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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Isaiah 27 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/isaiah/27.htm" /><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; 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and he shall slay the dragon that <i>is</i> in the sea.</div>XXVII.</span><p>(1) <span class= "bld">Leviathan the piercing serpent.</span>—Rather, <span class= "ital">fleet, </span>or <span class= "ital">fugitive. </span>The verse paints in vivid symbolic language the judgment of Jehovah on the great world-powers that had shed the blood of His people. The “sword of the Lord” (primarily, perhaps, representing the lightning-flash) is turned in its threefold character as sore, and swift, and strong, against three great empires. These are represented, as in <a href="/ezekiel/17-3.htm" title="And say, Thus said the Lord GOD; A great eagle with great wings, long winged, full of feathers, which had divers colors, came to Lebanon, and took the highest branch of the cedar:">Ezekiel 17:3</a>; <a href="/ezekiel/29-3.htm" title="Speak, and say, Thus said the Lord GOD; Behold, I am against you, Pharaoh king of Egypt, the great dragon that lies in the middle of his rivers, which has said, My river is my own, and I have made it for myself.">Ezekiel 29:3</a> <a href="/context/daniel/7-3.htm" title="And four great beasts came up from the sea, diverse one from another.">Daniel 7:3-7</a>, by monstrous forms of animal life. The “dragon” is as in <a href="/isaiah/51-19.htm" title="These two things are come to you; who shall be sorry for you? desolation, and destruction, and the famine, and the sword: by whom shall I comfort you?">Isaiah 51:19</a>; <a href="/context/psalms/74-13.htm" title="You did divide the sea by your strength: you brake the heads of the dragons in the waters.">Psalm 74:13-14</a>; <a href="/ezekiel/29-3.htm" title="Speak, and say, Thus said the Lord GOD; Behold, I am against you, Pharaoh king of Egypt, the great dragon that lies in the middle of his rivers, which has said, My river is my own, and I have made it for myself.">Ezekiel 29:3</a>; <a href="/ezekiel/32-2.htm" title="Son of man, take up a lamentation for Pharaoh king of Egypt, and say to him, You are like a young lion of the nations, and you are as a whale in the seas: and you came forth with your rivers, and troubled the waters with your feet, and fouled their rivers.">Ezekiel 32:2</a>, the standing emblem of Egypt: the other two, so generically like, that the “leviathan” (“crocodile” in <a href="/job/41-1.htm" title="Can you draw out leviathan with an hook? or his tongue with a cord which you let down?">Job 41:1</a>, but here, probably, generically for a monster of the serpent type) serves as a common type for both, while each has its distinctive epithet, may refer respectively to Assyria and Babylon, the epithets indicating (1) the rapid rush of the Tigris and the tortuous windings of the Euphrates; and (2) the policy characteristic of each empire, of which the rivers were looked upon as symbols, one rapidly aggressive, the other advancing as by a sinuous deceit. By some commentators, however, Egypt is represented in all three clauses; while others (Cheyne) see in them the symbols not of earthly empire, but of rebel powers of evil and darkness, quoting <a href="/context/job/26-12.htm" title="He divides the sea with his power, and by his understanding he smites through the proud.">Job 26:12-13</a> in support of his view.<p> <div class="versenum"><a href="/isaiah/27-2.htm">Isaiah 27:2</a></div><div class="verse">In that day sing ye unto her, A vineyard of red wine.</div>(2) <span class= "bld">In that day sing ye . . .</span>—The prophet appears once again, as in <a href="/isaiah/26-1.htm" title="In that day shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks.">Isaiah 26:1</a>, as the hymn writer of the future day of the triumph of the redeemed. He had chanted a dirge over the vineyard that was unfruitful, and therefore given over to desolation. He now changes the wailing into a poem. The word translated “red wine” (comp. <a href="/deuteronomy/32-14.htm" title="Butter of cows, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and you did drink the pure blood of the grape.">Deuteronomy 32:14</a>) signifies “fiery,” or “foaming.” The LXX. seems to have followed a different text, giving (with the alteration of a single letter) the meaning, “a <span class= "ital">pleasant </span>vineyard.”<p> <div class="versenum"><a href="/isaiah/27-3.htm">Isaiah 27:3</a></div><div class="verse">I the LORD do keep it; I will water it every moment: lest <i>any</i> hurt it, I will keep it night and day.</div>(3) <span class= "bld">I the Lord do keep </span>it.—The words imply a distinct reversal of the sentence passed in <a href="/context/isaiah/5-1.htm" title="Now will I sing to my well beloved a song of my beloved touching his vineyard. My well beloved has a vineyard in a very fruitful hill:">Isaiah 5:1-7</a>. Instead of abandonment, there is constant care. Instead of the clouds being commanded to give no rain, the vineyard is watered whenever it requires watering. Instead of being wasted by the wild boar or by spoilers, Jehovah tends it both by day and night.