TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 27:1–6. His four-level outline is real structure in the source text, so it is rendered as structure.
The prophet is here singing of judgment and mercy,
I.Of judgment upon the enemies of God's church (Isa 27:1), tribulation to those that trouble it, Th2 1:6.
When the Lord comes out of his place, to punish the inhabitants of the earth (Isa 26:21), he will be sure to punish leviathan, the dragon that is in the sea, every proud oppressing tyrant, that is the terror of the mighty, and, like the leviathan, is so fierce that none dares stir him up, and his heart as hard as a stone, and when he raises up himself the mighty are afraid, Job 41:10, Job 41:24, Job 41:25. The church has many enemies, but commonly some one that is more formidable than the rest. So Sennacherib was in his day, and Nebuchadnezzar in his, and Antiochus in his; so Pharaoh had been formerly, and is called leviathan and the dragon, Isa 51:9; Psa 74:13, Psa 74:14; Eze 29:3. The New Testament church has had its leviathans; we read of a great red dragon ready to devour it, Rev 12:3. Those malignant persecuting powers are here compared to the leviathan for bulk, and strength, and the mighty bustle they make in the world, - to dragons for their rage and fury, - to serpents, piercing serpents, penetrating in their counsels, quick in their motions, and which, if they once get in their head, will soon wind in their whole body, - crossing like a bar (so the margin), standing in the way of all their neighbours and obstructing them, - to crooked serpents, subtle and insinuating, but perverse and mischievous. Great and mighty princes, if they oppose the people of God, are in God's account as dragons and serpents, the plagues of mankind; and the Lord will punish them in due time. They are too big for men to deal with and call to an account, and therefore the great God will take the matter into his own hands. He has a sore, and great, and strong sword, wherewith to do execution upon them when the measure of their iniquity is full and their day has come to fall. It is emphatically expressed in the original: The Lord with his sword, that cruel one, and that great one, and that strong one, shall punish this unwieldy, this unruly criminal; and it shall be capital punishment: He shall slay the dragon that is in the sea; for the wages of his sin is death. This shall not only be a prevention of his doing further mischief, as the slaying of a wild beast, but a just punishment for the mischief he has done, as the putting of a traitor or rebel to death. God has a strong sword for the doing of this, variety of judgments sufficient to humble the proudest and break the most powerful of his enemies; and he will do it when the day of execution comes: In that day he will punish, his day which is coming, Psa 37:13. This is applicable to the spiritual victories obtained by our Lord Jesus over the powers of darkness. He not only disarmed, spoiled, and cast out, the prince of this world, but with his strong sword, the virtue of his death and the preaching of his gospel, he does and will destroy him that had the power of death, that is, the devil, that great leviathan, that old serpent, the dragon. He shall be bound, that he may not deceive the nations, and that is a punishment to him (Rev 20:2, Rev 20:3); and at length, for deceiving the nations, he shall be cast into the lake of fire, Rev 20:10.
II.Of mercy to the church.
In that same day, when God is punishing the leviathan, let the church and all her friends be easy and cheerful; let those that attend her sing to her for her comfort, sing her asleep with these assurances; let it be sung in her assemblies,
1.That she is God's vineyard, and is under his particular care, Isa 27:2, Isa 27:3. She is, in God's eye, a vineyard of red wine. The world is as a fruitless worthless wilderness; but the church is enclosed as a vineyard, a peculiar place, and of value, that has great care taken of it and great pains taken with it, and from which precious fruits are gathered, wherewith they honour God and man. It is a vineyard of red wine, yielding the best and choicest grapes, intimating the reformation of the church, that it now brings forth good fruit unto God, whereas before it brought forth fruit to itself, or brought forth wild grapes, Isa 5:4. Now God takes care,
(1.)Of the safety of this vineyard: I the Lord do keep it. He speaks this as glorying in it that he is, and has undertaken to be, the keeper of Israel. Those that bring forth fruit to God are and shall be always under his protection. He speaks this as assuring us that they shall be so: I the Lord, that can do every thing, but cannot lie nor deceive, I do keep it; lest any hurt it, I will keep it night and day. God's vineyard in this world lies much exposed to injury; there are many that would hurt it, would tread it down and lay it waste (Psa 80:13); but God will suffer no real hurt or damage to be done it, but what he will bring good out of. He will keep it constantly, night and day, and not without need, for the enemies are restless in their designs and attempts against it, and, both night and day, seek an opportunity to do it a mischief. God will keep it in the night of affliction and persecution, and in the day of peace and prosperity, the temptations of which are no less dangerous. God's people shall be preserved, not only from the pestilence that walketh in darkness, but from the destruction that wasteth at noon-day, Psa 91:6. This vineyard shall be well fenced.
