《Unabridged Commentary Critical and Explanatory on Isaiah (Vol. 1)》(Robert Jamieson) Commentator

13 Chapter 13
Verse 1

The burden of Babylon, which Isaiah the son of Amoz did see.

The predictions as to foreign nations are for the sake of the covenant people, to preserve them from despair, or reliance on human confederacies, and to strengthen their faith in God;-also in order to extirpate narrow-minded nationality. God is YAHWEH (Hebrew #3068) TO ISRAEL, not for Israel's sake alone, but that He my be thereby 'ELOHIYM (Hebrew #430) TO THE NATIONS. These prophecies are in their right chronological place, in the beginning of Hezekiah's reign;-then first the nations of Western Asia, on the Tigris and Euphrates, assumed a most menacing aspect.

The burden , [ masaa' (Hebrew #4853)] - weighty or mournful prophecy. So the Chaldaic paraphrases, 'the burden of the cup of malediction' (Grotius). Otherwise simply, the prophetic declaration, from a Hebrew root [ naasa' (Hebrew #5375)], to put forth with the voice anything, as in Numbers 23:7, "Baalam took up his parable" (Maurer). So apparently it means, Proverbs 31:1; Zechariah 12:1. But the primary meaning is probably a weighty saying or solemn prophecy, taken up (as nasa means) in the mouth of man. So Kimchi.

Of Babylon - concerning Babylon.

Verse 2

Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles.

Lift ye up a banner - (Isaiah 5:26; Isaiah 11:10.)

Upon the high mountain - or else, 'a bare (literally, bald; i:e., without trees) mountain' [ nishpeh (Hebrew #8192), from shaapah (Hebrew #8192); akin to an Aramaic root, bald; Syriac, to level or make plain. But Buxtorf supports the English version. Shaapah (Hebrew #8192) means to be high: so the noun in Numbers 23:3. The Vulgate takes nishpeh (Hebrew #8192) here by metathesis from nesheph (Hebrew #5399), twilight, and translates dark, referring to Babylon, on account of its confusion, as Babel means. Or else, on account of the fogs from the marsh in which Babylon lay. But Babylon was not on a mountain, but in a low plain]. From "the high mountain" the banner could be seen afar off, so as to rally together the peoples against Babylon.

Exalt the voice unto them - unto the Medes (Isaiah 13:17), the assailants of Babylon. It is remarkable that Isaiah does not foretell here the Jews' captivity in Babylon, but presupposes that event, and throws himself beyond, predicting another event still more future, the overthrow of the city of Israel's oppressors. It was now 174 years before the event.

Shake the hand - beckon with the hand; wave the hand to direct the nations to march against Babylon.

That they may go into the gates of the nobles - Babylonian, rather, in a bad sense, tyrants ( n

Verse 3

I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness.

I have commanded my sanctified ones - the Median and Persian soldiers solemnly set apart by me for the destruction of Babylon, not inwardly "sanctified," but designated to fulfill God's holy purpose (Jeremiah 51:27-28; Joel 3:9; Joel 3:11; where the Hebrew for prepare war is sanctify war).

For mine anger - to execute it

(Even) them that rejoice in my highness - `those who are made to triumph for my honour' (Horsley). The pagan Medes could not be said to 'rejoice in God's highness.' Maurer translates, 'My haughtily exulting ones' (Zephaniah 3:11): a special characteristic of the Persians (Herodotus, 1: 88, 'The Persians being haughtily-insolent by nature'). They rejoiced in their own highness, but it was His that they were unconsciously glorifying-literally, 'the rejoicing ones of my highness.'

Verse 4

The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the LORD of hosts mustereth the host of the battle.

The noise of a multitude in the mountains - namely, which separate Media and Assyria, and on one of which the banner to rally the hosts is supposed to be reared.

A tumultuous noise. The Babylonians are vividly depicted as hearing some unwonted sound like the din of a host: they try to distinguish the sounds, but can only perceive a tumultuous noise.

Of the kingdoms of the nations - Medes, Persians, and Armenians, composed Cyrus' army.

Verse 5

They come from a far country, from the end of heaven, even the LORD, and the weapons of his indignation, to destroy the whole land.

