29Don’t rejoice, O Philistia, all of you, because the rod that struck you is broken; for out of the serpent’s root an adder will emerge, and his fruit will be a fiery flying serpent.30The firstborn of the poor will eat, and the needy will lie down in safety; and I will kill your root with famine, and your remnant will be killed.
31Howl, gate! Cry, city! You are melted away, Philistia, all of you; for smoke comes out of the north, and there is no straggler in his ranks.
29 Don’t rejoice, O Philistia, all of you, because the rod that struck you is broken; for out of the serpent’s root an adder will emerge, and his fruit will be a fiery flying serpent.
30 The firstborn of the poor will eat, and the needy will lie down in safety; and I will kill your root with famine, and your remnant will be killed.
31 Howl, gate! Cry, city! You are melted away, Philistia, all of you; for smoke comes out of the north, and there is no straggler in his ranks.
KJVKing James Version
29 Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken: for out of the serpent’s root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent.
30 And the firstborn of the poor shall feed, and the needy shall lie down in safety: and I will kill thy root with famine, and he shall slay thy remnant.
31 Howl, O gate; cry, O city; thou, whole Palestina, art dissolved: for there shall come from the north a smoke, and none shall be alone in his appointed times.
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JPSJPS Tanakh (1917)
29 Rejoice not, O Philistia, all of thee, because the rod that smote thee is broken: for out of the serpent's root shall come forth a basilisk, and his fruit shall be a flying serpent.
30 And the first-born of the poor shall feed, and the needy shall lie down in safety; and I will kill thy root with famine, and thy remnant shall be slain.
31 Howl, O gate; cry, O city; melt away, O Philistia, all of thee; for there cometh a smoke out of the north, and there is no straggler in his ranks.
2 Chronicles 26:6(v29)He went out and fought against the Philistines, and broke down the wall of Gath, the wall of Jabneh, and the wall of Ashdod; and he built…
Isaiah 11:8(v29)The nursing child will play near a cobra’s hole, and the weaned child will put his hand on the viper’s den.
Isaiah 30:6(v29)The burden of the animals of the South. Through the land of trouble and anguish, of the lioness and the lion, the viper and fiery flying…
Isaiah 7:21-22(v30)It shall happen in that day that a man shall keep alive a young cow, and two sheep. It shall happen, that because of the abundance of milk…
Isaiah 20:1(v31)In the year that Tartan came to Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it;
Show all 39 cross-references
Jeremiah 1:14(v31)Then Yahweh said to me, “Out of the north, evil will break out on all the inhabitants of the land.
Joshua 13:3(v29)from the Shihor, which is before Egypt, even to the border of Ekron northward, which is counted as Canaanite; the five lords of the…
2 Kings 18:8(v29)He struck the Philistines to Gaza and its borders, from the tower of the watchmen to the fortified city.
2 Chronicles 28:18(v29)The Philistines also had invaded the cities of the lowland, and of the South of Judah, and had taken Beth Shemesh, Aijalon, Gederoth, Soco…
Proverbs 24:17(v29)Don’t rejoice when your enemy falls. Don’t let your heart be glad when he is overthrown,
Isaiah 13:6(v31)Wail, for Yahweh’s day is at hand! It will come as destruction from the Almighty.
Isaiah 14:29(v31)Don’t rejoice, O Philistia, all of you, because the rod that struck you is broken; for out of the serpent’s root an adder will emerge, and…
Jeremiah 25:16-20(v31)They will drink, and reel back and forth, and be insane, because of the sword that I will send among them.” Then I took the cup at Yahweh’s…
Ezekiel 26:2(v29)“Son of man, because Tyre has said against Jerusalem, ‘Aha! She is broken! She who was the gateway of the peoples has been returned to me.…
Ezekiel 35:15(v29)As you rejoiced over the inheritance of the house of Israel because it was desolate, so I will do to you. You will be desolate, Mount Seir,…
Hosea 9:1(v29)Don’t rejoice, Israel, to jubilation like the nations; for you were unfaithful to your God. You love the wages of a prostitute at every…
Obadiah 1:12(v29)But don’t look down on your brother in the day of his disaster, and don’t rejoice over the children of Judah in the day of their…
Micah 7:8(v29)Don’t rejoice against me, my enemy. When I fall, I will arise. When I sit in darkness, Yahweh will be a light to me.
Zephaniah 2:4-7(v30)For Gaza will be forsaken, and Ashkelon a desolation. They will drive out Ashdod at noonday, and Ekron will be rooted up. Woe to the…
Zephaniah 3:11(v29)In that day you will not be disappointed for all your doings, in which you have transgressed against me; for then I will take away out from…
1 Samuel 6:17-18(v29)These are the golden tumors which the Philistines returned for a trespass offering to Yahweh: for Ashdod one, for Gaza one, for Ashkelon…
Job 18:13(v30)The members of his body will be devoured. The firstborn of death will devour his members.
Isaiah 3:15(v30)What do you mean that you crush my people, and grind the face of the poor?” says the Lord, Yahweh of Armies.
Isaiah 3:26(v31)Her gates shall lament and mourn. She shall be desolate and sit on the ground.
Isaiah 5:17(v30)Then the lambs will graze as in their pasture, and strangers will eat the ruins of the rich.
Isaiah 8:21(v30)They will pass through it, very distressed and hungry. It will happen that when they are hungry, they will worry, and curse by their king…
Isaiah 9:20(v30)One will devour on the right hand, and be hungry; and he will eat on the left hand, and they will not be satisfied. Everyone will eat the…
Isaiah 16:7(v31)Therefore Moab will wail for Moab. Everyone will wail. You will mourn for the raisin cakes of Kir Hareseth, utterly stricken.
Isaiah 24:12(v31)The city is left in desolation, and the gate is struck with destruction.
Isaiah 30:23-24(v30)He will give the rain for your seed, with which you will sow the ground; and bread of the increase of the ground will be rich and…
Isaiah 33:16(v30)he will dwell on high. His place of defense will be the fortress of rocks. His bread will be supplied. His waters will be sure.
Isaiah 37:30(v30)“ ‘This shall be the sign to you. You will eat this year that which grows of itself, and in the second year that which springs from it; and…
Isaiah 51:19(v30)These two things have happened to you— who will grieve with you?— desolation and destruction, and famine and the sword. How can I comfort…
Isaiah 65:13-14(v30)Therefore the Lord Yahweh says, “Behold, my servants will eat, but you will be hungry; behold, my servants will drink, but you will be…
Jeremiah 47:1-7(v30)Yahweh’s word that came to Jeremiah the prophet concerning the Philistines, before Pharaoh struck Gaza. Yahweh says: “Behold, waters rise…
Ezekiel 25:15-17(v30)“ ‘The Lord Yahweh says: “Because the Philistines have taken revenge, and have taken vengeance with contempt of soul to destroy with…
Joel 3:4-8(v30)“Yes, and what are you to me, Tyre, and Sidon, and all the regions of Philistia? Will you repay me? And if you repay me, I will swiftly and…
Amos 1:6-8(v30)Yahweh says: “For three transgressions of Gaza, yes, for four, I will not turn away its punishment; because they carried away captive the…
Zechariah 9:5-7(v30)Ashkelon will see it, and fear; Gaza also, and will writhe in agony; as will Ekron, for her expectation will be disappointed; and the king…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv29–31He willeth the Philistines not to rejoice because the…
He willeth the Philistines not to rejoice because the Jews are diminished in their power, for their strength shall be greater than ever it was.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv29–31Isa 14:29 Rejoice not thou, whole Palestina, because the…
Isa 14:29 Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken: for out of the serpent’s root shall come forth a cockatrice, and his fruit [shall be] a fiery flying serpent.
