| Barnes' Notes on the Bible 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 Isaiah 14:31). 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 Isaiah 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 Isaiah 59:5). A basilisk, or adder, a serpent of most venomous nature (see the note at Isaiah 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' 2 Kings 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.
Gill's Exposition of the Entire BibleRejoice not thou, whole Palestina,.... The land of the Philistines; the inhabitants of Palestine are meant, who rejoiced at the death of Uzziah, who was too powerful for them, and during the reign of Ahaz, of whom they had the better; and, now he was dead, they hoped things would still be more favourable to them, since a young prince, Hezekiah, succeeded him; but they would find, by sad experience, that they had no occasion to rejoice in these changes: "whole Palestine" is mentioned, because it was divided into five districts or lordships, over which there were five lords, Joshua 13:3, 1 Samuel 6:4 and as they were all rejoicing in their late successes in Ahaz's time, and in hopes of still greater, so they would all suffer in the calamity hereafter threatened: because the rod of him that smote thee is broken: meaning not Ahaz, for be did not smite the Philistines, but was smitten by them, for they invaded his country, and took many of his cities; see 2 Chronicles 28:18 but rather Uzziah, who broke down the walls of their cities, and built others, 2 Chronicles 26:6 wherefore they rejoiced at his death; and their joy continued during the reigns of Jotham and Ahaz, and was increased at the death of Ahaz, a new and young king being placed on the throne. Some understand this of the breaking of the Assyrian, the rod of God's anger, Isaiah 14:25 by whom the Philistines had been smitten, and therefore rejoiced at his ruin; and to this the Targum seems to incline, paraphrasing it thus, "because the government is broken, whom ye served.'' Such that interpret in this way, by the "serpent" after mentioned understand Tilgathpilneser king of Assyria, whose successors were more troublesome to the Philistines than he; and by the "cockatrice" Sennacherib; and by the "fiery flying serpent" Nebuchadnezzar. Cocceius thinks that the sense of the prophecy is, that the Philistines should not rejoice at the sceptre being taken away from the Jews, and they being carried captive into Babylon, since it would not be to their advantage; for after Nebuchadnezzar and his sons, meant by the "serpent", should come the Medes and Persians, signified by the "cockatrice": and after them the Macedonians or Greeks, designed by the "flying fiery serpent", under Alexander, who should "kill" their "root", take Tyre their metropolis, at the siege of which was a famine; and then "slay their remnant", the city of Gaza, the last of their cities, whose inhabitants he slew; but the first sense of the prophecy, as it is most common, so most easy and natural: for out of the serpent's root shall come forth a cockatrice: that is, from the posterity, of Uzziah king of Judah, who greatly annoyed the Philistines, for which reason he is compared to a "serpent", should arise Hezekiah compared to a "cockatrice", because he would be, and he was, more harmful and distressing to them; see 2 Kings 18:8, and his fruit shall be a fiery flying serpent; not the fruit of the cockatrice, but of the serpent; and intends the same as before, Hezekiah, likened to such a creature, because of the fury and swiftness with which he was to come, and did come, against the Philistines, and the hurt he did to them: the "serpent" to which he is compared is called "fiery", or "burning", because it inflames where it bites; of which see Numbers 21:6 and "flying", not because it has wings, though some serpents are said to have them; but because, when it leaps or darts upon a man, it is with such swiftness, that it seems to fly; the serpent called "acontias", or "serpens jaculus", is here alluded to. The Targum applies the passage to the Messiah, thus, "for out of the children's children of Jesse shall come forth the Messiah, and his works shall be among you as a flying serpent.''
