ET 821 Course Syllabus (2016).pdf
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Course Syllabus Course title:
ET 821 Survey of Isaiah (Old Testament Bible)
Course description:
An exegetical and expositional study of the book of Isaiah.
Course instructor:
Robert R. Gonzales Jr. is a graduate of the Reformed Baptist School of Theology, Grand Rapids, Michigan. He also holds a Master of Arts degree (M.A.) in Theology and a Doctor of Philosophy (Ph.D.) in Old Testament Interpretation from Bob Jones University. He is the author of Where Sin Abounds: the Spread of Sin and the Curse in Genesis with a Special Focus on the Patriarchal Narratives (Wipf & Stock, 2010) and a contributor to the Reformed Baptist Theological Review, The Founders Journal, and Westminster Theological Journal. Bob and his wife, Becky, have five children.
Course lecturer:
D. M. (see note at end of syllabus) has been a pastor of the same Reformed Baptist church for over twenty years. He has both a B.S. and a M.S. in the field of agriculture. He is a graduate of Trinity Ministerial Academy, and has also a M.Div. from Reformed Baptist Seminary. He and his wife have five children.
Course credit:
2 credit-hours
Course requirements:
Student must satisfactorily complete the following course requirements:
(1) Lectures & Reading
The student must listen to all 24 audio lectures by D M on Isaiah, which may be downloaded from Virtual Campus. The student should read the entire Book of Isaiah from one of the following English versions:
• • • • • •
New American Standard Bible (NASB) New King James Version (NKJV) English Standard Version (ESV) Holman Christian Standard Bible (HCSB) New International Version (NIV) New English Translation (NET)
The student should read Dr Bob Gonzales’ brief article “Beauty for Ashes: A Brief Theology of Isaiah,” which is available in PDF format on Virtual Campus as well as on the Internet here: http://drbobgonzales.com/2012/beauty-forashes-a-brief-theology-of-isaiah/.
The student should read at least 300 pages from one or more of the following:
Alexander, J. A. Commentary on the Prophecies of Isaiah (1846; Reprint, Grand Rapids: Zondervan, 1953). Calvin, John. The Book of Isaiah. 4 vols. (Reprint, Grand Rapids: Baker, 2003). Delitzsch, F. Isaiah, in Commentary on the Old Testament (Reprint, Grand
Rapids: Eerdmans, 1986). Grogan, Geoffrey. “Isaiah,” in vol. 6 of The Expositor’s Bible Commentary (Grand Rapids: Zondervan, 1986). Leupold, H. C. Exposition of Isaiah. 2 vols. (Reprint, Grand Rapids: Baker, 1976). Motyer, J. A. The Prophecy of Isaiah: An Introduction & Commentary (Downers Grove: Intervarsity, 1993). Oswalt, John. Isaiah, in The NIV Application Bible Commentary (Grand Rapids: Zondervan, 2003). ________. The Book of Isaiah. 2 vols. (Grand Rapids: Eerdmans, 1986, 1998). Webb, Barry. The Message of Isaiah (Downers Grove: Intervarsity, 1999). Young, E. J. The Book of Isaiah. 3 vols. (Reprint, Grand Rapids: Eerdmans, 1992). The student may also read from commentaries like Matthew Henry, Matthew Poole, or Albert Barnes. Otherwise, the student should secure the instructor’s permission to read from commentaries other than those listed above. (2) Exegetical and Expositional Paper
The student should write one exegetical and expositional paper on one of the passages in Isaiah that are listed below: • • • • • •
Isaiah 6 Isaiah 11 Isaiah 14 Isaiah 42 Isaiah 53 Isaiah 60
The student must secure the instructor’s permission to write a passage other than one listed above. The paper should be between 3,500 and 5,000 words in length. It should resemble a manuscript from which you might preach a sermon or give a lecture. It shouldn’t just be technical; it should also be practical. The instructor is looking for the following elements in the paper: •
Proper formatting, spelling, punctuation, and writing style.
•
Good exegesis, interpretation, and exposition of the text
•
Helpful illustrations and applications
The instructor has appended below a sample paper entitled “The Bigger They Are, the Harder They Fall” from Isaiah 14. If the student has any further questions about the paper, he should contact the instructor ([email protected]). Course grading:
Lectures and reading = 30% / Expositional Paper = 70%
* 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.
“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 God’s terrible wrath. And the bigger they are, the harder they fall. Today, I’d 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” ( ) ַמשָּׂאis 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 God’s people led into captivity. In light of their current as well as future mistreatment, God wants to assure Israel that He will not forget them—He 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 ( ) ַה ָמּשָׁלagainst 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 tyrant’s fall as depicted in verses 12 and 15, and Satan’s fall from heaven as depicted in several NT passages (Luke 10:18; John 12:31; 16:11; Rev. 12:8; 20:1ff). That’s 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, that’s what makes the pride depicted so amazing—a 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 God’s 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 14—we have the very essence of pride coming from the heart of this arrogant ruler [note possible chiastic structure]: 2
A
The pride of Babylon’s 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 one’s 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. That’s 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 tyrant’s 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 tyrant’s 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 anger—persecution 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).
