Text -- Isaiah 14:13 (NET)

14:13 You said to yourself, “I will climb up to the sky. Above the stars of El I will set up my throne. I will rule on the mountain of assembly on the remote slopes of Zaphon.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 14:13

I will advance myself above the state of a weak man.

Wesley: Isa 14:13

Above all other kings and potentates; or, above the most eminent persons of God's church.

Wesley: Isa 14:13

This is added as a more exact description of the place of the temple; it stood upon mount Moriah, which was northward from the hill of Zion strictly so called.

JFB: Isa 14:13

In Dan 8:10, "stars" express earthly potentates. "The stars" are often also used to express heavenly principalities (Job 38:7).

JFB: Isa 14:13

The place of solemn meeting between God and His people in the temple at Jerusalem. In Dan 11:37, and 2Th 2:4, this is attributed to Antichrist.

JFB: Isa 14:13

Namely, the sides of Mount Moriah on which the temple was built; north of Mount Zion (Psa 48:2). However, the parallelism supports the notion that the Babylonian king expresses himself according to his own, and not Jewish opinions (so in Isa 10:10) thus "mount of the congregation" will mean the northern mountain (perhaps in Armenia) fabled by the Babylonians to be the common meeting-place of their gods. "Both sides" imply the angle in which the sides meet; and so the expression comes to mean "the extreme parts of the north." So the Hindus place the Meru, the dwelling-place of their gods, in the north, in the Himalayan mountains. So the Greeks, in the northern Olympus. The Persian followers of Zoroaster put the Ai-bordsch in the Caucasus north of them. The allusion to the stars harmonizes with this; namely, that those near the North Pole, the region of the aurora borealis (compare see on Job 23:9; Job 37:22) [MAURER, Septuagint, Syriac].

Clarke: Isa 14:13

I will ascend into heaven - I will get the empire of the whole world. I will exalt my throne above the stars of God - above the Israelites, who are here termed the stars of God. So the Targum of Jonathan, and R. D. Kimchi. This chapter speaks not of the ambition and fall of Satan, but of the pride, arrogance, and fall of Nebuchadnezzar

The mount of the congregation "The mount of the Divine Presence"- It appears plainly from Exo 25:22, and Exo 29:42, Exo 29:43, where God appoints the place of meeting with Moses, and promises to meet with him before the ark to commune with him, and to speak unto him; and to meet the children of Israel at the door of the tabernacle; that the tabernacle, and afterwards the door of the tabernacle, and Mount Zion, (or Moriah, which is reckoned a part of Mount Zion), whereon it stood, was called the tabernacle, and the mount of convention or of appointment; not from the people’ s assembling there to perform the services of their religion, (which is what our translation expresses by calling it the tabernacle of the congregation), but because God appointed that for the place where he himself would meet with Moses, and commune with him, and would meet with the people. Therefore הר מועד har moed , the "mountain of the assembly,"or אהל מועד ohel moed , the "tabernacle of the assembly,"means the place appointed by God, where he would present himself; agreeably to which I have rendered it in this place, the mount of the Divine Presence.

Calvin: Isa 14:13

13.Yet thou saidst in thy heart These words must be connected with what goes before. To say means here, according to the custom of the Hebrew language, to resolve in one’s own mind. The Prophet ridicules the pride of the Babylonian monarch, who, relying on his greatness, ventured to promise to himself uninterrupted success, as if he had the power of determining the events of his life. In him there is exhibited to us a mirror of the madness of pride with which ungodly men are swelled, and which sometimes they even vomit out. Nor ought we only to behold here the person of a single tyrant, but the blasphemous rage of all the ungodly, who form their resolutions as if they could dispose of everything according to their pleasure; as their plans are also beautifully described by James,

We shall go into that city, we shall transact business, we shall make gain, though at the same time they know not what to-morrow shall bring. (Jas 4:13.)

They do not consider that they are in the hands of God, but believe that they will do everything by their own ability.

I will ascend into heaven In these words, and those which immediately follow, the boasting is so absurd that it is impossible to believe that they proceeded from the lips of a mortal man; but as the Prophet did not intend to quote the very words which Nebuchadnezzar employed, let us be satisfied with examining the subject itself. Undoubtedly, all who claim for themselves more than human nature will allow, may be said to “attack heaven itself after the manner of the giants,” as the proverb runs. ²²² Hence it follows that whatever they undertake will be destructive to them; more especially every one who goes beyond the limits of his calling provokes the wrath of God against himself by his rashness. Let every one therefore be satisfied with his lot, and learn not to aim at anything higher, but, on the contrary, to remain in his own rank in which God has placed him. If God stretch out his hand, and lift us up higher, we ought to go forward; but no one ought to take it on himself, or to strive for it from his own choice. And even those who are raised to a higher rank of honor ought to conduct themselves humbly and submissively, not with any pretended modesty, but with minds so thoroughly depressed that nothing can lift them up.

I will sit on the mountain of the testimony, ²²³ on the sides of the north. This plainly shows the reason why the Prophet especially accuses the Babylonian tyrant of so great madness, and what the Prophet means by such figures. He desired to sit on the mountain of the testimony. By this effrontery he attempted to make himself equal to God. Though he reasoned, after the manner of men, that he could obtain a victory over the Jews, yet, reckoning as nothing the assistance of God, by whom he had often heard that they were protected, it was as if he had endeavored to destroy the very heavens. For Mount Zion he uses the expression the sides of the north, according to the description,

Mount Zion, on the sides of the north, ²²⁴
the city of the great King. (Psa 48:2.)

He had formerly called it the mountain of the testimony. This word is derived from יעד , ( yagnad;), which signifies to unite, to assemble, and to be agreed. On this account מועד ( mogned) signifies both an assembly and an appointed day; and, in a word, it may relate to time, place, and persons. But here I prefer to view it as a Covenant; for the Lord, speaking by Moses, calls the Tabernacle מועד , ( mogned,) and says, I will meet with you there. (Exo 25:21.) Let us not think, therefore, that it means an assembly of men, as when irreligious persons assemble to their fairs or festivals, but that the Lord intended to give a token of his presence, and there to ratify his covenant. This ought to be carefully observed; for the blasphemy of the wicked king is proved by this, that he attacked heaven itself rather than an earthly place.

Defender: Isa 14:13

The "stars" here are evidently angels (compare Job 38:7). Although Lucifer had a throne as God's "anointed cherub" (Eze 28:14), he aspired to reign over all God's holy angels, all of whom have been created to serve God and to become ministers to those who would be "heirs of salvation" (Heb 1:14)."

TSK: Isa 14:13

thou : Isa 47:7-10; Eze 27:3, Eze 28:2, Eze 29:3; Dan 4:30,Dan 4:31; Zep 2:15; Rev 18:7, Rev 18:8

I will ascend : Eze 28:9, Eze 28:12-16; Dan 8:10-12

the mount : Isa 2:2; Psa 48:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 14:13

For thou hast said in thine heart - It was thy purpose or design.

I will ascend into heaven - Nothing could more strikingly show the arrogance of the monarch of Babylon than this impious design. The meaning is, that he intended to set himself up as supreme; he designed that all should pay homage to him; be did not intend to acknowledge the authority of God. It is not to be understood literally; but it means that he intended "not"to acknowledge any superior either in heaven or earth, but designed that himself and his laws should be regarded as supreme.

Above the stars of God - The stars which God has made. This expression is equivalent to the former that he would ascend into heaven.

I will sit also upon the mount of the congregation - The word rendered ‘ congregation’ מועד mô‛êd from יעד yâ‛ad "to fix, appoint"), properly means a fixed or definite time; then an "appointed"place of meeting; then a meeting itself; an assembly, a congregation. What is referred to here it is difficult to determine. The Septuagint renders it, ‘ On a high mountain, on the lofty regions which lie to the north.’ The Chaldee, ‘ I will sit in the mount of covenant, in the regions of the north.’ Grotius supposes that when the king of Babylon said he would ascend into heaven, he meant the land of Judea, which was called heaven because it was dedicated to God; that when he said be would ascend above the stars, he meant to denote those ‘ who were learned in the law;’ that by the ‘ mount of the congregation,’ he meant mount Moriah where was the temple; and that by the ‘ side of the north,’ he meant mount Zion, which, he says, was on the north of Jerusalem. It is remarkable that the usually accurate Grotius should have fallen into this error, as mount Zion was not on the north of Jerusalem, but was south of mount Moriah. Vitringa defends the same interpretation in the main, but supposes that by the ‘ mount of the congregation’ is meant mount Zion, and by ‘ the sides of the north;’ is meant mount Moriah lying north of Zion. He supposes that mount Zion is called ‘ the mount of the congregation,’ not because the congregation of Israel assembled there, but because it was the "appointed place"where God met his people, or where he manifested himself to them, and appeals to the following places where the word which is here lrcndered ‘ congregation’ is applied, in various forms, to the manifestation which God thus made Exo 25:22; Exo 29:42-43; Psa 74:8. So Lowth supposes that it refers to the place where God promised to meet with his people Exo 25:22; Exo 29:42-43, and to commune with them, and translates it ‘ the mount of the divine presence.’ But to this interpretation there are great objections:

(1) The terms here employed ‘ the mount of the congregation,’ ‘ the sides of the north,’ are not elsewhere applied to mount Zion, and to mount Moriah.

(2) It does not correspond with the evident design of the king of Babylon. His object was not to make himself master of Zion and Moriah, but it was to exalt himself above the stars; to be elevated above all inferior beings; and to be above the gods.

(3) It is a most forced and unnatural interpretation to call the land of Judea ‘ heaven,’ to speak of it as being ‘ above the stars of God,’ or as ‘ above the heights of the clouds;’ and it is clear that the king of Babylon had a much higher ambition, and much more arrogant pretensions, than the conquest of what to him would be the comparatively limited province of Judea.

