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!"#$%& .=%-$#@-"$/ B",&$- BC D"=E+*&% F$C is a giauuate of the Refoimeu Baptist School of Theology,
uianu Rapius, Nichigan. Be also holus a Nastei of Aits uegiee (N.A.) in Theology
anu a Boctoi of Philosophy (Ph.B.) in 0lu Testament Inteipietation fiom Bob
}ones 0niveisity. Be is the authoi of !"#$# &'( )*+,(-./ 0"# &1$#2- +3 &'( 2(- 0"#
4,$.# '( 5#(#.'. 6'0" 2 &1#7'28 9+7,. +( 0"# :20$'2$7"28 ;2$$20'<#. (Wipf & Stock,
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9+,(-#$. C+,$(28, anu !#.0>'(.0#$ @"#+8+A'728 C+,$(28. Bob anu his wife, Becky,
have five chiluien.
!"#$%& *&@-#$&$/ B. N. (see note at enu of syllabus) has been a pastoi of the same Refoimeu
Baptist chuich foi ovei twenty yeais. Be has both a B.S. anu a N.S. in the fielu of
agiicultuie. Be is a giauuate of Tiinity Ninisteiial Acauemy, anu has also a
N.Biv. fiom Refoimeu Baptist Seminaiy. Be anu his wife have five chiluien.
!"#$%& @$&;.-/ 2 cieuit-houis
!"#$%& $&G#.$&<&=-%/ Stuuent must satisfactoiily complete the following couise iequiiements:
!"# %&'()*&+ , -&./012 The stuuent must listen to all 3H +#;." *&@-#$&% by B N on Isaiah, which may
be uownloaueu fiom viitual Campus.
The stuuent shoulu ieau the entiie ?++D +3 E.2'2" fiom one of the following
English veisions:
New Ameiican Stanuaiu Bible (NASB)
New King }ames veision (NK}v)
English Stanuaiu veision (ESv)
Bolman Chiistian Stanuaiu Bible (BCSB)
New Inteinational veision (NIv)
New English Tianslation (NET)

The stuuent shoulu ieau Bi Bob uonzales' biief aiticle "Beauty foi Ashes: A
Biief Theology of Isaiah," which is available in PBF foimat on viitual Campus as
well as on the Inteinet heie: http:uibobgonzales.com2u12beauty-foi-
ashes-a-biief-theology-of-isaiah.

The stuuent shoulu ieau at least IJJ A+K&% fiom one oi moie of the following:

Alexanuei, }. A. 4+>>#(02$F +( 0"# :$+1"#7'#. +3 E.2'2" (1846; Repiint,
uianu Rapius: Zonueivan, 19SS).
Calvin, }ohn. @"# ?++D +3 E.2'2". 4 vols. (Repiint, uianu Rapius: Bakei, 2uuS).
Belitzsch, F. E.2'2", in 4+>>#(02$F +( 0"# G8- @#.02>#(0 (Repiint, uianu
Rapius: Eeiumans, 1986).

uiogan, ueoffiey. "Isaiah," in vol. 6 of @"# HI1+.'0+$J. ?'*8# 4+>>#(02$F
(uianu Rapius: Zonueivan, 1986).
Leupolu, B. C. HI1+.'0'+( +3 E.2'2". 2 vols. (Repiint, uianu Rapius: Bakei,
1976).
Notyei, }. A. The Piophecy of Isaiah: An Intiouuction & Commentaiy
(Bowneis uiove: Inteivaisity, 199S).
0swalt, }ohn. E.2'2", in The NIv Application Bible Commentaiy (uianu
Rapius: Zonueivan, 2uuS).
________. @"# ?++D +3 E.2'2". 2 vols. (uianu Rapius: Eeiumans, 1986, 1998).
Webb, Baiiy. @"# K#..2A# +3 E.2'2" (Bowneis uiove: Inteivaisity, 1999).
Young, E. }. @"# ?++D +3 E.2'2". S vols. (Repiint, uianu Rapius: Eeiumans,
1992).
The stuuent may also ieau fiom commentaiies like Natthew Beniy, Natthew
Poole, oi Albeit Baines. 0theiwise, the stuuent shoulu secuie the instiuctoi's
peimission to ieau fiom commentaiies othei than those listeu above.
!3# 45&2&(0'.6 .1/
4578+0(081.6 9.7&*
The stuuent shoulu wiite one exegetical anu expositional papei on one of the
passages in Isaiah that aie listeu below:
Isaiah 6
Isaiah 11
Isaiah 14
Isaiah 42
Isaiah SS
Isaiah 6u
The stuuent must secuie the instiuctoi's peimission to wiite a passage othei
than one listeu above. The papei shoulu be between S,Suu anu S,uuu woius in
length. It shoulu iesemble a manusciipt fiom which you might pieach a seimon
oi give a lectuie. It shoulun't just be technical; it shoulu also be piactical. The
instiuctoi is looking foi the following elements in the papei:
Piopei foimatting, spelling, punctuation, anu wiiting style.
uoou exegesis, inteipietation, anu exposition of the text
Belpful illustiations anu applications
The instiuctoi has appenueu below a sample papei entitleu "The Biggei They
Aie, the Baiuei They Fall" fiom Isaiah 14. If the stuuent has any fuithei
questions about the papei, he shoulu contact the instiuctoi
(uigonz98Sgmail.com).
!"#$%& K$+;.=K/

