Isaiah 14:25
That I will break the Assyrian in my land, and on my mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders.
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(25) That I will break the Assyrian in my land . . .—The words found their fulfilment in the destruction of Sennacherib’s army. The “mountains” are the hills round Jerusalem on which the army of the Assyrians was encamped. They were sacred, as the phrase, “my mountains,” shows, to Jehovah (comp. Isaiah 49:11; Isaiah 65:9; Zechariah 14:5), and He, therefore, would put forth His power to rescue them from the proud invader.

14:24-27 Let those that make themselves a yoke and a burden to God's people, see what they are to expect. Let those that are the called according to God's purpose, comfort themselves, that whatever God has purposed, it shall stand. The Lord of hosts has purposed to break the Assyrian's yoke; his hand is stretched out to execute this purpose; who has power to turn it back? By such dispensations of providence, the Almighty shows in the most convincing manner, that sin is hateful in his sight.That I will break - That I will break his power; that I will discomfit and destroy his army.

The Assyrian - Sennacherib (see Isaiah 10.)

In my land - That is, in the land of Canaan. This is often called his land; and this expression shows that the passage does not and cannot refer to the king of Babylon, for he was destroyed in his own city Daniel 5)

And upon my mountains - That is, upon the mountains of Palestine. The army of Sennacherib was destroyed on the mountains that were near to Jerusalem (see the notes at Isaiah 10:33-34).

Then shall his yoke - The yoke of the Assyrian (see the note at Isaiah 10:27).

25. That—My purpose, namely, "that."

break … yoke—(Isa 10:27).

my mountains—Sennacherib's army was destroyed on the mountains near Jerusalem (Isa 10:33, 34). God regarded Judah as peculiarly His.

The Assyrian; Sennacherib, and his Assyrian army. In my land; in Judea, which is my land in a peculiar manner, being chosen by me, and consecrated to my use and service, and inhabited by my people.

Upon my mountains; in my mountainous country, for such Judea was, Deu 8:9 Psalm 133:3 Ezekiel 6:2,3 39:2,4,17, especially about Jerusalem, Psalm 125:2, upon some of which probably his army was lodged.

Then shall his yoke depart from off them, and his burden depart from off their shoulders; which words are repeated from Isaiah 10:27, where they are explained. That I will break the Assyrian in my land,.... This was his thought, counsel, purpose, and decree; which must be understood either of the king of Babylon, as before, called the Assyrian; as the king of Babylon seems to be called the king of Assyria in 2 Chronicles 33:11, but then his destruction was not in the land of Israel, or on the mountains of Judea, as is here predicted; or rather, therefore, this is a new prophecy, or a return to what is foretold in the tenth chapter Isaiah 10:1 concerning Sennacherib and his army, and the destruction of it; which, coming to pass long before the destruction of Babylon, is mentioned for the comfort of God's people, as a pledge and assurance of the latter: though some think that it was now past, and is observed to strengthen the faith of the Jews, with respect to the preceding prediction, and read the words thus, as "in breaking the Assyrian in my land"; and then the sense is, what I have thought, purposed, and sworn to, to come to pass, concerning the fall of Babylon, shall as surely be accomplished, and you may depend upon it, as I have broke the Assyrian army in my land before your eyes, of which ye yourselves are witnesses. Some think that Gog and Magog are intended by the Assyrian, of whom it is predicted that they should fall upon the mountains of Israel, as here, Ezekiel 39:4 it may be, that as the king of Babylon was a type of the Romish antichrist in the preceding prophecy, the Assyrian here may represent the Turks, who now possess the land of Israel, and shall be destroyed:

and upon my mountains tread him under foot; the mountainous part of Judea, particularly the mountains which were round about Jerusalem, where the Assyrian army under Sennacherib was, when besieged by him, and where they fell and were trodden under foot; and now the Lord may be said to break the Assyrian troops, and trample upon them, because it was not only done according to his will, but without the use of men, by an angel that was sent immediately from heaven, and destroyed the whole host, 2 Kings 19:35,

there shall his yoke depart from off them, and his burden depart from off their shoulders: meaning, that hereby the siege of Jerusalem would be broken up, and the city rid of such a troublesome enemy; and the parts adjacent eased of the burden of having such a numerous army quartered upon them; and the whole land freed from the subjection of this monarch, and from paying tribute to him. The same is said in Isaiah 10:27. This, in the Talmud (m), is interpreted of Sennacherib.

(m) T. Bab. Sanhedrin, fol. 94. 2.

{o} That I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall his yoke depart from off {p} them, and his burden depart from off their shoulders.

(o) As I have begun to destroy the Assyrians in Sennacherib: so will I continue and destroy them wholly, when I will deliver you from Babylon.

(p) From the Jews.

25. my mountains] i.e. the mountain land of Palestine.

then shall his yoke depart …] See ch. Isaiah 9:4, Isaiah 10:27.Verse 25. - I will break the Assyrian in my land. This is referred by some critics to the miraculous destruction of Sennacherib's army, and regarded as a proof that the scene, of that destruction was Judaea. But it is possible that a disaster to the forces of Sargon may be intended (see the comment on Isaiah 10:28-32). His yoke shall depart from off them (comp. Isaiah 10:27). The Assyrian yoke, imposed by Tiglath-Pileser (2 Kings 16:7-10), and (according to his own inscriptions) again by Sargon, was thrown off by Hezekiah, who "rebelled against the King of Assyria, and served him not" (2 Kings 18:7). It was this rebellion that provoked the expedition of Sennacherib, described in 2 Kings 18:13-16; and it may be this rejection of the yoke which is here prophesied. The prophet, whose own words now follow the words of the spectators, proceeds to describe the state in which the tyrant lies, and which calls for such serious reflections. "All the kings of the nations, they are all interred in honour, every one in his house: but thou art cast away far from thy sepulchre like a shoot hurled away, clothed with slain, with those pierced through with the sword, those that go down to the stones of the pit; like a carcase trodden under feet." Every other king was laid out after his death "in his house" (b'bēthō), i.e. within the limits of his own palace; but the Chaldean lay far away from the sepulchre that was apparently intended for him. The מן in מקברך signifies procul ab, as in Numbers 15:24; Proverbs 20:3. He lies there like nētzer nith‛âb, i.e., like a branch torn off from the tree, that has withered and become offensive, or rather (as neetzer does not mean a branch, but a shoot) like a side-shoot that has been cut off the tree and thrown away with disgust as ugly, useless, and only a hindrance to the regular growth of the tree (possibly also an excrescence); nith‛âb (cast away) is a pregnant expression, signifying "cast away with disgust." The place where he lies is the field of battle. A vaticinium post eventum would be expressed differently from this, as Luzzatto has correctly observed. For what Seder 'Olam says - namely, that Nebuchadnezzar's corpse was taken out of the grave by Evilmerodach, or as Abravanel relates it, by the Medo-Persian conquerors - is merely a conclusion drawn from the passage before us, and would lead us to expect הוצת rather than השלכת. It is a matter of indifference, so far as the truth of the prophecy is concerned, whether it was fulfilled in the person of Nebuchadnezzar I, or of that second Nebuchadnezzar who gave himself out as a son of Nabonet, and tried to restore the freedom of Babylon. The scene which passes before the mind of the prophet is the field of battle. To clear this they made a hole and throw stones (abnē-bor, stones of the pit) on the top, without taking the trouble to shovel in the earth; but the king of Babylon is left lying there, like a carcase that is trampled under foot, and deserves nothing better than to be trampled under foot (mūbâs, part. hoph. of būs, conculcare). They do not even think him worth throwing into a hole along with the rest of the corpses.
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