Exegetical and Hermeneutical Commentary of Isaiah 14:2
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.
2. And the people ] And peoples (ch. Isa 49:22 f.).
shall possess them ] Lit. “serve themselves heirs to them” (Lev 25:46). For the idea cf. ch. Isa 60:10; Isa 60:14, Isa 61:5.
they shall take them captives, whose captives they were ] Jdg 5:12.
Fuente: The Cambridge Bible for Schools and Colleges
And the people shall take them – That is, the people in Babylon.
And bring them to their place – That is, they shall attend them to the land of Judea, and aid in restoring them to their own country. There is reference here, doubtless, to the fact that Cyrus would assist them (compare Ezr 1:1-11), and that many of the inhabitants of Chaldea who would become proselytes, would be willing to accompany them to their own land.
And the house of Israel shall possess them in the land of the Lord – Not in a foreign land, and among strangers and foes, but in their own land, and among the institutions of their own religion. They would be willing to return with them, and occupy a humble place among them, as servants, for the sake of enjoying the privileges of the true religion. It was a matter of course among the Hebrews, that proselytes would be regarded as occupying a less elevated place in society than native-born Jews.
And they shall take them captive … – That is, they shall induce them to become proselytes; to be willing to accompany them to their own homes, and to become their servants there. It does not mean that they would subdue them by force; but they would be able, by their influence there, to disarm their opposition; and to induce them to become the friends of their religion.
And they shall rule over their oppressors – This is one instance where the people of God would show that they could disarm their oppressors by a mild and winning demeanour, and in which they would be able to induce others to join with them. Such would be the force of their example and conduct, of their conversation and of their deportment, even in the midst of proud and haughty Babylon, that their oppressors would be won to embrace the religion of their captives. If, in proud and haughty Babylon, those who loved the Lord could thus do good; if, when they were captives, they could have such an influence over their haughty masters, where is there a place in which the friends of God may not be useful by their example, their conversation, and their prayers?
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. For servants and handmaids] For thrallis and thrallesses. – OLD BIBLE. Male and female slaves.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Which they might do literally, and sometimes did, after their return into their own land, either by their power with the Persian monarchs, as in the days of Cyrus and Darius, and especially of Ahasuerus; or by their own prowess, as in the time of the Maccabees. But this was more evidently and eminently verified in a spiritual sense, in the days of the gospel, when the apostles and other ministers, who were of the Jewish nation, conquered a great part of the Gentile world to the worship and obedience of their Messiah.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. the peopleof Babylon,primarily. Of the whole Gentile world ultimately (Isa 49:22;Isa 66:20; Isa 60:9).
their placeJudea (Ezr1:1-6).
possessreceive inpossession.
captivesnot byphysical, but by moral might; the force of love, and regard toIsrael’s God (Isa 60:14).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the people shall take them, and bring them to their place,…. That is, the people among whom the Jews dwelt in Babylon, who had a kindness for them, and especially such of them as were proselyted to their religion should attend them in their journey home, and supply them with all necessaries for provision and carriage, as they were allowed to do by the edict of Cyrus, Ezr 1:4 and this will have a further accomplishment in the latter day, when the Gentiles shall bring their sons and daughters in their arms, and on their shoulders, and on horses, and in chariots, to Jerusalem, Isa 49:21 which last passage Kimchi refers to, as explanative of this:
and the house of Israel shall possess them in the land of the Lord, for servants and handmaids; by the “land of the Lord” is meant the land of Israel, which was peculiarly his; for though the whole earth is his, yet he chose this above all others for the place of his worship, under the former dispensation; and where his son, in the fulness of time, should appear in human nature, preach the Gospel, perform miracles, and work out the salvation of his people; and where his feet shall stand at the latter day, when he comes to judge the world; this is the same with Immanuel’s land, Isa 8:8 hither many of the Chaldeans coming along with the Jews, and having embraced their religion, chose rather to be servants and handmaids to them, than to return to their own land, and who were a kind of inheritance or possession to the Jews; though some think that these were such as they bought of the Babylonians, that came with them to be their servants, and not they themselves. It may be understood of Gentile converts in Gospel times, who would willingly and cheerfully engage in the service of the church of God, and by love serve his people, and one another. Kimchi explains this clause by Isa 61:5:
and they shall take them captives, whose captives they were; and they shall rule over their oppressors: that is, the Babylonians, who had carried the Jews captive, should be taken captives by them, and made slaves of; which might be true of those they bought of them, when they returned to their own land; or, as some think, this had its accomplishment in the times of the Maccabees, when they conquered many people, who before had carried them captive, and oppressed them; and in a spiritual and mystical sense has been fulfilled in the times of the Gospel, through the spread of it in the Gentile world, by the ministry of the apostles, who were Jews; by which means many of the nations of the world were brought to the obedience of Christ and his church.
