Isaiah 14:1-32

Isaiah 14:1-32

Isaiah Chapter 14:1-32

1. For 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.

1. Jam miserebitur Iehova Iacob, et eliget adhuc Israelem, et faciet eos quiescere super terram suam; adjungeturque illis advena; sociabuntur, inquam, domui Iacob.

2. And 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.

2. Et assument eos populi, inducentque eos in locum suum, possidebitque eos domus Israel in terra Iehovae, in servos et ancillas; et capient eos quorum fuerant captivi, imperabuntque oppressoribus suis.

3. And 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,

3. Et erit in die quo tibi requiem dederit Iehova a labore tuo, et a tremore tuo, et a servitudine dura quae imposita fuerat tibi:

4. That thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! The golden city ceased!

4. Tunc sumes dictum hoc super Regem Babylonis, et dices: Quomodo cessavit exactor? Cessavit cupida auri?

5. The Lord hath broken the staff of the wicked, and the sceptre of the rulers.

5. Confregit Iehova baculum impiorum, sceptrum dominantium.

6. He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, and none hindereth.

6. Quod percutiebat populos in ira plaga perpetua; dominabatur in iracundia Gentibus; si quis persequutionem patiebatur, non prohibuit.

7. The whole earth is at rest, and is quiet: they break forth into singing.

7. Quievit, tranquilla est omnis terra, cecinerant laudem.

8. Yea, the fir-trees rejoice at thee, and the cedars of Lebanon, saying, Since thou art laid down, no feller is come up against us.

8. Etiam abietes laetatae sunt super te, cedri Libani; ex quo quievisti non ascendit succisor contra nos.

9. Hell 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.

9. Infernus subtus commotus est propter te, in occursum adventus tui excitavit tibi mortuos, et omnes duces terrae suscitavit de soliis suis, omnes Reges gentium.

10. All they shall speak and say untothee, Art thou also become weak as we? Art thou become like unto us?

10. Omnes loquentur, et dicent tibi: Tu quoque infirmitate affectus es sicut nos? et similis factus es nobis?

11. Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee.

11. Deposita est in sepulchrum magnificentia tua, et strepitus musicorum instrumentorum tuorum; subter te stratus est vermis, et operiunt te vermiculi.

12. How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!

12. Quomodo cecidisti e coelo Lucifer fili Aurorae? Quomodo in terram detractus es, sortem projiciens super Gentes (vel, debilitans gentes)?

13. For 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:

13. Atqui tu dicebas in corde tuo, Ascendam in coelum: in supernis juxta sidera Dei collocabo solium meum, et sedebo in monte testimonii, in lateribus Aquilonis.

14. I will ascend above the heights of the clouds; I will be like the most High.

14. Ascendam super excelsa nubium, et ero similis Altissimo.

15. Yet thou shalt be brought down to hell, to the sides of the pit.

15. Tu vero in sepulchrum detractus es, ad latera foveae.

16. They 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;

16. Videntes te inclinabunt se, et attente intuebuntur. Anne hic est vir ille tremefaciens terram, concutiens regna?

17. That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners?

17. Posuit orbem quasi desertum, urbes ejus excidit, vinctis suis non aperuit domum.

18. All the kings of the nations, even all of them, lie in glory, every one in his own house:

18. Omnes Reges gentium, ipsi, inquam, omnes jacent cum gloria; quisque domi suae.

19. But 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.

19. Tu autem projectus es e sepulchro tuo, tanquam surculus detestandus, tanquam vestes interfectorum, qui gladio caesi sunt, descendentes in foveam; ut cadaver proculcatum.

20. Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people: the seed of evil doers shall never be renowned.

20. Non conjunges te cum eis in sepultura; quoniam terram tuam vastasti, populum tuum occidisti, non memorabitur perpetuo semen impiorum.

21. Prepare 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.

21. Praeparate filiis ejus mactationem, in iniquitate patrum suorum; ne consurgant et possideant terram, atque impleant superficiem orbis urbibus.

22. For 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.

22. Nam consurgam super eos dicit Iehova exercituum, et exterminabo e Babylone nomen et reliquias, filium et nepotem, dicit Iehova.

23. I 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.

23. Et ponam eam in possessionem erinacei, et in stagna aquarum, et scopabo eam scopa evacuans, dicit Iehova exercituum.

24. The 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;

24. Juravit Iehova exercituum, dicendo: Si non quemadmodum cogitavi, sic factum est; et quemadmodum consultavi, ita stabit;

25. That 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.

25. Ut conteram Assur in terra mea, et in montibus meis conculcem eum; et recedat ab eis jugum illius, et onus illius ab humero ejus auferatur.

