Isaiah · Chapter 14

V. 1. Chuse-Will renew his choice of them; for he had rejected them.

Verse 1. And will yet choose Israel.] That is, will still regard Israel as his chosen people; however he may seem to desert them, by giving them up to their enemies, and scattering them among the nations. Judah is sometimes called Israel; see Ezekiel 13:16; Malachi 1:1; 2:11: but the name of Jacob and of Israel, used apparently with design in this place, each of which names includes the twelve tribes, and the other circumstances mentioned in this and the next verse, which did not in any complete sense accompany the return from the captivity of Babylon, seem to intimate that this whole prophecy extends its views beyond that event.

Verse 1. For the Lord will have mercy on Jacob — Will pity and deliver his people; and therefore will destroy Babylon. which hinders their deliverance, and will raise up and exalt Cyrus, who shall promote it; and he will not prolong the time, but do these things speedily, as the prophet had just affirmed. For he is continuing his discourse concerning Babylon, and assigning the reason, not only of its fall, but of the speedy approach of that fall, as predicted in the last clause of the preceding chapter. It was not to be delayed, because the deliverance of the church of God depended upon it. And will yet choose Israel — Will renew his choice of them, for he had appeared to reject and cast them off: or he will still regard them as his chosen people, however he may seem to desert them by giving them up to their enemies, and scattering them among the nations. Israel is put for Judah, as it frequently is. Israel being the name which God gave to Jacob, as a mark of his favour, it is chiefly made use of by the prophets when they deliver some gracious promise, or announce some blessing from the mouth of God, especially such a one as concerns the twelve tribes, all equally descended from Jacob, as this prophecy, in its ultimate sense, undoubtedly does. And the strangers shall be joined to them — It is probable that many strangers were made proselytes to the Jewish religion during their captivity, who were willing to go along with them into Judea, there to enjoy the free exercise of their religion. And others, who had not been proselytes before, might be induced to become such, and unite themselves to them, either through the favour shown to the Jews in the Persian court, or by consideration of their wonderful deliverance taking place exactly at the time foretold by the prophets. But what was then begun was more fully accomplished at the coming of the Messiah.

Verse 1. And set them in their own land. This prediction is so correct, as appears from the books of Nehemiah and Ezra, that no man can doubt the truth of prophecy; and its literal accomplishment demonstrates the truth of divine revelation.

1. For — The word is a sign of a continued drift of thought from the foregoing chapter. The Lord will have mercy — In accordance with a perpetual covenant. It was a mercy to punish with captivity. The discipline was needed. On Jacob — Jacob and Israel are terms collective of the spiritual people — Jews purified through their afflictions in Babylon. Such carried the seeds of their religion with them, which grew to fruit-age. Thus the Lord has mercy on them and re-chooses them. Strangers shall be joined with them — Proselytes in Babylon to the true religion. In like manner, from Esther 8:17, we learn that “many of the people of the land became Jews,” as the effect of evidences that God had mercy on them and chose them. Many probably accompanied them back to their land.

V. 2. Rule-Which they literally did, after their return into their own land. But this was more eminently verified in a spiritual sense, in the days of the gospel.

Verse 2. For servants and handmaids] For thrallis and thrallesses.—OLD BIBLE. Male and female slaves.

Verse 2. And the people shall take them, &c. — They shall provide them with all necessary accommodations for their journey: see Ezra 4:1. And Israel shall possess them for servants — Those of the Chaldeans who left their own country for the sake of religion, and went along with the Jews into Judea, would probably be content to live among them in an inferior condition, and give them the benefit of their service. Or, the meaning may be, that many of the Jewish people should be in such circumstances as to be able to procure servants in the land where they were captives, and to take them with them into their own land as their servants. So that the people of the country where they had been captives, became captives or servants to the Jews, in their own land; who might therefore be said strictly to rule over those who had oppressed them. But, without question, these words have a further meaning in them, and point at those times under the gospel, when the apostles, and other ministers of Christ, who were of the Jewish nation, should conquer a great part of the Gentile world, and subject them to the worship of the true God, obedience to the Jewish Messiah, and the laws of Christianity.

2. And the people — Literally, peoples; they of Babylon; heathen turned friends; Cyrus and authorities under him. Bring them to their place — They shall attend them to the land of Judea. The house of Israel — The Jews. Possess them — As converts from heathenism. In the land of the Lord — In the low sense, this means in Judea. But the prophecy sweeps, as usual, into the times of the Messiah, the spiritual realm of the Church. Take them captives — Into the true religion. Shall rule over their oppressors — Under laws and truths of the Messiah’s kingdom. There are here predicted exchanged conditions, external and internal. The chosen people and the other peoples change places, the Jews to their own land, with heathen in a willing sense subject to them; but the full accomplishment of the prophecy is to be fulfilled when the Church of Christ shall become prevalent in the earth.

Verse 3. In the day— “In that day”] ההוא ביום bayom hahu. The word awhh hahu is added in two MSS. of Kennicott’s, and was in the copies from which the Septuagint and Vulgate translated: en th hmera ekeinh, in die illa, (h anapausei, MS. Pachom. adding h,) in that day. This is a matter of no great consequence: however, it restores the text to the common form, almost constantly used on such occasions; and is one among many instances of a word apparently lost out of the printed copies.

Verses 3-5. And in the day that the Lord shall give thee rest from thy sorrow — From thy grief, fear, and the hard bondage of former times; wherein thou wast made to serve — According to the pleasure of thy cruel lords and masters; thou shalt take up this proverb — Into thy mouth, as it is expressed; Psalm 50:16; and say, How hath the oppressor ceased! — This is spoken by way of astonishment and triumph, as if he had said, Who would have thought this possible? The golden city ceased! — So they used to call themselves; which he expresses here in a word of their own language. The Lord hath broken the staff, &c. — This is an answer to the foregoing question. It is God’s own work, and not man’s; and therefore it is not strange that it is accomplished. But before we proceed with our remarks on some particular passages of this song, we shall present our readers with the general view which Bishop Lowth has given of its unparalleled beauties, which he has pointed out, in a very striking manner, as follows: “A chorus of Jews is introduced, expressing their surprise and astonishment at the sudden downfall of Babylon, and the great reverse of fortune that had befallen the tyrant, who, like his predecessors, had oppressed his own, and harassed the neighbouring kingdoms. These oppressed kingdoms, or their rulers, are represented under the image of the fir-trees, and the cedars of Libanus, frequently used to express any thing in the political or religious world that is super-eminently great and majestic: the whole earth shouteth for joy: the cedars of Libanus utter a severe taunt over the fallen tyrant; and boast their security now he is no more. The scene is immediately changed, and a new set of persons is introduced; the regions of the dead are laid open, and Hades is represented as rousing up the shades of the departed monarchs: they rise from their thrones to meet the king of Babylon at his coming; and insult him on his being reduced to the same low estate of impotence and dissolution with themselves. This is one of the boldest prosopopœias that ever was attempted in poetry; and is executed with astonishing brevity and perspicuity, and with that peculiar force which, in a great subject, naturally results from both. The Jews now resume the speech; they address the king of Babylon as the morning-star fallen from heaven, as the first in splendour and dignity in the political world, fallen from his high state: they introduce him as uttering the most extravagant vaunts of his power, and ambitious designs in his former glory: these are strongly contrasted in the close with his present low and abject condition. Immediately follows a different scene, and a most happy image, to diversify the same subject, and to give it a new turn and an additional force. Certain persons are introduced, who light upon the corpse of the king of Babylon, cast out, and lying naked on the bare ground, among the common slain, just after the taking of the city; covered with wounds, and so disfigured, that it is some time before they know him. They accost him with the severest taunts, and bitterly reproach him with his destructive ambition, and his cruel usage of the conquered; which have deservedly brought upon him this ignominious treatment, so different from that which those of his rank usually meet with, and which shall cover his posterity with disgrace. To complete the whole, God is introduced declaring the fate of Babylon, the utter extirpation of the royal family, and the total desolation of the city; the deliverance of his people, and the destruction of their enemies; confirming the irreversible decree by the awful sanction of his oath. I believe it may, with truth, be affirmed, that there is no poem of its kind extant in any language, in which the subject is so well laid out, and so happily conducted, with such a richness of invention, with such variety of images, persons, and distinct actions, with such rapidity and ease of transition, in so small a compass as in this ode of Isaiah. For beauty of disposition, strength of colouring, greatness of sentiment, brevity, perspicuity, and force of expression, it stands among all the monuments of antiquity unrivalled.”

3, 4. The state of deliverance and rest expressed in the third verse is intensified by the contrast of exchanged positions between recovered Israel and the fallen oppressor, who poetically represents the whole series of the oppressors of Israel in that empire of the east, now crushed and ruined forever. Thou shalt take up this proverb — Rather, This song. The meaning is, Thou shall raise in a musical sense, including the ideas of commencement, utterance, and loudness. “Proverb,” (mashal,) a word variously rendered; in Isaiah 24:3, a parable; in Ezekiel 12:23, a proverb; in Joel 2:17, a song of derision; in Ezekiel 17:2, a symbolical discourse, etc.; in Psalm 69:12, a by-word. Here the tenor of discourse requires its meaning to be a derisive song or discourse. Golden city — From hbhdm, (madhebah,) a word formed in the manner of a Hiphil participle from bhz, (zahab,) the first radical interchanged with its cognate d, (daleth,) and its own proper meaning, therefore, becomes gold maker, or gold exacter, all which terminates tropically in the feminine abstract idea of oppression: How hath oppressor and oppression ceased!

V. 4. Golden city-As they used to call themselves; which therefore he expresses here in a word of their own language.

Verse 4. This proverb— “This parable”] lvm mashal, I take this to be the general name for poetic style among the Hebrews, including every sort of it, as ranging under one or other, or all of the characters, of sententious, figurative, and sublime; which are all contained in the original notion, or in the use and application of the word mashal. Parables or proverbs, such as those of Solomon, are always expressed in short pointed sentences; frequently figurative, being formed on some comparison; generally forcible and authoritative, both in the matter and the form. And such in general is the style of the Hebrew poetry. The verb mashal signifies to rule; to exercise authority; to make equal; to compare one thing with another; to utter parables, or acute, weighty, and powerful speeches, in the form and manner of parables, though not properly such. Thus Balaam’s first prophecy, (Numbers 23:7-10,) is called his mashal; though it has hardly any thing figurative in it: but it is beautifully sententious, and, from the very form and manner of it, has great spirit, force, and energy. Thus Job’s last speeches, in answer to his three friends, chap. 27.—31., are called mashals; from no one particular character, which discriminates them from the rest of the poem, but from the sublime, the figurative, the sententious manner which equally prevails through the whole poem, and makes it one of the first and most eminent examples extant of the truly great and beautiful in poetic style. See Clarke’s note on “Pr 1:1”. The Septuagint in this place render the word by qrhnov, a lamentation. They plainly consider the speech here introduced as a piece of poetry, and of that species of poetry which we call the elegiac; either from the subject, it being a poem on the fall and death of the king of Babylon, or from the form of the composition, which is of the longer sort of Hebrew verse, in which the Lamentations of Jeremiah, called by the Septuagint Qrhnoi, are written.

The golden city ceased] hbhdm madhebah, which is here translated golden city, is a Chaldee word. Probably it means that golden coin or ingot which was given to the Babylonians by way of tribute. So the word is understood by the Vulgate, where it is rendered tributum; and by Montanus, who translates it aurea pensio, the golden pension. Kimchi seems to have understood the word in the same sense. Deuteronomy Rossi translates it auri dives, rich in gold, or auri exactrix, the exactor of gold; the same as the exactor of tribute.