However important that land appeared to the Jews as their country and their home; or however important it was as the place of the solemnities of the true religion, yet we are to remember that it had no such consequence in the eyes of the king of Babylon. He had no belief in the truth of the Jewish religion, and all Judea compared with his other vast domains would appear to be a very unimportant province. It is evident, therefore, I think, that the king of Babylon did not refer here to Judea, or to Zion. The leading idea of his heart, which ought to guide our interpretation, was, that he designed "to ascend in authority over all inferior beings, and to be like the Most High."We are to remember that Babylon was a city of idolatry; and it is most probable that by ‘ the mount of the congregation, in the sides of the north,’ there is reference to a belief prevalent in Babylon that the gods had their residence on some mountain of the north.

This was a common opinion among the ancients. The Hindus call that mountain "Meru;"the Persians, who are followers of Zoroaster, "Al Bordsch;"the Arabs, "Kafe;"and the Greeks, "Olympus."The common opinion was that this mountain was in the center of the world, but the Hindoos speak of it as to the north of themselves in the Himalaya regions; the followers of Zoroaster in the mountains of Caucasus, lying to the north of their country; and the Greeks speak of Olympus, the highest mountain north of them in Thessaly. The Hindoo belief is thus referred to by Ward: ‘ In the book of Karma-Vipaka, it is said that the heavenly Vishnu, Brahma, and Siva, are upon the three peaks of the mountain Su-Meru, and that at the foot of this mountain are the heavens of twenty-one other gods.’ ("View of the History, Literature, and Religion of the Hindoos,"vol. i. p. 13.) So Wilford, in a Treatise on the mountain Caucasus, in the "Asiatic Researches,"vol. vi. p. 488, says, ‘ The Hindoos regard the mountain Meru as the dwelling-place of the gods.

In the Puranas it is said, that upon the mountain Meru there is eternal day, for a space of fourteen degrees around the mountain Su-Meru, and consequently eternal night for the same space on the opposite side; so the Hindoos are constrained to admit that Su-Meru is directly upon the top of the shadow of the earth, and that from the earth to that peak there is a vast cone-formed hill, dense as other earthly bodies, but invisible, impalpable, and impassable by mortals. On the side of this hill are various abodes, which, the higher one ascends, become the more beautiful, and which are made the dwellings of the blessed, according to the degrees of their desert. God and the most exalted of the divine beings have their abodes on the sides of the north, and on the top of this mountain.’ According to the Zendavesta, the Al Bordsch is the oldest and the highest of the mountains; upon that is the throne of Ormuzd, and the assemblage of the heavenly spirits (Feruer; see Rosenmuller, "Alterthumskunde,"vol. i. pp. 154-157).

Thus in Babylon, some of the mountains north in Armenia may have been supposed to be the special dwelling-place of the gods. Such a mountain would "appear"to be under the north pole, and the constellations would seem to revolve around it. It is not improbable that the Aurora Borealis, playing often as it does in the north with special magnificence, might have contributed to the belief that this was the special abode of the gods. Unable to account - as indeed all moderns are - for these special and magnificent lights in the north, it accorded with the poetic and mythological fancy of the ancients to suppose that they were designed to play around, and to adorn the habitation of the gods. This disposition to make the mountains of the north the seat of the gods, may have arisen also in part from the fact that the country on the north of Babylon was a volcanic region, and that the light emitted from volcanoes was an appropriate manifestation of the glory of superior invisible beings. ‘ On the borders of the Caspian (Sea), in the country around the Bakir, there is a tract called The Field of Fire, which continually emits inflammable gas, while springs of naphtha and petroleum occur in the same vicinity, as also mud volcanoes.

In the chain of Elburs, to the south of this sea, is a lofty mountain, which, according to Morier, sometimes emits smoke, and at the base of which there are several craters where sulphur and saltpetre are procured in sufficient abundance to be used in commerce.’ (Lyell’ s Geology, vol. i. p. 297.) We find some trades of these ideas in the Scriptures. The north is often mentioned as the seat of the whirlwind, the storm, and especially as the residence of the cherubim. Thus in Ezekiel’ s vision of the cherubim, the whole magnificent scene is represented as coming from the north - as if the appropriate abode of the cherubim:

‘ I looked, and lo! a whirlwind from the north

Came sweeping onward, a vast cloud that rolled

In volumes, charged with gleaming fire, along,

And east its splendors all around.

Brow from within shone forth, what seemed the glow

Of gold and silver molten in the flame,

And in the midst thereof the form expressed,

As of a fourfold living thing - a shape

That yet contained the semblance of a man.’

Eze 1:4-5, trans. in Marsh’ s Herder.

Thus, in Eze 28:14, Tyre is said to be ‘ the anointed cherub that covereth,’ and to have been ‘ upon the holy mountain of God,’ or "the gods"- evidently meaning, not Zion, but some mountain in the vicinity of Eden (see Isa 14:13). Thus also, in Zec 6:1-8, four chariots are represented as coming out of the mountains, the first chariot with red horses, the second with black horses, the third with white horses, and the fourth with bay horses. The horses that have gone through the earth are Isa 14:8 represented as going to the "north"as their place of rest. These passages, particularly the one from Ezekiel, show that the northern regions were regarded as the seat of striking and special manifestations of the divine glory (compare Job 23:9, note; Job 37:22, note). And it is probable that, in the view of the Babylonians, the northern mountains of Armenia, that seemed to be near the north pole, around which the constellations revolved, and that appeared to be surmounted and encompassed by the splendid light of the Aurora Borealis, were regarded as the special place where the gods held their assemblies, and from where their power went forth through the nations. Over all their power it was the intention of the king of Babylon to ascend, and even to rise above the stars that performed their revolutions around the seats of the gods in the north; to be "supreme"in that assembly of the gods, and to be regarded there as the supreme and incontrollable director of even all the gods. It is probable, says Mitford ("Life of Milton,"vol. i. p. 73), that from this scarcely intelligible hint Milton threw up his palace for his fallen angels: thus:

At length into the limits of the north

They came, and Satan to his royal seat,

High on a hill, far blazing as a mount

Raised on a mount, with pyramids and towers,

From diamond quarries hewn, and rocks of gold.

The palace of great Lucifer, so call

That structure in the dialect of men

Interpreted; which not long after he

Affecting an equality with God,

In imitation of that mount, whereon

Messiah was declared in sight of heaven,

The mountain of the congregation called, etc.

Poole: Isa 14:13

I will ascend into heaven I will advance myself above the state of a weak and mortal man. Great monarchs are easily induced, by their own vain imaginations, and the flattery of their courtiers, to entertain an opinion of their own divinity; so far that many of them have received and required Divine worship to be paid to them. Above the stars of God; either,

1. Above all other kings and potentates whom he hath set up; or,

2. Above the most eminent persons of God’ s church and people, who are frequently called stars, as Dan 8:10 Rev 1:16,20 12:1 , which sense the next words favour.

I will sit also upon the mount of the congregation I will establish my royal throne upon Mount Zion, where the Jews meet together to worship God.

In the sides of the north: this is added as a more exact description of the place of the temple, which stood upon Mount Moriah, which was northward from the hill of Zion strictly so called, and was a part of the hill of Zion largely so called. See on Psa 48:2 .

Haydock: Isa 14:13

North. And be adored as God in the temple of Jerusalem, Psalm xlvii. 3. The Assyrian and Persian monarchs claimed divine honours, 4 Kings xviii. 33., and Judith iii. 13.

Gill: Isa 14:13

For thou hast said in thine heart,.... Which shows the pride and haughtiness that were in his heart; and were the cause and reason of his fall, for pride goes before a fall; it was the cause of the fall of angels, and of Adam, and of many kings and kingdoms; see Pro 16:18 with this compare Rev 18:7,

I will ascend into heaven; be above all men, rule over the whole world; and so the Targum.

"I will ascend on high;''

unless by it is meant the temple at Jerusalem, where Jehovah dwelt, an emblem of heaven, to which sense the following clauses incline; and so the Romish antichrist sits in the temple of God, and on his throne as if he was God, 2Th 2:4.

I will exalt my throne above the stars of God; which he has made and set in the heavens, and preserves; meaning either the angels, Job 38:7 or rather the kings and princes of the earth, over whom he placed himself, having subdued them under him. It may be applied to ecclesiastical persons, pastors, and bishops of churches, compared to stars, Rev 1:20 the third part of which the dragon drew with his tail, Rev 12:4 and over whom the bishop of Rome has usurped an universal dominion. The Targum is,

"over the people of God I will put the throne of my kingdom;''

notoriously true of the man of sin:

I will sit also upon the mount of the congregation, in the sides of the north: that is, as some think, in the temple where the tribes of Israel gathered together for worship, which was built upon Mount Zion; which, as Kimchi says, lay north of Jerusalem; see Psa 48:2 so the tabernacle is often called the tabernacle of the congregation; but, as Cocceius and Vitringa observe, Mount Zion was not to the north, but to the south of Jerusalem; wherefore not that mount, but Mount Moriah, which was to the north of Mount Zion, is designed; however, not Babylon is here meant, as R. Joseph Kimchi thought; called, as he supposes, "the mount of the congregation", because all the world were gathered thither to the king of Babylon; and a "mount", because a strong city; and said to be "in the sides of the north", because it lay north east to the continent; but, as one observes, he had no need to boast of sitting there, where he was already. Jarchi thinks the last clause refers to the north side of the altar, in the court, where the sacrifice was killed, Lev 1:11 and may point at the seat of the Romish antichrist, and the sacerdotal power usurped by him, to offer sacrifice for the sins of men, particularly the bloodless sacrifice of the Mass.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 14:13

¹ tn Heb “you, you said in your heart.”

² sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.

³ sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.

Geneva Bible: Isa 14:13

For thou hast said in thy 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 ^{( i )} north:

^{( i )} Meaning, Jerusalem of which the temple was of the north side, (Psa 48:2).

