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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Isaiah 14 Pulpit Commentary</title><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head> <script async src="https://www.googletagmanager.com/gtag/js?id=G-LR4HSKRP2H"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-LR4HSKRP2H'); </script><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/isaiah/14.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/isaiah/14-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="../">Pulpit Commentary</a> > Isaiah 14</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../isaiah/13.htm" title="Isaiah 13">◄</a> Isaiah 14 <a href="../isaiah/15.htm" title="Isaiah 15">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Pulpit Commentary</div><div class="chap"><div class="versenum"><a href="/isaiah/14-1.htm">Isaiah 14:1</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verses 1-23.</span> - 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 (vers. 1, 2). In this time of rest and refreshment they will sing a song of triumph over Babylon. The song extends from ver. 4 to ver. 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 vers. 22 and 23. <span class="cmt_sub_title">Verse 1.</span> - <span class="cmt_word">For the Lord will have mercy on Jacob.</span> 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 <span class="accented">soon</span> is the reason why the days of Babylon are not prolonged (see <a href="/isaiah/13-22.htm">Isaiah 13:22</a>). <span class="cmt_word">Will yet choose Israel</span>. 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. <span class="cmt_word">And set them in their own land;</span> or, <span class="accented">on their own ground</span>. 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. <span class="cmt_word">The strangers shall be joined with them</span>; rather, <span class="accented">the stranger shall join himself to them</span>. 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. <a href="/esther/8-17.htm">Esther 8:17</a>). 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. </div> <div class="versenum"><a href="/isaiah/14-2.htm">Isaiah 14:2</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 2.</span> - <span class="cmt_word">And the people shall take them</span>; rather, <span class="accented">peoples shall take them</span>. 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. <a href="/ezra/1-4.htm">Ezra 1:4, 6</a>; <a href="/nehemiah/2-7.htm">Nehemiah 2:7-9</a>). Some shall go so far as voluntarily to become their bondservants in Palestine. <span class="cmt_word">They shall take them captive, whose captives they were</span>. 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. </div> <div class="versenum"><a href="/isaiah/14-3.htm">Isaiah 14:3</a></div><div class="verse">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,</div><div class="comm"><span class="cmt_sub_title">Verse 3.</span> - <span class="cmt_word">The hard bondage wherein thou wast made to serve</span> (comp. <a href="/isaiah/47-6.htm">Isaiah 47:6</a>). 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 (<a href="/2_kings/20-18.htm">2 Kings 20:18</a>; <a href="/daniel/1-3.htm">Daniel 1:3</a>), and hold offices of trust; but with the bulk of the nation it was otherwise. <a href="/psalms/137.htm">Psalm 137</a>, 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 Ezekiel 34:27-29). </div> <div class="versenum"><a href="/isaiah/14-4.htm">Isaiah 14:4</a></div><div class="verse">That thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased!</div><div class="comm"><span class="cmt_sub_title">Verse 4.</span> - <span class="cmt_word">Thou shalt take up this proverb</span>; rather, <span class="accented">this parable</span>, as the word is translated in <a href="/numbers/23.htm">Numbers 23</a>, and 24; in <a href="/job/26-1.htm">Job 26:1</a>; <a href="/job/29-1.htm">Job 29:1</a>; <a href="/psalms/49-4.htm">Psalm 49:4</a>; <a href="/psalms/78-2.htm">Psalm 78:2</a>; <a href="/ezekiel/17-2.htm">Ezekiel 17:2</a>; <a href="/ezekiel/20-49.htm">Ezekiel 20:49</a>; <a href="/ezekiel/21-5.htm">Ezekiel 21:5</a>; <a href="/ezekiel/24-3.htm">Ezekiel 24:3</a>; <a href="/micah/2-4.htm">Micah 2:4</a>; <a href="/habakkuk/2-6.htm">Habakkuk 2:6</a>; or "this taunting speech," as our translators render in the margin (see Cheyne, <span class="accented">ad loc</span>.; and comp. <a href="/hebrews/2-6.htm">Hebrews 2:6</a>). <span class="cmt_word">The golden city</span>. There are two readings here - <span class="accented">mad-hebah</span> and <span class="accented">marhebah</span>. 