They come - namely, 'Yahweh,' and the armies which are "the weapons of His indignation." From a far country - Media and Persia, stretching to the far north and east.

From the end of heaven - the far east (Psalms 19:6).

Verse 6

Howl ye; for the day of the LORD is at hand; it shall come as a destruction from the Almighty.

The day of the Lord is at hand - the day of His vengeance on Babylon (Isaiah 2:12). Type of the future "great day of His wrath" (Revelation 6:17).

It shall come as a destruction - literally, a devastating tempest; Hebrew, Shod.

From the Almighty - not from mere man; therefore irresistible: "Almighty." There is a play on similar sounds: Hebrew, Shod (Hebrew #7701), Shaday (Hebrew #7706).

Verse 7

Therefore shall all hands be faint, and every man's heart shall melt:

Therefore shall all hands be faint, and every man's heart shall melt. So Jeremiah 50:43 : cf. Joshua 7:5. Babylon was taken by surprise on the night of Belshazzar's impious feast (Daniel 5:30). Hence, the sudden fainting and melting of hearts.

Verse 8

And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces shall be as flames.

Pangs and sorrows shall take hold of them. The Hebrew means also a messenger: therefore the Septuagint and Arabic translate, 'the heralds (who bring word of the unexpected invasion) are terrified.' The Chaldaic, Vulgate, and Syriac support the English version.

As a woman that travaileth - (1 Thessalonians 5:3.) They shall be amazed one at another - the stupid, bewildered gaze of consternation.

Their faces (shall be as) flames - `their visages have the livid hue of flame' (Horsley): with anguish and indignation.

Verse 9

Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it.

The day of the Lord cometh, cruel - not strictly, but unsparingly just; opposed to mercy. Also answering, by just retribution in kind, to the cruelty (in the strict sense) of Babylon toward others (Isaiah 14:17), now about to be visited on itself.

To lay the land desolate - `the earth' (Horsley). The language from Isaiah 13:9 to Isaiah 13:13 can only primarily and partially apply to Babylon; fully and exhaustively, the judgments to come hereafter on the whole earth. Compare Isaiah 13:10 with Matthew 24:29; Revelation 8:12. The sins of Babylon, arrogancy (Isaiah 13:11; Isaiah 14:11; Isaiah 47:7-8), cruelty (Isaiah 14:17), false worship (Jeremiah 50:38), persecution of the people of God (Isaiah 47:6), are peculiarly characteristic of the apostate Church-mystical "Babylon the great," "drunken with the blood of the saints and martyrs of Jesus," and the Antichristian world of the latter days (Daniel 11:32-37; Revelation 17:3; Revelation 17:6; Revelation 18:6-7; Revelation 18:9-14; Revelation 18:24).

Verse 10

For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.

The stars ... shall not give their light ... - figurative for anarchy, distress, and revolutions of kingdoms (Isaiah 34:4; Joel 2:10; Ezekiel 32:7-8; Amos 8:9; Revelation 6:12-14). There may be a literal fulfillment finally, shadowed forth under this imagery (Revelation 21:1).

And the constellations - Hebrew, k

Verse 11

And I will punish the world for their evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible.

I will punish the world - the wicked of the world (cf. Isaiah 11:4).

I will cause the arrogancy of the proud to cease - Babylon's besetting sin, as exhibited in Nebuchadnezzar (Daniel 4:22; Daniel 4:30).

The terrible - rather, tyrants (Horsley).

Verse 12

I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.

I will make a man more precious than fine gold - I will so cut off Babylon's defenders, that a single man shall be as rare and precious as the finest gold.

Verse 13

Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the LORD of hosts, and in the day of his fierce anger.

I will shake the heavens - image for mighty revolutions (Isaiah 24:19; Isaiah 34:4; Habakkuk 3:6; Habakkuk 3:10; Haggai 2:6-7; Revelation 20:11).

Verse 14

And it shall be as the chased roe, and as a sheep that no man taketh up: they shall every man turn to his own people, and flee every one into his own land.

It - Babylon.

Shall be as the chased roe - gazelle: the most timid and easily startled.

And as a sheep that no man taketh up sheep defenseless without a shepherd (Zechariah 13:7) And as a sheep that no man taketh up - sheep, defenseless, without a shepherd (Zechariah 13:7).

