Study

28. In the year that King Ahaz died. Here the fifteenth chapter ought to have begun, for the Prophet enters on a new subject; and this plainly shows how absurdly the chapters are divided, or rather torn asunder. Having spoken of the Babylonians, he passes to the Philistines; ²³⁰²³⁰    {Bogus footnote} or, perhaps, before speaking of the Babylonians, he addressed the Philistines, who, being the near neighbors of the Jews, cherished deadly hostility against them. They were the remainder of those nations whom the Israelites spared, though the Lord had commanded that they should be removed out of the midst of them. (Numbers 33:52; Deuteronomy 7:16.) Their unbelief in this matter was the reason why the Lord left these nations to be thorns, that they might prick their eyes; as the Scripture shows that the Lord had formerly threatened against them. (Numbers 33:55.) In consequence of the deadly animosities which existed between these two nations, whenever the Jews sustained any defeat, the Philistines reckoned it to be so much gain to themselves; for they wished the ruin of the Jews, and no occurrence could give them greater delight than when the Jews were reduced to the deepest adversity and distress. The Prophet therefore prophesies against them as against the constant enemies of the Church.

It is proper to attend to the time when this vision was exhibited to the Prophet. So long as Ahaz lived, the Philistines were victorious. That wicked hypocrite, who had forsaken God, and eagerly sought the outward assistance of man, was punished for his treachery. During his reign the Philistines (2 Chronicles 28:18) recovered those towns which Uzziah (2 Chronicles 26:6, 7) had taken out of their hands; but after his death, they became still more courageous, for they expected that they would then gain all that they desired, because he who had been left as his heir was still a child; for Hezekiah, the new king, had neither shrewdness, nor authority, nor wisdom. These circumstances, therefore, ought to be carefully observed; for Isaiah has not the Philistines so much in his view, though he speaks to them, as the godly, whom he wishes to comfort and strengthen with good hope by this prophecy, who would otherwise have thought that the condition of Judea was entirely ruined, because they were attacked by enemies on all sides, and no assistance of any kind could be seen. To those persons, therefore, in their distressed and forlorn condition, Isaiah stretches out his hand, and bids them be of good courage, because the Lord would undoubtedly assist them.

This burden. He calls this prophecy a burden, because it would be disagreeable and painful to the Philistines, who thought that they had got rid of every annoyance, because the Jews were hard pressed, and had no hope of bettering their condition; and therefore he threatens that the destruction of the Philistines also is at hand.

29. Rejoice not, thou whole Philistia. ²³¹²³¹    {Bogus footnote} He begins by checking the vain and groundless confidence with which the Philistines were puffed up, and, by adding Thou whole, he intimates that all of them would feel a portion of this calamity; as if he had said that not only would that country be laid waste in some part, but that there would not be a corner of it exempted from the stroke, and that, in all its length and breadth, it would immediately and universally be visited with destruction.

Because the rod of him that smote thee is broken. Some think that by the broken rod is meant King Ahaz, but that view is unfounded; for in all his battles with the Philistines he was vanquished. (2 Chronicles 28:18.) It must therefore be referred to Uzziah, (2 Chronicles 26:6,) and yet I would not choose to limit it even to him, but would at the same time refer it to the whole body of the Jewish people. It is as if he had said to Palestina, “Thinkest thou that thou art safe, when the Jews, who formerly distressed thee, have been subdued? Thou art greatly deceived; for very soon shalt thou be more severely distressed.” For this reason, as I have said, I do not limit it to any one person, but think that in the person of one man is described the whole body of the Jews.

For out of the adder’s root shall spring a cockatrice, and his fruit shall be a fiery serpent. He now assigns the reason why Palestina ought not to rejoice; namely, that the Jews would have more power than ever to do injury; that if the Philistines had formerly sustained damage from them, they would afterwards sustain greater and heavier damage. The metaphor which he employs is highly appropriate; for the cockatrice is more hurtful than the adder, and the fiery serpent is more hurtful than the cockatrice. Through the kindness of God we have no animals so destructive in the countries which we inhabit. But the Prophet means nothing else than that the power of doing them injury has been taken away from the Jews; and therefore I differ from others who view the name of the adder and of the fiery serpent as applying to Hezekiah only. Though that opinion derives great plausibility from the circumstance that Hezekiah held all that belonged to the Philistines, as far as Gaza, (2 Kings 18:8,) yet the Prophet intended that this promise should extend farther. Let us therefore know that the favor of which the Prophet now speaks, though it began with Hezekiah, belongs to the Jews as to one body.

We ought to draw from it a general statement, that when we are weighed down by adversity, and when the ungodly rejoice as if we were ruined, and as if they alone were prosperous, God declares that their joy is without foundation. The Church will always rise again, and be restored to her former and prosperous condition, though all conclude that she is ruined. The children of God shall acquire new vigor, that they may pierce the eyes of the ungodly; not that they wish this, or have any such intention, but because the decree of God makes it necessary that this shall take place.

The names of cockatrice and fiery serpent do not imply reproach. In their own nature the godly are not such, but they are so called, because they are hurtful to the wicked, though in themselves harmless; for it is through the fault and the malice of the wicked that what ought to have been useful and profitable is hurtful to them. Such is also the nature of God himself, (Psalm 18:26,) and of the gospel, (2 Corinthians 2:16.)

