Isaiah 14:28 Ulasan

In this chapter, I. More weight is added to the burden of Babylon, enough to sink it like a mill-stone; I. It is Israel's cause that is to be pleaded in this quarrel with Babylon (Isa 14:1-3). 2. The king of Babylon, for the time being, shall be remarkably brought down and triumphed over (v. 4-20). 3. The whole race of the Babylonians shall be cut off and extirpated (Isa 14:21-23). II. A confirmation of the prophecy of the destruction of Babylon, which was a thing at a distance, is here given in the prophecy of the destruction of the Assyrian army that invaded the land, which happened not long after (Isa 14:24-27). III. The success of Hezekiah against the Philistines is here foretold, and the advantages which his people would gain thereby (Isa 14:28-32).

INTRODUCTION TO ISAIAH 14 This chapter contains prophecies of the restoration of the Jews, of the fall of the king of Babylon, and the destruction of the Assyrian empire, and of the ruin of Palestine. The moving cause of the restoration of the Jews, and their settlement in their own land, is the distinguishing mercy of God towards them; the accomplishment of it, proselytes joined unto them; the means, people of other nations, who should bring them into it, and whom they should possess and rule over; and the consequence of it, rest from sorrow, fear, and hard bondage, Isa 14:1 upon which they are introduced as taking up a proverb, or a triumphant song, concerning the king of Babylon, wondering at his fall, and ascribing it to the Lord, Isa 14:4 representing the inhabitants of the earth, and great men of it, as at peace, and rest, and rejoicing, who before were continually disturbed, and smitten by him, Isa 14:6 introducing the dead, and those in hell, meeting him, and welcoming him into their regions, with taunts and jeers; upbraiding him with his weakness, shame, and disgrace he was come into; putting him in mind of his former pomp and splendour, pride, arrogance, and haughtiness, Isa 14:9 spectators are brought in, as amazed at the low, mean, and despicable condition he was brought into, considering what he had done in the world, in kingdoms and cities, but was now denied a burial, when other kings lay in their pompous sepulchres, Isa 14:16 and then it is foretold that that whole royal family should be cut off, and Babylon, the metropolis of his kingdom, should be utterly destroyed, Isa 14:21 all which was settled and fixed by the purpose of God, which could not be made void, Isa 14:24 and next follows a prophecy of the destruction of Palestine; the date of the prophecy is given Isa 14:28 the inhabitants of Palestine are bid not to rejoice at the death of one of the kings of Judah, since another should arise, who would be fatal to them, Isa 14:29 and while the Jews would be in safety, they would be destroyed by famine and war, Isa 14:30 from all which it would appear, and it might be told the messengers of the nations, or any inquiring persons, that Zion is of the Lord's founding, and under his care and protection, and that his people have great reason and encouragement to trust in him, Isa 14:32.

In the year that King Ahaz died was this burden. The following heavy prophecy, concerning the destruction of the Philistines; whether it was delivered out before or after his death is not certain. Here some begin the "fifteenth" chapter Isa 15:1, and not improperly; henceforward prophecies are delivered out under another reign, as before under Uzziah, Jotham, and Ahaz, now under Hezekiah. This, according to Bishop Usher, was A. M. 3278 and before the Christian era 726. , and not improperly; henceforward prophecies are delivered out under another reign, as before under Uzziah, Jotham, and Ahaz, now under Hezekiah. This, according to Bishop Usher, was A. M. 3278 and before the Christian era 726. Isaiah 14:29 isa 14:29 isa 14:29 isa 14:29Rejoice 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, Sa1 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 Ch2 28:18 but rather Uzziah, who broke down the walls of their cities, and built others, Ch2 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 Kg2 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 Num 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.''