Ver. 29. Rejoice not thou, whole Palestine.] That is, the Philistines, quos Iudaei animis armisque sibi infestissimos habuere. These were as bad neighbours to the Jews as the Dunkirkers now are to us. Uzziah had subdued them, {2Ch 26:6} but Ahaz had been much damnified and despoiled by them, {2Ch 28:18} and in the beginning of Hezekiah’s reign they thought to have overrun all the country. Here therefore God’s decree concerning them is published, for the comfort of his poor people, and it is this: Philistaeis non iabilandum sed eiulandum. Philistines must not be overjoyed, but rather "weep and howl for the miseries that are coming upon them."
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Because the rod of him that smote thee is broken.] Because Uzziah is dead, and Ahaz hath had ill success against you through his own sinfulness and sluggishness; do not you thereupon take boldness to set up your crest, and think all is your own.
For out of the serpent’s root.] Out of Uzziah’s issue,
Shall come forth a cockatrice.] Or, Basilisk, which is said to kill with his looks only; and hereby is meant Hezekiah, as also by the "fiery flying serpent," for thus he is called both for his fierceness and for his swiftness, two very commendable properties of a commander. Julius Caesar was in omnia praeceps, in all head first, very fierce, and with it notably nimble, witness his Veni, vidi, vici, I no sooner came, but overcame. The Hebrews from this text have a proverb, "Out of the serpent’s root shall come forth a cockatrice," {a} i.e., one woe is passed, but behold a worse at hand.
{a} De radice colubri egredietur regulus, i.e., Afflictissimi, inter pauperes praecipui ac primi, atque adeo tolerandis calamitatibus nati.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv29–31Of him that smote thee: most understand this of…
Of him that smote thee: most understand this of Uzziah, who did them much mischief, 2Ch 26:6; but he was dead thirty-two years before this time, and therefore their joy for his death was long since past. Others understand it of Ahaz; but he was so far from smiting them, that he was smitten by them, as was noted on Isa 14:28. It seems better to understand it more generally of the royal race or foregoing kings of Judah, who had been a terrible scourge to them, whose rod might be said to be broken, because that sceptre was come into the hands of slothful and degenerate princes, such as Ahaz was, who had been lately broken by the Philistines, and who probably was alive when this prophecy was delivered, because he here speaks of Hezekiah not as a present, but as a future king. It is said indeed that this burden was in the year that Ahaz died; but so it might be, though it was before his death.
His fruit shall be a fiery flying serpent; from the root and race of David shall come Hezekiah, who, like a serpent, shall sting thee to death, as he did, 2Ki 18:8.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv29–31And the firstborn of the poor shall feed,.... That…
And the firstborn of the poor shall feed,.... That is, the Jews, who were brought very low in the times of Ahaz, reduced to the greatest straits and difficulties; for so the word "firstborn" may signify the chief, or those who were of all the poorest, and in the greatest distress; these, in the times of Hezekiah, shall enjoy abundance of good things, and under his gentle government shall feed like a flock of sheep in good pastures; this signifying, that though he should be like a serpent, harmful to his enemies, yet should be kind and tender unto, and take great care of his own subjects, and under whom they should have great plenty and prosperity:
and the needy shall lie down in safety; like a flock of sheep, secure from beasts of prey, under the care of a faithful and vigilant shepherd; this shows that the Jews should not only have plenty of good things, but should live in the greatest security, without fear of any enemy, or danger from them:
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and I will kill thy root with famine; this is said to Palestine, compared to a tree, whose root is dried up for want of moisture, and so dies; and the meaning is, that a sore famine should rage in their country, and utterly destroy them:
and he shall slay thy remnant: that is, Hezekiah should slay with the sword those that were left of the famine.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv29–31Of him - Most understand this of Uzziah, who…
Of him - Most understand this of Uzziah, who did then much mischief, 2 Chron. xxvi, 3, 6. But he was dead thirty-two years before this time, and therefore their joy for his death was long since past. Others understand it of Ahaz: but he was so far from smiting them, that he was smitten by them. We may understand this of the royal race of Judah, who had been a terrible scourge to them, whose rod might be said to be broken, because that scepter was come into the hands of slothful princes. A serpent - From the root of David shall come Hezekiah, who, like a serpent, shall sting thee to death, as he did, 2 Kings xviii, 8.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv30–31Verse 30. And the first-born of the poor, c.]…
Verse 30. And the first-born of the poor, c.] The Targum goes on applying all to the Messiah. "And the poor of the people shall he feed, and the humble shall dwell securely in his days: and he shall kill thy children with famine, and the remnant of thy people shall he slay."
I will kill - "He will slay"] The Septuagint reads המית hemith, in the third person, ανελει and so the Chaldee. The Vulgate remedies the confusion of persons in the present text, by reading both the verbs in the first person.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv30–31Isa 14:30. And the firstborn of the poor —…
Isa 14:30. And the firstborn of the poor — Those who are most remarkably poor; shall feed — Shall have plenty of provisions, in spite of all thy attempts against them. The same Hezekiah, who shall be such a scourge to thee, Palestina, shall be a mild and gracious governor to his own subjects; he shall take care of them as a shepherd does of his flock, and relieve those who were oppressed in his father’s time. It is probable, that the inhabitants of the southern parts of Judea, who were particularly exposed to the incursions of the Philistines, the Idumeans, and the Arabs, are chiefly meant here by the firstborn of the poor: and concerning these the prophet foretels, that under Hezekiah’s government they should have food and security for themselves and flocks. And I will kill thy root, &c. — When the root is killed, the plant or tree is wholly destroyed. The meaning therefore is, I will utterly destroy thee, both root and branch, so that there shall be no remnant of thy people reserved, as it follows. This utter extirpation of the Philistines, here threatened, was begun by Hezekiah, and was completed by famine and various calamities, which came upon them afterward.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv29–31Rejoice not thou - Rejoice not at the death…
Rejoice not thou - Rejoice not at the death of Ahaz, king of Judah. It shall be no advantage to thee. It shall not be the means of making an invasion on Judah more practicable.