Commentary -- Verse Range Notes

TSK Synopsis: Isa 14:1-32

1 God's merciful restoration of Israel.

3 Their triumphant exultation over Babel.

24 God's purpose against Assyria.

29 Palestina is threatened.

MHCC: Isa 14:1-23

The whole plan of Divine Providence is arranged with a view to the good of the people of God. A settlement in the land of promise is of God's mercy. Let the church receive those whom God receives. God's people, wherever their lot is cast, should endeavour to recommend religion by a right and winning conversation. Those that would not be reconciled to them, should be humbled by them. This may be applied to the success of the gospel, when those were brought to obey it who had opposed it. God himself undertakes to work a blessed change. They shall have rest from their sorrow and fear, the sense of their present burdens, and the dread of worse. Babylon abounded in riches. The king of Babylon having the absolute command of so much wealth, by the help of it ruled the nations. This refers especially to the people of the Jews; and it filled up the measure of the king of Babylon's sins. Tyrants sacrifice their true interest to their lusts and passions. It is gracious ambition to covet to be like the Most Holy, for he has said, Be ye holy, for I am holy; but it is sinful ambition to aim to be like the Most High, for he has said, He who exalts himself shall be abased. The devil thus drew our first parents to sin. Utter ruin should be brought upon him. Those that will not cease to sin, God will make to cease. He should be slain, and go down to the grave; this is the common fate of tyrants. True glory, that is, true grace, will go up with the soul to heaven, but vain pomp will go down with the body to the grave; there is an end of it. To be denied burial, if for righteousness' sake, may be rejoiced in, Mat 5:12. But if the just punishment of sin, it denotes that impenitent sinners shall rise to everlasting shame and contempt. Many triumphs should be in his fall. God will reckon with those that disturb the peace of mankind. The receiving the king of Babylon into the regions of the dead, shows there is a world of spirits, to which the souls of men remove at death. And that souls have converse with each other, though we have none with them; and that death and hell will be death and hell indeed, to all who fall unholy, from the height of this world's pomps, and the fulness of its pleasures. Learn from all this, that the seed of evil-doers shall never be renowned. The royal city is to be ruined and forsaken. Thus the utter destruction of the New Testament Babylon is illustrated, Rev 18:2. When a people will not be made clean with the besom of reformation, what can they expect but to be swept off the face of the earth with the besom of destruction?

Matthew Henry: Isa 14:4-23

The kings of Babylon, successively, were the great enemies and oppressors of God's people, and therefore the destruction of Babylon, the fall of the king, and the ruin of his family, are here particularly taken notice of and triumphed in. In the day that God has given Israel rest they shall take up this proverb against the king of Babylon. We must not rejoice when our enemy falls, as ours; but when Babylon, the common enemy of God and his Israel, sinks, then rejoice over her, thou heaven, and you holy apostles and prophets, Rev 18:20. The Babylonian monarchy bade fair to be an absolute, universal, and perpetual one, and, in these pretensions, vied with the Almighty; it is therefore very justly, not only brought down, but insulted over when it is down; and it is not only the last monarch, Belshazzar, who was slain on that night that Babylon was taken (Dan 5:30), who is here triumphed over, but the whole monarchy, which sunk in him; not without special reference to Nebuchadnezzar, in whom that monarchy was at its height. Now here,

I. The fall of the king of Babylon is rejoiced in; and a most curious and elegant composition is here prepared, not to adorn his hearse or monument, but to expose his memory and fix a lasting brand of infamy upon it. It gives us an account of the life and death of this mighty monarch, how he went down slain to the pit, though he had been the terror of the mighty in the land of the living, Eze 32:27. In this parable we may observe,

1. The prodigious height of wealth and power at which this monarch and monarchy arrived. Babylon was a golden city, Isa 14:4 (it is a Chaldee word in the original, which intimates that she used to call herself so), so much did she abound in riches and excel all other cities, as gold does all other metals. She is gold-thirsty, or an exactress of gold (so some read it); for how do men get wealth to themselves but by squeezing it out of others? The New Jerusalem is the only truly golden city, Rev 21:18, Rev 21:21. The king of Babylon, having so much wealth in his dominions and the absolute command of it, by the help of that ruled the nations (Isa 14:6), gave them law, read them their doom, and at his pleasure weakened the nations (Isa 14:12), that they might not be able to make head against him. Such vast and victorious armies did he bring into the field, that, which way soever he looked, he made the earth to tremble, and shook kingdoms (Isa 14:16); all his neighbours were afraid of him, and were forced to submit to him. No one man could do this by his own personal strength, but by the numbers he has at his beck. Great tyrants, by making some do what they will, make others suffer what they will. How piteous is the case of mankind, which thus seems to be in a combination against itself, and its own rights and liberties, which could not be ruined but by its own strength!

2. The wretched abuse of all this wealth and power, which the king of Babylon was guilty of, in two instances: -

(1.) Great oppression and cruelty. He is known by the name of the oppressor (Isa 14:4); he has the sceptre of the rulers (Isa 14:5), has the command of all the princes about him; but it is the staff of the wicked, a staff with which he supports himself in his wickedness and wickedly strikes all about him. He smote the people, not in justice, for their correction and reformation, but in wrath (Isa 14:6), to gratify his own peevish resentments, and that with a continual stroke, pursued them with his forces, and gave them no respite, no breathing time, no cessation of arms. He ruled the nations, but he ruled them in anger, every thing he said and did was in a passion; so that he who had the government of all about him had no government of himself. He made the world as a wilderness, as if he had taken a pride in being the plague of his generation and a curse to mankind, Isa 14:17. Great princes usually glory in building cities, but he gloried in destroying them; see Psa 9:6. Two particular instances, worse than all the rest, are here given of his tyranny: - [1.] That he was severe to his captives (Isa 14:17): He opened not the house of his prisoners; he did not let them loose homeward (so the margin reads it); he kept them in close confinement, and never would suffer any to return to their own land. This refers especially to the people of the Jews, and it is that which fills up the measure of the king of Babylon's iniquity, that he had detained the people of God in captivity and would by no means release them; nay, and by profaning the vessels of God's temple at Jerusalem, did in effect say that they should never return to their former use, Dan 5:3. For this he was quickly and justly turned out by one whose first act was to open the house of God's prisoners and send home the temple vessels. [2.] That he was oppressive to his own subjects (Isa 14:20): Thou hast destroyed thy land, and slain thy people; and what did he get by that, when the wealth of the land and the multitude of the people are the strength and honour of the prince, who never rules so safely, so gloriously, as in the hearts and affections of the people? But tyrants sacrifice their interests to their lusts and passions; and God will reckon with them for their barbarous usage of those who are under their power, whom they think they may use as they please.

(2.) Great pride and haughtiness. Notice is here taken of his pomp, the extravagancy of his retinue, Isa 14:11. He affected to appear in the utmost magnificence. But that was not the worst: it was the temper of his mind, and the elevation of that, that ripened him for ruin (Isa 14:13, Isa 14:14): Thou has said in thy heart, like Lucifer, I will ascend into heaven. Here is the language of his vainglory, borrowed perhaps from that of the angels who fell, who not content with their first estate, the post assigned them, would vie with God, and become not only independent of him, but equal with him. Or perhaps it refers to the story of Nebuchadnezzar, who, when he would be more than a man, was justly turned into a brute, Dan 4:30. The king of Babylon here promises himself, [1.] That in pomp and power he shall surpass all his neighbours, and shall arrive at the very height of earthly glory and felicity, that he shall be as great and happy as this world can make him; that is the heaven of a carnal heart, and to that he hopes to ascend, and to be as far above those about him as the heaven is above the earth. Princes are the stars of God, which give some light to this dark world (Mat 24:29); but he will exalt his throne above them all. [2.] That he shall particularly insult over God's Mount Zion, which Belshazzar, in his last drunken frolic, seems to have had a particular spite against when he called for the vessels of the temple at Jerusalem, to profane them; see Dan 5:2. In the same humour he here said, I will sit upon the mount of the congregation (it is the same word that is used for the holy convocations ), in the sides of the north; so Mount Zion is said to be situated, Psa 48:2. Perhaps Belshazzar was projecting an expedition to Jerusalem, to triumph in the ruins of it, at the time when God cut him off. [3.] That he shall vie with the God of Israel, of whom he had indeed heard glorious things, that he had his residence above the heights of the clouds. "But thither,"says he, " will I ascend, and be as great as he; I will be like him whom they call the Most High. "It is a gracious ambition to covet to be like the Most Holy, for he has said, Be you holy, for I am holy; but it is a sinful ambition to aim to be like the Most High, for he has said, He that exalteth himself shall be abased, and the devil drew our first parents in to eat forbidden fruit by promising them that they should be as gods. [4.] That he shall himself be deified after his death, as some of the first founders of the Assyrian monarchy were, and stars had even their names from them. "But,"says he, " I will exalt my throne above them all."Such as this was his pride, which was the undoubted omen of his destruction.

