Isaiah 14
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Isaiah 14
The LORD Will Have Mercy on Jacob
1For the LORD will have mercy on Jacob, and will yet choose Israel, and set them in their own land: and the strangers shall be joined with them, and they shall cleave to the house of Jacob.
Jamieson-Fausset-Brown
CHAPTER 14
Is 14:1-3. The Certainty of Deliverance from Babylon.
Is 14:4-23. The Jews' Triumphal Song Thereat.
"It moves in lengthened elegiac measure like a song of lamentation for the dead, and is full of lofty scorn" [Herder].
Is 14:24-27. Confirmation of This by the Hereforetold Destruction of the Assyrians under Sennacherib;
a pledge to assure the captives in Babylon that He who, with such ease, overthrew the Assyrian, could likewise effect His purpose as to Babylon. The Babylonian king, the subject of this prediction, is Belshazzar, as representative of the kingdom (Da 5:1-31).
1. choose--"set His choice upon." A deliberate predilection [Horsley]. Their restoration is grounded on their election (see Psa 102:13-22).
strangers--proselytes (Es 8:17; Ac 2:10; 17:4, 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 (Is 60:4, 5, 10; Mi 5:7; Zec 14:16; Ro 11:12).
CHAPTER 14
Is 14:1-3. The Certainty of Deliverance from Babylon.
Is 14:4-23. The Jews' Triumphal Song Thereat.
"It moves in lengthened elegiac measure like a song of lamentation for the dead, and is full of lofty scorn" [Herder].
Is 14:24-27. Confirmation of This by the Hereforetold Destruction of the Assyrians under Sennacherib;
a pledge to assure the captives in Babylon that He who, with such ease, overthrew the Assyrian, could likewise effect His purpose as to Babylon. The Babylonian king, the subject of this prediction, is Belshazzar, as representative of the kingdom (Da 5:1-31).
1. choose--"set His choice upon." A deliberate predilection [Horsley]. Their restoration is grounded on their election (see Psa 102:13-22).
strangers--proselytes (Es 8:17; Ac 2:10; 17:4, 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 (Is 60:4, 5, 10; Mi 5:7; Zec 14:16; Ro 11:12).
The Pulpit Commentary
THE RESTORATION OF ISRAEL, AND HER SONG OF TRIUMPH OVER BABYLON. The destruction of Babylon is to be followed by the restoration of Israel, with the good will of the nations, and by their exercising rule over their late oppressors (Isa_14:1, Isa_14:2). In this time of rest and refreshment they will sing a song of triumph over Babylon. The song extends from Isa_14:4 to Isa_14:23. It consists of five stanzas, or strophes, each comprising seven long lines, after which there is a brief epode, or epilogue, of a different character. This epode is comprised in Isa_14:22 and Isa_14:23.
For the Lord will have mercy on Jacob. God's purpose of mercy upon Israel requires, as its preliminary, the destruction of Babylon, and may be considered as the final cause of that destruction. His desire to have mercy on Israel soon is the reason why the days of Babylon are not prolonged (see Isa_13:22). Will yet choose Israel. The Captivity was a rejection of Israel from their position as a favored race—God's peculiar people; their restoration was a fresh "choice" of them out of all the nations of the world, a free act of grace on his part; to which they had no claim or right whatsoever. And set them in their own land; or, on their own ground. The land that once was theirs, but which they had forfeited by their disobedience, could only become "their own" again by a fresh gift from God. The strangers shall be joined with them; rather, the stranger shall join himself to them. On the return from the Captivity, there would be an influx of proselytes from the nations, who would voluntarily join themselves to those whom they saw favored both by God and man (comp. Est_8:17). Though the Jews did not commonly seek proselytes, they readily received such as offered themselves. A further fulfillment of the prophecy took place when the Gentiles flocked into the Church of God after the coming of Christ.
THE RESTORATION OF ISRAEL, AND HER SONG OF TRIUMPH OVER BABYLON. The destruction of Babylon is to be followed by the restoration of Israel, with the good will of the nations, and by their exercising rule over their late oppressors (Isa_14:1, Isa_14:2). In this time of rest and refreshment they will sing a song of triumph over Babylon. The song extends from Isa_14:4 to Isa_14:23. It consists of five stanzas, or strophes, each comprising seven long lines, after which there is a brief epode, or epilogue, of a different character. This epode is comprised in Isa_14:22 and Isa_14:23.
For the Lord will have mercy on Jacob. God's purpose of mercy upon Israel requires, as its preliminary, the destruction of Babylon, and may be considered as the final cause of that destruction. His desire to have mercy on Israel soon is the reason why the days of Babylon are not prolonged (see Isa_13:22). Will yet choose Israel. The Captivity was a rejection of Israel from their position as a favored race—God's peculiar people; their restoration was a fresh "choice" of them out of all the nations of the world, a free act of grace on his part; to which they had no claim or right whatsoever. And set them in their own land; or, on their own ground. The land that once was theirs, but which they had forfeited by their disobedience, could only become "their own" again by a fresh gift from God. The strangers shall be joined with them; rather, the stranger shall join himself to them. On the return from the Captivity, there would be an influx of proselytes from the nations, who would voluntarily join themselves to those whom they saw favored both by God and man (comp. Est_8:17). Though the Jews did not commonly seek proselytes, they readily received such as offered themselves. A further fulfillment of the prophecy took place when the Gentiles flocked into the Church of God after the coming of Christ.
2And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the LORD for servants and handmaids: and they shall take them captives, whose captives they were; and they shall rule over their oppressors.
Jamieson-Fausset-Brown
2. the people--of Babylon, primarily. Of the whole Gentile world ultimately (Is 49:22; 66:20; 60:9).
their place--Judea (Ezr 1:1-6).
possess--receive in possession.
captives--not by physical, but by moral might; the force of love, and regard to Israel's God (Is 60:14).
2. the people--of Babylon, primarily. Of the whole Gentile world ultimately (Is 49:22; 66:20; 60:9).
their place--Judea (Ezr 1:1-6).
possess--receive in possession.
captives--not by physical, but by moral might; the force of love, and regard to Israel's God (Is 60:14).
The Pulpit Commentary
And the people shall take them; rather, peoples shall take them. The heathen nations among whom they have dwelt shall rejoice at the restoration of Israel to their own land, and even escort them in a friendly spirit to their borders (comp. Ezr_1:4, Ezr_1:6; Neh_2:7-9). Some shall go so far as voluntarily to become their bondservants in Palestine. They shall take them captive, whose captives they were. This can scarcely have been intended literally. The Jews were at no time a conquering people, nor one that set itself to "take captives." The true meaning is that Jewish ideas shall penetrate and subdue the nations generally, and among them those with whom Israel had dwelt as captives. The Jews did become very powerful and numerous both in Assyria and Babylonia about the first century after Christ, and Christian Churches were early formed in Mesopotamia, Adiabene, and even Babylon.
And the people shall take them; rather, peoples shall take them. The heathen nations among whom they have dwelt shall rejoice at the restoration of Israel to their own land, and even escort them in a friendly spirit to their borders (comp. Ezr_1:4, Ezr_1:6; Neh_2:7-9). Some shall go so far as voluntarily to become their bondservants in Palestine. They shall take them captive, whose captives they were. This can scarcely have been intended literally. The Jews were at no time a conquering people, nor one that set itself to "take captives." The true meaning is that Jewish ideas shall penetrate and subdue the nations generally, and among them those with whom Israel had dwelt as captives. The Jews did become very powerful and numerous both in Assyria and Babylonia about the first century after Christ, and Christian Churches were early formed in Mesopotamia, Adiabene, and even Babylon.
The Taunt Against the King of Babylon
3And it shall come to pass in the day that the LORD shall give thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve,
Jamieson-Fausset-Brown
3. rest--(Is 28:12; Eze 28:25, 26).
Is 14:4-8. A Chorus of Jews Express Their Joyful Surprise at Babylon's Downfall.
The whole earth rejoices; the cedars of Lebanon taunt him.
3. rest--(Is 28:12; Eze 28:25, 26).
Is 14:4-8. A Chorus of Jews Express Their Joyful Surprise at Babylon's Downfall.
The whole earth rejoices; the cedars of Lebanon taunt him.
The Pulpit Commentary
The hard bondage wherein thou wast made to serve (comp. Isa_47:6). We have no detailed account of the Babylonian, as we have of the Egyptian, servitude; but it was probably well-nigh as grievous. A few, of royal descent, might be eunuchs in the palace of the great king (2Ki_20:18; Dan_1:3), and hold offices of trust; but with the bulk of the nation it was otherwise. Psa_137:1-9, has the plaintive ring which marks it as the utterance of a sorely oppressed people. And there are passages of Ezekiel which point in the same direction (see especially Eze_34:27-29).
The hard bondage wherein thou wast made to serve (comp. Isa_47:6). We have no detailed account of the Babylonian, as we have of the Egyptian, servitude; but it was probably well-nigh as grievous. A few, of royal descent, might be eunuchs in the palace of the great king (2Ki_20:18; Dan_1:3), and hold offices of trust; but with the bulk of the nation it was otherwise. Psa_137:1-9, has the plaintive ring which marks it as the utterance of a sorely oppressed people. And there are passages of Ezekiel which point in the same direction (see especially Eze_34:27-29).
4That thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased!