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." <span class="accented">Madhebah</span>, however, is preferred by Rosenmüller, Vitringa, and Dr. Kay. It is supposed to mean "golden," from <span class="accented">d'hab</span>, the Chaldee form of the Hebrew <span class="accented">zahob</span>, gold. But the question is pertinent - Why should a Chaldee form have been used by a Hebrew writer ignorant of Chaldee and Chaldea? </div> <div class="versenum"><a href="/isaiah/14-5.htm">Isaiah 14:5</a></div><div class="verse">The LORD hath broken the staff of the wicked, <i>and</i> the sceptre of the rulers.</div><div class="comm"><span class="cmt_sub_title">Verse 5.</span> - <span class="cmt_word">The staff... the scepter</span>. Symbols of Babylonian power (scrap. <a href="/isaiah/10-5.htm">Isaiah 10:5</a>). </div> <div class="versenum"><a href="/isaiah/14-6.htm">Isaiah 14:6</a></div><div class="verse">He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, <i>and</i> none hindereth.</div><div class="comm"><span class="cmt_sub_title">Verse 6.</span> - <span class="cmt_word">He who smote the people</span>; rather, <span class="accented">which smote the peoples</span>. The participle translated "he who smote" refers to "staff" or "scepter." <span class="cmt_word">With a continual stroke</span>; <span class="accented">i.e.</span> incessantly, one war following another without pause or stop. <span class="cmt_word">He that ruled</span>, etc.; rather, <span class="accented">which ruled the nations in anger with a persecution that held not back</span>. </div> <div class="versenum"><a href="/isaiah/14-7.htm">Isaiah 14:7</a></div><div class="verse">The whole earth is at rest, <i>and</i> is quiet: they break forth into singing.</div><div class="comm"><span class="cmt_sub_title">Verse 7.</span> - <span class="cmt_word">At rest... singing</span>. 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 <span class="accented">role</span> 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 ( <span class="date">B.C. 538</span>), and the expedition by Cambyses against Egypt ( <span class="date">B.C. 527</span>). </div> <div class="versenum"><a href="/isaiah/14-8.htm">Isaiah 14:8</a></div><div class="verse">Yea, the fir trees rejoice at thee, <i>and</i> the cedars of Lebanon, <i>saying</i>, Since thou art laid down, no feller is come up against us.</div><div class="comm"><span class="cmt_sub_title">Verse 8.</span> - <span class="cmt_word">Fir trees...cedars</span>. 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. <a href="/ezekiel/31-16.htm">Ezekiel 31:16</a>), who likewise had a respite. <span class="cmt_word">Since</span> <span class="cmt_word">thou art laid down</span>; rather, <span class="accented">since thou liest low</span>. The first stanza here ends, and the second begins with the next verse. </div> <div class="versenum"><a href="/isaiah/14-9.htm">Isaiah 14:9</a></div><div class="verse">Hell from beneath is moved for thee to meet <i>thee</i> at thy coming: it stirreth up the dead for thee, <i>even</i> all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations.</div><div class="comm"><span class="cmt_sub_title">Verse 9.</span> - <span class="cmt_word">Hell from beneath</span>. The Hebrew <span class="accented">Sheol</span> corresponded nearly to the Greek Hades, and the Latin <span class="accented">Inferi</span>. 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 <span class="accented">Sheol</span> 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. <span class="cmt_word">It stirreth up the dead</span>. Hell in the aggregate - the place personified - proceeds to arouse the individual inmates, who are called <span class="accented">re-phaim - </span> the word commonly translated "giants" (<a href="/deuteronomy/2-11.htm">Deuteronomy 2:11, 20</a>; <a href="/deuteronomy/13-12.htm">Deuteronomy 13:12</a>; <a href="/joshua/12-4.htm">Joshua 12:4</a>; <a href="/joshua/13-12.htm">Joshua 13:12</a>, 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 <span class="greek">εἴδωλα καμόντων</span>). <span class="cmt_word">All the chief ones</span>; literally, <span class="accented">the he-goats</span> (comp. <a href="/jeremiah/1-8.htm">Jeremiah 1:8</a>; <a href="/jeremiah/51-40.htm">Jeremiah 51:40</a>; <a href="/zechariah/10-3.htm">Zechariah 10:3</a>). Raised up from their thrones; <span class="accented">i.e.