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Commentary on Isaiah 27 verses 7–13
Here is the prophet again singing of mercy and judgment, not, as before, judgment to the enemies and mercy to the church, but judgment to the church and mercy mixed with that judgment.
I. Here is judgment threatened even to Jacob and Israel. They shall blossom and bud (Isa 27:6), but, 1. They shall be smitten and slain (Isa 27:7), some of them shall. If God find any thing amiss among them, he will lay them under the tokens of his displeasure for it. Judgment shall begin at the house of God, and those whom God has known of all the families of the earth he will punish in the first place. 2. Jerusalem, their defenced city, shall be desolate, Isa 27:10, Isa 27:11. "God having tried a variety of methods with them for their reformation, which, as to many, have proved ineffectual, he will for a time lay their country waste," which was accomplished when Jerusalem was destroyed by the Chaldeans; then that habitation was for a long time forsaken. If less judgments do not do the work, God will send greater; for when he judges he will overcome. Jerusalem had been a defenced city, not so much by art or nature as by grace and the divine protection; but, when God was provoked to withdraw, her defence departed from her, and then she was left like a wilderness. "And in the pleasant gardens of Jerusalem cattle shall feed, shall lie down there, and there shall be none to disturb them or drive them away; there they shall be levant and couchant, and they shall eat the tender branches of the fruit-trees," which perhaps further signifies that the people should become an easy prey to their enemies. "When the boughs thereof are withered as they grow upon the tree, being blasted by winds and frosts and not pruned, they shall be broken off for fuel, and the women and children shall come and set them on fire. There shall be a total destruction, for the very trees shall be destroyed." And this is a figure of the deplorable state of the vineyard (Isa 27:2) when it brought forth wild grapes (Isa 5:2); and our Saviour seems to refer to this when he says of the branches of the vine which abide not in him that they are cast forth and withered, and men gather them, and cast them into the fire, and they are burned (Joh 15:6), which was in a particular manner fulfilled in the unbelieving Jews. The similitude is explained in the following words, It is a people of no understanding, brutish and sottish, and destitute of the knowledge of God, and that have no relish or savour of divine things, like a withered branch that has no sap in it; and this is at the bottom of all those sins for which God left them desolate, their idolatry first and afterwards their infidelity. Wicked people, however in other things they may be wits and politicians, in their greatest concerns are of no understanding; and their ignorance, being wilful, shall not only not be their excuse, but it shall be the ground of their condemnation; for therefore he that made them, that gave them their being, will not have mercy on them, nor save them from the ruin they bring upon themselves; and he that formed them into a people, formed them for himself, to show forth his praise, seeing they do not answer the end of their formation, but hate to be reformed, to be new-formed, will reject them, and show them no favour; and then they are undone: for, if he that made us by his power do not make us happy in his favour, we had better never have been made. Sinners flatter themselves with hopes of impunity, at least that they shall not be dealt with so severely as their ministers tell them, because God is merciful and because he is their Maker. But here we see how weak and insufficient those pleas will be; for, if they be of no understanding, he that made them, though he made them, and hates nothing that he has made, and though he has mercy in store for those who so far understand their interests as to apply to him for it, yet on them he will have no mercy, and will show them no favour.
II. Here is a great deal of mercy mixed with this judgment; for there are good people mixed with those that are corrupt and degenerate, a remnant according to the election of grace, on whom God will have mercy and to whom he will show favour: and these promises seem to point at all the calamities of the church, for which God would graciously provide these allays.
1.Though they shall be smitten and slain, yet not to that degree, and in that manner, in which their enemies shall be smitten and slain, Isa 27:7. God has smitten Jacob, and he is slain. Many of those that understand among the people shall fall by the sword and by flame many days, Dan 11:33. But it shall not be as those are smitten and slain, (1.) Who smote him formerly, who were the rod of God's anger and the staff in his hand, which he made us of for the correction of his people, and to whose turn it shall come to be reckoned with even for that: the child is spared, but the rod is burnt. (2.) Who shall afterwards be slain by him, when he shall get the dominion, and repay them in their own coin, or slain for his sake in the pleading of his cause. God's people and God's enemies are here represented, [1.] As struggling with each other; so the seed of the woman and the seed of the serpent have been, are, and will be. In this contest there are slain on both sides. God makes use of wicked men, not only to smite, but to slay his people; for they are his sword, Psa 17:13. But, when the cup of trembling comes to be put into their hand, it will be much worse with them than ever it was with God's people in their greatest straits. The seed of the woman has only his heel bruised, but the serpent has his head crushed and broken. Note, Though God's persecuted people may be great losers, and great sufferers, for a while, yet those that oppress them will prove to be greater losers and greater sufferers at last, here or hereafter; for God will render double to them, Rev 18:6. [2.] As sharing together in the calamities of this present time. They are both smitten, both slain, and both by the hand of God; for there is one event to the righteous and to the wicked. But is Jacob smitten as his enemies are? No, by no means; to him the property is altered, and it becomes quite another thing. Note, However it may seem to us, there is really a vast difference between the afflictions and deaths of good people and the afflictions and deaths of wicked people.
