Study Focus:Gen. 11:5, Isa. 14:12–14, Num. 12:3, Luke 18:9–14, Ps. 20:7.
Last week, we were confronted with the Lord’s diagnosis of Laodicea’s spiritual malady: “ ‘You say, “I am rich . . . and have need of nothing”—and do not know that you are wretched, miserable, poor, blind, and naked’ ” (Rev. 3:17, NKJV). John, the apocalyptic prophet, denounced the problem of spiritual pride, which is rooted in the focus on “I,” with its emphasis on the ego. The sobering reality is that apart from God, we can do nothing to overcome self. We may be thankful, therefore, that the message of the Bible is all about solving this problem of self, a problem that concerns each and every one of us.
This week we will analyze the sin of pride in order to understand its mechanism and apprehend its danger. To that end, we will proceed in three steps.
First, we will trace the inception of pride in heaven during the time in which Lucifer planned to usurp God’s place (Isa. 14:13).
We will then proceed to earth to examine the enterprise of the builders of Babel at the time they planned to make a name for themselves by endeavoring to build a tower that would reach to heaven (Gen. 11:4).
In the third step, we will study a number of examples of pride alongside contrasting models of humility: Pharaoh and Moses, Nebuchadnezzar and Daniel, and the Pharisee and the tax collector in Jesus’ parable (Luke 18:9–14). This third section will offer a comparative reflection on pride and humility based on the teaching of biblical wisdom (Prov. 11:2; Prov. 27:1, 2).
Part II: Commentary
The Pride of Lucifer: The key text concerning the pride of Lucifer is found in Isaiah 14:12–15, framed within the context of Isaiah’s oracle against Babylon (Isa. 14:3–23). It is interesting to note that the language of the oracle against Babylon/Lucifer in this text is reminiscent of the language of the apocalyptic accusation against the church of Laodicea. Both charges concern claims of what “you [Lucifer/Laodicea] have said” (Isa. 14:13, NKJV; compare with Rev. 3:17). As in the letter to the Laodicean church, the oracle of Isaiah against Lucifer emphasizes the first-person perspective (in this case, Lucifer’s), which is repeated five times: “I will ascend,” “I will exalt,” “I will sit,” “I will ascend,” and “I will be like the Most High.” As in the letter to the Laodicean church, the oracle of Isaiah marks an unexpected turning point when it predicts: “Yet you shall be brought down” (Isa. 14:15, NKJV). In both prophecies, the inspired authors describe a scenario of boasting (as indicated by the prideful “I”), which is unequivocally condemned.
With this background in mind, let us now turn our attention to the story of the fall of Lucifer. This story is full of spiritual lessons. We shall assess them point by point:
The name of Lucifer: The problem of Lucifer is implicit in his name. Lucifer, which is derived from the Latin lux ferre, “bearer of light,” is the translation of the Hebrew name heylal, “light,” which echoes the exclamation of divine adoration, halleluiah. Thus, as the semantics of his name suggest, Lucifer’s profound intention (that is, what he sought in his heart [Isa. 14:13]) was to be worshiped.
His ascension: In order to be worshiped, Lucifer sought to go up from where he was to the place of God, which was above. The upward movement is repeated several times for emphasis. First, the key verb, which describes his move, ‘alah, “ascend,” is used twice, as the first and last verb of the series of actions in the phrases “I will ascend into heaven” (Isa. 14:13) and “I will ascend above the heights of the clouds” (Isa. 14:14). This upward movement resonates again in the verb ’arim, “I will exalt,” which means literally to “carry upward,” referring to Lucifer’s throne. Thus, Lucifer audaciously intends to raise his throne “above the stars of God,” meaning the highest stars.
The intended place of destination: Lucifer aimed at reaching “the mount of congregation.” The parallel passage, in Ezekiel 28, refers to the holy “mountain of God” (Ezek. 28:16), which designates the place of God’s temple, where God’s people are gathered to worship God. Isaiah 14:13 specifies, indeed, that this place is located “on the farthest sides of the north” (NKJV), a superlative for the highest place, the place of God Himself, where God is worshiped in heaven. The same phrase is used in Psalm 48 to designate the place of the temple (Ps. 48:2).