Whole Palestina - We apply the name “Palestine” to the whole land of Canaan. Formerly, the name referred only to Philistia, from which we have derived the name Palestine. The word פלשׁת peleshet means properly the land of sojourners or strangers, from פלשׁ pālash, “to rove about, to wander, to migrate.” The Septuagint renders it, Ἀλλοφυλοι Allophuloi - ‘strangers,’ or ‘foreigners,’ and Γῆ ἀλλοφύλων Gē allophulōn - ‘land of strangers.’ Philistia was situated on the southwestern side of the land of Canaan, extending along the Mediterranean Sea from Gaza on the south, to Lydda on the north. The Philistines were a powerful people, and had often been engaged in wars with Judah. They had made a successful attack on it in the time of Ahaz; and amidst the feebleness and distractions which they supposed might succeed on the change of the government of Judah, and the administration of an inexperienced prince like Hezekiah, they hoped to be still more successful, and would naturally rejoice at the death of Ahaz. When the prophet says ‘” whole” Palestina,’ he means to say that no part of Philistia would have occasion to rejoice at the succession of Hezekiah (see Isa 14:31).
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Because the rod of him that smote thee is broken - It was not true that they had been smitten during the reign of Ahaz, but it had been done by his predecessor Uzziah. Perhaps the prophet refers to that prince, and to his death. He had smitten and subdued them. At his death they would rejoice; and their joy had been continued during the reigns of Jotham and Ahaz. They would now rejoice the more that a young and inexperienced prince was to ascend the throne. Their joy had been that “Uzziah” had died, and that joy had been augmenting since his death. But the prophet now tells them that they will have no further occasion for such joy.
For out of the serpent’s root - That is, there shall spring forth from the serpent, or shall succeed the serpent, as a shoot or sprout springs from the root of a decayed tree (see the note at Isa 11:1). By the serpent here, is undoutedly intended king Uzziah, who had so severely chastised the Philistines. The word ‘serpent’ נחשׁ nāchâsh denotes a serpent of any kind, and usually one far less venomous than that which is meant by the word translated cockatrice. Probably the prophet does not give this name “serpent” to Uzziah or to Ahaz, or the name “cockatrice” to Hezekiah, because he regarded the names as properly descriptive of their character, but because they were so regarded by the Philistines. They were as odious and offensive to them, and as destructive of their plans, as venomous reptiles would be.
Shall come forth a cockatrice - (see the note at Isa 59:5). A basilisk, or adder, a serpent of most venomous nature (see the note at Isa 11:8). That is, though Uzziah is dead, yet there shall spring up from him one far more destructive to you than he was; one who shall carry the desolations of war much further, and who shall more effectually subdue you. Most commentators have concurred in supposing that Hezekiah is here referred to, who ‘smote the Philistines even unto Gaza and the borders thereof, from the tower of the watchmen to the fenced city’ 2Ki 18:8. This is, doubtless, the correct interpretation. The Chaldee renders it, however, ‘Because there shall proceed from the descendants of Jesse the Messiah, and his works shall be among you as a flying serpent.’ This interpretation Rosenmuller supposes is correct; but it is evidently foreign to the scope of the passage.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v29Rod. Achaz. --- Bird. Ezechias will openly attack thee,…
Rod. Achaz. --- Bird. Ezechias will openly attack thee, 4 Kings xviii. 8. (Calmet) --- Protestants, "shall be a fiery flying serpent," (Haydock) like that erected by Moses, Numbers xxi. 9. Sennacherib and Assaraddon shall lay waste Philistia, ver. 31., and chap. xx. 1. (Calmet) --- Though Achaz be dead, Ezechias and Ozias will destroy more of that nation, 4 Kings xviii. 8., and 2 Paralipomenon xxvi. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv29–31Palestina--literally, "the land of sojourners."
Palestina--literally, "the land of sojourners."
rod . . . broken--The yoke imposed by Uzziah (Ch2 26:6) was thrown off under Ahaz (Ch2 28:18).
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serpent's root--the stock of Jesse (Isa 11:1). Uzziah was doubtless regarded by the Philistines as a biting "serpent." But though the effects of his bite have been got rid of, a more deadly viper, or "cockatrice" (literally, "viper's offspring," as Philistia would regard him), namely, Hezekiah awaits you (Kg2 18:8).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv29–3129. Rejoice not… whole Palestina — Rather, Philistia, a…
29. Rejoice not… whole Palestina — Rather, Philistia, a territory in the southwest of Judah, and which the Philistines, a people from Caphtor in the Mediterranean, though of Egyptian origin, had long occupied, and from which they were never dislodged, though much of the time kept in subjection.
Because the rod… that smote thee is broken — “The rod” is a symbol for dominion; and probably refers here to the former Jewish power. Some commentators, however, refer it to the Assyrian oppressers.
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Serpent’s root — This is argued to be Uzziah, the grandfather of Ahaz, who had subjected Philistia, but from which subjection she had recovered under Ahaz.
Cockatrice — Hezekiah, who again subjected Philistia. The “root” was of the ordinary serpent, not over venomous; but its offspring, the basilisk, was very venomous.
And his fruit… a fiery flying serpent — Poetically intensive of the basilisk. The warning is to Philistia not to exult because of denounced Assyria; she has yet to drink of a bitter cup from the hands of a lesser enemy — Hezekiah.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv29–3129. whole Palestina] R.V. Philistia, all of thee. On…
29. whole Palestina] R.V. Philistia, all of thee. On the history of the name “Palestine” see G. A. Smith, Historical Geography, p. 4. “All Philistia” is addressed because the country was broken up into a number of cantons, which might not always be united in political sentiment, as they are at this time.
the rod of him that smote thee] Or simply the rod that smote thee, as in R.V. On the reference see introductory note above.
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a cockatrice] a basilisk (Heb. çepha‘). See on Isa_11:8.
fiery flying serpent] flying saraph. See on ch. Isa_6:2 and cf. Isa_30:6. It is probably a creation of the popular imagination, here used poetically. The sense of the metaphors is obvious: the power from which the Philistines had suffered seems at present to have received a fatal blow, but it will recover itself and assume a more deadly form than ever.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv29–31(29) Rejoice not thou, whole Palestina.—Better, Rejoice not thou,…
(29) Rejoice not thou, whole Palestina.—Better, Rejoice not thou, Philistia, all of thee; i.e., give not thyself wholly to rejoicing. Here, as in Exo_15:14, “Palestina” is used, not in the wider meaning with which we are familiar, but specifically as the country of the Philistines. The historical circumstances connected with the “oracle” before us are found in 2Ch_18:18. The Philistines had invaded the low country (Shetphçlah), and the district known as the Negeb, or “south” of Judah, in the reign of Ahaz. He had called in the help of Tiglath-pileser, the Assyrian king, to assist him as against Rezin and Pekah (Isaiah 7), so probably against these new invaders. Sargon (who succeeded Tiglath-pileser, B.C. 723) invaded Ashdod in B.C. 710 (Isa_20:1; Records of the Past, vii. 40). Sennacherib records a like attack on Ashkelon and (according to Rawlinson’s interpretation) Ekron (Records of the Past, vii. 61). With these data we are able to enter on the interpretation of Isaiah’s prediction.
