who turned the world into a desert and destroyed its cities, who refused to let the captives return to their homes?" who made the world like a desertThis phrase speaks to the destructive power and influence of the one being described, traditionally understood as the king of Babylon, and by extension, a representation of Satan. The Hebrew word for "desert" is "midbar," which often signifies a barren, uninhabitable place. Historically, the Babylonian Empire was known for its military conquests and the devastation it left in its wake. Spiritually, this can be seen as a metaphor for how sin and rebellion against God can turn a vibrant, thriving life into a wasteland. The imagery of a desert underscores the emptiness and desolation that results from turning away from God's life-giving presence. and overthrew its cities
The act of overthrowing cities indicates a complete and violent destruction. The Hebrew root "haras" means to tear down or demolish. In the ancient Near East, cities were centers of culture, commerce, and security. To overthrow a city was to dismantle the very fabric of society. This phrase not only reflects the historical reality of Babylon's conquests but also serves as a spiritual warning of the chaos and ruin that can ensue when pride and tyranny are allowed to reign unchecked. It is a call to recognize the fragility of human constructs when they are not founded on divine principles. who refused to let the captives return to their homes?
This part of the verse highlights the cruelty and oppression of the captor. The Hebrew word for "refused" is "ma'en," which conveys a stubborn, willful denial. The captives, likely referring to the Israelites taken into Babylonian exile, symbolize those who are spiritually bound and longing for freedom. The refusal to let them return home is a denial of restoration and redemption. In a broader spiritual sense, this can be seen as the enemy's attempt to keep individuals in bondage, away from the freedom and peace found in God. The longing for home is a universal human experience, representing a return to one's true identity and purpose in God. This verse, therefore, serves as a reminder of God's ultimate promise of deliverance and the hope of returning to a place of spiritual wholeness. Persons / Places / Events 1. BabylonThe empire symbolized by the king in Isaiah 14, known for its power and oppression. 2. King of BabylonRepresents the oppressive rulers who have devastated nations and held captives. 3. CaptivesThose who were taken by force and not allowed to return to their homeland. 4. DesertSymbolizes desolation and destruction brought upon the world by oppressive rulers. 5. CitiesRepresents the civilizations and communities that were overthrown and destroyed. Teaching Points The Consequences of Pride and OppressionThe passage highlights the destructive nature of pride and the consequences of oppressing others. It serves as a warning against the misuse of power. God's Sovereignty Over NationsDespite the apparent power of oppressive empires, God remains sovereign and will ultimately bring justice and restoration. Hope for the OppressedThe verse offers hope to those who are oppressed, reminding them that God sees their plight and will act on their behalf. The Call to Justice and MercyAs followers of Christ, we are called to act justly and show mercy, opposing systems of oppression and advocating for the freedom of captives. The Ultimate RestorationThis passage points to the ultimate restoration that God promises, where all captives will be set free and desolation will be turned into flourishing. Bible Study Questions 1. How does the description of the king of Babylon in Isaiah 14:17 reflect the nature of oppressive leadership today? 2. In what ways can we see the theme of captivity and liberation in our own lives and communities? 3. How does understanding God's sovereignty over nations influence our perspective on current global events? 4. What practical steps can we take to advocate for justice and mercy in our communities, reflecting the heart of God? 5. How does the hope of ultimate restoration in Christ encourage us in times of personal or communal desolation? Connections to Other Scriptures Jeremiah 50-51These chapters also speak of the fall of Babylon and its oppressive nature, echoing the themes of desolation and captivity. Revelation 18Describes the fall of "Babylon the Great," symbolizing the ultimate defeat of oppressive systems and the liberation of captives. Exodus 1The oppression of the Israelites in Egypt parallels the captivity described in Isaiah, highlighting God's deliverance. Psalm 137Reflects the sorrow of the captives in Babylon, longing for their homeland. Luke 4:18Jesus speaks of setting captives free, connecting to the theme of liberation from oppression. People Ahaz, Isaiah, Jacob, Lucifer, SaraphPlaces Babylon, Lebanon, Philistia, ZionTopics Allow, Bound, Broken, Captives, Cities, Desert, Destroyed, Didn't, Dismissed, Home, Homewards, Loose, Ones, Opened, Overthrew, Overturning, Prisoners, Prison-house, Release, Thereof, Towns, Waste, WildernessDictionary of Bible Themes Isaiah 14:17 5461 prisoners Isaiah 14:3-23 4215 Babylon Isaiah 14:12-20 5849 exaltation Library The victory of Life (Preached at the Chapel Royal. )