Lectuies anu ieauing = Su% Expositional Papei = 7u%
* Note regarding identity of course instructor: Because the instructor of this course teaches in sensitive areas of the world, we
have chosen not to post his name on our website materials. If you have any questions, please contact the dean.

1
The Bigger They Are, the Harder They Fall
An Exposition of Isaiah 14

Introduction [read Isaiah 14]

One man has written, The highest and most lofty trees have the most reason to dread the thunder
(Charles Rollin, in Draper's Book of Quotations for the Christian World). And what holds true in the
natural world holds true in the spiritual as well. The higher a man climbs heavenward in prideful
ambition, the more conducive he becomes to the lightening bolt of Gods terrible wrath. And the bigger
they are, the harder they fall. Today, Id like to speak to you about the characteristics and downfall of
sinful pride from Isaiah 14.

The passage before us is one of several burdens (or oracles) God is directing to the nations of the
world. A burden (!"#$%&') is a prophetic announcement that portends judgment and thus is a heavy burden
for the one assigned to proclaim it (TWOT, 2:602). And these burdens against the nations had two
primary purposes: First, they served as a solemn warning to the proud nations that God would not leave
them unpunished. Secondly, they served as a comforting assurance to the people of God. At this time,
Judah was subjected to excessive taxation, exploitation, and oppression. And in just a few generations,
Jerusalem, the last stronghold of Judah, would be razed and Gods people led into captivity. In light of
their current as well as future mistreatment, God wants to assure Israel that He will not forget themHe
will requite their enemies and restore Israel to a state of preeminence, peace, and happiness. In fact, that
is precisely the note with which Isaiah begins chapter 14 (see vv. 1-3).

It is in this context that the Lord directs the prophet to take up a proverb (()$%#$'&*) against the king of
Babylon (v. 4). The word translated proverb is not only used for wisdom sayings (Prov. 1:1; 10:1;
25:1), but it may also be used for parables (Ezek. 17:2; 20:49; 24:3), bywords (Psa. 44:14; Jer. 24:9), or,
as in the case before us, a taunt (cf. Micah 2:4; Hab. 2:6). To be more precise, the taunt of verses 4b
through 23 is a satirical parody of a funeral eulogy (hence, the qina metric form). One commentator
refers to it as incomparable irony (Clements, p. 139). The royal eulogies of the ancient Near East often
contained example of extravagant praise or self-adulation for the deceased. In this case, God is
instructing the prophet, as it were, to convert a funeral lament into a song of praise for the demise of a
tyrannical king (cf. O. Kaiser, p. 32).

That raises an important question: Who exactly is this king of Babylon, who is the object of this
satirical taunt? Commentators have not been unanimous in answering that question. Some of the early
church fathers, like Tertullian and Jerome, saw a connection between the tyrants fall as depicted in verses
12 and 15, and Satans fall from heaven as depicted in several NT passages (Luke 10:18; John 12:31;
16:11; Rev. 12:8; 20:1ff). Thats why the name Lucifer (v. 12), which comes from the Vulgate
translation of Light-bearer, came to be applied to Satan. However, the Reformers pointed out that there
is no immediate contextual support for that interpretation (cf. Calvin, 1:442). And the Reformers were
right. In fact, if we look at the immediate context, we find several indications that the tyrant in view was
not some angelic creature, but rather a mortal man. Note, for example, the following facts: (1) He is not
only called the king of Babylon (v. 4), but seems to have literally governed an earthly kingdom called
Babylon (vv. 5-6, 16-17, 22-23); (2) He had a physical body that would be slain and would become
food for maggots and worms (vv. 11, 19); (3) He was capable of having sons, that is, successors to his
throne (vv. 20b-22). Thus, it seems clear that Isaiah is addressing a human king. Indeed, thats what
makes the pride depicted so amazinga mere mortal king is aspiring to be like God!


