Oracle concerning Philistia.
I. THE HISTORICAL OCCASION. It dates from about the time of the death of Ahaz, and was on his death incorporated with the book. The Edomites and the Philistines, who had given way before the powers of David, had taken advantage of the weakness of Ahaz's government to invade Judah They had taken possession of several towns in the south of the land (2 Chronicles 28:17, 2 Chronicles 28:18). The Syrians in the front and the Philistines in the rear seemed to threaten and devour the land with open mouth (Isaiah 9:12). But the year of the death of Ahaz brought Hezekiah to the throne, who successfully resisted Assyria and smote the Philistines to Gaza (2 Kings 18:8), not only recovering the cities, but defeating them in their own land. To this eventful time, then, the oracle belongs.
II. WARNING TO PHILISTIA.
1. The might of the Davidic house. Its symbols are a rod, a staff, a serpent, a cerastes or basilisk, and a flying dragon. The "rod that smote Philistia" was the scepter of David and of Solomon, later wielded by Azariah or Uzziah (2 Kings 15:1-7; 2 Chronicles 26:1), who broke down the wall of Gath and of Gabneh and of Ashdod. But the conflict with Syria and Ephraim had brought the power of Judah low; the rod was broken in pieces. But the power of Judah is no mere rod; a root is the fitting symbol of its inexhaustible vigor. The tembinth oak is not perished when its leafy honors have fallen (Isaiah 6:13), and from the root of Jesse a young sucker shall yet spring (Isaiah 11:1). With this symbol is connected that of the serpent, also widely viewed in antiquity as a chthonic symbol, i.e. as representing the powers supposed to be seated in the heart of the earth. The serpent is a "son of earth," and this significance may be seen illustrated in the story of the appearance of the serpents, which were devoured by horses, to Croesus. The horses symbolized the invading enemy, under Cyrus (Herod; 1:78). The Greek legends of the slaying of a serpent or dragon by a hero, seem in several cases to denote the taking possession of a land—or of a sanctuary—Apollo, Perseus, Bellerophon. If such be the meaning of the serpent here, then, says the prophet, so far from destroying the serpent of Judah, its power in the land, the Philistine will encounter a more dangerous and deadly form of that power. A cerastes or basilisk shall arise in the person of Hezekiah; nay, a flying dragon shall be the ripe fruit from the indestructible root. The flying dragon is explained by the Targum to be the Messiah, so that the reference would be to the Davidic government of the immediate future under Hezekiah, and that of the ultimate future under the coming Anointed (Delitzsch). Ewald, however, refers to the Assyrian. In religious symbolism the dragon stands for the foul fiend; in historical symbolism he may stand for the avenger, as here. The tribal ensign of Dan was in like manner the serpent (Genesis 49:17), whose deadly hatred to the Philistines appeared in the deeds of the hero Samson.
2. Effects of the Davidic rule. The poor will feed upon Jehovah's pasture, and the helpless lie down in peace. Deeply depressed, menaced on every hand, they shall nevertheless find, under the care of the good Shepherd, nourishment and tranquility unbroken by fears (cf. Zephaniah 3:12, Zephaniah 3:13). The foe will be eradicated by starvation or put to the sword. The picture may be regarded, as other similar pictures, as an allegory of the rule of the eternal Messiah, the enjoyment of the eternal sabbath. For historical relations ever give back some reflection of eternal verities, and these verities enter into and govern the events of every epoch. From every time of national distress, of personal trouble, the spiritual song, undying in its truth and assurance, may be heard arising, "Jehovah is my Shepherd; I shall not want … He prepareth for me a table in the presence of mine enemies."
III. CALM AMIDST THE STORMS. Let the strong cities of Philistia lift up the cry of wailing. A smoke, and behind the smoke dense unbroken ranks of men are rolling from the north. Firm is their discipline, united and invincible their army. What, then, will be Judah's fate? Shall she, too, melt away in the fire? What answer do the messengers of the nations bring? "That Jehovah hath founded Zion, and upon it the sufferers of my people trust." Nothing can bring us triumph but the adherence to principle; nothing should dismay us where that adherence is constant. "Reverence the Lord of hosts himself, and let him be your Fear, and let him be your Dread; and he shall be for a Sanctuary" (Isaiah 8:13). "Behold, I lay in Zion for a foundation a Stone, a tried Stone, a precious Cornerstone, a sure Foundation: he that believeth shall not make haste" (Isaiah 28:16). The "poor of the flock" (Zechariah 11:7), the despised, suffering, and persecuted in every age, are welcome to the sanctuary and to the heart of the great God. While the tempest rages without and his judgments are abroad in the earth, they are sheltered in his pavilion, concealed in the secret place of the Most High. The lowly heart, looking up to that hand, so awful in menace towards all that is "high and lifted up," sees it relax, expand, become as a canopy of protecting tenderness. The suffering are stronger than they seem; they know a way of escape from the worst; they can flee to the Name of Jehovah as a strong Tower; they can enter their closet and shut to the door; they can pray to the Father in secret. The thought of eternal Love is itself a "little sanctuary," whose walls, as they tarry there, recede, open, and afford the prospect of eternal day.—J.
HOMILIES BY W.M. STATHAM