Chapter 14

1 God’s merciful restoration of Israel. 4 Their triumphant insultation over Babel. 24 God’s purpose against Assyria. 29 Palestina is threatened.

1. Mercy on Jacob. This chapter is a continuation of the prophecy of ch. 13 concerning the fall of Babylon (ch. 13:1; cf. ch. 14:28). The message came to Isaiah in the year 716/715 (see v. 28; Vol. II, p. 77). The fall of Babylon to the Medes and Persians would result in the release and restoration of the people of Israel whom the Babylonians had taken captive. Soon after capturing Babylon, Cyrus issued his memorable decree authorizing the Jews to return to their homeland and to rebuild the Temple (2 Chron. 36:22, 23; Ezra 1:1–3).

Strangers. That is, Gentiles. Isaiah here introduces one of his favorite themes—the great ingathering of men from all nations to the worship and service of the true God (see p. 28). To this subject he reverts again and again (chs. 44:5; 54:2, 3; 55:5; 56:4–8; 60:1–5; etc.). This prophecy was partially fulfilled in OT times (see p. 29), and more fully in the great ingathering of Gentiles in apostolic times (Acts 10:1, 2, 48; 11:18; 13:46–48; etc.). It is being fulfilled today as men of all nations come to the saving knowledge of the gospel.

2. People. The Dead Sea scroll 1QIs reads “many people.”

Rule over their oppressors. Had the Jews diligently served the Lord upon their return from Babylon, it was His plan that they would finally rule the earth (see p. 30). Eventually, all men would have recognized one another as brethren. All would have worshiped the Lord and rejoiced in His salvation. Israel, however, failed again, after the Captivity, to measure up to God’s ideal for them (see p. 31), and never realized the glorious privilege that might have been theirs. In the final triumph of the saints at the close of time, however, God’s people of all ages will rule over their enemies (Dan. 7:14, 18, 27).

3. Give thee rest. As the Israelites had been slaves in Egypt, so they would be captives in Babylon. And as God gave them rest from servitude in Egypt, so He would grant them rest from their forced sojourn in Babylon. The Promised Land was to have been this place of rest. But Israel, because of their sins, again failed to enter into the promised rest. This promise is therefore reserved for spiritual Israel, who are to be gathered from among all nations and delivered from the final attempt of Babylon to enslave the world. The people of God will eventually find “rest” in the heavenly Canaan, the earth made new.

4. Proverb. Heb. mashal, a word rendered “proverb” 19 times and “parable” 18 times (see Vol. III p. 945). In view of the fact that mashal here applies to the entire section, vs. 4–28, and not to the exclamation of v. 4 alone, the translation “parable” is preferable (see Num. 23:7; Job 29:1; Eze. 17:2). For the application of this section to literal Babylon, compare Isa. 13:1 with ch. 14:28 (see on chs. 13:4; 14:1). Upon deliverance from captivity (ch. 14:1–3) God’s people would take up this taunt against their former oppressor. For the application to mystical Babylon see on ch. 13:4.

The king of Babylon. The one primarily responsible for Babylonian policy. For “the king of Babylon” as a figurative designation for Lucifer, see on v. 12.

Golden city. The translation of the Heb. madhebah, “golden,” assumes that the word is derived from the Aramaic dahab, “gold.” However, the Hebrew word for “gold” is zahab, and it has been thought unlikely that the Hebrews would derive a word for “golden” from the Aramaic rather than from their own word for “gold.” It has therefore been suggested that madhebah should read marhebah, “terror,” Hebrew letters for r and d being practically identical (see p. 14), and the one therefore easily mistaken for the other. The LXX, the Syriac, and the Targums all support the reading “terror,” as does also the Dead Sea scroll 1QIs. A related form of the word is translated “overcome” in of S. of Sol. 6:5. It therefore seems probable that the last clause should read “the terror ceased!” This would make it parallel to “the oppressor ceased!” See on ch. 13:19; see Additional Note on Dan. 4.

