Bibelkommentare

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

This chapter Isaiah 14 is a continuation of the prophecy respecting Babylon, which was commenced in the previous chapter. The prophecy is concluded at Isaiah 14:27. A considerable portion of the chapter is a poem of unequalled beauty and sublimity. It is to be remembered that this prophecy was uttered at least 174 years before they were carried into captivity; and the design of the prophet is, to declare the certainty of their release after they should be subjected to this bondage. He, doubtless, intended that this prophecy should be borne with them, in memory at least, to Babylon, and that it should comfort and sustain them when there (see the Introduction to Isaiah 13). He, therefore, opens the vision by a summary statement of the certainty of their deliverance Isaiah 13:1-3. This general declaration respecting the deliverance of the Jews, is followed by a triumphant song on that subject, that is singularly beautiful in its imagery, and sublime in its conception. 'It moves in lengthened elegiac measure, like a song of lamentation for the dead, and is full of lofty scorn and contumely from beginning to the end.' - (Herder's "Spirit of Hebrew Poetry," by Marsh, vol. ii. p. 206.) It may be called the triumphal song of the Jews when delivered from their long and oppressive bondage. The parts and design of this poem may be thus expressed:

I. A chorus of Jews is introduced, expressing their surprise at the sudden and entire downfall of Babylon, and the complete destruction of the proud and haughty city. The whole earth is full of joy and rejoicing that the city, so long distinguished for oppressions and arrogance, is laid low; and even "the cedars" of Lebanon are introduced as uttering a most severe taunt over the fallen tyrant, and expressing their security now that he is no more Isaiah 14:4-8.

II. The scene is immediately changed from earth to hell. Hades, or the region of the dead, is represented as moved at the descent of the haughty king of Babylon to those abodes. Departed monarchs rise from their thrones, and insult him on being reduced from his pride and magnificence to the same low state as themselves Isaiah 14:9-11. This portion of the ode is one of the boldest personifications ever attempted in poetry: and is executed with remarkable brevity and force - so much so that we almost seem to "see" the illustrious shades of the dead rise from their couches to meet the descending king of Babylon.

III. The Jews now resume the speech Isaiah 14:12-17. They address the king of Babylon as fallen from heaven - like the bright star of the morning. They speak of him as the most magnificent and proud of the monarchs of the earth. They introduce him as expressing the most extravagant purposes of ambition; as designing to ascend to heaven, and to make his throne above the stars; and as aiming at equality with God. They then speak of him as cast down to hell, and as the object of reproach by all those who shall behold him.

IV. The scene is again changed. Certain persons are introduced who are represented as seeing the fallen king of Babylon - as looking narrowly upon him, to make themselves sure that it was he - and as taunting him with his proud designs and his purposes to make the world a wilderness Isaiah 14:15-20. They see him cast out and naked; lying among the undistinguished dead, and trodden under feet; and contrast his condition with that of monarchs who are usually deposited in a splendid mausoleum. But the once haughty king of Babylon is represented as denied even a common burial, and as lying undistinguished in the streets.

V. The whole scene of the poem is closed by introducing God as purposing the certain ruin of Babylon; as designing to cut off the whole of the royal family, and to convert the whole city into pools of water, and a habitation for the bittern Isaiah 14:21-23. This is declared to be the purpose of Yahweh; and a solemn declaration is made, that when "he" makes a purpose none can disannul it.

VI. A confirmation of this is added Isaiah 14:24-27 in a fragment respecting the destruction of the army of the Assyrian under Sennacherib, by which the exiles in Babylon would be comforted with the assurance, that he who had destroyed the Assyrian host with such ease could also effect his purposes respecting Babylon (see the remarks introductory to Isaiah 14:24).

'I believe it may be affirmed,' says Lowth, that there is no poem of its kind extant in any language, in which the subject is so well laid out, and so happily conducted, with such a richness of invention, with such a variety of images, persons, and distinct actions, with such rapidity and ease of transition in so small a compass, as in this ode of Isaiah. For beauty of disposition, strength of coloring, greatness of sentiment, brevity, perspicuity, and force of expression, it stands, among all the monuments of antiquity, unrivaled.'