26. This is the purpose that is purposed upon the whole earth; and this is the hand that is stretched out upon all the nations.

26. Hoc consilium quod consultatum est super totam terram; et haec manus extenta super omnes gentes.

27. For the Lord of hosts hath purposed, and who shall disannul it? And his hand is stretched out, and who shall turn it back?

27. Quoniam Iehova exercituum decrevit, et quis dissolvet? Manus ejus extenta, et quis avertet eam?

28. In the year that king Ahaz died was this burden.

28. Anno quo mortuus est Rex Achaz, fuit hoc onus.

29. Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken: for out of the serpent’s root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent.

29. Ne laeteris universa tu Philistaea; quoniam confracta sit virga percutientis te. Nam de radice colubri nascetur regulus, et fructus ejus serpens ignitus.

30. And the first-born 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.

30. Et pascentur primogeniti pauperum, et inopes secure accubabunt; et fame interire faciam radicem tuam, et reliquias tuas occidet.

31. Howl, 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.

31. Ulula porta, clama civitas, liquefacta es Palestina, universa tu. Quoniam ab Aquilone venit fumus; nec quisquam solus praefixo ejus die.

32. What 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.

32. Quid autem respondebitur nuntiis gentis? Nempe quod Iehova fundavit Sion, et in ea fiduciam habebunt pauperes populi ejus.

1. For the LORD will have compassion on Jacob. The particle כי(ki) having various significations, we might take it as signifying But, and might connect this verse with the former verse in the following manner: But (or, yet) the Lord will have compassion on Jacob. But I consider it to be better and more appropriate to view the particle כי (ki), in this as well as in many other passages, as used for assigning a reason; and thus the meaning will be, “God will destroy Babylon, because he will have compassion on Israel, whom he cannot despise or reject.” Hence we see that the Prophet had hitherto endeavored to soothe the grief of a wretched people, in order to inform them that they ought to entertain good hopes in the midst of their afflictions, of which God would be the avenger. (Psalm 94:1.) Here, therefore, as in a picture, Babylon is contrasted with the Church of God; Babylon, I say, elevated to the highest power, which had plunged the Church into such a miserable and afflicted condition, that it was not probable that she could ever be raised up again. But the Lord casts down Babylon from her lofty situation, and thus testifies that he cares for his people, however mean and despicable they may be. It yields very great consolation to us to learn that the whole world is governed by God for our salvation. All things are directed to this object, that those whom he has elected may be saved, and may not be overwhelmed by any changes, however numerous, that shall befall them.

It will be asked, Was there a period during which God had no compassion? Undoubtedly, he always had compassion; but while the people were distressed by heavy calamities, it was not perceived; for, having their minds previously occupied with a view of God’s anger, and, judging from outward appearances, they could not perceive God’s compassion. Yet the Lord was always like himself, and never laid aside his nature. Thus it is proper to distinguish between the knowledge which springs from faith and the knowledge which springs from experience; for when the tokens of God’s anger are visible all around, and when the judgment of the flesh leads us to believe that he is angry, his favor is concealed from us; but faith raises our hearts above this darkness, to behold God in heaven as reconciled towards us. What follows is somewhat more startling.

And will yet choose Israel, or, will again choose Israel. God’s election is eternal. He does not choose us as if this had never before come into his mind; and as we were chosen before the foundation of the world, (Ephesians 1:4,) so he never repents of his choice. (Romans 11:29.) But when the Lord chastises his people, this has the appearance of rejecting them; as we learn from the frequent complaints of the saints, Lord, why hast thou cast us off? (Psalm 74:1.) We look at God’s rejection or election according to our weakness, and judge of his feelings toward us by the outward action. (I speak of the knowledge which is derived from experience, and which is corrected by the light of faith.) Accordingly, when the Lord calls us, that is, confirms his election, he is said to choose us; and when he gives evidence that he is displeased, he is said to reject us. The meaning, therefore, is, “Though the Lord has treated his people so severely, as if he had rejected them; yet by the actual event he will at length show and prove that he has adopted them, by giving abundant evidence of his election, and by having compassion on them for ever.”

We now may readily conclude what we have already said, namely, that the chastisements which the godly endure are widely different from that deadly stroke, however light it may be, which is inflicted on the ungodly. The godly are immediately led to consider their election, the confident belief of which cheers their hearts; but the ungodly see nothing but darkness, bottomless pits, and frightful desolation on all sides. Whenever, therefore, the Lord chastises us, we ought immediately to call to remembrance this distinction, that we may strengthen our hearts by the hope of a happier condition.