2.Though God will debate with them, yet it shall be in measure, and the affliction shall be mitigated, moderated, and proportioned to their strength, not to their deserts, Isa 27:8. He will deal out afflictions to them as the wise physician prescribes medicines to his patients, just such a quantity of each ingredient, or orders how much blood shall be taken when a vein is opened: thus God orders the troubles of his people, not suffering them to be tempted above what they are able, Co1 10:13. He measures out their afflictions by a little at a time, that they may not be pressed above measure; for he knows their frame, and corrects in judgment, and does not stir up all his wrath. When the affliction is shooting forth, when he is sending it out and giving it its commission, then he debates in measure, and not in extremity. He considers what we can bear when he begins to correct; and when he proceeds in his controversy, so that it is the day of his east-wind, which is not only blustering and noisy, but blasting and noxious, yet he stays his rough wind, checks it, and sets bounds to it, does not suffer it to blow so hard as was feared; when he is winnowing his corn, it is with a gentle gale, that shall only blow away the chaff, but not the good corn. God has the winds at his command, and every affliction under his check. Hitherto it shall go, but no further. Let us not despair when things are at the worst; be the winds ever so rough, ever so high, God can say unto them, Peace, be still.
3.Though God will afflict them, yet he will make their afflictions to work for the good of their souls, and correct them as the father does the child, to drive out the foolishness that is bound up in their hearts (Isa 27:9): By this therefore shall the iniquity of Jacob be purged. This is the design of the affliction, to this it is adapted as a proper means, and, by the grace of God working with it, it shall have this blessed effect. It shall mortify the habits of sin; by this those defilements of the soul shall be purged away. It shall break them off from the practice of sin: This is all the fruit, this is it that God intends, this is all the harm it will do them, to take away their sin, than which they could not have a greater kindness done them, though it be at the expense of an affliction. Therefore, because the affliction is mitigated and moderated, and the rough wind stayed, therefore we may conclude that he designs their reformation, not their destruction; and, because he deals thus gently with us, we should therefore study to answer his ends in afflicting us. The particular sin which the affliction was intended to cure them of was the sin of idolatry, the sin which did most easily beset that people and to which they were strangely addicted. Ephraim is joined to idols. But by the captivity in Babylon they were not only weaned from this sin, but set against it. Ephraim shall say, What have I do to any more with idols? Jacob has his sin taken away, his beloved sin, when he makes all the stones of the altar, of his idolatrous altar, the stones of which were precious and sacred to him, as chalk-stones that are beaten asunder; he not only has them in contempt, and values them no more than chalk-stones, but he conceives an indignation at them, and, in a holy revenge, beats them asunder as easily as chalk-stones are broken to pieces. The groves and the images shall not stand before this penitent, but they shall be thrown down too, never to be set up again. This was according to the law for the demolishing and destroying of all the monuments of idolatry (Deu 7:5); and according to this promise, since the captivity in Babylon, no people in the world have such a rooted aversion to idols and idolatry as the people of the Jews. Note, The design of affliction is to separate between us and sin, especially that which has been our own iniquity; and then it appears that the affliction has done us good when we keep at a distance from the occasions of sin, and use all needful precaution that we may not only not relapse into it, but not so much as be tempted to it, Psa 119:67.