</span> "caused to rise up from their thrones," and stand in eager expectation of what was about to happen. </div> <div class="versenum"><a href="/isaiah/14-10.htm">Isaiah 14:10</a></div><div class="verse">All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us?</div><div class="comm"><span class="cmt_sub_title">Verse 10.</span> - <span class="cmt_word">Art thou also become weak as</span> <span class="cmt_word">we</span>? rather, <span class="accented">So thou also art made weak as we!</span> (On the supposed weakness of the dead, see the comment on ver. 9.) </div> <div class="versenum"><a href="/isaiah/14-11.htm">Isaiah 14:11</a></div><div class="verse">Thy pomp is brought down to the grave, <i>and</i> the noise of thy viols: the worm is spread under thee, and the worms cover thee.</div><div class="comm"><span class="cmt_sub_title">Verse 11.</span> - <span class="cmt_word">The noise of thy viols</span>. (On the fondness of the Babylonians for music, and the number and variety of their musical instruments, see <a href="/daniel/3-7.htm">Daniel 3:7, 10</a>, etc.) The word here translated "viol" is more commonly rendered "psaltery." (On the probable character of the instrument intended, see note on Isaiah 5:12.) <span class="cmt_word">The worm is spread under thee</span>, etc.; rather, <span class="accented">beneath thee is spread the maggot</span>, <span class="accented">and the worm covereth thee</span>. 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. </div> <div class="versenum"><a href="/isaiah/14-12.htm">Isaiah 14:12</a></div><div class="verse">How art thou fallen from heaven, O Lucifer, son of the morning! <i>how</i> art thou cut down to the ground, which didst weaken the nations!</div><div class="comm"><span class="cmt_sub_title">Verse 12.</span> - <span class="cmt_word">How art thou fallen from heaven, O Lucifer!</span> 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 <span class="greek">ἑωσφόρος</span>, whence our "Lucifer." The subjoined epithet, "son of the morning" or "of the dawn," accords well with this rendering. <span class="cmt_word">How art thou cut down to the ground!</span> 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. <a href="/isaiah/2-12.htm">Isaiah 2:12, 13</a>; <a href="/isaiah/10-33.htm">Isaiah 10:33, 34</a>, etc.). <span class="cmt_word">Which didst weaken the nations</span>; rather, <span class="accented">which didst prostrate the nations</span>. The word used is one of great force (comp. <a href="/exodus/17-13.htm">Exodus 17:13</a>; <a href="/job/14-10.htm">Job 14:10</a>). </div> <div class="versenum"><a href="/isaiah/14-13.htm">Isaiah 14:13</a></div><div class="verse">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:</div><div class="comm"><span class="cmt_sub_title">Verse 13.</span> - <span class="cmt_word">For thou hast said</span>; rather, <span class="accented">and thou - thou saidst</span>; <span class="accented">i.e.</span> weak as thou art now shown to have been, it was thou that didst dare to say. <span class="cmt_word">I will ascend into heaven,</span> etc. (comp. <a href="/isaiah/10-13.htm">Isaiah 10:13, 14</a>; <a href="/isaiah/37-24.htm">Isaiah 37:24, 25</a>). 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 (see 'Records of the Past,' vol. 5. pp. 111-148). The Babylonian monarchs may have believed that after death they would mount up to heaven and join the "assembly of the great gods" (ibid., vol. 3. p. 83); 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. <span class="cmt_word">I will sit also upon the mount of the congregation.</span> The early commentators explained this of Mount Zion, especially on account of the phrase, "<span class="accented">in</span> the sides of the north," which is used of the temple-bill in <a href="/psalms/48-2.htm">Psalm 48:2</a>. 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 "<span class="accented">sit"</span> 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 "<span class="accented">Im-Kharsak</span>," or "<span class="accented">Kharsak-Kurra</span>," which is described as "<span class="accented">the</span> mighty mountain of Bel, <span class="accented">whose head rivals heaven</span>, whose root is the holy deep," and which "<span class="accented">was</span> regarded as the spot where the ark had rested, and where the gods had their seat" ('Records of the Past,' vol. 11. p. 131, with the comment of Mr. Sayce, p. 130). In Babylonian geography this mountain was identified, either with the peak of Rowandiz, or with Mount Elwend, near Ecbatana. <span class="cmt_word">In the sides of the north</span>. Both El-wend and Rowandiz are situated to the northeast of Babylou - a position which, according to ancient ideas, might be described indifferently as "north" or "east." </div> <div class="versenum"><a href="/isaiah/14-14.htm">Isaiah 14:14</a></div><div class="verse">I will ascend above the heights of the clouds; I will be like the most High.