John Calvin · 36 of 41

Isaiah 14:1-32 · Part 1

1. For the LORD will have compassion on Jacob. The particle כי(ki) having various significations, we might take it as signifying But, and might connect this verse with the former verse in the following manner: But (or, yet) the Lord will have compassion on Jacob. But I consider it to be better and more appropriate to view the particle כי (ki), in this as well as in many other passages, as used for assigning a reason; and thus the meaning will be, “God will destroy Babylon, because he will have compassion on Israel, whom he cannot despise or reject.” Hence we see that the Prophet had hitherto endeavored to soothe the grief of a wretched people, in order to inform them that they ought to entertain good hopes in the midst of their afflictions, of which God would be the avenger. (Psalm 94:1.) Here, therefore, as in a picture, Babylon is contrasted with the Church of God; Babylon, I say, elevated to the highest power, which had plunged the Church into such a miserable and afflicted condition, that it was not probable that she could ever be raised up again. But the Lord casts down Babylon from her lofty situation, and thus testifies that he cares for his people, however mean and despicable they may be. It yields very great consolation to us to learn that the whole world is governed by God for our salvation. All things are directed to this object, that those whom he has elected may be saved, and may not be overwhelmed by any changes, however numerous, that shall befall them.

It will be asked, Was there a period during which God had no compassion? Undoubtedly, he always had compassion; but while the people were distressed by heavy calamities, it was not perceived; for, having their minds previously occupied with a view of God’s anger, and, judging from outward appearances, they could not perceive God’s compassion. Yet the Lord was always like himself, and never laid aside his nature. Thus it is proper to distinguish between the knowledge which springs from faith and the knowledge which springs from experience; for when the tokens of God’s anger are visible all around, and when the judgment of the flesh leads us to believe that he is angry, his favor is concealed from us; but faith raises our hearts above this darkness, to behold God in heaven as reconciled towards us. What follows is somewhat more startling.

And will yet choose Israel, or, will again choose Israel. God’s election is eternal. He does not choose us as if this had never before come into his mind; and as we were chosen before the foundation of the world, (Ephesians 1:4,) so he never repents of his choice. (Romans 11:29.) But when the Lord chastises his people, this has the appearance of rejecting them; as we learn from the frequent complaints of the saints, Lord, why hast thou cast us off? (Psalm 74:1.) We look at God’s rejection or election according to our weakness, and judge of his feelings toward us by the outward action. (I speak of the knowledge which is derived from experience, and which is corrected by the light of faith.) Accordingly, when the Lord calls us, that is, confirms his election, he is said to choose us; and when he gives evidence that he is displeased, he is said to reject us. The meaning, therefore, is, “Though the Lord has treated his people so severely, as if he had rejected them; yet by the actual event he will at length show and prove that he has adopted them, by giving abundant evidence of his election, and by having compassion on them for ever.”

We now may readily conclude what we have already said, namely, that the chastisements which the godly endure are widely different from that deadly stroke, however light it may be, which is inflicted on the ungodly. The godly are immediately led to consider their election, the confident belief of which cheers their hearts; but the ungodly see nothing but darkness, bottomless pits, and frightful desolation on all sides. Whenever, therefore, the Lord chastises us, we ought immediately to call to remembrance this distinction, that we may strengthen our hearts by the hope of a happier condition.

And shall cause them to rest in their own land. In their return he holds out an evidence of favor and reconciliation; for to the children of Abraham the land of Canaan was a pledge of their adoption.

And the stranger shall be joined to them. The Prophet foretells the calling of the Gentiles; as if he had said, “Not only will the Lord restore them to the possession of the land of Canaan, but will enlarge them by a great increase; for he will associate the Gentiles with them, that the two peoples may become one and the same body.” This benefit, therefore, is not limited to a short period, but extends to the whole Church, which the Lord promises to place in safety; for he speaks, not of the Church in his own time, but of the Church which shall be till the kingdom of Christ, and during his kingdom; otherwise that addition would have been inappropriate.

