Isaiah14
English Standard Version
1 the Lord will have on and will , and will them in their own , and will them and will to the of .
2And the will them and them to their , and the of will them in the Lord ’s as and . They will take those who were their , and those who them.
3 the Lord has given you your and with you were made to ,
4you will take the of : the has , the !
5The Lord has the of the , the of ,
6that the in with , that the in with .
7The is at and ; they into .
8, The at you, the of , saying, Since you were , us.
9 is to you when you ; it the to greet you, who were of the ; it their who were of the .
10 of them will and to you: have become as as we! You have us!
11Your is to , the of your ; are laid as a you, and are your .
12 you are , O , of ! How you are to the , you who !
13You in your , I will to ; the of I will my on ; I will on the of in the of the ;
14I will the of the ; I will make myself the .
15 you are to , to the of the .
16Those who you will at you and over you: Is the who the , who ,
17who the like a and its , who did his ?
18 the of the in , in his own ;
19but you are , away your , like a , with the , those by the , who to the of the , like a .
20You will be with them in , you have your , you have your . the of be !
21 for his because of the of their , they and the , and the of the with .
22I will rise them, the Lord of , and will from and , and , the Lord.
23And I will it a of the , and of , and I will it with the of , the Lord of .
24The Lord of has : I have , shall it be, and I have , so shall it ,
25that I will the in my , and my trample him ; and his shall them, and his their .
26 is the that is the , and is the that is the .
27 the Lord of has , and will it? His is , and will turn it ?
28In the that came this :
29 , O , of you, the that you is , the will come an , and its will be a .
30And the of the will , and the in ; but I will your with , and your it will .
31 , O ; , O ; melt in , O , of you! of the , and there is in his .
32 will one the of the ? The Lord has , and in her the of his find .
Study Guide
Public-domain commentary and original-language notes for Isaiah 14.
Chapter Summary
In this chapter: The destruction of Babylon, and the death of its proud monarch. (1-23). Assurance of the destruction of Assyria. (24-27). The destruction of the Philistines. (28-32).
vv1-23
The whole plan of Divine Providence is arranged with a view to the good of the people of God. A settlement in the land of promise is of God's mercy. Let the church receive those whom God receives. God's people, wherever their lot is cast, should endeavour to recommend religion by a right and winning conversation. Those that would not be reconciled to them, should be humbled by them. This may be applied to the success of the gospel, when those were brought to obey it who had opposed it. God himself undertakes to work a blessed change. They shall have rest from their sorrow and fear, the sense of their present burdens, and the dread of worse. Babylon abounded in riches. The king of Babylon having the absolute command of so much wealth, by the help of it ruled the nations. This refers especially to the people of the Jews; and it filled up the measure of the king of Babylon's sins. Tyrants sacrifice their true interest to their lusts and passions. It is gracious ambition to covet to be like the Most Holy, for he has said, Be ye holy, for I am holy; but it is sinful ambition to aim to be like the Most High, for he has said, He who exalts himself shall be abased. The devil thus drew our first parents to sin. Utter ruin should be brought upon him. Those that will not cease to sin, God will make to cease. He should be slain, and go down to the grave; this is the common fate of tyrants. True glory, that is, true grace, will go up with the soul to heaven, but vain pomp will go down with the body to the grave; there is an end of it. To be denied burial, if for righteousness' sake, may be rejoiced in, Matt. 5:12. But if the just punishment of sin, it denotes that impenitent sinners shall rise to everlasting shame and contempt. Many triumphs should be in his fall. God will reckon with those that disturb the peace of mankind. The receiving the king of Babylon into the regions of the dead, shows there is a world of spirits, to which the souls of men remove at death. And that souls have converse with each other, though we have none with them; and that death and hell will be death and hell indeed, to all who fall unholy, from the height of this world's pomps, and the fulness of its pleasures. Learn from all this, that the seed of evil-doers shall never be renowned. The royal city is to be ruined and forsaken. Thus the utter destruction of the New Testament Babylon is illustrated, Rev. 18:2. When a people will not be made clean with the besom of reformation, what can they expect but to be swept off the face of the earth with the besom of destruction?
vv24-27
Let those that make themselves a yoke and a burden to God's people, see what they are to expect. Let those that are the called according to God's purpose, comfort themselves, that whatever God has purposed, it shall stand. The Lord of hosts has purposed to break the Assyrian's yoke; his hand is stretched out to execute this purpose; who has power to turn it back? By such dispensations of providence, the Almighty shows in the most convincing manner, that sin is hateful in his sight.
vv28-32
Assurance is given of the destruction of the Philistines and their power, by famine and war. Hezekiah would be more terrible to them than Uzziah had been. Instead of rejoicing, there would be lamentation, for the whole land would be ruined. Such destruction will come upon the proud and rebellious, but the Lord founded Zion for a refuge to poor sinners, who flee from the wrath to come, and trust in his mercy through Christ Jesus. Let us tell all around of our comforts and security, and exhort them to seek the same refuge and salvation.
Key Words
כִּי: (by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
רָחַם: to fondle; by implication, to love, especially to compassionate
יַעֲקֹב: Jaakob, the Israelitish patriarch
עוֹד: properly, iteration or continuance; used only adverbially (with or without preposition), again, repeatedly, still, more
בָּחַר: properly, to try, i.e. (by implication) select
יִשְׂרָאֵל: Jisrael, a symbolical name of Jacob; also (typically) of his posterity
יָנַח: to deposit; by implication, to allow to stay
אֲדָמָה: soil (from its general redness)
גֵּר: properly, a guest; by implication, a foreigner
לָוָה: properly, to twine, i.e. (by implication) to unite, to remain; also to borrow (as a form of obligation) or (caus.) to lend
Cross References
Isaiah 14Antichrist exalting himself above God, matching the pride of Lucifer wanting to be like the Most High.
Supported by Matthew Henry
Trees of Eden/Lebanon rejoicing at the fall of a great empire's king.
Supported by JFB
Similar proud declaration of a king claiming to sit in the seat of God.
Supported by JFB
The utter destruction of Babylon, becoming a haunt for unclean spirits and wild beasts.
Supported by Matthew Henry
Gentiles joining themselves to the Jews (becoming proselytes) upon seeing God's favor.
Supported by Matthew Poole, JFB
Taking up a taunting proverb/parable against an oppressive conqueror.
Supported by JFB
Mighty fallen rulers speaking from Sheol to welcome a newly arrived tyrant.
Supported by JFB
God's mercy and restoration of Zion grounded in His sovereign election.
Supported by JFB
The historical fall of Belshazzar, the ideal representative king of Babylon, at his feast.
Supported by Matthew Poole, JFB
Being brought down to Hades after boasting of ascending to heaven.
Supported by Matthew Poole
The mountain of assembly located in the far north, which the king proudly coveted.
Supported by Matthew Poole
Strangers and nations bringing Israel back to their place and serving them.
Supported by JFB
Breaking the staff and yoke of the oppressor who smote the people.
Supported by JFB
The Assyrian boast of cutting down the tall cedars of Lebanon.
Supported by JFB
Internal contrast between the broken rod of the oppressor and the coming threat.
Supported by JFB
The original satanic temptation of pride to be 'as gods, knowing good and evil.'
Supported by Matthew Henry