5. The staff. The staff and the scepter are symbols of power. The Lord would utterly break the power of Babylon (see on ch. 13:19–22).

6. Who smote the people. Babylon, which in its wrath smote the nations with “unceasing blows” (RSV; see Jer. 50:23) and which ruled over them in anger, would itself become subject of wrath and would be smitten with blow after blow, from which there would eventually be no recovery.

7. The whole earth. Literally, a picture of the world when the king of Babylon has “ceased” (v. 4), and figuratively, when Satan’s rule has come to an end (see on ch. 13:4). Not until then will the earth be “at rest” and “quiet.” The doom of Satan brings gladness and rejoicing to the people of God, for their oppression is then over, and they will inherit the earth made new and reign forever. Figuratively, the whole world, which has for so long groaned under the curse of evil, rejoices as it is delivered from the power of the oppressor.

8. Fir trees. Heb. beroshim, “[Phoenician] junipers.” In highly figurative language the “king of Babylon” (v. 4) is compared to a tree (see Dan. 4:11, 22; cf. Judges 9:8–15; Eze. 31:16). The other “trees” of the “forest” rejoice when this pretentious and arrogant “tree” is laid low. The Assyrian monarchs boasted of cutting down the forests and leaving the country a desolate waste (see Isa. 37:24). The armies of Babylon likewise wrought wide devastation (see Jer. 25:11). There is universal rejoicing when the work of destruction comes to its end. Compare the rejoicing of “apostles and prophets” at the fall of mystical Babylon (Rev. 18:20; cf. Rev. 19:1–6).

No feller. Or, “hewer,” that is, “woods-man.” No one now comes to fell the trees, and the forests of earth rejoice at their deliverance.

9. Hell. Heb. sheХol (see on Prov. 15:11), the figurative realm of the dead. The same word is translated “grave” in Isa. 14:11. SheХol is personified as rising to greet the king of Babylon (see v. 15). Those whom he has slain welcome him who once ruled like a tyrant on earth, sending others to their doom. Now, figuratively, the powers of evil are removed from their “thrones” on earth to descend into the shadows of death (see Rev. 20:10, 14). The same imagery is used by Ezekiel (Eze. 32:18–32). Compare Isa. 24:22; Rev. 6:15, 16; 19:20.

10. Like unto us. The king of Babylon, who had slain so many others, would himself be slain. Satan (see on vs. 4, 12), who has led so many others into ruin and death, himself now enters the realm of death (see Rev. 20:10). The author of death must himself taste its bitter fruit.

11. Thy pomp. All the pomp and ostentation of the evil one vanishes in the coldness and darkness of the grave. The once mighty ruler of Babylon, and of the hosts of evil (see on vs. 4, 12), is utterly humbled in the dust. The folly of arrogance and pride is here derided (see Ps. 2:1–4).

Grave. From the same Hebrew word translated “hell” in v. 9.

Viols. Or, “harps” (see Vol. III, p. 33).

Worm. Heb.rimmah, “maggot.” The word “worms” is from toleФah. The proud king of Babylon now lies in sheХol upon a bed of maggots, with worms for a coverlet. “The paths of glory lead but to the grave.”

Lucifer. Heb. helel, literally, “shining one,” “brilliant one,” from the root halal, which means “to flash forth light,” “to shine,” “to be brilliant.” The name helel, and its equivalent in related languages, was commonly applied to the planet Venus as a morning star because of its unrivaled brilliance. Venus is the brightest of all the planets, and at maximum brilliance shines more than seven times brighter than Sirius, brightest, of all the fixed stars. When favorably situated, it is easily visible to the naked eye at noonday, and after dark it casts a shadow. The LXX renders helel as heoµsphoros, “morning star,” literally, “bringer of the dawn,” the common Greek designation for Venus when it appeared in the morning sky. Compare the Heb. helel benРshachar, “Lucifer, son of the morning,” literally, “shining one, son of dawn.”