The king of Babylon, who was the subject of this prediction, and who reigned when Babylon was taken, was Belshazzar (see Daniel 5; and the notes at Isaiah 14:22).

Deliverance of Israel from captivity, which shall follow the downfall of the great Babylonish empire, Isaiah 14:1, Isaiah 14:2. Triumphant ode or song of the children of Jacob, for the signal manifestation of Divine vengeance against their oppressors, vv. 3-23. Prophecy against the Assyrians, Isaiah 14:24, Isaiah 14:25. Certainty of the prophecy, and immutability of the Divine counsels, Isaiah 14:26, Isaiah 14:27. Palestine severely threatened, Isaiah 14:28-31. God shall establish Zion in these troublous times, Isaiah 14:32.

INTRODUCTION TO Isaiah 14

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

Chap. Isaiah 14:1-23 contains (1) an Introduction connecting the ode with the preceding prophecy (Isaiah 14:1-4 a), (2) a song of triumph over the king of Babylon (Isaiah 14:4 b—21), (3) an Epilogue (Isaiah 14:22-23).

Isa 14:1-3.

THE CERTAINTY OF DELIVERANCE FROM BABYLON.

Isa 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].

Isa 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

Ps 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

(Isa 60:4, 5, 10; Mic 5:7; Zec 14:16; Ro 11:12).

For the Lord will have mercy on Jacob - That is, he will pity the captive Jews in Babylon. He will not abandon them, but will remember them, and restore them to their own land.

And will yet choose Israel - Will show that he regards them as still his chosen people; or will again "choose" them by recovering them from their bondage, and by restoring them to their country as his people. The names 'Jacob' and 'Israel' here simply denote the Jews. They do not imply that all of those who were to be carried captive would return, but that as a people they would be restored.

And set them ... - Hebrew, 'Will cause them to rest in their own country;' that is, will give them peace, quietness, and security there.

And the stranger shall be joined to them - The 'stranger,' here, probably refers to those foreigners who would become proselytes to their religion, while they were in Babylon. Those proselytes would be firmly united with them, and would return with them to their own land. Their captivity would be attended with this advantage, that many even of those who led them away, would be brought to embrace their religion, and to return with them to their own country. If it is asked what "evidence" there is that any considerable number of the people of Chaldea became Jewish proselytes, I answer, that it is expressly stated in Esther 8:17 : 'And many of the people of the land became Jews, for the fear of the Jews fell upon them. Ezra, indeed, has not mentioned the fact, that many of the people of Babylonia became proselytes to the religion of the Jews, but it is in accordance with all that we know of their history, and their influence on the nations with which, from time to time, they were connected, that many should have been thus joined to them. We know that in subsequent times many of other nations became proselytes, and that multitudes of the Egyptians, the Macedonians, the Romans, and the inhabitants of Asia Minor, embraced the Jewish religion, or became what were called 'proselytes of the gate.' They were circumcised, and were regarded as entitled to a part of the privileges of the Jewish people (see Acts 2:9-11; compare Acts 17:4, Acts 17:17). Tacitus, speaking of his time, says, that every abandoned man, despising the religion of his country, bears tribute and revenue to Jerusalem, whence it happens that the number of the Jews is greatly increased.' - ("Hist." v. 5.) That the Jews, therefore, who were in Babylon should induce many of the Chaldeans during their long captivity to become proselytes, is in accordance with all their history.

And will yet choose Israel - That is, will still regard Israel as his chosen people; however he may seem to desert them, by giving them up to their enemies, and scattering them among the nations. Judah is sometimes called Israel; see Ezekiel 13:16; Malachi 1:1; Malachi 2:11 : but the name of Jacob and of Israel, used apparently with design in this place, each of which names includes the twelve tribes, and the other circumstances mentioned in this and the next verse, which did not in any complete sense accompany the return from the captivity of Babylon, seem to intimate that this whole prophecy extends its views beyond that event.