30. And the first-born of the poor shall feed. The Prophet, as has been already said, has not so much in view the Philistines, to whom his threatenings were of no avail, as the Jews, whom he wished to comfort in their affliction; for they were so grievously afflicted that they were not far from despair. He therefore calls them the first-born of the poor, as being eminent for their wretchedness; for, being reduced to extremities, they held the first rank among the wretched. Now, he promises that the Lord will deliver them from such misery, and will again feed and nourish them. Hence we perceive that the Philistines were cut down and destroyed for the benefit of the people of God. In like manner, also, the Lord promised to Abraham and his posterity, I will bless them that bless thee, and I will curse them that curse thee; for those who are hostile to the children of God must find that God is hostile to them. (Genesis 12:3.)

And the needy shall lie down in safety. The Prophet compares his people to sheep, whom we must resemble, if we wish to have God for our keeper. No metaphor is more frequently employed in Scripture than this. When the Lord chastises us, we are like sheep that are scattered, and exposed to wolves and robbers; but when he punishes our enemies, he intends to gather us together again, that we may dwell in a safe and quiet place. This is what Isaiah means when he says, in safety. There are therefore two things which the Lord here promises; first, pastures, that is, everything that is necessary for food and raiment; and, secondly, safety and protection, that we may be protected and defended from every injury. These two things belong to the duty of a shepherd, and they include all that is necessary for our salvation.

And I will kill thy root with famine. He now turns to the Philistines, whom he compares to a tree which strikes its roots so deep that we would be apt to think that it cannot in any way be rooted out. But if the root be dried up, the tree also, however deeply laid, must decay. Hence we ought to infer that the condition of the wicked is never so firmly established that the Lord cannot easily overturn it; for not only will he cut off branches, but he will also dry up and destroy the root which is hidden under ground.

And he will slay thy remnant. This is commonly viewed as referring to Hezekiah; but I prefer, as I have already explained, to extend it to the whole body, of which he speaks as of one man, and of which the king was the head, and represented Christ himself. We might also refer it to the Assyrians, and to any others, whose agency the Lord employed in destroying the Philistines; for it is customary with the Jews to employ indefinite language when they speak of the agents by means of whom God executes his judgments.

31. Howl, O gate. Here the Prophet makes use of amplifications, that by means of them he may seal his predictions on the hearts of the godly, and may press with greater earnestness those things of which they might otherwise have entertained doubts. In explaining another passage, where it is said that her gates shall mourn and lament, (Isaiah 3:26,) we have stated that the gates mean crowded places, in which public meetings were held. ²³²²³²    {Bogus footnote} He threatens that there will be mourning in each of the cities, and mourning of no ordinary kind, for it will be spread through every one of the most crowded assemblies.

For a smoke cometh from the north. We may understand Smoke to mean Fire, so that the sign will denote the thing signified; for the smoke appears before the fire burns. By the north we may understand the Assyrians as well as the Jews, for both of them lay to the north with respect to the land of the Philistines. Yet I prefer to interpret it as referring to the Jews themselves, though I would not argue against the opposite exposition. The Philistines thought, as we have already said, that they were gainers by what the Jews suffered, as, for instance, when they sustained any defeat from the Assyrians; but they at length found that they suffered along with the Jews in such a defeat. Something of this kind happened, not long ago, to many nations who had taken great delight in seeing their enemies vanquished by the Turk: they found that such victories were destructive and mournful to themselves; for, after the defeat of those whom they wished to see destroyed, the road to themselves was likewise thrown open, and they also were defeated.

And no one shall be alone on his appointed day. ²³³²³³    {Bogus footnote} When he adds, that at that time no one shall be solitary, ²³⁴²³⁴    {Bogus footnote} this relates to the enemies; and he says, that on an appointed day, that is, when God shall have determined to ruin the land of the Philistines, the enemies shall be endued with such power and authority, that no one will remain unemployed at home, but all will be ready for battle; as if one who intended to applaud the authority of some prince should say that his subjects, if he but lift up his finger, assemble and give their attendance.

32. And what shall be answered to the messengers of the nation? I choose to interpret this of any nations whatever, and not of a single nation; for strangers, as soon as they enter into any city, are wont to ask what is done, that they may hear some news. It is as if he had said, “What shall be answered to strangers when they shall inquire? And what report shall be spread when the Philistines shall have been vanquished?”

That the Lord hath founded Zion. By this he means that the destruction of the land of the Philistines will be a signal proof of God’s compassion towards his people, that all may understand that the Lord is the guardian and protector of Judea, which he had chosen to be his own. The foundation is nothing else than God’s gracious adoption, by which he promised to Abraham (Genesis 17:7) and his posterity that he would be a God to them; and next, when he determined that a temple should be built on Zion, (2 Chronicles 3:1; Psalm 65:1, 84:7,) that the remembrance of his name might there be preserved. That foundation does not consist of lime or stones, but of the gracious promises of eternal life, by which his grace was always known to all the godly. The Prophet therefore shows that this destruction of the Philistines will be a signal proof, by means of which the most distant nations will learn that God preserves and guards his people whom he hath chosen.

And the poor of his people will have confidence in it. ²³⁵²³⁵    {Bogus footnote} He does not mean that the hope of believers will be placed in Zion, as when we say that we ought to hope in God, but that the inhabitants of Zion shall dwell in a safe and quiet place, as the prophets often teach, in other passages, that salvation is in Zion. (Joel 2:32.) Isaiah, therefore, does not mean that the confidence of the godly is placed in the Church, but he shows that the godly are preserved in it, because the Lord defends it.

Yet the Lord intends to make trial of our faith, that we may not think that we are in every respect happy; and therefore he calls them poor, that we may not think that we are exempted from ordinary calamities, though we are under God’s protection. Can any higher consolation be brought to us, than to learn that the inhabitants of the Church of God, though they are liable to a great variety of afflictions, are out of all danger? Let us therefore apply that consolation to our calamities, and not faint through impatience, when we are informed that God takes care of us, and when we absolutely know that we are in safety.