2. And the peoples shall take them. He means that the foreign nations will be willing to become their companions, and in such a manner that they will not scruple to discharge the duties of servants. An instance of this was given, (Ezra 1:6,) when the people were brought back from Babylon; but that was only a slight foretaste of those things which were accomplished by Christ, to whom all these statements must be referred. The Lord softened the hearts of the nations, who regarded that people with deadly hatred, so that by their guidance he brought them back to their native country, and bestowed on them their former liberty. But so far were many of the nations from assisting the Jews, after their return from Babylon, that all the neighbors earnestly entered into a league to distress them. (Ezra 4:4.) They certainly attempted not only to banish them from the land of Canaan, but to drive them entirely out of the world. These things therefore were done in the kingdom of Christ, to whom

has been given all power, not only in earth, but also in heaven, (Matthew 28:18,)

and by whom the Gentiles, who formerly had been strangers, were united to the Jews, so as not only to assist them in keeping their inheritance, but also to submit calmly and willingly to bear the yoke. It is with this view that he adds —

And the house of Israel shall possess them in the land of the LORD for servants and handmaids. The Jews being in some sort the first-born (Exodus 4:22) in the house of God, we who are joined to them appear as if we had assembled under their roof; for they go before us, and hold the highest rank above all the nations, and undoubtedly would still hold it, if they did not by their ingratitude deprive themselves of these great privileges. And yet their ingratitude did not hinder the Lord from actually performing these things; for the Apostles, being Jews, subdued foreign nations by the word of God, and even those very nations by whom they were formerly carried captive, and to whom they had been tributaries, such as the Assyrians, Chaldeans, and Persians, and finally, the Roman empire; so that all the nations might justly be called their inheritance, though they did not wish to rule over them, but to gain them to God, that they might acknowledge the same Lord and Prince as themselves. These statements must therefore be referred to the dominion and yoke of Christ, to whom the Jews subdued the Gentiles, not to a government of an outward nature, such as the Jews falsely imagine.

3. And it shall be in that day. He adds a confirmation of the former promises. In this way the Lord provides for our weakness; for we find it difficult to render a full belief to his word, especially when the state of our affairs appears to contradict it. But by this method the Lord chooses to put our faith to the test, when he still promises the salvation of which all hope has been taken away.

From thy sorrow, and from thy trembling, and from thy hard bondage. He confirms what he has said by a variety of expressions, that, by removing all doubt, we may not cease to rely on his promises, even when our affairs are desperate. Yet by the same considerations he at the same time exhorts the Jews to gratitude, that they may never bury in forgetfulness a work of God so excellent and so worthy of remembrance. He expressly intended to mention the yoke and bondage, that the Jews might be fully aware that the Lord would take away these obstructions whenever he pleased, and that they could not at all prevent him from immediately delivering his people, when he thought fit. We ought also to apply this to our own use, in the present day, with reference to the wretched bondage and wicked yoke of Antichrist by which Christians are bound. Though they are confined and bound by snares and chains in every direction, they have God for their deliverer, who will quickly remove all difficulties and every kind of annoyances; and this ought to be extended to all sorrows, distresses, and afflictions.

4. Then thou shalt take up this saying. By the term witty saying, or parable, (for the Hebrew word משל (mashal) denotes “sayings that are weighty and remarkable, and worthy of being observed,”) he shows that the ruin of Babylon will be so great that it will even become a proverb, which usually happens in great and astonishing events.

How hath the oppressor ceased? The word How throws it into the form of a question expressive of astonishment and ridicule. It might be thought incredible that Babylon, furnished with such abundant wealth and forces, should be overturned and fall into the hands of the enemy. Justly, therefore, does he ridicule their foolish and vain confidence, that, being swelled with haughtiness, they thought that they were invincible, and were placed beyond the reach of all danger.

Yet it may be thought to be inconsistent with the modesty of godly persons to scoff at the misery of others, for they ought rather to have pitied them. But it is not inconsistent with compassion, when our zeal is regulated by the justice of the judgment of God; for in that case we may with human feelings compassionate those who perish through their folly, and at the same time laugh at their insolence and madness. As the Lord scoffs at them, laughing at their senselessness, so he bids us, through zeal for his glory, mock at them; not that we may be swelled with impudence, but that we may praise his goodness and power. By this example, therefore, we may scoff at the enemies of God, when they are vanquished or brought down, as we may scoff at Antichrist, whose power we daily see diminished and gradually falling into decay.

How hath the city covetous of gold ceased! The word מדהבה, (madhebah,) in this clause, might be rendered golden, or ornamented with gold; but as it is connected with the word Oppressor or Tyrant, it probably denotes covetousness and insatiable greediness for gold, to which the Babylonians were subject. It is usually the case with great empires and states and wealthy nations, that the greater their abundance, the stronger is their greediness to possess more.