Verses 3-5. And in the day that the Lord shall give thee rest from thy sorrow — From thy grief, fear, and the hard bondage of former times; wherein thou wast made to serve — According to the pleasure of thy cruel lords and masters; thou shalt take up this proverb — Into thy mouth, as it is expressed; Psalm 50:16; and say, How hath the oppressor ceased! — This is spoken by way of astonishment and triumph, as if he had said, Who would have thought this possible? The golden city ceased! — So they used to call themselves; which he expresses here in a word of their own language. The Lord hath broken the staff, &c. — This is an answer to the foregoing question. It is God’s own work, and not man’s; and therefore it is not strange that it is accomplished. But before we proceed with our remarks on some particular passages of this song, we shall present our readers with the general view which Bishop Lowth has given of its unparalleled beauties, which he has pointed out, in a very striking manner, as follows: “A chorus of Jews is introduced, expressing their surprise and astonishment at the sudden downfall of Babylon, and the great reverse of fortune that had befallen the tyrant, who, like his predecessors, had oppressed his own, and harassed the neighbouring kingdoms. These oppressed kingdoms, or their rulers, are represented under the image of the fir-trees, and the cedars of Libanus, frequently used to express any thing in the political or religious world that is super-eminently great and majestic: the whole earth shouteth for joy: the cedars of Libanus utter a severe taunt over the fallen tyrant; and boast their security now he is no more. The scene is immediately changed, and a new set of persons is introduced; the regions of the dead are laid open, and Hades is represented as rousing up the shades of the departed monarchs: they rise from their thrones to meet the king of Babylon at his coming; and insult him on his being reduced to the same low estate of impotence and dissolution with themselves. This is one of the boldest prosopopœias that ever was attempted in poetry; and is executed with astonishing brevity and perspicuity, and with that peculiar force which, in a great subject, naturally results from both. The Jews now resume the speech; they address the king of Babylon as the morning-star fallen from heaven, as the first in splendour and dignity in the political world, fallen from his high state: they introduce him as uttering the most extravagant vaunts of his power, and ambitious designs in his former glory: these are strongly contrasted in the close with his present low and abject condition. Immediately follows a different scene, and a most happy image, to diversify the same subject, and to give it a new turn and an additional force. Certain persons are introduced, who light upon the corpse of the king of Babylon, cast out, and lying naked on the bare ground, among the common slain, just after the taking of the city; covered with wounds, and so disfigured, that it is some time before they know him. They accost him with the severest taunts, and bitterly reproach him with his destructive ambition, and his cruel usage of the conquered; which have deservedly brought upon him this ignominious treatment, so different from that which those of his rank usually meet with, and which shall cover his posterity with disgrace. To complete the whole, God is introduced declaring the fate of Babylon, the utter extirpation of the royal family, and the total desolation of the city; the deliverance of his people, and the destruction of their enemies; confirming the irreversible decree by the awful sanction of his oath. I believe it may, with truth, be affirmed, that there is no poem of its kind extant in any language, in which the subject is so well laid out, and so happily conducted, with such a richness of invention, with such variety of images, persons, and distinct actions, with such rapidity and ease of transition, in so small a compass as in this ode of Isaiah. For beauty of disposition, strength of colouring, greatness of sentiment, brevity, perspicuity, and force of expression, it stands among all the monuments of antiquity unrivalled.”

3, 4. The state of deliverance and rest expressed in the third verse is intensified by the contrast of exchanged positions between recovered Israel and the fallen oppressor, who poetically represents the whole series of the oppressors of Israel in that empire of the east, now crushed and ruined forever. Thou shalt take up this proverb — Rather, This song. The meaning is, Thou shall raise in a musical sense, including the ideas of commencement, utterance, and loudness. “Proverb,” (mashal,) a word variously rendered; in Isaiah 24:3, a parable; in Ezekiel 12:23, a proverb; in Joel 2:17, a song of derision; in Ezekiel 17:2, a symbolical discourse, etc.; in Psalm 69:12, a by-word. Here the tenor of discourse requires its meaning to be a derisive song or discourse. Golden city — From hbhdm, (madhebah,) a word formed in the manner of a Hiphil participle from bhz, (zahab,) the first radical interchanged with its cognate d, (daleth,) and its own proper meaning, therefore, becomes gold maker, or gold exacter, all which terminates tropically in the feminine abstract idea of oppression: How hath oppressor and oppression ceased!

Verses 3-5. And in the day that the Lord shall give thee rest from thy sorrow — From thy grief, fear, and the hard bondage of former times; wherein thou wast made to serve — According to the pleasure of thy cruel lords and masters; thou shalt take up this proverb — Into thy mouth, as it is expressed; Psalm 50:16; and say, How hath the oppressor ceased! — This is spoken by way of astonishment and triumph, as if he had said, Who would have thought this possible? The golden city ceased! — So they used to call themselves; which he expresses here in a word of their own language. The Lord hath broken the staff, &c. — This is an answer to the foregoing question. It is God’s own work, and not man’s; and therefore it is not strange that it is accomplished. But before we proceed with our remarks on some particular passages of this song, we shall present our readers with the general view which Bishop Lowth has given of its unparalleled beauties, which he has pointed out, in a very striking manner, as follows: “A chorus of Jews is introduced, expressing their surprise and astonishment at the sudden downfall of Babylon, and the great reverse of fortune that had befallen the tyrant, who, like his predecessors, had oppressed his own, and harassed the neighbouring kingdoms. These oppressed kingdoms, or their rulers, are represented under the image of the fir-trees, and the cedars of Libanus, frequently used to express any thing in the political or religious world that is super-eminently great and majestic: the whole earth shouteth for joy: the cedars of Libanus utter a severe taunt over the fallen tyrant; and boast their security now he is no more. The scene is immediately changed, and a new set of persons is introduced; the regions of the dead are laid open, and Hades is represented as rousing up the shades of the departed monarchs: they rise from their thrones to meet the king of Babylon at his coming; and insult him on his being reduced to the same low estate of impotence and dissolution with themselves. This is one of the boldest prosopopœias that ever was attempted in poetry; and is executed with astonishing brevity and perspicuity, and with that peculiar force which, in a great subject, naturally results from both. The Jews now resume the speech; they address the king of Babylon as the morning-star fallen from heaven, as the first in splendour and dignity in the political world, fallen from his high state: they introduce him as uttering the most extravagant vaunts of his power, and ambitious designs in his former glory: these are strongly contrasted in the close with his present low and abject condition. Immediately follows a different scene, and a most happy image, to diversify the same subject, and to give it a new turn and an additional force. Certain persons are introduced, who light upon the corpse of the king of Babylon, cast out, and lying naked on the bare ground, among the common slain, just after the taking of the city; covered with wounds, and so disfigured, that it is some time before they know him. They accost him with the severest taunts, and bitterly reproach him with his destructive ambition, and his cruel usage of the conquered; which have deservedly brought upon him this ignominious treatment, so different from that which those of his rank usually meet with, and which shall cover his posterity with disgrace. To complete the whole, God is introduced declaring the fate of Babylon, the utter extirpation of the royal family, and the total desolation of the city; the deliverance of his people, and the destruction of their enemies; confirming the irreversible decree by the awful sanction of his oath. I believe it may, with truth, be affirmed, that there is no poem of its kind extant in any language, in which the subject is so well laid out, and so happily conducted, with such a richness of invention, with such variety of images, persons, and distinct actions, with such rapidity and ease of transition, in so small a compass as in this ode of Isaiah. For beauty of disposition, strength of colouring, greatness of sentiment, brevity, perspicuity, and force of expression, it stands among all the monuments of antiquity unrivalled.”

5. Staff… wicked — This means the imperial power of Babylon. In this verse is apparently the answer to the exclamation of the preceding verse. Rulers — Who claimed absolute dominion over all minor kingdoms of the East.

V. 6. Anger-With rigour and not with clemency. None-Neither the Babylonians themselves, nor their confederates.

Verses 6-11. He that ruled the nations in anger — With rigour, and not with clemency; is persecuted and none hindereth — Neither the Babylonians themselves nor their confederates. The whole earth is at rest — The subjects of that vast empire who groaned under his cruel bondage. Yea, the cedars of Lebanon — Which were felled for the service of his pride and luxury, but are now suffered to stand and flourish. It is a figure usual in sacred and profane writers. Hell — The invisible world, or rather, the grave, as the same word is rendered verse 11, and in innumerable other places; to which he elegantly ascribes sense and speech, as poets and orators frequently do; is moved to meet thee at thy coming — And to compliment thee on thy arrival in their dark regions. “This image of the state of the dead, or the Infernum Poeticum of the Hebrews, is taken from their custom of burying, those at least of the higher rank, in large sepulchral vaults hewn in the rock. Of this kind of sepulchres there are remains at Jerusalem now extant; and some that are said to be the sepulchres of the kings of Judah: see Maundrell, p. 76. You are to form to yourself an idea of an immense subterraneous vault, a vast gloomy cavern, all round the sides of which are cells to receive the dead bodies; here the deceased monarchs lie in a distinguished sort of state, suitable to their former rank, each on his own couch, with his arms beside him, his sword at his head, and the bodies of his chiefs and companions round about him: see Ezekiel 32:27. These illustrious shades rise at once from their couches, as from their thrones; and advance to the entrance of the cavern to meet the king of Babylon, and to receive him with insults on his fall.” — Bishop Lowth. All they shall say, Art thou become weak as we? — Thou, who wast king of kings, and far superior to us in power and authority? that didst neither fear God nor reverence man, but rather didst rank thyself among the immortals; thou, before whom all people, nations, and languages trembled and feared, art thou come to take thy fate with us poor mortal men? Where now is thy power and thy glory? Thy pomp is brought down to the grave — Is lost and buried with thee; and the noise of thy viols — All thy musical instruments, which were much used in Babylon, and were doubtless used in Belshazzar’s solemn feasts, (Daniel 5:1,) at which time the city was taken; to which possibly the prophet here alludes. The worm is spread under thee — Instead of those stately carpets upon which thou didst frequently tread.

Ver. 6. He who smote the people in wrath with a continual stroke. Nebuchadnezzar began his career by joining the Medes to overthrow Nineveh. In his twelfth year he destroyed Ecbatana, the capital of the Medes. After that he turned his arms against all the countries of western Asia, but the immortal Judith, by killing his general Holofernes, stopped the expedition for one year! He conquered all the countries from Antioch to Egypt. His strokes on the nations were “continual strokes.” Yet Tyre resisted him in a siege of thirteen years.

6. The oldest and the latest writers, with few exceptions, make this verse descriptive of the Babylonian tyranny. He who smote the people — Nebuchadnezzar, no doubt, the loftiest king of Babylon, who “smote” not only the Jews, but other nations contiguous to his own territory. Continual stroke — Never intermitted. The tyrant’s sceptre smote nations with incessant blows and persecution. The phrase, ruled the nations in anger, is persecuted, and none hindereth, is better rendered: Subdued nations in anger with a pursuit unrestrained. The expression refers to Babylonian tyranny, yielding to no pity, nor restraint of conscience.