ISAIAH xxxviii. 18, 19. The grave cannot praise thee, death cannot celebrate thee: they that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee. I may seem to have taken a strange text on which to speak,--a mournful, a seemingly hopeless text. Why I have chosen it, I trust that you will see presently; certainly not that I may make you hopeless about death. Meanwhile, let us consider it; for it is in the Bible, and, like all words in the Bible, was written …
Charles Kingsley—The Water of Life and Other SermonsThe Life and Death of Mr. Badman,
Presented to the World in a Familiar Dialogue Between Mr. Wiseman and Mr. Attentive. By John Bunyan ADVERTISEMENT BY THE EDITOR. The life of Badman is a very interesting description, a true and lively portraiture, of the demoralized classes of the trading community in the reign of King Charles II; a subject which naturally led the author to use expressions familiar among such persons, but which are now either obsolete or considered as vulgar. In fact it is the only work proceeding from the prolific …
John Bunyan—The Works of John Bunyan Volumes 1-3 The First Trumpet.
The first trumpet of the seventh seal begins from the final disturbance and overthrow of the Roman idolarchy at the close of the sixth seal; and as it was to bring the first plague on the empire, now beginning to fall, it lays waste the third part of the earth, with a horrible storm of hail mingled with fire and blood; that is, it depopulates the territory and people of the Roman world, (viz. the basis and ground of its universal polity) with a terrible and bloody irruption of the northern nations, …
Joseph Mede—A Key to the Apocalypse The Evil of Sin visible in the Fall of Angels and Men.
1 When the great Builder arch'd the skies, And form'd all nature with a word, The joyful cherubs tun'd his praise, And every bending throne ador'd. 2 High in the midst of all the throng, Satan, a tall archangel, sat, Amongst the morning stars he sung [1] Till sin destroy'd his heavenly state. 3 ['Twas sin that hurl'd him from his throne, Grov'ling in fire the rebel lies: "How art thou sunk in darkness down, "Son of the morning, from the skies!" [2] 4 And thus our two first parents stood Till sin …
Isaac Watts—Hymns and Spiritual Songs Epistle xviii. To John, Bishop.
To John, Bishop. Gregory to John, Bishop of Constantinople [1586] . At the time when your Fraternity was advanced to Sacerdotal dignity, you remember what peace and concord of the churches you found. But, with what daring or with what swelling of pride I know not, you have attempted to seize upon a new name, whereby the hearts of all your brethren might have come to take offence. I wonder exceedingly at this, since I remember how thou wouldest fain have fled from the episcopal office rather than …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Epistle xxi. To Constantina Augusta .
To Constantina Augusta [1593] . Gregory to Constantina, &c. Almighty God, who holds in His right hand the heart of your Piety, both protects us through you and prepares for you rewards of eternal remuneration for temporal deeds. For I have learnt from the letters of the deacon Sabinianus my responsalis with what justice your Serenity is interested in the cause of the blessed Prince of the apostles Peter against certain persons who are proudly humble and feignedly kind. And I trust in the bounty …
Saint Gregory the Great—the Epistles of Saint Gregory the Great That the Ruler Should Be, through Humility, a Companion of Good Livers, But, through the Zeal of Righteousness, Rigid against the vices of Evildoers.
The ruler should be, through humility, a companion of good livers, and, through the zeal of righteousness, rigid against the vices of evil-doers; so that in nothing he prefer himself to the good, and yet, when the fault of the bad requires it, he be at once conscious of the power of his priority; to the end that, while among his subordinates who live well he waives his rank and accounts them as his equals, he may not fear to execute the laws of rectitude towards the perverse. For, as I remember to …
Leo the Great—Writings of Leo the Great The Doctrine of Satan.