(2.)Of the fruitfulness of this vineyard: I will water it every moment, and yet it shall not be overwatered. The still and silent dews of God's grace and blessing shall continually descend upon it, that it may bring forth much fruit. We need the constant and continual waterings of the divine grace; for, if that be at any time withdrawn, we wither, and come to nothing. God waters his vineyard by the ministry of the word by his servants the prophets, whose doctrine shall drop as the dew. Paul plants, and Apollos waters, but God gives the increase; for without him the watchman wakes and the husbandman waters in vain.
2.That, though sometimes he contends with his people, yet, upon their submission, he will be reconciled to them, Isa 27:4, Isa 27:5. Fury is not in him towards his vineyard; though he meets with many things in it that are offensive to him, yet he does not seek advantages against it, nor is extreme to mark what is amiss in it. It is true if he find in it briers and thorns instead of vines, and they be set in battle against him (as indeed that in the vineyard which is not for him is against him), he will tread them down and burn them; but otherwise, "If I am angry with my people, they know what course to take; let them humble themselves, and pray, and seek my face, and so take hold of my strength with a sincere desire to make their peace with me, and I will soon be reconciled to them, and all shall be well." God sees the sins of his people and is displeased with them; but, upon their repentance, he turns away his wrath. This may very well be construed as a summary of the doctrine of the gospel, with which the church is to be watered every moment.
(1.)Here is a quarrel supposed between God and man; for here is a battle fought, and peace to be made. It is an old quarrel, ever since sin first entered. It is, on God's part, a righteous quarrel, but, on man's part, most unrighteous.
(2.)Here is a gracious invitation given us to make up this quarrel, and to get these matters in variance accommodated: "Let him that is desirous to be at peace with God take hold of his strength, of his strong arm, which is lifted up against the sinner to strike him dead; and let him by supplication keep back the stroke. Let him wrestle with me, as Jacob did, resolving not to let me go without a blessing; and he shall be Israel - a prince with God." Pardoning mercy is called the power of our Lord; let him take hold of that. Christ is the arm of the Lord, Isa 53:1. Christ crucified is the power of God (Co1 1:24); let him by a lively faith take hold of him, as a man that is sinking catches hold of a bough, or cord, or plank, that is within his reach, or as the malefactor took hold of the horns of the altar, believing that there is no other name by which he can be saved, by which he can be reconciled.
(3.)Here is a threefold cord of arguments to persuade us to do this.
[1.]Time and space are given us to do it in; for fury is not in God; he does not carry it towards us as great men carry it towards their inferiors, when the one is in a fault and the other in a fury. Men in a fury will not take time for consideration; it is, with them, but a word and a blow. Furious men are soon angry, and implacable when they are angry; a little thing provokes them, and no little thing will pacify them. But it is not so with God; he considers our frame, is slow to anger, does not stir up all his wrath, nor always chide.
[2.]It is in vain to think of contesting with him. If we persist in our quarrel with him, and think to make our part good, it is but like setting briers and thorns before a consuming fire, which will be so far from giving check to the progress of it that they will but make it burn the more outrageously. We are not an equal match for Omnipotence. Woe unto him therefore that strives with his Maker! He knows not the power of his anger.
[3.]This is the only way, and it is a sure way, to reconciliation: "Let him take this course to make peace with me, and he shall make peace; and thereby good, all good, shall come unto him." God is willing to be reconciled to us if we be but willing to be reconciled to him.