Fuente: John Gill’s Exposition of the Entire Bible
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, (Ezr 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. (Ezr 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, (Mat 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 (Exo 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.
Fuente: Calvin’s Complete Commentary
(2) The people shall take them . . .Literally, the peoples. In Ezr. 1:1-4; Ezr. 6:7-8, we have what answered, in a measure, to the picture thus drawn; but here, as elsewhere, the words paint an ideal to which there has been as yet no historical reality fully corresponding. No period of later Jewish history has beheld the people ruling over a conquered race; and if we claim a real fulfilment of the last clause of the verse, it is only in the sense in which the Latin poet said that Grcia capta ferum victorem cepit (Horat. Ep. II. i. 156). The triumph of Israel has, so far, been found in that of its leading ideas, and in the victory of the faith of Christ. In Isa. 56:3 the proselyte appears as admitted on terms of equality, here on those of subjugation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. And the people Literally, peoples; they of Babylon; heathen turned friends; Cyrus and authorities under him.
Bring them to their place They shall attend them to the land of Judea.
The house of Israel The Jews.
Possess them As converts from heathenism.
In the land of the Lord In the low sense, this means in Judea. But the prophecy sweeps, as usual, into the times of the Messiah, the spiritual realm of the Church.
Take them captives Into the true religion.
Shall rule over their oppressors Under laws and truths of the Messiah’s kingdom. There are here predicted exchanged conditions, external and internal. The chosen people and the other peoples change places, the Jews to their own land, with heathen in a willing sense subject to them; but the full accomplishment of the prophecy is to be fulfilled when the Church of Christ shall become prevalent in the earth.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 882
THE CHRISTIAN WARFARE
Isa 14:2. They shall take them captives whose captives they were, and they shall rule over their oppressors.
IN the midst of the prophecies relating to the deliverance of the Jews from Babylon, we shall find many expressions which necessitate us to look forward to some other event for their full accomplishment. The destruction of Babylon is undoubtedly the subject of this and of the preceding chapter. The whole forms one prophecy, abounding with the most beautiful imagery, and, in point of composition, equalling, if not excelling, the most admired poems of antiquity. But if we could confine the preceding part of this verse, and the verse before it, to that event, (which yet we cannot with any propriety,) what must we do with the words before us? they were never accomplished at that period: the Jews did not carry the Babylonians into captivity; nor at any subsequent period did they rule over them. But if we understand these words as looking forward to another redemption, then will they be easy; and their accomplishment will be seen, not only in the Church at large, but in every individual member of it. The grace of Christ triumphed over all its opponents in the apostolic age; and will, in a yet more extensive manner, in the millennial period. The peculiar way in which his grace triumphs, is a subject worthy of our more particular attention: and the words of our text afford us a fit occasion for setting it before you. We shall,
I.
Trace a work of grace on the souls of men
Taking such a view of it as is suggested by our text, there are four distinct states in which the Christian will successively be found:a state,
1.
Of captivity
[This is the state of every man, before the grace of God enters into his heart. The Jews in Babylon were not more enslaved than we are by nature. Our principles and actions are altogether in bondage to the world. Nothing appears so free as the mind: yet, in our natural state, we are so shackled with prejudice, that we cannot exercise it aright: we cannot apprehend truth, when it is proposed to us: the things of the Spirit of God appear even foolishness to us; neither can we receive them, because our faculties are pre-occupied by the current sentiments of the world. Our ways too are under the same constraint. Custom has prescribed the paths in which we shall walk; and we dare not violate its arbitrary laws. Let us even see the light of a bright example set before us. we feel not ourselves at liberty to follow it. As far as fashion authorizes a holy life, we will go: we may perform a round of religious duties; but to cultivate real piety is contrary to our inclination, and beyond our power.