Jamieson-Fausset-Brown
4. proverb--The Orientals, having few books, embodied their thoughts in weighty, figurative, briefly expressed gnomes. Here a taunting song of triumph (Mi 2:4; Ha 2:6).
the king--the ideal representative of Babylon; perhaps Belshazzar (Da 5:1-31). The mystical Babylon is ultimately meant.
golden city--rather, "the exactress of gold" [Maurer]. But the old translators read differently in the Hebrew, "oppression," which the parallelism favors (compare Is 3:5).
4. proverb--The Orientals, having few books, embodied their thoughts in weighty, figurative, briefly expressed gnomes. Here a taunting song of triumph (Mi 2:4; Ha 2:6).
the king--the ideal representative of Babylon; perhaps Belshazzar (Da 5:1-31). The mystical Babylon is ultimately meant.
golden city--rather, "the exactress of gold" [Maurer]. But the old translators read differently in the Hebrew, "oppression," which the parallelism favors (compare Is 3:5).
The Pulpit Commentary
Thou shalt take up this proverb; rather, this parable, as the word is translated in Num_23:1-30, and Num_24:1-25.; in Job_26:1; Job_29:1; Psa_49:4; Psa_78:2; Eze_17:2; Eze_20:49; Eze_21:5; Eze_24:3; Mic_2:4; Hab_2:6; or "this taunting speech," as our translators render in the margin (see Cheyne, ad loc.; and comp. Heb_2:6). The golden city. There are two readings here—madhebah and marhebah. The latter reading was preferred anciently, and is followed by the LXX; the Syriac and Chaldee Versions, the Targums, Ewald, Gesenius, and Mr. Cheyne. It would give the meaning of" the raging one." Madhebah, however, is preferred by Rosenmüller, Vitringa, and Dr. Kay. It is supposed to mean "golden," from d'hab, the Chaldee form of the Hebrew zahob, gold. But the question is pertinent—Why should a Chaldee form have been used by a Hebrew writer ignorant of Chaldee and Chaldea?
Thou shalt take up this proverb; rather, this parable, as the word is translated in Num_23:1-30, and Num_24:1-25.; in Job_26:1; Job_29:1; Psa_49:4; Psa_78:2; Eze_17:2; Eze_20:49; Eze_21:5; Eze_24:3; Mic_2:4; Hab_2:6; or "this taunting speech," as our translators render in the margin (see Cheyne, ad loc.; and comp. Heb_2:6). The golden city. There are two readings here—madhebah and marhebah. The latter reading was preferred anciently, and is followed by the LXX; the Syriac and Chaldee Versions, the Targums, Ewald, Gesenius, and Mr. Cheyne. It would give the meaning of" the raging one." Madhebah, however, is preferred by Rosenmüller, Vitringa, and Dr. Kay. It is supposed to mean "golden," from d'hab, the Chaldee form of the Hebrew zahob, gold. But the question is pertinent—Why should a Chaldee form have been used by a Hebrew writer ignorant of Chaldee and Chaldea?
5The LORD hath broken the staff of the wicked, and the sceptre of the rulers.
Jamieson-Fausset-Brown
5. staff--not the scepter (Psa 2:9), but the staff with which one strikes others, as he is speaking of more tyrants than one (Is 9:4; 10:24; 14:29) [Maurer].
rulers--tyrants, as the parallelism "the wicked" proves (compare see on Is 13:2).
5. staff--not the scepter (Psa 2:9), but the staff with which one strikes others, as he is speaking of more tyrants than one (Is 9:4; 10:24; 14:29) [Maurer].
rulers--tyrants, as the parallelism "the wicked" proves (compare see on Is 13:2).
The Pulpit Commentary
The staff … the scepter. Symbols of Babylonian power (scrap. Isa_10:5).
The staff … the scepter. Symbols of Babylonian power (scrap. Isa_10:5).
6He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, and none hindereth.
Jamieson-Fausset-Brown
6. people--the peoples subjected to Babylon.
is persecuted--the Hebrew is rather, active, "which persecuted them, without any to hinder him" [Vulgate, Jerome, and Horsley].
6. people--the peoples subjected to Babylon.
is persecuted--the Hebrew is rather, active, "which persecuted them, without any to hinder him" [Vulgate, Jerome, and Horsley].
The Pulpit Commentary
He who smote the people; rather, which smote the peoples. The participle translated "he who smote" refers to "staff" or "scepter." With a continual stroke; i.e. incessantly, one war following another without pause or stop. He that ruled, etc.; rather, which ruled the nations in anger with a persecution that held not back.
He who smote the people; rather, which smote the peoples. The participle translated "he who smote" refers to "staff" or "scepter." With a continual stroke; i.e. incessantly, one war following another without pause or stop. He that ruled, etc.; rather, which ruled the nations in anger with a persecution that held not back.
7The whole earth is at rest, and is quiet: they break forth into singing.
Jamieson-Fausset-Brown
7. they--the once subject nations of the whole earth. Houbigant places the stop after "fir trees" (Is 14:8), "The very fir trees break forth," &c. But the parallelism is better in English Version.
7. they--the once subject nations of the whole earth. Houbigant places the stop after "fir trees" (Is 14:8), "The very fir trees break forth," &c. But the parallelism is better in English Version.
The Pulpit Commentary
At rest … singing. The first result of the fall of Babylon is general peace, rest, and quiet; then the nations, recognizing the blessedness of the change, burst out into a song of rejoicing. The peace did not really continue very long; for Persia took up the role of conqueror which Babylon had been forced to drop, and, under Cambyses and Darius Hystaspis, produced as much stir and disturbance as had been caused by Babylon; Still, there was an interval of about eleven years between the conquest of Babylon by Cyrus, and the expedition by Cambyses against Egypt.
At rest … singing. The first result of the fall of Babylon is general peace, rest, and quiet; then the nations, recognizing the blessedness of the change, burst out into a song of rejoicing. The peace did not really continue very long; for Persia took up the role of conqueror which Babylon had been forced to drop, and, under Cambyses and Darius Hystaspis, produced as much stir and disturbance as had been caused by Babylon; Still, there was an interval of about eleven years between the conquest of Babylon by Cyrus, and the expedition by Cambyses against Egypt.
8Yea, the fir trees rejoice at thee, and the cedars of Lebanon, saying, Since thou art laid down, no feller is come up against us.
Jamieson-Fausset-Brown
8. the fir trees--now left undisturbed. Probably a kind of evergreen.
rejoice at thee--(Psa 96:12). At thy fall (Psa 35:19, 24).
no feller--as formerly, when thou wast in power (Is 10:34; 37:24).
Is 14:9-11. The Scene Changes from Earth to Hell.
Hades (the Amenthes of Egypt), the unseen abode of the departed; some of its tenants, once mighty monarchs, are represented by a bold personification as rising from their seats in astonishment at the descent among them of the humbled king of Babylon. This proves, in opposition to Warburton [The Divine Legation], that the belief existed among the Jews that there was a Sheol or Hades, in which the "Rephaim" or manes of the departed abode.
8. the fir trees--now left undisturbed. Probably a kind of evergreen.
rejoice at thee--(Psa 96:12). At thy fall (Psa 35:19, 24).
no feller--as formerly, when thou wast in power (Is 10:34; 37:24).
Is 14:9-11. The Scene Changes from Earth to Hell.
Hades (the Amenthes of Egypt), the unseen abode of the departed; some of its tenants, once mighty monarchs, are represented by a bold personification as rising from their seats in astonishment at the descent among them of the humbled king of Babylon. This proves, in opposition to Warburton [The Divine Legation], that the belief existed among the Jews that there was a Sheol or Hades, in which the "Rephaim" or manes of the departed abode.
The Pulpit Commentary
Fir trees …cedars. We may detect a double meaning here—one literal, the other metaphorical. Literally, the trees of Lebanon and the other mountain ranges would be spared, since, while both the Assyrian and Babylonian kings cut timber in the Syrian forests for building purposes, the Persians had no such practice; metaphorically, the firs and cedars are the kings and nobles of the countries (comp. Eze_31:16), who likewise had a respite. Since thou art laid down; rather, since thou liest low. The first stanza here ends, and the second begins with the next verse.
Fir trees …cedars. We may detect a double meaning here—one literal, the other metaphorical. Literally, the trees of Lebanon and the other mountain ranges would be spared, since, while both the Assyrian and Babylonian kings cut timber in the Syrian forests for building purposes, the Persians had no such practice; metaphorically, the firs and cedars are the kings and nobles of the countries (comp. Eze_31:16), who likewise had a respite. Since thou art laid down; rather, since thou liest low. The first stanza here ends, and the second begins with the next verse.
9Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations.
Jamieson-Fausset-Brown
9. moved--put into agitation.
for thee--that is, "at thee"; towards thee; explained by "to meet thee at thy coming" [Maurer].
chief ones--literally, "goats"; so rams, leaders of the flock; princes (Zec 10:3). The idea of wickedness on a gigantic scale is included (Eze 34:17; Mt 25:32, 33). Magee derives "Rephaim" (English Version, "the dead") from a Hebrew root, "to resolve into first elements"; so "the deceased" (Is 26:14) "ghosts" (Pr 21:16). These being magnified by the imagination of the living into gigantic stature, gave their name to giants in general (Ge 6:4; 14:5; Eze 32:18, 21). "Rephaim," translated in the Septuagint, "giants" (compare see on Job 26:5, 6). Thence, as the giant Rephaim of Canaan were notorious even in that guilty land, enormous wickedness became connected with the term. So the Rephaim came to be the wicked spirits in Gehenna, the lower of the two portions into which Sheol is divided.