The profound intention: The passage concludes with a disclosure of Lucifer’s true intention: “ ‘I will be like the Most High’ ” (Isa. 14:14, NKJV). These are Lucifer’s last recorded words in the passage (Isa. 14:14). This story reveals the daring blasphemy of pride in all its hubris: to become like God. The conclusion warns us of the result. Pride that aims at usurping the highest place in heaven, the place of God Himself, will cause its possessor to end up “wretched, and miserable, and poor, and blind, and naked” (Rev. 3:17), in “the lowest depths of the Pit” (Isa. 14:15, NKJV).
The pride of Babel. The language that is used to describe the work of the builders of Babel echoes that of the Creation account, clearly indicating the builders’ intention to supplant and identify themselves as the Creator. Already this intention was anticipated in the preceding chapter in the table of nations, in which Nimrod’s foundation of the kingdom of Babel is introduced with the technical word re’shit, “principal” (Gen. 10:12) or “beginning.” This is the same word that introduces God’s work of Creation (Gen. 1:1).
Likewise, the builders of the Tower of Babel display the same desire as Nimrod to take God’s place. The word of God, wayyomer ’Elohim, rendered as “God said,” which marks the rhythm of God’s work of Creation, is also used here with the builders as its subject: wayy’omeru, “they said” (Gen. 11:3, 4). The divine fulfillment of Creation wayehi, “and there was” (Gen. 1:3), now describes Babel’s achievement wattehi, “and they had” (Gen. 11:3). The same language referring to God’s self-deliberation when He proposes to create humankind—na‘aseh, “let us make” (Gen. 1:26)—reappears four times in reference to the builders’ self-deliberation: “ ‘let us make bricks’ ” (Gen. 11:3, NKJV), “ ‘let us . . . bake them’ ” (Gen. 11:3, NKJV), “let us build” (Gen. 11:4), and “let us make” (Gen. 11:4). Even their intention to “ ‘make a name for ourselves’ ” (Gen. 11:4, NKJV) is a usurpation of God’s prerogatives, for God is the only One who makes a “name great” (Gen. 12:2) and the only One who can make a name for Himself (Isa. 63:12, 14; Jer. 32:20).
Thus, the builders of Babel possess the same ambition as Lucifer. As Lucifer before them, the builders wanted to go up to God’s place, to the “door of God” (Bab-El). The story ends with an ironic play on the name of the tower: Bab-El (“the door of God”), the name of the presumptuous building endeavor, leads to balal, “confusion” (see Gen. 11:9, NKJV).
The proud and the humble. The Bible does not contain an abstract essay on pride and humility. Virtues and flaws are best apprehended in the action of individuals, in the course of events. Thus, in the Bible, the teaching of pride versus humility is exemplified by the contrast between humble and proud persons: Cain versus Abel, Jacob versus Esau, Joseph versus his brothers, Pharaoh versus Moses, and Daniel versus Nebuchadnezzar. In this lesson, only the contrast between Pharaoh and Moses will be presented.
Pharaoh versus Moses. In the beginning of the book of Exodus, both men are confronted with the strangeness of God. Yet, they react differently to God’s presence. Moses reacts to God by responding to Him with two questions. The first question focuses on himself: “Who am I?” (Exod. 3:11). Moses feels insignificant before God and inadequate to the task of accomplishing the mission he is called to fulfill. Moses’ second question concerns God Himself. Moses wants to know Him (Exod. 3:13) so that he may enter into relationship with Him.
On the other hand, when Pharaoh hears about God, he reacts by denying His existence. Unlike Moses, Pharaoh refuses to know Him (Exod. 5:2). Pharaoh cannot acknowledge the existence of God simply because he thinks of himself as God. Consequently, Pharaoh refuses to hear about another deity. Pharaoh reverses the divine injunction to let the Israelites go so that they may keep the Sabbath (Exod. 5:6–9) and, instead, commands Israel to do more work. Moreover, the Lord knew Moses face-to-face (Deut. 34:10), whereas Pharaoh kept rejecting God and refused to humble himself before Him (Exod. 10:3). While Moses was remembered as the humblest person on earth (Num. 12:3), Pharaoh was remembered as the proudest (Exodus 7–10; compare with Neh. 9:10).