</div><div class="comm"><span class="cmt_sub_title">Verse 14.</span> - <span class="cmt_word">I will be like the Most High</span> (comp. <a href="/isaiah/47-8.htm">Isaiah 47:8</a>). 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 <span class="accented">thought</span> of themselves as gods, worked their own wills, were wrapped up in themselves, did not in heart bow down to a higher Power. </div> <div class="versenum"><a href="/isaiah/14-15.htm">Isaiah 14:15</a></div><div class="verse">Yet thou shalt be brought down to hell, to the sides of the pit.</div><div class="comm"><span class="cmt_sub_title">Verse 15.</span> - <span class="cmt_word">Thou shalt be brought down</span>; rather, <span class="accented">thou art brought down</span> (comp. vers. 9-11). <span class="cmt_word">The sides of the pit</span>; or, <span class="accented">the recesses</span> - the "lowest parts" of the pit. With those words the third stanza terminates. </div> <div class="versenum"><a href="/isaiah/14-16.htm">Isaiah 14:16</a></div><div class="verse">They that see thee shall narrowly look upon thee, <i>and</i> consider thee, <i>saying, Is</i> this the man that made the earth to tremble, that did shake kingdoms;</div><div class="comm"><span class="cmt_sub_title">Verse 16.</span> - <span class="cmt_word">They that see thee</span>. 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." <span class="cmt_word">Shall narrowly look upon thee</span>. Like the inhabitants of hell (ver. 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. </div> <div class="versenum"><a href="/isaiah/14-17.htm">Isaiah 14:17</a></div><div class="verse"><i>That</i> made the world as a wilderness, and destroyed the cities thereof; <i>that</i> opened not the house of his prisoners?</div><div class="comm"><span class="cmt_sub_title">Verse 17.</span> - <span class="cmt_word">That opened not the house of his prisoners</span>; literally, <span class="accented">that loosed not his prisoners homewards</span>. The long imprisonment of Jehoiachin by Nebuchadnezzar (thirty-six years, <a href="/2_kings/25-27.htm">2 Kings 25:27</a>) 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. </div> <div class="versenum"><a href="/isaiah/14-18.htm">Isaiah 14:18</a></div><div class="verse">All the kings of the nations, <i>even</i> all of them, lie in glory, every one in his own house.</div><div class="comm"><span class="cmt_sub_title">Verse 18.</span> - <span class="cmt_word">All the kings of the nations</span>, 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. <a href="/isaiah/22-16.htm">Isaiah 22:16</a>). 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. </div> <div class="versenum"><a href="/isaiah/14-19.htm">Isaiah 14:19</a></div><div class="verse">But thou art cast out of thy grave like an abominable branch, <i>and as</i> 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.</div><div class="comm"><span class="cmt_sub_title">Verse 19.</span> - <span class="cmt_word">But thou art cast out</span> (see ver. 13). Again "thou" is emphatic. Translate, <span class="accented">But thou - thou art cast out</span>. 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 (<a href="/daniel/5-30.htm">Daniel 5:30</a>). <span class="cmt_word">Like an abominable branch.</span> As a shoot from a tree, which is disapproved, and so condemned and cut away. <span class="cmt_word">As the raiment of those that are slam</span>. The garments of the slain, soaked in blood (<a href="/isaiah/9-5.htm">Isaiah 9:5</a>), were useless, and were consequently flung away or left to rot uncured for. So was it with the corpse of the great king. <span class="cmt_word">That go down to the stones of the pit</span>. 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. </div> <div class="versenum"><a href="/isaiah/14-20.htm">Isaiah 14:20</a></div><div class="verse">Thou shalt not be joined with them in burial, because thou hast destroyed thy land, <i>and</i> slain thy people: the seed of evildoers shall never be renowned.