Isaiah 14:18
All the kings of the nations lie in state, each in his own tomb.
All the kings of the nations
This phrase refers to the rulers of various kingdoms throughout history. In the Hebrew text, the word for "kings" is "מַלְכֵי" (malkhei), which denotes sovereign rulers. Historically, kings were seen as the ultimate authority in their nations, often believed to be divinely appointed. This phrase sets the stage for a comparison between these earthly rulers and the subject of the passage, highlighting the universal nature of the message.

lie in state
The phrase "lie in state" suggests a dignified resting place, often associated with honor and respect. In ancient Near Eastern cultures, kings were typically buried with great ceremony, reflecting their status and the reverence of their people. The Hebrew root "שָׁכַב" (shakav) means to lie down or rest, indicating a peaceful end. This imagery contrasts with the fate of the one being addressed in the broader context of Isaiah 14, emphasizing the disgrace that comes from rebellion against God.

each in his own tomb
This part of the verse underscores the individual burial places of kings, which were often elaborate and designed to reflect their power and legacy. The Hebrew word "קֶבֶר" (kever) means grave or tomb, and it signifies a place of rest and remembrance. In the ancient world, a proper burial was crucial for one's honor and legacy. The mention of "each in his own tomb" highlights the normalcy and expected dignity of a king's burial, which is starkly contrasted with the ignoble end of the one who defied God.

Persons / Places / Events
1. Kings of the Nations
Refers to the rulers of various nations who have passed away and are buried with honor in their own tombs. This highlights the common practice of honoring leaders in death, regardless of their earthly power or influence.

2. Tombs
The burial places of these kings, symbolizing the finality of death and the end of earthly power. Tombs were often elaborate and served as a testament to the king's status and achievements.

3. Isaiah
The prophet who delivered this message. Isaiah's prophecies often addressed the fate of nations and their leaders, emphasizing God's sovereignty over all earthly powers.

4. Babylon
While not directly mentioned in this verse, the broader context of Isaiah 14 addresses the fall of Babylon, a symbol of pride and opposition to God.

5. The Fall of Lucifer
Earlier in Isaiah 14, the fall of Lucifer is described, serving as a backdrop to the fate of earthly kings who, like Lucifer, sought to exalt themselves.
Teaching Points
The Temporary Nature of Earthly Power
Earthly power and status are fleeting. No matter how powerful a king or leader may be, death is the great equalizer. This should remind us to focus on eternal values rather than temporary achievements.

God's Sovereignty Over Nations
God is sovereign over all nations and their leaders. The fate of these kings serves as a reminder that God is in control, and His purposes will prevail.

The Importance of Humility
The fate of the kings in their tombs serves as a caution against pride and self-exaltation. We are called to live humbly, recognizing our dependence on God.

Eternal Perspective
As believers, we are encouraged to live with an eternal perspective, investing in what lasts beyond this life. Our ultimate hope and security are found in Christ, not in earthly power or status.
Bible Study Questions
1. How does the fate of the kings in Isaiah 14:18 challenge our views on power and success in today's world?

2. In what ways can we apply the lesson of God's sovereignty over nations to current global events?

3. How can the theme of humility in Isaiah 14:18 be applied in our personal and professional lives?

4. What are some practical ways to maintain an eternal perspective in our daily decisions and priorities?

5. How do the connections to other scriptures, such as Ecclesiastes 3:20 and Revelation 20:12, deepen our understanding of the message in Isaiah 14:18?
Connections to Other Scriptures
Ecclesiastes 3:20
This verse speaks to the inevitability of death for all, regardless of status, echoing the theme of Isaiah 14:18 that all kings eventually lie in their tombs.

Psalm 49:10-12
These verses discuss the futility of wealth and power in the face of death, similar to the fate of the kings mentioned in Isaiah 14:18.

Daniel 2:21
Highlights God's control over the rise and fall of kings, reinforcing the message that earthly power is temporary.

Revelation 20:12
Describes the final judgment, where all, great and small, stand before God, emphasizing the ultimate accountability beyond earthly life.
Song of Redeemed IsraelE. Johnson Isaiah 14:1-23
An Image of the SoulF. Delitzsch.Isaiah 14:4-23
An Ode of TriumphProf . E. R. Driver, D. D.Isaiah 14:4-23
Deliverance from an Evil DominionR. Macculloch.Isaiah 14:4-23
Destruction of the King of BabylonIsaiah 14:4-23
HellProf. S. R. Driver, D. D.Isaiah 14:4-23
HellW. Day, M. A.Isaiah 14:4-23
Impious Expectations DisappointedProf. J. Skinner, D. D.Isaiah 14:4-23
LuciferProf. J. Skinner, D. D.Isaiah 14:4-23
PrideR. Macculloch.Isaiah 14:4-23
Sin and its HumiliationsW. Clarkson Isaiah 14:4-23
The BitternJ. Duns, D. D., F. R. S. E.Isaiah 14:4-23
The Bosom of DestructionIsaiah 14:4-23
The Church's Exultation Over Her FoesF. B. Meyer, B. A.Isaiah 14:4-23
The Golden CityR. Macculloch.Isaiah 14:4-23
The Proverb Against the King of BabylonSir E. Strachey, Bart.Isaiah 14:4-23
Song of Redeemed Israel: the Scene in HadesE. Johnson Isaiah 14:9-23
People
Ahaz, Isaiah, Jacob, Lucifer, Saraph
Places
Babylon, Lebanon, Philistia, Zion
Topics
Glory, Honour, Kings, Lain, Lie, Nations, Rest, Sleep, State, Tomb
Dictionary of Bible Themes
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 Sermons

The 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

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