V 1-4 God’s purpose for destroying Babylon was to deliver His people from captivity. Time and again Isaiah had warned the Jews that they would be led into captivity by Babylon (5:13; 6:11–12; 11:11). Jeremiah also warned the people for over 40 years (Je. 20:4–6; 21:7–10). But Israel and Judah had refused to listen to the warnings. As a result, Babylon overran Judah and laid siege to the capital Jerusalem.
In 586 b.c, the Babylonians destroyed Jerusalem and took the surviving Jews into captivity. Babylon scattered the Jews throughout the empire to destroy their identity along with their homeland. But 70 years later, almost immediately after the conquest of Babylon, the Persian king Cyrus allowed any Jew who wished to do so to return to his homeland. Now in this passage, Isaiah is predicting that God’s people would be set free from their captivity. Once again, the Lord would have mercy on them. He would choose them again and give them rest in the promised land (v. 1). Centuries earlier the Lord had chosen Israel to be His holy people (De. 7:6–11). Now, He would return them to the promised land to be His holy people, enabling them to obey His commandments and to be the testimony to the world. Isaiah sees foreigners joining with the Jews in returning to the promised land, indicating that they too would become believers in the one true God. They will willing be Israel’s servants. Most likely this is a picture of the Messiah’s coming kingdom (2:1–5; 14:2; 25:9–10; 49:23; 60:12).
V 5-6 The prophet’s picture of the king of Babylon seems to set him apart from the rest of mankind. His judgment seems far worse than all others. His sins appear to have come from the depths of hell itself. There seems to be a greater power behind him. He is described as a powerful ruler consumed with pride so that he exalted himself above the very stars of God (v. 13). He sought to be accepted as an equal to God Himself. In addition to his pride and arrogance, he is described as cruel and wicked above all others. His judgment seems to be greater than all who have come before him.
One of the greatest truths that can help us in our desire to retaliate brutality to our loved ones by the evil deeds of men is the belief in God’s vengeance The blood of Able and all who have been unjustly killed still cries out to God from the ground (Genesis 4:10). And when we come to a confidence that God’s justice is certain and sure we can a hope that will enable us to do what our natural inclinations move us to. Human justice is often inadequate. Hitler’s call for the murder of millions of and as he was about to be captured his suicide does not satisfy our need for a proper and commensurate punishment. Human justice isn’t capable of punishing evil at that level of evil. Isaiah’s answer is the day of the Lord (13:6). What the prophets call “the day of the Lord,” the New Testament calls “the day of our Lord Jesus Christ” (1 Corinthians 1:8), because Jesus is the one through whom God will judge the world and bring us into His peace. He is the reason we can live with redemptive forgiveness for God has provided forgiveness for our sins and promises justice for those that will not turn to Him (Romans 12:14–21).
“Babylon” is the name God uses to sum up man’s defiance of God. His futile attempt to control his life and the lives of others throughout history. It began at the Tower of Babel in Genesis 11, and it will continue today until the second coming of Jesus. Every monstrous battle is a day of the Lord foreshadowing the day of the Lord, pointing to a final day. We will never win “a war to end all wars.” Evil is out of our control but it under God’s sovereign Hand. Isaiah is giving us eyes to see that, so we can live with confidence in God now, whatever happens.
Isaiah foresees that “the Lord has broken the staff of the wicked and the scepter of the rulers” (v. 5). The “staff” and the “scepter” represent the Lord’s judgment against the nations pointing to the holy war between good and evil. The “staff,” speaks of power and the “scepter” authority where both are confronted by the ultimate power and authority. In this “battle of all battles” the anger of the Lord is directed against Satan and his anger where his anger faces the fury of the Lord.
V 7-23 This world is one vast “Babylon” from Isaiah’s point of view. There is a spirit behind “Babylon” and Isaiah describes it. There are three possible interpretations we can come to concerning this ruler of Babylon: First, it could refer to a specific king of Bablon, an actual historical figure. Or, it could be describing the power of Babylon. Or, thirdly, the king could be a symbol of the hostile forces who rebel against God and go after His people.
Isaiah saw in this event something far deeper than the defeat of an empire. In the fall of the king of Babylon, he saw the defeat of Satan, the “prince of this world,” who seeks appears to lead the kings of all the nations (Jn. 12:31; Eph. 2:1–3). Daniel 10:20 describes how Satan appears to have appointed “princes” (fallen angels) to the various nations so that he can influence leaders to act contrary to the will of God.