The name Lucifer comes from the Latin Vulgate, and means “light bearer.” The term, as here used, seems first to have been identified with Satan by Tertullian, Jerome, and other early Fathers of the church, and into common usage in this sense during the Middle Ages. In 2 Peter 1:19 Christ is referred to as phoµsphoros, “day star”; literally, “light bearer.” In Rev. 22:16 He is called “the bright and morning star [literally, “dawn star,” or “star of the dawn”].” As applied to Satan, the various terms—helel, heoµsphoros, Lucifer, etc.,—seem to reflect the thought of the high position he once held in heaven, next to Christ, and to imply that he is, even now, a rival of Christ. Strictly speaking, none of these terms is a proper name, though all have come to have that meaning; rather, they are attributive terms denoting the high state from which Lucifer fell. This description applies to Satan before his fall, as next to Christ in power and authority and head of the angelic hosts. For a further description of Satan (under the designation “king of Tyrus”) see Eze. 28:12–19.

Cut down. For the war between Christ and Satan, in which Satan was defeated and cast out to earth, see Rev. 12:7–9; see on Eze. 28:16–18.

Weaken the nations. Compare vs. 4–6, 9–11.

13. Above the stars of God. See on Job 38:7. The desire for self-exaltation was the cause of the downfall of Lucifer. Before his fall he was the most beautiful and the wisest of all the angels of heaven. He took surpassing pride in the honor God had bestowed upon him, but sought still greater glory for himself.

Mount of the congregation. Heb. harРmoФed, “mountain of assembly.” Compare the expression, “mountain of God,” in the parallel passage, Eze. 28:16. Lucifer aspired to “sit [enthroned] also upon the mount of the congregation,” but God would cast him “out of the mountain of God.” The “king of Babylon” was a heathen, and in heathen mythology the gods held their council meetings on a high mountain, where they determined the affairs of earth. The literal “king of Babylon” (see on Isa. 14:4) would thus presume to usurp the control of the gods—that is, supreme authority—over the affairs of earth. As king of mystical Babylon (see on v. 4) Satan would similarly aspire to control the councils of heaven, that is, to rule the universe of God.

Sides of the north. In Ps. 48:2 Mt. Zion is described as being “on the sides of the north,” that is, to the north of the main part of the city. Anu, foremost of the early gods of Babylon, was supposed to have his throne in the third heaven. His constellation was among the polar stars, around which all others revolved. Heathen mythology often represented the gods as meeting in council on a mountain far to the north. Some think Isaiah made use of this figure in describing the boastful pretensions of Lucifer (v. 12), “king of Babylon” (v. 4). The name Baal-zephon of Ex. 14:2 means literally, “Baal of the north.”

14. Like the most High. Lucifer aspired to be like God in position, power, and glory, but not in character. He desired for himself the homage the angelic host gave to God. Only a created being, he sought honor due alone to the Creator. Instead of seeking to make God supreme in the affections of the angelic host, he sought for himself first place in those affections.

15. Hell. Heb. sheХol, figurative realm of the dead (see on v. 9). From the high estate to which he aspired, Satan would be cast down to the lowest depths, to oblivion (see Luke 10:18; Rev. 12:9). Note the series of striking contrasts in Isa. 14:4–19, between exaltation and utter abasement.

Sides of the pit. Literally, “the most remote parts of the cistern.” Here “pit” is synonymous with sheХol, the figurative realm of the dead. This usage of the Heb. bor, “pit,” is common in the OT (see Isa. 24:22; Eze. 31:14, 16; etc.)

16. They that see thee. The figure of vs. 9, 10 is repeated. The “dead,” the “chief ones of the earth,” who preceded Lucifer to “the pit” (v. 15), stare incredibly at him when he descends to join them. It should be remembered that this entire section is highly figurative (see on v. 4).

