อิสยาห์ 14:27 วิจารณ์

In this chapter, I. More weight is added to the burden of Babylon, enough to sink it like a mill-stone; I. It is Israel's cause that is to be pleaded in this quarrel with Babylon (Isa 14:1-3). 2. The king of Babylon, for the time being, shall be remarkably brought down and triumphed over (v. 4-20). 3. The whole race of the Babylonians shall be cut off and extirpated (Isa 14:21-23). II. A confirmation of the prophecy of the destruction of Babylon, which was a thing at a distance, is here given in the prophecy of the destruction of the Assyrian army that invaded the land, which happened not long after (Isa 14:24-27). III. The success of Hezekiah against the Philistines is here foretold, and the advantages which his people would gain thereby (Isa 14:28-32).

INTRODUCTION TO ISAIAH 14 This chapter contains prophecies of the restoration of the Jews, of the fall of the king of Babylon, and the destruction of the Assyrian empire, and of the ruin of Palestine. The moving cause of the restoration of the Jews, and their settlement in their own land, is the distinguishing mercy of God towards them; the accomplishment of it, proselytes joined unto them; the means, people of other nations, who should bring them into it, and whom they should possess and rule over; and the consequence of it, rest from sorrow, fear, and hard bondage, Isa 14:1 upon which they are introduced as taking up a proverb, or a triumphant song, concerning the king of Babylon, wondering at his fall, and ascribing it to the Lord, Isa 14:4 representing the inhabitants of the earth, and great men of it, as at peace, and rest, and rejoicing, who before were continually disturbed, and smitten by him, Isa 14:6 introducing the dead, and those in hell, meeting him, and welcoming him into their regions, with taunts and jeers; upbraiding him with his weakness, shame, and disgrace he was come into; putting him in mind of his former pomp and splendour, pride, arrogance, and haughtiness, Isa 14:9 spectators are brought in, as amazed at the low, mean, and despicable condition he was brought into, considering what he had done in the world, in kingdoms and cities, but was now denied a burial, when other kings lay in their pompous sepulchres, Isa 14:16 and then it is foretold that that whole royal family should be cut off, and Babylon, the metropolis of his kingdom, should be utterly destroyed, Isa 14:21 all which was settled and fixed by the purpose of God, which could not be made void, Isa 14:24 and next follows a prophecy of the destruction of Palestine; the date of the prophecy is given Isa 14:28 the inhabitants of Palestine are bid not to rejoice at the death of one of the kings of Judah, since another should arise, who would be fatal to them, Isa 14:29 and while the Jews would be in safety, they would be destroyed by famine and war, Isa 14:30 from all which it would appear, and it might be told the messengers of the nations, or any inquiring persons, that Zion is of the Lord's founding, and under his care and protection, and that his people have great reason and encouragement to trust in him, Isa 14:32.

For the Lord of hosts hath purposed,.... What is before declared, the fall of Babylon, and the destruction of the Assyrian, and everything else that comes to pass in this world; there is nothing comes to pass but he has purposed, and everything he has purposed does come to pass: and who shall disannul it? not the most powerful monarch, or most powerful armies, or the most refined councils of men, or the greatest politicians on earth: and his hand is stretched out, and who shall turn it back? or aside, from giving the blow it is designed to give; no power on earth is equal to it.

For their part they plotted to hand him [Joseph] over to death, distress, slavery and the worst of evil fates; but God who is skillful in devising good used the wickedness of the plotters for the credit of him whom they had plotted to sell. Lest anyone think that these things happened through some coincidence or reversal of circumstances, by the very men who opposed and hindered them God brings about the events that they tried to prevent, using Joseph’s enemies as servants for his credit. From this you may learn that what God has planned no one will scatter, and no one will turn aside his lofty hand, so that when people plot against you, you may not fall or be annoyed but may keep in mind that the plot leads to good at the end, if only you endure nobly whatever happens to you.

What God has reared up and wishes to remain, no one can tear down. In the same way, what he has destroyed and wishes to stay destroyed, no one can rebuild.

(Verse 26, 27.) This is the plan that I have devised for the whole earth, and this is the hand stretched out over all nations. For the Lord of hosts has purposed, and who can annul it? His hand is stretched out, and who will turn it back? Some interpret this passage as a general prophecy against the entire world, and that the desolation of the cities of Babylon and Assyria are a type of the end of the world. We do not disagree with them, as long as we understand that in this passage the whole earth properly signifies the land of the Assyrians and all the nations allied with the Assyrian king. But whatever is decreed by the Lord, is not prevented by the power of anyone. And no one can restrain his outstretched hand, ready to strike.

