I will break Assyria in My land; I will trample him on My mountain. His yoke will be taken off My people, and his burden removed from their shoulders." I will break Assyria in My land;This phrase signifies God's direct intervention against the Assyrian empire, which was a dominant power threatening Israel and Judah during Isaiah's time. The "land" refers to the land of Israel, God's chosen territory. Historically, Assyria was known for its military might and oppressive rule, often seen as an instrument of God's judgment against Israel for their disobedience. However, God promises to break Assyria's power, indicating a shift from judgment to deliverance. This act of breaking Assyria can be seen as a fulfillment of God's covenant promises to protect His people and preserve them. The breaking of Assyria is also a foreshadowing of God's ultimate victory over all oppressive powers, pointing to the eschatological hope found in Christ's return. I will trample him on My mountain.
The "mountain" here likely refers to Mount Zion, a symbol of God's holy presence and His sovereign rule. In biblical literature, mountains often represent places of divine encounter and authority. God's trampling of Assyria on His mountain signifies His supreme power and authority over nations. This imagery of trampling is reminiscent of a warrior's victory over his enemies, emphasizing God's role as a divine warrior who fights for His people. Theologically, this can be connected to the ultimate victory of Christ, who will defeat all enemies and establish His kingdom on earth, as seen in Revelation. His yoke will be taken off My people,
The "yoke" symbolizes oppression and servitude. In ancient times, a yoke was used to control and direct animals, and metaphorically, it represents the burdens imposed by foreign powers. God's promise to remove the Assyrian yoke from His people signifies liberation and freedom. This liberation is not just political but also spiritual, pointing to the greater deliverance from sin and death through Jesus Christ. The removal of the yoke is a theme echoed in the New Testament, where Christ invites those who are weary to take His yoke, which is easy and light (Matthew 11:28-30). and his burden removed from their shoulders.”
The "burden" refers to the heavy taxes, forced labor, and military conscription imposed by Assyria. Removing this burden indicates a restoration of peace and prosperity for God's people. This act of deliverance is a testament to God's faithfulness and His desire for His people to live in freedom and joy. In a broader theological context, this removal of burden prefigures the work of Christ, who removes the burden of sin and offers rest to believers. The imagery of burden removal is also seen in the Exodus narrative, where God delivers Israel from Egyptian bondage, serving as a type of the ultimate deliverance through Christ. Persons / Places / Events 1. AssyriaA powerful empire known for its military might and oppression of Israel and Judah. In this context, Assyria represents the oppressive forces against God's people. 2. God's LandRefers to the land of Israel, which God has chosen as His own. It is the place where God promises to defeat Assyria. 3. God's MountainsSymbolic of God's strength and presence. Mountains often represent places of divine revelation and intervention in the Bible. 4. Yoke and BurdenMetaphors for oppression and subjugation. The yoke represents the control Assyria had over God's people, and the burden signifies the heavy demands placed upon them. 5. Divine InterventionThe event where God promises to act against Assyria, showcasing His power and faithfulness to His people. Teaching Points God's Sovereignty Over NationsGod is in control of all nations and empires. No power is too great for Him to overcome. This should encourage believers to trust in God's ultimate authority and plan. Deliverance from OppressionJust as God promised to break the yoke of Assyria, He offers deliverance from any form of spiritual or physical oppression today. Believers can find hope in God's power to liberate. The Burden of SinThe yoke and burden can also symbolize the weight of sin. Through Christ, believers are freed from this burden, experiencing the lightness of His grace and forgiveness. Faith in God's PromisesGod's promise to remove the burden from His people encourages believers to have faith in His promises, knowing that He is faithful to fulfill them. Spiritual WarfareThe battle against Assyria can be seen as a metaphor for spiritual warfare. Believers are called to rely on God's strength to overcome spiritual adversaries. Bible Study Questions 1. How does the historical context of Assyria's oppression help us understand God's promise in Isaiah 14:25? 2. In what ways can we see God's sovereignty over nations in today's world, and how should this influence our prayers and actions? 3. Reflect on a time when you felt burdened or oppressed. How did you experience God's deliverance, and what can you learn from that experience? 4. How does the concept of Jesus' yoke being easy and light (Matthew 11:28-30) contrast with the oppressive yoke of Assyria? 5. What practical steps can you take to trust in God's promises and experience His deliverance in areas of your life where you feel burdened? Connections to Other Scriptures Exodus 6:6God's promise to deliver Israel from Egyptian bondage parallels His promise to break Assyria's yoke, highlighting His role as a deliverer. Nahum 1:13Reinforces the theme of God breaking the yoke of oppressors, specifically Assyria, demonstrating His consistent protection over His people. Matthew 11:28-30Jesus invites those who are weary to take His yoke, which is easy and light, contrasting the oppressive yoke of Assyria with the freedom found in Christ. People Ahaz, Isaiah, Jacob, Lucifer, SaraphPlaces Babylon, Lebanon, Philistia, ZionTopics Aside, Asshur, Assyria, Assyrian, Break, Broken, Burden, Crushed, Depart, Foot, Leave, Mountains, Removed, Rule, Shoulder, Shoulders, Trample, Tread, Turneth, Yea, YokeDictionary of Bible Themes Isaiah 14:25 4696 yoke Isaiah 14:24-27 4945 history
5917 plans
6708 predestination 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 14:25 NIVIsaiah 14:25 NLTIsaiah 14:25 ESVIsaiah 14:25 NASBIsaiah 14:25 KJV
Isaiah 14:25 Commentaries
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