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But which king? Some commentators take king of Babylon at face value and understand this taunt to
be directed against a future Babylonian like Nebuchadnezzar, Belshazzar, or Nabonidus (Henry, p. 85).
The problem with this interpretation is that no one of these Babylonian kings fits the entire description in
Isaiah 14. Nebuchadnezzar had the pride, but not the same downfall. Belshazzar had the pride and
downfall, but not the same degree of power over the earth. Nabonidus was deposed by Cyrus, but went
into exile.

Others believe Isaiah is actually addressing an Assyrian king, and they marshal the following evidence:
(1) an Assyrian king would have been reigning at the time of this prophecy; (2) Assyrian kings actually
referred to themselves as the king of Babylon, and they made similar extravagant boasts about
themselves as we find in verses 13 and 14 (ARAB I 787, cited in Stuart, p. 231); (3) the Assyrian kings
were known for their excessive taxation, de-forestation, and scorched-earth military tactics, all of which
find allusions in our passage; and (4) this would account for the brief reference to the nation of Assyria at
the very end of chapter 14:24-27 (For a fuller defense, see Seth Erlandsson, The Burden of Babylon).

But this interpretation is beset with the same difficulty of the former: Like the Babylonian kings, no one
Assyrian monarch fits the entire picture painted in Isaiah 14. This leads to a third interpretation: In his
commentary on Isaiah, John Oswalt writes, [T]he attempt to identify a precise historical figure is
probably futile. Isaiah is using a concrete representation to discuss the nature and end of human pride (p.
314). In other words, though Isaiah may have Babylonian or Assyrian monarchs immediately in view, he
ultimately is aiming at the vaunted human pride that they embody and epitomize (cf. Widyapranawa, p.
85).

This interpretation certainly broadens the applicability of this text! God, through Isaiah, is not just issuing
a solemn warning to kings, presidents, and prime ministers. God is warning all men who in any degree
would exemplify the same kind of pride that is epitomized in tyrants. Indeed, all men who have not
bowed the knee to Gods authority to some degree stand under the censure of this taunt (Psa. 73:3-6;
1John 2:16). Even those of us who have submitted to the lordship of Jesus Christ still have the same
seeds of this vaunted pride remaining in our hearts (cf. Luke 22:24). This passage has something to say to
all men.

And although this passage is not an explicit reference to Satan, yet we can certainly see the shadow of his
pride cast across this text. What Jesus said of the proud Pharisees could equally be said of the tyrannical
king portrayed here: Ye are of your father the devil, and the lusts of your father ye will do (John 8:44).
It is ultimately Satan who energizes the sons of disobedience (Eph. 2:2), and he was no doubt at work
behind the tyrannical enterprises of the Assyrian and Babylonian empires.

To summarize the message of our text [thesis statement]: God, though the prophet Isaiah, identifies the
expressions and essence of sinful pride, and that He will not allow it to go unpunished. It is the same
basic message that Solomon had distilled in Proverbs 3:34: Surely He resists the proud; but He gives
grace to the humble (LXX). Therefore, let the proud take heed, and let the humble take comfort.

I. God identifies the expressions and essence of sinful pride.

Allow me to begin by calling your attention to the structure of our passage. For the most part, the
passage alternates between allusions to the ways in which the tyrant expressed his pride, along
with the ways he would be judged for his pride. However, at the very heart of the passage
verses 13 and 14we have the very essence of pride coming from the heart of this arrogant ruler
[note possible chiastic structure]:


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A The pride of Babylons king described and destroyed (vv. 4-12) [nine verses]
B The pride of Babylon's king distilled and deplored (vv. 13-14) [two verses]
A' The pride of Babylon's king described and destroyed (vv. 15-23) [nine verses]

In light of this, I want to focus first upon the various expressions of pride throughout the passage.
Then, I want to narrow our focus to the very essence of pride, which is found at the very heart of
our text.