3. The utter ruin that should be brought upon him. It is foretold, (1.) That his wealth and power should be broken, and a final period put to his pomp and pleasure. He has been long an oppressor, but he shall cease to be so, Isa 14:4. Had he ceased to be so by true repentance and reformation, according to the advice Daniel gave to Nebuchadnezzar, it might have been a lengthening of his life and tranquillity. But those that will not cease to sin God will make to cease. " The golden city, which one would have thought might continue for ever, has ceased; there is an end of that Babylon. The Lord, the righteous God, has broken the staff of that wicked prince, broken it over his head, in token of the divesting him of his office. God has taken his power from him, and rendered him incapable of doing any more mischief: he has broken the sceptres; for even these are brittle things, soon broken and often justly."(2.) That he himself should be seized: He is persecuted (v. 6); violent hands are laid upon him, and none hinders. It is the common fate of tyrants, when they fall into the power of their enemies, to be deserted by their flatterers, whom they took for their friends. We read of another enemy like this, of whom it is foretold that he shall come to his end and none shall help him, Dan 11:45. Tiberius and Nero thus saw themselves abandoned. (3.) That he should be slain, and go down to the congregation of the dead, to be free among them, as the slain that are no more remembered, Psa 88:5. He shall be weak as the dead are, and like unto them, Isa 14:10. His pomp is brought down to the grave (Isa 14:11), that is, it perishes with him; the pomp of his life shall not, as usual, end in a funeral pomp. True glory (that is, true grace) will go up with the soul to heaven, but vain pomp will go down with the body to the grave: there is an end of it. The noise of his viols is now heard no more. Death is a farewell to the pleasures, as well as to the pomps, of this world. This mighty prince, that used to lie on a bed of down, to tread upon rich carpets, and to have coverings and canopies exquisitely fine, now shall have the worms spread under him and the worms covering him, worms bred out of his own putrefied body, which, though he fancied himself a god, proved him to be made of the same mould with other men. When we are pampering and decking our bodies it is good to remember they will be worms'-meat shortly. (4.) That he should not have the honour of a burial, much less of a decent one and in the sepulchres of his ancestors. The kings of the nations lie in glory (Isa 14:18), either their dead bodies themselves so embalmed as to be preserved from putrefaction, as of old among the Egyptians, or their effigies (as with us) erected over their graves. Thus, as if they would defy the ignominy of death, they lay in a poor faint sort of glory, every one in his own house, that is, his own burying-place (for the grave is the house appointed for all living), a sleeping house, where the busy and troublesome will lie quiet and the troubled and weary lie at rest. But this king of Babylon is cast out and has no grave (Isa 14:19); his dead body is thrown, like that of a beast, into the next ditch or upon the next dunghill, like an abominable branch of some noxious poisonous plant, which nobody will touch, or as the clothes of malefactors put to death and by the hand of justice thrust through with a sword, on whose dead bodies heaps of stones are raised, or they are thrown into some deep quarry among the stones of the pit. Nay, the king of Babylon's dead body shall be as the carcases of those who are slain in a battle, which are trodden under feet by the horses and soldiers and crushed to pieces. Thus he shall not be joined with his ancestors in burial, Isa 14:20. To be denied decent burial is a disgrace, which, if it be inflicted for righteousness' sake (as Psa 79:2), may, as other similar reproaches, be rejoiced in (Mat 5:12); it is the lot of the two witnesses, Rev 11:9. But if, as here, it be the just punishment of iniquity, it is an intimation that evil pursues impenitent sinners beyond death, greater evil than that, and that they shall rise to everlasting shame and contempt.

4. The many triumphs that should be in his fall.

(1.) Those whom he had been a great tyrant and terror to will be glad that they are rid of him, Isa 14:7, Isa 14:8. Now that he is gone the whole earth is at rest and is quiet, for he was the great disturber of the peace; now they all break forth into singing, for when the wicked perish there is shouting (Pro 11:10); the fir-trees and cedars of Lebanon now think themselves safe; there is no danger now of their being cut down, to make way for his vast armies or to furnish him with timber. The neighbouring princes and great men, who are compared to fir-trees and cedars (Zec 11:2), may now be easy, and out of fear of being dispossessed of their rights, for the hammer of the whole earth is cut asunder and broken (Jer 50:23), the axe that boasted itself against him that hewed with it, Isa 10:15.

(2.) The congregation of the dead will bid him welcome to them, especially those whom he had barbarously hastened thither (Isa 14:9, Isa 14:10): " Hell from beneath is moved for thee, to meet thee at thy coming, and to compliment thee upon thy arrival at their dark and dreadful regions." The chief ones of the earth, who when they were alive were kept in awe by him and durst not come near him, but rose from their thrones, to resign them to him, shall upbraid him with it when he comes into the state of the dead. They shall go forth to meet him, as they used to do when he made his public entry into cities he had become master of; with such a parade shall he be introduced into those regions of horror, to make his disgrace and torment the more grievous to him. They shall scoffingly rise from their thrones and seats there, and ask him if he will please to sit down in them, as he used to do in their thrones on earth? The confusion that will then cover him they shall make a jest of: " Hast thou also become weak as we? Who would have thought it? It is what thou thyself didst not expect it would ever come to when thou wast in every thing too hard for us. Thou that didst rank thyself among the immortal gods, art thou come to take thy fate among us poor mortal men? Where is thy pomp now, and where thy mirth? How hast thou fallen from heaven, O Lucifer! son of the morning! Isa 14:11, Isa 14:12. The king of Babylon shone as brightly as the morning star, and fancied that wherever he came he brought day along with him; and has such an illustrious prince as this fallen, such a star become a clod of clay? Did ever any man fall from such a height of honour and power into such an abyss of shame and misery?"This has been commonly alluded to (and it is a mere allusion) to illustrate the fall of the angels, who were as morning stars (Job 38:7), but how have they fallen! How art thou cut down to the ground, and levelled with it, that didst weaken the nations! God will reckon with those that invade the rights and disturb the peace of mankind, for he is King of nations as well as of saints. Now this reception of the king of Babylon into the regions of the dead, which is here described, surely is something more than a flight of fancy, and is designed to teach these solid truths: - [1.] That there is an invisible world, a world of spirits, to which the souls of men remove at death and in which they exist and act in a state of separation from the body. [2.] That separate souls have acquaintance and converse with each other, though we have none with them: the parable of the rich man and Lazarus intimates this. [3.] That death and hell will be death and hell indeed to those that fall unsanctified from the height of this world's pomps and the fulness of its pleasures. Son, remember, Luk 16:25.

(3.) Spectators will stand amazed at his fall. When he shall be brought down to hell, to the sides of the pit, and be lodged there, those that see him shall narrowly look upon him, and consider him (Isa 14:15, Isa 14:16); they shall scarcely believe their own eyes. "Never was death so great a change to any man as it is to him. Is it possible that a man, who a few hours ago looked so great, so pleasant, and was so splendidly adorned and attended, should now look so ghastly, so despicable, and lie thus naked and neglected? Is this the man that made the earth to tremble and shook kingdoms? Who could have thought he should ever come to this?"Psa 82:7.

5. Here is an inference drawn from all this (Isa 14:20): The seed of evil-doers shall never be renowned. The princes of the Babylonian monarchy were all a seed of evil-doers, oppressors of the people of God, and therefore they had this infamy entailed upon them. They shall not be renowned for ever (so some read it); they may look big for a time, but all their pomp will only render their disgrace at last the more shameful. There is no credit in a sinful way.

II. The utter ruin of the royal family is here foretold, together with the desolation of The royal city.

1. The royal family is to be wholly extirpated. The Medes and Persians, that are to be employed in this destroying work, are ordered, when they have slain Belshazzar, to prepare slaughter for his children (Isa 14:21) and not to spare them. The little ones of Babylon must be dashed against the stones, Psa 137:9. These orders sound very harshly; but, (1.) They must suffer for the iniquity of their fathers, which is often visited upon the children, to show how much God hates sin and is displeased at it, and to deter sinners from it, which is the end of punishment. Nebuchadnezzar had slain Zedekiah's sons (Jer 52:10), and, for that iniquity of his, his seed are paid in the same coin. (2.) They must be cut off now, that they may not rise up to possess the land and do as much mischief in their day as their fathers had done in theirs - that they may not be as vexatious to the world by building cities for the support of their tyranny (which was Nimrod's policy, Gen 10:10, Gen 10:11) as their ancestors had been by destroying cities. Pharaoh oppressed Israel in Egypt by setting them to build cities, Exo 1:11. The providence of God consults the welfare of nations more than we are aware of by cutting off some who, if they had lived, would have done mischief. Justly may the enemies cut off the children: For I will rise up against them, saith the Lord of hosts (Isa 14:22), and if God reveal it as his mind that he will have it done, as none can hinder it, so none need scruple to further it. Babylon perhaps was proud of the numbers of her royal family, but God had determined to cut off the name and remnant of it, so that none should be left, to have both the sons and grandsons of the king slain; and yet we are sure he never did, nor ever will do, any wrong to any of his creatures.

2. The royal city is to be demolished and deserted, Isa 14:23. It shall be a possession for solitary frightful birds, particularly the bittern, joined with the cormorant and the owl, Isa 24:11. And thus the utter destruction of the New Testament Babylon is illustrated, Rev 18:2. It has become a cage of every unclean and hateful bird. Babylon lay low, so that when it was deserted, and no care taken to drain the land, it soon became pools of water, standing noisome puddles, as unhealthful as they were unpleasant: and thus God will sweep it with the besom of destruction. When a people have nothing among them but dirt and filth, and will not be made clean with the besom of reformation, what can they expect but to be swept off the face of the earth with the besom of destruction?