<p> <div class="versenum"><a href="/isaiah/27-4.htm">Isaiah 27:4</a></div><div class="verse">Fury <i>is</i> not in me: who would set the briers <i>and</i> thorns against me in battle? I would go through them, I would burn them together.</div>(4) <span class= "bld">Fury is not in me.</span>—Better, <span class= "ital">There is no wrath in me. Who will set briars and thorns before me? With war will I go forth against them; I will burn them up together. </span>The reversal of the sentence is continued. Wrath against this vineyard has passed away from Jehovah. Should briars and thorns (symbols of the enemies of His people, as in <a href="/isaiah/9-18.htm" title="For wickedness burns as the fire: it shall devour the briers and thorns, and shall kindle in the thickets of the forest, and they shall mount up like the lifting up of smoke.">Isaiah 9:18</a>; <a href="/isaiah/10-17.htm" title="And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day;">Isaiah 10:17</a>; <a href="/context/2_samuel/23-6.htm" title="But the sons of Belial shall be all of them as thorns thrust away, because they cannot be taken with hands:">2Samuel 23:6-7</a>; <a href="/ezekiel/2-6.htm" title="And you, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with you, and you do dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house.">Ezekiel 2:6</a>) spring up, he will do battle against them, and consume them utterly.<p> <div class="versenum"><a href="/isaiah/27-5.htm">Isaiah 27:5</a></div><div class="verse">Or let him take hold of my strength, <i>that</i> he may make peace with me; <i>and</i> he shall make peace with me.</div>(5) <span class= "bld">Or let him take hold of my strength.</span>—Or, <span class= "ital">Let him lay hold on my fortress: let him make peace with Me. </span>The thought implied is that even the enemies of Jehovah, if repentant, may find in Him “their castle and deliverer.” To them, too, there is the gracious invitation to make peace.<p> <div class="versenum"><a href="/isaiah/27-6.htm">Isaiah 27:6</a></div><div class="verse">He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.</div>(6) <span class= "bld">He shall cause them that come of Jacob . . .</span>—Better, <span class= "ital">In the days that come Jacob shall strike root. </span>The figure of Israel as the vine of Jehovah’s vineyard is carried to its close. The true Israel of God shall go through its normal stages of growth, and its restoration shall be as “the riches of the Gentiles” (<a href="/romans/11-12.htm" title="Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fullness?">Romans 11:12</a>; <a href="/hosea/14-6.htm" title="His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon.">Hosea 14:6</a>). With this picture of blessedness the psalm of the Church of the future comes to an end.<span class= "bld"><p> <div class="versenum"><a href="/isaiah/27-7.htm">Isaiah 27:7</a></div><div class="verse">Hath he smitten him, as he smote those that smote him? <i>or</i> is he slain according to the slaughter of them that are slain by him?</div>(7) <span class= "bld">Hath he smitten him . . .</span>—The pronouns are left in the English Version somewhat obscure, but the use of capitals makes the meaning plain: “Hath <span class= "ital">He </span>(Jehovah) smitten him (Israel) as <span class= "ital">He </span>smote those that smote him; or is he slain according to the slaughter of those that are slain by Him?” A slight alteration in the last clause in the text gives, <span class= "ital">according to the slaughter of his slayers. </span>In any case the thought is that Jehovah had chastised the guilt with a leniency altogether exceptional. They had not been punished as others had been. The words admit, however, of another meaning, which is preferred by some critics, viz., that Jehovah doth not smite Israel with the smiting like that with which his (Israel’s) smiters smote him—<span class= "ital">i.e., </span>had not punished, as the oppressors had punished, ruthlessly and in hate, but had in His wrath remembered mercy.<p> <div class="versenum"><a href="/isaiah/27-8.htm">Isaiah 27:8</a></div><div class="verse">In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.</div>(8) <span class= "bld">In measure . . .</span>—Literally, with the force of iteration, <span class= "ital">with measure and measure. </span>The verse continues the thought of the preceding. The word for “measure” is strictly definite: the <span class= "ital">seah, </span>or third part of an <span class= "ital">ephah </span>(comp. <a href="/isaiah/5-10.htm" title="Yes, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah.">Isaiah 5:10</a>), and therefore used as proverbial for its smallness, to express the extreme moderation of God’s chastisements.<p><span class= "bld">When it shooteth forth, thou wilt debate With it.</span>—Better, <span class= "ital">When thou didst put her away, thou didst plead with her. </span>The prophet falls back upon the thought of Hosea 1-3, that Israel was the adulterous wife to whom Jehovah had given, as it were, a bill of divorcement, but against whom He did not carry the pleadings to the furthest point that the rigour of the law allowed. Comp. for this meaning <a href="/isaiah/1-1.htm" title="The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.">Isaiah 1:1</a>; <a href="/deuteronomy/24-1.htm" title="When a man has taken a wife, and married her, and it come to pass that she find no favor in his eyes, because he has found some uncleanness in her: then let him write her a bill of divorce, and give it in her hand, and send her out of his house.">Deuteronomy 24:1</a>; <a href="/malachi/2-16.htm" title="For the LORD, the God of Israel, said that he hates putting away: for one covers violence with his garment, said the LORD of hosts: therefore take heed to your spirit, that you deal not treacherously.">Malachi 2:16</a>.