V. 7. The earth-The subjects of that vast empire, who groaned under their cruel bondage.

Verses 6-11. He that ruled the nations in anger — With rigour, and not with clemency; is persecuted and none hindereth — Neither the Babylonians themselves nor their confederates. The whole earth is at rest — The subjects of that vast empire who groaned under his cruel bondage. Yea, the cedars of Lebanon — Which were felled for the service of his pride and luxury, but are now suffered to stand and flourish. It is a figure usual in sacred and profane writers. Hell — The invisible world, or rather, the grave, as the same word is rendered verse 11, and in innumerable other places; to which he elegantly ascribes sense and speech, as poets and orators frequently do; is moved to meet thee at thy coming — And to compliment thee on thy arrival in their dark regions. “This image of the state of the dead, or the Infernum Poeticum of the Hebrews, is taken from their custom of burying, those at least of the higher rank, in large sepulchral vaults hewn in the rock. Of this kind of sepulchres there are remains at Jerusalem now extant; and some that are said to be the sepulchres of the kings of Judah: see Maundrell, p. 76. You are to form to yourself an idea of an immense subterraneous vault, a vast gloomy cavern, all round the sides of which are cells to receive the dead bodies; here the deceased monarchs lie in a distinguished sort of state, suitable to their former rank, each on his own couch, with his arms beside him, his sword at his head, and the bodies of his chiefs and companions round about him: see Ezekiel 32:27. These illustrious shades rise at once from their couches, as from their thrones; and advance to the entrance of the cavern to meet the king of Babylon, and to receive him with insults on his fall.” — Bishop Lowth. All they shall say, Art thou become weak as we? — Thou, who wast king of kings, and far superior to us in power and authority? that didst neither fear God nor reverence man, but rather didst rank thyself among the immortals; thou, before whom all people, nations, and languages trembled and feared, art thou come to take thy fate with us poor mortal men? Where now is thy power and thy glory? Thy pomp is brought down to the grave — Is lost and buried with thee; and the noise of thy viols — All thy musical instruments, which were much used in Babylon, and were doubtless used in Belshazzar’s solemn feasts, (Daniel 5:1,) at which time the city was taken; to which possibly the prophet here alludes. The worm is spread under thee — Instead of those stately carpets upon which thou didst frequently tread.

7, 8. Earth is at rest — Better, Hath gone into rest. Is quiet — Has become quiet. The verbs are inchoatively past. Break forth into singing — There being no subject to the verb, great generality is given to the rejoicing. Yea, the fir trees, etc. — Indeed, cypress and cedar join the chorus. By these, some suppose the usual symbols for rulers, leaders, generals, etc., are intended. Now that they are safe from an all-crushing opposer, they too rejoice. But a better sense is, that firs and cedars are conspicuous parts of the one great scenery, or picture, representing all nature as rejoicing. These almost imperishable timbers were used by the tyrants for ornamental building, for siege apparatus, for fleets and ordinary ships, and they also share the general joy. Tristram, (Nat. Hist. Bible,) regards the “fir” of the Bible to be the Aleppo pine, and for strength and durability to be only inferior to the cedar of Lebanon.

V. 8. The trees-Which were felled for the service of her pride and luxury, but now are suffered to stand.

Verses 6-11. He that ruled the nations in anger — With rigour, and not with clemency; is persecuted and none hindereth — Neither the Babylonians themselves nor their confederates. The whole earth is at rest — The subjects of that vast empire who groaned under his cruel bondage. Yea, the cedars of Lebanon — Which were felled for the service of his pride and luxury, but are now suffered to stand and flourish. It is a figure usual in sacred and profane writers. Hell — The invisible world, or rather, the grave, as the same word is rendered verse 11, and in innumerable other places; to which he elegantly ascribes sense and speech, as poets and orators frequently do; is moved to meet thee at thy coming — And to compliment thee on thy arrival in their dark regions. “This image of the state of the dead, or the Infernum Poeticum of the Hebrews, is taken from their custom of burying, those at least of the higher rank, in large sepulchral vaults hewn in the rock. Of this kind of sepulchres there are remains at Jerusalem now extant; and some that are said to be the sepulchres of the kings of Judah: see Maundrell, p. 76. You are to form to yourself an idea of an immense subterraneous vault, a vast gloomy cavern, all round the sides of which are cells to receive the dead bodies; here the deceased monarchs lie in a distinguished sort of state, suitable to their former rank, each on his own couch, with his arms beside him, his sword at his head, and the bodies of his chiefs and companions round about him: see Ezekiel 32:27. These illustrious shades rise at once from their couches, as from their thrones; and advance to the entrance of the cavern to meet the king of Babylon, and to receive him with insults on his fall.” — Bishop Lowth. All they shall say, Art thou become weak as we? — Thou, who wast king of kings, and far superior to us in power and authority? that didst neither fear God nor reverence man, but rather didst rank thyself among the immortals; thou, before whom all people, nations, and languages trembled and feared, art thou come to take thy fate with us poor mortal men? Where now is thy power and thy glory? Thy pomp is brought down to the grave — Is lost and buried with thee; and the noise of thy viols — All thy musical instruments, which were much used in Babylon, and were doubtless used in Belshazzar’s solemn feasts, (Daniel 5:1,) at which time the city was taken; to which possibly the prophet here alludes. The worm is spread under thee — Instead of those stately carpets upon which thou didst frequently tread.

7, 8. Earth is at rest — Better, Hath gone into rest. Is quiet — Has become quiet. The verbs are inchoatively past. Break forth into singing — There being no subject to the verb, great generality is given to the rejoicing. Yea, the fir trees, etc. — Indeed, cypress and cedar join the chorus. By these, some suppose the usual symbols for rulers, leaders, generals, etc., are intended. Now that they are safe from an all-crushing opposer, they too rejoice. But a better sense is, that firs and cedars are conspicuous parts of the one great scenery, or picture, representing all nature as rejoicing. These almost imperishable timbers were used by the tyrants for ornamental building, for siege apparatus, for fleets and ordinary ships, and they also share the general joy. Tristram, (Nat. Hist. Bible,) regards the “fir” of the Bible to be the Aleppo pine, and for strength and durability to be only inferior to the cedar of Lebanon.

V. 9. Thrones-From their graves, which he seems to call their thrones by way of irony: the only thrones now left to them. Thrones both paved and covered with worms, instead of their former thrones, adorned with gold and precious stones.

Verse 9. Hell from beneath is moved for thee to meet thee] That is, Nebuchadnezzar. “It (hell) hath raised up from their thrones all the kings of the earth;—the ghosts (rephaim) of all the mighty ones, or goats, (ydwt[ attudey,) of the earth-all the oppressors of mankind.” What a most terrible idea is here! Tyrannical kings who have oppressed and spoiled mankind, are here represented as enthroned in hell; and as taking a Satanic pleasure in seeing others of the same description enter those abodes of misery!

Verses 6-11. He that ruled the nations in anger — With rigour, and not with clemency; is persecuted and none hindereth — Neither the Babylonians themselves nor their confederates. The whole earth is at rest — The subjects of that vast empire who groaned under his cruel bondage. Yea, the cedars of Lebanon — Which were felled for the service of his pride and luxury, but are now suffered to stand and flourish. It is a figure usual in sacred and profane writers. Hell — The invisible world, or rather, the grave, as the same word is rendered verse 11, and in innumerable other places; to which he elegantly ascribes sense and speech, as poets and orators frequently do; is moved to meet thee at thy coming — And to compliment thee on thy arrival in their dark regions. “This image of the state of the dead, or the Infernum Poeticum of the Hebrews, is taken from their custom of burying, those at least of the higher rank, in large sepulchral vaults hewn in the rock. Of this kind of sepulchres there are remains at Jerusalem now extant; and some that are said to be the sepulchres of the kings of Judah: see Maundrell, p. 76. You are to form to yourself an idea of an immense subterraneous vault, a vast gloomy cavern, all round the sides of which are cells to receive the dead bodies; here the deceased monarchs lie in a distinguished sort of state, suitable to their former rank, each on his own couch, with his arms beside him, his sword at his head, and the bodies of his chiefs and companions round about him: see Ezekiel 32:27. These illustrious shades rise at once from their couches, as from their thrones; and advance to the entrance of the cavern to meet the king of Babylon, and to receive him with insults on his fall.” — Bishop Lowth. All they shall say, Art thou become weak as we? — Thou, who wast king of kings, and far superior to us in power and authority? that didst neither fear God nor reverence man, but rather didst rank thyself among the immortals; thou, before whom all people, nations, and languages trembled and feared, art thou come to take thy fate with us poor mortal men? Where now is thy power and thy glory? Thy pomp is brought down to the grave — Is lost and buried with thee; and the noise of thy viols — All thy musical instruments, which were much used in Babylon, and were doubtless used in Belshazzar’s solemn feasts, (Daniel 5:1,) at which time the city was taken; to which possibly the prophet here alludes. The worm is spread under thee — Instead of those stately carpets upon which thou didst frequently tread.

9. While it is all quiet on the earth, it is all excitement in the regions below. The bold personification goes on, but in the world invisible, and a good reading of this verse is as follows: Hell from beneath — Or, The kingdom of the dead below, is all in an uproar on account of thee, to meet thee at thy coming; it stirreth up the shades for thee, all the he-goats of the earth; it raiseth up from their throne-seats all the kings of the nations.” Hell — On this word see notes on Isaiah 5:14. There is something awfully grand and fearful in the sheol, the underworld of the Hebrews, the hades of the New Testament, and the “hell” of the English Old Testament: an immense subterranean kingdom, (Isaiah 14:9; Jeremiah 5:14; Job 26:6,) thickly dark, (Job 10:21, 22,) deeply gullied, (Proverbs 9:19,) closed with strong gates, (Isaiah 38:10,) and a place whence there is no escape, (Job 7:9, 10; Luke 16:26;) all which passages, too, describe the popular conceptions of the Hebrews and Jews poetically embellished, as well as express what to the Hebrews contained an indisputable doctrine, namely, that of life after death. Stirreth up the dead — The “dead” — Hebrew, µyapr, rephaim — rendered, in Isaiah 26:14, “deceased;” in Deuteronomy 2:11 and 3:11, giants; (so the Septuagint and Vulgate;) either from being long time dead, or because shades or spectres may be conceived as actually larger than living men. Chief ones of the earth — Literally, he-goats; bellwethers, leaders. Isaiah 3:6; Zechariah 10:3. Their thrones — The personification retains for the shadowy souls of the great, their relative positions, even in the underworld.

Verses 6-11. He that ruled the nations in anger — With rigour, and not with clemency; is persecuted and none hindereth — Neither the Babylonians themselves nor their confederates. The whole earth is at rest — The subjects of that vast empire who groaned under his cruel bondage. Yea, the cedars of Lebanon — Which were felled for the service of his pride and luxury, but are now suffered to stand and flourish. It is a figure usual in sacred and profane writers. Hell — The invisible world, or rather, the grave, as the same word is rendered verse 11, and in innumerable other places; to which he elegantly ascribes sense and speech, as poets and orators frequently do; is moved to meet thee at thy coming — And to compliment thee on thy arrival in their dark regions. “This image of the state of the dead, or the Infernum Poeticum of the Hebrews, is taken from their custom of burying, those at least of the higher rank, in large sepulchral vaults hewn in the rock. Of this kind of sepulchres there are remains at Jerusalem now extant; and some that are said to be the sepulchres of the kings of Judah: see Maundrell, p. 76. You are to form to yourself an idea of an immense subterraneous vault, a vast gloomy cavern, all round the sides of which are cells to receive the dead bodies; here the deceased monarchs lie in a distinguished sort of state, suitable to their former rank, each on his own couch, with his arms beside him, his sword at his head, and the bodies of his chiefs and companions round about him: see Ezekiel 32:27. These illustrious shades rise at once from their couches, as from their thrones; and advance to the entrance of the cavern to meet the king of Babylon, and to receive him with insults on his fall.” — Bishop Lowth. All they shall say, Art thou become weak as we? — Thou, who wast king of kings, and far superior to us in power and authority? that didst neither fear God nor reverence man, but rather didst rank thyself among the immortals; thou, before whom all people, nations, and languages trembled and feared, art thou come to take thy fate with us poor mortal men? Where now is thy power and thy glory? Thy pomp is brought down to the grave — Is lost and buried with thee; and the noise of thy viols — All thy musical instruments, which were much used in Babylon, and were doubtless used in Belshazzar’s solemn feasts, (Daniel 5:1,) at which time the city was taken; to which possibly the prophet here alludes. The worm is spread under thee — Instead of those stately carpets upon which thou didst frequently tread.