4.Though Jerusalem shall be desolate and forsaken for a time, yet there will come a day when its scattered friends shall resort to it again out of all the countries whither they were dispersed (Isa 27:12, Isa 27:13); though the body of the nation is abandoned as a people of no understanding, yet those that are indeed children of Israel shall be gathered together again, as the sheep of the flock when the shepherds that scattered them are reckoned with, Eze 34:10-19. Now observe concerning these scattered Israelites, (1.) Whence they shall be fetched: The Lord shall beat them off as fruit from the tree, or beat them out as corn out of the ear. He shall find them out, and separate them from those among whom they dwelt, and with whom they seemed to be incorporated, from the channel of the river Euphrates north-east, unto Nile, the stream of Egypt, which lay south-west - those that were driven into the land of Assyria, and were captives there in the land of their enemies, where they were ready to perish for want of necessaries, and ready to despair of deliverance - and those that were outcasts in the land of Egypt, whither many of those that were left behind, after the captivity in Babylon, went, contrary to God's express command (Jer 43:6, Jer 43:7), and there lived as outcasts: God has mercy in store for them all, and will make it to appear that, though they are cast out, they are not cast off. (2.) In what manner they shall be brought back: "You shall be gathered one by one, not in multitudes, not in troops forcing your way; but silently, and as it were by stealth, dropping in, first one, and then another." This intimates that the remnant that shall be saved consists but of few, and those saved with difficulty, and so as by fire, scarcely saved; they shall not come for company, but as God shall stir up every man's spirit. (3.) By what means they shall be gathered together: The great trumpet shall be blown, and then they shall come. Cyrus's proclamation of liberty to the captives is this great trumpet, which awakened the Jews that were asleep in their thraldom to bestir themselves; it was like the sounding of the jubilee-trumpet, which published the year of release. This is applicable both to the preaching of the gospel, by which sinners are gathered in to the grace of God, such as were outcasts and ready to perish (those that were afar off are made nigh; the gospel proclaims the acceptable year of the Lord), and also to the archangel's trumpet at the last day, by which saints shall be gathered to the glory of God, that lay as outcasts in their graves. (4.) For what end they shall be gathered together: To worship the Lord in the holy mount at Jerusalem. When the captives rallied again, and returned to their own land, the chief thing they had their eye upon, and the first thing they applied themselves to, was the worship of God. The holy temple was in ruins, but they had the holy mount, the place of the altar, Gen 13:4. Liberty to worship God is the most valuable and desirable liberty; and, after restraints and dispersions, a free access to his house should be more welcome to us than a free access to our own houses. Those that are gathered by the sounding of the gospel trumpet are brought in to worship God and added to the church; and the great trumpet of all will gather the saints together, to serve God day and night in his temple.
(Verse 10) The fortified city will be deserted; the beautiful city will be abandoned and left like a wilderness. There the calf will graze, and there it will lie down and consume its branches. Their idols will be cut down like groves, and the flock that dwells far away will be left like a deserted flock, and it will be a long time in the pasture, and there the flocks will rest, and after a long time there will be no green in it, for it is dried up. Jerusalem, once a strong and fortified city, because it did not receive its masters but said: Come, let us kill him, for this is the heir and our inheritance (Matthew 21:38), will be deserted. And that which was once beautiful, of which it is said in Ezekiel: You ate fine flour, honey, and oil, and you became exceedingly beautiful (Ezek. 16:13), and in which dwells He of whom it is written: You are fairer than the sons of men (Ps. 45:3), will be left and abandoned like a desert, as the Lord says to the Apostles: Arise, let us go from here (John 14:31). There the calf, the Roman army, will graze, of which it is also said in another place under the name of boar: The boar from the forest will ravage it, and the singular wild beast has grazed on it (Ps. 80:14). And there he will lie down and consume its branches under the metaphor of a vine and its shoots, so that nothing green remains in it, nothing of the branches, but the enemy consumes everything. According to the Septuagint, because they did not receive a good shepherd: therefore they will be like a forsaken flock, and will be open to the bites of beasts; and nothing green will remain in them, because drought will possess everything.
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SUMMARY
Isaiah 27:10 serves as a potent prophetic declaration, vividly portraying the complete and irreversible desolation awaiting a "defenced city" – a symbolic representation of any human stronghold, nation, or system that relies on its own strength and rejects divine authority. This once-thriving urban center is prophesied to revert to an untamed wilderness, where only livestock roam freely, signifying a profound reversal of human order and a total absence of human flourishing. The verse stands as a stark warning about the transient nature of earthly power and the inevitable, comprehensive consequences of rebellion against the Creator.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 27:10 masterfully employs several potent literary devices to convey its message of judgment and comprehensive desolation. Symbolism is central, with the "defenced city" serving as a powerful symbol of human pride, self-reliance, and any stronghold or system built in defiance of God's will. The "wilderness" symbolizes utter ruin, abandonment, and the complete reversal of civilization. The "calf" and its actions of feeding and lying down are symbolic of the complete takeover by untamed nature, signifying that human order and dominion have been entirely eradicated. The verse also utilizes striking Imagery, painting a stark and memorable picture of a once-fortified city transformed into an untamed pasture. This vivid visual contrast between a bustling urban center and a desolate grazing ground creates a strong emotional and intellectual impact, emphasizing the severity of the judgment. Furthermore, Metaphor is powerfully at play, as the city is not merely like a wilderness but is effectively become a wilderness, highlighting the profound, irreversible, and transformative nature of the divine judgment. The description also borders on Hyperbole, emphasizing the completeness and extremity of the destruction by depicting a scenario of absolute desolation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 27:10 profoundly articulates the theological principle that human strength, self-reliance, and all earthly constructs, when divorced from God's authority and purpose, are ultimately futile and destined for decay. It underscores God's absolute sovereignty over all nations and His unwavering commitment to executing righteous judgment. The desolation of the "defenced city" serves as a stark and timeless reminder that all earthly kingdoms, human achievements, and systems of power are transient and vulnerable to divine judgment, especially when they are characterized by pride, rebellion, and a rejection of God's covenant. This prophetic warning emphasizes that true security, lasting peace, and genuine flourishing are found only in humble submission to the Lord, not in fortified walls, military might, or self-sufficient human endeavors. It highlights the spiritual decay and barrenness that inevitably accompany unfaithfulness, where spiritual emptiness mirrors physical desolation.