They shall every man turn to his own people - the 'mingled peoples' of foreign lands shall flea out of her (Jeremiah 50:16; Jeremiah 50:28; Jeremiah 50:37; Jeremiah 51:9).

Verse 15

Every one that is found shall be thrust through; and every one that is joined unto them shall fall by the sword.

Every one that is found - in the city.

Joined , [ hanicpeh (Hebrew #5595)] - 'intercepted' (Maurer). 'Everyone that has withdrawn himself' [from 'aacap (Hebrew #622)], namely, to hide in the houses,

Shall fall by the sword (Gesenius). But "add" is the sense of the same Hebrew in Isaiah 30:1, and many passages. Everyone, though not a native, who is joined to Babylon, whether as a trader, a mercenary soldier, or an auxiliary.

Verse 16

Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled, and their wives ravished.

(Psalms 137:8-9.)

Verse 17

Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it.

Behold, I will stir up the Medes - (Isaiah 21:2; Jeremiah 51:11; Jeremiah 51:28.) At that time they were subject to Assyria; subsequently Arbaces, satrap of Media, revolted against the effeminate Sardanapalus, king of Assyria, destroyed Nineveh, and became King of Media, in the ninth century B.C.

Which shall not regard silver - in vain will one try to buy his life from them for a ransom The pagan Which shall not regard silver - in vain will one try to buy his life from them for a ransom. The pagan Xenophon ('Cyropaedia,' Isaiah 13:1; Isaiah 13:10) represents Cyrus as attributing this characteristic to the Medes, disregard of riches. A curious confirmation of this prophecy.

Verse 18

Their bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children.

(Their) bows-in the use of which the Persians were particularly skilled.

Verse 19

And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah.

Babylon, the glory of kingdoms - (Isaiah 14:4; Isaiah 47:5; Jeremiah 51:41, "the praise of the whole earth.")

The beauty of the Chaldees' excellency - Hebrew, the glory of the pride of the Chaldees: it was their glory and boast.

Shall be as when God overthrew ... Gomorrah - as utterly (Jeremiah 49:18; Jeremiah 50:40; Amos 4:11). Taken by Cyrus, by clearing out the canal made for emptying the superfluous waters of the Euphrates, and directing the river into this new channel, so that he was able to enter the city by the old bed in the night.

Verse 20

It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there.

It shall never be inhabited, neither shall it be dwelt in from generation to generation - literally fulfilled.

Neither shall the Arabian pitch tent there - not only shall it not be a permanent residence, but not even a temporary resting-place. The Arabs, through dread of evil spirits, and believing the ghost of Nimrod to haunt it, will not pass the night there (cf. Isaiah 13:21). Neither shall the shepherds make their fold there. The region was once most fertile; but owing to the Euphrates being now no longer kept within its former channels, it has become a stagnant marsh, unfit for flocks; and on the wastes of its ruins, bricks and cement, no grass grows.

Verse 21

But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there.

Wild beasts of the desert - Hebrew, tsiyiym (Hebrew #6728), animals dwelling in arid wastes (from tsiyah (Hebrew #6723), dryness). Wild cats, remarkable for their howl (Bochart).

Their houses shall be full of doleful creatures - howling beasts. Hebrew, Ochim; literally, 'howlings' (Maurer). From ach, an exclamation of pain.

Owls shall dwell there - rather, ostriches; a timorous creature, delighting in solitary deserts, and making a hideous noise (Bochart). Hebrew, b

Verse 22

And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged.

The wild beasts of the islands - rather, jackals. Jyyim-literally, howlings called by the Arabs sons of howling: an animal standing midway between a fox and a wolf (Bochart and Maurer).

Shall cry - rather [ `aanah (Hebrew #6030)], answer, respond to each other, as wolves do at night, producing a most dismal effect. Dragons - serpents of various species, which hiss and utter dolorous sounds. Fable gave them wings, because they stand with much of the body elevated, and then dart swiftly.

Her time is near - though 174 years distant, yet "near" to Isaiah, who is supposed to be speaking to the Jews as if now captives in Babylon (Isaiah 14:1-2).

