you will sing this song of contempt against the king of Babylon: How the oppressor has ceased, and how his fury has ended! Sermons
This strong, poetical utterance of Isaiah, though primarily directed against one particular city and, probably, one individual king, may convey to us all some serviceable lessons respecting sin generally, and more especially the humiliations which are in its train. We gather therefrom - I. THAT THE OPPRESSIVENESS OF SIN, THOUGH LONG CONTINUED, WILL CERTAINLY BE BROKEN DOWN. (Vers. 4-7.) Sin is constantly, naturally, oppressive. It grasps at power that it may wield it to its own satisfaction, irrespective of the rights of the weak and the helpless. Often its usurpation, like that of Babylon, is very long continued. The oppressed are weary under their affliction; they cry patiently to Heaven for deliverance and redress; they are sometimes apt to think that they are forgotten by the righteous and merciful One. But they are not unobserved by him (Exodus 3:7). He hears their cry; he determines on their relief; at the right moment he intervenes. "The staff of the wicked is broken." "He who smote" is smitten down, and "the whole earth is at rest." II. THAT SIN MAKES NO TRUE FRIENDS. Adversity is the test of faithfulness. Until the dark hour comes we cannot be quite sure whether our acquaintances are, or are not, our friends; then we "know the proof" of them. In the hour of Babylon's discomfiture there would be found "none to hinder" (ver. 6) her destruction. Her allies would fail her then; her dependencies would make no effort to save her; she would be "alone when she fell" (Ecclesiastes 4:10). The "friends" whom sinners make are not "friends in deed," for they will not prove to be "friends in need." If financial ruin, the loss of his good name, overwhelming bereavement, protracted sickness, the near prospect of death, should overtake a man, it is not to his ungodly companions he would resort, for to them he would look in vain. The man of God will not be without those who will graciously and generously intervene to "hinder the calamity which impends, to alleviate the sorrows which are wounding the spirit. III. THAT THE REACH OF SIN, IN ITS EFFECTS, IS EXCEEDINGLY WIDE. (Ver. 8) The trees of the mountain forest rejoice in the downfall of Babylon. The requirements of that selfish and remorseless power extended even so far as to the cedars of Lebanon. They felt the weight of its tyranny, the edge of its exactions. The evil consequences of the unlawful exercise of power are never confined within a narrow compass; they spread far and wide; they reach places, people, generations, which we might have supposed they would not touch. No man who uses his powers wrongfully can calculate how far the evil will extend, or how many will be glad when there is no more strength in his right hand." The most striking lesson in this vivid and eloquent passage is - IV. THAT SIN CARNIES SAD HUMILIATIONS IN ITS EVIL TRAIN. (Vers. 9, 19.) The humiliation to which the proud monarch of Babylon is subjected is painted in rich and glowing colors (see Exposition). From the loftiest height of honor he is cast down to the lowest depth of shame; from the softest bed of luxury to the "narrow house of death," where the worm will be his couch and his coverlet (ver. 11). God abases the sinner; to whatever height he climbs, from that summit he must come down to the ground and suffer the painful smart of humiliation. 1. It may be from the point of impious assumption. (Vers. 13-15, 18, 19; see Daniel 5:22, 23, 30; Acts 12:21-23.) 2. It may be from the summit of human, authority and power. (Vers. 9-12, 16, 17.) 3. It may be from the position of the common heritage of man. They who have climbed the highest must fall the furthest, but inasmuch as we have all sinned we must all pay one of the invariable penalties of sin. We cannot continuously ascend, we cannot maintain our position at a certain height. The hour comes when we must decline. Even if there be not for us a sudden and precipitous fall - as to most of the vain-glorious and oppressive there will be - there must come the gradual descent: the fading of faculty, the diminution of strength, the waning of influence, the advance of conscious feebleness, increasing dependence on others, the sick-chamber, death, and the dark, lonely grave. Nothing can save us from this declension, this dishonor. But there are in the gospel of Christ blessed and glorious compensations. Instead of death, is life eternal; instead of humiliation, everlasting glory. - C. Thou shalt take up this