Exegetical and Hermeneutical Commentary of Isaiah 14:27
For the LORD of hosts hath purposed, and who shall disannul [it]? and his hand [is] stretched out, and who shall turn it back?
For the Lord of hosts – (see the note at Isa 1:9).
Who shall disannul it? – Who has power to defeat his purposes? Difficult as they may be in appearance, and incredible as their fulfillment may seem, yet his purposes are formed in full view of all the circumstances; and there is no power to resist his arm, or to turn him aside from the execution of his designs. By this assurance God designed to comfort his people when they should be in Babylon in a long and dreary captivity (compare Psa 137:1-9.) And by the same consideration his people may be comforted at all times. His plans shall stand. None can disannul them. No arm has power to resist him. None of the schemes formed against him shall ever prosper. Whatever ills, therefore, may befall his people; however thick, and gloomy, and sad their calamities may be; and however dark his dispensations may appear, yet they may bare the assurance that all his plans are wise, and that they all shall stand. No matter how many, or how mighty may be the foes of the church; no matter how strong their cities, or their ramparts; no matter how numerous their armies, or how self-confident may be their leaders, they have no power to resist God. If their plans are in his way they will be thrown down; if revolutions are necessary among human beings to accomplish His purposes, they will be brought about; if cities and armies need to be destroyed in order that his plans may succeed, and his church be safe, they will be demolished, just as the army of Sennacherib was laid pale in death, and as Babylon – the haughtiest of cities – was overthrown. Who can stand against God? and who can resist the execution of his will?
Fuente: Albert Barnes’ Notes on the Bible
27. (Da4:35).
Isa14:28-32. PROPHECY AGAINSTPHILISTIA.
To comfort the Jews, lest theyshould fear that people; not in order to call the Philistines torepentance, since the prophecy was probably never circulated amongthem. They had been subdued by Uzziah or Azariah (2Ch26:6); but in the reign of Ahaz (2Ch28:18), they took several towns in south Judea. Now Isaiahdenounces their final subjugation by Hezekiah.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
27. For the Lord of hosts hath decreed. Isaiah here employs what may be regarded as a concluding exclamation, to confirm more fully the preceding statement. Having said that it is the purpose of the Lord, in order to show that it cannot be broken or made void, (Psa 33:11,) he puts a question as if about a thing impossible, Who shall disannul his purpose ? or, who shall turn back his hand ? By this exclamation he speaks disdainfully of all the creatures; for as soon as the Lord has decreed, he stretches out his hand, and when his hand is stretched out, the execution of the work must undoubtedly follow. Nor is it only men whom he declares to be incapable, but he also declares everything else to be incapable of preventing the decree of God; at least if there be anything but man and Satan that opposes his will. In short, he intimates that there can be no repentance or change in God, (Num 23:19,) but that whatever may happen, even amidst an endless diversity of events, he continues always to be like himself, and that no occurrence can thwart his purpose.
If it be objected that God sometimes changed his purpose, as when he spared the Ninevites, (Jon 1:2,) Abimelech, (Gen 20:3,) or Pharaoh, (Gen 12:17,) the answer is easy. When the Lord sent Jonah to the Ninevites, he did not reveal what had been decreed in his secret purpose, but wished to arouse their minds by the preaching of Jonah, that he might have compassion on them. The same thing might be said, when he threatened Abimelech and Pharaoh, because they wished to lay hands on Abraham’s wife; for thus the Lord, by terrifying them, intended to keep them back, that they might not suffer the punishment of their obstinacy.
Fuente: Calvin’s Complete Commentary
(27) His hand is stretched out.Literally, and more emphatically, His is the outstretched hand.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
DISCOURSE: 883
IMMUTABILITY OF GODS COUNSELS
Isa 14:27. The Lord of hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back?
