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 27:7–13. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 9) Therefore, because of this, the iniquity of the house of Jacob will be forgiven, and all this fruit will be removed, so that its sin may be taken away. For they have set up all the stones of the altar like scattered ashes; neither the lights nor the shrines will stand. LXX: Therefore, the iniquity of Jacob will be taken away, and this will be his blessing when I remove his sin, when I set up all the stones of the altars shattered like crushed ash, and their trees and idols will not endure. The reason why they suffer no harm even after the Jews laid hands upon the Lord is that they may obtain forgiveness if they choose to repent, so that the prayer of the Savior may be fulfilled: Father, forgive them; for they know not what they do (Luke 23:34). Therefore, it is said, the iniquity of the house of Jacob will be pardoned, and its sin will be taken away, so that it may deserve the blessing of God, which had been cursed upon it when it said: His blood be upon us, and upon our children (Matthew 27:25). Because through the Apostles, the Gospel will be sown from the stock of Israel throughout the whole world, and idolatry will be destroyed, and altars will be crushed to dust, lights will be cut down, temples will fall, and the knowledge of the one God under the mystery of the Trinity will be proclaimed.
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Summary
Isaiah 27:9 powerfully declares God's redemptive purpose for Jacob (Israel), asserting that divine judgment and discipline are the necessary means by which the nation's deep-seated iniquity and sin will be thoroughly purged. This cleansing is not merely an act of forgiveness but a profound, transformative process, tangibly evidenced by the complete dismantling of all forms of idolatry—symbolized by the pulverization of pagan altars and the eradication of Asherah poles ("groves") and sun-images. The verse underscores that this forceful removal of false worship is the essential "fruit" of true repentance and the pathway to a restored, unhindered covenant relationship with the Lord.
Context
Literary Context
Isaiah 27:9 is strategically placed within a section often referred to as Isaiah's "Little Apocalypse" (chapters 24-27), which broadly outlines God's universal judgment on the earth and His ultimate restoration of His covenant people. Specifically, Chapter 27 shifts focus to the future of Israel, depicting a period of divine discipline designed to refine and purify the nation, culminating in their restoration. The phrase "By this therefore" in verse 9 directly references the refining judgments and chastisements detailed in the preceding verses and chapters, particularly the "threshing" and "sifting" imagery of Isaiah 27:7-8. This verse serves as a pivotal interpretive key, explaining the ultimate redemptive purpose behind the divine discipline—to remove the nation's sin and idolatry, leading to a renewed and pure covenant relationship, a recurring theme throughout Isaiah's prophecies.
Historical & Cultural Context
Ancient Israel's history was tragically characterized by a persistent struggle with idolatry, a direct and grievous violation of their covenant with Yahweh, as explicitly commanded in Exodus 20:3-5. The worship of Canaanite deities like Baal and Asherah was deeply entrenched, often incorporating "high places," altars, cultic poles ("groves" or Asherim), and sun-pillars ("images" or chammanim). These practices represented a syncretistic faith, blending Yahwism with pagan rituals, which God repeatedly condemned through His prophets. The vivid imagery of altars being "beaten in sunder" and "groves and images" not standing up reflects the physical manifestations of this spiritual rebellion and the necessary, forceful eradication of such practices for Israel to return to exclusive devotion to the Lord. This was not merely a religious preference but a matter of national survival and covenant faithfulness, as evidenced by the repeated calls for reform by righteous kings like Hezekiah and Josiah.
Key Themes
This verse powerfully articulates several core themes central to Isaiah's prophetic message and broader biblical theology. Firstly, the Purging of Sin and Iniquity is paramount; God's ultimate goal is to "purge" and "take away" the deep-seated "iniquity" and "sin" of Jacob. This signifies a comprehensive cleansing, not just superficial forgiveness, but a profound removal of the very root of rebellion and disobedience that plagued Israel. Secondly, the Destruction of Idolatry is presented as the tangible evidence and necessary outcome of this purging. The vivid imagery of smashing altars and felling Asherah poles underscores that true spiritual purification demands the complete abandonment of anything that competes for God's rightful place in the hearts of His people. This aligns with the divine command given in Deuteronomy 12:3. Finally, the verse highlights the Fruit of Repentance and Discipline; the eradication of idols is described as the "fruit" of the process by which sin is removed. This implies that genuine repentance and the removal of sin are not passive events but are demonstrated by concrete, visible actions—the dismantling of anything that hinders complete allegiance to God. This principle resonates with the New Testament teaching that true repentance bears visible fruit.