10. Shall speak — The scene is as if, before his coming, they stood in dread; but his approach revealing his weakness, they become bolder, and venture the expression, on his advance toward them, “Thou art weak as we.” Delitzsch is of opinion that this is all the shades say; that what follows does not belong to them. And on the ground that surprise naturally, after an expressive burst, says but little, this is probably true.

V. 11. Thy pomp-All thy glory is buried with thee. Viols-All thy musical instruments, which were much used in Babylon, and were doubtless used in Belshazzar’s solemn feasts, Daniel 5:1, at which time the city was taken; to which possibly the prophet here alludes. The worm-Instead of those stately carpets upon which thou didst frequently tread.

Verse 11. Cover thee— “Thy covering.”] Twenty-eight MSS. (ten ancient) of Kennicott’s, thirty-nine of Deuteronomy Rossi’s, twelve editions, with the Septuagint and Vulgate, read Ëskmw umechassecha, in the singular number.

Verses 6-11. He that ruled the nations in anger — With rigour, and not with clemency; is persecuted and none hindereth — Neither the Babylonians themselves nor their confederates. The whole earth is at rest — The subjects of that vast empire who groaned under his cruel bondage. Yea, the cedars of Lebanon — Which were felled for the service of his pride and luxury, but are now suffered to stand and flourish. It is a figure usual in sacred and profane writers. Hell — The invisible world, or rather, the grave, as the same word is rendered verse 11, and in innumerable other places; to which he elegantly ascribes sense and speech, as poets and orators frequently do; is moved to meet thee at thy coming — And to compliment thee on thy arrival in their dark regions. “This image of the state of the dead, or the Infernum Poeticum of the Hebrews, is taken from their custom of burying, those at least of the higher rank, in large sepulchral vaults hewn in the rock. Of this kind of sepulchres there are remains at Jerusalem now extant; and some that are said to be the sepulchres of the kings of Judah: see Maundrell, p. 76. You are to form to yourself an idea of an immense subterraneous vault, a vast gloomy cavern, all round the sides of which are cells to receive the dead bodies; here the deceased monarchs lie in a distinguished sort of state, suitable to their former rank, each on his own couch, with his arms beside him, his sword at his head, and the bodies of his chiefs and companions round about him: see Ezekiel 32:27. These illustrious shades rise at once from their couches, as from their thrones; and advance to the entrance of the cavern to meet the king of Babylon, and to receive him with insults on his fall.” — Bishop Lowth. All they shall say, Art thou become weak as we? — Thou, who wast king of kings, and far superior to us in power and authority? that didst neither fear God nor reverence man, but rather didst rank thyself among the immortals; thou, before whom all people, nations, and languages trembled and feared, art thou come to take thy fate with us poor mortal men? Where now is thy power and thy glory? Thy pomp is brought down to the grave — Is lost and buried with thee; and the noise of thy viols — All thy musical instruments, which were much used in Babylon, and were doubtless used in Belshazzar’s solemn feasts, (Daniel 5:1,) at which time the city was taken; to which possibly the prophet here alludes. The worm is spread under thee — Instead of those stately carpets upon which thou didst frequently tread.

11. If so, the triumphal elegiac song begun at verse 4 is here resumed; strong ethical sentiment, not thoughts of propriety as to condition or place, being dominant with the restored Jews, the chief actors in this scene. Thy pomp — Thy pride. Down to the grave — To the underworld. Ver. 9. Thy viols — The same word is in Isaiah 5:12, where see note. They are now a poor accompaniment to downcast pomp. The worm — The idea is, as Kay puts it, “Beneath thee is spread the maggot for thy couch, and for coverlet is spread the worm,” not the vermilion derived from it. Lamentations 4:5. The original word for “worm” denotes the worm which gnaws grapes and other plants; (Deuteronomy 28:39; Jonah 4:7;) also corpses, (Isaiah 66:24; 14:11;) and is, according to Furst, the coccus worm, from which the scarlet or vermilion colour is produced. When used for the latter, as in several places in Leviticus, the adjunct word, ynv, (shani,) the light-giving, is used with it. But both functions of this insect may be supposed to be here employed in poetic association in contrast.

V. 12. Fallen-From the height of thy glory. Lucifer-Which properly is a bright star, that ushers in the morning; but is here metaphorically taken for the mighty king of Babylon. Son-The title of son is given in scripture not only to a person or thing begotten or produced by another, but also to any thing which is related, to it, in which sense we read of the son of a night, Jonah 4:10, a son of perdition, John 17:12, and, which is more agreeable, to the present case, the sons of Arcturus, Job 38:32.

Verse 12. O Lucifer, son of the morning] The Versions in general agree in this translation, and render kkyh heilel as signifying Lucifer, Fwsfwrov, the morning star, whether Jupiter or Venus; as these are both bringers of the morning light, or morning stars, annually in their turn. And although the context speaks explicitly concerning Nebuchadnezzar, yet this has been, I know not why, applied to the chief of the fallen angels, who is most incongruously denominated Lucifer, (the bringer of light!) an epithet as common to him as those of Satan and Devil. That the Holy Spirit by his prophets should call this arch-enemy of God and man the light-bringer, would be strange indeed. 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. O how necessary it is to understand the literal meaning of Scripture, that preposterous comments may be prevented! Besides, I doubt much whether our translation be correct. llyh heilel, which we translate Lucifer, comes from lly yalal, yell, howl, or shriek, and should be translated, “Howl, son of the morning;” and so the Syriac has understood it; and for this meaning Michaelis contends: see his reasons in Parkhurst, under llh halal.

Verses 12-14. How art thou fallen from heaven — From the height of thy glory; O Lucifer — Lucifer is properly a bright star, that ushers in the morning; but is here metaphorically taken for the mighty king of Babylon, who outshone all the kings of the earth by his great splendour. Son of the morning — The title of son is given in Scripture, not only to a person or thing begotten or produced by another, but also to any thing which is related to it, in which sense we read of the son of a night, Jonah 4:10, a son of perdition, John 17:12, and, which is more agreeable to the present case, the sons of Arcturus, Job 38:32. How art thou cut down to the ground — Thou, whose power raised thee, in the estimation of men, even to heaven itself? Thou, who didst trample on, and destroy all the nations! For thou hast said in thy heart — Which lay open to God’s inspection; I will ascend into heaven — I will advance myself above the state of weak and mortal men. I will exalt my throne above the stars of God — Above all other kings and potentates; or, above the most eminent persons of God’s church. I will sit 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; it stood upon mount Moriah, which was northward from the hill of Zion, strictly so called. I will be like the Most High — In the uncontrollableness of my power, and the universal extent of my dominion. By putting these and such like words into the mouths of the kings of Babylon, the prophet means to show their excessive pride, and the confidence which they entertained, that they should perpetually reign over the Jews.

Ver. 12. Oh Lucifer, son of the morning. The Babylonian empire was accounted the sun of the east, and her king as the morning light. He is here called Lucifer; that is, light maker. His presence, in the glory in which he was created, occasioned brightness. Such is the import of the Hebrew word hailail, from the expansion of light.

12. Fallen from heaven — A new image is now introduced, but felicitously appropriate, on account of the early date of Babylonian culture, reaching into far primeval times, and of a predominant astrological character. From heaven — That is, from the sky. Lucifer, son of the morning — The epithet “Lucifer,” coupled with a phrase which defines it, is from a verb which means to shine, to give forth, to radiate; hence its proper meaning is light-bearer, radiant one, son of the morning dawn, so called, probably, in virtue of Babylon’s having, from ages immemorial, shone forth in the dawn of the world’s history with surprising lustre, first in culture as the world’s teacher, then in perverted power. Cut down to the ground — Literally, hewn down. As if this Babel-power were the impersonation of the impurest idolatry, whose asherah, or groves, need an utter cutting up.

V. 13. I-I will advance myself above the state of a weak man. Above-Above all other kings and potentates; or, above the most eminent persons of God’s church. North-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.

Verse 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 Exodus 25:22, and Exodus 29:42, 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 מועד rh har moed, the “mountain of the assembly,” or מועד אהל 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.

Verses 12-14. How art thou fallen from heaven — From the height of thy glory; O Lucifer — Lucifer is properly a bright star, that ushers in the morning; but is here metaphorically taken for the mighty king of Babylon, who outshone all the kings of the earth by his great splendour. Son of the morning — The title of son is given in Scripture, not only to a person or thing begotten or produced by another, but also to any thing which is related to it, in which sense we read of the son of a night, Jonah 4:10, a son of perdition, John 17:12, and, which is more agreeable to the present case, the sons of Arcturus, Job 38:32. How art thou cut down to the ground — Thou, whose power raised thee, in the estimation of men, even to heaven itself? Thou, who didst trample on, and destroy all the nations! For thou hast said in thy heart — Which lay open to God’s inspection; I will ascend into heaven — I will advance myself above the state of weak and mortal men. I will exalt my throne above the stars of God — Above all other kings and potentates; or, above the most eminent persons of God’s church. I will sit 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; it stood upon mount Moriah, which was northward from the hill of Zion, strictly so called. I will be like the Most High — In the uncontrollableness of my power, and the universal extent of my dominion. By putting these and such like words into the mouths of the kings of Babylon, the prophet means to show their excessive pride, and the confidence which they entertained, that they should perpetually reign over the Jews.

Ver. 13. I will sit also upon the mount—in the sides of the north. Mount Zion, and the temple, were situate on the north side of Jerusalem. So that in his pride he said, he would fill the throne of God, and be like the Most High.

13. Ascend into heaven — Or, I will climb the heaven. Perhaps an allusion to the old time tower of Babel. Genesis 11:4. Above the stars of God — The Babylonians connected the several constellations with minor kingdoms over which they claimed dominion. Mount of the congregation — Two interpretations have been given to these words. One is, that the mountains of Jerusalem are meant, and that the great eastern world-kingdom strove long to make there its dominion complete. The other is, a reputed widespread eastern notion of a very high mountain in the far north, where gods were believed to reside, as in northern Greece they were thought to have their abode on Mount Olympus. The one makes the words to come as the prophet’s own; the other, as quoted (not endorsed) by the prophet as from the king’s mouth. The latter accords with facts of the Eastern theology as found in the old Zend books, and may be the true explanation. And it more easily explains the remaining words of the verse.

V. 14. Like-In the uncontrolableness of my power, and the universal extent of my dominion.

Verses 12-14. How art thou fallen from heaven — From the height of thy glory; O Lucifer — Lucifer is properly a bright star, that ushers in the morning; but is here metaphorically taken for the mighty king of Babylon, who outshone all the kings of the earth by his great splendour. Son of the morning — The title of son is given in Scripture, not only to a person or thing begotten or produced by another, but also to any thing which is related to it, in which sense we read of the son of a night, Jonah 4:10, a son of perdition, John 17:12, and, which is more agreeable to the present case, the sons of Arcturus, Job 38:32. How art thou cut down to the ground — Thou, whose power raised thee, in the estimation of men, even to heaven itself? Thou, who didst trample on, and destroy all the nations! For thou hast said in thy heart — Which lay open to God’s inspection; I will ascend into heaven — I will advance myself above the state of weak and mortal men. I will exalt my throne above the stars of God — Above all other kings and potentates; or, above the most eminent persons of God’s church. I will sit 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; it stood upon mount Moriah, which was northward from the hill of Zion, strictly so called. I will be like the Most High — In the uncontrollableness of my power, and the universal extent of my dominion. By putting these and such like words into the mouths of the kings of Babylon, the prophet means to show their excessive pride, and the confidence which they entertained, that they should perpetually reign over the Jews.