9. moved--put into agitation.
for thee--that is, "at thee"; towards thee; explained by "to meet thee at thy coming" [Maurer].
chief ones--literally, "goats"; so rams, leaders of the flock; princes (Zec 10:3). The idea of wickedness on a gigantic scale is included (Eze 34:17; Mt 25:32, 33). Magee derives "Rephaim" (English Version, "the dead") from a Hebrew root, "to resolve into first elements"; so "the deceased" (Is 26:14) "ghosts" (Pr 21:16). These being magnified by the imagination of the living into gigantic stature, gave their name to giants in general (Ge 6:4; 14:5; Eze 32:18, 21). "Rephaim," translated in the Septuagint, "giants" (compare see on Job 26:5, 6). Thence, as the giant Rephaim of Canaan were notorious even in that guilty land, enormous wickedness became connected with the term. So the Rephaim came to be the wicked spirits in Gehenna, the lower of the two portions into which Sheol is divided.
The Pulpit Commentary
Hell from beneath. The Hebrew Sheol corresponded nearly to the Greek Hades, and the Latin Inferi. It was a dismal region in the center of the earth, whither departed souls descended, and where they remained thenceforth. There were various depths in it, each apparently more dismal than the preceding; but there is no evidence that it was considered to contain any place of happiness, until after the return from the Captivity. The prophet here represents Sheol as disturbed by the advent of the Babylonian monarch, and as rousing itself to receive him. The great ones of the earth, and the kings, who are kings even in Hades, and sit upon thrones, are especially moved by the occasion, and prepare to meet and greet their brother. Personal identity and continued consciousness of it after death are assumed; and the former earthly rank of the inmates seems to be recognized and maintained. It stirreth up the dead. Hell in the aggregate—the place personified—proceeds to arouse the individual inmates, who are called rephaim—the word commonly translated "giants" (Deu_2:11, Deu_2:20; Deu_13:12; Jos_12:4; Jos_13:12, etc.), but meaning properly "feeble ones." The shades or ghosts of the departed were regarded as weak and nerveless, in comparison with living men (compare the Homeric εἴδωλα καμόντων). All the chief ones; literally, the he-goats (comp. Jer_1:8; Jer_51:40; Zec_10:3). Raised up from their thrones; i.e. "caused to rise up from their thrones," and stand in eager expectation of what was about to happen.
Hell from beneath. The Hebrew Sheol corresponded nearly to the Greek Hades, and the Latin Inferi. It was a dismal region in the center of the earth, whither departed souls descended, and where they remained thenceforth. There were various depths in it, each apparently more dismal than the preceding; but there is no evidence that it was considered to contain any place of happiness, until after the return from the Captivity. The prophet here represents Sheol as disturbed by the advent of the Babylonian monarch, and as rousing itself to receive him. The great ones of the earth, and the kings, who are kings even in Hades, and sit upon thrones, are especially moved by the occasion, and prepare to meet and greet their brother. Personal identity and continued consciousness of it after death are assumed; and the former earthly rank of the inmates seems to be recognized and maintained. It stirreth up the dead. Hell in the aggregate—the place personified—proceeds to arouse the individual inmates, who are called rephaim—the word commonly translated "giants" (Deu_2:11, Deu_2:20; Deu_13:12; Jos_12:4; Jos_13:12, etc.), but meaning properly "feeble ones." The shades or ghosts of the departed were regarded as weak and nerveless, in comparison with living men (compare the Homeric εἴδωλα καμόντων). All the chief ones; literally, the he-goats (comp. Jer_1:8; Jer_51:40; Zec_10:3). Raised up from their thrones; i.e. "caused to rise up from their thrones," and stand in eager expectation of what was about to happen.
10All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us?
Jamieson-Fausset-Brown
10. They taunt him and derive from his calamity consolation under their own (Eze 31:16).
weak--as a shade bereft of blood and life. Rephaim, "the dead," may come from a Hebrew root, meaning similarly "feeble," "powerless." The speech of the departed closes with Is 14:11.
10. They taunt him and derive from his calamity consolation under their own (Eze 31:16).
weak--as a shade bereft of blood and life. Rephaim, "the dead," may come from a Hebrew root, meaning similarly "feeble," "powerless." The speech of the departed closes with Is 14:11.
The Pulpit Commentary
Art thou also become weak as we? rather, So thou also art made weak as we! (On the supposed weakness of the dead, see the comment on Isa_14:9.)
Art thou also become weak as we? rather, So thou also art made weak as we! (On the supposed weakness of the dead, see the comment on Isa_14:9.)
11Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee.
Jamieson-Fausset-Brown
11. "Pomp" and music, the accompaniment of Babylon's former feastings (Is 5:12; 24:8), give place to the corruption and the stillness of the grave (Eze 32:27).
worm--that is bred in putridity.
worms--properly those from which the crimson dye is obtained. Appropriate here; instead of the crimson coverlet, over thee shall be "worms." Instead of the gorgeous couch, "under thee" shall be the maggot.
Is 14:12-15. The Jews Address Him Again as a Fallen Once-bright Star.
The language is so framed as to apply to the Babylonian king primarily, and at the same time to shadow forth through him, the great final enemy, the man of sin, Antichrist, of Daniel, St. Paul, and St. John; he alone shall fulfil exhaustively all the lineaments here given.
11. "Pomp" and music, the accompaniment of Babylon's former feastings (Is 5:12; 24:8), give place to the corruption and the stillness of the grave (Eze 32:27).
worm--that is bred in putridity.
worms--properly those from which the crimson dye is obtained. Appropriate here; instead of the crimson coverlet, over thee shall be "worms." Instead of the gorgeous couch, "under thee" shall be the maggot.
Is 14:12-15. The Jews Address Him Again as a Fallen Once-bright Star.
The language is so framed as to apply to the Babylonian king primarily, and at the same time to shadow forth through him, the great final enemy, the man of sin, Antichrist, of Daniel, St. Paul, and St. John; he alone shall fulfil exhaustively all the lineaments here given.
The Pulpit Commentary
The noise of thy viols. (On the fondness of the Babylonians for music, and the number and variety of their musical instruments, see Dan_3:7, Dan_3:10, etc.) The word here translated "viol" is more commonly rendered "psaltery." (On the probable character of the instrument intended, see note on Isa_5:12.) The worm is spread under thee, etc.; rather, beneath thee is spread the maggot, and the worm covereth thee. The thought of the grave brings the thought of corruption with it. For cushion and for coverlet the royal corpse has only the loathsome creatures which come with putrescence. At this point the second stanza terminates.
The noise of thy viols. (On the fondness of the Babylonians for music, and the number and variety of their musical instruments, see Dan_3:7, Dan_3:10, etc.) The word here translated "viol" is more commonly rendered "psaltery." (On the probable character of the instrument intended, see note on Isa_5:12.) The worm is spread under thee, etc.; rather, beneath thee is spread the maggot, and the worm covereth thee. The thought of the grave brings the thought of corruption with it. For cushion and for coverlet the royal corpse has only the loathsome creatures which come with putrescence. At this point the second stanza terminates.
How Art Thou Fallen from Heaven, O Lucifer
12How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!
Jamieson-Fausset-Brown
12. Lucifer--"day star." A title truly belonging to Christ (Re 22:16), "the bright and morning star," and therefore hereafter to be assumed by Antichrist. Gesenius, however, renders the Hebrew here as in Eze 21:12; Zec 11:2, "howl."
weaken--"prostrate"; as in Ex 17:13, "discomfit."
12. Lucifer--"day star." A title truly belonging to Christ (Re 22:16), "the bright and morning star," and therefore hereafter to be assumed by Antichrist. Gesenius, however, renders the Hebrew here as in Eze 21:12; Zec 11:2, "howl."
weaken--"prostrate"; as in Ex 17:13, "discomfit."
The Pulpit Commentary
How art thou fallen from heaven, O Lucifer! Babylon's sudden fall is compared, with great force and beauty, to the (seeming) fall of a star from heaven. The word translated "Lucifer" means properly "shining one," and no doubt here designates a star; but whether any particular star or no is uncertain. The LXX. translated by ἑωσφόρος, whence our "Lucifer." The subjoined epithet, "son of the morning" or "of the dawn," accords well with this rendering. How art thou cut down to the ground! One of Isaiah's favorite changes of metaphor. It is a favorite metaphor also to which he reverts—that of representing the destruction of a nation by the felling of a tree or of a forest (comp. Isa_2:12, Isa_2:13; Isa_10:33, Isa_10:34, etc.). Which didst weaken the nations; rather, which didst prostrate the nations. The word used is one of great force (comp. Exo_17:13; Job_14:10).
