of the power and prosperity of Israel was a discipline of correction designed to bring her to a consciousness of her sin. The daughters of the Philistines, i.e., their cities, according to the figurative language of the chapter, and indeed the common figurative language of Scripture. Philistia was but a small power in the south-west corner of Palestine, yet from the time of the Judges down through the whole period of the monarchy, they were the persistent foes of Israel. During the time immediately before Samuel, they held nearly the entire land in subjection, and although subdued by David, they became troublesome again in the times of the later kings (see 2Chronicles 26:7; 2Chronicles 28:18), and are often spoken of not only by the earlier prophets, Isaiah and Amos, but also by Jeremiah (Jeremiah 25:20; Jeremiah 47:1; Jeremiah 47:4), Ezekiel (Ezekiel 25:15-16), and Zechariah Zechariah 9:6). Ashamed of thy lewd way.—The Philistines, true to their own false gods, despised the Israelites for their unfaithfulness to Jehovah. It is the old but ever new story of the heathen repelled from the truth by the unworthiness of its professed followers.

Ezekiel 16:53-56 . When I shall bring again the captivity of Sodom and her daughters, &c. — “Sodom and her daughters may mean cities placed in the district where Sodom stood. Sodom was not where the lake is, Genesis 19:24 .” — Bishop Newcome. “The Moabites and Ammonites, descended from Sodom, are called by this name.” — Michaelis. “When the fulness of the Gentiles shall come into the church, some of whom may be compared with Sodom for wickedness, Isaiah 1:9 , then will I also remember you were my ancient people. St. Paul tells us the Jews will be provoked to emulation by the Gentiles coming into the church, and thereby be induced to acknowledge the truth, Romans 11:11-31 . And the conversion of the Gentiles is expressed, Jeremiah 48:47 ; Jeremiah 49:6 ; Jeremiah 49:39 , by returning the captivity of Moab, Ammon, and Elam; and Isaiah 18:7 ; Isaiah 19:24-25 ; Isaiah 23:18 , by the Egyptians, Syrians, Assyrians, and Ethiopians bringing presents to God, and acknowledging themselves his servants. And by the same analogy we may understand the bringing again the captivity of Sodom here, of the Gentiles coming into the church.” — Lowth. “The sense of this,” says Bishop Newcome, “is again expressed Ezekiel 16:55 , and both verses are to be explained by Ezekiel 16:61 .

Verse 10. - I will turn your feasts into mourning, etc. (comp. ver. 3: Amos 5:16, 17 ; Lamentations 5:15 ; Hosea 2:11 ; Tobit 2:6). Sackcloth . A token of mourning ( 1 Kings 20:31 ; Isaiah 15:3 ; Joel 1:8, 13 ). Baldness. On shaving the head as a sign of mourning, see note on Micah 1:16; and comp. Job 1:20 ; Isaiah 3:24 ; Jeremiah 16:6 ; Jeremiah 47:5 ; Ezekiel 7:18 ). I will make it; Ponam eam (Vulgate); sc . terram . But it is better to take it to refer to the whole state of things mentioned before. The mourning for an only son was proverbially severe, like that of the widow of Nain ( Luke 7:12 , etc.; comp. Jeremiah 6:26 ; Zechariah 12:10 ). And the end thereof as a bitter day. The calamity should not wear itself out; it should be bitter unto the end. Septuagint, Θήσομαι ... τοὺς μέτ αὐτοῦ ὡς ἡμέραν ὀδύνης , "I will make... those with him as a day of anguish." Amos 8:10

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