Remarks: When God has a work of righteous vengeance to execute, He is at no loss for instruments; He can wield at will the passions of haughty warriors to carry out His purposes. If the elect nation were doomed, because of sin, to succumb to Babylon for a time, Babylon herself must ultimately fall forever before the "sanctified ones," who are God's executioners. How consolatory to the people of God to know that, though chastened temporarily, they shall not be destroyed ultimately; but their enemy, who triumphed over them, shall be laid forever low! The day of the Lord shall come on unpardoned, because unbelieving, sinners "as a destruction from the Almighty," sudden, stupefying, and irresistible. The "cruel" shall be paid in their own coin: "he shall have judgment without mercy that hath showed no mercy." "The arrogancy of the proud shall cease, and the haughtiness of the terrible be laid low." Revolutions in the world of nature shall probably accompany the vengeance which shall overtake sinners in the spiritual and the political world.
14 Chapter 14
Verse 1

For the LORD will have mercy on Jacob, and will yet choose Israel, and set them in their own land: and the strangers shall be joined with them, and they shall cleave to the house of Jacob.

'It moves in lengthened elegiac measure, like a song of lamentation for the dead, and is full of lofty scorn.' (Herder).

For the Lord ... will yet choose Israel - set His choice upon. A deliberate predilection (Horsley). Their restoration is grounded on their election (see Psalms 102:13-22).

And the strangers shall be joined with them - proselytes (Esther 8:17; Acts 2:10; Acts 17:4; Acts 17:17). Tacitus, a pagan ('History,' 5: 5), attests the fact of numbers of the Gentiles having become Jews in his time. An earnest of the future effect on the pagan world of the Jews' spiritual restoration (Isaiah 60:4-5; Isaiah 60:10; Micah 5:7; Zechariah 14:16; Romans 11:12).

Verse 2

And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the LORD for servants and handmaids: and they shall take them captives, whose captives they were; and they shall rule over their oppressors.

The people of Babylon primarily by the command of Cyrus (Ezra 1:4) Of the whole Gentile world The people - of Babylon, primarily, by the command of Cyrus (Ezra 1:4). Of the whole Gentile world ultimately (Isaiah 49:22; Isaiah 66:20; Isaiah 60:9).

Shall take them, and bring them to their place - Judea (Ezra 1:4; Ezra 7:21).

Israel shall possess them ... for servants - shall receive them in possession.

And they shall take them captives, whose captives they were. The Israelites shall take the Gentiles captive, not by physical, but by moral might; the force of love, and regard to Israel's God, (Isaiah 60:14, "The sons also of them that afflicted thee shall come bending unto thee," etc.)

Verse 3

And it shall come to pass in the day that the LORD shall give thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve,

In the day that the Lord shall give thee rest from thy sorrow ... fear, and ... hard bondage - (Deuteronomy 28:65-67; Isaiah 28:12; Ezekiel 28:25-26).

Verses 4-8

That thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased!

-A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL: the whole earth rejoices: the cedars of Lebanon taunt him.

Verse 4. Thou shalt take up this proverb. The Orientals, having few books, embodied their thoughts in weighty, figurative, briefly-expressed gnomes; Hebrew, mashal: cf. Introduction to Proverbs. Here a taunting song of triumph (Micah 2:4; Habakkuk 2:6).

Against the king of Babylon - the ideal representative of Babylon: perhaps Belshazzar, (Daniel 5:1-31.) The mystical Babylon is ultimately meant.

How hath the oppressor ceased! the golden city! Or else, the exactress of gold (Maurer). [ Madheebaah (Hebrew #4062), from the Aramaic d

Verses 9-11

Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations.

-The scene changes from earth to hell-Sheol or Hades, the unseen abode of the departed. Some of its tenants, once mighty monarchs, are represented by a bold personification as rising from their seats in astonishment at the descent among them of the humbled King of Babylon. This proves, in opposition to Warburton, 'Divine Legation,' that the belief existed among the Jews that there was a Sheol or Hades, in which the "Rephaim," or manes of the departed, abode.

Verse 9. Hell from beneath is moved - put into agitation.

For thee - i:e., at thee; toward thee: explained by "to meet thee at thy coming."