A. The expressions of sinful pride are manifested in the exploitation and injury of others for
ones selfish advantage (vv. 4, 6, 8, 16, 17, 20).

Immediately, verse 4 identifies the king of Babylon as an oppressor, which is the same word
used of the Egyptian taskmasters who had abused Israel before the Exodus (3:7). The verb is
used in 2 Kings 23:35 where Pharaoh Neco exacts tribute payment from King Jehoiakim of
Judah. Thats probably the meaning here since the kings of Babylon and Assyria were
notorious for their oppressive taxation. In fact, the Hebrew term translated golden city
(KJV) at the end of the verse probably refers to the actual tribute money that was demanded.
Thus, the king is seen as an oppressive taskmaster and tax-collector who had exploited other
nations for his own personal gain.

This idea of exploitation is further highlighted in verse 8 where the cedars of Lebanon
celebrate the tyrants demise since that means no more woodcutters (note: refers to a class of
agents; BHS 37.5c). As I said earlier, the kings of Assyria were noted for their excessive
deforestation of Palestine and northern Mesopotamia (Oswalt, 317-18). In fact, in Isaiah 27:24
Hezekiah actually cites the Assyrian king boasting of this policy:

KJV Isaiah 37:24 By thy servants hast thou reproached the Lord, and hast said, By the multitude of my
chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the
tall cedars thereof, and the choice fir trees thereof: and I will enter into the height of his border, and the
forest of his Carmel.

And so, by depleting nations of their revenues and by stripping them of their natural resources,
the tyrannical king exploits others to his own advantage.

And what of those who dare to object or stand in his way? In a series of expressions piled one
on top of the other, Isaiah describes the tyrants response in terms of unmitigated violence in
verse 6. Permit me to give a more literal rendering: He is the one who struck peoples with an
outpouring of blows without relenting, who dominated nations with angerpersecution
without restraint! To give you a better idea of the kind of violence perpetrated by these
tyrannical kings, let me cite an ancient Near Eastern historian who summarizes their general
military policy:

Assyrian monarchs seemed to be obsessed with the idea that their god Ashur demanded
universal obeisance, even if this had to be exacted by the most cruel methods . Pity towards
the vanquished enemy seldom enters into consideration. They follow a systematic policy of
terror, and glory themselves in burning cities, flaying the most recalcitrant enemies alive,
cutting heads by the thousands, deporting women and children, or burning them with the ruins
of their city. This policy of terror and cruelty is interpreted by the Assyrians as a service
rendered to their gods and particularly to Ashur, the god of thunder (Schwantes, p. 118).


4
Such a description calls to mind the words of Proverbs 12:10: A righteous man regardeth the
life of his beast: but the tender mercies of the wicked are cruel. Verse 16 goes on to describe
him as the man that made the earth to tremble, that did shake kingdoms. In verse 17 he is
said to have demolished cities and to have refused to release prisoners. And if it were not
enough to show cruelty to foreigners, verse 20 informs us at he even turned against his own
people: thou hast destroyed thy land, and slain thy people.

Illustration: One cannot help but be reminded of the shame, destruction, and near decimation
Adolf Hitler brought upon his own Germany as a result of his tyrannical exploits. He
pretended at first to be genuinely concerned for the German people. But in reality he was
fueled by his own gargantuan pride.

In summary, the expressions of sinful pride are manifested in the exploitation and injury of
others for ones selfish advantage.

Application: Initially, we may feel hard pressed to find any immediate application from this
passage to us. After all, we live in a democratic nation and enjoy relative security and liberty.
None of us have suffered oppression or life-threatening injury from a cruel dictator.

Nevertheless, the seeds of this tyrannical pride are at work in our land. As common grace
continues to erode, we become more suspect of the politicians who exploit the poor and needy
in order to get the need votes to win the election. We become more concerned about the social
engineering going on in many public schools. Higher taxes, bigger government, and less
religious liberty are likely signs of unbridled pride in high places.

But we need not look only to government. Such selfish, sinful pride is at work all around us.
We see it at work in the greedy employer who refuses to pay his workers what they really
deserve because hes primarily concerned to maintain payments on his second home and yacht
in Florida. We see it at work in the sensuous man who exploits the virginity of a young girl in
order to fulfill his own lust.