This highest of God’s angels tried to usurp the throne of God and capture for himself the worship that belongs only to God (Matt. 4:8–10). The name “Lucifer” (‘morning star’) pictures Satan attempting to imitate Messiah Jesus who is the “the bright and morning star” (Rev. 22:16). “I will be like the Most High” reveals his basic strategy, for he is an imitator (Isa. 14:14; 2 Cor. 11:13–15). Like the king of Babylon, Satan will one day be humiliated and defeated. He will be cast out of heaven (Rev. 12) and finally cast into hell (20:10). Whether God is dealing with kings or angels, Proverbs 16:18 is still true: “Pride goes before destruction, and a haughty spirit before a fall”.
Nations who lived under the threat of this powerful and evil king are now at peace (v. 7) and even the forests rejoice at his downfall (v. 8). Sheol, the realm of the spirits of the dead awaits the arrival of this arrogant king whose weakness has been subdued by Him who has the power of death (v. 10). Heaven also rejoices over the downfall of the king of Babylon. Lucifer is now identified as the person of evil and iniquity whom the king of Babylon symbolizes. “How you are fallen from heaven, O Lucifer, son of the morning!” (v. 12) may be interpreted as an insight into Satan’s original fall from heaven and his fall is a picture of the heights from which he fell. Both Lucifer and the king of Babylon had said in their hearts, I will ascend into heaven, I will exalt my throne above the stars of God; I will also sit on the mount of the congregation On the farthest sides of the north; I will ascend above the heights of the clouds, I will be like the Most High (14:12-14).
Isaiah quotes Lucifer and the king of Babylon to reveal their blatant arrogance and pride. Five times they utter, “I will, I will, I will, I will, I will.” Setting themselves against God and His will for the nations. They see themselves as worthy of worship.
Isaiah traces their downfall through a series of demeaning steps. From the heights of self-proclaimed glory, to become the laughingstock of the world as they are ridiculed, “Is this the man who made the earth tremble?” (v. 16). Dishonor is multiplied when they are denied the burial of kings in contrast to the mourning and glorious tombs given to the kings of the earth (vv. 18–19). Instead, they die as despised criminals responsible for the slaughter of their own children (vv. 20–21). As they descend to the pit, their name, their offspring, and posterity will disappear from the earth and the the history of the world (v. 22). God uses a broom to make a clean sweep of their evil (v. 23).
Kings and rulers want their names to be remembered in future generations like the names of our heroes like Washington and Lincoln. If there’re kings, they want their dynasty to continue instead they will be mocked and laughed at for all eternity.
The downfall Lucifer and the king of Babylon from the heights of glory in their competition with God but instead they will fall to the depths of infamy and eternal endless suffering and torment.
14:25-27. God stretched over Israel and then would once again against Judah (5:25; 9:12,17,21; 10:4), would now extend over Assyria. His hand stretched against Assyria would subvert Assyria who once controlled the entire region. This prophetic judgment went against all historical probability, as Assyria’s King Sennacherib had already overrun the land. The Lord of Hosts had greater military might than any earthly general. His strength was not limited to Israel but extended over all the nations and His creation. None could push back his hand or thwart his plan. No matter how man sees things, the eyes of faith know God is in control in every situation. No human power stands a chance against him.
The Philistines were the first major threat to Israel’s independence (Judg. 14:16; 1 Sam. 4:7; 13-14; 17; 27-31). David defeated them (2 Sam. 5:17-25), but after the division of the monarchy (1 Kgs. 12), the Philistines again gained their independence and repeatedly threatened Israel and Judah. The Assyrians subdued the Philistines in 734 B.C. and again in 733 B.C. under Tiglath-Pileser.
14:31-32. At Tiglath’s death the Philistines rejoicede and look for better days ahead. Isaiah called them to come to the house of worship not for thanksgiving but for mourning. The worst was yet to come. On the northern horizon Assyria was about to come again. The years ahead would bring the downfall of Gaza (720 B.C.), Ashdod (711 B.C.), and Ekron (701 B.C.), the major Philistine cities. Isaiah’s word was not simply a judgment on Israel’s first major enemy. It was also a warning for Judah not to join the Philistines foolishness and revolt against Assyria.
As in chapter 7, the prophet claimed political action could not save God’s people. The hope for God’s people lay with God, not her neighbors. The prophet had a message for the Philistine envoys who encouraged Judah to join in revolt (v. 32). God’s people had been afflicted both by outside enemies and by their own rulers. The faithful would no longer depend upon kings and military action. They would seek refuge and rest in God.