Because the rod of him that smote thee is broken.—The “rod,” as in Isa_10:24, is the power of Tiglath-pileser. The Philistines were exulting in his death, or in that of Ahaz as his ally, as though their peril was past. They are told that their exultation was premature.
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Out of the serpent’s root.—The three forms of serpent life (we need not be careful about their identification from the zoologist’s point of view) may represent the three Assyrian kings named above, from whose invasions the Philistines were to suffer. Each form was more terrible than the preceding. The fiery flying serpent (Isa_30:6; Num_21:6), which represented Sennacherib, was the most formidable of the three. So in Isa_27:1, the “piercing serpent,” the “crooked serpent,” and the “dragon” are symbols of the Assyrian power. Some critics, however, led chiefly by the first words of the next verse, find in the three serpents—(1) Ahaz, (2) Hezekiah, (3) the ideal king of Isa_11:1-9.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv29–31Whole Palestina. The Greeks called Philistia thnhn Surian ,…
Whole Palestina. The Greeks called Philistia thnhn Surian , or "Syria of the Philistines," whence the Latin "Palestina" and our "Palestine." Isaiah addresses the country as "whole Palestine," because, while it was made up of a number of principalities 1Sa_6:18), his message concerned it in its entirety. The rod of him that smote thee is broken. This can scarcely refer to the death of Ahaz, since Ahaz did not smite the Philistines, but was smitten by them. (2Ch_28:18) It may, however, refer to the death of Tiglath-Pileser, which took place only a year or two previously. Out of the serpent"s root shall come forth a cockatrice; i.e. a more poisonous serpent. (see note on Isa_11:8) Shal-maneser can scarcely be meant, since he does not, appear to have attacked the Philistines. Probably Sargon is intended, who "took Ashdod", (Isa_20:1) made Khanun, King of Gaza, prisoner ("Records of the Past," vol. 9. p. 5), and reduced Philtstia generally to subjection. And his fruit shall be a fiery flying serpent. The fruit of the cockatrice will be even more terrible and venomous. He will resemble the "fiery flying serpent" of the wilderness. (Num_21:6) Sennacherib is, perhaps, this "fruit." He con quered Ascalon ("Ancient Monarchies," vol. 2. p. 432) and Ekron (ibid., p. 433), and had the kings of Gaze and Ashdod among his tributaries (ibid., p. 438, note 11).
Vers. 29-32. A truth, a test, and a solution.
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We have here
I A TRUTH RESPECTING AN INDIVIDUAL DEATH; viz. that we may hope or may fear too much from the death of one man. Philistia was evidently inclined to hope too much from the death of a Jewish king; another was arising (Hezekiah) who would be to his predecessor what a cockatrice was to a serpent a still more formidable enemy. (2Ki_18:8) The wicked nation, or the unprincipled party, or the unscrupulous man that indulges a feeling of security because some strong opponent is dead may, probably will, find itself (himself) miserably disappointed. The resources of a righteous providence are not exhausted, though a very pillar of justice be fallen. Or, on the other hand, the righteous may fear too much from the death of a powerful friend. Will not the good cause perish now that the tongue of its most able advocate is silent in death? Christianity did not perish with the departure of Christ or with the death of the apostles. The Father of spirits will not let righteousness expire for want of righteous men, whom he can create and endow and send forth into the world.
II A TEST FOR THE COMMUNITY. IS the nation, is the Church, doing its work, fulfilling its Master"s will concerning it? One good, if not faultless, test is found in the answer to the questionIs it carting for its humblest members? If nothing better can be said for the nation than that its monarch is living in magnificence, or that its rulers or nobles are possessed of great wealth and rejoicing in splendid luxury, then is that nation rapidly descending to ruin. If nothing better can be said for the Church than that its hierarchy is powerful or its ministers well sustained, then is that Church a long way from its Lord"s ideal. It is when it can be said of the one that "the firstborn (the poorest) of the poor feed, and the needy lie down in safety" (ver. 30), and of the other that "the poor of the people trust in it," or "betake themselves unto it" (ver. 32), it is then that the end of their existence is answered. The "community" exists for "the common people," and especially the Church exists for the "little ones," the poor, the needy, the unbefriended, the young, the dependent.
III THE SOLUTION OF PROSPERITY. What should be the answer given to the "messengers of the nation" inquiring about the deliverance of Jerusalem? This: "The Lord hath founded Zion" (ver. 32). This is the best account we can give to others, as it is the best we can give to ourselves, of any deliverance or of any prosperity we may be enjoying. To refer it to good fortune is shallow and irreverent. To ascribe it to our own ability or energy, or to that of our friends, is insufficient and, it may be: spiritually harmful. We are safe and wise in attributing it to God. (Psa_87:7 Psa_89:17 Psa_115:1 1Co_4:7) Our faculties, our resources, our opportunities, are all of him; and from him come the energizing force and the overruling power without which all our efforts must be in vain. The reverent and religious spirit
(1) gladly dedicates to the cause of Christ and of his Church all that it can yield, and
(2) thankfully refers all prosperity enjoyed to his guiding finger, his protecting power, his life-giving Spirit. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v29Rejoice not thou, whole Palestina
Isa_14:29-32
Rejoice not thou, whole Palestina
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Philistia
Philistia was the southwest coast of the land of Canaan, to the whole of which it afterwards gave its name in the Greek form of Palestine, and was nominally included in the tribe of Judah.
It was originally inhabited by the Avites, who were expelled by the Caphtorim, a race of Egyptian origin, but supposed to have come immediately from Crete or Cyprus, and who, under the name of Philistines, continued as a distinct, and for the most part independent nation, in spite of the efforts of Israel to subdue them. (Sir E. Strachey, Bart.)
The Philistines
The Philistines were very formidable enemies to Israel in the days of Samuel and of Saul. The strong kings, David, Solomon, and Jehoshaphat, kept them in subjection, but in the days of Jehoram they invaded Judah 2Sa_5:17-25; 2Sa_21:15; 2Ch_17:11; 2Ch_21:16-17). Uzziah again repressed them, and crippled their power, dismantling their walled cities, and building fortresses of his own to command them (2Ch_26:6-7); and no doubt they continued tributary during the still vigorous government of his successor Jotham. But during the weak reign of Ahaz, they invaded the cities of the low country, and of the south of Judah; and not only invaded, but settled themselves in them and their neighbouring villages (2Ch_28:18): and to this state of things Isaiah addresses himself in this prophecy. (Sir E. Strachey, Bart.)
The rod of the taskmaster
The rod of the taskmaster is Isaiahs frequent image for the control of a dependent and tributary nation: all Philistia had rejoiced when the rod of David and of Uzziah fell broken from the hands of Ahaz, and expressed their joy by wasting or taking possession of their former masters lands; but Isaiah warns them that the old root of Israel, which from the days of Samson had sent forth many a rod with a serpents life like the rod of Moses, would soon again produce a basilisk with its royal crest, its inevitable spring, and its mortal bite, to take vengeance on his enemies. (Sir E. Strachey, Bart.)