5. The Lord hath broken the staff of the wicked. He answers the question which has just been put; for he did not intend that believers should doubt that it would happen, but rather that they should be amazed at such wonderful works of God; for the question had a tendency to arouse their minds to more earnest attention. It is as if he had said that it did not happen at random or through the blind violence of fortune that they have not been oppressed by continual bondage, but that it ought to be ascribed to the providence of God, who hath broken that hard yoke of bondage. Now, the ungodly are amazed at such works, and remain bewildered, because they do not see the reason; but the godly know that this ought to be ascribed to God. Let us therefore learn to admire the works of God, and while we are amazed at them, let us acknowledge him to be the Author; and let us not think that any of them ought to be lightly passed over, especially when he displays his power for redeeming his Church, when by his wonderful power he delivers each of us from the bondage of the devil, from the tyranny of Antichrist, from eternal death. It is no ordinary work, of which any part ought to be ascribed to the power of man or to any other cause.

To the staff of the wicked he adds the sceptre of the rulers; and by this repetition he means that no imperial power can support unjust tyranny. And immediately afterwards he states more clearly that the monarchy of the Babylonians would be destroyed, because it was unjust and tyrannical, when he says (Isaiah 14:6) that the people had been struck with an incurable stroke, and that there was no limit to the violence, because they had rioted with impunity in unbounded licentiousness. This reminds us that at length God will not spare tyrants, though he may wink at them for a time. The same destruction awaits them as, we learn, befell Babylon; for the Lord is righteous, (Psalm 11:7,) and is always like himself.

7. and 8. They break forth into singing. Here he shows how greatly tyrants are hated by the whole world. When they are dead or ruined, all men break forth into joy, and express the feelings which they formerly entertained towards the tyrants, and which they dissembled through fear. Then do their hatred and spite burst forth, and not only do men make known their joy, but even the dumb creatures, as the Prophet, for the sake of amplification, adds the fir-trees and the cedars. As tyranny overturns everything, so when tyranny is done away, everything appears to be restored to its original condition.

Since thou art laid down, no feller is come up against us. To make the discourse more energetic, he adds a personification, in which he introduces the trees as speaking and congratulating themselves that, since the tyrant is dead, they will now stand gladly and at ease. The design of the Prophet is to show, that the Heavenly Judge cannot endure tyrants, who are abhorred by the whole world. Hence, we ought to conclude that, though under the sway of tyrants unhappy men are silent, and do not venture to open their mouths, yet the Lord listens to their secret groans. Let us not wonder therefore that tyrants come to such a dismal end; for God, who is a witness of the injuries which they have inflicted, must in the exercise of his justice assist the innocent.

9. Hell from beneath is moved for thee. As he had formerly attributed gladness to the trees, so now, by a similar figure, he attributes speech to the dead He arouses them, as it were, from their graves, to mock at the pride of this tyrant. The whole passage is ironical, and full of keen sarcasm. At the approach of kings, the people tremble, and come forth to meet and receive them with pompous display. The Prophet makes a fictitious representation, that when this tyrant shall die and go down to the grave, the dead will go forth to meet and honor him, but with such honor as he deserves. As if he had said, “Not only the living, but also the dead will rejoice at his death. The dead also will treat him respectfully according to his deserts.”

10. All shall speak and say to thee. These are taunts with which the dead jeer the tyrant who has joined them, as if they asked him what is the reason why he too is dead like other men. Struck with the singularity of the event, Isaiah pretends that they inquire with astonishment about it as something that could not be believed.

Art thou become like unto us? Tyrants are blinded by their greatness, and do not think that they are mortal, and even make themselves to be half-gods and adore themselves. On this account it is made known after their death that they shared in the condition of all mortals, to which they did not think that they were liable. It is in this sense that the dead, not without bitter scorn, reproach him for having become like unto themselves; for “death alone,” as the poet says, “acknowledges how small are the dimensions of the bodies of men.” David also, speaking of princes and their high rank, says,

I have said, ye are gods; but you shall die like men, and fall like one of the common people. (Psalm 82:6, 7.)

The bodies of princes, like those of the common people, must at length become corrupted and be devoured by worms, even though costly and splendid sepulchres be built for them.

11. Thy pomp is laid down in the grave. He mentions royal pomp, that this change may be more attentively considered by comparing the latter with the former; and he shows that that pomp could not prevent him from being reduced to the same level with other men. Under the term musical instruments, he includes all the luxuries and enjoyments in which kings are wont to indulge; because not only does the sweetness of music cause them to forget death, but the mad sound of them drives away all sadness, and in some respects stupifies the minds of men.