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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 one’s 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 he’s 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 God’s 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 God’s 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 man’s 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” ְ◌ ּ◌( ) ֵלבָבis a reference to the seat of one’s 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.
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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 king’s 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?
It’s 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” (Hithpa’el, 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. We’ve 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 feel…what really matters is that men think well of us…what really matters is that others treat us properly…when 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 text—perhaps 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 I’m afraid we have a country full of “SELF” worshipers! But it’s not just pride when we think too highly of ourselves. It’s also sinful pride when take upon ourselves the Godlike prerogative to choose what’s wrong and what’s right. When we 5
determine that we’re going to “call the shots”—even when those “shots” don’t jive with God’s 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 God’s 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 doesn’t attend church because he’s decided he can be a good Christian without church. What about the professing Christian young person who marries an unbeliever because she’s decided it’s okay to do so? What about the church member who withholds his tithes and offerings from the church because he’s decided the church doesn’t need his money? What about the pastor who refuses to preach on certain biblical themes like repentance or hell or pride [!] because he’s decided that’s 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 “burden”—a 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. God’s 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” (Joüon, §112h). Thus, when God assures His people that the day is coming when they will have relief from tyrannical oppression, He’s not like the weatherman—forecasting what might happen. Rather, He is underscoring the certainty of this judgment—“It’s as good as done!” Furthermore, if we include verse 24-27 as part of this section, then we have God’s 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. God’s judgment of sinful pride will be appropriate to the sins committed 6
“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 creatures—worms and maggots—to 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. God’s 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 tyrant’s own worst fears in order to underscore the finality of God’s 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 building—the end of verse 23 literally reads, “I will broom it ( ) ְוטֵאטֵאתִ י ָהwith the broom ( ) ְבּ ַמ ְט ֲאטֵאof destruction, declaration of Yahweh of hosts.” Not surprisingly, both Babylon and Ninevah—the cities of the great king—are a heap of ruins to this day (see NIBD, pp. 116-20; 710-11). But the ultimate stage of God’s 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: We’ve seen from our text that the expressions and essence of sinful pride. We’ve also considered God’s 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 we’ve 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 7
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 God’s 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 God’s people should take courage and comfort in the prospect of God’s 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, God’s 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” [( ]נִתְ עָב ְכּנֵצֶרIsa. 14:19), Jesus is the “branch” that shall spring from Jesse’s 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 God’s 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 God’s 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.
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Course Syllabus Course title:
ET 821 Survey of Isaiah (Old Testament Bible)
Course description:
An exegetical and expositional study of the book of Isaiah.
Course instructor:
Robert R. Gonzales Jr. is a graduate of the Reformed Baptist School of Theology, Grand Rapids, Michigan. He also holds a Master of Arts degree (M.A.) in Theology and a Doctor of Philosophy (Ph.D.) in Old Testament Interpretation from Bob Jones University. He is the author of Where Sin Abounds: the Spread of Sin and the Curse in Genesis with a Special Focus on the Patriarchal Narratives (Wipf & Stock, 2010) and a contributor to the Reformed Baptist Theological Review, The Founders Journal, and Westminster Theological Journal. Bob and his wife, Becky, have five children.
Course lecturer:
D. M. (see note at end of syllabus) has been a pastor of the same Reformed Baptist church for over twenty years. He has both a B.S. and a M.S. in the field of agriculture. He is a graduate of Trinity Ministerial Academy, and has also a M.Div. from Reformed Baptist Seminary. He and his wife have five children.
Course credit:
2 credit-hours
Course requirements:
Student must satisfactorily complete the following course requirements:
(1) Lectures & Reading
The student must listen to all 24 audio lectures by D M on Isaiah, which may be downloaded from Virtual Campus. The student should read the entire Book of Isaiah from one of the following English versions:
• • • • • •
New American Standard Bible (NASB) New King James Version (NKJV) English Standard Version (ESV) Holman Christian Standard Bible (HCSB) New International Version (NIV) New English Translation (NET)
The student should read Dr Bob Gonzales’ brief article “Beauty for Ashes: A Brief Theology of Isaiah,” which is available in PDF format on Virtual Campus as well as on the Internet here: http://drbobgonzales.com/2012/beauty-forashes-a-brief-theology-of-isaiah/.