And shall cause them to rest in their own land. In their return he holds out an evidence of favor and reconciliation; for to the children of Abraham the land of Canaan was a pledge of their adoption.

And the stranger shall be joined to them. The Prophet foretells the calling of the Gentiles; as if he had said, “Not only will the Lord restore them to the possession of the land of Canaan, but will enlarge them by a great increase; for he will associate the Gentiles with them, that the two peoples may become one and the same body.” This benefit, therefore, is not limited to a short period, but extends to the whole Church, which the Lord promises to place in safety; for he speaks, not of the Church in his own time, but of the Church which shall be till the kingdom of Christ, and during his kingdom; otherwise that addition would have been inappropriate.

2. And the peoples shall take them. He means that the foreign nations will be willing to become their companions, and in such a manner that they will not scruple to discharge the duties of servants. An instance of this was given, (Ezra 1:6,) when the people were brought back from Babylon; but that was only a slight foretaste of those things which were accomplished by Christ, to whom all these statements must be referred. The Lord softened the hearts of the nations, who regarded that people with deadly hatred, so that by their guidance he brought them back to their native country, and bestowed on them their former liberty. But so far were many of the nations from assisting the Jews, after their return from Babylon, that all the neighbors earnestly entered into a league to distress them. (Ezra 4:4.) They certainly attempted not only to banish them from the land of Canaan, but to drive them entirely out of the world. These things therefore were done in the kingdom of Christ, to whom

has been given all power, not only in earth, but also in heaven, (Matthew 28:18,)

and by whom the Gentiles, who formerly had been strangers, were united to the Jews, so as not only to assist them in keeping their inheritance, but also to submit calmly and willingly to bear the yoke. It is with this view that he adds —

And the house of Israel shall possess them in the land of the LORD for servants and handmaids. The Jews being in some sort the first-born (Exodus 4:22) in the house of God, we who are joined to them appear as if we had assembled under their roof; for they go before us, and hold the highest rank above all the nations, and undoubtedly would still hold it, if they did not by their ingratitude deprive themselves of these great privileges. And yet their ingratitude did not hinder the Lord from actually performing these things; for the Apostles, being Jews, subdued foreign nations by the word of God, and even those very nations by whom they were formerly carried captive, and to whom they had been tributaries, such as the Assyrians, Chaldeans, and Persians, and finally, the Roman empire; so that all the nations might justly be called their inheritance, though they did not wish to rule over them, but to gain them to God, that they might acknowledge the same Lord and Prince as themselves. These statements must therefore be referred to the dominion and yoke of Christ, to whom the Jews subdued the Gentiles, not to a government of an outward nature, such as the Jews falsely imagine.

3. And it shall be in that day. He adds a confirmation of the former promises. In this way the Lord provides for our weakness; for we find it difficult to render a full belief to his word, especially when the state of our affairs appears to contradict it. But by this method the Lord chooses to put our faith to the test, when he still promises the salvation of which all hope has been taken away.

From thy sorrow, and from thy trembling, and from thy hard bondage. He confirms what he has said by a variety of expressions, that, by removing all doubt, we may not cease to rely on his promises, even when our affairs are desperate. Yet by the same considerations he at the same time exhorts the Jews to gratitude, that they may never bury in forgetfulness a work of God so excellent and so worthy of remembrance. He expressly intended to mention the yoke and bondage, that the Jews might be fully aware that the Lord would take away these obstructions whenever he pleased, and that they could not at all prevent him from immediately delivering his people, when he thought fit. We ought also to apply this to our own use, in the present day, with reference to the wretched bondage and wicked yoke of Antichrist by which Christians are bound. Though they are confined and bound by snares and chains in every direction, they have God for their deliverer, who will quickly remove all difficulties and every kind of annoyances; and this ought to be extended to all sorrows, distresses, and afflictions.

4. Then thou shalt take up this saying. By the term witty saying, or parable, (for the Hebrew word משל (mashal) denotes “sayings that are weighty and remarkable, and worthy of being observed,”) he shows that the ruin of Babylon will be so great that it will even become a proverb, which usually happens in great and astonishing events.

Note 213. That thou shalt take up this proverb, (or, taunting speech.) — Eng. Ver. FT205 The golden city ceased! — Eng. Ver. FT206 “מדהבה, (madhebah,) being a Chaldee word, was probably the epithet by which that people distinguished their capital, as the Italians say, Florence the fair, Padua the learned, etc.” — Stock FT207 With a continued stroke. (Heb. a stroke without removing.) — Eng Ver. A stroke without intermission. — Stock With a stroke unremitted. — Lowth FT208 Hell from beneath (or, the grave) is moved for thee. — Eng. Ver. FT209 The dead. — Eng. Ver. The mighty dead. — Stock. “Rephaim, the gigantic spectres. Ghosts are commonly magnified by vulgar terror to a stature superior to the human.” — Rosenmuller FT210 The allusion is obviously to a passage from Juvenal which the author, on a former occasion (See page 174), quoted at greater length. — Ed Mors sola fatetur,
Quantula sint hominum corpuscula.
Juven. Sat. 10:172,173.

