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<p id="Chapter14" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 14
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<p id="Isa14_1"><a onclick="return mV('Isa',14,'1-3');">Isa 14:1-3</a>. THE CERTAINTY OF DELIVERANCE FROM BABYLON.
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<p><a onclick="return mV('Isa',14,'4-23');">Isa 14:4-23</a>. THE JEWS' TRIUMPHAL SONG THEREAT.
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<p>"It moves in lengthened elegiac measure like a song of lamentation for the dead, and is full of lofty scorn" [HERDER].
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<p><a onclick="return mV('Isa',14,'24-27');">Isa 14:24-27</a>. CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB;
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<p>a pledge to assure the captives in Babylon that He who, with such ease, overthrew the Assyrian, could likewise effect His purpose as to Babylon. The Babylonian king, the subject of this prediction, is Belshazzar, as representative of the kingdom (<a onclick="return mV('Dan',5,'1-31');">Dan 5:1-31</a>).
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<p><b>1. choose</b>—"set His choice upon." A deliberate predilection [HORSLEY]. Their restoration is grounded on their <i>election</i> (see <a onclick="return mV('Psa',102,'13-22');">Psa 102:13-22</a>).
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<br><br><b>strangers</b>—proselytes (<a onclick="return mV('Est',8,17);">Est 8:17</a>; <a onclick="return mV('Act',2,10);">Act 2:10</a>; <a onclick="return mV('Act',17,4, 17);">17:4, 17</a>). TACITUS, a heathen [<i>Histories,</i> 5.5], attests the fact of numbers of the Gentiles having become Jews in his time. An earnest of the future effect on the heathen world of the Jews' spiritual restoration (<a onclick="return mV('Isa',60,4,5,10);">Isa 60:4-5, 10</a>; <a onclick="return mV('Mic',5,7);">Mic 5:7</a>; <a onclick="return mV('Zec',14,16);">Zec 14:16</a>; <a onclick="return mV('Rom',11,12);">Rom 11:12</a>).
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<p id="Isa14_2"><b>2. the people</b>—of Babylon, primarily. Of the whole Gentile world ultimately (<a onclick="return mV('Isa',49,22);">Isa 49:22</a>; <a onclick="return mV('Isa',66,20);">66:20</a>; <a onclick="return mV('Isa',60,9);">60:9</a>).
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<br><br><b>their place</b>—Judea (<a onclick="return mV('Ezr',1,'1-6');">Ezr 1:1-6</a>).
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<br><br><b>possess</b>—receive in possession.
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<br><br><b>captives</b>—not by physical, but by moral might; the force of love, and regard to Israel's God (<a onclick="return mV('Isa',60,14);">Isa 60:14</a>).
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<p id="Isa14_3"><b>3. rest</b>— (<a onclick="return mV('Isa',28,12);">Isa 28:12</a>; <a onclick="return mV('Eze',28,25,26);">Eze 28:25-26</a>).
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<p id="Isa14_4"><a onclick="return mV('Isa',14,'4-8');">Isa 14:4-8</a>. A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL.
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<p>The whole earth rejoices; the cedars of Lebanon taunt him.
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<p><b>4. proverb</b>—The Orientals, having few books, embodied their thoughts in weighty, figurative, briefly expressed gnomes. Here a taunting song of triumph (<a onclick="return mV('Mic',2,4);">Mic 2:4</a>; <a onclick="return mV('Hab',2,6);">Hab 2:6</a>).
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<br><br><b>the king</b>—the ideal representative of Babylon; perhaps Belshazzar (<a onclick="return mV('Dan',5,'1-31');">Dan 5:1-31</a>). The mystical Babylon is ultimately meant.
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<br><br><b>golden city</b>—rather, "the exactress of gold" [MAURER]. But the old translators read differently in the <i>Hebrew,</i> "oppression," which the parallelism favors (compare <a onclick="return mV('Isa',3,5);">Isa 3:5</a>).