The student should read at least 300 pages from one or more of the following:
Alexander, J. A. Commentary on the Prophecies of Isaiah (1846; Reprint, Grand Rapids: Zondervan, 1953). Calvin, John. The Book of Isaiah. 4 vols. (Reprint, Grand Rapids: Baker, 2003). Delitzsch, F. Isaiah, in Commentary on the Old Testament (Reprint, Grand
Rapids: Eerdmans, 1986). Grogan, Geoffrey. “Isaiah,” in vol. 6 of The Expositor’s Bible Commentary (Grand Rapids: Zondervan, 1986). Leupold, H. C. Exposition of Isaiah. 2 vols. (Reprint, Grand Rapids: Baker, 1976). Motyer, J. A. The Prophecy of Isaiah: An Introduction & Commentary (Downers Grove: Intervarsity, 1993). Oswalt, John. Isaiah, in The NIV Application Bible Commentary (Grand Rapids: Zondervan, 2003). ________. The Book of Isaiah. 2 vols. (Grand Rapids: Eerdmans, 1986, 1998). Webb, Barry. The Message of Isaiah (Downers Grove: Intervarsity, 1999). Young, E. J. The Book of Isaiah. 3 vols. (Reprint, Grand Rapids: Eerdmans, 1992). The student may also read from commentaries like Matthew Henry, Matthew Poole, or Albert Barnes. Otherwise, the student should secure the instructor’s permission to read from commentaries other than those listed above. (2) Exegetical and Expositional Paper
The student should write one exegetical and expositional paper on one of the passages in Isaiah that are listed below: • • • • • •
Isaiah 6 Isaiah 11 Isaiah 14 Isaiah 42 Isaiah 53 Isaiah 60
The student must secure the instructor’s permission to write a passage other than one listed above. The paper should be between 3,500 and 5,000 words in length. It should resemble a manuscript from which you might preach a sermon or give a lecture. It shouldn’t just be technical; it should also be practical. The instructor is looking for the following elements in the paper: •
Proper formatting, spelling, punctuation, and writing style.
•
Good exegesis, interpretation, and exposition of the text
•
Helpful illustrations and applications
The instructor has appended below a sample paper entitled “The Bigger They Are, the Harder They Fall” from Isaiah 14. If the student has any further questions about the paper, he should contact the instructor ([email protected]). Course grading:
Lectures and reading = 30% / Expositional Paper = 70%
* 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.
“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 God’s terrible wrath. And the bigger they are, the harder they fall. Today, I’d 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” ( ) ַמשָּׂאis 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 God’s people led into captivity. In light of their current as well as future mistreatment, God wants to assure Israel that He will not forget them—He 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 ( ) ַה ָמּשָׁלagainst 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 tyrant’s fall as depicted in verses 12 and 15, and Satan’s fall from heaven as depicted in several NT passages (Luke 10:18; John 12:31; 16:11; Rev. 12:8; 20:1ff). That’s 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, that’s what makes the pride depicted so amazing—a 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 God’s 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 14—we have the very essence of pride coming from the heart of this arrogant ruler [note possible chiastic structure]: 2
A
The pride of Babylon’s 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 one’s 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. That’s 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 tyrant’s 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 tyrant’s 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 anger—persecution 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).
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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 one’s 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 he’s 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 God’s 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 God’s 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 man’s 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” ְ◌ ּ◌( ) ֵלבָבis a reference to the seat of one’s 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.
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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 king’s 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?
It’s 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” (Hithpa’el, 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. We’ve 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 feel…what really matters is that men think well of us…what really matters is that others treat us properly…when 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 text—perhaps 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 I’m afraid we have a country full of “SELF” worshipers! But it’s not just pride when we think too highly of ourselves. It’s also sinful pride when take upon ourselves the Godlike prerogative to choose what’s wrong and what’s right. When we 5
determine that we’re going to “call the shots”—even when those “shots” don’t jive with God’s 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 God’s 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 doesn’t attend church because he’s decided he can be a good Christian without church. What about the professing Christian young person who marries an unbeliever because she’s decided it’s okay to do so? What about the church member who withholds his tithes and offerings from the church because he’s decided the church doesn’t need his money? What about the pastor who refuses to preach on certain biblical themes like repentance or hell or pride [!] because he’s decided that’s 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 “burden”—a 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. God’s 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” (Joüon, §112h). Thus, when God assures His people that the day is coming when they will have relief from tyrannical oppression, He’s not like the weatherman—forecasting what might happen. Rather, He is underscoring the certainty of this judgment—“It’s as good as done!” Furthermore, if we include verse 24-27 as part of this section, then we have God’s 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. God’s judgment of sinful pride will be appropriate to the sins committed 6
“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 creatures—worms and maggots—to 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. God’s 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 tyrant’s own worst fears in order to underscore the finality of God’s 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 building—the end of verse 23 literally reads, “I will broom it ( ) ְוטֵאטֵאתִ י ָהwith the broom ( ) ְבּ ַמ ְט ֲאטֵאof destruction, declaration of Yahweh of hosts.” Not surprisingly, both Babylon and Ninevah—the cities of the great king—are a heap of ruins to this day (see NIBD, pp. 116-20; 710-11). But the ultimate stage of God’s 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: We’ve seen from our text that the expressions and essence of sinful pride. We’ve also considered God’s 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 we’ve 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 7
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 God’s 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 God’s people should take courage and comfort in the prospect of God’s 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, God’s 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” [( ]נִתְ עָב ְכּנֵצֶרIsa. 14:19), Jesus is the “branch” that shall spring from Jesse’s 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 God’s 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 God’s 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.
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