Keil-Delitzsch: Isa 14:13-15

"And thou, thou hast said in thy heart, I will ascend into heaven, I will exalt my throne above the stars of God, and sit down on the mount of the assembly of gods in the corner of the north. I will ascend to the heights of the clouds, I will make myself like the Most High. Nevertheless, thou wilt be cast down into the region of the dead, into the corner of the pit." An antithetical circumstantial clause commences with v^e attah , just as in Isa 14:19, "whilst thou,"or "whereas thou."The har hammōēd (mount of assembly) cannot be Zion, as is assumed by Schegg and others, who are led astray by the parallel in Psa 48:3, which has been entirely misunderstood, and has no bearing upon this passage at all. Zion was neither a northern point of the earth, nor was it situated on the north of Jerusalem. The prophet makes the king of Babylon speak according to the general notion of his people, who had not the seat of the Deity in the midst of them, as the Israelites had, but who placed it on the summit of the northern mountains, which were lost in the clouds, just as the Hindus place it on the fabulous mountains of Kailâsa , which lie towards the north beyond the Himalayas (Lassen, i. 34ff.). ירכתי ם (with an aspirated כ in a loosely closed syllable) are the two sides into which a thing parts, the two legs of an angle, and then the apex at which the legs separate. And so here, צפון ירכּתי (with an unaspirated Caph in a triply closed syllable) is the uttermost extremity of the north, from which the northern mountains stretch fork-like into the land, and yarcethe - bor the interior of the pit into which its two walls slope, and from which it unfolds or widens. All the foolhardy purposes of the Chaldean are finally comprehended in this, " I will make myself like the Most High; "just as the Assyrians, according to Ctesias, and the Persians, according to the Persae of Aeschylus, really called their king God, and the Sassanidae call themselves bag , Theos , upon coins and inscriptions ( 'eddammeh is hithpael , equivalent to 'ethdammeh , which the usual assimilation of the preformative Tav : Ges. §34, 2, b ). By the אך in Psa 48:14, the high-flying pride of the Chaldean is contrasted with his punishment, which hurls him down into the lowest depths. אך , which was originally affirmative, and then restrictive (as rak was originally restrictive and then affirmative), passes over here into an adversative, just as in Psa 49:16; Job 13:15 (a change seen still more frequently in אכן ); nevertheless thou wilt be hurled down; nothing but that will occur, and not what you propose. The prophetic tūrad is language that neither befits the inhabitants of Hades, who greet his advent, nor the Israel singing the mashal ; but the words of Israel have imperceptibly passed into words of the prophet, who still sees in the distance, and as something future, what the mashal commemorates as already past.

Constable: Isa 7:1--39:8

III. Israel's crisis of faith chs. 7--39

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

Constable: Isa 13:1--35:10

B. God's sovereignty over the nations chs. 13-35

This major section of the book emphasizes the folly of trusting in the nations rather than in Yahweh. The section preceding it shows how King Ahaz trusted in Assyria and experienced destruction (chs. 7-12). The section following it shows how King Hezekiah trusted in the Lord and experienced deliverance (chs. 36-39). In this section the prophet expanded his perspective from Israel to include the world. The God of Israel is also Lord of the nations.

Constable: Isa 13:1--23:18

1. Divine judgments on the nations chs. 13-23

The recurrence of the Hebrew word massa', translated "oracle" or "burden," prescribes the boundaries of this section of text.¹⁴⁰ These chapters present the nations over which Immanuel is ruler, and they expand the idea of God's hatred of Assyria's pride (10:5-34; cf. 2:6-22; 13:11, 19; 14:11; 16:6; 17:7-11; 23:9). They are announcements of doom on these nations, but they are also announcements of salvation for Israel if she would trust in Yahweh. Isaiah delivered them to Israel rather than to the nations mentioned. Thus they assured the Israelites of Yahweh's sovereignty over the nations with a view to encouraging God's people to trust in the Lord (cf. Jer. 46-51; Ezek. 25-32; Amos 1-2). It would be foolish to trust in nations whom God has doomed. The unifying theme is the pride of these nations. Exalting self and failing to acknowledge God results in destruction.

". . . He [God] will hold every nation accountable for its actions."¹⁴¹

It is helpful to notice the structure of this section and the one that follows it.¹⁴²

Babylon (13:1-14:27)Political overthrow	The desert by the sea (Babylon) (21:1-10)Religious overthrow	The city of emptiness (24:1-20)Broken laws and gates
Philistia (14:28-32)A Davidic king will yet reign in Zion	Silence (Edom) (21:11-12)Indefinite continuance of things as they are	Zion's king (24:21-23)"After many days"
Moab (chs. 15-16)Moab in need, but through pride suffers destruction in spite of shelter in Zion	Evening (Arabia) (21:13-17)Desert tribes in need: no ultimate refuge in mutual security	The great banquet (ch. 25)All nations feasted in Zion save Moab, excluded by pride
Damascus/Ephraim (chs. 17-18)Strong cities forsaken; the forgotten rock	The Valley of Vision (Jerusalem) (ch. 22)The city torn down	The city of God (ch. 26)The strong city; the everlasting rock
Egypt (chs. 19-20)Co-equal membership: Egypt, Assyria and Israel	Tyre (ch. 23)Holiness to the Lord	The final gathering (ch. 27)The harvest from Egypt and Assyria

Note that each of the first two columns of oracles (chs. 13-23) begins with Babylon, and the third deals with Israel, which the peoples of the world surround. In the first list Babylon is to Israel's north, Philistia to the west, Moab to the east, and Egypt to the south. In the second list Babylon is to the north, Edom to the south, Arabia to the east, and Tyre to the west. Thus the selection of these nations suggests that Israel occupies the central place in God's plans, and the surrounding nations are vulnerable.¹⁴³

Constable: Isa 13:1--20:6

The first series of five oracles chs. 13-20

The first series shows that God has placed Israel at the center of His dealings with the Gentile nations. The second series projects the principles revealed in the first series into the future moving from concrete historical names to more enigmatic allusions. The third series points far ahead into the eschatological future but shows that the same principles will apply then. God's dealings with the nations in Isaiah's day was a sign of His similar dealings with them in the future.

Constable: Isa 13:1--14:28

The first oracle against Babylon 13:1-14:27

The reader would expect that Isaiah would inveigh against Assyria since it was the most threatening enemy in his day and since he referred to it many times in earlier chapters. However, he did not mention Assyria in this section but Babylon, an empire that came into its own about a century after Isaiah's time. Babylon was a symbol of self-exalting pride and its glory (cf. 13:5, 10-11). Thus what he said about Babylon was applicable to Assyria and other similar powers in the eastern part of Israel's world. Similarly, what marked the Medes (13:17-18) was their fierce destruction of their enemies, which was already in view but would become more obvious in the years that followed. When the prophet wrote, Babylon was a real entity within Assyria, but Isaiah used it to represent all the nations in that area that shared its traits (cf. Gen. 9:20-25; Rev. 17-18).

The literary structure of this oracle, omitting the introduction (v. 1), is chiastic.

"A The day of the Lord: the beckoning hand, a universal purpose declared (13:2-16)

B The overthrow of Babylon: the end of the kingdom, the fact of divine overthrow (13:17-22)

C The security and future of the Lord's people: a contrasting universal purpose (14:1-2)

B' The overthrow of Babylon: the end of the king, the explanation of divine overthrow (14:3-23)

A' The end of Assyrian power: the outstretched hand, a universal purpose exemplified and validated (14:24-27)"¹⁴⁴

13:1 A general title for chapters 13-23, and particularly the oracle against Babylon (13:2-14:27), opens chapter 13. An oracle (or burden) is a heavy message of divine judgment. Babylon was at this time an ancient city, it would be an empire, and it had been in the past the historical source of arrogant self-sufficiency (Gen. 11:1-9). When Isaiah wrote, it was a town within the Assyrian Empire that was asserting itself and was a real threat to Assyrian supremacy.¹⁴⁵ Isaiah "saw" the oracle in the sense that God enabled him to understand the things he proceeded to reveal (cf. 1:1).

13:2-16 This section is an introduction to all 10 oracles that follow in chapters 13-23 as well as to the first oracle against Babylon. It explains why God will judge Gentile nations: they refuse to acknowledge Yahweh's sovereignty and instead exalt and glorify themselves. The story of the building of the tower of Babel is the classic expression of this hubris (overweening pride; Gen. 11:1-9).

Isaiah related a message from God summoning His warriors to assemble so they could carry out His will in judging those with whom He was angry. Raising a flag on a hilltop and calling warriors to assemble pictures God doing this (vv. 2-3; cf. Rev. 9:16). Many warriors from many kingdoms far away would respond to the Lord's command and gather together to do battle as His instruments (vv. 4-5; cf. Dan. 11:40-45; Rev. 14:14-20; 16:12-16; 19:17-19). The day of the Lord, the day in which He will actively intervene in history, would be close by (Heb. qarob).¹⁴⁶ Therefore everyone should wail (or howl; cf. Amos 5:16-17). It would be a day when the Almighty would send destruction (v. 6; cf. vv. 9, 13). The prospect of sudden, inevitable, inescapable destruction at the hand of the Almighty would make everyone tremble with fear. They would not know where to turn (vv. 7-8; cf. 1 Thess. 5:3). The coming judgment would desolate the whole earth and exterminate sinners from it, specifically those who miss the mark of righteousness (v. 9). This judgment would involve the darkening of the sun, moon, and stars (cf. 34:4; Ezek. 32:7; Joel 2:10, 30-31; 3:15; Zech. 14:6-7; Matt. 24:19; Rev. 8:12). Since the pagans worshipped these objects, this announcement signals the judging of them as idols as well (v. 10).

The reason for this wrathful judgment is the evil of wicked people that God will judge, especially their pride and haughtiness (v. 11). Rather than human pride resulting in increasing good for ever expanding numbers of people, it will result in the cutting back of the human population (v. 12; cf. Rev. 6:8; 9:15). The heavens and the earth would shake at the fury of Yahweh of armies when His anger would burn against the wicked (v. 13; cf. 24:18; Joel 2:10; 3:16; Hag. 2:6-7, 21-22; Rev. 6:12; 8:5; 11:13, 19; 16:18). People would scatter like frightened gazelles and sheep in that day as they seek security (cf. Rev. 6:15-17). God's warriors will slay all the wicked that they can find. Children will be unmercifully slaughtered in the sight of their parents. Houses will be looted and women raped (vv. 14-16).

13:17-22 This pericope foretells the destruction of Babylon.¹⁴⁷ This was a judgment of the Lord in a day that would be closer to Isaiah's own time, a near and limited fulfillment of the day that the prophet just described.¹⁴⁸ The same principles that operate in the eschatological day of the Lord just described also operate in the earlier days of the Lord.¹⁴⁹

Part of the Lord's warriors would be the Medes, who occupied what is now central Iran. In Isaiah's day the Medes were already a powerful people that the Assyrians dreaded. They would destroy Babylon.¹⁵⁰ They valued silver and gold less than military conquest; they could not be bought off but mercilessly slew every enemy (vv. 17-18).

