The nations will escort Israel and bring it to its homeland. Then the house of Israel will possess the nations as menservants and maidservants in the LORD's land. They will make captives of their captors and rule over their oppressors. The nations will escort IsraelThis phrase suggests a future time when the surrounding nations will assist in the return of Israel to its homeland. The Hebrew word for "escort" can imply a sense of honor and respect, indicating a reversal of roles where those who once oppressed Israel now aid in its restoration. Historically, this can be seen as a prophetic vision of the return from Babylonian exile, but it also holds eschatological significance for many conservative Christians who see this as a future event in the end times. and bring it to its homeland
The "homeland" refers to the Promised Land, a central theme in the Hebrew Scriptures. This land, given by God to Abraham and his descendants, is not just a physical location but a symbol of divine promise and blessing. The return to the homeland signifies a restoration of God's covenant with Israel, a theme that resonates deeply within the narrative of redemption and fulfillment of God's promises. Then the house of Israel will possess the nations
The phrase "possess the nations" can be understood in the context of Israel's elevated status among the nations. The Hebrew root for "possess" often implies ownership or inheritance, suggesting that Israel will have a position of authority and influence. This is a reversal of fortunes, where Israel, once subjugated, will now have dominion, reflecting God's justice and sovereignty. as menservants and maidservants in the LORD’s land
This imagery of servitude is complex, reflecting both historical realities and theological truths. In ancient times, servitude was a common social structure, and here it symbolizes the submission of the nations to God's chosen people. "The LORD’s land" emphasizes that this dominion is not for Israel's glory but for the fulfillment of God's purposes. It underscores the idea that all nations ultimately serve God's plan. They will make captives of their captors
This phrase highlights a dramatic reversal of roles. The captors becoming captives is a powerful image of divine justice. It reflects the biblical principle that those who oppress God's people will themselves face judgment. This reversal is not just a political or social change but a spiritual victory, demonstrating God's power to redeem and restore. and rule over their oppressors
The concept of ruling over oppressors is a theme of vindication and justice. In the biblical narrative, God often promises that those who have suffered for His name will be exalted. This ruling is not merely about power but about establishing God's righteous order. It serves as a reminder of the ultimate triumph of good over evil, a core tenet of Christian eschatology. Persons / Places / Events 1. IsraelThe chosen people of God, often representing the faithful remnant who will be restored to their homeland. 2. The NationsRefers to the Gentile nations that will assist in the return of Israel to its homeland. 3. The LORD’s LandThe Promised Land, which is the inheritance of Israel, symbolizing God's covenant and promises. 4. Menservants and MaidservantsSymbolic of the reversal of roles where Israel will have dominion over those who once oppressed them. 5. Captors and OppressorsThose who previously held Israel in bondage, representing the enemies of God's people. Teaching Points God's Sovereignty in RestorationGod orchestrates the return and restoration of His people, demonstrating His ultimate control over history and nations. Reversal of FortunesThe oppressed will become the rulers, illustrating God's justice and the fulfillment of His promises to His people. Role of the NationsEven those outside of God's covenant people can be used by God to fulfill His purposes, showing His inclusive plan for redemption. Hope for the OppressedThis passage offers hope to those who are oppressed, assuring them of God's eventual justice and vindication. Covenant FaithfulnessGod's actions in restoring Israel affirm His faithfulness to His covenant promises, encouraging believers to trust in His word. Bible Study Questions 1. How does the role reversal in Isaiah 14:2 reflect God's justice and sovereignty? 2. In what ways can we see the fulfillment of this prophecy in the history of Israel and the church? 3. How does the involvement of the nations in Israel's restoration challenge our understanding of God's plan for all people? 4. What personal situations in your life require you to trust in God's promise of justice and restoration? 5. How can the themes of this passage encourage believers facing oppression or injustice today? Connections to Other Scriptures Exodus 12:36This verse describes how the Israelites left Egypt with the wealth of the Egyptians, a foreshadowing of the role reversal seen in Isaiah 14:2. Revelation 13:10This passage speaks to the principle of divine justice and the reversal of fortunes for those who have been oppressed. Jeremiah 30:16This verse promises that those who devour Israel will themselves be devoured, echoing the theme of retribution and restoration. Zechariah 8:23This prophecy highlights the future role of the nations in recognizing and supporting Israel, similar to their escorting role in Isaiah 14:2. People Ahaz, Isaiah, Jacob, Lucifer, SaraphPlaces Babylon, Lebanon, Philistia, ZionTopics Along, Bring, Captive, Captives, Captors, Exactors, Female, Handmaids, Heritage, Inheritance, Inherited, Lord's, Maidservants, Maid-servants, Making, Male, Masters, Menservants, Men-servants, Nations, Oppressed, Oppressors, Peoples, Possess, Prisoners, Rule, Ruled, Rulers, Servants, Slaves, Women-servantsDictionary of Bible Themes 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 14:2 NIVIsaiah 14:2 NLTIsaiah 14:2 ESVIsaiah 14:2 NASBIsaiah 14:2 KJV
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