It stirreth up the dead for thee, (even) all the chief ones - literally, goats: so rams, leaders of the flock: princes (Zechariah 10:3). The idea of wickedness on a gigantic scale is included (Ezekiel 34:17; Matthew 25:32-33). Magee derives Rephaim (the English version, "the dead") from a Hebrew root, raapah (Hebrew #7503), to resolve into first elements: so the deceased (Isaiah 26:14), ghosts (Proverbs 21:16). These being magnified by the imagination of the living into gigantic stature, gave their name to giants in general (Genesis 6:4; Genesis 14:5; Ezekiel 32:18; Ezekiel 32:21). "Rephaim" is translated in the Septuagint, giants (cf. note, Job 26:5-6). Thence, as the giant Rephaim of Canaan were notorious even in that guilty land, enormous wickedness became connected with the term. So the Rephaim came to be the wicked spirits in Gehenna, the lower of the two portions into which Sheol is divided. Gesenius connects the national Rephaim with an Arabic root, 'tail.' This may have been the original idea. Then giants in guilt, whose place is in Gehenna with fallen spirits. So the "manes" in general.

Verse 10. They taunt him, and derive from his calamity consolation under their own (Ezekiel 31:16).

Art thou also become weak as we? - as a shade bereft of blood and life. Rephaim, "the dead," may come from a Hebrew root, raapaah (Hebrew #7497), meaning, similarly, feeble, powerless. The speech of the departed closes with next verse.

Verse 11. Thy pomp is brought down to the grave, and the noise of thy viols. "Pomp" and music, the accompaniment of Babylon's former feastings (Isaiah 5:12; Isaiah 24:8), give place to corruption and the stillness of the grave (Ezekiel 32:27).

The worm is spread under thee - "the worm" ( rimaah (Hebrew #7415)) that is bred in putridity.

And the worms - properly, those from which the crimson dye is obtained. The same word as in Isaiah 1:18, towlee`aah (Hebrew #8438). Appropriate here; instead of the crimson coverlet, over thee shall be "worms." Instead of the gorgeous couch, "under thee" shall be the maggot.

Verses 12-15

How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!

-The Jews address him again as a fallen once-bright star. The language is so framed as to apply to the Babylonian king primarily, and at the same time to shallow forth, through him, the great final enemy, the man of sin of Paul, the Antichrist of John, and the little horn and blasphemous self-willed king of Daniel. He alone shall fulfill exhaustively all the lineaments here given.

Verse 12. How art thou fallen from heaven, O Lucifer - day- star. A title truly belonging to Christ: Revelation 22:16, "the bright and morning star," and therefore hereafter to be assumed by Antichrist, of whom Babylon is a type; also applied to the angelic "sons of God," "the morning stars" (Job 38:7). Gesenius, however, renders the Hebrew [ heeyleel (Hebrew #1966), imperative Hiphil of yaalal (Hebrew #3213)], here as in Ezekiel 21:12; Zechariah 11:2, "howl." So Syriac. But the Septuagint, Vulgate, Chaldaic, and Arabic, as the English version (from the Hebrew, haalal (Hebrew #1984), to shine), which is preferable because of the parallelism. The fall of Babylon as a self-idolizing power, the type of mystical Babylon in the Apocalypse (Revelation 17:4-5), before the providence of God, is described in language drawn from the fall of Satan himself, the spirit that energized the pagan world-power, and now energizes the apostate Church, and shall hereafter energize the last secular Antichrist. Thus Lucifer has naturally come to be applied to Satan (Luke 10:18; Revelation 12:8-9; Jude 1:6).

(How) art thou cut down to the ground, which didst weaken - prostrate. (How) art thou cut down to the ground, which didst weaken - prostrate.

The nations - as in Exodus 17:13, "discomfit (defeat);" Hebrew, chaalash (Hebrew #2522).

Verse 13. I will exalt my throne above the stars of God. In Daniel 8:10, "stars" express earthly civil and religious potentates. "The stars" are often also used to express heavenly principalities (Job 38:7).

I will sit also upon the mount of the congregation - the place of solemn meeting between God and His people, in the temple on Mount Zion at Jerusalem. In Daniel 11:37 ("Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god, because he shall magnify himself above all") and 2 Thessalonians 2:4 ("Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God") this is attributed to Antichrist.