Keil and Delitzsch Biblical Commentary on the Old TestamentIt was therefore in a most eventful and decisive year that Isaiah began to prophesy as follows. "Rejoice not so fully, O Philistia, that the rod which smote thee is broken to pieces; for out of the serpent's root comes forth a basilisk, and its fruit is a flying dragon." Shēbet maccēk, "the rod which smote thee" (not "of him that smote thee," which is not so appropriate), is the Davidic sceptre, which had formerly kept the Philistines in subjection under David and Solomon, and again in more recent times since the reign of Uzziah. This sceptre was now broken to pieces, for the Davidic kingdom had been brought down by the Syro-Ephraimitish war, and had not been able to recover itself; and so far as its power over the surrounding nations was concerned, it had completely fallen to pieces. Philistia was thoroughly filled with joy in consequence, but this joy was all over now. The power from which Philistia had escaped was a common snake (nâchâsh), which had been either cut to pieces, or had died out down to the very roots. But out of this root, i.e., out of the house of David, which had been reduced to the humble condition of its tribal house, there was coming forth a zepha‛, a basilisk (regulus, as Jerome and other early translators render it: see at Isaiah 11:8); and this basilisk, which is dangerous and even fatal in itself, as soon as it had reached maturity, would bring forth a winged dragon as its fruit. The basilisk is Hezekiah, and the flying dragon is the Messiah (this is the explanation given by the Targum); or, what is the same thing, the former is the Davidic government of the immediate future, the latter the Davidic government of the ultimate future. The figure may appear an inappropriate one, because the serpent is a symbol of evil; but it is not a symbol of evil only, but of a curse also, and a curse is the energetic expression of the penal justice of God. And it is as the executor of such a curse in the form of a judgment of God upon Philistia that the Davidic king is here described in a threefold climax as a snake or serpent. The selection of this figure may possibly have also been suggested by Genesis 49:17; for the saying of Jacob concerning Dan was fulfilled in Samson, the sworn foe of the Philistines.
Geneva Study BibleRejoice not thou, all {r} Palestina, because the rod of him that smote thee is broken: for out of the serpent's root shall come forth an adder, and his fruit shall be a fiery flying serpent. (r) He wills the Philistines not to rejoice because the Jews are diminished in their power, for their strength will be greater than it ever was.
Wesley's Notes 14:29 Of him - Most understand this of Uzziah, who did then much mischief, 2Chron 26:3,6. 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, 2Kings 18:8.
King James Translators' Notescockatrice: or, adder
Scofield Reference NotesMargin come forth The descendants of Ahaz.
Jamieson-Fausset-Brown Bible Commentary29. Palestina-literally, "the land of sojourners." rod . broken-The yoke imposed by Uzziah (2Ch 26:6) was thrown off under Ahaz (2Ch 28:18). 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 (2Ki 18:8).
Matthew Henry's Concise Commentary14:28-32 Assurance is given of the destruction of the Philistines and their power, by famine and war. Hezekiah would be more terrible to them than Uzziah had been. Instead of rejoicing, there would be lamentation, for the whole land would be ruined. Such destruction will come upon the proud and rebellious, but the Lord founded Zion for a refuge to poor sinners, who flee from the wrath to come, and trust in his mercy through Christ Jesus. Let us tell all around of our comforts and security, and exhort them to seek the same refuge and salvation.