</div><div class="comm"><span class="cmt_sub_title">Verse 20.</span> - 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 ver. 19, but with amplification, and with the reason appended. <span class="cmt_word">Thou hast destroyed thy land</span>; <span class="accented">i.e.</span> "brought ruin on it by displeasing God, and causing him to visit it with a judgment." <span class="cmt_word">The seed of evil-doers shall never be renowned</span>; rather, <span class="accented">shall not be named forever</span> (comp. <a href="/psalms/109-13.htm">Psalm 109:13</a>). 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. </div> <div class="versenum"><a href="/isaiah/14-21.htm">Isaiah 14:21</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 21.</span> - <span class="cmt_word">Prepare slaughter for his children</span>. Belshazzar had "wives and concubines" (<a href="/daniel/5-2.htm">Daniel 5:2</a>), 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. <span class="cmt_word">For the iniquity of their fathers</span> (comp. <a href="/exodus/20-5.htm">Exodus 20:5</a>). The destruction of their posterity was a part of the punishment of the fathers. <span class="cmt_word">That they do not rise</span>; <span class="accented">i.e.</span> "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 (<a href="/genesis/10-10.htm">Genesis 10:10</a>; <a href="/daniel/4-30.htm">Daniel 4:30</a>; Herod., 1:178, etc.). </div> <div class="versenum"><a href="/isaiah/14-22.htm">Isaiah 14:22</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verses 22, 23.</span> - 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 ver. 22, and emphatically closes ver. 23. The lines are much more irregular than those of the strophes, or stanzas. <span class="cmt_sub_title">Verse 22.</span> - <span class="cmt_word">And cut off from Babylon the name</span>. 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 (<span class="accented">Babil</span>), and can scarcely be <span class="accented">supposed to</span> have lost it and afterwards recovered it. Perhaps "name" here means "fame" or "celebrity" (comp. <a href="/deuteronomy/26-19.htm">Deuteronomy 26:19</a>; <a href="/zephaniah/3-20.htm">Zephaniah 3:20</a>). <span class="cmt_word">Son and nephew</span>; rather, <span class="accented">son and grandson</span>, or <span class="accented">issue and descendants</span>. The same phrase occurs in the same sense in <a href="/genesis/21-23.htm">Genesis 21:23</a> and <a href="/job/18-19.htm">Job 18:19</a>. </div> <div class="versenum"><a href="/isaiah/14-23.htm">Isaiah 14:23</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 23.</span> - <span class="cmt_word">A possession for the bittern</span>. Some water-bird or other is probably intended, since the word used is joined in <a href="/isaiah/36-11.htm">Isaiah 36:11</a> with the names of three other birds, and is also certainly a bird's name in <a href="/zephaniah/2-14.htm">Zephaniah 2:14</a>; but the identification with the "bittern" is a mere guess, and rests on no authority. <span class="cmt_word">And pools of water</span>. 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" ('Travels,' vol. 2. p. 389). </div> <div class="versenum"><a href="/isaiah/14-24.htm">Isaiah 14:24</a></div><div class="verse">The LORD of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, <i>so</i> shall it stand:</div><div class="comm"><span class="cmt_sub_title">Verses 24-27.</span> - 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 (<a href="/isaiah/10-16.htm">Isaiah 10:16-19, 25-27, 33, 34</a>); 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 <span class="accented">by an oath</span> (ver. 24). The Assyrian power shall be broken - her yoke shall be cast off (ver. 25); God has declared his purpose, and nothing can hinder it (ver. 27). <span class="cmt_sub_title">Verse 24.</span> - <span class="cmt_word">Hath sworn</span>. This is the emphatic word - the <span class="accented">new</span> thing in the prophecy. God but seldom declares his purposes <span class="accented">with an oath - never</span> but in condescension to the weakness of his creatures, who, though they misdoubt his word, can feel the immutability of an oath (<a href="/hebrews/6-17.htm">Hebrews 6:17</a>), and yield it the credence and the confidence which they refuse to a bare assertion. <span class="cmt_word">As I have thought... as I have purposed</span>. A reference to the prophecies previously given in <a href="/isaiah/10.htm">Isaiah 10</a>. <span class="cmt_word">So shall it come to pass</span>; literally, <span class="accented">so it hath been</span> - a striking instance of the "<span class="accented">preterite</span> of prophetic certainty." <span class="cmt_word">So shall it stand</span>; literally, <span class="accented">as I have purposed</span>, <span class="accented">that shall stand</span>. </div> <div class="versenum"><a href="/isaiah/14-25.htm">Isaiah 14:25</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 25.