We can even find the seeds of such pride in the church. We can see it in the pastor who
accepts a call from a church not primarily as an opportunity to shepherd Gods flock, but as an
opportunity to move up the ecclesiastical ladder in his denomination. We can see it in the
church member who decides to instigate a church split not out of zeal for Gods truth or love
for the brethren, but out of a selfish desire to have things his way.

Dear friends, I hope you realize that every man and woman and child has tyrant-like potential.
The seeds of tyrannical pride are in the hearts of all men by nature. This brings us to the very
heart of our passage and to the very heart of sinful mans problem:

B. The essence of sinful pride is a self-willed (autonomous) attitude that puts oneself in the
place of God (13, 14).

Notice first of all that sinful pride begins as an attitude of the heart: For thou hast said in thine
heart (v. 13a). In this context, the word heart +#(,$,-() is a reference to the seat of ones moral
capacity. It is the source from which flows the character that will issue either in life or in
death (Prov. 4:23). Pride did not begin when this man ascended the throne. Pride did not
begin with his first military campaign. Pride began when he was born a son of Adam.


5
Application: And so it is with all of us. According to Scripture, we are born in sin (Psa. 51:5;
58:3; cf. Rom. 3:10ff.), and our pride begins in the heart.

Notice secondly that sinful pride involves an inordinate aspiration to Godlike status. Bible
scholars have noted that verses 12 to 14 seem to contain allusions to Canaanite mythology. In
such mythology, the gods would assembly upon Mt. Zaphon in Syria, much like the Grecian
gods assembled upon Mt. Olympus in Greece. The highest ranking of these gods was
Elyon, which is translated by our text as Most High (v. 14). Isaiah is not endorsing the
truthfulness of such mythology, but he may simply be employing it to illustrate the excess of
the kings pride (cf. Craigie, pp. 223-25). Or he may be alluding to the kind of boasts made by
the Assyrian kings, of which we have a brief sample in Isaiah 36:18-20:

KJV Isaiah 36:18 Beware lest Hezekiah persuade you, saying, The LORD will deliver us. Hath
any of the gods of the nations delivered his land out of the hand of the king of Assyria? 19
Where are the gods of Hamath and Arphad? where are the gods of Sepharvaim? and have they
delivered Samaria out of my hand? 20 Who are they among all the gods of these lands, that
have delivered their land out of my hand, that the LORD should deliver Jerusalem out of my
hand?

Its likely that the Assyrian kings were well-versed in Canaanite mythology, and they may
have actually made such staggering claims for themselves as we have recorded in verses 13
and 14. The bottom line is that according to his own self-assessment this king viewed ranked
himself above all lesser deities and put himself on parity with the God of all gods. He may
have been partially ignorant of the identity of the one true God, but that did not hinder him
from his arrogant ambitions to be like highest God.

Furthermore, note his arrogant confidence that he will achieve such status: I will ascend I
will exalt my throne I will sit I will ascend I will be [literally, make myself] like the
Most High (Hithpael, direct reflexive; BHS, 26.2c). This is the epitome of the self-made
man. Like the embittered poet, William Henley, he has determined,

I am the master of my fate;
I am the captain of my soul.

Application: Once again, we ordinary people may feel somewhat immune to such
emboldened pride. Weve only aspired to be captain of the football team or president of the
PTA or foreman of the construction crew or chairman of the deacon board. How could we
ever be guilty of such vaunted aspirations depicted in our text?

Inasmuch as we have entertained and nurtured an attitude that puts us at the center of the
universe in terms of importance or prerogative, we have been guilty of the same kind of pride
portrayed in our text. When we think that what really matters is how we feelwhat really
matters is that men think well of uswhat really matters is that others treat us properlywhen
we are so fixated upon our own perceived self-worth and merit, then we have been guilty of
the same kind of pride described in our textperhaps not the same degree, but the same kind.
And if the popular magazines at the checkout stand in Walmart are any indication of the
preoccupation of most Americans, then Im afraid we have a country full of SELF
worshipers!

