Isaiah 14:20Meaning & Commentary from the Church Fathers

In contrast, his father, who accomplished remarkable deeds, showed honor to Daniel, establishing this decree: "Whosoever shall blaspheme against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and his house shall be turned into ruins" (Daniel 3:96).

Therefore, to rebel against the sacred land, which signifies the Church, and to act as a reckless murderer against the people who belong to Christ is indeed a grievous offense, as one guilty of such a heinous act cannot possibly be cleansed.

However, some may ponder, in light of the tragedies that befell Judea and its holy city, whether the Babylonian tyrant invaded and conquered Judea by divine permission. Did not God allow or even command this? For the prophet Isaiah declares that the Lord will summon the flies from the regions of Egypt and the bees from Assyria; they will come to rest in the wilderness, in rocky caves, in stables, and in every nook and cranny of the land (Isaiah 7:18, 19). Why then is the Babylonian, who acted in obedience to the divine directive, subjected to such a dreadful condemnation, facing a wrath unparalleled in severity? His punishment was justly administered, for the Almighty sought to instruct Israel, who had strayed, using measured afflictions to guide them back to their rightful service. However, the instruments of this vengeance acted with the savagery of wild beasts, driven by unchecked rage. Therefore, God rebukes them, asserting, "I was jealous for Jerusalem and Zion with great jealousy, and with great anger will I be angry against those nations, for a little while I was angry, but they furthered the calamity" (Zechariah 1:14, 15). As for Pharaoh, who was already due for punishment for his own sins, He incited him as an instrument of wrath, revealing His power and the severity of His justice. This reasoning also applies to the Babylonians. As vessels of wrath, accountable to just punishment, they were brought to Jerusalem so that, in punishing Israel, they themselves might later receive appropriate and deserved retribution.

Moreover, the same Prophet compares human nature to a garment, admonishing those who are battered by vice, declaring, "Behold, all of you are like a garment for vows, and like a prayer you will be removed" (Is. 50:9). This is a severe warning—indicating a lack of chance for restoration! For one who is tainted by sin, although he may lose his innocence in the present, he is still afforded the hope of being cleansed through repentance in the future. However, here stands a definitive judgment: he will not achieve purity afterward, being drenched in the blood of God's people, whom he led astray through disobedience.

One might consider that prior to mankind’s creation, there may have still been some opportunity for the devil's repentance. This pride, regardless of how ancient it may be, could potentially have returned to its original state through the efforts of repentance. Yet with the establishment of the world, the planting of paradise, and the creation of humanity, alongside God's command and the devil’s envy, there remained an opportunity for the devil to turn from his path. If Esau, who forsook his birthright, found no place for repentance (see Genesis 25:29-34; Genesis 27:36-38), what could be said for he who took the life of the firstborn and through him introduced death?

It is said that a stain made by human blood cannot be removed from a garment; it ages as the garment itself ages. Therefore, it is impossible for the devil to eradicate the blood stain upon himself and regain cleanliness. Observe how vividly the horror of murder is emphasized in this discourse. The prophet does not merely state he is dipped in blood, but rather wet, illustrating that the devil persistently engages in the act of killing. He has devastated the Lord's land and annihilated God’s people. While it is true that Nebuchadnezzar also laid waste to the land, uprooted its fruitful trees, and destroyed villages by fire, he also struck down some of the people of Israel and led others into captivity in Babylon.

Yet, this also signifies the mysteriously acknowledged king of Babylon, the prince who rules this world. For the amalgamation of worldly matters can rightly be termed Babylon, as the ruler of this realm has enslaved God’s people, transitioning them from life to death, leaving the earth desolate, and troubling every individual with sin, as it is written: "as every flesh molesteth its own way" (Genesis 6:12). The root of evil—see v. 21.

Like a decomposing corpse, you will find no companionship even in burial. Just as a blood-stained garment cannot be cleansed, so too will you remain unclean because you have devastated my land and slain my people. There are significant variations between the Hebrew text and the LXX version, and it is important to address each one separately. The phrase "like a rotting corpse," or "trampled upon" according to Aquila, signifies that you will not share in burial with those you have slain. For you are the teacher, while they were the learners; and to whom much is given, much is expected. Your devastation of your land and destruction of your people—that is, those whom you were meant to govern—are undeniable.