</span> - <span class="cmt_word">I will break the Assyrian in my land</span>. 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 Isaiah 10:28-32). <span class="cmt_word">His yoke shall depart from off them</span> (comp. <a href="/isaiah/10-27.htm">Isaiah 10:27</a>). The Assyrian yoke, imposed by Tiglath-Pileser (<a href="/2_kings/16-7.htm">2 Kings 16:7-10</a>), 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" (<a href="/2_kings/18-7.htm">2 Kings 18:7</a>). It was this rebellion that provoked the expedition of Sennacherib, described in <a href="/2_kings/18-13.htm">2 Kings 18:13-16</a>; and it may be this rejection of the yoke which is here prophesied. </div> <div class="versenum"><a href="/isaiah/14-26.htm">Isaiah 14:26</a></div><div class="verse">This <i>is</i> the purpose that is purposed upon the whole earth: and this <i>is</i> the hand that is stretched out upon all the nations.</div><div class="comm"><span class="cmt_sub_title">Verse 26.</span> - <span class="cmt_word">The whole earth... all the nations.</span> Blows struck against Assyria or Babylonia affected all the then known nations Each, in its turn, was "the hammer of the whole earth" (Jeremiah 1:23), 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. </div> <div class="versenum"><a href="/isaiah/14-27.htm">Isaiah 14:27</a></div><div class="verse">For the LORD of hosts hath purposed, and who shall disannul <i>it</i>? and his hand <i>is</i> stretched out, and who shall turn it back?</div><div class="comm"><span class="cmt_sub_title">Verse 27.</span> - <span class="cmt_word">His hand is stretched out</span>; literally, <span class="accented">his is the outstretched hand</span>, which is more emphatic. </div> <div class="versenum"><a href="/isaiah/14-28.htm">Isaiah 14:28</a></div><div class="verse">In the year that king Ahaz died was this burden.</div><div class="comm"><span class="cmt_sub_title">Verses 28-32.</span> - THE BURDEN OF PHILISTIA. The Philistines had suffered grievously at the hands of Judah in the reign of Uzziah (<a href="/2_chronicles/26-6.htm">2 Chronicles 26:6</a>), and had retaliated in the reign of Ahaz (<a href="/2_chronicles/28-18.htm">2 Chronicles 28:18</a>). It would seem that after this they were invaded by Tiglath-Pileser, who penetrated as far as Gaza, which lie took ('Records of the Past,' vol. 5. p. 51) and made tributary, as he also did Ascalon ('Ancient Monarchies,' vol. it. p. 399). 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 "<span class="accented">Palestina"</span>) 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. <span class="cmt_sub_title">Verse 28.</span> - <span class="cmt_word">In the year that King Ahaz died was this burden</span>. These words introduce the "burden of Philistia," and shows that it is chronologically out of place, since the prophecies from <a href="/isaiah/10.htm">Isaiah 10</a>. to <a href="/isaiah/14-1.htm">Isaiah 14:1-27</a> have belonged to the reign of Hezekiah. Ahaz appears to have died early in <span class="date">B.C. 725</span>. </div> <div class="versenum"><a href="/isaiah/14-29.htm">Isaiah 14:29</a></div><div class="verse">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 <i>shall be</i> a fiery flying serpent.</div><div class="comm"><span class="cmt_sub_title">Verse 29.</span> - <span class="cmt_word">Whole Palestina</span>. The Greeks called Philistia <span class="greek">τὴν Παλαιστίνην Συρίαν</span>, 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 (<a href="/1_samuel/6-18.htm">1 Samuel 6:18</a>), his message concerned it in its entirety. <span class="cmt_word">The rod of him that smote thee is broken.</span> This can scarcely refer to the death of Ahaz, since Ahaz did not smite the Philistines, but was smitten by them (<a href="/2_chronicles/28-18.htm">2 Chronicles 28:18</a>). It may, however, refer to the death of Tiglath-Pileser, which took place only a year or two previously. <span class="cmt_word">Out of the serpent's root shall come forth a cockatrice;</span> <span class="accented">i.e.