Chapter 14 Note: this chapter appears in 2 Ne. 24. This chapter continues and builds on the anti-Babylon theme from chapter 13. As Isaiah presents the image of Babylon as "glory of kingdoms" (13:19), tells us of its corrupt, arrogant rulers (13:11) and informs us that it is to be utterly annihilated (13:20), he now addresses the fate of the ruling elite. He also fleshes out his definition of Babylon and comments on what will happen to the remaining nations after Babylon's fall. v1-3 form an open parenthesis which is closed by v. 32. The subject is the redemption of Israel and the intervening text portrays the destruction of the wicked king of Babylon. This parenthesis would serve to separate out a specific attack on this king of Babylon where the chapter preceding it and those that follow are more generalized attacks on nations and not individuals. v1-2 informs us that while the wicked are to be destroyed, the righteous remnant of Israel will be spared and gathered together. This relatively short parenthesis actually starts in the last verse of the previous chapter as shown in the 2 Ne. rendering: KJV BofM 22 And the wild beasts of the islands 22 And the wild beasts of the islands shall cry in their desolate houses, shall cry in their desolate houses, and dragons in their pleasant palaces: and dragons in their pleasant palaces: and her time is near to come, and her time is near to come, and her days shall not be prolonged. and her day shall not be prolonged. For I will destroy her speedily; Yea, for I will be merciful unto my people, but the wicked shall perish. 1 For the Lord will 1 For the Lord will have mercy on Jacob, have mercy on Jacob, and will yet choose Israel, and will yet choose Israel, and set them in their own land: and set them in their own land; and the strangers shall and the strangers shall be joined with them, be joined with them, and they shall cleave and they shall cleave to the house of Jacob. to the house of Jacob. 2 And the peoples shall take them, 2 And the people shall take them and bring them to their place: and bring them to their place; yea, from far unto the ends of the earth; and they shall return unto their lands of promise. and the house of Israel shall And the house of Israel shall possess them possess them, in the land of the Lord and the land of the Lord shall be for servants and handmaids: for servants and handmaids; and they shall take them captives, and they shall take them captives whose captives they were; unto whom they were captives; and they shall rule and they shall rule over their oppressors. over their oppressors. The 2 Nephi rendering adds some text emphasizing the speed with which Babylon will be destroyed, that all of scattered Israel will be gathered, and them that are not wicked are the Lord's people. Also, in v. 2 the identity of the "servants and handmaids" changes from those captivated by Israel to Israel itself being the servants of the Lord and therefore being blessed by Him. Thus, them that serve the Lord are they that will inherit the promised land. The general meaning of the KJV rendition is preserved, but the BofM account adds a little. v2 Compare 60:1-12, 61:5. v4-21 records a song of scorn railing against the deposed king of Babylon. Determining who this song applies to is a rather tricky business. The recipient is the "king of Babylon", but nowhere else in the book of Isaiah is this character referenced. The king of Assyria is referenced frequently by Isaiah. And, in the immediately preceding chapter Isaiah equates Babylon with despotic, monarchical governments so perhaps it is a general reference to despots. Isaiah also uses some imagery that invokes the character of Satan. I suspect that Isaiah's intent is to reference all of the above possibilities. By doing so Isaiah is grouping these self-seeking individuals together with their father, the original murderer (John 8:44). The single greatest example of despotism in human history is Satan. The single greatest example in the book of Isaiah is the king of Assyria. But, by no means are these the only examples of merciless, self-seeking rulers. Thus, by naming the character ambiguously Isaiah makes its application is broader (compare 19:11-15 where the political leaders of Egypt are ridiculed in a like manner). v3 "king of Babylon", when one typically thinks of Babylon the image of wealth and opulence springs to mind. But, Isaiah's intent here is to present Babylon more as an antithesis to Zion than as simply a political kingdom corrupted by wealth. Isaiah presents Babylon as idolatrous (21:9), self-exalted (47:1-10), engaging in astrology and divination (47:9-13) and defiled (48:20, 52:11). Doing so, Isaiah creates a spiritual dichotomy of the sanctified Zion and the apostate Babylon where the members of these nations are defined not by arbitrary political boundaries but by their individual behavior. And this king of Babylon fits into that Babylonian mold as one who would supplant God in favor of himself. If Isaiah's king of Assyria sacks Babylon, then he himself