For the Lord of hosts. Here he shows the support of the divine purpose, both as to the decree of wisdom: he has decreed, and as to the fulfillment of power: and his hand is stretched out: and who shall turn it away? He is alone, and no man can turn away his thought: and whatsoever his soul has desired, that has he done (Job 23:13).

This chapter begins with foretelling a drought that should greatly distress the land of Judea, the effects of which are described in a most pathetic manner, Jer 14:1-6. The prophet then, in the people's name, makes a confession of sins, and supplication for pardon, Jer 14:7-9. But God declares his purpose to punish, forbidding Jeremiah to pray for the people, Jer 14:10-12. False prophets are then complained of, and threatened with destruction, as are also those who attend to them, Jer 14:13-16. The prophet, therefore, bewails their misery, Jer 14:17, Jer 14:18; and though he had just now been forbidden to intercede for them, yet, like a tender pastor, who could not cease to be concerned for their welfare, he falls on the happy expedient of introducing themselves as supplicating in their own name that mercy which he was not allowed to ask in his, Jer 14:19-22.

CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB; (Isa 14:24-27) choose--"set His choice upon." A deliberate predilection [HORSLEY]. Their restoration is grounded on their election (see Psa 102:13-22). strangers--proselytes (Est 8:17; Act 2:10; Act 17:4, Act 17:17). TACITUS, a heathen [Histories, 5.5], attests the fact of numbers of the Gentiles having become Jews in his time. An earnest of the future effect on the heathen world of the Jews' spiritual restoration (Isa 60:4-5, Isa 60:10; Mic 5:7; Zac 14:16; Rom 11:12).

(Dan 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 (Ch2 26:6); but in the reign of Ahaz (Ch2 28:18), they took several towns in south Judea. Now Isaiah denounces their final subjugation by Hezekiah.

But it is love to His own people which impels the God of Israel to suspend such a judgment of eternal destruction over Babylon. "For Jehovah will have mercy on Jacob, and will once more choose Israel, and will settle them in their own land: and the foreigner will associate with them, and they will cleave to the house of Jacob. And nations take them, and accompany them to their place; and the house of Israel takes them to itself in the land of Jehovah for servants and maid-servants: and they hold in captivity those who led them away captive; and become lords over their oppressors." We have here in nuce the comforting substance of chapters 46-66. Babylon falls that Israel may rise. This is effected by the compassion of God. He chooses Israel once more (iterum, as in Job 14:7 for example), and therefore makes a new covenant with it. Then follows their return to Canaan, their own land, Jehovah's land (as in Hos 9:3). Proselytes from among the heathen, who have acknowledged the God of the exiles, go along with them, as Ruth did with Naomi. Heathen accompany the exiles to their own place. And now their relative positions are reversed. Those who accompany Israel are now taken possession of by the latter (hithnachēl, κληρονομεῖν ἑαυτῷ, like hithpattēach, Isa 52:2, λύεσθαι; cf., p. 62, note, and Ewald, 124, b), as servants and maid-servants; and they (the Israelites) become leaders into captivity of those who led them into captivity (Lamed with the participle, as in Isa 11:9), and they will oppress (râdâh b', as in Psa 49:15) their oppressors. This retribution of life for like is to all appearance quite out of harmony with the New Testament love. But in reality it is no retribution of like for like. For, according to the prophet's meaning, to be ruled by the people of God is the true happiness of the nations, and to allow themselves to be so ruled is their true liberty. At the same time, the form in which the promise is expressed is certainly not that of the New Testament; and it would not possibly have been so, for the simple reason that in Old Testament times, and from an Old Testament point of view, there was no other visible manifestation of the church (ecclesia) than in the form of a nation. This national form of the church has been broken up under the New Testament, and will never be restored. Israel, indeed, will be restored as a nation; but the true essence of the church, which is raised above all national distinctions, will never return to those worldly limits which it has broken through. And the fact that the prophecy moves within those limits here may be easily explained, on the ground that it is primarily the deliverance from the Babylonian captivity to which the promise refers. And the prophet himself was unconscious that this captivity would be followed by another.