How art thou fallen from heaven, O Lucifer! Babylon's sudden fall is compared, with great force and beauty, to the (seeming) fall of a star from heaven. The word translated "Lucifer" means properly "shining one," and no doubt here designates a star; but whether any particular star or no is uncertain. The LXX. translated by ἑωσφόρος, whence our "Lucifer." The subjoined epithet, "son of the morning" or "of the dawn," accords well with this rendering. How art thou cut down to the ground! One of Isaiah's favorite changes of metaphor. It is a favorite metaphor also to which he reverts—that of representing the destruction of a nation by the felling of a tree or of a forest (comp. Isa_2:12, Isa_2:13; Isa_10:33, Isa_10:34, etc.). Which didst weaken the nations; rather, which didst prostrate the nations. The word used is one of great force (comp. Exo_17:13; Job_14:10).
13For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:
Jamieson-Fausset-Brown
13. above ... God--In Da 8:10, "stars" express earthly potentates. "The stars" are often also used to express heavenly principalities (Job 38:7).
mount of the congregation--the place of solemn meeting between God and His people in the temple at Jerusalem. In Da 11:37, and 2Th 2:4, this is attributed to Antichrist.
sides of the north--namely, the sides of Mount Moriah on which the temple was built; north of Mount Zion (Psa 48:2). However, the parallelism supports the notion that the Babylonian king expresses himself according to his own, and not Jewish opinions (so in Is 10:10) thus "mount of the congregation" will mean the northern mountain (perhaps in Armenia) fabled by the Babylonians to be the common meeting-place of their gods. "Both sides" imply the angle in which the sides meet; and so the expression comes to mean "the extreme parts of the north." So the Hindus place the Meru, the dwelling-place of their gods, in the north, in the Himalayan mountains. So the Greeks, in the northern Olympus. The Persian followers of Zoroaster put the Ai-bordsch in the Caucasus north of them. The allusion to the stars harmonizes with this; namely, that those near the North Pole, the region of the aurora borealis (compare see on Job 23:9; Job 37:22) [Maurer, Septuagint, Syriac].
13. above ... God--In Da 8:10, "stars" express earthly potentates. "The stars" are often also used to express heavenly principalities (Job 38:7).
mount of the congregation--the place of solemn meeting between God and His people in the temple at Jerusalem. In Da 11:37, and 2Th 2:4, this is attributed to Antichrist.
sides of the north--namely, the sides of Mount Moriah on which the temple was built; north of Mount Zion (Psa 48:2). However, the parallelism supports the notion that the Babylonian king expresses himself according to his own, and not Jewish opinions (so in Is 10:10) thus "mount of the congregation" will mean the northern mountain (perhaps in Armenia) fabled by the Babylonians to be the common meeting-place of their gods. "Both sides" imply the angle in which the sides meet; and so the expression comes to mean "the extreme parts of the north." So the Hindus place the Meru, the dwelling-place of their gods, in the north, in the Himalayan mountains. So the Greeks, in the northern Olympus. The Persian followers of Zoroaster put the Ai-bordsch in the Caucasus north of them. The allusion to the stars harmonizes with this; namely, that those near the North Pole, the region of the aurora borealis (compare see on Job 23:9; Job 37:22) [Maurer, Septuagint, Syriac].
The Pulpit Commentary
For thou hast said; rather, and thou—thou saidst; i.e. weak as thou art now shown to have been, it was thou that didst dare to say. I will ascend into heaven, etc. (comp. Isa_10:13, Isa_10:14; Isa_37:24, Isa_37:25). Isaiah represents rather the thoughts of the Babylonian monarch than his actual words. The Babylonian inscriptions are full of boasting egotism; but they do not contain anything approaching to impiety. The king may regard himself as, in a certain sense, Divine; but still he entertains a deep respect and reverence for those gods whom he regards as the most exalted, as Merodach, Bel, Nebo, Sin, Shamas. He is their worshipper, their devotee, their suppliant. The Babylonian monarchs may have believed that after death they would mount up to heaven and join the "assembly of the great gods"; but we scarcely know enough as yet of the religions opinions of the Babylonians to state positively what their belief was on the subject of a future life. I will sit also upon the mount of the congregation. The early commentators explained this of Mount Zion, especially on account of the phrase, "in the sides of the north," which is used of the temple-bill in Psa_48:2. But it is well objected that Mount Zion was a place of no grandeur or dignity or holiness to the Babylonians, who had made it a desolation; and that no Babylonian monarch would have desired to "sit" there. Moreover, the "mountain" of this passage must be one which is "above the heights of the clouds" and "above the stars of God," which the most imaginative poet could not have said of Mount Zion. A mythic mountain, belonging to the Babylonian theosophy, was therefore seen to be intended, even before the times of cuneiform decipherment (Rosenmüller, Michaelis, Knobel). Now that the Babylonian inscriptions can be read, it is found that there was such a mountain, called "Im-Kharsak," or "Kharsak-Kurra," which is described as "the mighty mountain of Bel, whose head rivals heaven, whose root is the holy deep," and which "was regarded as the spot where the ark had rested, and where the gods had their seat". In Babylonian geography this mountain was identified, either with the peak of Rowandiz, or with Mount Elwend, near Ecbatana. In the sides of the north. Both Elwend and Rowandiz are situated to the northeast of Babylou—a position which, according to ancient ideas, might be described indifferently as "north" or "east."
For thou hast said; rather, and thou—thou saidst; i.e. weak as thou art now shown to have been, it was thou that didst dare to say. I will ascend into heaven, etc. (comp. Isa_10:13, Isa_10:14; Isa_37:24, Isa_37:25). Isaiah represents rather the thoughts of the Babylonian monarch than his actual words. The Babylonian inscriptions are full of boasting egotism; but they do not contain anything approaching to impiety. The king may regard himself as, in a certain sense, Divine; but still he entertains a deep respect and reverence for those gods whom he regards as the most exalted, as Merodach, Bel, Nebo, Sin, Shamas. He is their worshipper, their devotee, their suppliant. The Babylonian monarchs may have believed that after death they would mount up to heaven and join the "assembly of the great gods"; but we scarcely know enough as yet of the religions opinions of the Babylonians to state positively what their belief was on the subject of a future life. I will sit also upon the mount of the congregation. The early commentators explained this of Mount Zion, especially on account of the phrase, "in the sides of the north," which is used of the temple-bill in Psa_48:2. But it is well objected that Mount Zion was a place of no grandeur or dignity or holiness to the Babylonians, who had made it a desolation; and that no Babylonian monarch would have desired to "sit" there. Moreover, the "mountain" of this passage must be one which is "above the heights of the clouds" and "above the stars of God," which the most imaginative poet could not have said of Mount Zion. A mythic mountain, belonging to the Babylonian theosophy, was therefore seen to be intended, even before the times of cuneiform decipherment (Rosenmüller, Michaelis, Knobel). Now that the Babylonian inscriptions can be read, it is found that there was such a mountain, called "Im-Kharsak," or "Kharsak-Kurra," which is described as "the mighty mountain of Bel, whose head rivals heaven, whose root is the holy deep," and which "was regarded as the spot where the ark had rested, and where the gods had their seat". In Babylonian geography this mountain was identified, either with the peak of Rowandiz, or with Mount Elwend, near Ecbatana. In the sides of the north. Both Elwend and Rowandiz are situated to the northeast of Babylou—a position which, according to ancient ideas, might be described indifferently as "north" or "east."
14I will ascend above the heights of the clouds; I will be like the most High.
Jamieson-Fausset-Brown
14. clouds--rather, "the cloud," singular. Perhaps there is a reference to the cloud, the symbol of the divine presence (Is 4:5; Ex 13:21). So this tallies with 2Th 2:4, "above all that is called God"; as here "above ... the cloud"; and as the Shekinah-cloud was connected with the temple, there follows, "he as God sitteth in the temple of God," answering to "I will be like the Most High" here. Moreover, Re 17:4, 5, represents Antichrist as seated in Babylon, to which city, literal and spiritual, Isaiah refers here.
14. clouds--rather, "the cloud," singular. Perhaps there is a reference to the cloud, the symbol of the divine presence (Is 4:5; Ex 13:21). So this tallies with 2Th 2:4, "above all that is called God"; as here "above ... the cloud"; and as the Shekinah-cloud was connected with the temple, there follows, "he as God sitteth in the temple of God," answering to "I will be like the Most High" here. Moreover, Re 17:4, 5, represents Antichrist as seated in Babylon, to which city, literal and spiritual, Isaiah refers here.
The Pulpit Commentary
I will be like the Most High (comp. Isa_47:8). It is a mistake to say that "the Assyrians gave the name of God to their monarchs" (Kay), or, at any rate, there is no evidence that they did. Nor does any king, either Assyrian or Babylonian, ever assume a Divine title. There is a marked difference in this respect between the Egyptian and the Assyro-Babylonian religions. Probably Isaiah only means that Babylonian monarchs thought of themselves as gods, worked their own wills, were wrapped up in themselves, did not in heart bow down to a higher Power.
I will be like the Most High (comp. Isa_47:8). It is a mistake to say that "the Assyrians gave the name of God to their monarchs" (Kay), or, at any rate, there is no evidence that they did. Nor does any king, either Assyrian or Babylonian, ever assume a Divine title. There is a marked difference in this respect between the Egyptian and the Assyro-Babylonian religions. Probably Isaiah only means that Babylonian monarchs thought of themselves as gods, worked their own wills, were wrapped up in themselves, did not in heart bow down to a higher Power.
15Yet thou shalt be brought down to hell, to the sides of the pit.