becomes the king of Babylon. In Revelation, John presents Babylon (the apostate whore) as riding upon a beast (the false messiah) which later turns on and destroys her. This symbolism presents two nations accounted as being together, but later one destroys the other and is ultimately destroyed by the Lord. This follows the imagery employed here in Isaiah to a degree as Babylon is presented as different from Assyria then later equated with it. Note that in the previous chapter's comments I argue that "Babylon" there was more specifically referencing arm of flesh politics, a rather sanitized definition compared to the one for this chapter. The rationale for this is that in the last chapter the only specific sins referenced were pride and haughtiness which were associated with being a tyrant. But in this chapter the image of Satan is invoked and the king of Babylon is portrayed as self- exalting himself to the position of a god. This kind of language goes well beyond implying that the king, the epitome of Babylon, is just a selfish and conniving ruler. Thus, I incorporated the other negative connotations applied to Babylon by Isaiah and filled out the definition. I think the references in this chapter to Zion that formed a parenthesis around the description of the king also pushed for a more complete antithesis between the two. v4-6 recounts the oppressive nature of these despots. Note that this passage has wide application as it identifies "taskmasters" and "tyrants" who oppress. All merciless leaders will cease from the earth, both great and small, at the Day of the Lord as Theocracy is imposed. v7-8 The righteous remnant that survives the overthrow of the wicked rejoice over the resulting peace. Also compare Nahum 3:19 for a similar statement. Imagery of trees as people is again invoked (compare 2:13, 10:15). Note that in contrast to the 2:13 reference to trees, these trees are not identified as "lofty", "tall", or "stately" (symbols of pride). Thus, the proud trees among Israel have been felled. v9-21 presents a series of images that are strikingly similar to the War of Heaven accounts. Nyman presents a clever parallel between this account and the War in Heaven account as follows: v4-8 During the Millennium the earth rests as Satan is bound. v9-11 Satan restricted to spirit world during the Millennium as are the spirits that do not participate in the First Resurrection. v12-14 The War and Heaven and ultimate expulsion of Satan from the presence of God reviewed. v15-17 Satan being cast into the pit of eternal torment after the end of the Millennium. v18-21 While those who followed Satan in mortality participate in the Second Resurrection and receive some glory, Satan receives neither. v9-12 All of the despots who have been on the earth share the same fate in the afterlife regardless of their "success" and power in mortality. All of the pomp and circumstance of aristocracy (rhetorical connection of the term "lutes" with 5:12 implies elitist aristocracy) is left behind as the dictator dies and it does little to prevent his deplorable final condition. v13 "mount of assembly", council of the gods. "Zaphon", legendary abode of Babylonian gods. v16-17 While the king of Babylon shakes the earth and makes realms tremble, the Lord of Hosts will shake the heavens and make earth tremble (compare 13:13). Intended by Isaiah to be derogatory as the king of Babylon dreams of supplanting God, yet he is considerably weaker than God. v18-19 Going unburied after death is a classical covenant curse and denotes not only shame and dishonor in general but also indicates that not enough of your camp survive the battle so as to be able to bury the dead. v21 Given the symbolic nature of this chapter, Isaiah is probably referring to figurative "fathers" and "sons" who are related by their behavior rather than lineage. v22-23 Isaiah quotes the Lord as indicating that the destruction described by Isaiah is His will. This reinforces Isaiah's writings in the preceding text with a divine decree that will not fail. The Lord also invokes a number of typical covenant curses against Babylon. This would tend to cast Babylon as an apostate who had broken covenants previously made (although events similar to covenant curses are enacted against heathen nations as well). v23 "sweep it with a broom of extermination", cp. Deut. 32:23. v24-27 A sudden change in characters occurs and Assyria is specifically identified. This strophe is a brief summary of chapter 10 where Assyria is judged and condemned (compare 10:26- 34). This change in characters without any real change in subject indicates that the Assyria addressed in the preceding chapters is to be likened to the Babylon of this chapter (as well as equating the king of Babylon with the king of Assyria). Especially note v. 26 when it states the Lord's plans will be upon "all the earth" and "all nations", further indicating that the chapter is to be interpreted typologically. v24 indicates the prophetic/eschatological nature of this passage in that what the Lord has designed