Matthew Henry's Whole Bible CommentaryVerses 24-32 The destruction of Babylon and the Chaldean empire was a thing at a great distance; the empire had not risen to any considerable height when its fall was here foretold: it was almost 200 years from this prediction of Babylon's fall to the accomplishment of it. Now the people to whom Isaiah prophesied might ask, "What is this to us, or what shall we be the better for it, and what assurance shall we have of it?" To both questions he answers in these verses, by a prediction of the ruin both of the Assyrians and of the Philistines, the present enemies that infested them, which they should shortly be eye-witnesses of and have benefit by. These would be a present comfort to them, and a pledge of future deliverance, for the confirming of the faith of their posterity. God is to his people the same to day that he was yesterday and will be hereafter; and he will for ever be the same that he has been and is. Here is, I. Assurance given of the destruction of the Assyrians (v. 25): I will break the Assyrian in my land. Sennacherib brought a very formidable army into the land of Judah, but there God broke it, broke all his regiments by the sword of a destroying angel. Note, Those who wrongfully invade God's land shall find that it is at their peril: and those who with unhallowed feet trample upon his holy mountains shall themselves there be trodden under foot. God undertakes to do this himself, his people having no might against the great company that came against them: "I will break the Assyrian; let me alone to do it who have angels, hosts of angels, at command." Now the breaking of the power of the Assyrian would be the breaking of the yoke from off the neck of God's people: His burden shall depart from off their shoulders, the burden of quartering that vast army and paying contribution; therefore the Assyrian must be broken, that Judah and Jerusalem may be eased. Let those that make themselves a yoke and a burden to God's people see what they are to expect. Now, 1. This prophecy is here ratified and confirmed by an oath (v. 24): The Lord of hosts hath sworn, that he might show the immutability of his counsel, and that his people may have strong consolation, Heb. 6:17, 18. What is here said of this particular intention is true of all God's purposes: As I have thought, so shall it come to pass; for he is in one mind, and who can turn him? Nor is he ever put upon new counsels, or obliged to take new measures, as men often are when things occur which they did not foresee. Let those who are the called according to God's purpose comfort themselves with this, that, as God has purposed, so shall it stand, and on that their stability depends. 2. The breaking of the Assyrian power is made a specimen of what God would do with all the powers of the nations that were engaged against him and his church (v. 26): This is the purpose that is purposed upon the whole earth (the whole world, so the Septuagint), all the inhabitants of the earth (so the Chaldee), not only upon the Assyrian empire (which was then reckoned to be in a manner all the world, as afterwards the Roman empire was, Lu. 2:1, and with it many nations fell that had dependence upon it), but upon all those states and potentates that should at any time attack his land, his mountains. The fate of the Assyrian shall be theirs; they shall soon find that they meddle to their own hurt. Jerusalem, as it was to the Assyrians, will be to all people a burdensome stone; all that burden themselves with it shall infallibly be cut to pieces by it, Zec. 12:3, 6. The same hand of power and justice that is now to be stretched out against the Assyrian for invading the people of God shall be stretched out upon all the nations that do likewise. It is still true, and will ever be so, Cursed is he that curses God's Israel, Num. 24:9. God will be an enemy to his people's enemies, Ex. 23:22. 3. All the powers on earth are defied to change God's counsel (v. 27): "The Lord of hosts has purposed to break the Assyrian's yoke, and every rod of the wicked laid upon the lot of the righteous; and who shall disannul this purpose? Who can persuade him to recall it, or find out a plea to evade it? His hand is stretched out to execute this purpose; and who has power enough to turn it back or to stay the course of his judgments?" II. Assurance is likewise given of the destruction of the Philistines and their power. This burden, this prophecy, that lay as a load upon them, to sink their state, came in the year that king Ahaz died, which was the first year of Hezekiah's reign, v. 28. When a good king came in the room of a bad one then this acceptable message was sent among them. When we reform, then, and not till then, we may look for good news from heaven. Now here we have, 1. A rebuke to the Philistines for triumphing in the death of king Uzziah. He had been as a serpent to them (v. 29), had bitten them, had smitten them, had brought them very low, 2 Chr. 26:6. He warred against the Philistines, broke down their walls, and built cities among them. But when Uzziah died, or rather abdicated, it was told with joy in Gath and published in the streets of Ashkelon. It is inhuman thus to rejoice in our neighbour's fall. But let them not be secure; for though when Uzziah was dead they made reprisals upon Ahaz, and took many of the cities of Judah (2 Chr. 28:18), yet out of the root of Uzziah should come a cockatrice, a more formidable enemy than Uzziah was, even Hezekiah, the fruit of whose government should be to them a fiery flying serpent, for he should fall upon them with incredible swiftness and fury: we find he did so. 2 Ki. 18:8, He smote the Philistines even to Gaza. Note, If God remove one useful instrument in the midst of his usefulness, he can, and will, raise up others to carry on and complete the same work that they were employed in and left unfinished. 