This does not arise from a sense of equality in God's judgment, whereby one person's sin merits another's punishment, but rather from His immense compassion, as He continuously waits for repentance, only imposing correction and retribution on the third or fourth generation for the transgressions of the first. The Apostle Paul echoes this sentiment when he writes to the Romans, "Or do you despise the riches of His goodness and tolerance and patience, not knowing that the goodness of God leads you to repentance? But because of your hardness and unrepentant heart, you are storing up wrath for yourself on the day of wrath and revelation of the righteous judgment of God, who will repay each person according to what they have done" (Romans 2:4-6). The essence of these words conveys that the Lord waited earnestly for them to repent and desired to avoid punishing the sinners so that they might ultimately be restored and healed. However, after repeated transgressions in the same manner, He is compelled to reconsider and mete out punishment for their sins.
Let us now examine the offenses committed by the Philistines and their cities, which are often referred to as foreigners in the Septuagint. Wherever ἀλλοφύλους ("foreigners") appears in the Old Testament, it does not simply denote all foreign nations but specifically the Philistines, who are now recognized as Palestinians. What sin did Gaza commit to draw the Lord's ire? She led the people of Judah into a complete enslavement, confining them in Idumea and selling those Jews whom she had captured to the Idumeans. The Septuagint translates “the perfect captivity” as “the captivity of Solomon,” interpreting the Hebrew word ‘salma,’ which means “perfect” or “complete,” in reference to Solomon's name. Aquila also translated it to convey similar meanings. The claim is made that all captives were indeed transferred to the Idumeans. Therefore, the Lord proclaims that He will set fire to the walls and the foundations of Gaza, consuming everything within them.
As we see in the account of the five cities of Palestine suffering for their offense against the Ark (1 Samuel 5), after Gaza, the Lord directs His judgment upon Ashdod, called “Esdod,” and then Ascalon. In severe terms, He threatens to obliterate the inhabitants of Ashdod as well as the one who holds sovereign power in Ascalon, indicating that not even the elderly supporting their feeble bodies with a staff will remain. Furthermore, He raises His hand against Ekron. After listing these four cities, He encompasses the remaining cities of the Philistines with the phrase, "and the rest of the Philistines will perish," which may refer to the city of Gath or any villages associated with the aforementioned cities.
Interpreted allegorically, Gaza, known as ‘Aza’ in Hebrew, signifies “strength” or “power.” Solomon denotes “peaceful,” while Idumea represents “bloody” and “earthly.” Ashdod, literally “the fire of the breast” or "uncle," may also, due to a misreading, imply "the fire of the race." Ascalon translates as “man-consuming fire” or incorporating elements of being “brought” and “weighed,” while Ekron connotes “barrenness” and “eradication.” In this way, Gaza, claiming power through its knowledge and authority, faces accusations of having imprisoned the captives of Solomon's lineage in Idumea.
I perceive that such figures are the Jewish teachers who cling to the lethal letter of the law, rejecting the life-giving Spirit and interpreting everything within an earthly realm. They do not heed the Lord, who, alongside the apostles, explains the parables, calling, “He who has ears to hear, let him hear” (Matthew 11:15), especially since the Apostle speaks of two covenants: one identified with Mount Sinai, which corresponds to Hagar, representing bondage with her children; the other symbolizing free Jerusalem, our mother (Galatians 4). Thus, declaring that He will unleash a fire upon the walls of Gaza signifies an attack on all her arguments that seek to justify her erroneous beliefs. When He sends fire onto her walls and foundations, all that she has constructed through dialectic reasoning will be consumed.
He will also annihilate the inhabitants of Ashdod, who dwell among the foreigners; for those who adhere to the letter lack spiritual sustenance and instead are filled with fire. Misrepresenting their heritage, they too will be assigned to the flames. The Lord will demolish the scepter of Ascalon, where the fire of mankind's destruction dominates. Just as the fire of the Lord purifies those whose hearts it penetrates, the fire that descends from heaven and ignites the enemy's arrows will devastate all it touches. He will also extend His hand against Ekron, where desolation and eradication thrive. For those who do not perceive the spiritual understanding will hear the words of Hosea, “Give them, O LORD. What shall You give them? Give them a fruitless womb and dry breasts” (Hosea 9:14). In conclusion, the Lord asserts that He will obliterate all remnants of the Philistines, whether it be the city of Gath, containing the furnace of evil, or the other Philistines, whose name insinuates “falling from intoxication,” for in their drunkenness, they will collapse and lie in their filth.
THEOSIS