IT is common with the Lord, when predicting distant events, to confirm men in the expectation of them by the accomplishment of something near at hand. Thus when God foretold the incarnation of his own Son by the Prophet Isaiah, he foretold also the speedy destruction of the ten tribes, that the fulfilment of the one might excite in their minds an expectation of the other [Note: Isa 7:14-16.]: and when to Hezekiah he promised an addition of fifteen years to his life, he caused the shadow on the sun-dial of Ahaz to recede ten degrees, as a sign that his life should certainly be prolonged to the period that had been fixed [Note: Isa 38:7-8.]. Thus, in the chapter from whence our text is taken, and in that which precedes it, a very full and minute prophecy of the destruction of Babylon, and of the consequent restoration of the Jews to their own land, is given two hundred years before it was to be accomplished. But there was another event of great importance speedily to take place, namely, the destruction of the Assyrian army before Jerusalem: this therefore is introduced, not merely as an independent prophecy, but as a near event, which would assure to them the accomplishment of those which were more remote. It is in reference to all these events that the immutability of Gods purpose is so strongly declared in our text, but more especially to those events which constitute the main subject of the prophecy.
The immutability of Gods decrees is confessedly a very deep and mysterious subject, which we would not enter upon but with fear and trembling. We do not approve of bringing it forward on every occasion, and making it, as some do, the great subject of our ministrations: but we do not feel at liberty to pass it over as if we were afraid of it, or as if we thought the inspired writers had erred in ever bringing it before our eyes. Now that it lies clearly in our way, we will proceed to give it the attention it deserves. We will consider it,
I.
In a general view
The Scripture continually represents God as having ordained every thing from before the foundation of the world
[St. James, before the whole college of apostles at Jerusalem, declared this as a truth unquestionably acknowledged by them all; Known unto God are all his works, from the beginning of the world [Note: Act 15:18.]. But, if they were known to him, they must be certain: and, if they were certain, it must be because he had ordained them so to be. Hence even the salvation of his people is said to be in consequence of his having elected them in Christ Jesus before the foundation of the world, and predestinated them to the adoption of children by Jesus Christ to himself. In this he is represented as acting solely according to his own sovereign will, for the praise of the glory of his own grace, in conformity with his own eternal counsels: and all who finally obtain an inheritance in heaven, are said to have been predestinated according to the purpose of him who worketh all things after the counsel of his own will, that they should be to the praise of his glory [Note: Eph 1:4-6; Eph 1:9; Eph 1:11-12.].
Now to conceal, or to explain away, such expressions as these, is certainly not right. That they involve many difficulties, is true; but there are difficulties also on that side of the question which denies the existence of Gods decrees: and it is far safer and better to receive with humility the declarations of God which we cannot fully comprehend, than to set ourselves determinately against them, and to impose on them a sense which they were obviously not intended to bear. The man that receives them with childlike simplicity, cannot doubt their general import, though he may doubt respecting inferences which may appear to be deducible from them.]
His decrees, to whatever they relate, are unchangeable
[This also is plainly and strongly declared in the Holy Scriptures. He has confirmed his word with an oath, on purpose that the immutability of his counsel may be known [Note: Heb 6:17.]. If his purposes were changed, it must be either through the inward operation of his own mind, or through the outward operation of something else upon him: but in his own mind he is altogether unchangeable; as he has said, I the Lord change not [Note: Mal 3:6.]: and St. James says, that with him is no variableness, neither shadow of turning [Note: Jam 1:17.] Nor can he be wrought upon by any thing from without: he cannot be deceived by subtlety; for there is no wisdom, nor understanding, nor counsel against the Lord [Note: Pro 21:30.]: nor can he be constrained by force; for he doeth according to his will in the armies of heaven, and among the inhabitants of the earth; nor can any stay his hand, or say unto him, what doest thou [Note: Dan 4:35.]? In a word, He is not a man that he should lie, or the son of man that he should repent: hath he said, and shall he not do it? hath he spoken, and shall he not make it good [Note: Num 23:19.]? Yes, His counsel shall stand; and he will do all his pleasure [Note: Isa 46:10.]: He is in one mind, and who can turn him [Note: Job 23:13.]? His counsel standeth for ever, and the thoughts of his heart to all generations [Note: Psa 33:11.].]