(Verse 28.) In the year that King Ahaz died, this burden came. We read in the Book of the Prophets that four kings of Judah held the title of Prophet: Uzziah, Jotham, Ahaz, and Hezekiah, each succeeding the other in order and lineage. We have read earlier about the death of Uzziah, as recorded by Isaiah: In the year that King Uzziah died, I saw the Lord sitting on a high and lofty throne. From this, we understand both the vision of the Lord sitting and the things that are commanded to the Prophets, up to the point where it is written (Chapter VI): "As a terebinth and as an oak that spreads its branches, so shall be the holy seed, it shall be the germ under King Jotham prophesied" (Ibid., VII). Achaz, the son of Joatham, the son of Ozias, succeeded as the third king of Judah. During his reign, Rasin, the king of Syria, and Phacee, the son of Romelia, the king of Israel, came to Jerusalem to fight against it, as the Scripture recounts. Therefore, from Achaz up to the present point, which we now endeavor to explain, we know all the things that are placed in the middle, prophesied: after his death, Ezechias, the fourth and final king, succeeded, under whom the entire book is woven together until the end.

(Verse 28, etc.) In the year in which King Ahaz died, this burden occurred. Do not rejoice, all you Philistines, for the rod of your oppressor is broken. From the root of the snake will come forth a ruler, and his offspring will swallow up the flying creatures. The firstborn of the poor will be fed, and the needy will rest securely. I will cause the root to die by famine, and I will slay your remaining ones. According to the LXX: In the year in which King Ahaz died, this word was fulfilled: Do not rejoice, all you foreigners, for his yoke that oppressed you is broken. Indeed, from the seed of the serpent, offspring of asps will come forth, and from their offspring, winged serpents will come forth. And the poor will be fed by them, and poor men will rest in peace. But your seed will be killed by famine, and your remnants will be destroyed. After the death of Ahaz, which means κατάσχεσις, that is, possession or occupation, whom we read is the most impious king, this burden falls upon the Philistines, or word. For while he was living and reigning among sinners, neither the weight against foreigners nor the word of God could come to the Prophet. Indeed, I remember having said this before, when Uzziah died, Isaiah saw the Lord sitting on a high and exalted throne. And in Exodus we read (Exodus 22) that after the death of the king of Egypt, the sons of Israel groaned because of their labors, and they cried out, and their cry rose up because of their labors, and the Lord heard their groaning. For if what was said was not mystical, they should have shouted all the more when he was reigning, when they were serving with mud and bricks.

In the year. Here he threatens against the enemies who were rejoicing over the affliction of the Jews, and first, against the Philistines, who were rejoicing over their reduction by the death of Ezechias; second, against the Moabites, who were rejoicing over their destruction by the Assyrians or the Chaldeans: the burden of Moab (Isa 15:1). The first of these is divided into two. In the first, the time of the threat is set out: in the year, in the time when the Philistines had occupied certain cities of the kingdom of Judea, as it says in 2 Chronicles 28, and yet Achaz resisted them, and therefore they were delighted in his death, as though they might more freely attack the Jews. Second, the threat is set out: rejoice not you. And first, he threatens the affliction which they suffered from Ezechias, second, the destruction which they suffered under the Assyrians, where it says, howl (Isa 14:31).

This chapter begins with foretelling a drought that should greatly distress the land of Judea, the effects of which are described in a most pathetic manner, Jer 14:1-6. The prophet then, in the people's name, makes a confession of sins, and supplication for pardon, Jer 14:7-9. But God declares his purpose to punish, forbidding Jeremiah to pray for the people, Jer 14:10-12. False prophets are then complained of, and threatened with destruction, as are also those who attend to them, Jer 14:13-16. The prophet, therefore, bewails their misery, Jer 14:17, Jer 14:18; and though he had just now been forbidden to intercede for them, yet, like a tender pastor, who could not cease to be concerned for their welfare, he falls on the happy expedient of introducing themselves as supplicating in their own name that mercy which he was not allowed to ask in his, Jer 14:19-22.