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<p id="Isa14_5"><b>5. staff</b>—not the scepter (<a onclick="return mV('Psa',2,9);">Psa 2:9</a>), but the staff with which one strikes others, as he is speaking of more tyrants than one (<a onclick="return mV('Isa',9,4);">Isa 9:4</a>; <a onclick="return mV('Isa',10,24);">10:24</a>; <a onclick="return mV('Isa',14,29);">14:29</a>) [MAURER].
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<br><br><b>rulers</b>—tyrants, as the parallelism "the wicked" proves (compare see on JFB for <a href="./Comm/jfb/Isa/Isa013.html#Isa13_2">Isa 13:2</a>).
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<p id="Isa14_6"><b>6. people</b>—the peoples subjected to Babylon.
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<br><br><b>is persecuted</b>—the <i>Hebrew</i> is rather, <i>active,</i> "which persecuted them, without any to hinder him" [<i>Vulgate,</i> JEROME, and HORSLEY].
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<p id="Isa14_7"><b>7. they</b>—the once subject nations of the whole earth. HOUBIGANT places the stop after "fir trees" (<a onclick="return mV('Isa',14,8);">Isa 14:8</a>), "The very fir trees break forth," etc. But the parallelism is better in <i>English Version.</i>
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<p id="Isa14_8"><b>8. the fir trees</b>—now left undisturbed. Probably a kind of evergreen.
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<br><br><b>rejoice at thee</b>— (<a onclick="return mV('Psa',96,12);">Psa 96:12</a>). <i>At thy fall</i> (<a onclick="return mV('Psa',35,19,24);">Psa 35:19, 24</a>).
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<br><br><b>no feller</b>—as formerly, when thou wast in power (<a onclick="return mV('Isa',10,34);">Isa 10:34</a>; <a onclick="return mV('Isa',37,24);">37:24</a>;).
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<p id="Isa14_9"><a onclick="return mV('Isa',14,'9-11');">Isa 14:9-11</a>. THE SCENE CHANGES FROM EARTH TO HELL.
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<p>Hades (the <i>Amenthes</i> of Egypt), the unseen abode of the departed; some of its tenants, once mighty monarchs, are represented by a bold personification as rising from their seats in astonishment at the descent among them of the humbled king of Babylon. This proves, in opposition to WARBURTON [<i>The Divine Legation</i>], that the belief existed among the Jews that there was a Sheol or Hades, in which the "Rephaim" or manes of the departed abode.
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<p><b>9. moved</b>—put into agitation.
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<br><br><b>for thee</b>—that is, "at thee"; towards thee; explained by "to meet thee at thy coming" [MAURER].
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<br><br><b>chief ones</b>—literally, "goats"; so rams, leaders of the flock; princes (<a onclick="return mV('Zec',10,3);">Zec 10:3</a>). The idea of <i>wickedness</i> on a <i>gigantic</i> scale is included (<a onclick="return mV('Eze',34,17);">Eze 34:17</a>; <a onclick="return mV('Mat',25,32,33);">Mat 25:32-33</a>). MAGEE derives "Rephaim" (<i>English Version,</i> "the dead") from a <i>Hebrew</i> root, "to resolve into first elements"; so "the deceased" (<a onclick="return mV('Isa',26,14);">Isa 26:14</a>) "ghosts" (<a onclick="return mV('Pro',21,16);">Pro 21:16</a>). These being magnified by the imagination of the living into gigantic stature, gave their name to <i>giants</i> in general (<a onclick="return mV('Gen',6,4);">Gen 6:4</a>; <a onclick="return mV('Gen',14,5);">14:5</a>; <a onclick="return mV('Eze',32,18,21);">Eze 32:18, 21</a>). "Rephaim," translated in the <i>Septuagint,</i> "giants" (compare see on JFB for <a href="./Comm/jfb/Job/Job026.html#Job26_5">Job 26:5</a>, <a href="./Comm/jfb/Job/Job026.html#Job26_6">Job 26:6</a>). Thence, as the giant Rephaim of Canaan were notorious even in that guilty land, <i>enormous wickedness</i> became connected with the term. So the Rephaim came to be <i>the wicked spirits</i> in Gehenna, the lower of the two portions into which Sheol is divided.
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<p id="Isa14_10"><b>10.</b> They taunt him and derive from his calamity consolation under their own (<a onclick="return mV('Eze',31,16);">Eze 31:16</a>).