Jamieson-Fausset-Brown
15. to hell--to Sheol (Is 14:6), thou who hast said, "I will ascend into heaven" (Mt 11:23).
sides of the pit--antithetical to the "sides of the north" (Is 14:13). Thus the reference is to the sides of the sepulcher round which the dead were arranged in niches. But Maurer here, as in Is 14:13, translates, "the extreme," or innermost parts of the sepulchre: as in Eze 32:23 (compare 1Sa 24:3).
15. to hell--to Sheol (Is 14:6), thou who hast said, "I will ascend into heaven" (Mt 11:23).
sides of the pit--antithetical to the "sides of the north" (Is 14:13). Thus the reference is to the sides of the sepulcher round which the dead were arranged in niches. But Maurer here, as in Is 14:13, translates, "the extreme," or innermost parts of the sepulchre: as in Eze 32:23 (compare 1Sa 24:3).
The Pulpit Commentary
Thou shalt be brought down; rather, thou art brought down (comp. Isa_14:9-11). The sides of the pit; or, the recesses—the "lowest parts" of the pit. With those words the third stanza terminates.
Thou shalt be brought down; rather, thou art brought down (comp. Isa_14:9-11). The sides of the pit; or, the recesses—the "lowest parts" of the pit. With those words the third stanza terminates.
16They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms;
Jamieson-Fausset-Brown
Is 14:16-20. The Passers-by Contemplate with Astonishment the Body of the King of Babylon Cast Out, Instead of Lying in a Splendid Mausoleum, and Can Hardly Believe Their Senses that It Is He.
16. narrowly look--to be certain they are not mistaken.
consider--"meditate upon" [Horsley].
Is 14:16-20. The Passers-by Contemplate with Astonishment the Body of the King of Babylon Cast Out, Instead of Lying in a Splendid Mausoleum, and Can Hardly Believe Their Senses that It Is He.
16. narrowly look--to be certain they are not mistaken.
consider--"meditate upon" [Horsley].
The Pulpit Commentary
They that see thee. Dr. Kay well observes that "here the scene of the parable is changed back to earth. The corpse of the mighty conqueror is lying unburied." Shall narrowly look upon thee. Like the inhabitants of hell (Isa_14:10), those of earth also shall scarcely believe their eyes. They shall look close to see if it is indeed the great king that is slain.
They that see thee. Dr. Kay well observes that "here the scene of the parable is changed back to earth. The corpse of the mighty conqueror is lying unburied." Shall narrowly look upon thee. Like the inhabitants of hell (Isa_14:10), those of earth also shall scarcely believe their eyes. They shall look close to see if it is indeed the great king that is slain.
17That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners?
Jamieson-Fausset-Brown
17. opened not ... house ... prisoners--But Maurer, as Margin, "Did not let his captives loose homewards."
17. opened not ... house ... prisoners--But Maurer, as Margin, "Did not let his captives loose homewards."
The Pulpit Commentary
That opened not the house of his prisoners; literally, that loosed not his prisoners homewards. The long imprisonment of Jehoiachin by Nebuchadnezzar (thirty-six years, 2Ki_25:27) is an illustration; but perhaps it is rather the retention in captivity of the entire Jewish people that is brought to the prophet's cognizance.
That opened not the house of his prisoners; literally, that loosed not his prisoners homewards. The long imprisonment of Jehoiachin by Nebuchadnezzar (thirty-six years, 2Ki_25:27) is an illustration; but perhaps it is rather the retention in captivity of the entire Jewish people that is brought to the prophet's cognizance.
18All the kings of the nations, even all of them, lie in glory, every one in his own house.
Jamieson-Fausset-Brown
18. All--that is, This is the usual practice.
in glory--in a grand mausoleum.
house--that is, "sepulchre," as in Ec 12:5; "grave" (Is 14:19). To be excluded from the family sepulcher was a mark of infamy (Is 34:3; Jr 22:19; 1Ki 13:22; 2Ch 21:20; 24:25; 28:27).
18. All--that is, This is the usual practice.
in glory--in a grand mausoleum.
house--that is, "sepulchre," as in Ec 12:5; "grave" (Is 14:19). To be excluded from the family sepulcher was a mark of infamy (Is 34:3; Jr 22:19; 1Ki 13:22; 2Ch 21:20; 24:25; 28:27).
The Pulpit Commentary
All the kings of the nations, etc.; i.e. the other kings, speaking generally, died in peace, and had an honorable burial, each one in the sepulcher that he had prepared for himself as his final abode or "house" (comp. Isa_22:16). The care taken to prepare tombs was not confined to Egypt, though there obtaining its greatest development. Among others, the Persian kings certainly prepared their own sepulchers; and probably the practice was general.
All the kings of the nations, etc.; i.e. the other kings, speaking generally, died in peace, and had an honorable burial, each one in the sepulcher that he had prepared for himself as his final abode or "house" (comp. Isa_22:16). The care taken to prepare tombs was not confined to Egypt, though there obtaining its greatest development. Among others, the Persian kings certainly prepared their own sepulchers; and probably the practice was general.
19But thou art cast out of thy grave like an abominable branch, and as the raiment of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet.
Jamieson-Fausset-Brown
19. cast out of--not that he had lain in the grave and was then cast out of it, but "cast out without a grave," such as might have been expected by thee ("thy").
branch--a useless sucker starting up from the root of a tree, and cut away by the husbandman.
raiment of those ... slain--covered with gore, and regarded with abhorrence as unclean by the Jews. Rather, "clothed (that is, covered) with the slain"; as in Job 7:5, "My flesh is clothed with worms and clods of dust" [Maurer].
thrust through--that is, "the slain who have been thrust through," &c.
stones of ... pit--whose bodies are buried in sepulchres excavated amidst stones, whereas the king of Babylon is an unburied "carcass trodden under foot."
19. cast out of--not that he had lain in the grave and was then cast out of it, but "cast out without a grave," such as might have been expected by thee ("thy").
branch--a useless sucker starting up from the root of a tree, and cut away by the husbandman.
raiment of those ... slain--covered with gore, and regarded with abhorrence as unclean by the Jews. Rather, "clothed (that is, covered) with the slain"; as in Job 7:5, "My flesh is clothed with worms and clods of dust" [Maurer].
thrust through--that is, "the slain who have been thrust through," &c.
stones of ... pit--whose bodies are buried in sepulchres excavated amidst stones, whereas the king of Babylon is an unburied "carcass trodden under foot."
The Pulpit Commentary
But thou art cast out (see Isa_14:13). Again "thou" is emphatic. Translate, But thou—thou art cast out. The Babylonian monarch did not rest in the tomb which he had prepared for himself. His body was "cast out"—left, apparently, where it fell in battle. If there is allusion to any individual, it is probably to Belshazzar (Dan_5:30). Like an abominable branch. As a shoot from a tree, which is disapproved, and so condemned and cut away. As the raiment of those that are slam. The garments of the slain, soaked in blood (Isa_9:5), were useless, and were consequently flung away or left to rot uncured for. So was it with the corpse of the great king. That go down to the stones of the pit. This clause is thought to be misplaced. It deranges the meter and damages the sense. Corpses were not interred on fields of battle in the East (Herod; 3.26). They were left to be "trodden underfoot." It is best, with Ewald and Mr. Cheyne, to transfer the clause to the commencement of the next verse. Thus the fourth stanza is relieved, and the fifth properly filled out.
But thou art cast out (see Isa_14:13). Again "thou" is emphatic. Translate, But thou—thou art cast out. The Babylonian monarch did not rest in the tomb which he had prepared for himself. His body was "cast out"—left, apparently, where it fell in battle. If there is allusion to any individual, it is probably to Belshazzar (Dan_5:30). Like an abominable branch. As a shoot from a tree, which is disapproved, and so condemned and cut away. As the raiment of those that are slam. The garments of the slain, soaked in blood (Isa_9:5), were useless, and were consequently flung away or left to rot uncured for. So was it with the corpse of the great king. That go down to the stones of the pit. This clause is thought to be misplaced. It deranges the meter and damages the sense. Corpses were not interred on fields of battle in the East (Herod; 3.26). They were left to be "trodden underfoot." It is best, with Ewald and Mr. Cheyne, to transfer the clause to the commencement of the next verse. Thus the fourth stanza is relieved, and the fifth properly filled out.
20Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people: the seed of evildoers shall never be renowned.
Jamieson-Fausset-Brown
20. not ... joined with them--whereas the princes slain with thee shall be buried, thou shalt not.
thou ... destroyed ... land--Belshazzar (or Naboned) oppressed his land with wars and tyranny, so that he was much hated [Xenophon, Cyropædia 4.6, 3; 7.5, 32].
seed ... never be renowned--rather, "shall not be named for ever"; the Babylonian dynasty shall end with Belshazzar; his family shall not be perpetuated [Horsley].
20. not ... joined with them--whereas the princes slain with thee shall be buried, thou shalt not.
thou ... destroyed ... land--Belshazzar (or Naboned) oppressed his land with wars and tyranny, so that he was much hated [Xenophon, Cyropædia 4.6, 3; 7.5, 32].
seed ... never be renowned--rather, "shall not be named for ever"; the Babylonian dynasty shall end with Belshazzar; his family shall not be perpetuated [Horsley].