<p><span class= "bld">He stayeth his rough wind . . .</span>—The words have become familiar, as expressing the loving-kindness which will not heap chastisement on chastisement, lest a man should be swallowed up of overmuch sorrow, which keeps the “rough wind” from completing the devastation already wrought by the scorching “east wind.” That rendering, however, can scarcely be maintained. The word translated “stay” is found elsewhere in <a href="/context/proverbs/25-4.htm" title="Take away the dross from the silver, and there shall come forth a vessel for the finer.">Proverbs 25:4-5</a>, and there has the sense of “separating,” or “sifting.” And this is its sense here also, the thought expressed asserting, though in another form than the traditional rendering, the compassion of Jehovah, in that He <span class= "ital">sifts with his rough wind in the day of east wind; </span>though punishment come on punishment, it is reformatory, and not simply penal, to <span class= "ital">sift, </span>and not to destroy. A rendering accepted by some critics gives, <span class= "ital">He sigheth with His rough wind, </span>as though with a sorrowing pity mingled with the chastisement.<p> <div class="versenum"><a href="/isaiah/27-9.htm">Isaiah 27:9</a></div><div class="verse">By this therefore shall the iniquity of Jacob be purged; and this <i>is</i> all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.</div>(9) <span class= "bld">By this therefore shall the iniquity of Jacob be purged.</span>—The pronoun may refer either to the chastisement of the previous verse as the instrument of purification (preferably), or to the destruction of idols which follows as the result and proof of that purification, the end contemplated by Jehovah in His chastisements.<p><span class= "bld">This is all the fruit to take away his sin.</span>—Better, <span class= "ital">of taking away his sin. </span>The words repeat the thought of the previous clause. The fruit of repentance and forgiveness will be found in rooting out all vestiges of idol-worship. The LXX., “when I shall take away their sins,” is quoted by St. Paul in <a href="/romans/11-27.htm" title="For this is my covenant to them, when I shall take away their sins.">Romans 11:27</a>.<p><span class= "bld">The groves and images.</span>—Literally, as elsewhere, the <span class= "ital">Asherahs, </span>or <span class= "ital">the sun-images, </span>the two leading features of the <span class= "ital">cultus </span>which Israel had borrowed from the Phœnicians. In the action of Josiah (<a href="/context/2_chronicles/34-3.htm" title="For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images.">2Chronicles 34:3-4</a>) we may, with little doubt, trace a conscious endeavour to fulfil the condition which Isaiah had thus proclaimed. He sought to “purge” Judah and Jerusalem from the <span class= "ital">“</span>groves and the carved (sun) images, and molten images.”<p> <div class="versenum"><a href="/isaiah/27-10.htm">Isaiah 27:10</a></div><div class="verse">Yet the defenced city <i>shall be</i> desolate, <i>and</i> the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof.</div>(10) <span class= "bld">The defenced city shall be desolate . . .</span>—The key to this prediction is found in <a href="/isaiah/25-2.htm" title="For you have made of a city an heap; of a defended city a ruin: a palace of strangers to be no city; it shall never be built.">Isaiah 25:2</a>, where the same words occur. The “defenced city” is that of the strangers, who are the enemies of God’s people, and its destruction is contrasted with the restoration of the purified Jerusalem of the preceding verse. To see in the “defenced city” which is to be laid low Jerusalem itself is at variance with the natural sequence of thought. The picture of desolation—calves feeding in what had been the busy streets of a populous city—is analogous to that of the “wild beasts of the desert,” roaring among the ruins of Babylon, in <a href="/context/isaiah/13-21.htm" title="But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there.">Isaiah 13:21-22</a>.<p> <div class="versenum"><a href="/isaiah/27-11.htm">Isaiah 27:11</a></div><div class="verse">When the boughs thereof are withered, they shall be broken off: the women come, <i>and</i> set them on fire: for it <i>is</i> a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour.</div>(11) <span class= "bld">When the boughs thereof are withered . . .</span>—The picture of the wasted city receives another touch. Shrubs cover its open spaces (perhaps the prophet thinks of the gardens and parks within the walls of a city like Babylon), and women come, without fear of trespassing, to gather them for firewood.<p><span class= "bld">For it is a people of no understanding.