REFLECTION AND APPLICATION
Isaiah 27:10 challenges us to undertake a profound and critical examination of the foundations upon which we build our individual lives, our communities, and our nations. Are we, perhaps unknowingly, placing our ultimate trust and security in "defenced cities" of our own making – be it financial stability, political influence, intellectual prowess, social status, or technological advancement – rather than in the living and sovereign God? This verse serves as a sobering and timeless reminder that all human constructs, no matter how seemingly impregnable or impressive, are ultimately temporary, susceptible to decay, and vulnerable to divine judgment if they are not aligned with God's righteous will and purposes. It calls us to profound humility, urging us to recognize the fleeting nature of worldly security and to actively seek enduring refuge and true stability in God's unfailing grace, immutable truth, and eternal kingdom. For the individual, it prompts deep introspection: have areas of our lives become spiritually "desolate" or "wilderness-like" due to neglect, pride, self-reliance, or active rebellion against God's Word? The prophetic call is to repent, to turn back to the Lord with all our hearts, and to diligently build our lives on the solid rock of His Word and His Son, Jesus Christ, ensuring that our "habitation" is one characterized by spiritual vitality, humble dependence on Him, and a steadfast pursuit of His kingdom.
Questions for Reflection
FAQ
What is the significance of the "defenced city" in Isaiah 27:10?
Answer: The "defenced city" in Isaiah 27:10 is a powerful symbol. It represents any human stronghold, nation, or system that relies on its own strength, fortifications, and perceived invincibility rather than on God. It embodies human pride, self-sufficiency, and resistance to divine authority. While it may have had specific historical referents in Isaiah's time (such as Jerusalem if unrepentant, or the fortified capitals of Assyria or Babylon), its primary significance is universal: it stands for any entity that defiantly opposes God's sovereign will. Its prophesied desolation underscores the absolute futility of human power when it stands in opposition to the Almighty, a theme powerfully echoed in Psalm 33:16-17.
How does the imagery of a "calf feeding" in a desolate city contribute to the message?
Answer: The imagery of a calf (or other livestock) feeding and lying down in a once-fortified and populated city is a profoundly powerful and chilling metaphor for complete and utter desolation and abandonment. It signifies that the city has not merely been conquered or emptied of its inhabitants, but has reverted entirely to a wild, untamed state, completely devoid of human presence, order, or civilizing influence. This vivid picture illustrates the radical reversal of order, where human habitation and cultivated land are replaced by a wilderness suitable only for animals. It emphasizes the depth of the ruin, the finality of the judgment, and the complete triumph of nature over human endeavor. This stark contrast highlights that human achievements and endeavors, when detached from God's purposes, are ultimately transient and vulnerable, destined to become nothing more than a pasture for beasts, a motif also seen in Isaiah 34:13-15.
CHRIST-CENTERED FULFILLMENT
Isaiah 27:10, with its stark depiction of a "defenced city" reduced to an uninhabited wilderness, finds its ultimate Christ-centered fulfillment not merely in the destruction of a literal city, but in the decisive triumph of God's eternal kingdom over all human strongholds built on pride, self-reliance, and rebellion against divine authority. The "defenced city" powerfully represents the systems of the world, human self-sufficiency, and indeed, the very kingdom of darkness that stands in defiant opposition to God. Christ, through His perfect life, atoning death, and glorious resurrection, utterly dismantled these spiritual strongholds and principalities (Colossians 2:15). The "desolation" of such a city foreshadows the ultimate and final judgment on all who reject God's gracious rule, culminating in the destruction of "Babylon the Great" in Revelation 18, which symbolizes the world system in its comprehensive rebellion against God. In profound contrast to the transient, vulnerable, and ultimately doomed earthly cities, Christ establishes an eternal and impregnable city, the New Jerusalem, which is not built by human hands but by God Himself (Hebrews 11:10). The imagery of the "calf feeding" in the desolate city can be seen as a poignant picture of the new peace, order, and restoration that God establishes after judgment, where His creation is returned to its proper state under His sovereign and benevolent rule, contrasting sharply with the chaos and ruin brought by human rebellion. Ultimately, Christ Himself is the true "stronghold" and "refuge" for His people (Psalm 9:9), offering a security and an eternal dwelling place that no human defense or earthly fortification can ever provide. His kingdom, unlike any earthly city, will never be laid waste, but will endure forever (Daniel 2:44).