In the sides of the north - namely, the sides of Mount Moriah, on which the temple was built; north of Mount Zion (Psalms 48:2). However, the parallelism supports the notion that the Babylonian king expresses himself according to his own, and not Jewish opinions (so in Isaiah 10:10); thus, "mount of the congregation" will mean the northern mountain (perhaps in Armenia) fabled by the Babylonians to be the common meeting-place of their gods. "Both sides" (Hebrew, yark

Verses 16-20

They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms; -The passers by contemplate with astonishment the body of the King of Babylon cast out, instead of lying in a splendid mausoleum, and can hardly believe their senses that it is he.

Verse 16. They that see thee shall narrowly look upon thee - to be certain they are not mistaken.

And consider - `meditate upon' (Horsley).

Verse 17. That opened not the house of his prisoners. But Maurer, as margin, 'did not let his captives loose, so as to go homewards' [baaytaah].

Verse 18. All the kings of the nations - i:e., this is the usual practice.

Lie in glory - in a grand mausoleum.

Every one in his own house - i:e., sepulchre, as in Ecclesiastes 12:5, "man goeth to his long home;" "grave" (Isaiah 14:19). To be excluded from the family sepulchre was a mark of infamy (Isaiah 34:3; Jeremiah 22:19; 1 Kings 13:22; 2 Chronicles 21:20; 2 Chronicles 24:25; 2 Chronicles 28:27).

Verse 19. Thou art cast out of thy grave - not that he had lain in the grave, and was then cast out of it, but 'cast out without a grave,' such a grave as might have been expected by thee ("thy").

Like an abominable branch - a useless sucker, starting up from the root of a tree, and cut away by the farmer.

And as the raiment of those that are slain. Such a raiment, covered with gore, and regarded with abhorrence as unclean by the Jews, was cast away usually. Or else, 'clothed (i:e., covered) with the slain,' as Job 7:5, "My flesh is clothed with worms and clods of dust" (Maurer). So Vulgate and Chaldaic. But the Syriac and Arabic, as the English version.

Thrust through - i:e., 'the slain who have been thrust through,' etc.

That go down to the stones of the pit - whose bodies are buried in sepulchres excavated amidst stones, though their bloody raiment is cast away, whereas the King of Babylon is an unburied 'carcass, trodden under foot,' like the cast-away raiment (cf. Numbers 19:14; Numbers 19:16).

Verse 20. Thou shalt not be joined with them in burial. Whereas the princes slain with thee shall be buried, thou shalt not.

Because thou hast destroyed thy land. Belshazzar (or his joint- partner on the throne, Nabonahit, as the name is read in the inscriptions: cf. notes, Daniel 5:1-31 :) oppressed his land with wars and tyranny, so that he was much hated (Xenophon, 'Cyrop.' 4: 6, 3; 7: 5, 32.)

The seed of evil-doers shall never be renowned - rather, 'shall not be named forever: the Babylonian dynasty shall end with Belshazzar: his family shall not be perpetuated (Horsley).

Verse 21

Prepare slaughter for his children for the iniquity of their fathers; that they do not rise, nor possess the land, nor fill the face of the world with cities.

Prepare slaughter - charge to the Medes and Persians, as if they were God's conscious instruments.

For his children - Belshazzar's.

For the iniquity of their fathers - (Exodus 20:5.)

That they do not rise - to occupy the places of their fathers, nor fill the face of the world with cities. Maurer translates, 'enemies;' as the Hebrew [ `aariym (Hebrew #5892)] means in 1 Samuel 28:16; Psalms 139:20 - namely, lest they inundate the world with their armies. So the Chaldaic, Septuagint, Syriac, and Arabic similarly translate, 'fill the earth with wars.' Like thorns, they choke the earth, and are enemies of the human race: God, therefore, is consulting for the safety of all in sweeping them utterly away. Vitringa translates, 'disturbers.' In the English version, which the Vulgate favours, the meaning is, 'lest they fill the land with such cities' of pride as Babylon was.

Verse 22

For I will rise up against them, saith the LORD of hosts, and cut off from Babylon the name, and remnant, and son, and nephew, saith the LORD.

I will rise up against them - the family of the King of Babylon.

And cut off from Babylon the name - all the male representatives, so that the name shall become extinct (Isaiah 56:5; Ruth 4:5).