How hath the oppressor ceased? The word How throws it into the form of a question expressive of astonishment and ridicule. It might be thought incredible that Babylon, furnished with such abundant wealth and forces, should be overturned and fall into the hands of the enemy. Justly, therefore, does he ridicule their foolish and vain confidence, that, being swelled with haughtiness, they thought that they were invincible, and were placed beyond the reach of all danger.

Yet it may be thought to be inconsistent with the modesty of godly persons to scoff at the misery of others, for they ought rather to have pitied them. But it is not inconsistent with compassion, when our zeal is regulated by the justice of the judgment of God; for in that case we may with human feelings compassionate those who perish through their folly, and at the same time laugh at their insolence and madness. As the Lord scoffs at them, laughing at their senselessness, so he bids us, through zeal for his glory, mock at them; not that we may be swelled with impudence, but that we may praise his goodness and power. By this example, therefore, we may scoff at the enemies of God, when they are vanquished or brought down, as we may scoff at Antichrist, whose power we daily see diminished and gradually falling into decay.

How hath the city covetous of gold ceased! The word מדהבה, (madhebah,) in this clause, might be rendered golden, or ornamented with gold; but as it is connected with the word Oppressor or Tyrant, it probably denotes covetousness and insatiable greediness for gold, to which the Babylonians were subject. It is usually the case with great empires and states and wealthy nations, that the greater their abundance, the stronger is their greediness to possess more.

Note 214. {Bogus footnote}

Note 215. {Bogus footnote}

5. The Lord hath broken the staff of the wicked. He answers the question which has just been put; for he did not intend that believers should doubt that it would happen, but rather that they should be amazed at such wonderful works of God; for the question had a tendency to arouse their minds to more earnest attention. It is as if he had said that it did not happen at random or through the blind violence of fortune that they have not been oppressed by continual bondage, but that it ought to be ascribed to the providence of God, who hath broken that hard yoke of bondage. Now, the ungodly are amazed at such works, and remain bewildered, because they do not see the reason; but the godly know that this ought to be ascribed to God. Let us therefore learn to admire the works of God, and while we are amazed at them, let us acknowledge him to be the Author; and let us not think that any of them ought to be lightly passed over, especially when he displays his power for redeeming his Church, when by his wonderful power he delivers each of us from the bondage of the devil, from the tyranny of Antichrist, from eternal death. It is no ordinary work, of which any part ought to be ascribed to the power of man or to any other cause.

To the staff of the wicked he adds the sceptre of the rulers; and by this repetition he means that no imperial power can support unjust tyranny. And immediately afterwards he states more clearly that the monarchy of the Babylonians would be destroyed, because it was unjust and tyrannical, when he says (Isaiah 14:6) that the people had been struck with an incurable stroke, and that there was no limit to the violence, because they had rioted with impunity in unbounded licentiousness. This reminds us that at length God will not spare tyrants, though he may wink at them for a time. The same destruction awaits them as, we learn, befell Babylon; for the Lord is righteous, (Psalm 11:7,) and is always like himself.

Note 216. {Bogus footnote}

7. and 8. They break forth into singing. Here he shows how greatly tyrants are hated by the whole world. When they are dead or ruined, all men break forth into joy, and express the feelings which they formerly entertained towards the tyrants, and which they dissembled through fear. Then do their hatred and spite burst forth, and not only do men make known their joy, but even the dumb creatures, as the Prophet, for the sake of amplification, adds the fir-trees and the cedars. As tyranny overturns everything, so when tyranny is done away, everything appears to be restored to its original condition.

Since thou art laid down, no feller is come up against us. To make the discourse more energetic, he adds a personification, in which he introduces the trees as speaking and congratulating themselves that, since the tyrant is dead, they will now stand gladly and at ease. The design of the Prophet is to show, that the Heavenly Judge cannot endure tyrants, who are abhorred by the whole world. Hence, we ought to conclude that, though under the sway of tyrants unhappy men are silent, and do not venture to open their mouths, yet the Lord listens to their secret groans. Let us not wonder therefore that tyrants come to such a dismal end; for God, who is a witness of the injuries which they have inflicted, must in the exercise of his justice assist the innocent.