3.That the church of God in the world shall be a growing body, and come at length to be a great body (Isa 27:6): In times to come (so some read it), in after-times, when these calamities are overpast, or in the days of the gospel, the latter days, he shall cause Jacob to take root, deeper root than ever yet; for the gospel church shall be more firmly fixed than ever the Jewish church was, and shall spread further. Or, He shall cause those of Jacob that come back out of their captivity, or (as we read it) those that come of Jacob, to take root downward, and bear fruit upward, Isa 37:31. They shall be established in a prosperous state, and then they shall blossom and bud, and give hopeful prospects of a great increase; and so it shall prove, for they shall fill the face of the world with fruit. Many shall be brought into the church, proselytes shall be numerous, some out of all the nations about that shall be to the God of Israel for a name and a praise; and the converts shall be fruitful in the fruits of righteousness. The preaching of the gospel brought forth fruit in all the world (Col 1:6), fruit that remains, Joh 15:16.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 4, 5.) Indignation is not mine: who will give me a thorn and a thistle in battle? I will march over it: I will set it on fire together. Or rather, shall I hold onto my strength? It will bring me peace, it will bring me peace. LXX: There is nothing that does not seize it. Who will appoint me as a keeper of the straw in the field? Because of this adversary, I have repelled it. Therefore, the Lord has done all that He has planned: I am consumed; its inhabitants will say, we will make peace with it: we will make peace with him. According to the Hebrew, the meaning here is: I who, day and night, have always kept my vineyard, so that the boar from the forest would not destroy it, nor the beasts devour it. Do I not have indignation? And do I not know how to strike the sinner and give to each what he deserves? Where the eagle placed a thorn and a bramble, in Hebrew it is written 'Samir' and 'Saith', which means adamant and places full of thorns. Therefore, he says: Who will teach me to be firm and overcome my mercy, and to proceed fiercely in battle: so that I may walk over the vineyard which I kept, and burn it down which I enclosed with my wall? Or should my courage rather do this, that I postpone anger and save those who are not saved by the authority of the Law, with the mercy of the Gospel? But emphatically, according to the Hebrew reading, it is said: Who will make me hard and cruel, that I may overcome my nature? This is indeed signified in the desert and in thorns: that I may crush and burn it as if in battle, which I have always kept guarded by my diligence. Or should I hold onto my courage, which is undoubtedly Christ, and of which we read: Christ the power of God and the wisdom of God (1 Corinthians 1:24), so that it may itself make peace for me and reconcile the world? According to the Septuagint, here is the meaning: Let us understand it from the perspective of the Church: I am a strong city, a city surrounded by many enemies, to whom I have given in vain the cups of my enemy, the Synagogue. For she will be captured at night, and her wall will fall, and there will be no power of adversaries that will not seize her. Again I will say: What profit is it for me to guard her, which has straw in herself, not grain: which is so uncultivated, that it is full of disgrace and thorns, which I wanted to save? But because she treats me hostilely, I have departed from her. And the Apostles born in me and from me have said: Indeed, it was necessary for you to speak the word of God first, but since you have rejected it and deemed yourselves unworthy of eternal life, behold, we turn to the Gentiles (Acts 13:46). Therefore, the Lord will do what He has threatened, so that all may burn in it surrounded by Roman fire. Or certainly let them burn with vices and sins, lest they be able to extinguish the burning darts of the devil. For all those who commit adultery are like an oven whose hearts are burning. And those who formerly dwelled in it, after they cry out, the city is captured and burned, and they leave it, and reconciling the world (or unclean) to God, they say: Let us make peace to her, let us make peace to Him, which is Christ, always writing in their Letters: Grace be with you and peace from God the Father and Christ Jesus our Lord (1 Corinthians 1:3). Of whom we read in this same Prophet: How beautiful are the feet of those who announce peace (Isaiah 52:7)! Some refer this place to the Churches, because they are indeed guarded by God; but many of them do not bear fruit; and therefore the fervor of a good teacher should succeed, so that they may proclaim and confess their error, and afterwards make peace with God, who are truly called the children of Jacob.
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Summary
Isaiah 27:5 presents a profound divine invitation for reconciliation and peace amidst prophecies of judgment and restoration. It reveals God's enduring desire for humanity to turn to Him, offering His strength as an unassailable refuge for those who would otherwise face His just wrath. This verse underscores the merciful alternative of a restored relationship, highlighting God's character as both sovereign judge and compassionate redeemer, who extends an open hand of peace to those who actively seek it.
Context
Literary Context
Isaiah 27:5 is situated within a section often referred to as "Isaiah's Apocalypse" (chapters 24-27), which describes God's universal judgment on the earth and the eventual restoration of His people, Israel. Chapter 27 specifically focuses on God's watchful care over His "vineyard" (Israel), depicted as a stark contrast to the unproductive vineyard lamented in Isaiah 5:1-7. The chapter begins with the defeat of cosmic and earthly enemies, symbolized by the judgment on Leviathan in Isaiah 27:1, transitions to a song celebrating the vineyard's restoration and protection in Isaiah 27:2-6, and concludes with the gathering of the scattered remnant. Within this overarching narrative of divine reckoning and sovereign control, verse 5 stands out as a merciful interlude, offering a path to peace for those who would otherwise face the consequences of their rebellion. It serves as a tender invitation within a broader context of divine triumph and ultimate restoration.