As the world by its maxims, so sin by its allurements, fetters and controuls us. So interwoven with all our faculties is sin, that we cannot resist its influence. Sooner might an Ethiopian change his complexion, or a leopard his spots, than the natural man break forth from the dominion of sin. Though he do not yield to it in a gross and shameless way, yet his thoughts and desires are altogether vitiated by it; nor is so much as one inclination or affection free from its malignant taint. A principle of evil resides within him, and dictates every imagination of his heart [Note: Gen 6:5.].
We may observe also, that Satan maintains a tyrannic sway over the natural man, as over his rightful vassal. How he works upon our minds, we cannot exactly say: (for we know not how our own spirit operates upon our material body; and therefore we must not wonder if we cannot declare how that wicked spirit operates on our spirits:) but he certainly does work in all the children of disobedience, and lead them captive at his will. And when the grace of God first comes into the soul, it finds us altogether under the power of that strong man armed.]
2.
Of conflict
[The first entrance of grace into the soul stirs it up immediately to break its bonds, and assert its liberty. The person who is once enlightened to see what masters he has served, and what will be his recompense, is filled with indignation against himself for so long submitting to such ignominious bondage. He first probably begins with efforts made in his own strength: but when he finds how unavailing they are, he will betake himself to prayer, and implore help from above. Now the sins to which he once addicted himself are resisted; and the very inclinations to them are bitterly bewailed. Now he cannot be satisfied with taking his notions of sin and duty from the world, or with conforming himself to the standard which the world approves: he inquires what Gods will is, and determines to renounce whatever is inconsistent with it. Difficulties he meets with, innumerable difficulties, in his new course: his indwelling corruptions, like a stream obstructed by a dam, threaten to bear down all before them: and Satan exerts himself, by various wiles and devices, to divert him from his purpose: and the world, Satans best advocate and co-adjutor, labours, by menaces or allurements, to keep him under its dominion: but he gathers strength from opposition, and courage from defeat; and resolves, that nothing but victory or death shall put an end to his warfare.]
3.
Of victory
[No person will long continue to oppose his spiritual enemies, without reaping the fruit of his exertions in victory and triumph. After he has once learned to use the armour which God has prepared for him, he finds, to his unspeakable comfort, that none of his enemies can stand before him. The world, that was once so formidable, has lost its power: and neither sin nor Satan can deceive him, as they once did. The grace of Christ is now found sufficient for him: and though he still is violently assaulted with various temptations, he is enabled to repel them by the shield of faith and the sword of the Spirit. Sometimes indeed he is ready to exclaim, O wretched man that I am! who shall deliver me? but soon he recollects himself, and adds, I thank God through Jesus Christ our Lord.]
4.
Of dominion
[This is that state of which the text particularly speaks: and doubtless it is a state to which many attain. That the warfare will ever cease in this world, we have no reason to expect; but that our progress will be more easy, and our victory more certain, in proportion as we become habituated to the contest, there can be no doubt. As there are babes, young men, and fathers in the family of Christ, so are there amongst his army some, who have not only gained the victory, but are dividing the spoil. The world is crucified to them; sin is mortified, and Satan bruised under their feet. They are filled with a peace that passeth all understanding, and a joy that is unspeakable and glorified. The prize is, by anticipation at least, already in their hands. They enjoy already the earnest of heaven in their souls; and they are looking forward with delight to the happy hour, when they shall cease from their warfare altogether, and rest for ever in the bosom of their Lord.]
Though doubtless many variations will be found in the duration or degree in which the different parts of this experience exist in different persons, yet this, on the whole, is the experience of every true believer, he emerges from his natural bondage, and comes forth into the liberty of Gods children. Such, I say, is the work of divine grace in the soul: and we shall now proceed to,
II.
Make some observations upon it
We remark then that this work is,
1.