14. Heights of the clouds — The simplest sense of the words is doubtless their true meaning. To climb above the highest clouds is an expression of the highest ambition and arrogance. Like the Most High — This completes the climax. The wall sculptures of Assyria show, it is said, symbols of deity assigned to kings.

Verses 15-17. Yet thou shalt be brought down to hell — To the grave, and the state of the dead; to the sides of the pit — And lodged there in the lowest state of misery and degradation. They that see thee — In this humbled and wretched state, shall narrowly look upon thee — As not knowing thee at first sight, and hardly believing their own eyes, because of this great alteration of thy condition, a change which, to them, seemed next to impossible. Is this the man that made the earth to tremble — All the nations of the earth? that did shake the kingdoms — At his pleasure? that made the world a wilderness — By slaying or carrying away captive its inhabitants, and destroying its produce: that opened not the house of his prisoners — That did not restore them to their own country, as Cyrus afterward did the Jews; but kept them in perpetual slavery, Jeremiah 50:33. By this the prophet signifies both his irresistible power, and his continued cruelty.

Ver. 15. Thou shalt be brought down to hell, or hades, as described in Psalm 9:17. 16:10.

15. Down to hell — To hades, as in Matthew 11:23. To the sides — To the recesses — the side burial places. The image is taken from the shelves and recesses of sepulchres.

Verses 15-17. Yet thou shalt be brought down to hell — To the grave, and the state of the dead; to the sides of the pit — And lodged there in the lowest state of misery and degradation. They that see thee — In this humbled and wretched state, shall narrowly look upon thee — As not knowing thee at first sight, and hardly believing their own eyes, because of this great alteration of thy condition, a change which, to them, seemed next to impossible. Is this the man that made the earth to tremble — All the nations of the earth? that did shake the kingdoms — At his pleasure? that made the world a wilderness — By slaying or carrying away captive its inhabitants, and destroying its produce: that opened not the house of his prisoners — That did not restore them to their own country, as Cyrus afterward did the Jews; but kept them in perpetual slavery, Jeremiah 50:33. By this the prophet signifies both his irresistible power, and his continued cruelty.

16, 17. The scene is now changed from sheol to earth; from a shadowy personage to an unburied corpse. Look upon… consider thee — Intently examine thee as some strange sight. Is this the man — Hardly a jibe, as some think, but a serious reflection on man’s feebleness. Made the earth to tremble — By his former power and tyranny. But now how fallen! Made the world as a wilderness — The world which would otherwise have been fruitful and habitable. Opened not the house — Set not his captives free to go homeward.

V. 17. Cried not-Whereby he signifies both his irresistible power, and his continued cruelty.

Verses 15-17. Yet thou shalt be brought down to hell — To the grave, and the state of the dead; to the sides of the pit — And lodged there in the lowest state of misery and degradation. They that see thee — In this humbled and wretched state, shall narrowly look upon thee — As not knowing thee at first sight, and hardly believing their own eyes, because of this great alteration of thy condition, a change which, to them, seemed next to impossible. Is this the man that made the earth to tremble — All the nations of the earth? that did shake the kingdoms — At his pleasure? that made the world a wilderness — By slaying or carrying away captive its inhabitants, and destroying its produce: that opened not the house of his prisoners — That did not restore them to their own country, as Cyrus afterward did the Jews; but kept them in perpetual slavery, Jeremiah 50:33. By this the prophet signifies both his irresistible power, and his continued cruelty.

16, 17. The scene is now changed from sheol to earth; from a shadowy personage to an unburied corpse. Look upon… consider thee — Intently examine thee as some strange sight. Is this the man — Hardly a jibe, as some think, but a serious reflection on man’s feebleness. Made the earth to tremble — By his former power and tyranny. But now how fallen! Made the world as a wilderness — The world which would otherwise have been fruitful and habitable. Opened not the house — Set not his captives free to go homeward.

V. 18. All-That is, other things most commonly do. Lie-Are buried in their own sepulchres, having stately monuments erected to their memory.

Verses 18-20. All the kings of the nations — That is, other kings generally; lie in glory, &c. — Are buried in their own sepulchres, having stately monuments erected to their memory. The persons who are represented as uttering these words are supposed to have before their eyes the carcass of the king of Babylon, lying on the bare ground among the common slain, greatly disfigured and covered with blood and wounds. But thou art cast out of thy grave — Deprived of a grave, or burying-place. Which very probably happened to Belshazzar, who, according to Daniel 5:30, was slain in the night in which the city was taken by Cyrus, when his people had neither opportunity nor heart to bestow an honourable interment upon him, and the conquerors would not suffer them to do it. Like an abominable branch — Like a rotten twig of a tree, which he that prunes the trees, casts away: and as raiment of those that are slain — Which, being mangled, and besmeared with mire and blood, is cast away with contempt. That go down to the pit — Who, being slain, are cast into some pit. He saith, to the stones of the pit, because when dead bodies are cast in thither, men use to throw a heap of stones upon them. As a carcass trodden under feet — Neglected, like such a carcass. And this might literally happen to Belshazzar’s dead body. Thou shalt not be joined with them in burial — Not buried, as they are. Because thou hast slain thy people — Thou hast exercised great tyranny and cruelty, not only to thine enemies, but even to thine own subjects. The seed of evil-doers — Such as Belshazzar was, being descended from that Nebuchadnezzar who had made such horrid slaughters and devastations in the world, merely to gratify his own insatiable lusts, and who had been so impious toward God and his temple, and so bloody toward his church and people; shall never be renowned — Or, shall not be renowned for ever: although I have long borne with thee and thy family.

18. All… kings… lie in glory — This is the ordinary fact; and it is a great mark of dishonour not to be buried, even for a private person, (1 Kings 13:22,) and how much more for a sovereign. 2 Chronicles 21:20; 34:24. The language is not that of derision, but of astonishment.

V. 19. Cast out-Or, cast from thy grave or burying-place. Which very probably happened to Belshazzar, when his people had neither opportunity nor heart to bestow an honourable interment upon him, and the conquerors would not suffer them to do it. Like-Like a rotten twig of a tree, which he that prunes the trees, casts away. Raiment-Which, being mangled, and besmeared with mire, and blood, was cast away with contempt. Go down-Who being slain, are cast into some pit. He saith, to the stones of the pit, because when dead bodies are cast in thither, men use to throw an heap of stones upon them. Trodden-Neglected, like such a carcase. And this might literally happen to Belshazzar’s dead body.

Verse 19. Like an abominable branch— “Like the tree abominated”] That is, as an object of abomination and detestation; such as the tree is on which a malefactor has been hanged. “It is written,” saith St. Paul, Galatians 3:13, “Cursed is every man that hangeth on a tree,” from Deuteronomy 21:23. The Jews therefore held also as accursed and polluted the tree itself on which a malefactor had been executed, or on which he had been hanged after having been put to death by stoning. “Non suspendunt super arbore, quæ radicibus solo adhæreat; sed super ligno eradicato, ut ne sit excisio molesta: nam lignum, super quo fuit aliquis suspensus, cum suspendioso sepelitur; ne maneat illi malum nomen, et dicant homines, Istud est lignum, in quo suspensus est ille, o deina. Sic lapis, quo aliquis fuit lapidatus; et gladius, quo fuit occisus is qui est occisus; et sudarium sive mantile, quo fuit aliquis strangulates; omnia haec cum iis, qui perierunt, sepeliuntur.” Maimonides, apud Casaub. in Baron. Exercitat. xvi. An. 34, Num. 134. “Cum itaque homo suspensu maximæ esset abominationi—Judæi quoque præ cæteris abominabantur lignum quo fuerat suspensus, ita ut illud quoque terra tegerent, tanquam rem abominabilem. Unde interpres Chaldæus haec verba transtulit rwmc cjk kechat temir, sicut virgultum absconditum, sive sepultum.” Kalinski, Vaticinta Observationibus Illustrata, p. 342.

“The Jews never hang any malefactor upon a tree that is growing in the earth, but upon a post fixed in the ground, that it might never be said, ‘That is the tree on which such a one was hanged;’ for custom required that the tree should be buried with the malefactor. In like manner the stone by which a criminal was stoned to death, or the sword by which he was beheaded, or the napkin or handkerchief by which he was strangled, should be buried with him in the same grave.” “For as the hanged man was considered the greatest abomination, so the very post or wood on which he was hanged was deemed a most abominable thing, and therefore buried under the earth.”

Agreeably to which Theodoret, Hist. Ecclesiast. i. 17, 18, in his account of the finding of the cross by Helena, says, “That the three crosses were buried in the earth near the place of our Lord’s sepulchre.” And this circumstance seems to confirm the relation of the discovery of the cross of Christ. The crosses were found where the custom required they should be buried.

The raiment of those that are slain— “Clothed with the slain”] Thirty-five MSS., (ten ancient,) and three editions, have the word fully written, vwbl lebush. It is not a noun, but the participle passive; thrown out among the common slain and covered with the dead bodies. So Isaiah 14:11, the earth-worm is said to be his bed-covering. This reading is confirmed by two ancient MSS. in my own collection.

Verses 18-20. All the kings of the nations — That is, other kings generally; lie in glory, &c. — Are buried in their own sepulchres, having stately monuments erected to their memory. The persons who are represented as uttering these words are supposed to have before their eyes the carcass of the king of Babylon, lying on the bare ground among the common slain, greatly disfigured and covered with blood and wounds. But thou art cast out of thy grave — Deprived of a grave, or burying-place. Which very probably happened to Belshazzar, who, according to Daniel 5:30, was slain in the night in which the city was taken by Cyrus, when his people had neither opportunity nor heart to bestow an honourable interment upon him, and the conquerors would not suffer them to do it. Like an abominable branch — Like a rotten twig of a tree, which he that prunes the trees, casts away: and as raiment of those that are slain — Which, being mangled, and besmeared with mire and blood, is cast away with contempt. That go down to the pit — Who, being slain, are cast into some pit. He saith, to the stones of the pit, because when dead bodies are cast in thither, men use to throw a heap of stones upon them. As a carcass trodden under feet — Neglected, like such a carcass. And this might literally happen to Belshazzar’s dead body. Thou shalt not be joined with them in burial — Not buried, as they are. Because thou hast slain thy people — Thou hast exercised great tyranny and cruelty, not only to thine enemies, but even to thine own subjects. The seed of evil-doers — Such as Belshazzar was, being descended from that Nebuchadnezzar who had made such horrid slaughters and devastations in the world, merely to gratify his own insatiable lusts, and who had been so impious toward God and his temple, and so bloody toward his church and people; shall never be renowned — Or, shall not be renowned for ever: although I have long borne with thee and thy family.

19. Cast out of thy grave — A neglected carcass, far from thy grandly-built sepulchre. How horrible the contrast in this case! Abominable branch — A shoot or branch cut off as an abhorred thing; cast away for burning. Stones of the pit — A place of burial either excavated or built up with stones. Even common soldiers, when slain, were not denied this.

V. 20. Joined-Not buried as they are. Slain-Thou hast exercised great tyranny and cruelty, not only to thine enemies, but even to thine own subjects. The seed-Such as Belshazzar was, being descended from that Nebuchadnezzar who had made such horrid slaughters and devastations in the world, merely to gratify his own insatiable lusts, and who had been so impious towards God and his temple, and so bloody towards his church and people. Renowned-Or, shall not be renowned for ever: although I have long borne with thee and thy family.

Verse 20. Because thou hast destroyed thy land, &c.— “Because thou hast destroyed thy country; thou hast slain thy people”] Xenophon gives an instance of this king’s wanton cruelty in killing the son of Gobrias, on no other provocation than that, in hunting, he struck a boar and a lion which the king had missed. Cyrop. iv. 309.