And remnant, and son, and nephew - all that is left of them. The dynasty shall cease (notes, Daniel 5:2; Daniel 5:28-31). Compare as to Babylon in general, Jeremiah 51:62.

Verse 23

I will also make it a possession for the bittern, and pools of water: and I will sweep it with the besom of destruction, saith the LORD of hosts. I will also make it a possession for the bittern (Hebrew, qipod (Hebrew #7090)) - rather, the hedgehog (Septuagint Vulgate, Chaldaic, Arabic, and Gesenius). But the context favours an aquatic bird, solitary, and loving marshes rather than a quadruped. The Arabic has Al-houbara, a bird the size of a capon. The bittern answers to the conditions. Its scientific name is Butaurus or Ardea stellaris. It strikes its beak in the mud or sand, and makes a shrill noise. The context in Isaiah 34:11 refers to birds that frequent solitary places: so also Zephaniah 2:14. Strabo (16: 1) states that enormous hedgehogs were found in the islands of the Euphrates.

And pools - owing to Cyrus turning the waters of the Euphrates over the country.

I will sweep it with the besom - sweep-net (Maurer). (1 Kings 14:10; 2 Kings 21:13.)

Verses 24-27

The LORD of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand:

-CONFIRMATION OF THIS BY THE HERE-FORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB a pledge to assure the captives in Babylon that He who, with such ease, overthrew the Assyrian, could likewise effect His purpose as to Babylon. The Babylonian king, the subject of this prediction, is Belshazzar, as representative of the kingdom, (Daniel 5:1-31.)

This would comfort the Jews when captives in Babylon, being a pledge that God, who had by that time fulfilled the promise concerning Sennacherib (though now still future), would also fulfill His promise as to destroying Babylon, Judah's enemy.

Verse 24. Surely as I have thought, so shall it come to pass. The Lord's thought (purpose) stands in antithesis to the Assyrian's thoughts Isaiah 10:7 "neither doth his heart think so (namely, to fulfill God's purposes); but it is in his heart to destroy and cut off nations not a few" - namely, for his own self-glorification. See Isaiah 46:10-11, "My counsel shall stand, and I will do all my pleasure ... I have spoken it, I will also bring it to pass; I have purposed it, I will also do it;" 1 Samuel 15:29; Malachi 3:6.

Verse 25. That - my purpose, namely, "that," etc.

I will break the Assyrian in my land - in Judea.

His yoke depart - (Isaiah 10:27.) upon my mountains. Sennacherib's army was destroyed on the mountains near Jerusalem (Isaiah 10:33-34). God regarded Judah as peculiarly His.

Tread him under foot - even as he "trod" my people "down like the mire of the streets" (Isaiah 10:6).

Verse 26. This is the purpose that is purposed upon the whole earth - a hint that the prophecy embraces the present world of all ages in its scope, of which the purpose concerning Babylon and Assyria, the then representatives of the world-power, is but a part.

This is the hand that is stretched out upon all the nations - namely, in punishment (Isaiah 5:25).

Verse 27. His hand is stretched out, and who shall turn it back? - "None can stay His hand, or say unto Him, What doest thou?" (Daniel 4:35.)

To comfort the Jews, lest they should fear that people; not in order to call the Philistines to repentance; since the prophecy was probably never circulated among them. They had been subdued by Uzziah or Azariah (2 Chronicles 26:6); but in the reign of Ahaz (2 Chronicles 28:18) they took several towns in Southern Judah. Now Isaiah denounces their final subjugation by Hezekiah.

Verse 28

In the year that king Ahaz died was this burden.

In the year that king Ahaz died - 726 BC Probably it was in this year that the Philistines threw off the yoke put on them by Uzziah.

Verse 29

Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken: for out of the serpent's root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent.

Rejoice not thou, whole Palestina - Hebrew, Pelesheth, from Palash, to wander, or migrate: literally, the land of sojourners.

Because the rod of him that smote thee is broken. The yoke imposed by Uzziah (2 Chronicles 26:6) was thrown off under Ahaz (2 Chronicles 28:18).