The Pulpit Commentary
If we make the alteration suggested in the preceding note, this verse will begin as follows: "They that have gone down to the stoner of the pit, with these thou shalt not be joined in burial"—a repetition certainly of the first clause of Isa_14:19, but with amplification, and with the reason appended. Thou hast destroyed thy land; i.e. "brought ruin on it by displeasing God, and causing him to visit it with a judgment." The seed of evil-doers shall never be renowned; rather, shall not be named forever (comp. Psa_109:13). The meaning is that they shall have no seed, or, if they have any, that it shall be early cut off, and the whole race blotted out. Pretenders rose up under Darius Hystaspis, claiming descent from Belshazzar's father, Nabenidus; but the claim is characterized as false, and a false claim would scarcely have been set up had real descendants survived.
If we make the alteration suggested in the preceding note, this verse will begin as follows: "They that have gone down to the stoner of the pit, with these thou shalt not be joined in burial"—a repetition certainly of the first clause of Isa_14:19, but with amplification, and with the reason appended. Thou hast destroyed thy land; i.e. "brought ruin on it by displeasing God, and causing him to visit it with a judgment." The seed of evil-doers shall never be renowned; rather, shall not be named forever (comp. Psa_109:13). The meaning is that they shall have no seed, or, if they have any, that it shall be early cut off, and the whole race blotted out. Pretenders rose up under Darius Hystaspis, claiming descent from Belshazzar's father, Nabenidus; but the claim is characterized as false, and a false claim would scarcely have been set up had real descendants survived.
21Prepare slaughter for his children for the iniquity of their fathers; that they do not rise, nor possess the land, nor fill the face of the world with cities.
Jamieson-Fausset-Brown
Is 14:21-23. God's Determination to Destroy Babylon.
21. Prepare, &c.--charge to the Medes and Persians, as if they were God's conscious instruments.
his children--Belshazzar's (Ex 20:5).
rise--to occupy the places of their fathers.
fill ... with cities--Maurer translates, "enemies," as the Hebrew means in 1Sa 28:16; Psa 139:20; namely, lest they inundate the world with their armies. Vitringa translates, "disturbers." In English Version the meaning is, "lest they fill the land with such cities" of pride as Babylon was.
Is 14:21-23. God's Determination to Destroy Babylon.
21. Prepare, &c.--charge to the Medes and Persians, as if they were God's conscious instruments.
his children--Belshazzar's (Ex 20:5).
rise--to occupy the places of their fathers.
fill ... with cities--Maurer translates, "enemies," as the Hebrew means in 1Sa 28:16; Psa 139:20; namely, lest they inundate the world with their armies. Vitringa translates, "disturbers." In English Version the meaning is, "lest they fill the land with such cities" of pride as Babylon was.
The Pulpit Commentary
Prepare slaughter for his children. Belshazzar had "wives and concubines" (Dan_5:2), and therefore probably children. The magnanimity of Cyrus may have spared them; but neither Cambyses nor Darius Hystaspis had the same merciful disposition. As soon as there was seen to be danger of Babylon revolting, they would almost certainly be put to death. For the iniquity of their fathers (comp. Exo_20:5). The destruction of their posterity was a part of the punishment of the fathers. That they do not rise; i.e. "that they do not recover themselves and become great monarchs once more, and once more build great cities, "such as those which they were famous for Babel, Erech, Accad, Calneh, Ur, Sepharvaim, Borsippa, Opts, Teredon, etc. It was as city-builders that the Babylonians were especially celebrated (Gen_10:10; Dan_4:30; Herod; 1:178, etc.).
Isa_14:22, Isa_14:23
These verses constitute the epode of the poem. Their main object is to make it clear that the punishment about in fall on Babylon comes from none other than Jehovah, whose Name occurs twice in Isa_14:22, and emphatically closes Isa_14:23. The lines are much more irregular than those of the strophes, or stanzas.
Prepare slaughter for his children. Belshazzar had "wives and concubines" (Dan_5:2), and therefore probably children. The magnanimity of Cyrus may have spared them; but neither Cambyses nor Darius Hystaspis had the same merciful disposition. As soon as there was seen to be danger of Babylon revolting, they would almost certainly be put to death. For the iniquity of their fathers (comp. Exo_20:5). The destruction of their posterity was a part of the punishment of the fathers. That they do not rise; i.e. "that they do not recover themselves and become great monarchs once more, and once more build great cities, "such as those which they were famous for Babel, Erech, Accad, Calneh, Ur, Sepharvaim, Borsippa, Opts, Teredon, etc. It was as city-builders that the Babylonians were especially celebrated (Gen_10:10; Dan_4:30; Herod; 1:178, etc.).
Isa_14:22, Isa_14:23
These verses constitute the epode of the poem. Their main object is to make it clear that the punishment about in fall on Babylon comes from none other than Jehovah, whose Name occurs twice in Isa_14:22, and emphatically closes Isa_14:23. The lines are much more irregular than those of the strophes, or stanzas.
22For I will rise up against them, saith the LORD of hosts, and cut off from Babylon the name, and remnant, and son, and nephew, saith the LORD.
Jamieson-Fausset-Brown
22. against them--the family of the king of Babylon.
name--all the male representatives, so that the name shall become extinct (Is 56:5; Ru 4:5).
remnant--all that is left of them. The dynasty shall cease (Da 5:28-31). Compare as to Babylon in general, Jr 51:62.
22. against them--the family of the king of Babylon.
name--all the male representatives, so that the name shall become extinct (Is 56:5; Ru 4:5).
remnant--all that is left of them. The dynasty shall cease (Da 5:28-31). Compare as to Babylon in general, Jr 51:62.
The Pulpit Commentary
And cut off from Babylon the name. It is not quite clear in what sense her "name" was to be "cut off" from Babylon. One of the main masses of ruin still bears the old name almost unchanged (Babil), and can scarcely be supposed to have lost it and afterwards recovered it. Perhaps "name" here means "fame" or "celebrity" (comp. Deu_26:19; Zep_3:20). Son and nephew; rather, son and grandson, or issue and descendants. The same phrase occurs in the same sense in Gen_21:23 and Job_18:19.
And cut off from Babylon the name. It is not quite clear in what sense her "name" was to be "cut off" from Babylon. One of the main masses of ruin still bears the old name almost unchanged (Babil), and can scarcely be supposed to have lost it and afterwards recovered it. Perhaps "name" here means "fame" or "celebrity" (comp. Deu_26:19; Zep_3:20). Son and nephew; rather, son and grandson, or issue and descendants. The same phrase occurs in the same sense in Gen_21:23 and Job_18:19.
23I will also make it a possession for the bittern, and pools of water: and I will sweep it with the besom of destruction, saith the LORD of hosts.
Jamieson-Fausset-Brown
23. bittern--rather, "the hedgehog" [Maurer and Gesenius]. Strabo (16:1) states that enormous hedgehogs were found in the islands of the Euphrates.
pools--owing to Cyrus turning the waters of the Euphrates over the country.
besom--sweep-net [Maurer], (1Ki 14:10; 2Ki 21:13).
Is 14:24-27. A Fragment as to the Destruction of the Assyrians under Sennacherib.
This would comfort the Jews when captives in Babylon, being a pledge that God, who had by that time fulfilled the promise concerning Sennacherib (though now still future), would also fulfil His promise as to destroying Babylon, Judah's enemy.
23. bittern--rather, "the hedgehog" [Maurer and Gesenius]. Strabo (16:1) states that enormous hedgehogs were found in the islands of the Euphrates.
pools--owing to Cyrus turning the waters of the Euphrates over the country.
besom--sweep-net [Maurer], (1Ki 14:10; 2Ki 21:13).
Is 14:24-27. A Fragment as to the Destruction of the Assyrians under Sennacherib.
This would comfort the Jews when captives in Babylon, being a pledge that God, who had by that time fulfilled the promise concerning Sennacherib (though now still future), would also fulfil His promise as to destroying Babylon, Judah's enemy.
The Pulpit Commentary
A possession for the bittern. Some water-bird or other is probably intended, since the word used is joined in Isa_36:11 with the names of three other birds, and is also certainly a bird's name in Zep_2:14; but the identification with the "bittern" is a mere guess, and rests on no authority. And pools of water. The swampy character of the country about the ruins of Babylon is generally noticed by travelers. It arises from neglect of the dams along the course of the Euphrates. Ker Porter says that "large deposits of the Euphrates water are left stagnant in the hollows between the ruins".
A possession for the bittern. Some water-bird or other is probably intended, since the word used is joined in Isa_36:11 with the names of three other birds, and is also certainly a bird's name in Zep_2:14; but the identification with the "bittern" is a mere guess, and rests on no authority. And pools of water. The swampy character of the country about the ruins of Babylon is generally noticed by travelers. It arises from neglect of the dams along the course of the Euphrates. Ker Porter says that "large deposits of the Euphrates water are left stagnant in the hollows between the ruins".