I. HIS EXISTENCE AND PERSONALITY. 1. EXISTENCE. 2. PERSONALITY. II. HIS PLACE AND POWER. 1. A MIGHTY ANGEL. 2. PRINCE OF POWER OF THE AIR. 3. GOD OF THIS WORLD. 4. HEAD OF KINGDOM OF DARKNESS. 5. SOVEREIGN OVER DEATH. III. HIS CHARACTER. 1. ADVERSARY. 2. DIABOLOS. 3. WICKED ONE. 4. TEMPTER. IV. OUR ATTITUDE TOWARDS SATAN. 1. LIMITED POWER OF SATAN. 2. RESIST HIM. V. HIS DESTINY. 1. A CONQUERED ENEMY. 2. UNDER ETERNAL CURSE. VI. DEMONS. THE DOCTRINE OF SATAN. Throughout the Scriptures Satan is set …
Rev. William Evans—The Great Doctrines of the Bible The Disciple, -- Master, Some People Say that the Comfort and Joy that Believers Experience...
The Disciple,--Master, some people say that the comfort and joy that believers experience are simply the outcome of their own thoughts and ideas. Is this true? The Master,--1. That comfort and abiding peace which believers have within themselves is due to My presence in their hearts, and to the life-giving influence of the fullness of the Holy Spirit. As for those who say that this spiritual joy is the result only of the thoughts of the heart, they are like a foolish man who was blind from his birth, …
Sadhu Sundar Singh—At The Master's Feet The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. …
Thomas Watson—A Body of Divinity Sargon of Assyria (722-705 B. C. )
SARGON AS A WARRIOR AND AS A BUILDER. The origin of Sargon II.: the revolt of Babylon, Merodach-baladan and Elam--The kingdom of Elam from the time of the first Babylonian empire; the conquest's of Shutruh-nalkunta I.; the princes of Malamir--The first encounter of Assyria and Elam, the battle of Durilu (721 B.C.)--Revolt of Syria, Iaubidi of Hamath and Hannon of Gaza--Bocchoris and the XXIVth Egyptian dynasty; the first encounter of Assyria with Egypt, the battle of Raphia (720 B.C.). Urartu …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 Use to be Made of the Doctrine of Providence.
Sections. 1. Summary of the doctrine of Divine Providence. 1. It embraces the future and the past. 2. It works by means, without means, and against means. 3. Mankind, and particularly the Church, the object of special care. 4. The mode of administration usually secret, but always just. This last point more fully considered. 2. The profane denial that the world is governed by the secret counsel of God, refuted by passages of Scripture. Salutary counsel. 3. This doctrine, as to the secret counsel of …
John Calvin—The Institutes of the Christian Religion The Holy War,
MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS OF THE WORLD; OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL. THE AUTHOR OF 'THE PILGRIM'S PROGRESS.' 'I have used similitudes.'--Hosea 12:10. London: Printed for Dorman Newman, at the King's Arms in the Poultry; and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682. ADVERTISEMENT BY THE EDITOR. Bunyan's account of the Holy War is indeed an extraordinary book, manifesting a degree of genius, research, and spiritual …
John Bunyan—The Works of John Bunyan Volumes 1-3 Covenanting According to the Purposes of God.
Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated …
John Cunningham—The Ordinance of Covenanting Opposition to Messiah in Vain
He that sitteth in the heavens shall laugh; the Lord shall have them in derision. T he extent and efficacy [effects] of the depravity of mankind cannot be fully estimated by the conduct of heathens destitute of divine revelation. We may say of the Gospel, in one sense, what the Apostle says of the Law, It entered that sin might abound (Romans 5:20) . It afforded occasion for displaying the alienation of the heart of man from the blessed God, in the strongest light. The sensuality, oppression and …
John Newton—Messiah Vol. 2 Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as …
John Edgar McFadyen—Introduction to the Old Testament Links Isaiah 14:17 NIVIsaiah 14:17 NLTIsaiah 14:17 ESVIsaiah 14:17 NASBIsaiah 14:17 KJV
Isaiah 14:17 Commentaries
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