Is this the man? See on v. 10.

17. Destroyed the cities. A literal description of Babylonian conquests (see on vs. 4, 6). When God was about to create this world, Lucifer, the “king” of mystical Babylon (see on v. 4), wanted to be consulted. He thought he could improve upon the handiwork of God, and promised a higher sphere of existence to those who would follow him. But when he did secure control of this world he succeeded only in transforming it into an accursed, desolate waste. Eventually, all will see that Satan has made of the entire world a vast, bleak wilderness in striking contrast with its surpassing beauty as it came from the hand of God (Gen. 1:31). Desolation and death, not life and joy, are the inevitable results of Satan’s rule.

The house of his prisoners. The literal “king of Babylon” (see on v. 4) held his captive peoples in utter subjection. Compare the attitude of the king of Egypt (Ex. 5:2). Now the king of Babylon suffers the same fate he once inflicted upon others. Similarly, Lucifer, king of mystical Babylon, defiantly refuses to release the captives he holds in the prison house of death (Jude 9).

18. His own house. That is, his tomb (see on v. 19). During the 1000 years the wicked will be in their graves, each “in his own house” (see ch. 24:22).

19. Cast out of thy grave. Because of the contempt in which the “king of Babylon” (see on v. 4) was held he would be denied a respectable burial (see 2 Chron. 24:25). During the 1000 years Satan, king of mystical Babylon, experiences a living death. About him are all the wicked dead, but he himself fails to find the peace of death. For him there is no relief from misery and remorse, no release from the horror he has brought upon the earth. He is, as it were, a living corpse for which a common grave would be too honorable an abode. Compare Isa. 14:9–11.

Stones of the pit. Compare v. 15.

20. Not be joined. See on v. 19.

Slain thy people. See on v. 6. When man sinned, Satan became the prince of the world and the ruler of sinful men, but in these thousands of years he has succeeded only in devastating this world and slaying its people. Instead of attaining the honor and glory he so eagerly sought, he has made himself the subject of utter disgrace and shame.

21. Prepare slaughter. That is, for the “children” of the “king of Babylon” (see on v. 4). Compare Joel 3:9–17. Death and destruction are, similarly, to be the final fate of all the “children” of iniquity. Eventually Satan himself and all his evil host will be devoured by flames and reduced to ashes (see Eze. 28:16–18; Mal. 4:1, 3; Rev. 20:9, 10).

For the iniquity. See on Eze. 18:2.

22. Babylon. Both the “king of Babylon” (see on v. 4) and Satan, the “king” of mystical Babylon, exalted themselves (see Dan. 4:30, 37; Isa. 14:13). The name Babylon means “gate of God” (see on Gen. 10:10; 11:9), but it will prove to be the gate of hell. Instead of being a thing of glory literal Babylon will become a thing of shame. Ignominy and reproach, rather than glory and honor, will be its lot. Name and remnant, kith and kin, son and grandson, progeny and posterity, all will be cut off from the once famous city. Not one inhabitant will remain to pass on its name. So also will it be in the end of time with spiritual Babylon (see Rev. 18:4, 21–23).

Son, and nephew. Literally, “posterity and progeny.”

23. Bittern. Literally, “hedgehog.”

The besom of destruction. That is, “the broom of destruction.” The proud city is compared to offal and filth, which must be swept away. Babylon has defiled the earth, and it has no right to remain where it will continue to offend man and God. The world will be cleaner after this foul rubbish has been swept away. With these words closes “the burden of Babylon.”

24. As I have purposed. The long message against Babylon is followed by a short pronouncement against Assyria (vs. 24–27). Assyria was accustomed to having its own way. By the might of her armies she believed that she could force her will upon all the world. God, however, would teach her that it is His will, not hers, that controls the earth. No purpose contrary to His will can prevail.