The LORD's Purpose Against Assyria
24The LORD of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand:
Jamieson-Fausset-Brown
24. In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Is 10:7). (See Is 46:10, 11; 1Sa 15:29; Mal 3:6).
24. In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Is 10:7). (See Is 46:10, 11; 1Sa 15:29; Mal 3:6).
The Pulpit Commentary
A FURTHER PROPHECY OF DELIVERANCE FROM ASSYRIA. From the distant prospect of an ultimate deliverance from the power of Babylon, the prophet turns his gaze to a nearer, if not a greater, deliverance. The present enemy is Assyria. It is she who has carried Samaria into captivity, and who now threatens the independence of Judah. Deliverance from her has already been promised more than once (Isa_10:16-19, Isa_10:25-27, Isa_10:33, Isa_10:34); but apparently the people are not reassured—they still dread the foe who is so near, and who seems so irresistible. God, therefore, condescends to give them a fresh prophecy, a fresh assurance, and to confirm it to them by an oath (Isa_14:24). The Assyrian power shall be broken—her yoke shall be cast off (Isa_14:25); God has declared his purpose, and nothing can hinder it (Isa_14:27).
Hath sworn. This is the emphatic word—the new thing in the prophecy. God but seldom declares his purposes with an oath—never but in condescension to the weakness of his creatures, who, though they misdoubt his word, can feel the immutability of an oath (Heb_6:17), and yield it the credence and the confidence which they refuse to a bare assertion. As I have thought … as I have purposed. A reference to the prophecies previously given in Isa_10:1-34. So shall it come to pass; literally, so it hath been—a striking instance of the "preterite of prophetic certainty." So shall it stand; literally, as I have purposed, that shall stand.
A FURTHER PROPHECY OF DELIVERANCE FROM ASSYRIA. From the distant prospect of an ultimate deliverance from the power of Babylon, the prophet turns his gaze to a nearer, if not a greater, deliverance. The present enemy is Assyria. It is she who has carried Samaria into captivity, and who now threatens the independence of Judah. Deliverance from her has already been promised more than once (Isa_10:16-19, Isa_10:25-27, Isa_10:33, Isa_10:34); but apparently the people are not reassured—they still dread the foe who is so near, and who seems so irresistible. God, therefore, condescends to give them a fresh prophecy, a fresh assurance, and to confirm it to them by an oath (Isa_14:24). The Assyrian power shall be broken—her yoke shall be cast off (Isa_14:25); God has declared his purpose, and nothing can hinder it (Isa_14:27).
Hath sworn. This is the emphatic word—the new thing in the prophecy. God but seldom declares his purposes with an oath—never but in condescension to the weakness of his creatures, who, though they misdoubt his word, can feel the immutability of an oath (Heb_6:17), and yield it the credence and the confidence which they refuse to a bare assertion. As I have thought … as I have purposed. A reference to the prophecies previously given in Isa_10:1-34. So shall it come to pass; literally, so it hath been—a striking instance of the "preterite of prophetic certainty." So shall it stand; literally, as I have purposed, that shall stand.
25That I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders.
Jamieson-Fausset-Brown
25. That--My purpose, namely, "that."
break ... yoke--(Is 10:27).
my mountains--Sennacherib's army was destroyed on the mountains near Jerusalem (Is 10:33, 34). God regarded Judah as peculiarly His.
25. That--My purpose, namely, "that."
break ... yoke--(Is 10:27).
my mountains--Sennacherib's army was destroyed on the mountains near Jerusalem (Is 10:33, 34). God regarded Judah as peculiarly His.
The Pulpit Commentary
I will break the Assyrian in my land. This is referred by some critics to the miraculous destruction of Sennacherib's army, and regarded as a proof that the scene, of that destruction was Judaea. But it is possible that a disaster to the forces of Sargon may be intended (see the comment on Isa_10:28-32). His yoke shall depart from off them (comp. Isa_10:27). The Assyrian yoke, imposed by Tiglath-Pileser (2Ki_16:7-10), and (according to his own inscriptions) again by Sargon, was thrown off by Hezekiah, who "rebelled against the King of Assyria, and served him not" (2Ki_18:7). It was this rebellion that provoked the expedition of Sennacherib, described in 2Ki_18:13-16; and it may be this rejection of the yoke which is here prophesied.
I will break the Assyrian in my land. This is referred by some critics to the miraculous destruction of Sennacherib's army, and regarded as a proof that the scene, of that destruction was Judaea. But it is possible that a disaster to the forces of Sargon may be intended (see the comment on Isa_10:28-32). His yoke shall depart from off them (comp. Isa_10:27). The Assyrian yoke, imposed by Tiglath-Pileser (2Ki_16:7-10), and (according to his own inscriptions) again by Sargon, was thrown off by Hezekiah, who "rebelled against the King of Assyria, and served him not" (2Ki_18:7). It was this rebellion that provoked the expedition of Sennacherib, described in 2Ki_18:13-16; and it may be this rejection of the yoke which is here prophesied.
26This is the purpose that is purposed upon the whole earth: and this is the hand that is stretched out upon all the nations.
Jamieson-Fausset-Brown
26. This is ... purpose ... whole earth--A hint that the prophecy embraces the present world of all ages in its scope, of which the purpose concerning Babylon and Assyria, the then representatives of the world power, is but a part.
hand ... stretched out upon--namely, in punishment (Is 5:25).
26. This is ... purpose ... whole earth--A hint that the prophecy embraces the present world of all ages in its scope, of which the purpose concerning Babylon and Assyria, the then representatives of the world power, is but a part.
hand ... stretched out upon--namely, in punishment (Is 5:25).
The Pulpit Commentary
The whole earth … all the nations. Blows struck against Assyria or Babylonia affected all the then known nations Each, in its turn, was "the hammer of the whole earth" (Jer_1:1-19 :23), and a check received by either caused world-wide disturbance. No sooner did one subject nation recover her freedom, than an electric shock ran through all the rest—plots were laid, confederacies formed, revolts planned, embassies sent hither and thither. The complete destruction of Assyria involved a complete change in the relations, not only of the principal powers—Egypt, Assyria, Babylonia, Media, Elam, but even of the minor ones—Philistia, Edom, Moab, Syria, Phoenicia, Ammon.
The whole earth … all the nations. Blows struck against Assyria or Babylonia affected all the then known nations Each, in its turn, was "the hammer of the whole earth" (Jer_1:1-19 :23), and a check received by either caused world-wide disturbance. No sooner did one subject nation recover her freedom, than an electric shock ran through all the rest—plots were laid, confederacies formed, revolts planned, embassies sent hither and thither. The complete destruction of Assyria involved a complete change in the relations, not only of the principal powers—Egypt, Assyria, Babylonia, Media, Elam, but even of the minor ones—Philistia, Edom, Moab, Syria, Phoenicia, Ammon.
27For the LORD of hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back?
Jamieson-Fausset-Brown
27. (Da 4:35).
Is 14:28-32. Prophecy against Philistia.
To comfort the Jews, lest they should fear that people; not in order to call the Philistines to repentance, since the prophecy was probably never circulated among them. They had been subdued by Uzziah or Azariah (2Ch 26:6); but in the reign of Ahaz (2Ch 28:18), they took several towns in south Judea. Now Isaiah denounces their final subjugation by Hezekiah.
27. (Da 4:35).
Is 14:28-32. Prophecy against Philistia.
To comfort the Jews, lest they should fear that people; not in order to call the Philistines to repentance, since the prophecy was probably never circulated among them. They had been subdued by Uzziah or Azariah (2Ch 26:6); but in the reign of Ahaz (2Ch 28:18), they took several towns in south Judea. Now Isaiah denounces their final subjugation by Hezekiah.
The Pulpit Commentary
His hand is stretched out; literally, his is the outstretched hand, which is more emphatic.
His hand is stretched out; literally, his is the outstretched hand, which is more emphatic.
The Burden of Philistia
28In the year that king Ahaz died was this burden.
Jamieson-Fausset-Brown
28. 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.
28. 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.
The Pulpit Commentary
THE BURDEN OF PHILISTIA. The Philistines had suffered grievously at the hands of Judah in the reign of Uzziah (2Ch_26:6), and had retaliated in the reign of Ahaz (2Ch_28:18). It would seem that after this they were invaded by Tiglath-Pileser, who penetrated as far as Gaza, which lie took and made tributary, as he also did Ascalon. Tiglath-Pileser died shortly before Ahaz, and the present "burden" seems to have been uttered in connection with his death. Isaiah warns Philistia (equivalent to "Palestina") that her rejoicing is premature; Tiglath-Pileser will have successors as powerful and as cruel as himself, and these successors will carry destruction and ravage over the whole land.
In the year that King Ahaz died was this burden. These words introduce the "burden of Philistia," and shows that it is chronologically out of place, since the prophecies from Isa_10:1-34. to Isa_14:1-27 have belonged to the reign of Hezekiah. Ahaz appears to have died early in B.C. 725.
THE BURDEN OF PHILISTIA. The Philistines had suffered grievously at the hands of Judah in the reign of Uzziah (2Ch_26:6), and had retaliated in the reign of Ahaz (2Ch_28:18). It would seem that after this they were invaded by Tiglath-Pileser, who penetrated as far as Gaza, which lie took and made tributary, as he also did Ascalon. Tiglath-Pileser died shortly before Ahaz, and the present "burden" seems to have been uttered in connection with his death. Isaiah warns Philistia (equivalent to "Palestina") that her rejoicing is premature; Tiglath-Pileser will have successors as powerful and as cruel as himself, and these successors will carry destruction and ravage over the whole land.
In the year that King Ahaz died was this burden. These words introduce the "burden of Philistia," and shows that it is chronologically out of place, since the prophecies from Isa_10:1-34. to Isa_14:1-27 have belonged to the reign of Hezekiah. Ahaz appears to have died early in B.C. 725.