Therefore, the Tempter dares to approach the Savior, claiming, "All this has been handed over to me, and I will give it to you, if you worship me" (Matt. 4:9). The decay of the devil's corpse is unquestionable; the sinner admits, "My wounds are foul and festering because of my folly" (Psalm 37:6). In contrast, virtue has a pleasing aroma; thus, the love between spiritual brethren is likened to incense that rises upon Aaron's garments (Psalms 132:2), and the bridegroom praises his bride, stating, "Your fragrance is delightful, and your countenance is beautiful" (Songs 2:14). The spiritual trampling of the devil's corpse is encapsulated in the apostolic teaching: "The God of peace will soon crush Satan under your feet" (Rom. 16:20) and in the Lord's declaration: "Like the dust of the earth I will strike" (Ps. 17:43). Because you have squandered the land entrusted to you and condemned the people meant to be led to God, turning them instead into participants in your own ruin, your name shall not endure, nor shall the memory of the wicked be perpetuated.

The LXX implies this understanding: O you who once soared with the dawn, adorned with works of virtue and light, once clothed by God—of whom it was said, "You clothe yourself with light as with a garment" (Psalm 103:2)—for you have slain countless souls and stained your garments with their blood. You shall not be recognized as God's garment but as one heavily tarnished by blood, not merely smudged with impurities, showing a façade of purity—but permanently soiled. Observe how the text speaks to the devil: "As a garment mingled with blood shall not be clean, so shall you be unclean.” Who among us proposes that there is room for repentance in the devil, claiming he can be made clean?

Moreover, we must reject the heresy that asserts the existence of different natures, particularly one that cannot be healed. This garment is not inherently unclean; it was created by God, who originally adorned it. But since it has become mixed with blood and utterly defiled by its own choices and wickedness, it will remain unclean. Thus, it shall not be pure, for it has desolated the Lord's land and slaughtered His people, leaving a trail of destruction that includes the land of Judah and the land of faith, along with all the saints. Consequently, it will not endure for eternity. Hence, the Gospel proclaims: "Depart into the everlasting fire prepared for the devil and his angels" (Matthew 25:41).

In contrast, the saint serves as a garment of God, wearing a new robe of salvation and joy, declaring: "My soul will rejoice in the Lord, for He has clothed me with the garment of salvation and the robe of gladness" (Is. 61:1). Conversely, the sinner, draped in the image of the old man, warrants hearing: "Behold, you shall be as a promise of a garment, while the prayer shall gird you" (Is. 50:9). But anyone who persists in their transgressions and refuses to replace the old self with the new one will not merely be likened to an old garment but to that which is akin to a woman's garment during her monthly cycle— "For all of us have turned aside and become unclean; all our righteousness is like a polluted garment" (Is. 64:6).

The Lord, in His judgment against the king of Babylon for having devastated the land of Judah, which is God’s own land, is stern in His warning that his lineage will not endure forever, signifying complete destruction.

The specific paschal reference aligns with a celebration honoring the angels, reflecting their indirect association with this event. The text speaks of the "Morning Star," which metaphorically relates to the morning star that plummeted from the heavens. Historically, this has been understood in connection to the Chaldean king, who in his time outshone all other kings but was ultimately cast down due to his hubris. In a broader theological interpretation, this Chaldean monarch serves as a symbol of the first angel, who, despite being the brightest in glory among the heavenly beings, fell from grace because of pride and was banished from the presence of the loyal angels.

Some Church Fathers have associated the prophet’s words regarding the fallen star to the devil, who was the first bearer of light yet obscured his own brilliance through arrogance, resulting in his expulsion from heaven. St. Athanasius the Great notes: “Satan is not banished from heaven for immorality... but it was pride that cast him down to the deepest abyss, the one who declared: I will ascend to heaven, I will exalt my throne above the stars of heaven, I will be like the Most High” (The Word on Virginity). Gregory the Theologian expresses similar sentiments regarding the adversary, describing him as once the light-bearer who, in his desire to attain the status of God, lost his luminosity, resulting in a fall into darkness (The Creation of St. Fathers).

The contemplation of the fall of the first angel naturally connects to the faithful angels who did not follow the rebellion of their fallen counterparts, remaining steadfast in their loyalty to God, continually worshiping Him under the guidance of Archistratigos Michael and Gabriel. They provide an unseen protection for us against the schemes of the fallen den and his malevolent spirits. Therefore, the Church, in reflecting on the prophet's pronouncement regarding the fall of the den, aptly directs our thoughts toward the good angels on this festive day. This is reinforced by the liturgical reading that recounts the return of the seventy disciples of Christ after their mission. While this passage does not directly mention the holy angels, it indirectly elevates our awareness of them by recounting the disciples’ experiences of casting out demons in the name of Christ and includes the words of Jesus regarding the defeat of Satan and his dominion (Luke 10:16-21).