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12. How art thou fallen from heaven! Isaiah proceeds with the discourse which he had formerly begun as personating the dead, and concludes that the tyrant differs in no respect from other men, though his object was to lead men to believe that he was some god. He employs an elegant metaphor, by comparing him to Lucifer, and calls him the Son of the Dawn; ²²⁰²²⁰     Son of the morning. — Eng. Ver
    ^FT212 Which didst weaken the nations. — Eng. Ver.
    ^FT213 For the origin and application of this “proverb,” see Com. on the Gospel according to John, vol. 1 p. 223, note 1: — Ed
    ^FT214 Upon the mountain of the congregation. — Eng. Ver.
    ^FT215 “In the outer court, that is, in the part which was chosen for the north side; as it is said, (Leviticus 1:11,) on the side of the altar northward.” — Jarchi
    ^FT216 “I will ascend above the heights of the thick cloud. My lofty rank does not permit me to dwell with men. I will make for me a small cloud in the air, and will dwell in it.” — Jarchi
    ^FT217 “It is curious that the Welsh language still preserves this meaning of the word beth, a last home; for it is the appropriate term in that language for a grave.” — Stock
    ^FT218 עולם (gnolam) is derived from עלם, (gnalam,) to hide, and is defined by the lexicographers to mean “an age, a time hidden from men, either unlimited and eternal or limited.” Our author treats it as capable of meaning either time past or time to come. — Ed
    ^FT219 For the bittern. — Eng. Ver. ὥστε κατοικεῖν ἐχίνους, so that hedgehogs shall dwell in it. — Sept
    ^FT220 And I will make it an iheritance for the porcupine. — Lowth. “The porcupine, which grows to a great size in the islands at the mouth of the Euphrates, as Strabo remarks, b. 16.” — Rosenmuller
    ^FT221 The Hebrew word here used by Isaiah is פלשת (Phelesheth,) from which was derived the word Philistia, afterwards changed to Palestina. An early genealogy informs us that the Philistim, or Philistines, were descendants of Mizraim, a son of Ham. (Genesis 10:14.) — Ed
    ^FT222 Palestina. — Eng. Ver.
    ^FT223 See page 148
    ^FT224 And none shall be alone (or, he shall not be alone) in his appointed times, (or, assemblies.) — Eng. Ver.
    ^FT225 “Jonathan interprets it thus: There will be no one to cause delay in his time in the military forces whom God will assemble to come against you; there will be no one to retard their progress, that he may be solitary, that he may come alone; but all will come at once with prodigious violence.” — Jarchi
    ^FT226 Shall trust in it, (or, betake themselves unto it.) — Eng. Ver. and that on account of his splendor and brightness with which he shone above others. The exposition of this passage, which some have given, as if it referred to Satan, has arisen from ignorance; for the context plainly shows that these statements must be understood in reference to the king of the Babylonians. But when passages of Scripture are taken up at random, and no attention is paid to the context, we need not wonder that mistakes of this kind frequently arise. Yet it was an instance of very gross ignorance, to imagine that Lucifer was the king of devils, and that the Prophet gave him this name. But as these inventions have no probability whatever, let us pass by them as useless fables.

Casting the lot upon the nations, or weakening the nations. ²²¹²²¹    {Bogus footnote} Translators have mistaken the meaning of this clause, by rendering the participle הולש (holesh) passively, Thou art become weak, for its signification is active. But as the verb from which it is derived signifies to cast a lot, and as the preposition על, (gnal,) upon, is here added, it is best to take it in this meaning, that, as the ruler and disposer of all countries, he directed them by lot, or held them as his own possessions. And yet I do not reject the other meaning, that he weakened the nations

13. Yet thou saidst in thy heart. These words must be connected with what goes before. To say means here, according to the custom of the Hebrew language, to resolve in one’s own mind. The Prophet ridicules the pride of the Babylonian monarch, who, relying on his greatness, ventured to promise to himself uninterrupted success, as if he had the power of determining the events of his life. In him there is exhibited to us a mirror of the madness of pride with which ungodly men are swelled, and which sometimes they even vomit out. Nor ought we only to behold here the person of a single tyrant, but the blasphemous rage of all the ungodly, who form their resolutions as if they could dispose of everything according to their pleasure; as their plans are also beautifully described by James,

We shall go into that city, we shall transact business, we shall make gain, though at the same time they know not what to-morrow shall bring. (James 4:13.)

They do not consider that they are in the hands of God, but believe that they will do everything by their own ability.

I will ascend into heaven. In these words, and those which immediately follow, the boasting is so absurd that it is impossible to believe that they proceeded from the lips of a mortal man; but as the Prophet did not intend to quote the very words which Nebuchadnezzar employed, let us be satisfied with examining the subject itself. Undoubtedly, all who claim for themselves more than human nature will allow, may be said to “attack heaven itself after the manner of the giants,” as the proverb runs. ²²²²²²    {Bogus footnote} Hence it follows that whatever they undertake will be destructive to them; more especially every one who goes beyond the limits of his calling provokes the wrath of God against himself by his rashness. Let every one therefore be satisfied with his lot, and learn not to aim at anything higher, but, on the contrary, to remain in his own rank in which God has placed him. If God stretch out his hand, and lift us up higher, we ought to go forward; but no one ought to take it on himself, or to strive for it from his own choice. And even those who are raised to a higher rank of honor ought to conduct themselves humbly and submissively, not with any pretended modesty, but with minds so thoroughly depressed that nothing can lift them up.

