Isaiah 14:9
Sheol beneath is eager to meet you upon your arrival. It stirs the spirits of the dead to greet you--all the rulers of the earth. It makes all the kings of the nations rise from their thrones.
Sheol beneath
In Isaiah 14:9, the term "Sheol" refers to the abode of the dead, a concept deeply rooted in Hebrew thought. It is often depicted as a shadowy place where the departed spirits reside. The Hebrew word "Sheol" is used throughout the Old Testament to describe this underworld, a place of waiting for the final judgment. In the context of Isaiah, "Sheol beneath" is personified, suggesting an active anticipation of the arrival of the fallen king of Babylon. This imagery serves to emphasize the inevitability of divine justice and the ultimate downfall of the proud and powerful. The phrase reminds us of the transient nature of earthly power and the certainty of God's righteous judgment.

is astir
The phrase "is astir" conveys a sense of awakening or stirring to action. In the Hebrew text, the verb used here suggests movement and excitement, as if Sheol itself is animated by the impending arrival of the Babylonian king. This vivid imagery underscores the dramatic reversal of fortunes that awaits those who exalt themselves against God. The stirring of Sheol serves as a metaphor for the upheaval that occurs when God's justice is enacted. It is a powerful reminder that no one, regardless of their earthly status, can escape the consequences of their actions.

to meet you
The phrase "to meet you" implies a welcoming or greeting, but in a context that is both ironic and foreboding. The imagery suggests that the king of Babylon, who once received grand welcomes on earth, will now be greeted by the inhabitants of Sheol. This meeting is not one of honor but of derision, as the once-mighty ruler is brought low. The phrase highlights the theme of reversal that runs throughout Isaiah 14, where the proud are humbled, and the lowly are exalted. It serves as a sobering reminder of the ultimate accountability before God.

at your coming
"At your coming" refers to the moment of arrival in Sheol, marking the transition from earthly life to the afterlife. This phrase emphasizes the inevitability of death and the certainty of divine judgment. In the context of Isaiah 14, it underscores the futility of earthly pride and ambition. The king of Babylon, who once wielded great power, is now subject to the same fate as all mortals. This serves as a poignant reminder of the transient nature of human glory and the enduring reality of God's sovereign rule.

It stirs the spirits of the dead
The phrase "It stirs the spirits of the dead" evokes a scene of awakening among the deceased. The Hebrew term for "spirits of the dead" is "Rephaim," often associated with shades or ghosts in the underworld. This stirring suggests a reaction to the arrival of the Babylonian king, as if the dead themselves are roused to witness his downfall. The imagery reinforces the theme of divine justice, as even the dead are portrayed as participants in the unfolding of God's righteous judgment. It serves as a powerful reminder that God's justice transcends the boundaries of life and death.

to greet you
"To greet you" conveys a sense of irony, as the greeting in Sheol is not one of honor but of mockery. The once-mighty king, who was accustomed to grand receptions on earth, is now met with derision by the spirits of the dead. This phrase highlights the theme of reversal and the humbling of the proud. It serves as a stark reminder that earthly power and prestige are fleeting, and that true honor is found in humility and obedience to God.

all the rulers of the earth
The phrase "all the rulers of the earth" emphasizes the universality of the message. It is not only the king of Babylon who faces judgment, but all who exalt themselves against God. The rulers of the earth, who once held power and influence, are now equal in Sheol, subject to the same fate. This serves as a powerful reminder of the impartiality of God's justice and the ultimate accountability of all people, regardless of their earthly status. It underscores the biblical theme that true leadership is characterized by humility and service, in alignment with God's will.

Persons / Places / Events
1. Sheol
In Hebrew thought, Sheol is the realm of the dead, a shadowy place where the departed spirits reside. It is often depicted as a place of waiting, devoid of the presence of God.

2. Spirits of the Dead
These are the disembodied spirits of those who have passed away. In this context, they are portrayed as being stirred to greet the new arrival.

3. Rulers of the Earth
This refers to the kings and leaders who have died and are now in Sheol. They are depicted as rising from their thrones to meet the new arrival.

4. Kings of the Nations
These are the earthly kings who once held power and authority but are now in the same state as all other deceased individuals.

5. Arrival
This event refers to the coming of a new individual into Sheol, likely a powerful ruler or king, as indicated by the context of Isaiah 14.
Teaching Points
The Inevitability of Death
Earthly power and status do not exempt anyone from death. All must face the reality of Sheol, reminding us of the importance of humility and reliance on God.

The Futility of Earthly Power
The passage illustrates that earthly rulers, despite their power, end up in the same place as everyone else. This should encourage us to seek eternal significance rather than temporary power.

The Reality of Judgment
The stirring of the dead in Sheol serves as a reminder of the coming judgment. We should live with an awareness of our accountability before God.

Hope Beyond Sheol
While Sheol represents death, the broader biblical account offers hope through Christ's victory over death, encouraging believers to live with eternal perspective.

Community of the Redeemed
Unlike the isolated existence in Sheol, believers are called to be part of a community that reflects God's kingdom values, offering support and encouragement to one another.
Bible Study Questions
1. How does the depiction of Sheol in Isaiah 14:9 challenge our understanding of life and death?

2. In what ways does the inevitability of death influence how we prioritize our lives and decisions?

3. How can the futility of earthly power, as illustrated in this passage, shape our view of leadership and authority?

4. What practical steps can we take to live with an eternal perspective, knowing that our ultimate hope is beyond Sheol?

5. How can we, as a community of believers, support each other in living out the values of God's kingdom in contrast to the isolation depicted in Sheol?
Connections to Other Scriptures
Ezekiel 32
This chapter also describes the descent of powerful nations and their leaders into Sheol, emphasizing the futility of earthly power in the face of death.

Revelation 20
The final judgment and the ultimate fate of death and Hades (Sheol) are discussed, highlighting the temporary nature of Sheol in God's eternal plan.

Psalm 49
This psalm reflects on the inevitability of death for all, regardless of wealth or power, and the hope of redemption from Sheol for the righteous.
Life Beyond the GraveDavey Biggs, D. D.Isaiah 14:9
Recognition Beyond the GraveDavey Biggs, D. D.Isaiah 14:9
The First Five Minutes After DeathDavey Biggs, D. D.Isaiah 14:9
The Hebrew Conception of SheolR. Tuck Isaiah 14:9
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
Arouses, Astir, Awake, Below, Beneath, Chief, Chiefs, Dead, Departed, Excited, Got, Greet, He-goats, Hell, Kings, Leaders, Makes, Making, Meet, Moved, Nations, Nether-world, Ones, Raised, Raises, Rephaim, Rise, Rouses, Rulers, Seats, Shades, Sheol, Spirits, Stirred, Stirreth, Stirring, Stirs, Strong, Thrones, Troubled, Underworld, Waking
Dictionary of Bible Themes
Isaiah 14:9

     4195   spirits
     5328   greeting
     5581   throne
     9040   grave, the

Isaiah 14:3-23

     4215   Babylon

Isaiah 14:9-10

     5288   dead, the

Isaiah 14:9-11

     9110   after-life
     9540   Sheol

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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