"The Medes are probably mentioned here rather than the Persians because of their greater ferocity and also because they were better known to the people of Isaiah's day. According to the Greek historian Xenophon, Cyrus acknowledged that the Medes had served his cause without thought of monetary reward."¹⁵¹

In the late 700s B.C. Babylon was the showcase of the ancient world, specifically the Assyrian Empire. She was culturally and economically superior to Assyria and was ascending politically. The Chaldeans were the ruling class that had been responsible for the supremacy of Babylon. However, Isaiah announced, Babylon would experience the same fate as Sodom and Gomorrah: destruction from the Lord's hand (v. 19). After her judgment, Babylon would be uninhabitable even by nomads. Wild animals would be the only residents of the once great city. This destruction would come soon, and it would not be delayed (vv. 20-22).

Babylonia was under the Assyrian yoke when Isaiah gave this prophecy, probably during Hezekiah's reign (715-686 B.C.). She was one of the nations, along with Egypt, to which Judah was looking as a possible savior. This prophecy showed that Babylon was not a safe object for trust because God would destroy her.

Has this prophecy been fulfilled? Babylon suffered defeat in 689 B.C. when Assyria (including the Medes), under Sennacherib, devastated it (cf. 23:13), but the city was rebuilt. Many interpreters believe that the fall of Babylon in 539 B.C. to Cyrus fulfilled this prophecy,¹⁵² but Cyrus left the city intact. Others believe the destruction in 518 B.C. under Darius Hystaspes was the fulfillment. A few scholars believe that what Isaiah predicted here never took place literally, so the fulfillment lies in the future.¹⁵³ Most conservatives argue for a near and a far fulfillment. I think the destruction in 689 B.C. that resulted in Babylon's temporary desolation fulfilled this prophecy (cf. v. 22b), and I believe there will also be an eschatological judgment of Babylon (Rev. 17-18), though not necessarily one that requires the rebuilding of the city. Destruction terminology, such as appears in this passage, is common in the annals of ancient Near Eastern nations. It speaks generally and hyperbolically of devastating defeat and destruction, but it did not always involve exact or detailed fulfillment.¹⁵⁴

14:1-2 The focal point of this oracle against Babylon is Israel's security and future after this judgment.¹⁵⁵

Earlier Isaiah predicted that Israel would experience defeat and captivity. After that Yahweh would have compassion on her, choose her again for blessing, as He had following the Exodus (Exod. 19:3), and resettle her in her own land. Consequently many Gentiles would voluntarily attach themselves to God's people. The Israelites would then have authority over those who formerly had authority over them (cf. 1 Sam. 17:8-9). They would take the lead domestically, militarily, and politically.

A second Exodus took place when the Israelites returned from captivity in Babylon, but a third Exodus will happen in the future when they return to their land following their present worldwide dispersion (cf. 56:6; 60:10; 61:5).¹⁵⁶

14:3-23 Having described the future destruction of Babylon (13:17-22), Isaiah now related the coming destruction of Babylon's king.

After Yahweh gave Israel rest following her captivity, she would taunt (Heb. mashal, bring to light the truth about) Babylon's proud ruler who had formerly taunted her (vv. 3-4a; cf. Rev. 18). His death would be an occasion for joy, not sorrow. In view of the description that follows, Isaiah evidently did not describe one particular past king of Babylon but ascribed traits of many kings of Babylon to this representative official.¹⁵⁷

Verses 4b-8, the first strophe of this poem, rejoice in the peace on earth that would result from the king's death. Both animate and inanimate creatures could rest and be quiet after his reign of terror. The measure of an ancient Near Eastern king's power was how much he destroyed.¹⁵⁸

Verses 9-11, the second strophe, relate the joy in Sheol that would result when this king died. Other dead rulers there would rejoice because this great monarch now shared the humiliating fate of them all. Rather than honoring him, these dead leaders would mock him because in death he was not superior to them. Instead of an honorable bier he would get maggots for a bed and worms for a bedspread. What a final resting place for a king!

In verses 12-15, the third strophe, the scene shifts from the underworld to heaven and back to Sheol. This personification of Babylon's pride led him to exalt himself to the position of God Himself. The five "I wills" in verses 13 and 14 express the spirit of the Babylonian rulers, not that any one of them ever said these precise words. He claimed to be as Venus, the morning star, the brightest light in the night sky. However, like Venus when the sun arose, he was no longer visible when God arose in His sovereignty. Mt. Zaphon to the north of Palestine was the mythical residence of the gods (v. 13; cf. Ps. 48:2). Rather than being king of the gods, he proved to be only human having weakened nations through his domination of them. Even though he had exalted himself to near deity status, he would die and go to Sheol like every other proud person (cf. Gen. 3:5, 22; 11:1-9).

"A popular interpretive tradition has seen in the language of 14:12-15 an allusion to the fall of Satan.¹⁵⁹ However, this subject seems a bit forced in this chapter.'¹⁶⁰ Instead the language and imagery seem to have their roots in Canaanite mythology, which should not be surprising in a quotation ostensibly addressed by ancient pagan kings to another pagan king (the quotation of the kings' words is most naturally extended through v. 15) [Cf. 24:21-22; 25:8; 27:1]."¹⁶¹

"It is a strange paradox that nothing makes a being less like God than the urge to be his equal, for he who was God stepped down from the throne of his glory to display to the wondering eyes of men the humility of God (Phil 2:5-8)."¹⁶²

Verses 16-21, the fourth strophe, return to the reactions of people on the earth (cf. vv. 4b-8). They expected that such a "great man" would enjoy an honorable burial, but this man received no burial at all. He died covered with the bodies of his fellow warriors rather than with earth. The pagans of Isaiah's day believed that to leave a corpse unburied not only dishonored the dead person but doomed his spirit to wander forever on the earth seeking a home (cf. 1 Sam 31:11-13; 2 Sam. 2:4-7). Viewing his unburied corpse onlookers would wonder if this was really the infamous scourge of Babylon who had ruined his own country and ravaged his own people as well as his enemies. They would view his lack of burial as divine judgment of him. They would then take measures to assure that his sons would not rise to power by cutting off his posterity. Hopefully they could remove his memory from the earth.

The whole point of this poem is the futility and folly of self-exalting pride, which this idealized Babylonian king modeled (cf. Dan. 4:25).¹⁶³

14:22-23 Yahweh of armies promised to do to Babylon what the speakers in the poem above said. He would cut off the name and posterity of its rulers, and He would destroy the city to the extent that only wild animals would live in the swamps that remained there.¹⁶⁴

14:24-27 This section of the oracle particularizes the judgment of Babylon in Isaiah's day. Here we see the exemplification and validation of God's universal purpose to judge human hubris that the prophet earlier declared (13:2-16). The particular manifestation of Babylonian pride that threatened Israel when Isaiah wrote was Assyria.

Yahweh of armies proceeded to swear that what He had purposed would happen (cf. Heb. 6:13-14), namely, the destruction of Assyria (v. 24). A stronger assurance is hard to imagine. God would defeat the Assyrians in His land, the Promised Land (cf. 37:36-37). He would break the Assyrian yoke off His people and remove the burden the Assyrians were to the Israelites (v. 25; cf. 9:3; 10:27). This would be representative of what He would do to the whole world in judging sin and pride in the future (v. 26). No one would be able to turn aside His hand stretched out in judgment because He is God Almighty (v. 27; cf. 13:2). The fulfillment came in 701 B.C. when the angel of the Lord slew 185,000 Assyrian soldiers who had surrounded Jerusalem (37:36-37).

Guzik: Isa 14:1-32

Isaiah 14 - Babylon and Lucifer

A. The fall of the King of Babylon.

1. (1-2) Judgment on Babylon means mercy on Israel.

For the LORD will have mercy on Jacob, and will still choose Israel, and settle them in their own land. The strangers will be joined with them, and they will cling to the house of Jacob. Then people will take them and bring them to their place, and the house of Israel will possess them for servants and maids in the land of the LORD; they will take them captive whose captives they were, and rule over their oppressors.

a. Isaiah 13 ended with the desolation and gloom that would come upon Babylon. Since Babylon was Judah's great enemy, any judgment on Babylon was an expression of mercy on Israel. So, Isaiah follows the pronouncement of judgment on Babylon with the LORD will have mercy on Jacob, and will still choose Israel.

i. Will still choose Israel: Sometimes we feel that God chose us, but if He had to choose again, He would change His choice! We almost feel that God is "stuck" with us now, and would choose differently if He could. Here, the LORD reminds His children that He does still choose us, and would choose us all over again!

b. The promise of restoration to their own land was also important (and settle them in their own land). The Babylonians had forcibly exiled most of the population of Judah, so the promise of return was precious.

i. "This promise had a measure of fulfillment when Israel was brought back from Babylon; and still is it true that, when God's people come to their worst, there is always something better before them. On the other hand, it is equally sure that, when sinners come to their best, there is always something terrible awaiting them." (Spurgeon)

c. The invitation to Gentiles was precious (The strangers will be joined with them). The regathered and restored Israel would invite Gentiles to receive the goodness of God with them.

d. They will take them captive whose captives they were, and rule over their oppressors: In inviting the strangers to come and be joined with them, Israel eliminates their enemies. The ultimate way to conquer an enemy is to make them your friend!

2. (3-8) The joy of the earth at the fall of the king of Babylon.