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<br><br><b>weak</b>—as a shade bereft of blood and life. Rephaim, "the dead," may come from a <i>Hebrew</i> root, meaning similarly "feeble," "powerless." The speech of the departed closes with <a onclick="return mV('Isa',14,11);">Isa 14:11</a>.
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<p id="Isa14_11"><b>11.</b> "Pomp" and music, the accompaniment of Babylon's former feastings (<a onclick="return mV('Isa',5,12);">Isa 5:12</a>; <a onclick="return mV('Isa',24,8);">24:8</a>), give place to the corruption and the stillness of the grave (<a onclick="return mV('Eze',32,27);">Eze 32:27</a>).
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<br><br><b>worm</b>—that is bred in putridity.
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<br><br><b>worms</b>—properly those from which the crimson dye is obtained. Appropriate here; instead of the <i>crimson</i> coverlet, <i>over</i> thee shall be "worms." Instead of the gorgeous couch, "<i>under</i> thee" shall be the maggot.
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<p id="Isa14_12"><a onclick="return mV('Isa',14,'12-15');">Isa 14:12-15</a>. THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR.
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<p>The language is so framed as to apply to the Babylonian king primarily, and at the same time to shadow forth through him, the great final enemy, the man of sin, Antichrist, of Daniel, St. Paul, and St. John; he alone shall fulfil exhaustively all the lineaments here given. <p><b>12. Lucifer</b>—"day star." A title truly belonging to Christ (<a onclick="return mV('Rev',22,16);">Rev 22:16</a>), "the bright and morning star," and therefore hereafter to be assumed by Antichrist. GESENIUS, however, renders the <i>Hebrew</i> here as in <a onclick="return mV('Eze',21,12);">Eze 21:12</a>; <a onclick="return mV('Zec',11,2);">Zec 11:2</a>, "howl."
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<br><br><b>weaken</b>—"prostrate"; as in <a onclick="return mV('Exd',17,13);">Exd 17:13</a>, "discomfit."
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<p id="Isa14_13"><b>13. above...God</b>—In <a onclick="return mV('Dan',8,10);">Dan 8:10</a>, "stars" express <i>earthly potentates.</i> "The stars" are often also used to express <i>heavenly principalities</i> (<a onclick="return mV('Job',38,7);">Job 38:7</a>).
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<br><br><b>mount of the congregation</b>—the place of solemn <i>meeting</i> between God and His people in the temple at Jerusalem. In <a onclick="return mV('Dan',11,37);">Dan 11:37</a>, and <a onclick="return mV('2Th',2,4);">2Th 2:4</a>, this is attributed to Antichrist.
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<br><br><b>sides of the north</b>—namely, the sides of Mount Moriah on which the temple was built; <i>north</i> of Mount Zion (<a onclick="return mV('Psa',48,2);">Psa 48:2</a>). However, the parallelism supports the notion that the Babylonian king expresses himself according to his own, and not Jewish opinions (so in <a onclick="return mV('Isa',10,10);">Isa 10:10</a>) thus "mount of the congregation" will mean the <i>northern</i> mountain (perhaps in Armenia) fabled by the Babylonians to be <i>the common meeting-place of their gods.</i> "Both sides" imply <i>the angle</i> in which the sides meet; and so the expression comes to mean "<i>the extreme parts</i> 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 <i>northern</i> 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 <i>North</i> Pole, the region of the aurora borealis (compare see on JFB for <a href="./Comm/jfb/Job/Job023.html#Job23_9">Job 23:9</a>; <a onclick="return mV('Job',37,22);">Job 37:22</a>) [MAURER, <i>Septuagint, Syriac</i>].
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<p id="Isa14_14"><b>14. clouds</b>—rather, "the cloud," singular. Perhaps there is a reference to the cloud, the symbol of the divine presence (<a onclick="return mV('Isa',4,5);">Isa 4:5</a>; <a onclick="return mV('Exd',13,21);">Exd 13:21</a>). So this tallies with <a onclick="return mV('2Th',2,4);">2Th 2:4</a>, "<i>above</i> all that is called God"; as here "<i>above</i>...the cloud"; and as the Shekinah-<i>cloud</i> was connected with the <i>temple,</i> there follows, "he <i>as God</i> sitteth in the temple of God," answering to "I will be <i>like the Most High</i>" here. Moreover, <a onclick="return mV('Rev',17,4,5;">Rev 17:4-5</a>, represents Antichrist as seated in BABYLON, to which city, literal and spiritual, Isaiah refers here.