For out of the serpent's root shall come forth a cockatrice - the stock of Jesse (Isaiah 11:1). Uzziah was doubtless regarded by the Philistines as a biting "serpent." But though the effects of his bite have been gotten rid of, a more deadly viper, or "cockatrice" (an adder or basilisk: Hebrew, tsepa` (Hebrew #6848): note, Isaiah 11:8; as Philistia would regard him) - namely, Hezekiah-awaits you (2 Kings 18:8).

Verse 30

And the firstborn of the poor shall feed, and the needy shall lie down in safety: and I will kill thy root with famine, and he shall slay thy remnant.

The first-born of the poor - Hebraism, for the most abject poor; the first-born being the foremost of the family. So "first-born of death" (Job 18:13) for the most fatal death. The Jews, heretofore exposed to Philistine invasions and alarms, shall be in safety. Compare Psalms 72:4, "children of the needy," expressing those 'needy in condition.'

Shall feed - image from a flock feeding in safety.

I will kill thy root - radical destruction.

And he shall slay thy remnant - Yahweh shall. The change of person, He after I, is a common Hebraism.

Verse 31

Howl, O gate; cry, O city; thou, whole Palestina, art dissolved: for there shall come from the north a smoke, and none shall be alone in his appointed times.

Howl, O gate - i:e., ye who throng the gate; the chief place of concourse in a city.

There shall come from the north - Judea, north and east of Philistia.

A smoke - from the signal fire, whereby the hostile army was called together. The Jews' signal-fire is meant here, the "pillar of cloud and fire" (Exodus 13:21; Nehemiah 9:19); or else "a smoke" from the region devastated by fire (Maurer). Gesenius less probably, refers it to the cloud of dust raised by the invading army.

None shall be alone in his appointed times - rather, 'there shall not be a straggler among his (the enemy's) levies.' The Jewish host shall advance on Palestine in close array; none shall fall back or lag from weariness (Isaiah 5:26-27) (Lowth). Maurer thinks the Hebrew [mow`ad] will not bear the rendering, levies or armies. He translates, 'there is not one (of the Philistine watchguards) who will remain alone (separated from his fellow-soldiers, and exposed to the enemy) at his post,' through fright. One Rabbi similarly refers it to the Philistines. Not one of them will dare to remain in their strongholds when the Jewish soldiery burst in: as when "smoke" of fire assails a house, all go out. On "alone," cf. Psalms 102:7; Hosea 8:9. The Hebrew, mow`ad (Hebrew #4151), means an assembly, the time and the place of which has been appointed. The English version is thus appropriate. None shall separate himself "alone" from the rest: all the Jewish volunteers shall come with alacrity to the place and at the times appointed by Hezekiah. Not one that shall not be full of alacrity, not one shall remain in his tent.

Verse 32

What shall one then answer the messengers of the nation? That the LORD hath founded Zion, and the poor of his people shall trust in it.

What shall one then answer the messengers of the nation? When messengers come from Philistia to inquire as to the state of Judea, the reply shall be, that the Lord hath founded Zion, and the poor of his people (Isaiah 14:30; Zephaniah 3:12) shall trust in it - (Psalms 87:1; Psalms 87:5; Psalms 102:16.)

Remarks: The coming deliverance of Israel from her oppressor is grounded on God's sovereign choice. "The house of Israel shall" yet "take them" as willing "captives, whose captives they were." "Strangers shall cleave to the" restored "house of Jacob," constrained by love and religious obligations, the most powerful of all ties. How blessed it is when the bond-servant of the world, the flesh, and Satan has become a member of the true Israel, and has, by the Lord's gift of grace, obtained "rest from the fear and hard bondage wherein" heretofore "he was made to serve!" The spiritual Israel, as well as the literal, shall hereafter "take up" a song of triumph over the fallen Babylon, the apostate Church, in the language of the Apocalypse (Revelation 18:20), "Rejoice over her, thou heaven, and ye holy apostles and prophets, for God hath avenged you on her." Great as is the might of oppressors now, their bodies shall soon lie in the grave powerless to hurt, having, instead of the crimson coverlet, "worms" over them, and the maggots "spread under" them. Once powerful for evil, they shall be among the "goats" set on the left of the Judge, and shall be doomed to eternal separation from the sheep on the right hand. Worldly "pomp," and "the noise" of carnal revelry and music shall soon give place to the disfigurement and the stillness of death. Let us therefore estimate them at their true worthlessness.