It shall come to pass in the day the LORD gives you rest from your sorrow, and from your fear and the hard bondage in which you were made to serve, that you will take up this proverb against the king of Babylon, and say: "How the oppressor has ceased, the golden city ceased! The LORD has broken the staff of the wicked, the scepter of the rulers; he who struck the people in wrath with a continual stroke, he who ruled the nations in anger, is persecuted and no one hinders. The whole earth is at rest and quiet; they break forth into singing. Indeed the cypress trees rejoice over you, and the cedars of Lebanon, saying, 'Since you were cut down, no woodsman has come up against us.'"

a. In the day the LORD gives you rest from your sorrow, and from your fear and the hard bondage in which you were made to serve: The LORD announces a day when He will give real rest to believing Israel. They will have rest from sorrow, from fear, and from their hard bondage.

i. This rest is the birthright of every believer in Jesus Christ. Jesus said, "Come to Me, all you who labor and are heavy laden, and I will give you rest." (Matthew 11:28). Do you have rest from sorrow? Do you have rest from fear? Do you have rest from hard bondage?

b. That you will take up this proverb against the king of Babylon: In the day of restoration, the defeat and weakness of the king of Babylon will be exposed, and Israel will rejoice.

i. As this prophecy continues from the context of Isaiah 13, it is important that we remember that Isaiah has two aspects of prophetic fulfillment in mind. First, there is the immediate and partial fulfillment regarding the empire of Babylon and its king. Second, there is the distant and ultimate fulfillment regarding the spiritual empire of Babylon - the world system - and its king, Satan.

ii. Some strongly disagree, and see this passage as only referring to the king of literal Babylon, and having no reference to Satan at all. "The exposition of this passage, which some have given, as if it referred to Satan, has arisen from ignorance; for the context plainly shows that these statements must be understood in reference to the king of the Babylonians. But when passages of Scripture are taken up at random, and no attention is paid to the context, we need to wonder that mistakes of this kind frequently arise . . . But as these inventions have no probability whatever, let us pass by them as useless fables." (Calvin) "But the truth is, the text speaks nothing at all concerning Satan nor his fall, nor the occasion of that fall, which many divines have with great confidence deduced from this text . . . This chapter speaks not of the ambition and fall of Satan, but of the pride, arrogance, and fall of Nebuchadnezzar." (Clarke) But we disagree, knowing well that prophecy often has both a near and a distant fulfillment.

iii. So, this proverb against the king of Babylon was, in a partial sense, in the mouth of the returning exiles when Babylon was finally conquered and the people of Judah could return to the Promised Land. But in an ultimate sense, this proverb against the king of Babylon will be the mouth of God's people when the world system and her king, Satan, are each conquered and destroyed.

iv. Why does God tell His people - either in an immediate or an ultimate sense - the destiny of Babylon and her king? So that we can think and live now, knowing the ultimate fate of the world system and Satan. We often have said, "If I only knew then what I know now" once we see how things turn out. Here, God is allowing us the opportunity to know now what we will see then, and to allow it to affect our thinking and our actions.

v. The literary form of this passage is important. "Its form is really that of the funeral dirge, with the characteristic limping rhythm of a Hebrew lament, so plaintive and yet ominous to the sensitive ear . . . There is a considerable element of irony, so that the whole song becomes a taunt in the guise of a lament." (Grogan) This is a funeral song that mocks and taunts the dead, who in fact receives no burial.

c. How the oppressor has ceased: God want us to know now that the king of spiritual Babylon - Satan - that his days are numbered. There will come a day when his oppression has ceased, and when the LORD will break the staff of the wicked, and the scepter of the rulers.

i. Sometimes we get so weary and discouraged from Satan's attack, it is almost as if we think his day will last forever. If we remember that one reason he works so hard is because even he knows his time is short, it is an encouragement to us. We can hang in there! We can out-last him!

d. He who struck the people in wrath . . . who ruled the nations in anger: Both the king of literal Babylon and the king of spiritual Babylon were mighty, oppressive rulers over the people and the nations. But now, the one who once persecuted is himself persecuted and no one hinders, and as a result, the whole earth is at rest and quiet, and they even break forth into singing!

i. "The whole Near East rejoiced over Babylon's fall because her rule was harsh and oppressive." (Wolf)

ii. Even the trees rejoice over the fall of the king of Babylon. This is true of the king of literal Babylon, because the attacking kings cut down thousands of trees for both fuel and lumber, leaving Israel and Lebanon deforested. "Since the twelfth century B.C. the kings of Mesopotamia had imported lumber from Lebanon. Nebudchadnezzar used large supplies of such choice timers in his extensive building efforts in Babylon after 605 B.C." (Wolf)

iii. The trees also rejoice at the fall of the king of spiritual Babylon, because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God. (Romans 8:21)

3. (9-11) Hell receives the fallen king of Babylon.

"Hell from beneath is excited about you, to meet you at your coming; it stirs up the dead for you, all the chief ones of the earth; it has raised up from their thrones all the kings of the nations. They all shall speak and say to you: 'Have you also become as weak as we? Have you become like us? Your pomp is brought down to Sheol, and the sound of your stringed instruments; the maggot is spread under you, and worms cover you.'"

a. Hell from beneath is excited about you: Hell itself is excited to meet the king of Babylon, because it can't wait to be the place where the one who tortured so many is tortured himself. This was true both for the king of literal Babylon, and the king of spiritual Babylon.

i. God wants us to know now that Satan is destined for hell. He isn't a winner, he is a loser, and he certainly isn't the boss or lord of hell. Satan will go to hell as a victim, as the ultimate prisoner in the dungeon of darkness, and hell will be happy to receive him this way!

b. Have you also become as weak as we? Have you become like us? When he went to hell, the king of literal Babylon was exposed as a mere man, though he thought of himself as greater than that. As well, when the king of spiritual Babylon goes to hell, all will be amazed to see that he was only a creature.

i. We often - to his great delight - inflate Satan's status and importance. We think of him as the opposite of God; as if God were light and Satan were darkness, as if God were hot and Satan were cold. Satan wishes he was the opposite of God, but God wants us to know now what everyone will know someday - that Satan is a mere creature, and is in no way the opposite of God. If Satan has an opposite, it is not God the Father or God the Son, it would be a high-ranking angelic being such as Michael.

c. Your pomp is brought down . . . the maggot is spread under you, and worms cover you: In the end, it just won't be defeat for the king of Babylon. Both for the literal and spiritual kings of Babylon, there defeat in hell will be disgusting and degrading.

i. Knowing this now - how disgusting and degrading the end of Satan will be - why would any of us serve him or work for his cause, even for a minute? Who wants to end up with the maggots and the worms?

d. And the sound of your stringed instruments: Before his fall, Satan was associated with music in heaven. Ezekiel 28:13 says of Satan before his fall, the workmanship of your timbrels and pipes was prepared for you on the day you were created. Apparently, the musical career of Satan did not end with his fall, because the sound of his stringed instruments is only brought down when he is imprisoned in hell.

4. (12-15) The fall of Lucifer.

"How you are fallen from heaven, O Lucifer, son of the morning! How you are cut down to the ground, you who weakened the nations! For you have said in your heart: 'I will ascend into heaven, I will exalt my throne above the stars of God; I will also sit on the mount of the congregation on the farthest sides of the north; I will ascend above the heights of the clouds, I will be like the Most High.' Yet you shall be brought down to Sheol, to the lowest depths of the Pit."

a. How you are fallen from heaven, O Lucifer, son of the morning! Here, the prophet identifies the king of Babylon as Lucifer, son of the morning. Some debate if Lucifer is a name or a title; the word means morning star or day star, referring to a brightly shining object in the heavens. Whether it is a title or a name makes little difference; this once brightly shining king of Babylon is now fallen from heaven.

i. The prophetic habit of speaking to both a near and a distant fulfillment, the prophet will sometimes speak more to the near or more to the distant. Here is a good example of Isaiah speaking more to the distant, ultimate fulfillment. It is true that the king of literal Babylon shined brightly among the men of his day, and fell as hard and as completely as if a man were to fall from heaven. But there was a far more brightly shining being who inhabited heaven, and fell even more dramatically - the king of spiritual Babylon, Satan.

b. Fallen from heaven: In fact there are four falls of Satan, and this refers to his final, fourth fall.

i. Satan fell from glorified to profane (Ezekiel 28:14-16). This is what Jesus spoke of in Luke 10:18 when He says He saw Satan fall like lightning from heaven. This is the only fall of Satan that has already happened.

ii. Satan will fall from having access to heaven (Job 1:12, 1 Kings 22:21, Zechariah 3:1) to restriction on the earth (Revelation 12:9).

iii. Satan will fall from his place on the earth to bondage in the bottomless pit for 1,000 years (Revelation 20:1-3).

iv. Finally, as mentioned here in Isaiah 14:12, Satan will fall from the bottomless pit to the lake of fire, which we commonly know as hell (Revelation 20:10).

c. Son of the morning: This is a title of glory, beauty, and honor, which fit Lucifer well before his fall. The morning is glorious, and in Hebrew thinking, the son of "x" is characterized by "x." So, before his fall, Lucifer was characterized by the glory of the morning.

i. Jesus Himself is called the Bright and Morning Star (Revelation 22:16). Satan, though a created being, had some of these glorious qualities in himself. No wonder that Satan himself transforms himself into an angel of light (2 Corinthians 11:14), deceiving many with his apparent glory, beauty, and goodness.

d. How you are cut down to the ground: What a contrast! This being, once so high, once so shining, once so bright, is now cut down to the ground.

e. For you have said in your heart: Here, God tells us the reason behind the fall of the king of Babylon, both literal and spiritual. The fall was prompted by something he said, even though he may have never said it with his lips - it was enough that he said it in his heart.

f. I will: The pride, the grasping selfish ambition, the self-will of the king of Babylon is powerfully expressed in five I will statements. This is the essence of the self-focused and self-obsessed life.

i. I will ascend into heaven: "Heaven will be my home and my place of honor."

ii. I will exalt my throne above the stars of God: "I will be enthroned, and will be exalted above all other angelic beings."

iii. I will also sit on the mount of the congregation: "I will sit in the place of glory and honor and attention."