Whatever difference of opinion may exist about the abstract question of the immutability of Gods decrees, there will be found little difference about it,
II.
In reference to the particular points specified in the context
It is the practical use of this subject that renders it so interesting to the Church of God: and it is in that view only that we wish to impress it on our minds. It is introduced by the prophet in reference to two points:
1.
The deliverance of Gods people
[The state of the Jews in Babylon was as hopeless as could well be conceived: but God foretold their deliverance from it, and their restoration to their own land: and that, though captives, and grievously oppressed, they should take them captives whose captives they were, and should rule over their oppressors [Note: ver. 1, 2.]. This God declared to be irreversibly decreed.
Now the same is true respecting the deliverance and salvation of all the Lords people, in every age and quarter of the world. As the Jews were his elect, so is there now a remnant according to the election of grace [Note: Rom 11:6.]; a people whom he has given to his Son [Note: Joh 17:6; Joh 17:9.], and to whom, as viewed in him, he gave a promise of eternal life, before the world began [Note: Tit 1:2.]. Now these he will search out, wherever they are, even amongst the remotest Gentiles [Note: Joh 10:16.]: and in due time he will call them by his grace [Note: Eze 34:11-13.], and bring them to the saving knowledge of his truth [Note: Isa 65:1.] These also will he keep, and not suffer so much as one of them ever to be lost [Note: Joh 17:12.]. For their full and complete salvation God has made abundant provision in his word. If ever they should perish, it must be through their own departure from him, or through their being wrested out of his hands, or by his casting them off: but on all these heads he has revealed his immutable purpose and decree. Is it apprehended that they will depart from him? He will put his fear in their hearts, that they may not do so [Note: Jer 32:40.]. Is it feared that either men or devils may wrest them from him? He assures us that none shall pluck them out of his hands [Note: Joh 10:27-29.], or separate them from his love [Note: Rom 8:33-39.]. Is it supposed possible that he himself may cast them off and forsake them? He gives the fullest possible assurance to them all, that he will not do so [Note: 1Sa 12:22. Heb 13:5-6. The Greek.]; that not one of his little ones shall perish [Note: Mat 18:14.]; and that, however sifted, not the smallest grain among them shall ever fall to the ground [Note: Amo 9:9.]. Their state may appear distressing, and even desperate, for a time; but God will not abandon them to themselves [Note: Isa 54:7-10.]; for all his promises to them are yea and Amen in Christ Jesus [Note: 2Co 1:20.].]
2.
The destruction of his enemies
[Babylon, just previous to its destruction, seemed capable of defying all its enemies: but it was destroyed, precisely at the time, and in the manner, and by the person, that had been foretold two hundred years before. Thus, how secure soever Gods enemies at this day may think themselves, they shall assuredly perish at the appointed time.
Of the people of God we have spoken as Gods elect: but we are not therefore to imagine of Gods enemies, that they have from eternity been doomed to destruction. No: though we maintain, and have not a doubt about, the doctrine of election, we do not believe the doctrine of absolute reprobation. It is true, we do not know where to draw the line so as to answer all the questions that may be asked. We acknowledge that we are ignorant, and contentedly ignorant, of many things relating to this mysterious subject: but, in our apprehension, Gods oath, that he willeth not the death of any sinner, but rather that he should turn and live, is a satisfactory proof, that he has not ordained any to wrath, except as the fruit and consequence of their own wickedness. We apprehend that the true distinction between the elect and non-elect is marked with admirable precision by the Apostle Peter; who speaks of the elect, as saved purely in consequence of Gods eternal choice; but of others, as perishing purely through their own obstinate unbelief, to which God has irreversibly decreed a sentence of eternal condemnation [Note: 1Pe 2:7-9. The words in italics, ver. 8. should be omitted, and the word be translated These. Then the contrast observable in that whole passage will be complete. There is a double antithesis: .See Doddridges note on the place.]. This is sufficiently plain, that, if God be true, the unrighteous, and unregenerate, can never enter into the kingdom of heaven [Note: 1Co 6:9. Joh 3:3; Joh 3:5.]. We are ready to think, that God will rescind his decrees in relation to this matter; but he will not: he will not from pity; for however we may knock, and cry, Lord, Lord, open to us! he will not open the door; nor, when weeping and wailing and gnashing our teeth with anguish, will he grant us so much as a drop of water at our request to cool our tongue. Nor shall any be able to resist his will: for when he shall say, Depart from me, ye cursed, into everlasting fire, we cannot maintain our ground one moment; nor, if we call on the rocks and mountains to fall upon us, can they afford us the desired aid. Even in this life the infliction of punishment is sometimes irreversibly decreed; and much more shall it be in that day, when God will only laugh at our calamity, and execute upon us all the judgments which he has denounced against us [Note: Pro 1:24-31. Eze 24:13-14.].]