Verses 18-20. All the kings of the nations — That is, other kings generally; lie in glory, &c. — Are buried in their own sepulchres, having stately monuments erected to their memory. The persons who are represented as uttering these words are supposed to have before their eyes the carcass of the king of Babylon, lying on the bare ground among the common slain, greatly disfigured and covered with blood and wounds. But thou art cast out of thy grave — Deprived of a grave, or burying-place. Which very probably happened to Belshazzar, who, according to Daniel 5:30, was slain in the night in which the city was taken by Cyrus, when his people had neither opportunity nor heart to bestow an honourable interment upon him, and the conquerors would not suffer them to do it. Like an abominable branch — Like a rotten twig of a tree, which he that prunes the trees, casts away: and as raiment of those that are slain — Which, being mangled, and besmeared with mire and blood, is cast away with contempt. That go down to the pit — Who, being slain, are cast into some pit. He saith, to the stones of the pit, because when dead bodies are cast in thither, men use to throw a heap of stones upon them. As a carcass trodden under feet — Neglected, like such a carcass. And this might literally happen to Belshazzar’s dead body. Thou shalt not be joined with them in burial — Not buried, as they are. Because thou hast slain thy people — Thou hast exercised great tyranny and cruelty, not only to thine enemies, but even to thine own subjects. The seed of evil-doers — Such as Belshazzar was, being descended from that Nebuchadnezzar who had made such horrid slaughters and devastations in the world, merely to gratify his own insatiable lusts, and who had been so impious toward God and his temple, and so bloody toward his church and people; shall never be renowned — Or, shall not be renowned for ever: although I have long borne with thee and thy family.

Ver. 20. Thou shalt not be joined with them in burial. This punishment was inflicted on some idolatrous kings of Judah, who were not allowed to be buried with David. Belshazzar’s carcase was trodden underfoot, being slain at the feast by the Medes.

20. Shalt not be joined with them — Not even with the slain herd of men who have a decent burial. Hast destroyed thy land, etc. — To the Oriental such a judgment was the harshest conceivable; but in this case it is pronounced deserved.

V. 21. Children-Cut off all the branches of the royal family. Rise-Not recover their former power.

Verses 21-23. Prepare slaughter for his children — O ye Medes and Persians, cut off all the branches of the royal family. This, it is probable, was actually done, for Belshazzar being slain, and the monarchy translated to the people last mentioned, it is not likely that any related to the family of the former monarchs were suffered to survive. That they do not rise, nor possess the land — Not recover their former power, nor fill the face of the world with cities — “It was the ambition of the great monarchs of those times, to build new cities, and call them by their own names, thereby to perpetuate their memory. Hence the cities took their rise, which were called by the names of Seleucia, Ptolemais, Alexandria, &c. Some render the latter part of the verse, Nor fill the face of the world with enemies, such as should continue a succession of war and bloodshed, and disturb the peace and quiet of mankind.” — Lowth. I will cut off from Babylon the name, &c. — The remembrance of those that are dead, and the persons of those who yet survive. I will make it a possession for the bittern — A great water-fowl, which delights in solitary places, as also in watery grounds, such as those were about Babylon. And pools of water — The ground about Babylon was of itself very moist, because of the great river Euphrates running by it, which was kept from overflowing the country with charge and labour; this being neglected, when the city was destroyed, it was easily turned into pools of water. And I will sweep it with the besom of destruction — I will make a clear riddance of all its wealth and substance: see similar expressions 2 Kings 21:13. Bishop Lowth translates this clause nearly according to the version of the LXX. And I will plunge it in the miry gulf of destruction, saith Jehovah, God of hosts.

21. Prepare slaughter for his children — Such is the impulse of inexorable sentiment with the Oriental to this day; and such, too, the reasons for it as are here given. In this case the iniquity of their fathers was judicially visited upon their children. This is considered as prophetically addressed to the Medes, if to any people in particular.

V. 22. Remnant-The remembrance of those that are dead, and the persons of those who yet survive.

Verses 21-23. Prepare slaughter for his children — O ye Medes and Persians, cut off all the branches of the royal family. This, it is probable, was actually done, for Belshazzar being slain, and the monarchy translated to the people last mentioned, it is not likely that any related to the family of the former monarchs were suffered to survive. That they do not rise, nor possess the land — Not recover their former power, nor fill the face of the world with cities — “It was the ambition of the great monarchs of those times, to build new cities, and call them by their own names, thereby to perpetuate their memory. Hence the cities took their rise, which were called by the names of Seleucia, Ptolemais, Alexandria, &c. Some render the latter part of the verse, Nor fill the face of the world with enemies, such as should continue a succession of war and bloodshed, and disturb the peace and quiet of mankind.” — Lowth. I will cut off from Babylon the name, &c. — The remembrance of those that are dead, and the persons of those who yet survive. I will make it a possession for the bittern — A great water-fowl, which delights in solitary places, as also in watery grounds, such as those were about Babylon. And pools of water — The ground about Babylon was of itself very moist, because of the great river Euphrates running by it, which was kept from overflowing the country with charge and labour; this being neglected, when the city was destroyed, it was easily turned into pools of water. And I will sweep it with the besom of destruction — I will make a clear riddance of all its wealth and substance: see similar expressions 2 Kings 21:13. Bishop Lowth translates this clause nearly according to the version of the LXX. And I will plunge it in the miry gulf of destruction, saith Jehovah, God of hosts.

22, 23. I will rise up against — Hitherto the prophet had spoken in his own name, though not by his own authority; but now he speaks in the name of Jehovah, intimating not human agency merely, but the Lord’s also, as concerned in Babylon’s destruction. Cut off… name… remnant… son, and nephew — Every trace of the old empire is to go out of existence. This was literally fulfilled through Cyrus and his successors of the Medo-Persian empire. And finally the population was swept away, and the city was exterminated; so hedgehogs took the place vacated by men, and marshes the place of palaces.

V. 23. Bittern-A great water fowl, which delights in solitary places, as also in watery grounds. Such as those were about Babylon. Pools-The ground about Babylon was of itself very moist, because of the great river Euphrates, running by it, which was kept from overflowing the country with charge and labour; this being neglected, when the city was destroyed, it was easily turned into pools of water.

Verse 23. I will sweep it with the besom of destruction— “I will plunge it in the miry gulf of destruction”] I have here very nearly followed the Version of the Septuagint; the reasons for which see in the last note on Deuteronomy Pœsi Hebr. Prælect, xxviii.

The besom of destruction, as our Version renders it. acacmb bematate. This, says Kimchi, is a Chaldee word: and it is worthy of remark that the prophet, writing to the Chaldeans, uses several words peculiar to their own language to point out the nature of the Divine judgments, and the causes of them. See Clarke’s note on “Jeremiah 10:11”. Sixteen of Kennicott’s MSS., and seventeen of Deuteronomy Rossi’s, and one ancient of my own, have the word ycacmb bematatey, in the plural. “I will sweep her with the besoms of destruction.”

Verses 21-23. Prepare slaughter for his children — O ye Medes and Persians, cut off all the branches of the royal family. This, it is probable, was actually done, for Belshazzar being slain, and the monarchy translated to the people last mentioned, it is not likely that any related to the family of the former monarchs were suffered to survive. That they do not rise, nor possess the land — Not recover their former power, nor fill the face of the world with cities — “It was the ambition of the great monarchs of those times, to build new cities, and call them by their own names, thereby to perpetuate their memory. Hence the cities took their rise, which were called by the names of Seleucia, Ptolemais, Alexandria, &c. Some render the latter part of the verse, Nor fill the face of the world with enemies, such as should continue a succession of war and bloodshed, and disturb the peace and quiet of mankind.” — Lowth. I will cut off from Babylon the name, &c. — The remembrance of those that are dead, and the persons of those who yet survive. I will make it a possession for the bittern — A great water-fowl, which delights in solitary places, as also in watery grounds, such as those were about Babylon. And pools of water — The ground about Babylon was of itself very moist, because of the great river Euphrates running by it, which was kept from overflowing the country with charge and labour; this being neglected, when the city was destroyed, it was easily turned into pools of water. And I will sweep it with the besom of destruction — I will make a clear riddance of all its wealth and substance: see similar expressions 2 Kings 21:13. Bishop Lowth translates this clause nearly according to the version of the LXX. And I will plunge it in the miry gulf of destruction, saith Jehovah, God of hosts.

22, 23. I will rise up against — Hitherto the prophet had spoken in his own name, though not by his own authority; but now he speaks in the name of Jehovah, intimating not human agency merely, but the Lord’s also, as concerned in Babylon’s destruction. Cut off… name… remnant… son, and nephew — Every trace of the old empire is to go out of existence. This was literally fulfilled through Cyrus and his successors of the Medo-Persian empire. And finally the population was swept away, and the city was exterminated; so hedgehogs took the place vacated by men, and marshes the place of palaces.

V. 24. Saying-This verse does not only concern Babylon’s destruction, but also the overthrow of Sennacherib and the Assyrian host, which was a pledge of the destruction of the city and empire of Babylon.

Verses 24-27. The Lord of hosts hath sworn, &c. — Here begins another prophecy against the Assyrians, which was to be fulfilled much sooner than the foregoing, even in the life-time of the prophet. But, “though of a peculiar and different, it is not of a totally foreign argument: it contains the epilogue and conclusion of the foregoing prophecy. As what the prophet foretold concerning the destruction of Babylon might justly seem great beyond expectation, he was desirous that the truth of the prediction should be collected from another remarkable and not dissimilar divine judgment, which should precede the completion of this prophecy, namely, the wonderful slaughter which the king of Assyria should meet with in Canaan itself, as an example of the divine indignation, and a pledge of the truth of similar predictions denouncing the destruction of the enemies of the people of God.” And here, to give his people greater assurance of the accomplishment of this prediction, and thereby to confirm their faith in it, and all other prophecies which his prophet was commissioned to deliver, God adds his solemn oath; saying, Surely as I have thought, so shall it come to pass, that I will break the Assyrian — Sennacherib and his Assyrian army; in my land — In Judea, which was God’s land in a peculiar sense, chosen by him, and inhabited by his people; and upon my mountains tread him under foot — In my mountainous country, for such Judea was, especially about Jerusalem, where his army was destroyed; then shall his yoke depart, &c. — See on Isaiah 10:27. This the purpose upon the whole earth — Upon this vast empire, now in the hands of the Assyrians, and shortly to come into the hands of the Babylonians; and this is the hand, &c. — The providence of God executing his purpose.

24, 25. A change is here made from the prophetic scene in the distance, to a nearer view: to that of the Assyrian power with which Judah is more or less to be concerned for a hundred or more years before reaching the Babylonian era. This is done either to make the events predicted of Assyria accredit those predicted of Babylon, or to assure the prophet’s own generation of Jews that God is as interested to protect them from Assyria as he is to deliver the coming generations from Babylon. I have sworn — To this God’s oath is interposed. I will break the Assyrian — To Isaiah this event is quite in the near future, and Sennacherib is the prominent sufferer. In my land — So claimed Leviticus 25:23. Immanuel’s land, Isaiah 8:8. My mountains — Isaiah 49:11; 65:9. Yoke… burden — Same as in Isaiah 9:4; 10:27. In this land and upon these mountains Assyria virtually fell to pieces for a season, so far forth as Jerusalem was concerned, in the destruction of Sennacherib’s army. See the vision of this event in Isaiah 10:33, 34. If further words be necessary as to the allusion again to Assyria, and just in this place, they may be to this effect: The fate of both Assyria and Babylon were, in the absolute sense, in far future to Isaiah. The prophecy against Assyria had, in partial form, already gone forth. The foregoing prophecy against Babylon is complete. As a pledge of its fulfilment the matter of these two verses is placed here, in accordance with assurances common to the prophets, as appears in Jeremiah 50:18, “Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria.” The purpose and certainty against Assyria are a pledge for the purpose and certainty against Babylon. There is another view less probable, but having plausibility, namely, that Isaiah quite survived what seemed the assured fate of Assyria, and then himself confidently appended these verses as God’s pledge against Babylon, thus reaffirming predictions against Assyria formerly made.

