For the LORD will have compassion on Jacob; once again He will choose Israel and settle them in their own land. The foreigner will join them and unite with the house of Jacob. For the LORD will have compassion on Jacob;This phrase highlights God's enduring mercy and love for His chosen people, Israel, often referred to as Jacob. The name "Jacob" is used to remind readers of the patriarchal roots of the nation, tracing back to the promises made to Abraham, Isaac, and Jacob. Compassion here signifies God's willingness to forgive and restore, despite Israel's repeated disobedience. This theme of divine compassion is echoed throughout the Old Testament, such as in Exodus 34:6-7, where God is described as "compassionate and gracious." once again He will choose Israel
This indicates a reaffirmation of God's covenant with Israel. Despite their exile and punishment due to sin, God promises to renew His choice of Israel as His people. This reflects the unconditional nature of God's promises, as seen in Deuteronomy 7:6-8, where Israel is chosen not because of their righteousness but because of God's love and the oath He swore to their ancestors. This also foreshadows the New Covenant, where God's people are chosen through faith in Christ, as seen in Romans 11:25-29. and settle them in their own land.
This phrase refers to the promise of restoration and return from exile. Historically, this was fulfilled when the Israelites returned from Babylonian captivity, as recorded in the books of Ezra and Nehemiah. The land is central to the Abrahamic covenant (Genesis 12:1-3), symbolizing God's provision and blessing. This also points to eschatological hope, where believers anticipate a new heaven and new earth (Revelation 21:1-3). The foreigner will join them
This phrase signifies the inclusion of Gentiles into the blessings of Israel, a theme that becomes more explicit in the New Testament. Isaiah often speaks of a future where nations will come to worship the God of Israel (Isaiah 2:2-4). This foreshadows the Great Commission (Matthew 28:19-20) and the breaking down of the dividing wall between Jews and Gentiles through Christ (Ephesians 2:14-16). and unite with the house of Jacob.
This unity suggests a future where ethnic and cultural barriers are transcended, pointing to the unity found in Christ. The "house of Jacob" implies a spiritual family, which is expanded to include all who believe in Jesus, as seen in Galatians 3:28-29. This unity is a fulfillment of God's promise to Abraham that all nations would be blessed through his seed (Genesis 22:18), ultimately realized in Jesus Christ. Persons / Places / Events 1. The LORD (Yahweh)The covenant-keeping God of Israel, who shows compassion and faithfulness to His people. 2. JacobRepresents the nation of Israel, the descendants of Jacob, whom God has chosen and with whom He has made a covenant. 3. IsraelThe nation chosen by God, often referred to as Jacob, highlighting their patriarchal lineage. 4. The ForeignerNon-Israelites who will join and be united with Israel, indicating a future inclusion of Gentiles. 5. Their Own LandRefers to the Promised Land, the inheritance given by God to the descendants of Abraham, Isaac, and Jacob. Teaching Points God's Faithfulness to His PromisesGod remains faithful to His covenant with Israel, demonstrating His unchanging nature and commitment to His word. Compassion as a Divine AttributeThe LORD's compassion is central to His dealings with humanity, offering hope and restoration even after periods of judgment. Inclusion of the GentilesThe prophecy foreshadows the inclusion of Gentiles into God's redemptive plan, emphasizing the universal scope of God's salvation. Restoration and HopeDespite past failures and judgments, God promises restoration and a future hope for His people, encouraging believers to trust in His plans. Unity in DiversityThe uniting of foreigners with Israel points to the unity found in Christ, where diverse backgrounds come together in the family of God. Bible Study Questions 1. How does God's compassion towards Jacob in Isaiah 14:1 reflect His character throughout the Bible? 2. In what ways does the inclusion of foreigners in this verse parallel the New Testament teaching on the inclusion of Gentiles? 3. How can we apply the concept of God's faithfulness to His promises in our personal lives today? 4. What does the uniting of foreigners with the house of Jacob teach us about the nature of the church? 5. How can we, as believers, demonstrate the unity and diversity seen in Isaiah 14:1 within our own communities? Connections to Other Scriptures Genesis 12:1-3God's promise to Abraham about making him a great nation and blessing all families of the earth through him, which is foundational to understanding God's choice of Israel. Romans 11:11-24Paul's discussion on the inclusion of Gentiles into the spiritual family of God, akin to the foreigners joining Israel. Ephesians 2:11-22The breaking down of the dividing wall between Jews and Gentiles, creating one new humanity in Christ. Zechariah 2:11A prophecy about many nations joining themselves to the LORD and becoming His people. Hosea 1:10-11A promise of restoration and inclusion, where those not considered God's people will be called His children. People Ahaz, Isaiah, Jacob, Lucifer, SaraphPlaces Babylon, Lebanon, Philistia, ZionTopics Admitted, Aliens, Attach, Choose, Cleave, Compassion, Family, Fixed, Foreigner, Jacob, Join, Joined, Loveth, Mercy, Rest, Settle, Sojourner, Special, Strange, Stranger, Strangers, Themselves, Unite, United, YetDictionary of Bible Themes Isaiah 14:1 1030 God, compassion
4207 land, divine gift
4209 land, spiritual aspects
6214 participation, in Christ
6622 choice
6640 election, privileges
7031 unity, God's goal
7530 foreigners Isaiah 14:1-2 5424 nationalism
7259 promised land, later history 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 14:1 NIVIsaiah 14:1 NLTIsaiah 14:1 ESVIsaiah 14:1 NASBIsaiah 14:1 KJV
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