proverb against the King of Babylon. Lowth is generally thought not to speak with exaggeration when he calls it the finest [song] of its kind extant in any language. It is a song of triumph in the form of a dirge, and therefore involves an undercurrent of sarcasm or irony. () This ode, if it is to be admired as it deserves, must be read as a whole: its perfection as a work of art, its picturesque imagery, the delicate and subtle vein of irony by which it is penetrated — it is called a "taunt song" — will not endure partial quotation or paraphrase. The line of thought is as follows. In the first strophe (vers. 4-8), the prophet declares exultingly how at length the tyrant is stilled, the earth is at peace; only the sound of rejoicing is heard. In the second (vers. 9-11), he accompanies in thought the Shade of the King of Babylon as it journeys to the Underworld, and imagines the ironical greeting which there meets it from the lips of the other kings — still, as on earth, supposed to be invested with the panoply of State. The third strophe (vers. 12-15) depicts the abasement of the Babylonian monarch in its full magnitude: he who would have joined the ranks of the gods, is east down to the inmost recesses of the pit. In the fourth and last strophe (ver. 16-20), the prophet's thought passes to the battlefield — from the feeble Shade to the unburied, dishonoured corpse: the passers-by express their amazement at the contrast which its fate presents to that of other kings after their death; it is excluded from the royal burial place, flung aside as a worthless bough, hidden amongst the bodies of slain, common soldiers, The prophet concludes with an epilogue, spoken in his own person, and re-asserting emphatically the final and irretrievable ruin of the great city (vers. 21-23). The best commentary on this prophecy is the long and impassioned invective against Babylon contained in Jeremiah 50:1-51:58. () () (ver. 4) is a graphical description of that city, which was renowned for its immense riches and intern. parable splendour.() If the nations rejoice at the overthrow of a haughty, tyrannical prince, and the re-establishment of tranquillity and liberty, how much greater ought to be the triumph of those who are delivered from the dominion of divers impetuous lusts, and enjoy the earnests of spiritual and eternal rest!() (ver. 9), as always in the Old Testament = the Greek Hades; not a place of torment, but the "meeting place of all living" (Job 30:23). The prophet's representation is based upon the ideas current among the people. See Bishop Lowth's "Lectures on the Sacred Poetry of the Hebrews," Lecture 7. The same idea is elaborated in greater detail by Ezekiel 32:17-32.() The mythological idea of Hades proceeds on the two-fold truth, that what and how man has been in this world is not obliterated in the other world, but becomes essentially manifest, and that there is an immaterial self-formation of the soul in which all that the individual man has become through his own self-determination under God-given relations is reflected as in a mirror, and that in an abiding figure. This image of the soul, to which the dead body is related as the shattered form of a mould, is the shadowy corporeity of the inhabitants of Hades, in which they appear essentially, although in the condition of spirits, as what they were in this life.() is moved as a city is moved when a great king is brought prisoner thither, and everyone runs out of his house to see him.() (ver. 12): — In his splendour [the King of Babylon] is likened to the morning star, which was worshipped by the Babylonians under the name of Istar.() (vers. 13-15): — That he should go to Sheol at all was a fate never contemplated by his soaring and self-deifying pride.() and ambition know no bounds (ver. 14).() (ver. 23), Hebrews kippod. The word occurs also in chap. 34:11; Zephaniah 2:14. It has been rendered otter, tortoise, owl, beaver, porcupine (R.V.). No one of the renderings proposed is satisfactory. "Bittern" is freer from objection than any other bird which might be proposed. It is a solitary bird, and loves such haunts as would be supplied by the marshes which were found in districts of Edom and Babylon and Nineveh, as the fruit of the desolation sent on them. It feeds at night, and hides during the day among the long grass and rushes of its favourite habitats.() (ver. 23): — When a people have nothing among them but dirt and filth, and will not be made clean with the besom of reformation, what can they expect but to be swept off the face of the earth with "the bosom of destruction"?() Surely, in some such terms as these, the Church shall one day exult over all her foes, and especially over the great apostate power of Babylon the Great, the City of the Seven Hills. And still more, over the cast out prince of this world, of whom the King of Babylon and other princes of this world have been the types and representatives.()