and planned beforehand will be brought about. The invoking of an oath also shows that this event is sure to take place as the Lord does not break His oaths. v25 follows a theme that is particularly emphasized in the book of Joel: All nations will be gathered to Jerusalem for the great and final Day of the Lord. Then the Lord will remove the yoke that binds Israel, cp. 10:27. v25a "break", BofM renders this word "bring", but the meaning of the verse doesn't change much. v25b "My mountain", indicates the land of Israel (compare 11:9 and Exod. 15:17). v28-32 Zion will be built up as all other nations fall powerless. Even after the great and terrible Day of the Lord some unrepentant nations will persist, but they will be dealt with (cp. ch. 34, 59, Zech 14:16-19). By way of review: Historically the Philistines and Israel were mortal enemies locked in combat during the rulership of kings Saul and David. The Philistines were a foreign nation that emigrated into the provinces of Israel. An idolatrous lot, their uncircumcised condition rendered them ritually unclean in the eyes of Israel. After defeat at the hands of David, the Philistines were later subjugated by Assyria as a body of traders and craftsmen but were later annihilated by Babylon. Also notable of the Philistines was their skill at producing iron which gave them a keen military edge over their enemies, most notably Israel. The Philistines also captured the Ark of the Covenant from Israel during one of their campaigns and the Ark was so bothersome to them because of subsequent plagues they returned it gratis. So, by using the Philistines and contrasting it with Zion in v. 32, Isaiah sets them up as a symbol of uncircumcised heathens that rely on arm of the flesh tactics to usurp land and overpower their enemies but are ultimately annihilated. Thus, Philistia here represents heathens external to Babylon/Assyria that survive the Day of the Lord but still persist in their idolatrous ways. The result is that the Lord will dispose of them by famine (compare Zech. 14:16-19, although the JPS translation emends "famine" to "venom") and by "a stout one from the north". To determine who these various snakes are let us review the emended version of the JPS translation: a Rejoice not, all Philistia, b Because the staff of him that beat you is broken. c For from the stock of a snake there sprouts an asp, d A flying seraph branches out from it. e It shall kill your offspring with its venom, f And it shall slay the very last of you. g Howl, O gate; cry out, O city; h Quake, all Philistia! i For a stout one is coming from the north j And there is no straggler in his ranks. k And what will he answer the messengers of any nation? l That Zion has been established by the Lord: m In it, the needy of His people shall find shelter. n The poor shall graze in his pasture o And the destitute lie down securely. Equating the broken staff from line b with the snake from line c we determine them to be the king of Babylon as v. 5 uses this phrase and indicates that it is referencing the king of Babylon by context. In this chapter, as well as others, Assyria is portrayed as the destroyer of Babylon, we may equate the asp in line c with the king of Assyria. The equating of Babylon and Assyria is again achieved through connection of the rhetorical term "staff" as well as the similarity of the snake/asp terms applied (9:4 uses similar wording as line b to this describing the overthrow of Assyria, and calls Assyria a staff and rod in 10:5,15,24 [the term "staff" is used of the Lord punishing Assyria in 10:26, 30:32 but it seems unlikely that this staff being referenced would ever be called "broken"]). Unfortunately, Isaiah uses "seraph" to represent both a literal biting poisonous snake (30:6) and angels (6:2). In the case of the angels, the title "seraph" denotes a particularly sanctified or "burning" state. But, in lines e-j we are informed that this seraph is to destroy them so they should be weeping rather than rejoicing at the demise of the king of Babylon. This destroyer is then equated with a "stout one from the north". A similar phrase appears in 41:25 and has obvious reference the Jesus Christ himself (as established by cross reference with (41:2-4 and 42:1-4, 42:13). The fiery flying serpent/seraph is also a blatant type of Christ (Num. 21:9). While it seems odd that Isaiah would use the image of a serpentine lineage, when the context of the shifts in political power are considered it is more tenable. Also, as the term "seraph" denotes a sanctified state it differentiates itself from the two ordinary snakes. This interpretation also follows several other scriptural references that state the Lord Himself will wage war on His enemies at the Last Day. v32 (lines k-o above) tell of the restoration of Zion. I would interpret the "he" in line k to be referring to the "one from the north" or the Lord, so it is Him speaking in lines l-o. But, the JPS obviously wouldn't connect this character with the Second Coming so they did not capitalize the "H" in "he".