I will sit on the mountain of the testimony, ²²³²²³    {Bogus footnote} on the sides of the north. This plainly shows the reason why the Prophet especially accuses the Babylonian tyrant of so great madness, and what the Prophet means by such figures. He desired to sit on the mountain of the testimony. By this effrontery he attempted to make himself equal to God. Though he reasoned, after the manner of men, that he could obtain a victory over the Jews, yet, reckoning as nothing the assistance of God, by whom he had often heard that they were protected, it was as if he had endeavored to destroy the very heavens. For Mount Zion he uses the expression the sides of the north, according to the description,

Mount Zion, on the sides of the north, ²²⁴²²⁴    {Bogus footnote}
the city of the great King. (Psalm 48:2.)

He had formerly called it the mountain of the testimony. This word is derived from יעד, (yagnad;), which signifies to unite, to assemble, and to be agreed. On this account מועד (mogned) signifies both an assembly and an appointed day; and, in a word, it may relate to time, place, and persons. But here I prefer to view it as a Covenant; for the Lord, speaking by Moses, calls the Tabernacle מועד, (mogned,) and says, I will meet with you there. (Exodus 25:21, 22, 29:42.) Let us not think, therefore, that it means an assembly of men, as when irreligious persons assemble to their fairs or festivals, but that the Lord intended to give a token of his presence, and there to ratify his covenant. This ought to be carefully observed; for the blasphemy of the wicked king is proved by this, that he attacked heaven itself rather than an earthly place.

14. I will ascend above the heights of the clouds. ²²⁵²²⁵    {Bogus footnote} It might certainly be thought strange that the Prophet thus accuses the Babylonian monarch, as if he wished to make himself equal to God, since, as we have said, this thought could scarcely enter into the mind of a man without making him absolutely shudder. As there is a seed of religion implanted in us by nature, so we are constrained, even against our will, to entertain the belief of some superior being who excells all things; and no man is so mad as to wish to cast down God from his throne; for we are instructed by nature that we ought to worship and adore God. Hence also the Gentiles, though they were ignorant of God, rendered worship to their idols; and therefore it may be thought improbable that the king of Babylon wished to drive out God, and to reign in heaven.

And yet the Prophet does not accuse him falsely. Though the ungodly do not believe that they ought to reign instead of God, yet, when they exalt themselves more than is proper, they take away a portion of what belongs to him, and claim it for themselves, which is the same as if they wished to pull him down from his throne. And what did Satan say when he deceived our first parent? Ye shall be as gods. (Genesis 3:5.) Consequently, all who dare to ascribe more to themselves than God allows are chargeable with exalting themselves against God, as if they declared war against him; for where pride is, contempt of God must be there.

We ought also to observe that argument which we lately noticed, that the tyrant, by assailing the Church, which was God’s holy heritage, might be said intentionally to attack God. Since, therefore, he profaned the heavenly sanctuary, the language ought not to be thought exaggerated. Hence also we obtain a doctrine full of most valuable consolation, for we are taught that the ungodly exalt themselves against God whenever they attack his Church. He is not accused of exalting himself above angels, but of endeavoring to crush the Church of God. The worship of God is not now confined to one place, but is as extensive as the whole world. Whenever, therefore, men call on the name of God, if any tyrant rise up to oppress the godly, let us know that he attacks not men, but God himself, who at length will not endure to be insulted.

We shall afterwards meet with a similar example in Sennacherib, of whom Isaiah declares that, while he threatened and reproached Zion, he threatened and reproached God himself. Let us therefore know that we are under the protection of God in such a manner, that any one who gives us trouble will also have God for his enemy.

He that hurteth you, says he, hurteth the apple of mine eye. (Zechariah 2:8.)

He likewise testifies that he dwells in the midst of the Church, (Psalm 46:5,) so that no one can attack the Church without receiving the first strokes; and therefore he will avenge the injuries which the Church endures, though he may permit her to be afflicted for a time.

15. But thou shalt be brought down to the grave. He formerly explained the intention of the king of Babylon, which was, that he should place his throne above the clouds; but he now contrasts with it an opposite event, namely, the sides of the pit or ditch, that is, some corner of a sepulcher into which he shall be thrown. He had formerly said that the king of Babylon wished to be carried up to Mount Zion, to the sides of the north, because that was a very lofty situation, and widely seen. He now uses the word sides in an opposite sense, as if he had said that he would have an abode in the most contemptible part of a sepulcher, as when one is thrust into a mean and despicable corner. In a wide and large sepulcher they place the dead bodies of honorable men in the middle; but the Prophet means that he will be thrown into a corner, or into the outer edges. Thus the Lord from on high laughs at the pride of the ungodly, so that, when they shall have swallowed up everything by their covetousness, and shall have burst through the clouds and heaven itself by their effrontery, he will at length expose them to the mockery of all, after having, in the twinkling of an eye, overturned their schemes.

16. They that see thee. The Prophet again, personating the dead, mocks at that wicked king. It might also be viewed as relating to the living; but it is better to apply the whole of this discourse to the dead, if we would not rather refer it to the grave itself, which amounts nearly to the same thing. We are wont to stretch out our neck when we meet with anything that is strange, or that deserves our attention. Thus, when it was thought to be a kind of prodigy that this king, who possessed so great power, had died, the Prophet says that the eyes of all men were directed towards him, to look at him earnestly, as if they scarcely believed their own eyes.

Is this the man that made the earth to tremble, that shook kingdoms? They first ask, if it be possible that he who, by the slightest expression of his will, made the earth to tremble, should be so quickly and easily laid low. Next, he mentions that this man was eager, but is unable, to destroy everything, and shows that tyrants, with all their cruelty, are like clouds, which pour down a sudden shower of rain or hail, as if they would destroy everything, but are scattered in a moment. This comparison was also employed by the good old Athanasius, when some one threatened him with the rage of the Emperor Julian. Isaiah shows that this change proceeds from the hand of God, who, by the slightest expression of his will, can overturn the whole world.