The worm is spread under thee, and the worms cover thee. In this second clause, the dead say jestingly, “Thou hast obtained a bed worthy of thee; for the worms serve thee for tapestry or a soft couch, and the worm serves for a splendid coverlet.” In a word, there is here exhibited to us a lively painting of the foolish confidence of men, who, intoxicated with their present enjoyments and prosperity, flatter themselves. This doctrine ought to be carefully pondered; for though men be well aware of their condition, and have death before their eyes, yet overrun by ambition, and soothed by pleasures, and even fascinated by empty show, they forget themselves.

12. How art thou fallen from heaven! Isaiah proceeds with the discourse which he had formerly begun as personating the dead, and concludes that the tyrant differs in no respect from other men, though his object was to lead men to believe that he was some god. He employs an elegant metaphor, by comparing him to Lucifer, and calls him the Son of the Dawn; and that on account of his splendor and brightness with which he shone above others. The exposition of this passage, which some have given, as if it referred to Satan, has arisen from ignorance; for the context plainly shows that these statements must be understood in reference to the king of the Babylonians. But when passages of Scripture are taken up at random, and no attention is paid to the context, we need not wonder that mistakes of this kind frequently arise. Yet it was an instance of very gross ignorance, to imagine that Lucifer was the king of devils, and that the Prophet gave him this name. But as these inventions have no probability whatever, let us pass by them as useless fables.

Casting the lot upon the nations, or weakening the nations. Translators have mistaken the meaning of this clause, by rendering the participle הולש (holesh) passively, Thou art become weak, for its signification is active. But as the verb from which it is derived signifies to cast a lot, and as the preposition על, (gnal,) upon, is here added, it is best to take it in this meaning, that, as the ruler and disposer of all countries, he directed them by lot, or held them as his own possessions. And yet I do not reject the other meaning, that he weakened the nations

13. Yet thou saidst in thy heart. These words must be connected with what goes before. To say means here, according to the custom of the Hebrew language, to resolve in one’s own mind. The Prophet ridicules the pride of the Babylonian monarch, who, relying on his greatness, ventured to promise to himself uninterrupted success, as if he had the power of determining the events of his life. In him there is exhibited to us a mirror of the madness of pride with which ungodly men are swelled, and which sometimes they even vomit out. Nor ought we only to behold here the person of a single tyrant, but the blasphemous rage of all the ungodly, who form their resolutions as if they could dispose of everything according to their pleasure; as their plans are also beautifully described by James,

We shall go into that city, we shall transact business, we shall make gain, though at the same time they know not what to-morrow shall bring. (James 4:13.)

They do not consider that they are in the hands of God, but believe that they will do everything by their own ability.

I will ascend into heaven. In these words, and those which immediately follow, the boasting is so absurd that it is impossible to believe that they proceeded from the lips of a mortal man; but as the Prophet did not intend to quote the very words which Nebuchadnezzar employed, let us be satisfied with examining the subject itself. Undoubtedly, all who claim for themselves more than human nature will allow, may be said to “attack heaven itself after the manner of the giants,” as the proverb runs. Hence it follows that whatever they undertake will be destructive to them; more especially every one who goes beyond the limits of his calling provokes the wrath of God against himself by his rashness. Let every one therefore be satisfied with his lot, and learn not to aim at anything higher, but, on the contrary, to remain in his own rank in which God has placed him. If God stretch out his hand, and lift us up higher, we ought to go forward; but no one ought to take it on himself, or to strive for it from his own choice. And even those who are raised to a higher rank of honor ought to conduct themselves humbly and submissively, not with any pretended modesty, but with minds so thoroughly depressed that nothing can lift them up.

I will sit on the mountain of the testimony, on the sides of the north. This plainly shows the reason why the Prophet especially accuses the Babylonian tyrant of so great madness, and what the Prophet means by such figures. He desired to sit on the mountain of the testimony. By this effrontery he attempted to make himself equal to God. Though he reasoned, after the manner of men, that he could obtain a victory over the Jews, yet, reckoning as nothing the assistance of God, by whom he had often heard that they were protected, it was as if he had endeavored to destroy the very heavens. For Mount Zion he uses the expression the sides of the north, according to the description,

Mount Zion, on the sides of the north, the city of the great King. (Psalm 48:2.)