Hezekiah and the Messiah
The basilisk is Hezekiah, and the flying dragon is the Messiah (such is the explanation of the Targum); or, what is the same thing, the former is the Davidic kingdom of the immediate future, and the latter the Davidic kingdom of the ultimate future. The figure may appear inappropriate, because the serpent is a symbol of evil; but it is not a symbol merely of creaturely evil, but also of the Divine curse; the curse, however, is the energy of penal justice, and as the executor of this justice as a judgment of God on Philistia, the Davidic king is here called a serpent in a climax rising through three stages. Perhaps the choice of the figure was suggested by Gen_49:17; for the saying concerning Dan was fulfilled in Samson the Danite, the sworn enemy of the Philistines. (F. Delitzsch.)
The law of conquests and exterminations
If the spread of civilisation, knowledge, justice, virtue, religion, and whatever else distinguishes men from beasts, is a good and not an evil, then it is good for men to use all the means which are really necessary to effect that end, even though some of them be never so rough and unpleasing; and it is not less base in public than in private morals to shrink from the responsibility of ourselves doing that which we know it is good to have done. If a weak, effeminate, degenerate nation can be improved by subjection to a stronger, manlier, more virtuous nation, then it is not only the right but the duty of the latter to bring it into subjection, whenever the indications of Gods providence, be they of peace or war, show that the time has come. And if the nation is not merely degenerate but hopelessly corrupt, then it is not only the right but the duty of some worthier nation to destroy it, and rid the world of its abominations. (Sir E. Strachey, Bart.)
The Gospel a means of national salvation
The Gospel has given to us, in modem Christendom, means of reclaiming nations who would have been irreclaimable by any measures which Greeks or Romans or even Jews could apply; and we are bound to act with corresponding gentleness and forbearance. (Sir E. Strachey, Bart.)
The first born of the poor
(Isa_14:30) seems to be a Hebrew idiom for the really, eminently poor, like that of Son of Man to express the man. Or the prophet may mean that the first of the next generation, the children of the present depressed Israelites, shall he delivered from the miseries which the Philistines are now inflicting on their fathers. (Sir E. Strachey, Bart.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v29come forth
come forth
The descendants of Ahaz.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v31Howl, gate; cry, city
Howl, gate; cry, city
Here "gate" and "city" represent the people at the city gates and in the cities. "Howl, you people at the city gates; cry, you people in the cities" (See: Metonymy)
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you will melt away
Melting away represents becoming weak because of fear. AT: "you will grow weak with fear" (See: Metaphor)
For out of the north comes a cloud of smoke
This implies that a large army is coming from the north. AT: "For from the north comes a large army with a cloud of smoke" (See: Assumed Knowledge and Implicit Information)
a cloud of smoke
Possible meanings are 1) this represents a cloud of dust that the army stirs up as they travel on dry dirt roads. AT: "a cloud of dust" or 2) there is a lot of smoke because of all the things that the army destroys and burns. AT: "much smoke" (See: Metaphor)
there is no straggler in his ranks
"no one in his ranks walks slowly behind the others"
How will they respond to the messengers of that nation?
The author uses this question to introduce his instruction about how the Israelites should speak to the messengers. AT: "This is how we will answer the messengers of Philistia." (See: Rhetorical Question)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv29, 3114:29 The king who attacked Philistia was probably Ahaz…
14:29 The king who attacked Philistia was probably Ahaz (14:28). • a more poisonous snake: This probably refers to one of the later Assyrian kings, either Sennacherib (701 BC), Esarhaddon (680 BC), or Ashurbanipal (668 BC).
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv29–31 He willeth the Philistines not to rejoice because the…
He willeth the Philistines not to rejoice because the Jews are diminished in their power, for their strength shall be greater than ever it was.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv29–31 Isa 14:29 Rejoice not thou, whole Palestina, because the…
Isa 14:29 Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken: for out of the serpent’s root shall come forth a cockatrice, and his fruit [shall be] a fiery flying serpent.
Ver. 29. Rejoice not thou, whole Palestine.] That is, the Philistines, quos Iudaei animis armisque sibi infestissimos habuere. These were as bad neighbours to the Jews as the Dunkirkers now are to us. Uzziah had subdued them, {2Ch 26:6} but Ahaz had been much damnified and despoiled by them, {2Ch 28:18} and in the beginning of Hezekiah’s reign they thought to have overrun all the country. Here therefore God’s decree concerning them is published, for the comfort of his poor people, and it is this: Philistaeis non iabilandum sed eiulandum. Philistines must not be overjoyed, but rather "weep and howl for the miseries that are coming upon them."
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Because the rod of him that smote thee is broken.] Because Uzziah is dead, and Ahaz hath had ill success against you through his own sinfulness and sluggishness; do not you thereupon take boldness to set up your crest, and think all is your own.
For out of the serpent’s root.] Out of Uzziah’s issue,
Shall come forth a cockatrice.] Or, Basilisk, which is said to kill with his looks only; and hereby is meant Hezekiah, as also by the "fiery flying serpent," for thus he is called both for his fierceness and for his swiftness, two very commendable properties of a commander. Julius Caesar was in omnia praeceps, in all head first, very fierce, and with it notably nimble, witness his Veni, vidi, vici, I no sooner came, but overcame. The Hebrews from this text have a proverb, "Out of the serpent’s root shall come forth a cockatrice," {a} i.e., one woe is passed, but behold a worse at hand.
{a} De radice colubri egredietur regulus, i.e., Afflictissimi, inter pauperes praecipui ac primi, atque adeo tolerandis calamitatibus nati.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv29–31 Of him that smote thee: most understand this of…
Of him that smote thee: most understand this of Uzziah, who did them much mischief, 2Ch 26:6; but he was dead thirty-two years before this time, and therefore their joy for his death was long since past. Others understand it of Ahaz; but he was so far from smiting them, that he was smitten by them, as was noted on Isa 14:28. It seems better to understand it more generally of the royal race or foregoing kings of Judah, who had been a terrible scourge to them, whose rod might be said to be broken, because that sceptre was come into the hands of slothful and degenerate princes, such as Ahaz was, who had been lately broken by the Philistines, and who probably was alive when this prophecy was delivered, because he here speaks of Hezekiah not as a present, but as a future king. It is said indeed that this burden was in the year that Ahaz died; but so it might be, though it was before his death.