People Ahaz, Isaiah, Jacob, Lucifer, SaraphPlaces Babylon, Lebanon, Philistia, ZionTopics Babylon, Bitter, Ceased, Cruel, Cut, Ended, Exactor, Exactress, Fury, Gold, Golden, Hast, Insolent, Lifted, Oppressor, Overseer, Parable, Pride, Proverb, Simile, Song, TauntOutline 1. God's merciful restoration of Israel
3. Their triumphant exultation over Babel
24. God's purpose against Assyria
29. Philistia is threatened
Dictionary of Bible Themes Isaiah 14:3-4 8792 oppression, God's attitude Isaiah 14:3-6 8739 evil, examples of Isaiah 14:3-23 4215 Babylon Library The victory of Life (Preached at the Chapel Royal. )
ISAIAH xxxviii. 18, 19. The grave cannot praise thee, death cannot celebrate thee: they that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee. I may seem to have taken a strange text on which to speak,--a mournful, a seemingly hopeless text. Why I have chosen it, I trust that you will see presently; certainly not that I may make you hopeless about death. Meanwhile, let us consider it; for it is in the Bible, and, like all words in the Bible, was written …
Charles Kingsley—The Water of Life and Other SermonsThe Life and Death of Mr. Badman,
Presented to the World in a Familiar Dialogue Between Mr. Wiseman and Mr. Attentive. By John Bunyan ADVERTISEMENT BY THE EDITOR. The life of Badman is a very interesting description, a true and lively portraiture, of the demoralized classes of the trading community in the reign of King Charles II; a subject which naturally led the author to use expressions familiar among such persons, but which are now either obsolete or considered as vulgar. In fact it is the only work proceeding from the prolific …
John Bunyan—The Works of John Bunyan Volumes 1-3 The First Trumpet.
The first trumpet of the seventh seal begins from the final disturbance and overthrow of the Roman idolarchy at the close of the sixth seal; and as it was to bring the first plague on the empire, now beginning to fall, it lays waste the third part of the earth, with a horrible storm of hail mingled with fire and blood; that is, it depopulates the territory and people of the Roman world, (viz. the basis and ground of its universal polity) with a terrible and bloody irruption of the northern nations, …
Joseph Mede—A Key to the Apocalypse The Evil of Sin visible in the Fall of Angels and Men.
1 When the great Builder arch'd the skies, And form'd all nature with a word, The joyful cherubs tun'd his praise, And every bending throne ador'd. 2 High in the midst of all the throng, Satan, a tall archangel, sat, Amongst the morning stars he sung [1] Till sin destroy'd his heavenly state. 3 ['Twas sin that hurl'd him from his throne, Grov'ling in fire the rebel lies: "How art thou sunk in darkness down, "Son of the morning, from the skies!" [2] 4 And thus our two first parents stood Till sin …
Isaac Watts—Hymns and Spiritual Songs Epistle xviii. To John, Bishop.
To John, Bishop. Gregory to John, Bishop of Constantinople [1586] . At the time when your Fraternity was advanced to Sacerdotal dignity, you remember what peace and concord of the churches you found. But, with what daring or with what swelling of pride I know not, you have attempted to seize upon a new name, whereby the hearts of all your brethren might have come to take offence. I wonder exceedingly at this, since I remember how thou wouldest fain have fled from the episcopal office rather than …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Epistle xxi. To Constantina Augusta .
To Constantina Augusta [1593] . Gregory to Constantina, &c. Almighty God, who holds in His right hand the heart of your Piety, both protects us through you and prepares for you rewards of eternal remuneration for temporal deeds. For I have learnt from the letters of the deacon Sabinianus my responsalis with what justice your Serenity is interested in the cause of the blessed Prince of the apostles Peter against certain persons who are proudly humble and feignedly kind. And I trust in the bounty …
Saint Gregory the Great—the Epistles of Saint Gregory the Great That the Ruler Should Be, through Humility, a Companion of Good Livers, But, through the Zeal of Righteousness, Rigid against the vices of Evildoers.