</span> a more poisonous serpent (see note on Isaiah 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" (<a href="/isaiah/20-1.htm">Isaiah 20:1</a>), made Khanun, King of Gaza, prisoner ('Records of the Past,' vol. 9. p. 5), and reduced Philtstia generally to subjection. <span class="cmt_word">And his fruit shall be a fiery flying serpent</span>. The fruit of the cockatrice will be even more terrible and venomous. He will resemble the "fiery flying serpent" of the wilderness (<a href="/numbers/21-6.htm">Numbers 21:6</a>). Sennacherib is, perhaps, this "fruit." He con<span class="accented">quered</span> Ascalon ('Ancient Monarchies,' vol. 2. p. 432) and Ekron (ibid., p. 433), and had the kings of Gaze and Ashdod among his tributaries (ibid., p. 438, note 11). </div> <div class="versenum"><a href="/isaiah/14-30.htm">Isaiah 14:30</a></div><div class="verse">And 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.</div><div class="comm"><span class="cmt_sub_title">Verse 30.</span> - <span class="cmt_word">The firstborn of the poor shall feed</span>. The "firstborn of the poor" are the <span class="accented">very</span> poor (Jarchi, Rosenmüller). The refer-once is to the poor <span class="accented">Israelites</span>, who will "feed" and "lie down in safety" when Philistia is held in subjection. <span class="cmt_word">I will kill thy root with famine, and he shall slay thy remnant</span>. God kills with famine, man with the sword (see <a href="/2_samuel/24-13.htm">2 Samuel 24:13, 14</a>). 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." </div> <div class="versenum"><a href="/isaiah/14-31.htm">Isaiah 14:31</a></div><div class="verse">Howl, O gate; cry, O city; thou, whole Palestina, <i>art</i> dissolved: for there shall come from the north a smoke, and none <i>shall be</i> alone in his appointed times.</div><div class="comm"><span class="cmt_sub_title">Verse 31.</span> - <span class="cmt_word">Howl, O gate; cry, O city</span>. Each city of Philistia is hidden to howl and lament. All will suffer; not one will be spared. <span class="cmt_word">Art dissolved</span>; literally, <span class="accented">art melted</span>; <span class="accented">i.e.</span> "faintest through fear" (comp. <a href="/joshua/2-9.htm">Joshua 2:9</a>; <a href="/jeremiah/49-23.htm">Jeremiah 49:23</a>). <span class="cmt_word">There shall come from the north a smoke</span>. 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. <span class="cmt_word">None shall be alone in his appointed times</span>; rather, there <span class="accented">shall be no straggler at the rendezvous</span>. </div> <div class="versenum"><a href="/isaiah/14-32.htm">Isaiah 14:32</a></div><div class="verse">What shall <i>one</i> then answer the messengers of the nation? That the LORD hath founded Zion, and the poor of his people shall trust in it.</div><div class="comm"><span class="cmt_sub_title">Verse 32.</span> - <span class="cmt_word">What shall one then answer</span>, 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." <span class="p"><br /><br /></span> <span class="p"><br /><br /></span> </div></div></div><div id="botbox"><div class="padbot"><div align="center">The Pulpit Commentary, Electronic Database. Copyright © 2001, 2003, 2005, 2006, 2010 by <a href="//biblesoft.com">BibleSoft, inc.</a>, Used by permission<span class="p"><br /><br /></span><a href="/">Bible Hub</a></div></div></div></div></td></tr></table></div><div id="left"><a href="../isaiah/13.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Isaiah 13"><img src="/left.png" name="lft" border="0" alt="Isaiah 13" /></a></div><div id="right"><a href="../isaiah/15.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Isaiah 15"><img src="/right.png" name="rght" border="0" alt="Isaiah 15" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div></td></tr></table></div><div id="rightbox"><div class="padright"><div id="pic"><iframe width="100%" height="860" scrolling="no" src="//biblescan.com/mpc/isaiah/14-1.htm" frameborder="0"></iframe></div></div></div><div id="rightbox4"><div class="padright2"><div id="spons1"><table width="100%" border="0" cellspacing="0" cellpadding="0"><tr><td class="sp1"><br /><br /></td></tr></table></div></div></div> <div id="bot"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script> <br /><br /> </div><iframe width="100%" height="1500" scrolling="no" src="/botmenubhpar.htm" frameborder="0"></iframe></div></body></html>