V. 25. My land-In Judea, which is my land in a peculiar manner. Mountains-In my mountainous country, for such Judea was, especially about Jerusalem.

Verse 25. I will break the Assyrian—upon my mountains— “To crush the Assyrian-on my mountains”] The Assyrians and Babylonians are the same people, Herod. i. 199, 200. Babylon is reckoned the principal city in Assyria, ibid. 178. Strabo says the same thing, lib. xvi. sub init. The circumstance of this judgment being to be executed on God’s mountains is of importance; it may mean the destruction of Sennacherib’s army near Jerusalem, and have a still farther view: compare Ezekiel 39:4; and see Lowth on this place of Isaiah.

Verses 24-27. The Lord of hosts hath sworn, &c. — Here begins another prophecy against the Assyrians, which was to be fulfilled much sooner than the foregoing, even in the life-time of the prophet. But, “though of a peculiar and different, it is not of a totally foreign argument: it contains the epilogue and conclusion of the foregoing prophecy. As what the prophet foretold concerning the destruction of Babylon might justly seem great beyond expectation, he was desirous that the truth of the prediction should be collected from another remarkable and not dissimilar divine judgment, which should precede the completion of this prophecy, namely, the wonderful slaughter which the king of Assyria should meet with in Canaan itself, as an example of the divine indignation, and a pledge of the truth of similar predictions denouncing the destruction of the enemies of the people of God.” And here, to give his people greater assurance of the accomplishment of this prediction, and thereby to confirm their faith in it, and all other prophecies which his prophet was commissioned to deliver, God adds his solemn oath; saying, Surely as I have thought, so shall it come to pass, that I will break the Assyrian — Sennacherib and his Assyrian army; in my land — In Judea, which was God’s land in a peculiar sense, chosen by him, and inhabited by his people; and upon my mountains tread him under foot — In my mountainous country, for such Judea was, especially about Jerusalem, where his army was destroyed; then shall his yoke depart, &c. — See on Isaiah 10:27. This the purpose upon the whole earth — Upon this vast empire, now in the hands of the Assyrians, and shortly to come into the hands of the Babylonians; and this is the hand, &c. — The providence of God executing his purpose.

24, 25. A change is here made from the prophetic scene in the distance, to a nearer view: to that of the Assyrian power with which Judah is more or less to be concerned for a hundred or more years before reaching the Babylonian era. This is done either to make the events predicted of Assyria accredit those predicted of Babylon, or to assure the prophet’s own generation of Jews that God is as interested to protect them from Assyria as he is to deliver the coming generations from Babylon. I have sworn — To this God’s oath is interposed. I will break the Assyrian — To Isaiah this event is quite in the near future, and Sennacherib is the prominent sufferer. In my land — So claimed Leviticus 25:23. Immanuel’s land, Isaiah 8:8. My mountains — Isaiah 49:11; 65:9. Yoke… burden — Same as in Isaiah 9:4; 10:27. In this land and upon these mountains Assyria virtually fell to pieces for a season, so far forth as Jerusalem was concerned, in the destruction of Sennacherib’s army. See the vision of this event in Isaiah 10:33, 34. If further words be necessary as to the allusion again to Assyria, and just in this place, they may be to this effect: The fate of both Assyria and Babylon were, in the absolute sense, in far future to Isaiah. The prophecy against Assyria had, in partial form, already gone forth. The foregoing prophecy against Babylon is complete. As a pledge of its fulfilment the matter of these two verses is placed here, in accordance with assurances common to the prophets, as appears in Jeremiah 50:18, “Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria.” The purpose and certainty against Assyria are a pledge for the purpose and certainty against Babylon. There is another view less probable, but having plausibility, namely, that Isaiah quite survived what seemed the assured fate of Assyria, and then himself confidently appended these verses as God’s pledge against Babylon, thus reaffirming predictions against Assyria formerly made.

V. 26. The earth-Upon this vast empire, now in the hands of the Assyrians, and shortly to come into the hands of the Babylonians. The hand-The providence of God executing his purpose.

Verses 24-27. The Lord of hosts hath sworn, &c. — Here begins another prophecy against the Assyrians, which was to be fulfilled much sooner than the foregoing, even in the life-time of the prophet. But, “though of a peculiar and different, it is not of a totally foreign argument: it contains the epilogue and conclusion of the foregoing prophecy. As what the prophet foretold concerning the destruction of Babylon might justly seem great beyond expectation, he was desirous that the truth of the prediction should be collected from another remarkable and not dissimilar divine judgment, which should precede the completion of this prophecy, namely, the wonderful slaughter which the king of Assyria should meet with in Canaan itself, as an example of the divine indignation, and a pledge of the truth of similar predictions denouncing the destruction of the enemies of the people of God.” And here, to give his people greater assurance of the accomplishment of this prediction, and thereby to confirm their faith in it, and all other prophecies which his prophet was commissioned to deliver, God adds his solemn oath; saying, Surely as I have thought, so shall it come to pass, that I will break the Assyrian — Sennacherib and his Assyrian army; in my land — In Judea, which was God’s land in a peculiar sense, chosen by him, and inhabited by his people; and upon my mountains tread him under foot — In my mountainous country, for such Judea was, especially about Jerusalem, where his army was destroyed; then shall his yoke depart, &c. — See on Isaiah 10:27. This the purpose upon the whole earth — Upon this vast empire, now in the hands of the Assyrians, and shortly to come into the hands of the Babylonians; and this is the hand, &c. — The providence of God executing his purpose.

26, 27. This is the purpose — The sense of these verses is, That the “purpose” formed against Babylon and Assyria is also formed against all peoples who deserve punishment, and it must be executed. Rules of justice control the Almighty in regard to all nations, and they cannot be changed.

Verses 24-27. The Lord of hosts hath sworn, &c. — Here begins another prophecy against the Assyrians, which was to be fulfilled much sooner than the foregoing, even in the life-time of the prophet. But, “though of a peculiar and different, it is not of a totally foreign argument: it contains the epilogue and conclusion of the foregoing prophecy. As what the prophet foretold concerning the destruction of Babylon might justly seem great beyond expectation, he was desirous that the truth of the prediction should be collected from another remarkable and not dissimilar divine judgment, which should precede the completion of this prophecy, namely, the wonderful slaughter which the king of Assyria should meet with in Canaan itself, as an example of the divine indignation, and a pledge of the truth of similar predictions denouncing the destruction of the enemies of the people of God.” And here, to give his people greater assurance of the accomplishment of this prediction, and thereby to confirm their faith in it, and all other prophecies which his prophet was commissioned to deliver, God adds his solemn oath; saying, Surely as I have thought, so shall it come to pass, that I will break the Assyrian — Sennacherib and his Assyrian army; in my land — In Judea, which was God’s land in a peculiar sense, chosen by him, and inhabited by his people; and upon my mountains tread him under foot — In my mountainous country, for such Judea was, especially about Jerusalem, where his army was destroyed; then shall his yoke depart, &c. — See on Isaiah 10:27. This the purpose upon the whole earth — Upon this vast empire, now in the hands of the Assyrians, and shortly to come into the hands of the Babylonians; and this is the hand, &c. — The providence of God executing his purpose.

26, 27. This is the purpose — The sense of these verses is, That the “purpose” formed against Babylon and Assyria is also formed against all peoples who deserve punishment, and it must be executed. Rules of justice control the Almighty in regard to all nations, and they cannot be changed.

V. 28. This burden-This following burdensome prophecy concerning the Philistines, who in Ahaz’s time, made an inroad into Judah, and took divers of their cities.

Verse 28. In the year that king Ahaz died was this burden] Uzziah had subdued the Philistines, 2 Chronicles 26:6, 7; but, taking advantage of the weak reign of Ahaz, they invaded Judea, and took, and held in possession, some cities in the southern part of the kingdom. On the death of Ahaz, Isaiah delivers this prophecy, threatening them with the destruction that Hezekiah, his son, and great-grandson of Uzziah, should bring upon them: which he effected; for “he smote the Philistines, even unto Gaza, and the borders thereof,” 2 Kings 18:8. Uzziah, therefore, must be meant by the rod that smote them, and by the serpent from whom should spring the flying fiery serpent, Isaiah 14:29, that is, Hezekiah, a much more terrible enemy than even Uzziah had been.

The Targum renders the twenty-ninth verse in a singular way. “For, from the sons of Jesse shall come forth the Messiah; and his works among you shall be as the flying serpent.”

Verses 28, 29. In the year Ahaz died was this burden — This is the second sermon of this second part of Isaiah’s prophecies, (see the general argument, and the contents of chap. 13.,) in which the prophet denounces judgment against the Philistines, exulting in the prosperous state of their affairs, under the reign of Ahaz, and conceiving on the death of that king, when this prophecy was delivered, still greater hopes of increasing prosperity. Rejoice not thou, whole Palestina — Hebrew, Palestina, Ëlk, all of thee, that is, all thy tribes, or clans. For they were still, as formerly, it seems, under the government of five lords or heads, 1 Samuel 6:16; because the rod of him that smote thee is broken — Because Ahaz, the son of Uzziah, thy deadly enemy, is cut off; or, because the power of the kings of Judah, who were wont to be a great scourge to thee, is now much impaired. Uzziah had smitten and subdued the Philistines, 2 Chronicles 26:6, 7; but, taking advantage of the weak reign of Ahaz, they had since then not only recovered their former power, but had gained much more, had even invaded Judea, and taken and held in possession divers cities and villages in the southern part of that kingdom, 2 Chronicles 28:18. But the prophet here foretels the grievous calamities which they should suffer as well from Hezekiah, the son of Ahaz, as from the Assyrians; thus humbling their pride and boasting, and encouraging the pious and afflicted Jews with the hope of better times. For out of the serpent’s root shall come forth a cockatrice — Or basilisk, as Bishop Lowth translates [px, a serpent of the most poisonous kind, termed ãpw[m ãrc, a fiery flying serpent, in the next clause. As if he had said, As much as a basilisk, or fiery flying serpent, is more to be dreaded than a common viper; so much more reason have you to fear Hezekiah than his grandfather Uzziah, because the grandson will gain greater victories over you. This Hezekiah did, for he smote the Philistines even unto Gaza, and the borders thereof, 2 Kings 18:8. “A flying serpent,” says Lowth, “is what the Latins call serpens jaculus, which darts itself against any creature it meets; and they are called fiery, because they cause an inflammation where they sting.”

AGAINST PHILISTIA, 28-32.

Properly, another chapter begins and ends with these verses. The prophet had treated fully of Babylon’s downfall in the far future; then he reverted to the earlier overthrow of Assyria; and now, returning to the exigencies of his own time, he utters this note of warning to Philistia not to exult unduly in the foredoom of her old enemy. The apostrophe is to the Philistines, though uttered chiefly for the comfort of Judah.

28. The year… Ahaz died — About B.C. 726. Burden — An utterance, an oracle, a threatening message, a sentence denounced — in this case denounced in the year that Ahaz died.

V. 29. Of him-Most understand this of Uzziah, who did then much mischief, 2 Chronicles 26:3,6. But he was dead thirty-two years before this time, and therefore their joy for his death was long since past. Others understand it of Ahaz: but he was so far from smiting them, that he was smitten by them. We may understand this of the royal race of Judah, who had been a terrible scourge to them, whose rod might be said to be broken, because that scepter was come into the hands of slothful princes. A serpent-From the root of David shall come Hezekiah, who, like a serpent, shall sting thee to death, as he did, 2 Kings 18:8.