Part III: Life Application
Teacher’s Tip 1: How do we die to self? Equally as important, how do we keep a humble spirit in service to our Maker? To further explore the answers to this topic, read the reflection below and discuss with your class the questions that follow.
For Reflection: The Lord endows each of us with gifts, both spiritual and natural, to bless His church. These gifts can include singing, preaching, teaching, helping, hospitality, evangelizing, storytelling, and so on. Unfortunately, it is all too easy for us to lose sight of the Giver of the gifts and to exalt the human vessel.
What are some things you can do to help yourself stay humble when serving the Lord with the gifts He has given you to glorify Him?
What are the dangers of pride and self-exaltation?
Why is humility so important when serving the Lord?
Talk about your answers to the questions above in light of Paul’s admission: “I die daily” (1 Cor. 15:31). How does Paul propose that we accomplish this “death”? Why is this “death” so critical to humility and successful service for the Lord?
Teacher’s Tip 2: Divide your class into small groups and assign each group one of the following contrasts in pride and humility: Cain versus Abel, Abraham versus Lot, Jacob versus Esau, Joseph versus his brothers, and Daniel versus Nebuchadnezzar. Give each group time to explore the contrasts and prepare a short presentation on the results of their study. Invite them to share their ideas with the class.
Cain versus Abel (Genesis 4): Contrast the meaning of the names of Cain and Abel, their choice of offering, and the dialogue between them.
Abraham versus Lot (Genesis 13): Consider the attitudes of each man in his choice of land.
Isaac versus Ishmael (Genesis 18): Compare the instances of laughter in the narrative. Later, consider Isaac’s submission to being sacrificed (Genesis 22).
Jacob versus Esau (Genesis 27): Compare the attitudes of the brothers toward the birthright and their subsequent encounter in Genesis 33.
Joseph versus his brothers (Genesis 37): Contrast the response of Joseph’s brothers to his dreams with their fear of retaliation later on (Genesis 50).
Nebuchadnezzar versus Daniel (Daniel 1, Daniel 3, Daniel 4): Consider the gracious humility of Daniel in the face of the king’s mandate. Also contrast Nebuchadnezzar’s attempt to usurp the supremacy of God in Daniel 3 with his experience of abject humility in Daniel 4.
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Key Text: Luke 14:11
Study Focus: Gen. 11:5, Isa. 14:12–14, Num. 12:3, Luke 18:9–14, Ps. 20:7.
Last week, we were confronted with the Lord’s diagnosis of Laodicea’s spiritual malady: “ ‘You say, “I am rich . . . and have need of nothing”—and do not know that you are wretched, miserable, poor, blind, and naked’ ” (Rev. 3:17, NKJV). John, the apocalyptic prophet, denounced the problem of spiritual pride, which is rooted in the focus on “I,” with its emphasis on the ego. The sobering reality is that apart from God, we can do nothing to overcome self. We may be thankful, therefore, that the message of the Bible is all about solving this problem of self, a problem that concerns each and every one of us.
This week we will analyze the sin of pride in order to understand its mechanism and apprehend its danger. To that end, we will proceed in three steps.
Part II: Commentary
The Pride of Lucifer: The key text concerning the pride of Lucifer is found in Isaiah 14:12–15, framed within the context of Isaiah’s oracle against Babylon (Isa. 14:3–23). It is interesting to note that the language of the oracle against Babylon/Lucifer in this text is reminiscent of the language of the apocalyptic accusation against the church of Laodicea. Both charges concern claims of what “you [Lucifer/Laodicea] have said” (Isa. 14:13, NKJV; compare with Rev. 3:17). As in the letter to the Laodicean church, the oracle of Isaiah against Lucifer emphasizes the first-person perspective (in this case, Lucifer’s), which is repeated five times: “I will ascend,” “I will exalt,” “I will sit,” “I will ascend,” and “I will be like the Most High.” As in the letter to the Laodicean church, the oracle of Isaiah marks an unexpected turning point when it predicts: “Yet you shall be brought down” (Isa. 14:15, NKJV). In both prophecies, the inspired authors describe a scenario of boasting (as indicated by the prideful “I”), which is unequivocally condemned.
