Isaiah 14:2Meaning & Commentary from the Church Fathers

He unmistakably proclaims that they would emerge from captivity and rid themselves of the oppressive shackles of bondage after Babylon and the entire Assyrian realm had been laid waste. He declares that Israel shall not be utterly forsaken nor eternally punished for her transgressions; rather, as His chosen people, she will ultimately be forgiven and made whole. Acknowledged as the firstborn among His sons, He will not lack the care and favor of God. He assures that they will return to their homeland, accompanied by others; indeed, by "others," he refers to the natives—specifically, the Babylonians—since many Babylonians chose to accompany the Israelites, either due to kinship or their acceptance of the Mosaic law. Given their extended period in captivity, it is likely that a significant number of natives joined their ranks. Thus, it is said, "A stranger shall be added to them," indicating that natives will follow alongside them. The Gentiles will recognize them and escort them to their rightful place because, upon Cyrus's deliverance of Israel, he instructed the local leaders to escort them safely and without delay. This was similarly true for Xerxes, who succeeded Cyrus and took command of the Assyrians. Those who seek deeper understanding of these events may refer to the books of Ezra for the most accurate details regarding all that has transpired. Under Zerubbabel, the son of Salathiel of the tribe of Judah, they returned from Assyria to Judah, and under the reign of Joshua, the son of Josedech, the high priest of the great priesthood, they returned to the holy place. Thus, he affirms that the nations shall accompany them back and lead them to their land, where they will inherit the blessings appointed from above. Remarkably, those who once worshiped idols and acknowledged countless deities will flourish in the land of God as servants, becoming captives to those who had once subdued them. Those who had taken Israel captive, once they arrived in Judah, will bow their heads beneath the weight of the law and, as if experiencing a beneficial and beautiful captivity, will acknowledge the Creator of the universe as Lord and God. The prophet may either be stating this directly, or suggesting that those who once persecuted and exiled Israel from Judah, having themselves been humbled, would take possession of them precisely when Cyrus, the Persians, and the Medes came to claim dominion over them. In that day, referring to that time, you shall be liberated from your afflictions and your wrath, which seemed divine; for you shall escape brutal servitude and be freed from distress. Yet, in transforming historical events into spiritual reflection, let us strive to perceive a similar occurrence in the spiritual realm. Humanity found itself in bondage, devoted to idols and honoring the rule of their oppressor. In His mercy, the Creator looked upon the unjustly oppressed and sent us a Redeemer from heaven, His own Son, not merely as one of the holy prophets, but in the fullness of His power. He also dismantled idolatry, as it were, like a proud and lofty city, utilizing His soldiers—namely, the holy Apostles—who, akin to ravaging the kingdom of the adversary, brought with them to the holy city, the spiritual Jerusalem, the church of those deceived and burdened by the yoke of slavery. They flourished in the land of God and became His servants. Those who once held them in subjugation, who served demons and taught their wicked ways, found themselves enslaved, overcome by the preaching of the holy apostles, and began to labor for Christ. He then brought them under His reign, of course, after they embraced faith; they found rest from the heavy bondage that had ensnared them before willingly surrendering to Him and His faithful army.

This signals the time when Cyrus, king of Persia, permitted the exiled to return to Jerusalem, as recorded in the books of Ezra, Haggai, and Zechariah, where under Zerubbabel and Jeshua the high priest, and later Ezra and Nehemiah, the altar, temple, and city walls were restored.

On that day, when the Lord grants you rest from your toil, distress, and the heavy yoke of servitude you once bore, you will declare a parable against the king of Babylon, saying this shall be an address to Israel, who upon returning to Jerusalem and shaking off their chains, will remember the past might of Nebuchadnezzar and the splendor of Babylon, lamenting its downfall, for even their adversaries will find it regrettable.

The foreigner will attach himself to the house of Jacob; nations will bring them back to their own places, and the house of Israel will possess them in the land of the Lord as servants and handmaidens; they will capture their captors and bring low their oppressors. We believe that along with the people of Judah, many diverse nations, who embraced the God of Israel and abandoned the falsehoods of idol worship, also came to Jerusalem. There is no doubt that they returned at the king's command and received support and resources for temple construction. This passage raises the question of how Israel will conquer its former victors and reduce its oppressors to servitude unless it is viewed in a synecdochical sense, suggesting that the Jews will enjoy such abundance that they will have multitudes of servants and handmaids from neighboring peoples. Alternatively, it could reference the days of Asshuir when, following the defeat of Holofernes, the hostile forces against Israel were vanquished. It remains for the reader to decide whether to accept a literal interpretation or to seek a historical understanding of the text.