A stupendous work
[None but God is equal to it. None but an Almighty Being could have created the universe out of nothing: nor can any other Being create anew the souls of men. Every good soldier of Jesus Christ must say, He that hath wrought us to self-same thing, is God. The power exercised in this work is compared, by St. Paul, with that which was put forth in the resurrection of Christ, and his establishment on his throne, above all the principalities of heaven or hell [Note: Eph 1:19-21.]. Let all then who have within themselves an evidence that they are the subjects of it, rejoice: let them magnify their God in the energetic language of the Psalmist [Note: Psa 35:10.]: and let them go forth, and shew what great things the Lord has done for them.]
2.
An effectual work
[We wish not to discourage those who find difficulties in their warfare: but yet we must say, that God does not do his work by halves (if we may so express it). If he begin a good work in any soul, he will not suffer Satan to defeat his purpose. He will give more and more grace, till it prove effectual to the end for which it is given. Grace that is not sufficient, (I mean, that does not finally prevail,) is not true grace. We know, that if a judgment be formed from the actual attainments of the religious world, we shall be ready to think that piety and carnality, and victory and bondage, can consist together. But they cannot; and those who with a religious profession unite an habitual subjection to any one sin, will feel themselves grievously disappointed in the issue. They may dream of plaudits from their Judge; but he will say to them, I never knew you, ye workers of iniquity. The weapons of our warfare are sufficiently powerful to cast down all the strong-holds of Satan, and to bring even our thoughts into captivity to the obedience of Christ: the soldier therefore that yields to any one of his spiritual enemies, betrays his Lord; and for submitting to the chains of sin, will be bound in chains of everlasting darkness.]
3.
A work of which none need despair
[A more desperate state than that described in the text, can scarcely be conceived: they were captives, and captives in a state of grievous oppression: yet they are not only delivered, but made to rule over their very oppressors. Who then has any reason to despair? We may say perhaps, that our enemies are more powerful than those of others; that by our own consent they have acquired an indisputable right over us; and that therefore we cannot hope for deliverance. But God states, and answers, this very case [Note: Isa 49:24-26.]. And, not content with this, he makes his readiness to relieve such persons a prominent feature in his own character: as if he were especially to be known by it [Note: Amo 5:9.]. He makes his promises too to this very description of persons [Note: Psa 72:4; Psa 72:12-13.], as though he counted himself most glorified, when the weakness of his people has given the most scope for the exercise of his almighty power [Note: 2Co 12:9.]. To the weakest then, and to the most desponding, we would say with the prophet, that though without God the strongest of men should bow down under the prisoners, and fall under the slain [Note: Isa 10:4. Jer 37:10.], yet with him you shall be able to do all things [Note: Php 4:13.]: even the lame shall take the prey [Note: Isa 33:23.], and the feet of the poor and of the needy shall tread down their mightiest enemies [Note: Isa 26:5-6.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
I do not interrupt the reading through this long chain of the most wonderful events, because it forms one grand whole. The destruction which will ultimately fall upon the enemies of God and of his Christ, and the triumphs of the Church, are here set forth, under very strong and figurative expressions. I cannot improve upon them, by attempting to represent the truth in stronger language, than is here made use of; for nothing indeed can exceed it. But what I particularly beg the Reader, with me, to remark is, that what the Prophet had before said, is here completely fulfilled: Say ye to the righteous, that it shall be well with him: woe unto the wicked, it shall be ill with him! Isa 3:10-11 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 14:2 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.
Ver. 2. For servants and for handmaids. ] Their converts shall be willing to lay their hands under their feet, as we say, and glad to do them any service, like as Cyprian was for Caecilius, whom he called novae vitae parentem, parent of new life, and Latimer for Bilney, whom he called Blessed Bilney. See Isa 49:23 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the people = peoples.
their place = their own place. See Isa 49:22; Isa 60:9; Isa 66:20.
the house of Israel. See note on Isa 5:7.
possess them. For servants and handmaids. This is to be fulfilled at a later day: still future (Isa 49:23; Isa 60:9-14; Isa 61:5).
oppressors. Compare Isa 60:14.