The ruler should be, through humility, a companion of good livers, and, through the zeal of righteousness, rigid against the vices of evil-doers; so that in nothing he prefer himself to the good, and yet, when the fault of the bad requires it, he be at once conscious of the power of his priority; to the end that, while among his subordinates who live well he waives his rank and accounts them as his equals, he may not fear to execute the laws of rectitude towards the perverse. For, as I remember to …
Leo the Great—Writings of Leo the Great The Doctrine of Satan.
I. HIS EXISTENCE AND PERSONALITY. 1. EXISTENCE. 2. PERSONALITY. II. HIS PLACE AND POWER. 1. A MIGHTY ANGEL. 2. PRINCE OF POWER OF THE AIR. 3. GOD OF THIS WORLD. 4. HEAD OF KINGDOM OF DARKNESS. 5. SOVEREIGN OVER DEATH. III. HIS CHARACTER. 1. ADVERSARY. 2. DIABOLOS. 3. WICKED ONE. 4. TEMPTER. IV. OUR ATTITUDE TOWARDS SATAN. 1. LIMITED POWER OF SATAN. 2. RESIST HIM. V. HIS DESTINY. 1. A CONQUERED ENEMY. 2. UNDER ETERNAL CURSE. VI. DEMONS. THE DOCTRINE OF SATAN. Throughout the Scriptures Satan is set …
Rev. William Evans—The Great Doctrines of the Bible The Disciple, -- Master, Some People Say that the Comfort and Joy that Believers Experience...
The Disciple,--Master, some people say that the comfort and joy that believers experience are simply the outcome of their own thoughts and ideas. Is this true? The Master,--1. That comfort and abiding peace which believers have within themselves is due to My presence in their hearts, and to the life-giving influence of the fullness of the Holy Spirit. As for those who say that this spiritual joy is the result only of the thoughts of the heart, they are like a foolish man who was blind from his birth, …
Sadhu Sundar Singh—At The Master's Feet The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. …
Thomas Watson—A Body of Divinity Sargon of Assyria (722-705 B. C. )
SARGON AS A WARRIOR AND AS A BUILDER. The origin of Sargon II.: the revolt of Babylon, Merodach-baladan and Elam--The kingdom of Elam from the time of the first Babylonian empire; the conquest's of Shutruh-nalkunta I.; the princes of Malamir--The first encounter of Assyria and Elam, the battle of Durilu (721 B.C.)--Revolt of Syria, Iaubidi of Hamath and Hannon of Gaza--Bocchoris and the XXIVth Egyptian dynasty; the first encounter of Assyria with Egypt, the battle of Raphia (720 B.C.). Urartu …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 Use to be Made of the Doctrine of Providence.
Sections. 1. Summary of the doctrine of Divine Providence. 1. It embraces the future and the past. 2. It works by means, without means, and against means. 3. Mankind, and particularly the Church, the object of special care. 4. The mode of administration usually secret, but always just. This last point more fully considered. 2. The profane denial that the world is governed by the secret counsel of God, refuted by passages of Scripture. Salutary counsel. 3. This doctrine, as to the secret counsel of …
John Calvin—The Institutes of the Christian Religion The Holy War,
MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS OF THE WORLD; OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL. THE AUTHOR OF 'THE PILGRIM'S PROGRESS.' 'I have used similitudes.'--Hosea 12:10. London: Printed for Dorman Newman, at the King's Arms in the Poultry; and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682. ADVERTISEMENT BY THE EDITOR. Bunyan's account of the Holy War is indeed an extraordinary book, manifesting a degree of genius, research, and spiritual …
John Bunyan—The Works of John Bunyan Volumes 1-3 Covenanting According to the Purposes of God.
Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated …
John Cunningham—The Ordinance of Covenanting Opposition to Messiah in Vain
He that sitteth in the heavens shall laugh; the Lord shall have them in derision. T he extent and efficacy [effects] of the depravity of mankind cannot be fully estimated by the conduct of heathens destitute of divine revelation. We may say of the Gospel, in one sense, what the Apostle says of the Law, It entered that sin might abound (Romans 5:20) . It afforded occasion for displaying the alienation of the heart of man from the blessed God, in the strongest light. The sensuality, oppression and …
John Newton—Messiah Vol. 2 Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as …
John Edgar McFadyen—Introduction to the Old Testament Links Isaiah 14:4 NIV
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