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Isaiah 14:1. For the Lord will have mercy— The prophet here continues his discourse concerning Babylon, wherein we have a continuation of the prophesy concerning the fall of the Babylonish empire and its rulers, Isa 14:1-23 and a prophesy interwoven, concerning the great slaughter which the king of Assyria should meet with on the mountains of Israel; Isa 14:24-27 the former part describes, first, the fruit or consequence of the fall of Babylon; that is to say, the perfect deliverance of the people of God; Isa 14:1-3 and secondly, continues the prediction concerning the fall of the Babylonish kings, Isa 14:4-20 and the destruction of Babylon, Isaiah 14:21-23. This chapter is not only connected with that preceding by the particle for, but by the argument in the last clause; her time is near to come, &c. A reason, therefore, is here given, not only for the fall of Babylon, but also for the speedy approach of that fall, which was not to be delayed, because the deliverance of the church, determined by God, depended upon it. These verses exhibit to us as well the antecedent as the consequent blessings to be conferred upon the people of God after the fall of Babylon; which the prophet piously considers in their cause; namely, the mercy of JEHOVAH. The antecedent benefits are three; 1. The choosing of the house of Jacob. 2. The placing of them in their own land. 3. Rest from grief, fear, and the hard bondage of former times (Isaiah 14:3.). The consequent benefits are also threefold: 1st, the joining of proselytes to the people of God, by the communion of the same religion, Isaiah 14:1. 2nd, The offices of humanity, charity, and benevolence, to be shewn them by certain people, who should bring them to their own place, Isaiah 14:2. 3rdly, The hereditary possession of many nations who had vexed them, joined with dominion over them, Isaiah 14:2. There can be no doubt that this prophesy refers to the restoration of the Jews after the Babylonish captivity; but as that restoration was figurative of their great and future one under the Gospel, these words, most likely, have a remote reference hereto. See Romans 15:27.

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Isaiah 14:28. In the year that king Ahaz died, was this burden— We have here the second sermon of this second book; in which the prophet denounces judgment against the Philistines, exulting in the prosperous state of their affairs under the reign of Ahaz, and conceiving, on the death of that king, when this prophesy was delivered, still greater hopes of increasing prosperity; and foretels the grievous calamities they should suffer, as well from the son of Ahaz, as from the Assyrians; thus humbling their pride and boasting, and encouraging the pious and afflicted Jews with the hope of better times. This discourse consists of an inscription in this verse, and of the body of the prophesy, Isaiah 14:29-32.: in the former member whereof the prophet dehorts the Philistines from vain and empty boasting, a proof of their approaching calamity; the consequence of which would be joyful to the pious and afflicted; Isaiah 14:29-30. In the latter member he recommends to them mourning for a similar reason, and unfolds the new judgment which should complete the preceding one, with the hope of the pious; Isaiah 14:31-32. Concerning the subject and the time of this prophesy there can be no doubt, as they are both set forth by the prophet. Respecting its completion we shall speak in the subsequent notes. See Vitringa, and the Universal History, vol. 2: p. 217.

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Isaiah 14:29. Rejoice not, &c.— This prophesy against the Philistines is conceived in a form familiar with Isaiah and the other prophets, of an immediate address to them, wherein they are admonished to refrain from joy either on account of the death of Ahaz, which might seem advantageous to the state of their affairs, or on account of the power of the Jewish kingdom's being weakened under Ahaz; by a reason drawn from the quality of his successor, who should strenuously vindicate the injuries brought by them upon the Jewish nation under Ahaz, and should repress their ferocity and pride. This appellation may be divided into three parts: first, the proposition, in which they are exhorted to receive modestly the news of the death of Ahaz; Isaiah 14:29.; secondly, the reason of the proposition, taken from the quality of the successor who should punish them; Isaiah 14:29.; thirdly, the consequence of their punishment, the security of the husbandman and the inhabitants of Judaea; Isaiah 14:30. Vitringa renders properly the first part of the 29th verse, Rejoice not all of thee, O Palestine, because the rod smiting thee is broken. Palestine was a southern and maritime tract of the land of Canaan, abounding with many noble cities, and among others inhabited by the Philistines. Foreign writers frequently call Judaea in general by this name. By the cockatrice it is agreed that Hezekiah is meant, who verified this prediction; For he smote the Philistines even unto Gaza, and the borders thereof, from the tower of the watchmen to the fenced city. See 2Ki 18:8 and Vitringa.

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Isaiah 14:30. And the first-born of the poor— In these words we have the consequence of the destruction of the Philistines to be effected by Hezekiah, and a more distinct declaration of the judgment itself. The consequence was to be the secure and peaceful habitation of Judah, in those parts especially which had been long exposed to the incursions and depredations of this hostile nation; and for this very reason the prophet calls these inhabitants of Judaea poor and needy; denoting the husbandmen, under the reign of Ahaz, exhausted and reduced to the greatest distress, as God, under that impious prince, had delivered them up to desolation. 2 Chronicles 30:7. But, every where emphatical in his expressions, the prophet calls them the first-born of the poor; that is to say, the very poorest. So in Job, the first-born of death, is the most violent and terrible of deaths, chap. Job 18:13. Some think, that by the root and the remnant are meant the nobles and the vulgar. Vitringa is of opinion, that the two words mean the same thing; as a root, when the branches are cut off, is that alone which remains of the tree; and that the prophet alludes to the weakening of the Philistines by the Assyrians, and the cutting off the remnant of them by Hezekiah. See Isa 14:22 and 2 Chronicles 32:23; 2Ch 32:33 where the felicity of the reign of Hezekiah after the overthrow of the Assyrian in the land of Canaan is related. The time of this destruction of the Philistines was, according to Vitringa, after the overthrow of Sennacherib.

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