Fuente: Companion Bible Notes, Appendices and Graphics
and the house: Isa 18:7, Isa 60:9-12, Isa 61:5, Ezr 2:65, Rom 15:27, 2Co 8:4, 2Co 8:5, Gal 5:13
and they: Psa 68:18, 2Co 10:5, Eph 4:8
whose captives they were: Heb. that had taken them captives, they shall rule over Isa 60:14, Jer 30:16, Dan 7:18, Dan 7:25-27, Zec 14:2, Zec 14:3, Rev 3:9, Rev 11:11-18, Rev 18:20-24
Reciprocal: Lev 25:44 – General Lev 25:46 – And ye shall Num 31:18 – keep alive for yourselves Jdg 5:12 – lead 1Sa 4:9 – as they have Est 9:1 – though it was turned Isa 24:21 – the Lord Isa 45:14 – in chains Jer 25:14 – many Jer 30:7 – but Eze 34:27 – when I Eze 39:10 – shall spoil Joe 3:8 – your sons Amo 9:12 – possess Oba 1:17 – possess Mic 5:6 – they Mic 5:9 – hand Zec 2:9 – and they Rev 13:10 – that leadeth
Fuente: The Treasury of Scripture Knowledge
GENTILES HELPING JEWS
And the people shall take them, and bring them to their place.
Isa 14:2
I. It is more exactly explained that this adhesion of strangers will not be to seek protection, but to form an honourable and serviceable attendance as friends and admirers.This is a thought that often recurs in the second part of Isaiah: Isa 44:5; Isa 49:22 sqq.; Isa 55:5; Isa 60:4-9 sqq. This notion that strangers should amicably attend Israel and then be enslaved for it occasions offence. But the heathen will only display this friendliness constrained thereto by the mighty deeds of Jehovah. And even if the Old Testament knows of a conversion of the heathen to Jehovah (Hos 2:23; Isa 65:1; comp. Rom 9:24 sqq.; Rom 10:18 sqq.)yet, from the Old Testament view-point, there remains ever such a chasm between Israel and even the converted heathen that for the latter no other position was conceivable than that of those strangers who went along to Canaan out of Egypt or the desert, or of the Canaanites that remained (1Ki 9:20 sqq.). This is a consequence of that fleshly consciousness of nobility of which Israel was full.
II. Only by Christ could that chasm be bridged over, in whom there is neither circumcision nor uncircumcision (Gal 5:6; Gal 3:28; Rom 10:12). The simple meaning of this promise seems to be that the church or chosen people and the other nations should change places, the oppressed becoming the oppressor, and the slave the master. This of course admits both an external and internal fulfilment. In a lower sense and on a smaller scale it was accomplished in the restoration of the Jews from exile; but its full accomplishment is yet to come, not with respect to the Jews as a people, for their pre-eminence has ceased for ever, but with respect to the church, including Jews and Gentiles, which has succeeded to the rights and privileges, promises and actual possessions of Gods ancient people. The true principle of exposition is adopted even by the Rabbins. Jarchi refers the promise to the future, to the period of complete redemption. Kimchi more explicitly declares that its fulfilment is to be sought partly in the restoration from Babylon, and partly in the days of the Messiah.
Fuente: Church Pulpit Commentary
Isa 14:2. And the people shall take them, &c. They shall provide them with all necessary accommodations for their journey: see Ezr 4:1. And Israel shall possess them for servants Those of the Chaldeans who left their own country for the sake of religion, and went along with the Jews into Judea, would probably be content to live among them in an inferior condition, and give them the benefit of their service. Or, the meaning may be, that many of the Jewish people should be in such circumstances as to be able to procure servants in the land where they were captives, and to take them with them into their own land as their servants. So that the people of the country where they had been captives, became captives or servants to the Jews, in their own land; who might therefore be said strictly to rule over those who had oppressed them. But, without question, these words have a further meaning in them, and point at those times under the gospel, when the apostles, and other ministers of Christ, who were of the Jewish nation, should conquer a great part of the Gentile world, and subject them to the worship of the true God, obedience to the Jewish Messiah, and the laws of Christianity.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
14:2 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 {c} servants and handmaids: and they shall take them captives, whose captives they were; and they shall rule over their oppressors.
(c) Signifying that the Jews would be superior to the Gentiles and that they would be brought under the service of Christ by the preaching of the Apostles, by which all are brought to the subjection of Christ, 2Co 10:5 .