Exegetical and Hermeneutical Commentary of Isaiah 14:29
Rejoice not thou, whole Philistia, 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.
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.
a cockatrice ] a basilisk (Heb. epha‘). 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.
Fuente: The Cambridge Bible for Schools and Colleges
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 peleshet means properly the land of sojourners or strangers, from palash, to rove about, to wander, to migrate. The Septuagint renders it, Allophuloi – strangers, or foreigners, and Ge allophulon – 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).
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 serpents 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 nachash 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.
Fuente: Albert Barnes’ Notes on the Bible
Isa 14:29-32
Rejoice not thou, whole Palestina
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
29. Palestinaliterally, “theland of sojourners.”
rod . . . brokenTheyoke imposed by Uzziah (2Ch26:6) was thrown off under Ahaz (2Ch28:18).
serpent’s rootthestock 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 gotrid of, a more deadly viper, or “cockatrice”(literally, “viper’s offspring,” as Philistia would regardhim), namely, Hezekiah awaits you (2Ki18:8).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Rejoice 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, Jos 13:3 1Sa 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 2Ch 28:18 but rather Uzziah, who broke down the walls of their cities, and built others, 2Ch 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, Isa 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 2Ki 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 Nu 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.”
Fuente: John Gill’s Exposition of the Entire Bible
It 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.” Shebet maccek , “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 ( nachash ), 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 Isa 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 Gen 49:17; for the saying of Jacob concerning Dan was fulfilled in Samson, the sworn foe of the Philistines.
Fuente: Keil & Delitzsch Commentary on the Old Testament
29. Rejoice not, thou whole Philistia. (231) 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. (2Ch 28:18.) It must therefore be referred to Uzziah, (2Ch 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, (2Kg 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, (Psa 18:26,) and of the gospel, (2Co 2:16.)
(231) Bogus footnote
Fuente: Calvin’s Complete Commentary
(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 (Shetphlah), 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 Rawlinsons interpretation) Ekron (Records of the Past, vii. 61). With these data we are able to enter on the interpretation of Isaiahs 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.
Out of the serpents root.The three forms of serpent life (we need not be careful about their identification from the zoologists 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 14:29. Rejoice not, &c. This prophesy against the Philistines is conceived in a form familiar with Isaiah and the other prophets, of an immediate address to them, wherein they are admonished to refrain from joy either on account of the death of Ahaz, which might seem advantageous to the state of their affairs, or on account of the power of the Jewish kingdom’s being weakened under Ahaz; by a reason drawn from the quality of his successor, who should strenuously vindicate the injuries brought by them upon the Jewish nation under Ahaz, and should repress their ferocity and pride. This appellation may be divided into three parts: first, the proposition, in which they are exhorted to receive modestly the news of the death of Ahaz; Isa 14:29.; secondly, the reason of the proposition, taken from the quality of the successor who should punish them; Isa 14:29.; thirdly, the consequence of their punishment, the security of the husbandman and the inhabitants of Judaea; Isa 14:30. Vitringa renders properly the first part of the 29th verse, Rejoice not all of thee, O Palestine, because the rod smiting thee is broken. Palestine was a southern and maritime tract of the land of Canaan, abounding with many noble cities, and among others inhabited by the Philistines. Foreign writers frequently call Judaea in general by this name. By the cockatrice it is agreed that Hezekiah is meant, who verified this prediction; For he smote the Philistines even unto Gaza, and the borders thereof, from the tower of the watchmen to the fenced city. See 2Ki 18:8 and Vitringa.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.”
Because the rod of him that smote thee is broken.
For out of the serpent’s root.] Out of Uzziah’s issue,
Shall come forth a cockatrice.
a De radice colubri egredietur regulus, i.e., Afflictissimi, inter pauperes praecipui ac primi, atque adeo tolerandis calamitatibus nati.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rejoice not thou: i.e. at the death of Ahaz, and because the Davidic dominion was broken by the Syro- Ephraimitic war.
Palestina = Philistia.
him = the Davidic power.
for out of the serpent’s root, &c. That was how Philistia regarded Judah and Ahaz.
cocktrice = viper (see note on Isa 11:8), which they would find in his son Hezekiah in the immediate future (2Ki 18:8).
Fuente: Companion Bible Notes, Appendices and Graphics
come forth
The descendants of Ahaz.
Fuente: Scofield Reference Bible Notes
Rejoice: Pro 24:17, Eze 26:2, Eze 35:15, Hos 9:1, Oba 1:12, Mic 7:8, Zep 3:11
whole: Jos 13:3, 1Sa 6:17, 1Sa 6:18
because: 2Ch 26:6, 2Ch 28:18
for: 2Ki 18:8
cockatrice: or, adder, Isa 11:8
a fiery: Isa 30:6
Reciprocal: Exo 15:14 – of Palestina Num 21:6 – General 2Ch 26:7 – God helped Psa 108:9 – over Philistia Pro 22:8 – the rod of his anger shall fail Isa 10:24 – smite thee Isa 14:5 – General Isa 59:5 – cockatrice’ Jer 8:17 – I will Eze 7:11 – Violence Eze 25:15 – Because Amo 1:6 – Gaza Amo 1:8 – and the Zep 2:7 – the coast Zec 9:5 – Ashkelon
Fuente: The Treasury of Scripture Knowledge
14:29 Rejoice 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.
Fuente: Geneva Bible Notes
The Philistines were rejoicing because some king or nation that had oppressed them had lost its power. This may be a reference to David, since with the death of Ahaz, the power of the Davidic dynasty was at its lowest level so far. [Note: Motyer, pp. 147-48.] It seems more likely, however, that Assyria is in view (cf. Isa 14:31-32). [Note: Watts, p. 219] The "rod" and the "serpent" could refer to Shalmaneser V, who laid siege to Samaria and dominated Israel for so long; and the "viper" and "flying serpent" could be Sargon II, who followed Shalmaneser. This setback led the Philistines to think that this enemy would not oppress them any longer. But Isaiah warned that the oppressor was not gone forever. A worse enemy would come from that nation in the future, probably Assyria or Babylon (Isa 14:29). Only the poorest of the people would survive the coming enemy. Most of the Philistines would starve or be slaughtered (Isa 14:30).
A disciplined enemy from the north would come against Philistia, totally demoralizing its inhabitants (Isa 14:31). Evidently messengers from Philistia (and Egypt?) were seeking an alliance with Judea for mutual protection. The Lord advised the people, through Isaiah, to trust in Him, Zion being the place of His presence on earth, rather than in Philistia, since it was doomed (Isa 14:32).
Sargon II the Assyrian invaded Philistia in 712 B.C., and in 701 B.C. another Assyrian, Sennacherib, punished anti-Assyrian elements in Philistia.