Reflections
1.
On what a slender foundation are the hopes of the generality fixed!
[A strange idea pervades the great mass of the Christian world, that God will relax somewhat of his demands, and forbear to act agreeably to the strict tenour of his word: and, when we urge upon their consciences the strictness of his precepts, or the awfulness of his threatening, they reply, God is too merciful to act thus; we have no fear, but that he will relax somewhat of these things in the day of judgment. Thus they hope that Gods purposes shall change; and they contentedly rest their everlasting salvation on this ground. What an amazing infatuation is this! O, beloved, think well, ere you determine to venture your everlasting happiness on such a presumption as this. Know that, in so doing, you absolutely bar heaven against yourselves; and render it impossible for God himself to save you. True, he can work faith in your hearts; but he can never save you in unbelief: he cannot deny himself: and if you will not seek him in his appointed way of faith and holiness, there remains nothing for you but a fearful looking for of judgment and fiery indignation, to consume you [Note: Heb 10:26-27.].]
2.
On what an immoveable foundation does the believer stand;
[You are fixed upon a rock, against which the gates of hell shall never prevail. We suppose indeed that you are not affecting to trust in God, whilst you are negligent in the use of his appointed means: (that would be to trust, not in God, but in a presumptuous unfounded conceit of your own:) but, if you are fleeing to Christ for refuge, then are you safe in Gods everlasting arms; and he desires that you should be assured of this: yea, it is for this very end that he has confirmed his promise with an oath, even that you might be assured of the immutability of his counsel, and be filled with the stronger and richer consolation [Note: Heb 6:17.]. If a sense of your own weakness and unworthiness discourage you; then know that God is able to perform all that he has promised, and that the consideration of his power and faithfulness is the very antidote which he himself has provided for all your fears [Note: Isa 49:24-25.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Isa 14:27 For the LORD of hosts hath purposed, and who shall disannul [it]? and his hand [is] stretched out, and who shall turn it back?
Ver. 27. For the Lord of hosts hath purposed, and who shall disannul it? ] Emphasin habet interrogatio. An excellent and unanswerable way of arguing from the irresistible will and almighty power of God; the like whereof is used by a certain Persian in Herodotus, in most elegant expressions, as Junius here noteth. a
a In Calliope.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the Lord: Isa 23:9, Isa 43:13, Isa 46:11, Job 40:8, Jer 4:28, Jer 51:59, Rom 8:28, Rom 8:31
his: Isa 9:12, 2Ch 20:6, Job 9:12, Job 23:13, Psa 33:11, Pro 19:21, Pro 21:30, Dan 4:31-35
Reciprocal: Num 23:27 – peradventure Job 42:2 – can be withholden from thee Ecc 7:13 – who Isa 5:25 – stretched Isa 10:23 – determined Isa 19:3 – and I Isa 19:17 – because Jer 30:24 – fierce Eze 26:14 – for I Zep 1:4 – stretch Zec 6:1 – and the Rom 9:11 – that the Gal 3:17 – cannot 2Ti 1:9 – according to his Heb 6:17 – the immutability