Historical & Cultural Context
The book of Isaiah was written during a tumultuous period for ancient Israel, marked by the rising power of Assyria and later Babylon, which threatened Judah's very existence. The concept of "strength" (מָעוּז, ma'oz) in the ancient Near East often referred to fortified cities, impregnable strongholds, or places of refuge and security against invading armies. For a people facing existential threats and the looming specter of conquest, the idea of taking hold of God's strength would resonate deeply as seeking ultimate protection beyond any earthly fortress or military might. Furthermore, the concept of "peace" (שָׁלֹום, shalom) was not merely the absence of conflict but encompassed wholeness, well-being, prosperity, and a right relationship with God and others. In a culture where covenants dictated relationships, the breaking of a covenant led to enmity and divine judgment, and the making of peace implied a restoration of that foundational relationship, often through a formal act of reconciliation or a renewed treaty.
Key Themes
This verse contributes significantly to several profound themes woven throughout the book of Isaiah. It highlights God's sovereignty and justice, demonstrating His absolute power to judge all nations and His ultimate control over human history, as powerfully illustrated in passages like Isaiah 24:1-6. Simultaneously, it powerfully expresses God's mercy and profound desire for reconciliation, revealing that even in the midst of impending judgment, His character is one of invitation and grace, not solely retribution. This echoes the divine appeal found in Isaiah 1:18. The theme of human responsibility and initiative is also prominent; the phrase "let him take hold" implies an active choice and a deliberate turning towards God, rather than a passive reception of His favor. Finally, the promise of shalom—true, comprehensive peace with God—is a central and recurring theme in Isaiah, representing the ultimate blessing of covenant faithfulness and restored relationship, a peace that transcends mere political stability and offers profound spiritual well-being, as God promises to keep those in perfect peace whose mind is stayed on Him in Isaiah 26:3.
Exposition and Analysis
Key Word Analysis
This primitive root (H2388) signifies "to fasten upon," "to seize," or "to be strong." It conveys an active, intentional, and often forceful grasping or holding on. In this context, it implies a deliberate and earnest effort to cling to God, seeking His protection and relying on His power. It is not a passive reception but an urgent, determined act of seeking refuge, alliance, and security in Him.
This word (H4581), also translatable as "fortress," "stronghold," or "refuge," denotes a fortified place or a defense. Figuratively, it refers to God Himself as the ultimate source of security and protection. Taking hold of His strength means seeking Him as one's ultimate shelter and impenetrable defense against all threats, both spiritual and physical, acknowledging Him as the most formidable "stronghold."
Derived from a root meaning "to be complete" or "sound," shâlôwm (H7965) encompasses far more than merely the absence of conflict. It signifies comprehensive well-being, wholeness, prosperity, health, safety, and a harmonious relationship. In this context, to "make peace" (using the verb ʻâsâh, H6213, "to do or make") with God means actively establishing or restoring this state of holistic harmony and right relationship, moving from enmity to a profound, all-encompassing spiritual and relational soundness.
Verse Breakdown
"Or let him take hold of my strength"
This opening clause presents a conditional invitation, an alternative to the judgment described elsewhere in the chapter. The phrase "let him take hold" (a jussive form) conveys a strong urging or permission, indicating that the initiative for reconciliation rests, in part, with humanity. It calls for a deliberate, active, and decisive choice to grasp onto God's power and refuge, acknowledging His supremacy and one's own profound need for His protection and provision.
"that he may make peace with me;"
This clause reveals the divine purpose and desired outcome of taking hold of God's strength. The act of "making peace" is not merely ceasing hostilities but establishing a state of comprehensive well-being and restored relationship with God. It implies a turning from rebellion and an embrace of God's terms for reconciliation, leading to a state of shalom—a holistic sense of wholeness, soundness, and spiritual harmony that flows from being rightly related to the Creator.
"and he shall make peace with me."
The repetition of the phrase "he shall make peace with me" serves as an emphatic promise and an unwavering assurance. It underscores the certainty of the outcome for those who respond genuinely to the divine invitation. If one chooses to actively take hold of God's strength, the result is not merely a possibility but a guaranteed reality: God Himself will ensure that peace is established and maintained with the one who seeks it. This reiteration highlights God's unwavering commitment to reconciliation and His faithfulness to those who turn to Him.