But its not just pride when we think too highly of ourselves. Its also sinful pride when take
upon ourselves the Godlike prerogative to choose whats wrong and whats right. When we

6
determine that were going to call the shotseven when those shots dont jive with Gods
commands, then we are guilty of this gargantuan pride. For example, when a woman reserves
the right to decide for herself whether or not to abort the baby in her womb, she is guilty of
this sort of pride. When a politician or judge or a clergyman decides that he has the right to
redefine Gods institution of marriage to include homosexual couples, he is guilty of this kind
of pride. When scientist decides he has the right to clone human life, he is guilty of this evil
pride.

And sadly, even professing Christians may be characterized by this kind of pride. What about
the man who professes to be Christian but who doesnt attend church because hes decided he
can be a good Christian without church. What about the professing Christian young person
who marries an unbeliever because shes decided its okay to do so? What about the church
member who withholds his tithes and offerings from the church because hes decided the
church doesnt need his money? What about the pastor who refuses to preach on certain
biblical themes like repentance or hell or pride [!] because hes decided thats not the way to
grow a church?

Woe to such attitudes! We puny creatures have no right to assume the role and prerogative of
our Creator. He made us and the world in which we live, and therefore, He alone has the right
to legislate morality and to expect that His creatures conform to His standards. It is ours to
humble trust and obey.

II. God promises to punish the perpetrators of sinful pride.

Once again, let me remind you that this proverb or taunt comes in the context of a burdena
prophetic announcement that portends judgment. God is going to put an end to the oppressive
rule of this tyrannical king (vv. 4, 5). There are several features of this judgment that I want to
note.

A. Gods judgment of sinful pride will be absolutely certain.

Verses 3 and 4 employ what Hebrew grammarians call the prophetic perfect. The perfect
tense in Hebrew refers to completed action. When used in prophetic contexts, the perfect is
sometimes used when a future event is regarded as having already been accomplished
(Joon, 112h). Thus, when God assures His people that the day is coming when they will
have relief from tyrannical oppression, Hes not like the weathermanforecasting what might
happen. Rather, He is underscoring the certainty of this judgmentIts as good as done!
Furthermore, if we include verse 24-27 as part of this section, then we have Gods solemn oath
and sovereign decree backing up this promise:

KJV Isaiah 14:24 The LORD of hosts hath sworn, saying, Surely as I have thought, so shall it
come to pass; and as I have purposed, so shall it stand: 25 That I will break the Assyrian in my
land, and upon my mountains tread him under foot: then shall his yoke depart from off them,
and his burden depart from off their shoulders. 26 This is the purpose that is purposed upon the
whole earth: and this is the hand that is stretched out upon all the nations. 27 For the LORD of
hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall
turn it back?

B. Gods judgment of sinful pride will be appropriate to the sins committed


7
Absalom was vain about his hair, therefore was he hanged by his hair (Talmud). Just as the
tyrant hewed down the forests of Lebanon (v. 8), so God will cut [him] down to the ground
(v. 12) and cast [him] out of his grave like an abominable branch (v. 19). Just as he
weakened the nations (v. 12), so God will make him weak (v. 10 [note: not become weak,
KJV; but Pual factitive, be made weak; BHS 25.2]). As he parasitically lived off the
revenues of other nations, so God will allow the humblest creaturesworms and maggotsto
feast upon his corpse (v. 11). He demanded the praise of nations (vv. 12-14), so God will give
him the mockery of Sheol (vv. 16-17) and bring him to an ignominious death (v. 19-20).
Proverbs 26:27 warns, Whoso diggeth a pit shall fall therein: and he that rolleth a stone, it
will return upon him. God has a way of ensuring that men get what they dish out.

C. Gods judgment of sinful pride will be final

Not only will God terminate his life, but according to verses 19 and 20 he will not even enjoy
a proper burial. This was significant in the ancient Near East:

In ancient times a tomb was considered of crucial importance, as it was closely connected with
personal and ancestral honor and provided a guarantee for the well-being of the deceased spirit
after death. This is especially true for the royal tomb. To be left unburied is too bad a fate,
because according of the ancient belief their spirits would never come to rest, always
wandering and looking for refuge and for food in desolate and dark places (Widyapranawa, p.
89).