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<p id="Isa14_15"><b>15. to hell</b>—to Sheol (<a onclick="return mV('Isa',14,6);">Isa 14:6</a>), thou who hast said, "I will ascend into <i>heaven</i>" (<a onclick="return mV('Mat',11,23);">Mat 11:23</a>).
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<br><br><b>sides of the pit</b>—antithetical to the "sides of the north" (<a onclick="return mV('Isa',14,13);">Isa 14:13</a>). Thus the reference is to the <i>sides</i> of the sepulcher round which the dead were arranged in niches. But MAURER here, as in <a onclick="return mV('Isa',14,13);">Isa 14:13</a>, translates, "the <i>extreme,</i>" or innermost <i>parts</i> of the sepulchre: as in <a onclick="return mV('Eze',32,23);">Eze 32:23</a> (compare <a onclick="return mV('1Sa',24,3);">1Sa 24:3</a>).
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<p id="Isa14_16"><a onclick="return mV('Isa',14,'16-20');">Isa 14:16-20</a>. 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.
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<p><b>16. narrowly look</b>—to be certain they are not mistaken.
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<br><br><b>consider</b>—"meditate upon" [HORSLEY].
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<p id="Isa14_17"><b>17. opened not...house...prisoners</b>—But MAURER, as <i>Margin,</i> "Did not let his captives loose <i>homewards.</i>"
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<p id="Isa14_18"><b>18. All</b>—that is, This is the <i>usual</i> practice.
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<br><br><b>in glory</b>—in a grand mausoleum.
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<br><br><b>house</b>—that is, "sepulchre," as in <a onclick="return mV('Ecc',12,5);">Ecc 12:5</a>; "grave" (<a onclick="return mV('Isa',14,19);">Isa 14:19</a>). To be excluded from the family sepulcher was a mark of infamy (<a onclick="return mV('Isa',34,3);">Isa 34:3</a>; <a onclick="return mV('Jer',22,19);">Jer 22:19</a>; <a onclick="return mV('1Ki',13,22);">1Ki 13:22</a>; <a onclick="return mV('2Ch',21,20);">2Ch 21:20</a>; <a onclick="return mV('2Ch',24,25);">24:25</a>; <a onclick="return mV('2Ch',28,27);">28:27</a>).
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<p id="Isa14_19"><b>19. cast out of</b>—not that he had lain <i>in</i> the grave and was then <i>cast out of it,</i> but "cast out <i>without</i> a grave," <i>such as might have been expected by thee</i> ("thy").
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<br><br><b>branch</b>—a useless <i>sucker</i> starting up from the root of a tree, and cut away by the husbandman.
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<br><br><b>raiment of those...slain</b>—covered with gore, and regarded with abhorrence as unclean by the Jews. Rather, "<i>clothed</i> (that is, covered) <i>with</i> the slain"; as in <a onclick="return mV('Job',7,5);">Job 7:5</a>, "My flesh is clothed with worms and clods of dust" [MAURER].
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<br><br><b>thrust through</b>—that is, "the slain who have been thrust through," etc.
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<br><br><b>stones of...pit</b>—whose bodies are buried in sepulchres excavated amidst stones, whereas the king of Babylon is an <i>unburied</i> "carcass trodden under foot."
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<p id="Isa14_20"><b>20. not...joined with them</b>—whereas the princes slain with thee shall be buried, thou shalt not.
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<br><br><b>thou...destroyed...land</b>—Belshazzar (or <i>Naboned</i>) oppressed his land with wars and tyranny, so that he was much hated [XENOPHON, <i>Cyropaedia</i> 4.6, 3; 7.5, 32].
