Isaiah 27:7

KJV

¶ Hath he smitten him, as he smote those that smote him? [or] is he slain according to the slaughter of them that are slain by him?

KJV (with Strong's)

Hath he smitten {H5221} him, as he smote {H4347} those that smote {H5221} him? or is he slain {H2026} according to the slaughter {H2027} of them that are slain {H2026} by him?

Complete Jewish Bible

[ADONAI] will not strike Isra'el, as he did others who struck Isra'el; he will not kill them, as he did the others.

Berean Standard Bible

Has the LORD struck Israel as He struck her oppressors? Was she killed like those who slayed her?

American Standard Version

Hath he smitten them as he smote those that smote them? or are they slain according to the slaughter of them that were slain by them?

Commentary

### SUMMARY
Isaiah 27:7 presents a profound rhetorical question, probing the nature of God's judgment upon His covenant people, Israel, in contrast to the devastating wrath unleashed upon their oppressors. The implied answer is a resounding "no," underscoring a critical distinction in divine justice: God's dealings with Israel, though painful and corrective, are rooted in covenant faithfulness and aimed at purification and restoration, never the utter annihilation reserved for those who oppose Him and His purposes.

### CONTEXT
* **Literary Context:** Isaiah 27:7 is situated within a prophetic section often termed the "Little Apocalypse" (chapters 24-27), which paints a grand canvas of global judgment, cosmic upheaval, and ultimately, the restoration of God's people. Chapter 27 specifically shifts focus from the universal judgment declared in the preceding chapters to God's particular dealings with Israel, His "vineyard" (as depicted in [Isaiah 5:7](/isaiah/5-7 "Isaiah 5:7 - The Song of the Vineyard")). Following a declaration of judgment against symbolic enemies like "Leviathan" in [Isaiah 27:1](/isaiah/27-1 "Isaiah 27:1 - Judgment on Leviathan"), the prophet pivots to Israel's fate. Verse 7 serves as a pivotal rhetorical hinge, contrasting the nature of God's discipline of His own people with the complete destruction meted out to their adversaries. The subsequent verses ([Isaiah 27:8-11](/isaiah/27-8 "Isaiah 27:8-11 - Israel's Chastisement and Restoration")) further elaborate on the corrective, not annihilating, purpose of Israel's chastisement.
* **Historical & Cultural Context:** The book of Isaiah was written during a period of significant geopolitical turmoil for Judah, with the looming threats of Assyria and later Babylon. The people of Israel had repeatedly broken their covenant with Yahweh, leading to periods of divine discipline, including exile. In the ancient Near East, conquering empires often annihilated their enemies. However, God's relationship with Israel was unique, framed by a covenant that promised both blessings for obedience and curses for disobedience, but also ultimate preservation. The imagery of "smiting" and "slaughter" would have been readily understood in a context of warfare and divine judgment, making the rhetorical distinction drawn by the prophet all the more striking and comforting to a people facing severe trials.
* **Key Themes:** The verse powerfully contributes to several overarching themes within Isaiah and biblical theology. Firstly, it highlights the **Divine Distinction in Judgment**, emphasizing that God treats His covenant people differently from His enemies. While both face judgment, Israel's suffering is a form of disciplinary correction, intended to bring about repentance and purification, whereas their oppressors face complete overthrow and destruction. This underscores God's [love and discipline for His children](/hebrews/12-6 "Hebrews 12:6 - God Disciplines Those He Loves"). Secondly, it speaks to God's **Measured Hand** in discipline. The rhetorical questions emphasize that God's "smiting" of Israel is not as severe or final as the "slaughter" He brings upon those who "smote him" (i.e., God's people). This speaks to God's patience, His unwavering commitment to His covenant with Israel, and His ultimate desire for their preservation despite their sins. Lastly, it conveys a profound sense of **Hope Amidst Chastisement**. The fact that God's people are not "slain according to the slaughter of them that are slain by him" implies a future beyond their current suffering, a promise of restoration and the gathering of the scattered, as envisioned in [Isaiah 27:12-13](/isaiah/27-12 "Isaiah 27:12-13 - The Gathering of Israel").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **smitten (Hebrew, _nâkâh'_):** H5221, a primitive root meaning "to strike (lightly or severely, literally or figuratively)." It encompasses a wide range of actions from a gentle tap to a deadly blow, including "kill, make (slaughter), punish, slay, smite, strike, wound." In this context, it refers to the infliction of suffering or punishment.
* **slain (Hebrew, _hârag'_):** H2026, a primitive root meaning "to smite with deadly intent; destroy, out of hand, kill, murder, put to (death), make (slaughter), slay." This word carries a stronger connotation of lethal intent and complete destruction than _nâkâh_.
* **slaughter (Hebrew, _hereg'_):** H2027, derived from _hârag_, meaning "slaughter; be slain." This noun emphasizes the act or result of mass killing or destruction, reinforcing the finality implied by _hârag_.