2. A prophecy of the destruction of the Philistines by famine and war. (1.) By famine, v. 30. "When the people of God, whom the Philistines has wasted, and distressed, and impoverished, shall enjoy plenty again," and the first-born of their poor shall feed (the poorest among them shall have food convenient), then, as for the Philistines, God will kill their root with famine. That which was their strength, and with which they thought themselves established as the tree is by the root, shall be starved and dried up by degrees, as those die that die by famine; and thus he shall slay the remnant: those that escape from one destruction are but reserved for another; and, when there are but a few left, those few shall at length be cut off, for God will make a full end. (2.) By war. When the needy of God's people shall lie down in safety, not terrified with the alarms of war, but delighting in the songs of peace, then every gate and every city of the Philistines shall be howling and crying (v. 31), and there shall be a total dissolution of their state; for from Judea, which lay north of the Philistines, there shall come a smoke (a vast army raising a great dust, a smoke that shall be the indication of a devouring fire at hand), and none of all that army shall be alone in his appointed times; none shall straggle or be missing when they are to engage; but they shall all be vigorous and unanimous in attacking the common enemy, when the time appointed for the doing of it comes. None of them shall decline the public service, as, in Deborah's time, Reuben abode among the sheepfolds and Asher on the sea-shore, Jdg. 5:16, 17. When God has work to do he will wonderfully endow and dispose men for it. III. The good use that should be made of all these events for the encouragement of the people of God (v. 32): What shall one then answer the messengers of the nations? 1. This implies, (1.) That the great things God does for his people are, and cannot but be, taken notice of by their neighbours; those among the heathen make remarks upon them, Ps. 126:2. (2.) That messengers will be sent to enquire concerning them. Jacob and Israel had long been a people distinguished from all others and dignified with uncommon favours; and therefore some for good-will, others for ill-will, and all for curiosity, are inquisitive concerning them. (3.) That it concerns us always to be ready to give a reason of the hope that we have in the providence of God, as well as in his grace, in answer to every one that asks it, with meekness and fear, 1 Pt. 3:15. And we need go no further than the sacred truths of God's word for a reason; for God, in all he does, is fulfilling the scripture. (4.) The issue of God's dealings with his people shall be so clearly and manifestly glorious that any one, every one, shall be able to give an account of them to those that enquire concerning them. Now, 2. The answer which is to be given to the messengers of the nations is, (1.) That God is and will be a faithful friend to his church and people, and will secure and advance their interests. Tell them that the Lord has founded Zion. This gives an account both of the work itself that is done and of the reason of it. What is God doing in the world, and what is he designing in all the revolutions of states and kingdoms, in the ruin of some nations and the rise of others? He is, in all this, founding Zion; he is aiming at the advancement of his church's interests; and what he aims at he will accomplish. The messengers of the nations, when they sent to enquire concerning Hezekiah's successes against the Philistines, expected to learn by what politics, counsels, and arts of war he carried his point; but they are told that these successes were not owing to any thing of that nature, but to the care God took of his church and the interest he had in it. The Lord has founded Zion, and therefore the Philistines must fall. (2.) That his church has and will have a dependence upon him: The poor of his people shall trust in it, his poor people who have lately been brought very low, even the poorest of them; they more than others, for they have nothing else to trust to, Zep. 3:12, 13. The poor receive the gospel, Mt. 11:5. They shall trust to this, to this great truth, that the Lord has founded Zion; on this they shall build their hopes, and not on an arm of flesh. This ought to give us abundant satisfaction as to public affairs, that however it may go with particular persons, parties, and interests, the church, having God himself for its founder and Christ the rock for its foundation, cannot but stand firm. The poor of his people shall betake themselves to it (so some read it), shall join themselves to his church and embark in its interests; they shall concur with God in his designs to establish his people, and shall wind up all on the same plan, and make all their little concerns and projects bend to that. Those that take God's people for their people must be willing to take their lot with them and cast in their lot among them. Let the messengers of the nations know that the poor Israelites, who trust in God, having, like Zion, their foundation in the holy mountains (Ps. 87:1), are like Zion, which cannot be removed, but abides for ever (Ps. 125:1.), and therefore they will not fear what man can do unto them. |