With this background in mind, let us now turn our attention to the story of the fall of Lucifer. This story is full of spiritual lessons. We shall assess them point by point:
The name of Lucifer: The problem of Lucifer is implicit in his name. Lucifer, which is derived from the Latin lux ferre, “bearer of light,” is the translation of the Hebrew name heylal, “light,” which echoes the exclamation of divine adoration, halleluiah. Thus, as the semantics of his name suggest, Lucifer’s profound intention (that is, what he sought in his heart [Isa. 14:13]) was to be worshiped.
His ascension: In order to be worshiped, Lucifer sought to go up from where he was to the place of God, which was above. The upward movement is repeated several times for emphasis. First, the key verb, which describes his move, ‘alah, “ascend,” is used twice, as the first and last verb of the series of actions in the phrases “I will ascend into heaven” (Isa. 14:13) and “I will ascend above the heights of the clouds” (Isa. 14:14). This upward movement resonates again in the verb ’arim, “I will exalt,” which means literally to “carry upward,” referring to Lucifer’s throne. Thus, Lucifer audaciously intends to raise his throne “above the stars of God,” meaning the highest stars.
The intended place of destination: Lucifer aimed at reaching “the mount of congregation.” The parallel passage, in Ezekiel 28, refers to the holy “mountain of God” (Ezek. 28:16), which designates the place of God’s temple, where God’s people are gathered to worship God. Isaiah 14:13 specifies, indeed, that this place is located “on the farthest sides of the north” (NKJV), a superlative for the highest place, the place of God Himself, where God is worshiped in heaven. The same phrase is used in Psalm 48 to designate the place of the temple (Ps. 48:2).
The profound intention: The passage concludes with a disclosure of Lucifer’s true intention: “ ‘I will be like the Most High’ ” (Isa. 14:14, NKJV). These are Lucifer’s last recorded words in the passage (Isa. 14:14). This story reveals the daring blasphemy of pride in all its hubris: to become like God. The conclusion warns us of the result. Pride that aims at usurping the highest place in heaven, the place of God Himself, will cause its possessor to end up “wretched, and miserable, and poor, and blind, and naked” (Rev. 3:17), in “the lowest depths of the Pit” (Isa. 14:15, NKJV).
The pride of Babel. The language that is used to describe the work of the builders of Babel echoes that of the Creation account, clearly indicating the builders’ intention to supplant and identify themselves as the Creator. Already this intention was anticipated in the preceding chapter in the table of nations, in which Nimrod’s foundation of the kingdom of Babel is introduced with the technical word re’shit, “principal” (Gen. 10:12) or “beginning.” This is the same word that introduces God’s work of Creation (Gen. 1:1).
Likewise, the builders of the Tower of Babel display the same desire as Nimrod to take God’s place. The word of God, wayyomer ’Elohim, rendered as “God said,” which marks the rhythm of God’s work of Creation, is also used here with the builders as its subject: wayy’omeru, “they said” (Gen. 11:3, 4). The divine fulfillment of Creation wayehi, “and there was” (Gen. 1:3), now describes Babel’s achievement wattehi, “and they had” (Gen. 11:3). The same language referring to God’s self-deliberation when He proposes to create humankind—na‘aseh, “let us make” (Gen. 1:26)—reappears four times in reference to the builders’ self-deliberation: “ ‘let us make bricks’ ” (Gen. 11:3, NKJV), “ ‘let us . . . bake them’ ” (Gen. 11:3, NKJV), “let us build” (Gen. 11:4), and “let us make” (Gen. 11:4). Even their intention to “ ‘make a name for ourselves’ ” (Gen. 11:4, NKJV) is a usurpation of God’s prerogatives, for God is the only One who makes a “name great” (Gen. 12:2) and the only One who can make a name for Himself (Isa. 63:12, 14; Jer. 32:20).