#### Verse Breakdown
* **"Hath he smitten him, as he smote those that smote him?"**: This first rhetorical question asks if God's discipline of Israel ("him") is comparable in severity and purpose to the blows He inflicted upon Israel's oppressors ("those that smote him"). The implied answer is "no." God's "smiting" of Israel, though painful, is not intended for their destruction but for correction. The phrase "those that smote him" refers to the nations that afflicted Israel, who in turn are seen as having "smote" God Himself by harming His chosen people.
* **"or is he slain according to the slaughter of them that are slain by him?"**: This second rhetorical question parallels the first, using stronger terms ("slain," "slaughter") to reinforce the same distinction. It asks if Israel's suffering is unto complete annihilation, like the total destruction God brings upon those who are "slain by him" (i.e., God's enemies). Again, the implied answer is a definitive "no." Israel's chastisement, even if it leads to death for some, is not a final, comprehensive "slaughter" of the nation, unlike the judgment on their adversaries.

#### Literary Devices
Isaiah 27:7 masterfully employs several literary devices to convey its profound theological message. The most prominent is the **Rhetorical Question**, which structures the entire verse. By posing two comparative questions, the prophet compels the audience to consider the stark contrast between God's actions. The implied negative answer is more impactful than a direct statement, drawing the listener into the theological truth. There is also clear **Parallelism**, specifically **Synonymous Parallelism**, as the second clause ("or is he slain according to the slaughter of them that are slain by him?") reiterates and intensifies the idea presented in the first ("Hath he smitten him, as he smote those that smote him?"). Both clauses use different but related terms ("smitten" vs. "slain," "smote" vs. "slaughter") to convey the same underlying distinction. This creates a powerful sense of reinforcement. Furthermore, the verse relies on **Contrast**, explicitly setting God's dealings with "him" (Israel) against His dealings with "those that smote him" (Israel's enemies). This highlights the unique, covenantal nature of God's relationship with His people, distinguishing His corrective discipline from His punitive wrath.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 27:7 profoundly illuminates God's character, revealing a divine justice that is both righteous and merciful, discerning and purposeful. It teaches that God's judgment is not monolithic; rather, it is applied with nuance, reflecting His covenant relationship with His people versus His sovereign opposition to those who defy Him. While God is just to punish sin, His discipline of Israel, though severe, is always tempered by His unchanging love and commitment to His promises. It serves as a refining fire, not a consuming one, designed to purify and restore, ensuring the preservation of His chosen nation for His redemptive purposes. This distinction is crucial for understanding the nature of divine discipline in the lives of believers.

* [Hebrews 12:6](/hebrews/12-6 "Hebrews 12:6 - God Disciplines Those He Loves") - "For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth."
* [Jeremiah 30:11](/jeremiah/30-11 "Jeremiah 30:11 - God's Promise Not to Make a Full End") - "For I am with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished."
* [Lamentations 3:31-33](/lamentations/3-31 "Lamentations 3:31-33 - God's Compassion in Affliction") - "For the Lord will not cast off for ever: But though he cause grief, yet will he have compassion according to the multitude of his mercies. For he doth not afflict willingly nor grieve the children of men."

### REFLECTION AND APPLICATION
Isaiah 27:7 offers profound comfort and clarity for believers navigating periods of difficulty or divine correction. It assures us that even when God's hand feels heavy, His ultimate purpose for His children is never annihilation but purification, growth, and restoration. We are reminded that the trials we face are not arbitrary acts of wrath, but rather measured disciplines from a loving Father who seeks our holiness and spiritual maturity. This perspective encourages us to embrace difficult seasons with trust, recognizing that God's discipline is a mark of His sonship, not a sign of His rejection. It calls us to examine our hearts, repent where necessary, and yield to His refining work, confident that His steadfast love endures forever and His ultimate desire is our good.

