roll you into a ball, and sling you into a wide land. There you will die, and there your glorious chariots will remain--a disgrace to the house of your master. Sermons
Margin Revised Version, "He will surely wind thee round and round like a ball and toss thee." Generally the figure is assumed to be that of a ball flung violently on a smooth, even plain, where it bounds on and on with nothing to stay its progress. But a gentleman was in the island of Mitylene during a great storm of wind in winter, and observed a peculiar plant, not unlike wormwood, which grows into a compact, globular form, with very stiff stalks and branches. In the winter the plant dies down to the ground, and in its dry and light condition is torn from its roots by the wind, and set bounding over the wide and unenclosed country. He reports having seen five or six of these balls coursing along at once. If such plants were found in the countries familiar to the prophet, they would furnish a vivid emblem of the man who is at the mercy of a higher power, and helpless either to choose his own course or to find rest. The point which is proposed for illustration is that there must be a variety of arrows in the Lord's quiver, and a needs-be sometimes for the severest and most searching dealings. God must sometimes display his sovereign power over men in a crushing and overwhelming way, in order to silence the tongue of pride, to prove that man can never get beyond God's reach, never raise Babel-towers that he cannot overwhelm. The mightiest forces of nature are God's instruments. And man's pride he will utterly abase. Compare the death of the lord who scorned the prophet's assurance of immediate deliverance ( 2 Kings 7:19, 20); Nebuchadnezzar's humiliation in the hour of his boasting ( Daniel 4:29-33); and Herod's awful death ( Acts 12:20-23), when he permitted men to offer him the honors due alone to God. Man's folly in trying God's power to smite and wound is finely satirized by Eliphaz the Temanite ( Job 15:25, 26): "For he stretcheth out his hand against God, and strengtheneth himself against the Almighty. He runneth upon him, even on his neck, upon the thick bosses of his bucklers." - R.T. He will surely violently turn and toss the like a ball. To this unfamilied intruder, who had sought to establish himself in Jerusalem, after the manner of those days, by hewing himself a great sepulchre, Isaiah brought sentence of violent banishment: "Behold, Jehovah will be hurling, hurling thee away, thou big man, and crumpling, crumpling thee together. He will roll, roll thee on, thou rolling stone, like a ball thrown out On broad, level ground; there shalt thou die, and there shall be the chariots of thy glory, thou shame of the house of thy lord. And I thrust thee from thy post, and from thy station do they pull thee down." This vagabond was not to die in his bed, nor to be gathered in his big tomb to the people on whom he had foisted himself. () For him, like Cain, there was a land of Nod; and upon it he was to find a vagabond's death. () () Those that, when they are in power, turn and toss others, will be justly turned and tossed themselves when their day shall come to fall. Many that have thought themselves fastened like a nail may come to be tossed like a ball, for here have we no continuing city. Shebna thought his place too strait for him, he had no room to thrive; God will, therefore, send him into "a large country," where he shall have room to wander, but never find the way back again.() Learn —I. THE EASE WITH WHICH GOD EFFECTS HIS JUDGMENTS. II. THE UTTER USELESSNESS OF ANY RESISTANCE TO THE DIVINE JUDGMENTS. As surely as a ball must follow the line of projection, so surely must we go whither the judgments of God carry us. III. THE AWFULNESS OF FALLING INTO THE HANDS OF THE LIVING GOD. ()
People Aram, David, Elam, Eliakim, Hilkiah, Isaiah, ShebnaPlaces Elam, House of the Forest, Jerusalem, Kedar, KirTopics Babbler, Ball, Broad, Carriages, Cast, Chariots, Completely, Coverer, Covering, Die, Diest, Disgrace, Glory, Honour, Large, Lord's, Master's, O, Pride, Roll, Rolling, Round, Shame, Sides, Splendid, Surely, Throw, Tightly, Toss, Turn, Twisting, Vast, Violence, Violently, Whirl, Wide, Wind, Wrappeth, WrappingOutline 1. The prophet laments the invasion of Jerusalem
8. He reproves their human wisdom and worldly joy
15. He prophesies Shebna's deprivation
20. And the substitution of Eliakim, prefiguring the kingdom of Christ.
Dictionary of Bible Themes Isaiah 22:18 5252 chariots Library Prevailing Prayer.
Text.--The effectual, fervent prayer of a righteous man availeth much.--James v. 16. THE last lecture referred principally to the confession of sin. To-night my remarks will be chiefly confined to the subject of intercession, or prayer. There are two kinds of means requisite to promote a revival; one to influence men, the other to influence God. The truth is employed to influence men, and prayer to move God. When I speak of moving God, I do not mean that God's mind is changed by prayer, or that his …
Charles Grandison Finney—Lectures on Revivals of ReligionSundry Sharp Reproofs
This doctrine draws up a charge against several sorts: 1 Those that think themselves good Christians, yet have not learned this art of holy mourning. Luther calls mourning a rare herb'. Men have tears to shed for other things, but have none to spare for their sins. There are many murmurers, but few mourners. Most are like the stony ground which lacked moisture' (Luke 8:6). We have many cry out of hard times, but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. Sure …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Gihon, the Same with the Fountain of Siloam.
I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but …
John Lightfoot—From the Talmud and Hebraica Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 The Call of Matthew - the Saviour's Welcome to Sinners - Rabbinic Theology as Regards the Doctrine of Forgiveness in Contrast to the Gospel of Christ
In two things chiefly does the fundamental difference appear between Christianity and all other religious systems, notably Rabbinism. And in these two things, therefore, lies the main characteristic of Christ's work; or, taking a wider view, the fundamental idea of all religions. Subjectively, they concern sin and the sinner; or, to put it objectively, the forgiveness of sin and the welcome to the sinner. But Rabbinism, and every other system down to modern humanitarianism - if it rises so high in …
Alfred Edersheim—The Life and Times of Jesus the Messiah Third Withdrawal from Herod's Territory.
Subdivision B. The Great Confession Made by Peter. (Near Cæsarea Philippi, Summer, a.d. 29.) ^A Matt. XVI. 13-20; ^B Mark VIII. 27-30; ^C Luke IX. 18-21. ^b 27 And Jesus went forth, and his disciples, into the villages of Cæsarea Philippi [The city of Paneas was enlarged by Herod Philip I., and named in honor of Tiberias Cæsar. It also bore the name Philippi because of the name of its builder, and to distinguish it from Cæsarea Palestinæ or Cæsarea Strotonis, a …
J. W. McGarvey—The Four-Fold Gospel 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 22:18 NIV
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