iv. I will ascend above the heights: "I will continue to rise, even in heaven, until all see me in my bright shining glory."

v. I will be like the Most High: "I will be glorious, and be set equal to God, far above all other created beings."

vi. We see in these statements not so much a desire to exalt one's self above God, but the desire to exalt one's self above one's peers. From this passage, it seems that Satan's desire was not so much to be above God, but to be honored and regarded as the highest angel, above the [other] stars of God, receiving the glory and attention one would receive being next to God, equal with God, like the Most High. We don't have to want to be exalted higher than God to be like Satan. It is enough to want to be exalted above other people!

vii. Lucifer was certainly a glorious angel (day star, son of the morning, and also called the seal of perfection, full of wisdom and perfect in beauty . . . the anointed cherub who covers in Ezekiel 28:12 and 14). Yet, there came a time when despite all his beauty and glory, he departed from the heart of God by wanting to exalt himself above his peers. Instead, the heart of Jesus says, "The status of equality with God is not something to hang on to. I will let it go. I will give up My reputation, be a servant, live humbly among men, and even die an excruciating and humiliating death." (Philippians 2:5-8) When Lucifer departed from this heart, he fell from glory.

viii. "It is a strange paradox that nothing makes a being less like God than the urge to be his equal, for he who was God stepped down from the throne of his glory to display to the wondering eyes of men the humility of God." (Grogan)

g. What prompted Satan's desire to exalt himself above all other creatures? What prompted the five I will statements?

i. Why did Lucifer rebel? Perhaps because he rejected God's plan to create an order of being made in His image (Genesis 1:26), who would be beneath the angels in dignity (Hebrews 2:6-7a; 2 Peter 2:11), yet would be served by angels in the present (Hebrews 1:14; 2:7-8; Psalm 91:11-12) and would one day be lifted in honor and status above the angels (1 Corinthians 6:3; 1 John 3:2). Satan wanted to be the highest among all creatures, equal to God in glory and honor, and the plan to create man would eventually put men above angels. He was apparently able to persuade one-third of the angelic beings to join him in his rebellion (Revelation 12:3-4, 7, and 9).

ii. If this is the case, it explains well Satan's present strategy against man: to obscure the image of God in man through encouraging sin and rebellion, to cause man to serve him, and to prevent the ultimate glorification of man.

h. Yet you shall be brought down: Despite Satan's desire to exalt himself, he will not be exalted at all. Certainly, there is a sense in which he is exalted right now, but this is but an eye-blink in the scope of eternity. Satan, like all those who desire to exalt themselves, shall be brought down.

i. 1 Peter 5:6 expresses the true path to being exalted: Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time. In Mark 9:35, Jesus said If anyone desires to be first, he shall be last of all and servant of all.

5. (16-17) The nations are amazed at the fall of the king of Babylon.

"Those who see you will gaze at you, and consider you, saying: 'Is this the man who made the earth tremble, who shook kingdoms, who made the world as a wilderness and destroyed its cities, who did not open the house of his prisoners?'"

a. Those who see you will gaze at you . . . "Is this the man who made the earth tremble . . . Who did not open the house of his prisoners?" When the king of literal Babylon fell, his weakness was exposed and others were amazed that he once had so much power, and so many feared him. The same will happen when the king of spiritual Babylon falls. People will see him for what he really is and be amazed at how much power he actually had.

6. (18-23) The amazing and bloody destruction of Babylon.

"All the kings of the nations, all of them, sleep in glory, everyone in his own house; but you are cast out of your grave like an abominable branch, like the garment of those who are slain, thrust through with a sword, who go down to the stones of the pit, like a corpse trodden underfoot. You will not be joined with them in burial, because you have destroyed your land and slain your people. The brood of evildoers shall never be named. Prepare slaughter for his children because of the iniquity of their fathers, lest they rise up and possess the land, and fill the face of the world with cities." "For I will rise up against them," says the LORD of hosts, "And cut off from Babylon the name and remnant, and offspring and posterity," says the LORD. "I will also make it a possession for the porcupine, and marshes of muddy water; I will sweep it with the broom of destruction," says the LORD of hosts.

a. All the kings of the nations: In this brief section, Isaiah brings his focus back more upon the king of literal Babylon. He notes the comfort and ease the other kings of the earth enjoy, but not the fallen king of Babylon, who is instead cast out of your grave like an abominable branch.

i. "But now a terrible things has happened; he was not given the honorable burial deemed so important for monarchs. Even the common man regarded proper burial as essential." (Wolf) Instead of a proper burial, the king of Babylon gets a bed of maggots and a blanket of worms! (Isaiah 14:11)

ii. "The corpse of the king of Babylon would be thrown out like a rejected branch (neser). What a contrast to the Branch from the stump of Jesse that would bear abundant fruit! (Isaiah 11:1)" (Wolf)

b. The destruction of Babylon - both literal and spiritual - will be complete. The LORD will cut off from Babylon the name and remnant. There will not even be a remnant of Babylon left, when the LORD will sweep it with the broom of destruction.

i. "Rubbish fit only for the broom of judgment - this was God's verdict on mighty Babylon!" (Grogan)

ii. "If God's enemies have a bright day or two, it shall soon be showery weather with them. They may for the moment exult over God's people, but he knows that their day of reckoning is coming." (Spurgeon)

B. Judgment to come on Assyria and the Philistines.

1. (24-27) The coming judgment on Assyria.

The LORD of hosts has sworn, saying, "Surely, as I have thought, so it shall come to pass, and as I have purposed, so it shall stand: That I will break the Assyrian in My land, and on My mountains tread him underfoot. Then his yoke shall be removed from them, and his burden removed from their shoulders. This is the purpose that is purposed against the whole earth, and this is the hand that is stretched out over all the nations. For the LORD of hosts has purposed, and who will annul it? His hand is stretched out, and who will turn it back?"

a. Surely, as I have thought, so it shall come to pass: God's thoughts are as good as actions. All God has to do is think a thought, and worlds can be created. What a comfort to know that God thinks good thoughts towards His people: I know the thoughts that I think toward you, says the LORD, thoughts of peace and not of evil, to give you a future and a hope. (Jeremiah 29:11)

b. I will break the Assyrian in My land: God did this powerfully when the Assyrians invaded Judah. 2 Kings 19:35 describes how God simply sent the angel of the LORD, and killed 185,000 Assyrians in one night. When the people woke up, there were 185,000 dead Assyrian soldiers.

c. For the LORD of hosts has purposed, and who will annul it? God always accomplishes His purpose! His plan is never frustrated! Even when we have no trust at all in our own plan, we can fully trust God's purpose!

2. (28-31) The coming judgment on the Philistines.

This is the burden which came in the year that King Ahaz died. "Do not rejoice, all you of Philistia, because the rod that struck you is broken; for out of the serpent's roots will come forth a viper, and its offspring will be a fiery flying serpent. The firstborn of the poor will feed, and the needy will lie down in safety; I will kill your roots with famine, and it will slay your remnant. Wail, O gate! Cry, O city! All you of Philistia are dissolved; for smoke will come from the north, and no one will be alone in his appointed times."

a. Do not rejoice, all you of Philista, because the rod that struck you is broken: There was constant warfare between Israel and the Philistines, and so on many occasions, Israel was the rod that struck the Philistines. Now, when Israel and Judah are humbled, God does not want the Philistines to glory in it.

b. All you of Philista are dissolved: God's judgment will come against the Philistines also. They should not think that just because God was judging the Israelites, that they had somehow escaped.

c. Some see in this a future judgment for "modern Philistines," that is, Palestinians. The name "Palestine" is a Latin name from the name Philista, and this may be a prophetic warning to the Palestinians: do not rejoice in the suffering or downfall of Israel, because worse judgment will befall you.

3. (32) A word for the messengers of the nation.

What will they answer the messengers of the nation? That the LORD has founded Zion, and the poor of His people shall take refuge in it.

a. In the midst of the judgment of the nations, what will one then answer the messengers of the nation? What does God have to say to His people and to all the nations, when nations are being judged?

i. "No doubt the 'envoys' were Philistine diplomats sent to Jerusalem to encourage solidarity against the common Assyrian foe. As elsewhere, Isaiah's message encouraged trust in God, not in alliances." (Grogan)

b. God's answer is simple: The LORD has founded Zion. When judgment comes, what is founded on the LORD is made evident. The storm comes and beats against the house, and tests its foundation. When the LORD has founded something, it is evident to everyone in the midst of judgment.

c. The second part of the answer is also simple: The poor of His people shall take refuge in it. God's place of security is not for the rich and self-sufficient. It is for the poor of His people. It is the poor in spirit who find refuge in God's city.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 14 (Chapter Introduction)

Overview

Isa 14:1, God’s merciful restoration of Israel; Isa 14:3, Their triumphant exultation over Babel; Isa 14:24, God’s purpose against Assyria; Isa 14:29, Palestina is threatened.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 14 (Chapter Introduction)

CHAPTER 14

Israel should be delivered from the Babylonish captivity: their triumphant insultation over Babel, Isa 14:1-23 . God’ s purpose against Assyria, Isa 14:24-27 . Palestina is threatened, Isa 14:28-32 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 14 (Chapter Introduction)

(v. 1-23) The destruction of Babylon, and the death of its proud monarch.

(Isa 14:24-27) Assurance of the destruction of Assyria.

(Isa 14:28-32) The destruction of the Philistines.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 14 (Chapter Introduction)

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 (v. 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).

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

Bibliography

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 14 (Chapter Introduction)

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, Isa 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, Isa 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, Isa 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, Isa 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, Isa 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, Isa 14:21 all which was settled and fixed by the purpose of God, which could not be made void, Isa 14:24 and next follows a prophecy of the destruction of Palestine; the date of the prophecy is given Isa 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, Isa 14:29 and while the Jews would be in safety, they would be destroyed by famine and war, Isa 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, Isa 14:32.