His fruit shall be a fiery flying serpent; from the root and race of David shall come Hezekiah, who, like a serpent, shall sting thee to death, as he did, 2Ki 18:8.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv29–31 And the firstborn of the poor shall feed,.... That…
And the firstborn of the poor shall feed,.... That is, the Jews, who were brought very low in the times of Ahaz, reduced to the greatest straits and difficulties; for so the word "firstborn" may signify the chief, or those who were of all the poorest, and in the greatest distress; these, in the times of Hezekiah, shall enjoy abundance of good things, and under his gentle government shall feed like a flock of sheep in good pastures; this signifying, that though he should be like a serpent, harmful to his enemies, yet should be kind and tender unto, and take great care of his own subjects, and under whom they should have great plenty and prosperity:
and the needy shall lie down in safety; like a flock of sheep, secure from beasts of prey, under the care of a faithful and vigilant shepherd; this shows that the Jews should not only have plenty of good things, but should live in the greatest security, without fear of any enemy, or danger from them:
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and I will kill thy root with famine; this is said to Palestine, compared to a tree, whose root is dried up for want of moisture, and so dies; and the meaning is, that a sore famine should rage in their country, and utterly destroy them:
and he shall slay thy remnant: that is, Hezekiah should slay with the sword those that were left of the famine.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv29–31 Of him - Most understand this of Uzziah, who…
Of him - Most understand this of Uzziah, who did then much mischief, 2 Chron. xxvi, 3, 6. But he was dead thirty-two years before this time, and therefore their joy for his death was long since past. Others understand it of Ahaz: but he was so far from smiting them, that he was smitten by them. We may understand this of the royal race of Judah, who had been a terrible scourge to them, whose rod might be said to be broken, because that scepter was come into the hands of slothful princes. A serpent - From the root of David shall come Hezekiah, who, like a serpent, shall sting thee to death, as he did, 2 Kings xviii, 8.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv30–31 Verse 30. And the first-born of the poor, c.]…
Verse 30. And the first-born of the poor, c.] The Targum goes on applying all to the Messiah. "And the poor of the people shall he feed, and the humble shall dwell securely in his days: and he shall kill thy children with famine, and the remnant of thy people shall he slay."
I will kill - "He will slay"] The Septuagint reads המית hemith, in the third person, ανελει and so the Chaldee. The Vulgate remedies the confusion of persons in the present text, by reading both the verbs in the first person.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv30–31 Isa 14:30. And the firstborn of the poor —…
Isa 14:30. And the firstborn of the poor — Those who are most remarkably poor; shall feed — Shall have plenty of provisions, in spite of all thy attempts against them. The same Hezekiah, who shall be such a scourge to thee, Palestina, shall be a mild and gracious governor to his own subjects; he shall take care of them as a shepherd does of his flock, and relieve those who were oppressed in his father’s time. It is probable, that the inhabitants of the southern parts of Judea, who were particularly exposed to the incursions of the Philistines, the Idumeans, and the Arabs, are chiefly meant here by the firstborn of the poor: and concerning these the prophet foretels, that under Hezekiah’s government they should have food and security for themselves and flocks. And I will kill thy root, &c. — When the root is killed, the plant or tree is wholly destroyed. The meaning therefore is, I will utterly destroy thee, both root and branch, so that there shall be no remnant of thy people reserved, as it follows. This utter extirpation of the Philistines, here threatened, was begun by Hezekiah, and was completed by famine and various calamities, which came upon them afterward.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv29–31 Rejoice not thou - Rejoice not at the death…
Rejoice not thou - Rejoice not at the death of Ahaz, king of Judah. It shall be no advantage to thee. It shall not be the means of making an invasion on Judah more practicable.
Whole Palestina - We apply the name “Palestine” to the whole land of Canaan. Formerly, the name referred only to Philistia, from which we have derived the name Palestine. The word פלשׁת peleshet means properly the land of sojourners or strangers, from פלשׁ pālash, “to rove about, to wander, to migrate.” The Septuagint renders it, Ἀλλοφυλοι Allophuloi - ‘strangers,’ or ‘foreigners,’ and Γῆ ἀλλοφύλων Gē allophulōn - ‘land of strangers.’ Philistia was situated on the southwestern side of the land of Canaan, extending along the Mediterranean Sea from Gaza on the south, to Lydda on the north. The Philistines were a powerful people, and had often been engaged in wars with Judah. They had made a successful attack on it in the time of Ahaz; and amidst the feebleness and distractions which they supposed might succeed on the change of the government of Judah, and the administration of an inexperienced prince like Hezekiah, they hoped to be still more successful, and would naturally rejoice at the death of Ahaz. When the prophet says ‘” whole” Palestina,’ he means to say that no part of Philistia would have occasion to rejoice at the succession of Hezekiah (see Isa 14:31).
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Because the rod of him that smote thee is broken - It was not true that they had been smitten during the reign of Ahaz, but it had been done by his predecessor Uzziah. Perhaps the prophet refers to that prince, and to his death. He had smitten and subdued them. At his death they would rejoice; and their joy had been continued during the reigns of Jotham and Ahaz. They would now rejoice the more that a young and inexperienced prince was to ascend the throne. Their joy had been that “Uzziah” had died, and that joy had been augmenting since his death. But the prophet now tells them that they will have no further occasion for such joy.
For out of the serpent’s root - That is, there shall spring forth from the serpent, or shall succeed the serpent, as a shoot or sprout springs from the root of a decayed tree (see the note at Isa 11:1). By the serpent here, is undoutedly intended king Uzziah, who had so severely chastised the Philistines. The word ‘serpent’ נחשׁ nāchâsh denotes a serpent of any kind, and usually one far less venomous than that which is meant by the word translated cockatrice. Probably the prophet does not give this name “serpent” to Uzziah or to Ahaz, or the name “cockatrice” to Hezekiah, because he regarded the names as properly descriptive of their character, but because they were so regarded by the Philistines. They were as odious and offensive to them, and as destructive of their plans, as venomous reptiles would be.
Shall come forth a cockatrice - (see the note at Isa 59:5). A basilisk, or adder, a serpent of most venomous nature (see the note at Isa 11:8). That is, though Uzziah is dead, yet there shall spring up from him one far more destructive to you than he was; one who shall carry the desolations of war much further, and who shall more effectually subdue you. Most commentators have concurred in supposing that Hezekiah is here referred to, who ‘smote the Philistines even unto Gaza and the borders thereof, from the tower of the watchmen to the fenced city’ 2Ki 18:8. This is, doubtless, the correct interpretation. The Chaldee renders it, however, ‘Because there shall proceed from the descendants of Jesse the Messiah, and his works shall be among you as a flying serpent.’ This interpretation Rosenmuller supposes is correct; but it is evidently foreign to the scope of the passage.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v29 Rod. Achaz. --- Bird. Ezechias will openly attack thee,…
Rod. Achaz. --- Bird. Ezechias will openly attack thee, 4 Kings xviii. 8. (Calmet) --- Protestants, "shall be a fiery flying serpent," (Haydock) like that erected by Moses, Numbers xxi. 9. Sennacherib and Assaraddon shall lay waste Philistia, ver. 31., and chap. xx. 1. (Calmet) --- Though Achaz be dead, Ezechias and Ozias will destroy more of that nation, 4 Kings xviii. 8., and 2 Paralipomenon xxvi. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv29–31 Palestina--literally, "the land of sojourners."
Palestina--literally, "the land of sojourners."
rod . . . broken--The yoke imposed by Uzziah (Ch2 26:6) was thrown off under Ahaz (Ch2 28:18).
