Isaiah 14:28
In the year that King Ahaz died, this burden was received:
Sermons
Oracle Concerning AsshurE. Johnson Isaiah 14:24-28
Oracle Concerning PhilistiaE. Johnson Isaiah 14:28-32














I. THE HISTORICAL OCCASION. It dates from about the time of the death of Ahaz, and was on his death incorporated with the book. The Edomites and the Philistines, who had given way before the powers of David, had taken advantage of the weakness of Ahaz's government to invade Judah They had taken possession of several towns in the south of the land (2 Chronicles 28:17, 18). The Syrians in the front and the Philistines in the rear seemed to threaten and devour the land with open mouth (Isaiah 9:12). But the year of the death of Ahaz brought Hezekiah to the throne, who successfully resisted Assyria and smote the Philistines to Gaza (2 Kings 18:8), not only recovering the cities, but defeating them in their own land. To this eventful time, then, the oracle belongs.

II. WARNING TO PHILISTIA.

1. The might of the Davidic house. Its symbols are a rod, a staff, a serpent, a cerastes or basilisk, and a flying dragon. The "rod that smote Philistia" was the scepter of David and of Solomon, later wielded by Azariah or Uzziah (2 Kings 15:1-7; 2 Chronicles 26:1), who broke down the wall of Gath and of Gabneh and of Ashdod. But the conflict with Syria and Ephraim had brought the power of Judah low; the rod was broken in pieces. But the power of Judah is no mere rod; a root is the fitting symbol of its inexhaustible vigor. The tembinth oak is not perished when its leafy honors have fallen (Isaiah 6:13), and from the root of Jesse a young sucker shall yet spring (Isaiah 11:1). With this symbol is connected that of the serpent, also widely viewed in antiquity as a chthonic symbol, i.e. as representing the powers supposed to be seated in the heart of the earth. The serpent is a "son of earth," and this significance may be seen illustrated in the story of the appearance of the serpents, which were devoured by horses, to Croesus. The horses symbolized the invading enemy, under Cyrus (Herod., 1:78). The Greek legends of the slaying of a serpent or dragon by a hero, seem in several cases to denote the taking possession of a land - or of a sanctuary - Apollo, Perseus, Bellerophon. If such be the meaning of the serpent here, then, says the prophet, so far from destroying the serpent of Judah, its power in the land, the Philistine will encounter a more dangerous and deadly form of that power. A cerastes or basilisk shall arise in the person of Hezekiah; nay, a flying dragon shall be the ripe fruit from the indestructible root. The flying dragon is explained by the Targum to be the Messiah, so that the reference would be to the Davidic government of the immediate future under Hezekiah, and that of the ultimate future under the coming Anointed (Delitzsch). Ewald, however, refers to the Assyrian. In religious symbolism the dragon stands for the foul fiend; in historical symbolism he may stand for the avenger, as here. The tribal ensign of Dan was in like manner the serpent (Genesis 49:17), whose deadly hatred to the Philistines appeared in the deeds of the hero Samson.

2. Effects of the Davidic rule. The poor will feed upon Jehovah's pasture, and the helpless lie down in peace. Deeply depressed, menaced on every hand, they shall nevertheless find, under the care of the good Shepherd, nourishment and tranquility unbroken by fears (cf. Zephaniah 3:12, 13). The foe will be eradicated by starvation or put to the sword. The picture may be regarded, as other similar pictures, as an allegory of the rule of the eternal Messiah, the enjoyment of the eternal sabbath. For historical relations ever give back some reflection of eternal verities, and these verities enter into and govern the events of every epoch. From every time of national distress, of personal trouble, the spiritual song, undying in its truth and assurance, may be heard arising, "Jehovah is my Shepherd; I shall not want... He prepareth for me a table in the presence of mine enemies."

III. CALM AMIDST THE STORMS. Let the strong cities of Philistia lift up the cry of wailing. A smoke, and behind the smoke dense unbroken ranks of men are rolling from the north. Firm is their discipline, united and invincible their army. What, then, will be Judah's fate? Shall she, too, melt away in the fire? What answer do the messengers of the nations bring? "That Jehovah hath founded Zion, and upon it the sufferers of my people trust." Nothing can bring us triumph but the adherence to principle; nothing should dismay us where that adherence is constant. "Reverence the Lord of hosts himself, and let him be your Fear, and let him be your Dread; and he shall be for a Sanctuary" (Isaiah 8:13). "Behold, I lay in Zion for a foundation a Stone, a tried Stone, a precious Cornerstone, a sure Foundation: he that believeth shall not make haste" (Isaiah 28:16). The "poor of the flock" (Zechariah 11:7), the despised, suffering, and persecuted in every age, are welcome to the sanctuary and to the heart of the great God. While the tempest rages without and his judgments are abroad in the earth, they are sheltered in his pavilion, concealed in the secret place of the Most High. The lowly heart, looking up to that hand, so awful in menace towards all that is "high and lifted up," sees it relax, expand, become as a canopy of protecting tenderness. The suffering are stronger than they seem; they know a way of escape from the worst; they can flee to the Name of Jehovah as a strong Tower; they can enter their closet and shut to the door; they can pray to the Father in secret. The thought of eternal Love is itself a "little sanctuary," whose walls, as they tarry there, recede, open, and afford the prospect of eternal day. - J.

Surely as I have thought, so shall it come to pass.
To think and to purpose are the attributes of all rational beings, whether created or uncreated.

I. God is such an infinitely perfect being, that His thoughts and purposes are CO-ETERNAL WITH HIMSELF. God cannot possibly exist Without His thoughts and purposes. A child at school in France, was asked whether God reasoned or not. The child paused awhile, and answered, "No: God is too perfect to reason. He knows everything without reasoning." Newton himself could not have given a better answer. Everything that exists in God now, has existed in Him from eternity.

II. As His thoughts and put. poses flow exclusively from Himself, they are ABSOLUTE; they are, primarily considered, unconditional. This is a necessity that does not militate, in the least degree, against the accountability of man. They must have been absolute, or no being could possibly have existed.

III. The thoughts and purposes of the Almighty are INFINITELY GLORIOUS; in other words, are infinitely worthy of Himself. It is in the fulfilment of His own thoughts and purposes that He develops all the beauty of His own perfections; it is in the development of all the beauty of His own perfections, that He confers every good on the creature. Take two axioms in divinity. All good is from God — all evil is from the creature. Do justice to these truths, and they will, as two keys, unlock some of the most difficult passages in Scripture.

IV. The purpose of God is REPLETE WITH LOVE AND TENDERNESS. The sovereign purpose of God, properly speaking, involves nothing but good. Evil is to be traced to another source. But what does it comprise chiefly? A Saviour. We were suffered to fall into the deepest guilt, that God might display His glory to the utmost in our salvation.

(W. Howels.)

The wheels in a watch or a clock move contrary one to another, someone way, and some another, yet all serve the intent of the workman, to show the time, or to make the clock to strike. So in the world the providence of God may seem to run cross to His promises. One man takes this way, another runs that way. Good men go one way, wicked men another. Yet all in conclusion accomplish the will, and centre in the purpose of God, the great Creator of all things.

( Sibbes, Richard, D. D.)

People
Ahaz, Isaiah, Jacob, Lucifer, Saraph
Places
Babylon, Lebanon, Philistia, Zion
Topics
Ahaz, Burden, Death, Died, Oracle, Prophet
Outline
1. God's merciful restoration of Israel
3. Their triumphant exultation over Babel
24. God's purpose against Assyria
29. Philistia is threatened

Dictionary of Bible Themes
Isaiah 14:28

     1421   oracles

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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