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<br><br><b>seed...never be renowned</b>—rather, "shall not be named for ever"; the Babylonian dynasty shall end with Belshazzar; his family shall not be perpetuated [HORSLEY].
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<p id="Isa14_21"><a onclick="return mV('Isa',14,'21-23');">Isa 14:21-23</a>. GOD'S DETERMINATION TO DESTROY BABYLON.
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<p><b>21. Prepare,</b> etc.—charge to the Medes and Persians, as if they were God's <i>conscious</i> instruments.
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<br><br><b>his children</b>—Belshazzar's (<a onclick="return mV('Exd',20,5);">Exd 20:5</a>).
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<br><br><b>rise</b>—to occupy the places of their fathers.
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<br><br><b>fill...with cities</b>—MAURER translates, "enemies," as the <i>Hebrew</i> means in <a onclick="return mV('1Sa',28,16);">1Sa 28:16</a>; <a onclick="return mV('Psa',139,20);">Psa 139:20</a>; namely, lest they inundate the world with their armies. VITRINGA translates, "disturbers." In <i>English Version</i> the meaning is, "lest they fill the land with <i>such</i> cities" of pride as Babylon was.
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<p id="Isa14_22"><b>22. against them</b>—the family of the king of Babylon.
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<br><br><b>name</b>—all the <i>male</i> representatives, so that the name shall become extinct (<a onclick="return mV('Isa',56,5);">Isa 56:5</a>; <a onclick="return mV('Rth',4,5);">Rth 4:5</a>).
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<br><br><b>remnant</b>—all that is left of them. The dynasty shall cease (<a onclick="return mV('Dan',5,'28-31');">Dan 5:28-31</a>). Compare as to Babylon in general, <a onclick="return mV('Jer',51,62);">Jer 51:62</a>.
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<p id="Isa14_23"><b>23. bittern</b>—rather, "the hedgehog" [MAURER and GESENIUS]. STRABO (16:1) states that enormous hedgehogs were found in the islands of the Euphrates.
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<br><br><b>pools</b>—owing to Cyrus turning the waters of the Euphrates over the country.
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<br><br><b>besom</b>—sweep-net [MAURER], (<a onclick="return mV('1Ki',14,10);">1Ki 14:10</a>; <a onclick="return mV('2Ki',21,13);">2Ki 21:13</a>).
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<p id="Isa14_24"><a onclick="return mV('Isa',14,'24-27');">Isa 14:24-27</a>. A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB.
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<p>This would comfort the Jews when captives in Babylon, being a pledge that God, who had <i>by that time</i> fulfilled the promise concerning Sennacherib (though now still future), would also fulfil His promise as to destroying Babylon, Judah's enemy.
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<p><b>24.</b> In this verse <i>the Lord's thought</i> (purpose) stands in antithesis to <i>the Assyrians' thoughts</i> (<a onclick="return mV('Isa',10,7);">Isa 10:7</a>). (See <a onclick="return mV('Isa',46,10,11);">Isa 46:10-11</a>; <a onclick="return mV('1Sa',15,29);">1Sa 15:29</a>; <a onclick="return mV('Mal',3,6);">Mal 3:6</a>).
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<p id="Isa14_25"><b>25. That</b>—My purpose, namely, "that."
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<br><br><b>break...yoke</b>— (<a onclick="return mV('Isa',10,27);">Isa 10:27</a>).
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<br><br><b>my mountains</b>—Sennacherib's army was destroyed on the mountains near Jerusalem (<a onclick="return mV('Isa',10,33,34);">Isa 10:33-34</a>). God regarded Judah as peculiarly His.
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<p id="Isa14_26"><b>26. This is...purpose...whole earth</b>—A hint that the prophecy embraces the present world of all ages in its scope, of which the purpose concerning Babylon and Assyria, the then representatives of the world power, is but a part.
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<br><br><b>hand...stretched out upon</b>—namely, in punishment (<a onclick="return mV('Isa',5,25);">Isa 5:25</a>).
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<p id="Isa14_27"><b>27.</b> (<a onclick="return mV('Dan',4,35);">Dan 4:35</a>).
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<p id="Isa14_28"><a onclick="return mV('Isa',14,'28-32');">Isa 14:28-32</a>. PROPHECY AGAINST PHILISTIA.