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serpent's root--the stock of Jesse (Isa 11:1). Uzziah was doubtless regarded by the Philistines as a biting "serpent." But though the effects of his bite have been got rid of, a more deadly viper, or "cockatrice" (literally, "viper's offspring," as Philistia would regard him), namely, Hezekiah awaits you (Kg2 18:8).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv29–31 29. Rejoice not… whole Palestina — Rather, Philistia, a…
29. Rejoice not… whole Palestina — Rather, Philistia, a territory in the southwest of Judah, and which the Philistines, a people from Caphtor in the Mediterranean, though of Egyptian origin, had long occupied, and from which they were never dislodged, though much of the time kept in subjection.
Because the rod… that smote thee is broken — “The rod” is a symbol for dominion; and probably refers here to the former Jewish power. Some commentators, however, refer it to the Assyrian oppressers.
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Serpent’s root — This is argued to be Uzziah, the grandfather of Ahaz, who had subjected Philistia, but from which subjection she had recovered under Ahaz.
Cockatrice — Hezekiah, who again subjected Philistia. The “root” was of the ordinary serpent, not over venomous; but its offspring, the basilisk, was very venomous.
And his fruit… a fiery flying serpent — Poetically intensive of the basilisk. The warning is to Philistia not to exult because of denounced Assyria; she has yet to drink of a bitter cup from the hands of a lesser enemy — Hezekiah.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv29–31 29. whole Palestina] R.V. Philistia, all of thee. On…
29. whole Palestina] R.V. Philistia, all of thee. On the history of the name “Palestine” see G. A. Smith, Historical Geography, p. 4. “All Philistia” is addressed because the country was broken up into a number of cantons, which might not always be united in political sentiment, as they are at this time.
the rod of him that smote thee] Or simply the rod that smote thee, as in R.V. On the reference see introductory note above.
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a cockatrice] a basilisk (Heb. çepha‘). See on Isa_11:8.
fiery flying serpent] flying saraph. See on ch. Isa_6:2 and cf. Isa_30:6. It is probably a creation of the popular imagination, here used poetically. The sense of the metaphors is obvious: the power from which the Philistines had suffered seems at present to have received a fatal blow, but it will recover itself and assume a more deadly form than ever.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv29–31 (29) Rejoice not thou, whole Palestina.—Better, Rejoice not thou,…
(29) Rejoice not thou, whole Palestina.—Better, Rejoice not thou, Philistia, all of thee; i.e., give not thyself wholly to rejoicing. Here, as in Exo_15:14, “Palestina” is used, not in the wider meaning with which we are familiar, but specifically as the country of the Philistines. The historical circumstances connected with the “oracle” before us are found in 2Ch_18:18. The Philistines had invaded the low country (Shetphçlah), and the district known as the Negeb, or “south” of Judah, in the reign of Ahaz. He had called in the help of Tiglath-pileser, the Assyrian king, to assist him as against Rezin and Pekah (Isaiah 7), so probably against these new invaders. Sargon (who succeeded Tiglath-pileser, B.C. 723) invaded Ashdod in B.C. 710 (Isa_20:1; Records of the Past, vii. 40). Sennacherib records a like attack on Ashkelon and (according to Rawlinson’s interpretation) Ekron (Records of the Past, vii. 61). With these data we are able to enter on the interpretation of Isaiah’s prediction.
Because the rod of him that smote thee is broken.—The “rod,” as in Isa_10:24, is the power of Tiglath-pileser. The Philistines were exulting in his death, or in that of Ahaz as his ally, as though their peril was past. They are told that their exultation was premature.
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Out of the serpent’s root.—The three forms of serpent life (we need not be careful about their identification from the zoologist’s point of view) may represent the three Assyrian kings named above, from whose invasions the Philistines were to suffer. Each form was more terrible than the preceding. The fiery flying serpent (Isa_30:6; Num_21:6), which represented Sennacherib, was the most formidable of the three. So in Isa_27:1, the “piercing serpent,” the “crooked serpent,” and the “dragon” are symbols of the Assyrian power. Some critics, however, led chiefly by the first words of the next verse, find in the three serpents—(1) Ahaz, (2) Hezekiah, (3) the ideal king of Isa_11:1-9.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv29–31 Whole Palestina. The Greeks called Philistia thnhn Surian ,…
Whole Palestina. The Greeks called Philistia thnhn Surian , or "Syria of the Philistines," whence the Latin "Palestina" and our "Palestine." Isaiah addresses the country as "whole Palestine," because, while it was made up of a number of principalities 1Sa_6:18), his message concerned it in its entirety. The rod of him that smote thee is broken. This can scarcely refer to the death of Ahaz, since Ahaz did not smite the Philistines, but was smitten by them. (2Ch_28:18) It may, however, refer to the death of Tiglath-Pileser, which took place only a year or two previously. Out of the serpent"s root shall come forth a cockatrice; i.e. a more poisonous serpent. (see note on Isa_11:8) Shal-maneser can scarcely be meant, since he does not, appear to have attacked the Philistines. Probably Sargon is intended, who "took Ashdod", (Isa_20:1) made Khanun, King of Gaza, prisoner ("Records of the Past," vol. 9. p. 5), and reduced Philtstia generally to subjection. And his fruit shall be a fiery flying serpent. The fruit of the cockatrice will be even more terrible and venomous. He will resemble the "fiery flying serpent" of the wilderness. (Num_21:6) Sennacherib is, perhaps, this "fruit." He con quered Ascalon ("Ancient Monarchies," vol. 2. p. 432) and Ekron (ibid., p. 433), and had the kings of Gaze and Ashdod among his tributaries (ibid., p. 438, note 11).
Vers. 29-32. A truth, a test, and a solution.
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We have here
I A TRUTH RESPECTING AN INDIVIDUAL DEATH; viz. that we may hope or may fear too much from the death of one man. Philistia was evidently inclined to hope too much from the death of a Jewish king; another was arising (Hezekiah) who would be to his predecessor what a cockatrice was to a serpent a still more formidable enemy. (2Ki_18:8) The wicked nation, or the unprincipled party, or the unscrupulous man that indulges a feeling of security because some strong opponent is dead may, probably will, find itself (himself) miserably disappointed. The resources of a righteous providence are not exhausted, though a very pillar of justice be fallen. Or, on the other hand, the righteous may fear too much from the death of a powerful friend. Will not the good cause perish now that the tongue of its most able advocate is silent in death? Christianity did not perish with the departure of Christ or with the death of the apostles. The Father of spirits will not let righteousness expire for want of righteous men, whom he can create and endow and send forth into the world.
II A TEST FOR THE COMMUNITY. IS the nation, is the Church, doing its work, fulfilling its Master"s will concerning it? One good, if not faultless, test is found in the answer to the questionIs it carting for its humblest members? If nothing better can be said for the nation than that its monarch is living in magnificence, or that its rulers or nobles are possessed of great wealth and rejoicing in splendid luxury, then is that nation rapidly descending to ruin. If nothing better can be said for the Church than that its hierarchy is powerful or its ministers well sustained, then is that Church a long way from its Lord"s ideal. It is when it can be said of the one that "the firstborn (the poorest) of the poor feed, and the needy lie down in safety" (ver. 30), and of the other that "the poor of the people trust in it," or "betake themselves unto it" (ver. 32), it is then that the end of their existence is answered. The "community" exists for "the common people," and especially the Church exists for the "little ones," the poor, the needy, the unbefriended, the young, the dependent.