Thus, the builders of Babel possess the same ambition as Lucifer. As Lucifer before them, the builders wanted to go up to God’s place, to the “door of God” (Bab-El). The story ends with an ironic play on the name of the tower: Bab-El (“the door of God”), the name of the presumptuous building endeavor, leads to balal, “confusion” (see Gen. 11:9, NKJV).
The proud and the humble. The Bible does not contain an abstract essay on pride and humility. Virtues and flaws are best apprehended in the action of individuals, in the course of events. Thus, in the Bible, the teaching of pride versus humility is exemplified by the contrast between humble and proud persons: Cain versus Abel, Jacob versus Esau, Joseph versus his brothers, Pharaoh versus Moses, and Daniel versus Nebuchadnezzar. In this lesson, only the contrast between Pharaoh and Moses will be presented.
Pharaoh versus Moses. In the beginning of the book of Exodus, both men are confronted with the strangeness of God. Yet, they react differently to God’s presence. Moses reacts to God by responding to Him with two questions. The first question focuses on himself: “Who am I?” (Exod. 3:11). Moses feels insignificant before God and inadequate to the task of accomplishing the mission he is called to fulfill. Moses’ second question concerns God Himself. Moses wants to know Him (Exod. 3:13) so that he may enter into relationship with Him.
On the other hand, when Pharaoh hears about God, he reacts by denying His existence. Unlike Moses, Pharaoh refuses to know Him (Exod. 5:2). Pharaoh cannot acknowledge the existence of God simply because he thinks of himself as God. Consequently, Pharaoh refuses to hear about another deity. Pharaoh reverses the divine injunction to let the Israelites go so that they may keep the Sabbath (Exod. 5:6–9) and, instead, commands Israel to do more work. Moreover, the Lord knew Moses face-to-face (Deut. 34:10), whereas Pharaoh kept rejecting God and refused to humble himself before Him (Exod. 10:3). While Moses was remembered as the humblest person on earth (Num. 12:3), Pharaoh was remembered as the proudest (Exodus 7–10; compare with Neh. 9:10).
Part III: Life Application
Teacher’s Tip 1: How do we die to self? Equally as important, how do we keep a humble spirit in service to our Maker? To further explore the answers to this topic, read the reflection below and discuss with your class the questions that follow.
For Reflection: The Lord endows each of us with gifts, both spiritual and natural, to bless His church. These gifts can include singing, preaching, teaching, helping, hospitality, evangelizing, storytelling, and so on. Unfortunately, it is all too easy for us to lose sight of the Giver of the gifts and to exalt the human vessel.
Teacher’s Tip 2: Divide your class into small groups and assign each group one of the following contrasts in pride and humility: Cain versus Abel, Abraham versus Lot, Jacob versus Esau, Joseph versus his brothers, and Daniel versus Nebuchadnezzar. Give each group time to explore the contrasts and prepare a short presentation on the results of their study. Invite them to share their ideas with the class.
Cain versus Abel (Genesis 4): Contrast the meaning of the names of Cain and Abel, their choice of offering, and the dialogue between them.
Abraham versus Lot (Genesis 13): Consider the attitudes of each man in his choice of land.
Isaac versus Ishmael (Genesis 18): Compare the instances of laughter in the narrative. Later, consider Isaac’s submission to being sacrificed (Genesis 22).
Jacob versus Esau (Genesis 27): Compare the attitudes of the brothers toward the birthright and their subsequent encounter in Genesis 33.
Joseph versus his brothers (Genesis 37): Contrast the response of Joseph’s brothers to his dreams with their fear of retaliation later on (Genesis 50).
Nebuchadnezzar versus Daniel (Daniel 1, Daniel 3, Daniel 4): Consider the gracious humility of Daniel in the face of the king’s mandate. Also contrast Nebuchadnezzar’s attempt to usurp the supremacy of God in Daniel 3 with his experience of abject humility in Daniel 4.