Literary Devices
Isaiah 27:5 employs several powerful literary devices to convey its profound message. Personification is evident as God extends a direct, personal invitation ("my strength," "with me"), portraying Him as an active, relational agent desiring reconciliation rather than a distant, impassive deity. The phrase "take hold of my strength" functions as a Metaphor, likening God's immeasurable power and refuge to something tangible that can be grasped, thereby emphasizing the active human response required. The most striking device is Repetition, specifically the phrase "he may make peace with me; and he shall make peace with me." This Repetition serves to emphasize both the profound importance and the absolute certainty of the outcome. It progresses from a potential outcome ("may make peace") to a definite, assured promise ("shall make peace"), reinforcing God's unwavering commitment to the reconciliation of those who respond. The verse also functions as an implied Conditional Clause (signified by "Or let him"), presenting a clear choice and consequence: choose God's strength, and comprehensive peace will be the guaranteed result.
Theological and Thematic Connections
Isaiah 27:5 profoundly illustrates God's character as both just and merciful. While the surrounding chapters speak of divine judgment and the purging of wickedness, this verse interjects a tender invitation, revealing that God's ultimate desire is not merely retribution but reconciliation. It underscores the theological truth that peace with God is not something humanity can achieve on its own terms; it must be sought by "taking hold of His strength," acknowledging His sovereignty and relying on His power. This act of seeking His strength is synonymous with repentance and trust, leading to a state of shalom that encompasses spiritual wholeness and right relationship. The verse highlights the divine initiative in offering peace, yet also the indispensable human response of active faith and surrender.
Reflection and Application
Isaiah 27:5 extends an timeless invitation to every individual, regardless of their past or present circumstances. In a world often characterized by turmoil, anxiety, and estrangement from God, this verse offers a clear pathway to profound and lasting peace. To "take hold of God's strength" means actively choosing to trust in His power, to seek refuge in His presence, and to surrender to His sovereign will, rather than relying on our own limited abilities or worldly solutions. This is an ongoing act of faith, a daily decision to lean into His might when we feel weak, to find security in Him when we feel vulnerable, and to seek His counsel when we are lost. The promise is clear: for those who genuinely turn to Him, peace—a comprehensive well-being and reconciled relationship—is not just a possibility but a divine guarantee. This verse encourages believers to live in constant reliance on God's omnipotence and offers hope to all who long for true spiritual security and harmony with their Creator.
Questions for Reflection
FAQ
What does it mean to "take hold of my strength"?
To "take hold of my strength" means to actively and intentionally grasp onto God's power, protection, and refuge. It implies a deliberate act of seeking Him as one's ultimate defense and source of security. This is not a passive waiting but an urgent, determined turning to God, acknowledging His supremacy and relying on His omnipotence for safety and reconciliation. It's akin to seeking shelter in a strong fortress during a storm, recognizing that only God can provide true and lasting peace and protection, as seen in Psalm 91:1-2.
Is the peace offered in Isaiah 27:5 conditional?
Yes, the peace offered in Isaiah 27:5 is presented as conditional upon a human response. The phrase "Or let him take hold of my strength" indicates that the invitation requires an active choice and initiative from the individual. While God's desire for reconciliation is absolute, the experience of "making peace" with Him is contingent upon one's willingness to turn to Him and embrace His terms for reconciliation. This aligns with other biblical calls to repentance and faith, such as Acts 3:19. However, once that choice is made, the promise of peace is certain ("and he shall make peace with me"), demonstrating God's faithfulness to His covenant.
Christ-Centered Fulfillment
Isaiah 27:5 finds its ultimate and most profound fulfillment in Jesus Christ. He is the very strength of God, the "power of God and the wisdom of God" (1 Corinthians 1:24). It is through His atoning sacrifice on the cross that humanity is truly enabled to "take hold" of God's strength and genuinely "make peace" with Him. Before Christ, humanity was alienated from God, but Jesus, by His blood, has "made peace through the blood of his cross" (Colossians 1:20). He is our peace (Ephesians 2:14), breaking down the dividing wall of hostility and reconciling both Jew and Gentile to God in one body through the cross. The peace offered in Isaiah 27:5 is not merely an abstract concept but a Person—Jesus Christ—who embodies and secures that peace for all who believe. Through faith in Him, we are justified and "have peace with God through our Lord Jesus Christ" (Romans 5:1), fulfilling the ancient prophetic invitation for a complete and lasting reconciliation with our Creator.