III THE SOLUTION OF PROSPERITY. What should be the answer given to the "messengers of the nation" inquiring about the deliverance of Jerusalem? This: "The Lord hath founded Zion" (ver. 32). This is the best account we can give to others, as it is the best we can give to ourselves, of any deliverance or of any prosperity we may be enjoying. To refer it to good fortune is shallow and irreverent. To ascribe it to our own ability or energy, or to that of our friends, is insufficient and, it may be: spiritually harmful. We are safe and wise in attributing it to God. (Psa_87:7 Psa_89:17 Psa_115:1 1Co_4:7) Our faculties, our resources, our opportunities, are all of him; and from him come the energizing force and the overruling power without which all our efforts must be in vain. The reverent and religious spirit
(1) gladly dedicates to the cause of Christ and of his Church all that it can yield, and
(2) thankfully refers all prosperity enjoyed to his guiding finger, his protecting power, his life-giving Spirit. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v29 Rejoice not thou, whole Palestina
Isa_14:29-32
Rejoice not thou, whole Palestina
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Philistia
Philistia was the southwest coast of the land of Canaan, to the whole of which it afterwards gave its name in the Greek form of Palestine, and was nominally included in the tribe of Judah.
It was originally inhabited by the Avites, who were expelled by the Caphtorim, a race of Egyptian origin, but supposed to have come immediately from Crete or Cyprus, and who, under the name of Philistines, continued as a distinct, and for the most part independent nation, in spite of the efforts of Israel to subdue them. (Sir E. Strachey, Bart.)
The Philistines
The Philistines were very formidable enemies to Israel in the days of Samuel and of Saul. The strong kings, David, Solomon, and Jehoshaphat, kept them in subjection, but in the days of Jehoram they invaded Judah 2Sa_5:17-25; 2Sa_21:15; 2Ch_17:11; 2Ch_21:16-17). Uzziah again repressed them, and crippled their power, dismantling their walled cities, and building fortresses of his own to command them (2Ch_26:6-7); and no doubt they continued tributary during the still vigorous government of his successor Jotham. But during the weak reign of Ahaz, they invaded the cities of the low country, and of the south of Judah; and not only invaded, but settled themselves in them and their neighbouring villages (2Ch_28:18): and to this state of things Isaiah addresses himself in this prophecy. (Sir E. Strachey, Bart.)
The rod of the taskmaster
The rod of the taskmaster is Isaiahs frequent image for the control of a dependent and tributary nation: all Philistia had rejoiced when the rod of David and of Uzziah fell broken from the hands of Ahaz, and expressed their joy by wasting or taking possession of their former masters lands; but Isaiah warns them that the old root of Israel, which from the days of Samson had sent forth many a rod with a serpents life like the rod of Moses, would soon again produce a basilisk with its royal crest, its inevitable spring, and its mortal bite, to take vengeance on his enemies. (Sir E. Strachey, Bart.)
Hezekiah and the Messiah
The basilisk is Hezekiah, and the flying dragon is the Messiah (such is the explanation of the Targum); or, what is the same thing, the former is the Davidic kingdom of the immediate future, and the latter the Davidic kingdom of the ultimate future. The figure may appear inappropriate, because the serpent is a symbol of evil; but it is not a symbol merely of creaturely evil, but also of the Divine curse; the curse, however, is the energy of penal justice, and as the executor of this justice as a judgment of God on Philistia, the Davidic king is here called a serpent in a climax rising through three stages. Perhaps the choice of the figure was suggested by Gen_49:17; for the saying concerning Dan was fulfilled in Samson the Danite, the sworn enemy of the Philistines. (F. Delitzsch.)
The law of conquests and exterminations
If the spread of civilisation, knowledge, justice, virtue, religion, and whatever else distinguishes men from beasts, is a good and not an evil, then it is good for men to use all the means which are really necessary to effect that end, even though some of them be never so rough and unpleasing; and it is not less base in public than in private morals to shrink from the responsibility of ourselves doing that which we know it is good to have done. If a weak, effeminate, degenerate nation can be improved by subjection to a stronger, manlier, more virtuous nation, then it is not only the right but the duty of the latter to bring it into subjection, whenever the indications of Gods providence, be they of peace or war, show that the time has come. And if the nation is not merely degenerate but hopelessly corrupt, then it is not only the right but the duty of some worthier nation to destroy it, and rid the world of its abominations. (Sir E. Strachey, Bart.)
The Gospel a means of national salvation
The Gospel has given to us, in modem Christendom, means of reclaiming nations who would have been irreclaimable by any measures which Greeks or Romans or even Jews could apply; and we are bound to act with corresponding gentleness and forbearance. (Sir E. Strachey, Bart.)
The first born of the poor
(Isa_14:30) seems to be a Hebrew idiom for the really, eminently poor, like that of Son of Man to express the man. Or the prophet may mean that the first of the next generation, the children of the present depressed Israelites, shall he delivered from the miseries which the Philistines are now inflicting on their fathers. (Sir E. Strachey, Bart.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v29 come forth
come forth
The descendants of Ahaz.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v31 Howl, gate; cry, city
Howl, gate; cry, city
Here "gate" and "city" represent the people at the city gates and in the cities. "Howl, you people at the city gates; cry, you people in the cities" (See: Metonymy)
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you will melt away
Melting away represents becoming weak because of fear. AT: "you will grow weak with fear" (See: Metaphor)
For out of the north comes a cloud of smoke
This implies that a large army is coming from the north. AT: "For from the north comes a large army with a cloud of smoke" (See: Assumed Knowledge and Implicit Information)
a cloud of smoke
Possible meanings are 1) this represents a cloud of dust that the army stirs up as they travel on dry dirt roads. AT: "a cloud of dust" or 2) there is a lot of smoke because of all the things that the army destroys and burns. AT: "much smoke" (See: Metaphor)
there is no straggler in his ranks
"no one in his ranks walks slowly behind the others"
How will they respond to the messengers of that nation?
The author uses this question to introduce his instruction about how the Israelites should speak to the messengers. AT: "This is how we will answer the messengers of Philistia." (See: Rhetorical Question)
Yahweh has founded Zion
"Yahweh started Zion"
in her
"in Jerusalem" or "there"
the afflicted of his people
"those of his people who have been afflicted"
translationWords
gate
Philistines
nation
Yahweh
Zion
afflicted
people group
refuge
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv29, 31 14:29 The king who attacked Philistia was probably Ahaz…
14:29 The king who attacked Philistia was probably Ahaz (14:28). • a more poisonous snake: This probably refers to one of the later Assyrian kings, either Sennacherib (701 BC), Esarhaddon (680 BC), or Ashurbanipal (668 BC).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.