Catholic Commentary
The Restoration and Exaltation of Israel
1For Yahweh will have compassion on Jacob, and will yet choose Israel, and set them in their own land. The foreigner will join himself with them, and they will unite with the house of Jacob.2The peoples will take them, and bring them to their place. The house of Israel will possess them in Yahweh’s land for servants and for handmaids. They will take as captives those whose captives they were; and they shall rule over their oppressors.
Isaiah 14:1–2 announces God's restoration of Israel after the Babylonian judgment, promising both return to the homeland and the inclusion of foreigners into the covenant community. The passage depicts a complete reversal of exile humiliation, where Israel's oppressors become servants and the scattered people regain sovereignty over their former captors.
In the darkest hour of exile, God says "yet" — and chooses His people again, opening their restoration to include the very nations that oppressed them.
The Typological and Spiritual Senses
The literal sense (Israel's historical return from Babylonian exile) opens into richer registers. In the allegorical sense (the Church's traditional reading), the "house of Jacob" prefigures the messianic community, both Jewish and Gentile, gathered by the Suffering Servant of later Isaiah chapters. The "foreigner joining himself" to Israel types the ingrafting of the Gentiles described in Romans 11. In the anagogical sense, the final restoration points to the eschatological gathering of all peoples into the New Jerusalem (Revelation 21:24–26). The reversal of captivity — from enslaved to victorious — anticipates the Resurrection, in which Christ, "captive" to death, becomes its conqueror (Ephesians 4:8).
Catholic tradition brings several distinctive lenses to bear on these verses.
Election and the Irrevocability of God's Call. The Second Vatican Council's Nostra Aetate (§4) and the Catechism (CCC 839) both affirm that God's gifts and call are irrevocable (Romans 11:29), grounding this teaching in exactly the kind of passage Isaiah 14:1 exemplifies. The "yet" of divine re-election — God choosing again a people who appear abandoned — is the scriptural bedrock for the Church's teaching that the covenant with Israel has never been revoked.
The Universal Church as Fulfillment. Origen (Homilies on Genesis) and Jerome (Commentary on Isaiah) both read the "foreigner" cleaving to Jacob as a figure of the Gentile Church grafted onto the root of Israel (cf. Romans 11:17–18). Pope Pius XI cited Isaiah's vision of gathered peoples as a model for the Church's missionary universality in Rerum Ecclesiae (1926).
Liberation from Spiritual Bondage. St. Augustine (City of God, Book XVII) interprets the reversal of captivity christologically: the true "Babylon" from which humanity is freed is the dominion of sin and the devil, and the true "house of Jacob" restored to its land is the Church, whose homeland is the heavenly Jerusalem. The compassion (reḥem) of Yahweh in verse 1 is read by the Fathers as a type of the mercy made incarnate in Christ — the womb-love of God taking human flesh (Luke 1:78: splanchna eleous, "bowels of mercy").
CCC 64 explicitly notes that the prophets schooled Israel in hope for a salvation that would involve all nations — this passage is a locus classicus for that teaching.
For the contemporary Catholic, Isaiah 14:1–2 offers a powerful antidote to spiritual despair. The passage was written for a people in exile — people who had every reason to believe God had withdrawn His election, that the covenant was broken, that the silence of God was permanent. The word "yet" (wə'ôd) in verse 1 is a lifeline: God chooses again.
In practice, this means the Catholic in personal exile — estranged from the Church, in spiritual darkness, suffering the consequences of sin or unjust suffering — can anchor themselves in the precedent of divine re-election. God's compassion is not exhausted by our failures or the failures of institutions.
The image of the foreigner "joining himself" to the house of Jacob also calls today's Catholics to examine how they welcome those on the margins of the faith community — the immigrant, the seeker, the alienated. The very act of restoration, according to Isaiah, brings the outsider in. A Church that is truly being restored will always be simultaneously expanding its welcome.
Finally, the reversal of captivity is a call to trust: the very forces, habits, or circumstances that imprison us spiritually are not the last word. The oppressor does not win. This is not wishful thinking — it is prophetic history, ratified at the Resurrection.
Commentary
Isaiah 14:1 — The Triple Act of Divine Restoration
Isaiah 14:1 opens with the Hebrew particle kî ("for"), grammatically anchoring these verses to the Babylonian judgment just pronounced in chapter 13. The destruction of Israel's oppressor is not an end in itself; it is the precondition for a new act of divine election and mercy. Three movements structure verse 1:
(i) "Yahweh will have compassion on Jacob." The verb riḥam (to have compassion, from reḥem, "womb") evokes the most intimate, maternal tenderness. This is not a distant, impersonal rescue; it is a visceral, womb-deep love. The name "Jacob" — the patriarch's given name, carrying connotations of his vulnerable, striving humanity — is chosen deliberately here rather than "Israel," as if to signal that it is precisely in Israel's weakness and exile that God's compassion is most fully awakened (cf. Isaiah 49:15).
(ii) "Will yet choose Israel." The verb bāḥar ("to choose, elect") recalls the foundational language of Deuteronomy 7:6–7 and 14:2. God's election was not annulled by exile. The adverb "yet" (wə'ôd) is theologically charged: it implies that Israel, in the darkest hour of Babylonian captivity, might have seemed unchosen — abandoned. Isaiah insists this appearance is false. The choosing endures.
(iii) "Set them in their own land / The foreigner will join himself with them." The return to the land is not merely national reconstitution but cosmic reorientation. Remarkably, the restoration immediately opens outward: the gēr ("foreigner, sojourner") will cleave (nilvû, the same root as "Levi," suggesting priestly attachment) to the house of Jacob. Gentile inclusion is not an afterthought to Israel's restoration but is simultaneous with it. The restored community is from the very beginning an enlarged, multi-national household.
Isaiah 14:2 — Reversal of the Cosmic Order
Verse 2 describes a stunning inversion. "The peoples will take them and bring them to their place" — the nations become instruments of Israel's restoration, carrying the exiles home (an image fulfilled literally in the decree of Cyrus, Isaiah 44:28; 45:1, and spiritually in the gathering of the Church).
The verse then turns to an image that has troubled interpreters: "The house of Israel will possess them… for servants and handmaids." Read literally within its ancient Near Eastern context, this represents the reversal of the humiliation of captivity — a well-established literary convention in the Ancient Near East, where the conquered enslaved the conqueror as a sign of total dominance. The point is not the institution of slavery but the completeness of the reversal: nothing of the old oppression will remain. The final line crystallizes this — "They will take as captives those whose captives they were; they shall rule over their oppressors."