In the year that king Ahaz died was this burden - Uzziah had subdued the Philistines, Ch2 26:6, Ch2 26:7; but, taking advantage of the weak reign of Ahaz, they invaded Judea, and took, and held in possession, some cities in the southern part of the kingdom. On the death of Ahaz, Isaiah delivers this prophecy, threatening them with the destruction that Hezekiah, his son, and great-grandson of Uzziah, should bring upon them: which he effected; for "he smote the Philistines, even unto Gaza, and the borders thereof," Kg2 18:8. Uzziah, therefore, must be meant by the rod that smote them, and by the serpent from whom should spring the flying fiery serpent, Isa 14:29, that is, Hezekiah, a much more terrible enemy than even Uzziah had been. The Targum renders the twenty-ninth verse in a singular way. "For, from the sons of Jesse shall come forth the Messiah; and his works among you shall be as the flying serpent."

CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB; (Isa 14:24-27) choose--"set His choice upon." A deliberate predilection [HORSLEY]. Their restoration is grounded on their election (see Psa 102:13-22). strangers--proselytes (Est 8:17; Act 2:10; Act 17:4, Act 17:17). TACITUS, a heathen [Histories, 5.5], attests the fact of numbers of the Gentiles having become Jews in his time. An earnest of the future effect on the heathen world of the Jews' spiritual restoration (Isa 60:4-5, Isa 60:10; Mic 5:7; Zac 14:16; Rom 11:12).

PROPHECY AGAINST PHILISTIA. (Isa 14:28-32) In . . . year . . . Ahaz died--726 B.C. Probably it was in this year that the Philistines threw off the yoke put on them by Uzziah.

But it is love to His own people which impels the God of Israel to suspend such a judgment of eternal destruction over Babylon. "For Jehovah will have mercy on Jacob, and will once more choose Israel, and will settle them in their own land: and the foreigner will associate with them, and they will cleave to the house of Jacob. And nations take them, and accompany them to their place; and the house of Israel takes them to itself in the land of Jehovah for servants and maid-servants: and they hold in captivity those who led them away captive; and become lords over their oppressors." We have here in nuce the comforting substance of chapters 46-66. Babylon falls that Israel may rise. This is effected by the compassion of God. He chooses Israel once more (iterum, as in Job 14:7 for example), and therefore makes a new covenant with it. Then follows their return to Canaan, their own land, Jehovah's land (as in Hos 9:3). Proselytes from among the heathen, who have acknowledged the God of the exiles, go along with them, as Ruth did with Naomi. Heathen accompany the exiles to their own place. And now their relative positions are reversed. Those who accompany Israel are now taken possession of by the latter (hithnachēl, κληρονομεῖν ἑαυτῷ, like hithpattēach, Isa 52:2, λύεσθαι; cf., p. 62, note, and Ewald, 124, b), as servants and maid-servants; and they (the Israelites) become leaders into captivity of those who led them into captivity (Lamed with the participle, as in Isa 11:9), and they will oppress (râdâh b', as in Psa 49:15) their oppressors. This retribution of life for like is to all appearance quite out of harmony with the New Testament love. But in reality it is no retribution of like for like. For, according to the prophet's meaning, to be ruled by the people of God is the true happiness of the nations, and to allow themselves to be so ruled is their true liberty. At the same time, the form in which the promise is expressed is certainly not that of the New Testament; and it would not possibly have been so, for the simple reason that in Old Testament times, and from an Old Testament point of view, there was no other visible manifestation of the church (ecclesia) than in the form of a nation. This national form of the church has been broken up under the New Testament, and will never be restored. Israel, indeed, will be restored as a nation; but the true essence of the church, which is raised above all national distinctions, will never return to those worldly limits which it has broken through. And the fact that the prophecy moves within those limits here may be easily explained, on the ground that it is primarily the deliverance from the Babylonian captivity to which the promise refers. And the prophet himself was unconscious that this captivity would be followed by another.

This is one of the prophecies the date of which is fixed in Isa 14:28. "In the year of the death of king Ahaz the following oracle was uttered." "The year of the death of king Aha"Z was (as in Isa 6:1) the year in which the death of Ahaz was to take place. In that year the Philistines still remained in those possessions, their hold of which was so shameful to Judah, and had not yet met with any humiliating retribution. But this year was the turning-point; for Hezekiah, the successor of Ahaz, not only recovered the cities that they had taken, but thoroughly defeated them in their own land (Kg2 18:8).