25. The Assyrian. These words refer to the time when Sennacherib invaded Judea and dispatched part of his army to besiege Jerusalem. For a time his yoke would be heavy upon the land, but the Lord would eventually break that yoke and grant deliverance to His people.

26. The hand. When Isaiah caught a vision of the greatness of God he also became aware of the insignificance of man. At that time the whole world stood in awe of Assyrian might. But Isaiah saw the Lord as One who had “measured the waters in the hollow of his hand, and meted out heaven with the span,” before whom the “nations are as a drop of a bucket, and are counted as the small dust of the balance” (ch. 40:12, 15). Only the man who is acquainted with God has a clear understanding of the affairs of earth. All the “nations before him are as nothing; and they are counted to him less than nothing, and vanity” (v. 17). To a man who saw God seated upon His eternal throne, Assyria would bring no dark forebodings or fear. In its time of trial, when the heel of Assyria seemed about to crush out its very existence, Judah was much in need of such a message of encouragement as this.

27. Turn it back. Isaiah saw the hand of God stretched out in judgment against Assyria and the other nations of his time, and knew there was no power in heaven or earth that could turn it back. When God purposes to do something His will shall be accomplished, regardless of the will of man (see Num. 23:19; Job 9:12; Isa. 43:13; Dan. 4:32, 35). These words conclude the message against Assyria.

28. In the year. Herewith begins another short prophecy—against Philistia (vs. 28–32). Ahaz died about 715 b.c., and was succeeded by his son Hezekiah as sole ruler.

29. Whole Palestina. That is, Philistia (see on Ex. 15:14).

A cockatrice. That is, an “adder.” From a common serpent would spring forth an even more evil and venomous reptile, and from him, in turn, would spring forth a fiery flying serpent. It was as if the wind would give rise to the whirlwind, or the jackal give birth to a dragon.

30. The poor shall feed. Interwoven with the prophecy of the judgment against Philistia is a promise of prosperity for the poor and unfortunate of Judah. This was to be the work of Christ, the ideal Son of Judah’s king (see Ps. 72:2–4). The “first-born” of the poor are those who inherit a double portion, not of wealth, but of poverty.

Thy root. Out of the root Judah would come forth a King who would save, but the root of Judah’s adversary, here mentioned, would be destroyed by famine. Judah might indeed be smitten by her adversaries, but there would be a remnant who would return and be saved (ch. 10:20, 21; see on ch. 7:3). However, the remnant of the enemies of Judah would perish.

He shall slay. The Dead Sea scroll 1QIs reads “I will slay.”

31. Whole Palestina. The prophet looked forward to a time when Philistia (see on v. 29) would be no more. The entire nation would be destroyed. As a smoke coming out of the north, some judgment would fall upon Philistia. Babylonian invaders approached Palestine from the north to bring judgments upon the land (Jer. 1:14; 4:6; 6:1, 22; Eze. 1:4) Compare Jer. 47:2, where judgment from the north is again foretold against Philistia, a century later.

A smoke. Probably the smoke of burning towns and villages set afire by an advancing army.

None shall be alone. The entire clause reads literally, “no separateness in his appointments,” meaning in this context, “no straggler in his ranks.” The enemy would descend together as a unit, without stragglers, and as one man they would fall upon their victim, Philistia.

32. The messengers. Perhaps a royal deputation sent to inquire of the prophet, who now gives his answer. Having delivered his messages of doom against Assyria, Babylon, and Philistia, the natural question would be concerning the fate of Judah. The answer is quickly given, “The Lord hath founded Zion,” and Zion therefore has nothing to fear.

Ellen G. White comments

3–6GC 660

4     PK 515

7     GC 673

12   DA 435; GC 669; PP 496; SR 25, 427

12–14CT 32; EW 145; SR 14; 1T 293; 5T 702

12–17GC 659

13, 14  DA 21, 22; GC 494, 504; PP 35

14   DA 435

18–20GC 660

23   Ed 176; PK 533

24–28PK 350

26, 27  Ev 65