</span>—The words are generic enough, and may be applied, like similar words in <a href="/isaiah/1-3.htm" title="The ox knows his owner, and the ass his master's crib: but Israel does not know, my people does not consider.">Isaiah 1:3</a>; <a href="/jeremiah/8-7.htm" title="Yes, the stork in the heaven knows her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the LORD.">Jeremiah 8:7</a>; <a href="/deuteronomy/32-28.htm" title="For they are a nation void of counsel, neither is there any understanding in them.">Deuteronomy 32:28</a>, to Israel as apostate, or to the world-power, which was the enemy of Israel. In this case, as we have seen, the context turns the scale in favour of the latter reference. So taken, the words are suggestive, as witnessing to the prophet’s belief that the God of Israel was also the Maker and the Former of the nations of the heathen world.<p> <div class="versenum"><a href="/isaiah/27-12.htm">Isaiah 27:12</a></div><div class="verse">And it shall come to pass in that day, <i>that</i> the LORD shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel.</div>(12) <span class= "bld">The Lord shall beat off . . .</span>—The English Version conveys scarcely any meaning. The verb used is that which we find in <a href="/isaiah/28-27.htm" title="For the fitches are not threshed with a threshing instrument, neither is a cart wheel turned about on the cummin; but the fitches are beaten out with a staff, and the cummin with a rod.">Isaiah 28:27</a> for the “beating out” of seeds from their husks, as a form of threshing. In <a href="/deuteronomy/24-20.htm" title="When you beat your olive tree, you shall not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow.">Deuteronomy 24:20</a> it is used of the beating down of the olive crop. So understood, the words imply a promise, like that of <a href="/isaiah/17-6.htm" title="Yet gleaning grapes shall be left in it, as the shaking of an olive tree, two or three berries in the top of the uppermost bough, four or five in the outmost fruitful branches thereof, said the LORD God of Israel.">Isaiah 17:6</a>, but on a far wider scale. Instead of the gleaning of a few olives from the topmost boughs, there should be a full and abundant gathering, and yet each single olive, <span class= "ital">“</span>one by one” should receive an undivided care. Judah and Israel should once more be peopled as in the days of old, and the ideal boundaries or their territory should be restored.<p><span class= "bld">The channel,</span> or <span class= "ital">flood of the river, </span>is the Euphrates.<p><span class= "bld">The stream of Egypt.</span>—As in <a href="/genesis/15-18.htm" title="In the same day the LORD made a covenant with Abram, saying, To your seed have I given this land, from the river of Egypt to the great river, the river Euphrates:">Genesis 15:18</a>, <a href="/1_kings/8-65.htm" title="And at that time Solomon held a feast, and all Israel with him, a great congregation, from the entering in of Hamath to the river of Egypt, before the LORD our God, seven days and seven days, even fourteen days.">1Kings 8:65</a>, not the Nile, but the river which divides Palestine from Egypt, known by the Greeks as Rhinocolura, and now the <span class= "ital">Wady-el-’Arish.</span><p> <div class="versenum"><a href="/isaiah/27-13.htm">Isaiah 27:13</a></div><div class="verse">And it shall come to pass in that day, <i>that</i> the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the LORD in the holy mount at Jerusalem.</div>(13) <span class= "bld">The great trumpet</span> <span class= "bld">shall be blown . . .</span>—The symbolism had a probable origin in the silver trumpets which were used in the journeys of the Israelites “for the calling of the assembly and for the journeying of the camps” (<a href="/context/numbers/10-1.htm" title="And the LORD spoke to Moses, saying,">Numbers 10:1-10</a>), and which were solemnly blown in the year of Jubilee on the eve of the Day of Atonement (<a href="/leviticus/25-9.htm" title="Then shall you cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall you make the trumpet sound throughout all your land.">Leviticus 25:9</a>). It re-appears in the Apocalyptic eschatology of <a href="/matthew/24-31.htm" title="And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.">Matthew 24:31</a>; <a href="/1_corinthians/15-52.htm" title="In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.">1Corinthians 15:52</a>; <a href="/1_thessalonians/4-16.htm" title="For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:">1Thessalonians 4:16</a>, standing there, as here, for any great event that heralds the fulfilment of a Divine purpose. That purpose, in this instance, is the proclamation of the Year of Redemption, the restoration of the dispersed of Israel from the countries of their exile, of which, as in <a href="/isaiah/11-11.htm" title="And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.">Isaiah 11:11</a>; <a href="/isaiah/19-23.htm" title="In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians.">Isaiah 19:23</a>, Assyria and Egypt are the two chief representatives. (Comp. <a href="/zephaniah/3-10.htm" title="From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring my offering.">Zephaniah 3:10</a>.)<p><span class= "bld"><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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