#### Questions for Reflection
* **How does understanding the distinction between divine discipline and divine wrath change your perspective on personal suffering or trials?**
* **In what ways might God be "smiting" you (disciplining you) for your spiritual growth, rather than "slaying" you (condemning you)?**
* **How can you cultivate a trust in God's measured hand, even when His discipline feels severe or prolonged?**

### FAQ
**Who is "him" in this verse, and who are "those that smote him"?**

Answer: In Isaiah 27:7, "him" refers to Israel (or Judah), God's covenant people. The rhetorical question asks whether God's treatment of Israel is as severe as His treatment of "those that smote him," which refers to the foreign nations and empires (like Assyria or Babylon) that oppressed and attacked Israel. These nations are considered to have "smote" God Himself by harming His chosen people, and God's judgment upon them is one of complete destruction, unlike His disciplinary actions toward Israel.

**What is the implied answer to the rhetorical question posed in Isaiah 27:7?**

Answer: The implied answer to both rhetorical questions in Isaiah 27:7 is a resounding "no." The prophet uses this literary device to emphatically state that God's discipline of Israel is fundamentally different in purpose and outcome from the total annihilation He brings upon their enemies. While Israel experiences hardship and chastisement for their sins, it is a corrective measure aimed at purification and restoration, not a final, destructive "slaughter" like that meted out to those who oppose God and His people. This distinction highlights God's covenant faithfulness and His ultimate commitment to preserving Israel.

**How does this verse relate to God's justice and mercy?**

Answer: Isaiah 27:7 beautifully illustrates the interplay of God's justice and mercy. It shows His justice in that He does indeed "smite" His people for their unfaithfulness, ensuring that sin does not go unaddressed. However, it equally highlights His profound mercy and covenant faithfulness by demonstrating that this "smiting" is not unto "slaughter." His justice toward His own is tempered by His mercy, aiming for their repentance and restoration, while His justice toward His unrepentant enemies is absolute and destructive. This reveals a God who is both perfectly righteous in judgment and infinitely compassionate in His dealings with those He loves, as seen in [Psalm 103:8-10](/psalms/103-8 "Psalm 103:8-10 - The Lord's Compassion").

### CHRIST-CENTERED FULFILLMENT
Isaiah 27:7 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The distinction between God's measured discipline for His people and His annihilating wrath for His enemies is perfectly embodied in the cross. Humanity, by its sin, had truly "smote" God, incurring the just "slaughter" of divine judgment. However, God, in His infinite love, did not "slay" His covenant people according to that deserved "slaughter." Instead, He sent His Son, Jesus, to bear the full brunt of that ultimate "slaughter" on our behalf. Christ became the one "slain according to the slaughter of them that are slain by him," taking upon Himself the full wrath and condemnation that humanity deserved ([Romans 8:3](/romans/8-3 "Romans 8:3 - God Condemned Sin in the Flesh")). Because Jesus bore the ultimate smiting and slaughter, those who are in Him are now children of God, no longer subject to condemnation ([Romans 8:1](/romans/8-1 "Romans 8:1 - No Condemnation in Christ Jesus")). Instead, any suffering or "smiting" we experience as believers is now transformed into loving, paternal discipline, a mark of our sonship ([Hebrews 12:5-11](/hebrews/12-5 "Hebrews 12:5-11 - God Disciplines His Children")). The "slaughter" that should have been ours was poured out on the Lamb of God, ensuring that while we may be disciplined, we will never be ultimately destroyed, but rather purified and brought to eternal glory through Him ([1 Peter 2:24](/1_peter/2-24 "1 Peter 2:24 - Christ Bore Our Sins")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 37:36

Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they [were] all dead corpses.

Isaiah 37:38

And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esarhaddon his son reigned in his stead.

Nahum 1:14

And the LORD hath given a commandment concerning thee, [that] no more of thy name be sown: out of the house of thy gods will I cut off the graven image and the molten image: I will make thy grave; for thou art vile.

Jeremiah 51:24

And I will render unto Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zion in your sight, saith the LORD.

Jeremiah 50:33

¶ Thus saith the LORD of hosts; The children of Israel and the children of Judah [were] oppressed together: and all that took them captives held them fast; they refused to let them go.

Jeremiah 50:34

Their Redeemer [is] strong; the LORD of hosts [is] his name: he shall throughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon.

Jeremiah 50:40

As God overthrew Sodom and Gomorrah and the neighbour [cities] thereof, saith the LORD; [so] shall no man abide there, neither shall any son of man dwell therein.