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<p>To comfort the Jews, lest they should fear that people; not in order to call the Philistines to repentance, since the prophecy was probably never circulated among them. They had been subdued by Uzziah or Azariah (<a onclick="return mV('2Ch',26,6);">2Ch 26:6</a>); but in the reign of Ahaz (<a onclick="return mV('2Ch',28,18);">2Ch 28:18</a>), they took several towns in south Judea. Now Isaiah denounces their final subjugation by Hezekiah.
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<p><b>28. In...year...Ahaz died</b>—726 B.C. Probably it was in this year that the Philistines threw off the yoke put on them by Uzziah.
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<p id="Isa14_29"><b>29. Palestina</b>—literally, "the land of sojourners."
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<br><br><b>rod...broken</b>—The <i>yoke</i> imposed by Uzziah (<a onclick="return mV('2Ch',26,6);">2Ch 26:6</a>) was thrown off under Ahaz (<a onclick="return mV('2Ch',28,18);">2Ch 28:18</a>).
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<br><br><b>serpent's root</b>—the stock of Jesse (<a onclick="return mV('Isa',11,1);">Isa 11:1</a>). Uzziah was doubtless regarded by the Philistines as a biting "serpent." But though the effects of his bite have been got rid of, a more deadly <i>viper,</i> or "cockatrice" (literally, "viper's offspring," as Philistia would regard him), namely, Hezekiah awaits you (<a onclick="return mV('2Ki',18,8);">2Ki 18:8</a>).
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<p id="Isa14_30"><b>30. first-born of...poor</b>—Hebraism, for the <i>most abject poor; the first-born</i> being the foremost of the family. Compare "first-born of death" (<a onclick="return mV('Job',18,13);">Job 18:13</a>), for the most <i>fatal death.</i> The Jews, heretofore exposed to Philistine invasions and alarms, shall be in safety. Compare <a onclick="return mV('Psa',72,4);">Psa 72:4</a>, "Children of the needy," expressing those "needy in <i>condition.</i>"
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<br><br><b>feed</b>—image from a flock feeding in safety.
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<br><br><b>root</b>—radical destruction.
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<br><br><b>He shall slay</b>—Jehovah shall. The change of person, "He" after "I," is a common Hebraism.
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<p id="Isa14_31"><b>31. gate</b>—that is, ye who throng the gate; the chief place of concourse in a city.
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<br><br><b>from...north</b>—Judea, north and east of Palestine.
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<br><br><b>smoke</b>—from the signal-fire, whereby a hostile army was called together; the <i>Jews'</i> signal-fire is meant here, the "pillar of cloud and fire," (<a onclick="return mV('Exd',13,21);">Exd 13:21</a>; <a onclick="return mV('Neh',9,19);">Neh 9:19</a>); or else from the region devastated by fire [MAURER]. GESENIUS less probably refers it to the <i>cloud of dust</i> raised by the invading army.
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<br><br><b>none...alone...in...appointed times</b>—Rather, "There shall not be <i>a straggler</i> among his (the enemy's) <i>levies.</i>" The Jewish host shall advance on Palestine in close array; none shall fall back or ing from weariness (<a onclick="return mV('Isa',5,26,27);">Isa 5:26-27</a>), [LOWTH]. MAURER thinks the <i>Hebrew</i> will not bear the rendering "levies" or "armies." He translates, "There is not one (of the Philistine watch guards) who will remain <i>alone</i> (exposed to the enemy) <i>at his post,</i>" through fright. On "alone," compare <a onclick="return mV('Psa',102,7);">Psa 102:7</a>; <a onclick="return mV('Hsa',8,9);">Hsa 8:9</a>.
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<p id="Isa14_32"><b>32. messengers of the nation</b>—When messengers come from Philistia to enquire as to the state of Judea, the reply shall be, that the Lord...(<a onclick="return mV('Psa',87,1);">Psa 87:1, 5</a>; <a onclick="return mV('Psa',102,16);">102:16</a>).
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<br><br><b>poor</b>— (<a onclick="return mV('Zep',3,12);">Zep 3:12</a>).
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