He had formerly called it the mountain of the testimony. This word is derived from יעד, (yagnad;), which signifies to unite, to assemble, and to be agreed. On this account מועד (mogned) signifies both an assembly and an appointed day; and, in a word, it may relate to time, place, and persons. But here I prefer to view it as a Covenant; for the Lord, speaking by Moses, calls the Tabernacle מועד, (mogned,) and says, I will meet with you there. (Exodus 25:21, 22, 29:42.) Let us not think, therefore, that it means an assembly of men, as when irreligious persons assemble to their fairs or festivals, but that the Lord intended to give a token of his presence, and there to ratify his covenant. This ought to be carefully observed; for the blasphemy of the wicked king is proved by this, that he attacked heaven itself rather than an earthly place.

14. I will ascend above the heights of the clouds. It might certainly be thought strange that the Prophet thus accuses the Babylonian monarch, as if he wished to make himself equal to God, since, as we have said, this thought could scarcely enter into the mind of a man without making him absolutely shudder. As there is a seed of religion implanted in us by nature, so we are constrained, even against our will, to entertain the belief of some superior being who excells all things; and no man is so mad as to wish to cast down God from his throne; for we are instructed by nature that we ought to worship and adore God. Hence also the Gentiles, though they were ignorant of God, rendered worship to their idols; and therefore it may be thought improbable that the king of Babylon wished to drive out God, and to reign in heaven.

And yet the Prophet does not accuse him falsely. Though the ungodly do not believe that they ought to reign instead of God, yet, when they exalt themselves more than is proper, they take away a portion of what belongs to him, and claim it for themselves, which is the same as if they wished to pull him down from his throne. And what did Satan say when he deceived our first parent? Ye shall be as gods. (Genesis 3:5.) Consequently, all who dare to ascribe more to themselves than God allows are chargeable with exalting themselves against God, as if they declared war against him; for where pride is, contempt of God must be there.

We ought also to observe that argument which we lately noticed, that the tyrant, by assailing the Church, which was God’s holy heritage, might be said intentionally to attack God. Since, therefore, he profaned the heavenly sanctuary, the language ought not to be thought exaggerated. Hence also we obtain a doctrine full of most valuable consolation, for we are taught that the ungodly exalt themselves against God whenever they attack his Church. He is not accused of exalting himself above angels, but of endeavoring to crush the Church of God. The worship of God is not now confined to one place, but is as extensive as the whole world. Whenever, therefore, men call on the name of God, if any tyrant rise up to oppress the godly, let us know that he attacks not men, but God himself, who at length will not endure to be insulted.

We shall afterwards meet with a similar example in Sennacherib, of whom Isaiah declares that, while he threatened and reproached Zion, he threatened and reproached God himself. Let us therefore know that we are under the protection of God in such a manner, that any one who gives us trouble will also have God for his enemy.

He that hurteth you, says he, hurteth the apple of mine eye. (Zechariah 2:8.)

He likewise testifies that he dwells in the midst of the Church, (Psalm 46:5,) so that no one can attack the Church without receiving the first strokes; and therefore he will avenge the injuries which the Church endures, though he may permit her to be afflicted for a time.

15. But thou shalt be brought down to the grave. He formerly explained the intention of the king of Babylon, which was, that he should place his throne above the clouds; but he now contrasts with it an opposite event, namely, the sides of the pit or ditch, that is, some corner of a sepulcher into which he shall be thrown. He had formerly said that the king of Babylon wished to be carried up to Mount Zion, to the sides of the north, because that was a very lofty situation, and widely seen. He now uses the word sides in an opposite sense, as if he had said that he would have an abode in the most contemptible part of a sepulcher, as when one is thrust into a mean and despicable corner. In a wide and large sepulcher they place the dead bodies of honorable men in the middle; but the Prophet means that he will be thrown into a corner, or into the outer edges. Thus the Lord from on high laughs at the pride of the ungodly, so that, when they shall have swallowed up everything by their covetousness, and shall have burst through the clouds and heaven itself by their effrontery, he will at length expose them to the mockery of all, after having, in the twinkling of an eye, overturned their schemes.

16. They that see thee. The Prophet again, personating the dead, mocks at that wicked king. It might also be viewed as relating to the living; but it is better to apply the whole of this discourse to the dead, if we would not rather refer it to the grave itself, which amounts nearly to the same thing. We are wont to stretch out our neck when we meet with anything that is strange, or that deserves our attention. Thus, when it was thought to be a kind of prodigy that this king, who possessed so great power, had died, the Prophet says that the eyes of all men were directed towards him, to look at him earnestly, as if they scarcely believed their own eyes.