Verses 28, 29. In the year Ahaz died was this burden — This is the second sermon of this second part of Isaiah’s prophecies, (see the general argument, and the contents of chap. 13.,) in which the prophet denounces judgment against the Philistines, exulting in the prosperous state of their affairs, under the reign of Ahaz, and conceiving on the death of that king, when this prophecy was delivered, still greater hopes of increasing prosperity. Rejoice not thou, whole Palestina — Hebrew, Palestina, Ëlk, all of thee, that is, all thy tribes, or clans. For they were still, as formerly, it seems, under the government of five lords or heads, 1 Samuel 6:16; because the rod of him that smote thee is broken — Because Ahaz, the son of Uzziah, thy deadly enemy, is cut off; or, because the power of the kings of Judah, who were wont to be a great scourge to thee, is now much impaired. Uzziah had smitten and subdued the Philistines, 2 Chronicles 26:6, 7; but, taking advantage of the weak reign of Ahaz, they had since then not only recovered their former power, but had gained much more, had even invaded Judea, and taken and held in possession divers cities and villages in the southern part of that kingdom, 2 Chronicles 28:18. But the prophet here foretels the grievous calamities which they should suffer as well from Hezekiah, the son of Ahaz, as from the Assyrians; thus humbling their pride and boasting, and encouraging the pious and afflicted Jews with the hope of better times. For out of the serpent’s root shall come forth a cockatrice — Or basilisk, as Bishop Lowth translates [px, a serpent of the most poisonous kind, termed ãpw[m ãrc, a fiery flying serpent, in the next clause. As if he had said, As much as a basilisk, or fiery flying serpent, is more to be dreaded than a common viper; so much more reason have you to fear Hezekiah than his grandfather Uzziah, because the grandson will gain greater victories over you. This Hezekiah did, for he smote the Philistines even unto Gaza, and the borders thereof, 2 Kings 18:8. “A flying serpent,” says Lowth, “is what the Latins call serpens jaculus, which darts itself against any creature it meets; and they are called fiery, because they cause an inflammation where they sting.”

Ver. 29. A fiery flying serpent. When Herodotus travelled in Egypt, he was shown by the priests a species of serpent preserved in their collections, which had wings, not of feathers, but something like the bat. Professor Cuvier, living in Paris, enumerates the Pterodactyli or flying lizards, tail short, neck long, muzzle elongated, and armed with sharp teeth. One of the species is the size of a thrush, and the other not larger than a bat. Vide Plin. lib. 24. c. 13.

29. Rejoice not… whole Palestina — Rather, Philistia, a territory in the southwest of Judah, and which the Philistines, a people from Caphtor in the Mediterranean, though of Egyptian origin, had long occupied, and from which they were never dislodged, though much of the time kept in subjection. Because the rod… that smote thee is broken — “The rod” is a symbol for dominion; and probably refers here to the former Jewish power. Some commentators, however, refer it to the Assyrian oppressers. Serpent’s root — This is argued to be Uzziah, the grandfather of Ahaz, who had subjected Philistia, but from which subjection she had recovered under Ahaz. Cockatrice — Hezekiah, who again subjected Philistia. The “root” was of the ordinary serpent, not over venomous; but its offspring, the basilisk, was very venomous. And his fruit… a fiery flying serpent — Poetically intensive of the basilisk. The warning is to Philistia not to exult because of denounced Assyria; she has yet to drink of a bitter cup from the hands of a lesser enemy — Hezekiah.

V. 30. The poor-The people of the Jews, who are brought to extreme poverty. The title of first-born is given to persons or things which are most eminent in their kinds, as to the people of Israel, Exodus 4:22, to David, Psalm 89:27 Job 18:13, and here to persons eminently poor. Feed-Shall have plenty of provisions. Kill-I will utterly destroy thee both root and branch.

Verse 30. And the first-born of the poor, &c.] The Targum goes on applying all to the Messiah. “And the poor of the people shall he feed, and the humble shall dwell securely in his days: and he shall kill thy children with famine, and the remnant of thy people shall he slay.” I will kill— “He will slay”] The Septuagint reads tymh hemith, in the third person, anelei; and so the Chaldee. The Vulgate remedies the confusion of persons in the present text, by reading both the verbs in the first person.

Verse 30. And the firstborn of the poor — Those who are most remarkably poor; shall feed — Shall have plenty of provisions, in spite of all thy attempts against them. The same Hezekiah, who shall be such a scourge to thee, Palestina, shall be a mild and gracious governor to his own subjects; he shall take care of them as a shepherd does of his flock, and relieve those who were oppressed in his father’s time. It is probable, that the inhabitants of the southern parts of Judea, who were particularly exposed to the incursions of the Philistines, the Idumeans, and the Arabs, are chiefly meant here by the firstborn of the poor: and concerning these the prophet foretels, that under Hezekiah’s government they should have food and security for themselves and flocks. And I will kill thy root, &c. — When the root is killed, the plant or tree is wholly destroyed. The meaning therefore is, I will utterly destroy thee, both root and branch, so that there shall be no remnant of thy people reserved, as it follows. This utter extirpation of the Philistines, here threatened, was begun by Hezekiah, and was completed by famine and various calamities, which came upon them afterward.

30. Firstborn of the poor — Or, sons of the poor, God’s own — the lowly; here, his true people in Judah. Feed… lie down — The figures are from a flock of sheep — shall feed quietly, undisturbed by Philistine skirmishes. Thy root — Compare Amos 2:9. Slay thy remnant — Make a radical destruction of thee.

V. 31. Gate-The gate is put for the city. City-City is here put collectively for their cities. The north-From Chaldea. A smoak-A grievous judgment and calamity. Times-When God’s appointed time shall come, not one of all that numerous army shall desert his colours, or lag behind the rest.

Verse 31. There shall come from the north a smoke— “From the north cometh a smoke”] That is, a cloud of dust raised by the march of Hezekiah’s army against Philistia; which lay to the south-west from Jerusalem. A great dust raised has, at a distance, the appearance of smoke: Fumantes pulvere campi; “The fields smoking with dust.”—VIRG. Æn. xi. 908.

Verse 31. Howl, O gate — O people, who used to pass through the gates; cry, O city — O inhabitants of the city; or city may be put collectively for all their cities. Thou, whole Palestina, art dissolved — Hebrew, gwmn, art melted, which may be understood, either of the faintness of their spirits and courage, or of the dissolution of their state; there shall come from the north a smoke — A grievous judgment, or calamity, often signified by smoke, as Genesis 15:17; Joel 2:30; both because smoke is generally accompanied with fire, and because it darkens the air, and afflictions are frequently signified by fire and darkness. Many interpreters understand the prophet as speaking here of the calamity brought on the Philistines by Hezekiah, foretold in the preceding verses, observing that Judea lay to the north of some parts of Palestine. But certainly it lay more to the east than north of the greater part of that country: and accordingly, the Scriptures generally speak of the Philistines as being to the west of the Jews: see Isaiah 11:14. It seems, therefore, that Chaldea, and not Judea, is here meant by the north, as it generally is in the writings of the prophets; and that the calamity intended is not that spoken of in verses 29, 30, but a new affliction to be brought upon them by the Assyrians or Babylonians: probably the same which Jeremiah predicted as coming from the north on the Philistines, Jeremiah 47:2, &c. And none shall be alone in his appointed times — When God’s appointed time shall come, not one of all that numerous army that shall invade Palestine, shall desert his colours, lag behind the rest, or withdraw his hand, till the work of destruction be finished.

31. Howl, O gate — Ye who throng the gates; the chief place of concourse for trials of justice, for news, and for business. The gates here are those of Philistia’s fortress-towns. Dissolved — Possibly, this word is used in allusion to another panic stricken Philistian scene, recorded in 1 Samuel 14:12-16. The word is well illustrated by it. From the north a smoke — From Judah, north and northeast. The passage, literally translated, reads: “Out of the north cometh a smoke,” as of a marching column of cloud or flame; symbol of Jehovah’s lead of his own to battle. None shall be alone in his appointed times — Most commentators now agree in the main with Lowth’s rendering: “There is no straggler in his levies,” or “in his appointed places.” That is, all the portions of his host are at their appointed posts of duty, and reach their places of rendezvous in good time and accurate order.

V. 32. What-What shall a Jew say to the people of other nations, who shall enquire concerning the state of Zion, when not only the Philistines, but even the Jews themselves, shall fall by the hands of the same enemy? That-They shall give them this answer, That although Zion at present be in a very distressed condition, yet she stands upon a firm foundation, and God who first founded her, will restore her, and his poor despised people shall resort to her, as to a strong refuge.

Verse 32. The messengers of the nation— “The ambassadors of the nations”] The Septuagint read גוים goyim, eqnwn, plural; and so the Chaldee, and one MS. The ambassadors of the neighbouring nations, that send to congratulate Hezekiah on his success, which in his answer he will ascribe to the protection of God. See 2 Chronicles 32:23. Or, if ywg goi singular, the reading of the text, be preferred, the ambassadors sent by the Philistines to demand peace.—L.

The Lord hath founded Zion] Kimchi refers this to the state of Zion under Hezekiah, when the rest of the cities of Judea had been taken, and this only was left for a hope to the poor of God’s people: and God so defended it that Rabshakeh could not prevail against it. The true Church of God is a place of safety; for as all its members are devoted to God, and walk in his testimonies, so they are continually defended and supported by him. In the congregations of his people, God dispenses his light and salvation; hence his poor or humble ones expect in his ordinances the blessings they need.

ISAIAH

Verse 32. What shall one then answer the messengers of the nation — At the same time that “the prophet sees, as it were, a thick cloud, coming from the north, darkening the heavens, an emblem of the calamity coming from that quarter on the Philistines, he sees the messengers of that nation, as in a common danger, going to the king of Judah, and deliberating concerning the common safety. While he beholds the first he turns his discourse to the Philistines, and excites them to lamentation: but observing the second, he teaches the Jews what answer they should give to the messengers of that nation on this occasion:” see Jeremiah 47:2, and Vitringa. What shall a Jew say in that day, when not only the Philistines, but even the Jews themselves, shall fall by the hands of one and the same enemy? That the Lord hath founded Zion, &c. — They shall give them this answer, That although Zion at present be in a very distressed and deplorable condition, and seems to be forsaken by her God, yet she stands upon a firm foundation, and God, who first founded her, will again restore and establish her; and his poor, despised people, shall resort to her, as to a strong and sure refuge. This verse seems evidently to be added, to express the very different condition of God’s people from that of the Philistines, in the events of the Babylonian invasion: that, whereas the Philistines should be irrevocably destroyed thereby, and no remnant of them should be left, as was said verse 30; God’s people, though they should be sorely scourged, and carried into captivity, yet should be strangely preserved, and, after some years, delivered, and restored to their own land; whereby it would appear that Zion stood upon a sure foundation, and although it was grievously shaken, yet it could not be utterly and finally overthrown.

32. What… answer — What answer shall be given to the messengers of the nation — The ambassadors sent from a nation, (ywg, goi, collection of peoples.) From what nation, what people? There is no article, and no indication as to any nation meant. It may be intended to be indefinite. Any people may send to know what is the outcome to Israel from surrounding complications, from Philistine revolts or restiveness under subjection; or from dreaded Assyrian invasions. The answer is the most important part of the passage, and that is always the same; the same now, that it was to Rabshakeh in his argument with Hezekiah’s servants against trusting Jehovah, (Isaiah 36:4-10,) and in effect the same as this text has it, namely: That Jehovah has founded Zion, and that in it the afflicted of his people shall seek refuge. They shall trust in Jehovah, and never be moved. This is the answer which may be given to inquiries made from any quarter.