29Rejoice 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.
Jamieson-Fausset-Brown
29. 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 (Is 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).
29. 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 (Is 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).
The Pulpit Commentary
Whole Palestina. The Greeks called Philistia τὴν Παλαιστίνην Συρίαν, or "Syria of the Philistines," whence the Latin "Palestina" and our "Palestine." Isaiah addresses the country as "whole Palestine," because, while it was made up of a number of principalities (1Sa_6:18), his message concerned it in its entirety. The rod of him that smote thee is broken. This can scarcely refer to the death of Ahaz, since Ahaz did not smite the Philistines, but was smitten by them (2Ch_28:18). It may, however, refer to the death of Tiglath-Pileser, which took place only a year or two previously. Out of the serpent's root shall come forth a cockatrice; i.e. a more poisonous serpent (see note on Isa_11:8). Shal-maneser can scarcely be meant, since he does not, appear to have attacked the Philistines. Probably Sargon is intended, who "took Ashdod" (Isa_20:1), made Khanun, King of Gaza, prisoner, and reduced Philtstia generally to subjection. And his fruit shall be a fiery flying serpent. The fruit of the cockatrice will be even more terrible and venomous. He will resemble the "fiery flying serpent" of the wilderness (Num_21:6). Sennacherib is, perhaps, this "fruit." He conquered Ascalon and Ekron, and had the kings of Gaze and Ashdod among his tributaries.
Whole Palestina. The Greeks called Philistia τὴν Παλαιστίνην Συρίαν, or "Syria of the Philistines," whence the Latin "Palestina" and our "Palestine." Isaiah addresses the country as "whole Palestine," because, while it was made up of a number of principalities (1Sa_6:18), his message concerned it in its entirety. The rod of him that smote thee is broken. This can scarcely refer to the death of Ahaz, since Ahaz did not smite the Philistines, but was smitten by them (2Ch_28:18). It may, however, refer to the death of Tiglath-Pileser, which took place only a year or two previously. Out of the serpent's root shall come forth a cockatrice; i.e. a more poisonous serpent (see note on Isa_11:8). Shal-maneser can scarcely be meant, since he does not, appear to have attacked the Philistines. Probably Sargon is intended, who "took Ashdod" (Isa_20:1), made Khanun, King of Gaza, prisoner, and reduced Philtstia generally to subjection. And his fruit shall be a fiery flying serpent. The fruit of the cockatrice will be even more terrible and venomous. He will resemble the "fiery flying serpent" of the wilderness (Num_21:6). Sennacherib is, perhaps, this "fruit." He conquered Ascalon and Ekron, and had the kings of Gaze and Ashdod among his tributaries.
30And the firstborn of the poor shall feed, and the needy shall lie down in safety: and I will kill thy root with famine, and he shall slay thy remnant.
Jamieson-Fausset-Brown
30. first-born of ... poor--Hebraism, for the most abject poor; the first-born being the foremost of the family. Compare "first-born of death" (Job 18:13), for the most fatal death. The Jews, heretofore exposed to Philistine invasions and alarms, shall be in safety. Compare Psa 72:4, "Children of the needy," expressing those "needy in condition."
feed--image from a flock feeding in safety.
root--radical destruction.
He shall slay--Jehovah shall. The change of person, "He" after "I," is a common Hebraism.
30. first-born of ... poor--Hebraism, for the most abject poor; the first-born being the foremost of the family. Compare "first-born of death" (Job 18:13), for the most fatal death. The Jews, heretofore exposed to Philistine invasions and alarms, shall be in safety. Compare Psa 72:4, "Children of the needy," expressing those "needy in condition."
feed--image from a flock feeding in safety.
root--radical destruction.
He shall slay--Jehovah shall. The change of person, "He" after "I," is a common Hebraism.
The Pulpit Commentary
The firstborn of the poor shall feed. The "firstborn of the poor" are the very poor (Jarchi, Rosenmüller). The refer-once is to the poor Israelites, who will "feed" and "lie down in safety" when Philistia is held in subjection. I will kill thy root with famine, and he shall slay thy remnant. God kills with famine, man with the sword (see 2Sa_24:13, 2Sa_24:14). When the Philistines had resisted behind their strong walls till hunger had done its work by thinning their ranks, the Assyrian conqueror would storm their strongholds and slaughter "the remnant."
The firstborn of the poor shall feed. The "firstborn of the poor" are the very poor (Jarchi, Rosenmüller). The refer-once is to the poor Israelites, who will "feed" and "lie down in safety" when Philistia is held in subjection. I will kill thy root with famine, and he shall slay thy remnant. God kills with famine, man with the sword (see 2Sa_24:13, 2Sa_24:14). When the Philistines had resisted behind their strong walls till hunger had done its work by thinning their ranks, the Assyrian conqueror would storm their strongholds and slaughter "the remnant."
31Howl, O gate; cry, O city; thou, whole Palestina, art dissolved: for there shall come from the north a smoke, and none shall be alone in his appointed times.
Jamieson-Fausset-Brown
31. gate--that is, ye who throng the gate; the chief place of concourse in a city.
from ... north--Judea, north and east of Palestine.
smoke--from the signal-fire, whereby a hostile army was called together; the Jews' signal-fire is meant here, the "pillar of cloud and fire," (Ex 13:21; Ne 9:19); or else from the region devastated by fire [Maurer]. Gesenius less probably refers it to the cloud of dust raised by the invading army.
none ... alone ... in ... appointed times--Rather, "There shall not be a straggler among his (the enemy's) levies." The Jewish host shall advance on Palestine in close array; none shall fall back or lag from weariness (Is 5:26, 27), [Lowth]. Maurer thinks the Hebrew will not bear the rendering "levies" or "armies." He translates, "There is not one (of the Philistine watch guards) who will remain alone (exposed to the enemy) at his post," through fright. On "alone," compare Psa 102:7; Ho 8:9.
31. gate--that is, ye who throng the gate; the chief place of concourse in a city.
from ... north--Judea, north and east of Palestine.
smoke--from the signal-fire, whereby a hostile army was called together; the Jews' signal-fire is meant here, the "pillar of cloud and fire," (Ex 13:21; Ne 9:19); or else from the region devastated by fire [Maurer]. Gesenius less probably refers it to the cloud of dust raised by the invading army.
none ... alone ... in ... appointed times--Rather, "There shall not be a straggler among his (the enemy's) levies." The Jewish host shall advance on Palestine in close array; none shall fall back or lag from weariness (Is 5:26, 27), [Lowth]. Maurer thinks the Hebrew will not bear the rendering "levies" or "armies." He translates, "There is not one (of the Philistine watch guards) who will remain alone (exposed to the enemy) at his post," through fright. On "alone," compare Psa 102:7; Ho 8:9.
The Pulpit Commentary
Howl, O gate; cry, O city. Each city of Philistia is hidden to howl and lament. All will suffer; not one will be spared. Art dissolved; literally, art melted; i.e. "faintest through fear" (comp. Jos_2:9; Jer_49:23). There shall come from the north a smoke. The "smoke" is the Assyrian host, which ravages the country as it advances, burning towns, and villages, and peasants' cots, and watchmen's towers. It enters the country "from the north," as a matter of course, where it adjoins upon Judaea. The coast route, which led through the Plain of Sharon, was that commonly followed by Egyptian armies. None shall be alone in his appointed times; rather, there shall be no straggler at the rendezvous.
Howl, O gate; cry, O city. Each city of Philistia is hidden to howl and lament. All will suffer; not one will be spared. Art dissolved; literally, art melted; i.e. "faintest through fear" (comp. Jos_2:9; Jer_49:23). There shall come from the north a smoke. The "smoke" is the Assyrian host, which ravages the country as it advances, burning towns, and villages, and peasants' cots, and watchmen's towers. It enters the country "from the north," as a matter of course, where it adjoins upon Judaea. The coast route, which led through the Plain of Sharon, was that commonly followed by Egyptian armies. None shall be alone in his appointed times; rather, there shall be no straggler at the rendezvous.
32What shall one then answer the messengers of the nation? That the LORD hath founded Zion, and the poor of his people shall trust in it.
Jamieson-Fausset-Brown
32. messengers of the nation--When messengers come from Philistia to enquire as to the state of Judea, the reply shall be, that the Lord ... (Psa 87:1, 5; 102:16).
poor--(Zep 3:12).
32. messengers of the nation--When messengers come from Philistia to enquire as to the state of Judea, the reply shall be, that the Lord ... (Psa 87:1, 5; 102:16).
poor--(Zep 3:12).
The Pulpit Commentary
What shall one then answer, etc.? What answer shall be made to the Philistine ambassadors, when they come to Jerusalem and entreat for aid? Simply this—that God has founded and will protect Zion, and that the poor and weak among God's people—whether Jews or Philistines—had better betake themselves to the shelter of the "city of the great King."
What shall one then answer, etc.? What answer shall be made to the Philistine ambassadors, when they come to Jerusalem and entreat for aid? Simply this—that God has founded and will protect Zion, and that the poor and weak among God's people—whether Jews or Philistines—had better betake themselves to the shelter of the "city of the great King."
THE HOLY BIBLE
Isaiah
Chapter 14
Translated out of the original tongues, and with the former translations diligently compared and revised.
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