Of course, we know from NT revelation that he would be in a far worse state than merely
wandering and looking for food. His end will be the lake of fire and eternal torment (Rev.
20:12-15). But the prophet is employing the tyrants own worst fears in order to underscore
the finality of Gods judgment. The finality of this judgment is further underscored by the fact
that God will obliterate any hope of a lasting name or dynasty (vv. 20-22). Moreover, God
will completely raze the kingdom he spent years buildingthe end of verse 23 literally reads,
I will broom it ($*./0!-1!-1+2) with the broom (!-13!+1&'#+,) of destruction, declaration of Yahweh of
hosts. Not surprisingly, both Babylon and Ninevahthe cities of the great kingare a heap
of ruins to this day (see NIBD, pp. 116-20; 710-11). But the ultimate stage of Gods judgment
upon sinful pride awaits future fulfillment. God will make a clean sweep of all sinful pride
and its achievements until it is completely removed from the face of the earth (Isa. 2:11-12,
17; 65:17-25; 66:22-24; 2Pet. 3:12-13).

Conclusion: Weve seen from our text that the expressions and essence of sinful pride. Weve also
considered Gods assurance that such pride will not go unpunished. Permit me to close with a few lines
of application:

(1) The proud should be warned to humble themselves before the majesty and power of God.

One of the primary themes underscored in the book of Isaiah is the unalterable fact that God, the Holy
One of Israel, will not share his glory with another (Isa 42:8; 48:11). And when a powerful king or
anyone else seeks to usurp the place the rightly belongs to God and to God alone, then such a person
should have a fearful expectation of judgment (Heb. 10:27). And, as weve seen from our text,
the bigger they are, the harder they fall. The more a man feeds and nurtures pride in his life, the
more severe will be his punishment in the end. Perhaps you may feel immune to such mammoth
pride. Perhaps you may think such pride is only the bane of kings and dictators. Dear friend, be not
deceived! A cursory reading of Isaiah reveals that many rank-and-file Israelites were guilty of the

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same kind of pride that characterized this tyrannical king (2:6-17; 3:16; 9:9; 28:1-3; cf. Jer. 13:9).
Indeed the message of Isaiah is that all that refuse to trust the Lord and to submit to His word are
guilty of such pride and are liable to Gods punishment (7:9; 30:1-3; 31:1; 42:17; 59:4). My
exhortation to you is the same one God gave to the proud people of Israel through Isaiah:

KJV Isaiah 55:6 Seek ye the LORD while he may be found, call ye upon him while he is near: 7 Let the
wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he
will have mercy upon him; and to our God, for he will abundantly pardon.

(2) The humble and oppressed of Gods people should take courage and comfort in the prospect of
Gods judgment.

We live in a fearful age. Rogue nations and fanatical militants seem bent on propagating violence
throughout the world. Tensions have arisen among larger nations. Wickedness prevails and proud
men appear to increase in number, influence, and power. Perhaps the days of widespread persecution
and martyrdom are not far off for American Christians. But let us be assured that the God of Isaiah
still rules the world today. And as He effectively judged the Babylon of yesteryear, so too the Judge
of all the earth will punish the Babylon of tomorrow (Rev. 18). And when that final Day of Judgment
transpires and God tramples the proud underfoot, Gods people will sing Hallelujah! (Rev. 19:1-8).
Yea, so certain is that coming day, that we may even now begin to celebrate as if it had already
happened (John 16:20-22; Rom. 16:20; 1Cor. 15:55-58; Phil. 3:1; 4:4; 1Pet. 1:8-9).

(3) We should be thankful that we serve an entirely different king (Isa 42; 53; Phil 2:)

How Jesus the Messiah contrasts with this arrogant tyrant! In contrast with this abominable branch
[456-7#+8 ,$9+0/7] (Isa. 14:19), Jesus is the branch that shall spring from Jesses roots (Isa. 11:1) to become the
branch of the Lord (Isa. 4:2). In contrast with this arrogant king, Jesus is the Servant of Jehovah who
shall not break the bruised reed, nor quench the smoking flax (Isa. 42:2-3). In contrast with this vicious
murderer, Jesus is the Lamb of God who will absorb Gods wrath in order to save His people from their
sins (Isa. 53; Matt. 1:23; John 1:29). In contrast with this mortal king who aspired after Gods own
throne,

KJV Philippians 2:6 [Jesus], being in the form of God, thought it not robbery to be equal with God: 7 But
made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of
men: 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even
the death of the cross. 9 Wherefore God also hath highly exalted him, and given him a name which is above
every name: 10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth,
and things under the earth; 11 And that every tongue should confess that Jesus Christ is Lord, to the glory
of God the Father.