Exposition and Analysis
Key Word Analysis
This term (H5771) denotes perversity, moral evil, and its associated guilt or punishment. It implies a twisting or deviation from God's righteous path, encompassing both the act of sin and the consequences that flow from it. In Isaiah 27:9, it refers to the deep-seated moral corruption and rebellious nature of Jacob (Israel) that requires divine intervention for purification.
The root word (H3722) means "to cover," specifically with bitumen, but figuratively, it signifies to expiate, condone, placate, or cancel. It is the verb from which the concept of "atonement" derives. Here, it indicates a divine act of cleansing and removal of sin, making reconciliation possible by covering or neutralizing the offense, thereby restoring a right relationship.
This word (H1615) refers to lime, derived from being burned in a kiln. The imagery of altars being reduced to "chalkstones that are beaten in sunder" vividly portrays the complete pulverization and utter destruction of these idolatrous structures, rendering them useless and unrecognizable, much like soft, crumbling lime. This emphasizes the thoroughness of God's judgment against idolatry.
Verse Breakdown
"By this therefore shall the iniquity of Jacob be purged;"
This opening clause establishes the divine purpose of the preceding judgments and disciplines. "By this" (H2063, zôʼth) points to the refining process God is enacting, a direct consequence of His disciplinary actions. The "iniquity of Jacob" (Israel) is the primary target, indicating the deep-seated moral perversity and rebellion that needs to be addressed. "Purged" (H3722, kâphar) signifies a thorough cleansing, an expiation or removal of this sin, allowing for reconciliation and restoration of the covenant relationship.
"and this [is] all the fruit to take away his sin;"
This phrase clarifies the outcome and evidence of the purging process. The "fruit" (H6529, pᵉrîy) is the tangible result or consequence, indicating that the removal of iniquity is demonstrated through specific actions. "To take away his sin" (H5493, çûwr; H2403, chaṭṭâʼâh) parallels "be purged," reinforcing the comprehensive and effective nature of this divine work of cleansing.
"when he maketh all the stones of the altar as chalkstones that are beaten in sunder,"
This clause vividly describes the primary "fruit" of the purging—the destruction of idolatry. "The stones of the altar" (H68, ʼeben; H4196, mizbêach) refer to pagan altars used for false worship. To be made "as chalkstones" (H1615, gir) that are "beaten in sunder" (H5310, nâphats) depicts their complete pulverization and disintegration, symbolizing the utter annihilation of the means and places of idolatrous worship.
"the groves and images shall not stand up."
This final clause further specifies the objects of destruction. "Groves" (H842, ʼăshêrâh) refer to cultic poles or trees dedicated to the Canaanite goddess Asherah, while "images" (H2553, chammân) refer to sun-pillars or incense altars used in pagan worship. The declaration that they "shall not stand up" (H6965, qûwm) emphasizes their permanent removal and the end of their influence, signifying Israel's complete break from polytheism and return to exclusive worship of Yahweh.
Literary Devices
Isaiah 27:9 is rich with Symbolism, where "iniquity" and "sin" symbolize Israel's spiritual rebellion and covenant unfaithfulness, while "altars," "groves," and "images" symbolize the pervasive idolatry that corrupted the nation. The transformation of altar stones into "chalkstones that are beaten in sunder" employs Metaphor and Hyperbole, vividly illustrating the complete and irreversible destruction of pagan worship. This imagery is not merely literal but conveys the utter contempt and rejection God has for idolatry, emphasizing its utter demise. Furthermore, the verse uses Parallelism in its structure, linking the purging of "iniquity" with the taking away of "sin," and connecting the destruction of "altars" with the eradication of "groves and images," reinforcing the singular, comprehensive purpose of divine discipline: the complete cleansing from all forms of false worship.
Theological and Thematic Connections
Isaiah 27:9 powerfully articulates the divine necessity of purification for true restoration, a theme deeply embedded in biblical theology. God's covenant with Israel demanded exclusive worship, and their persistent idolatry was a direct affront to His holiness and a betrayal of their relationship. This verse reveals that divine judgment is not merely punitive but profoundly redemptive, serving as a refining fire to purge the dross of sin and idolatry. The forceful removal of idols is presented as the tangible evidence of a heart truly turned back to God, signifying a complete break from syncretism and a return to unadulterated devotion. This process underscores God's unwavering commitment to His covenant people, even through severe discipline, ultimately aiming for their spiritual health and a pure relationship, where His glory is upheld.
Reflection and Application
Isaiah 27:9 offers a profound challenge and comfort to believers today. While we may not worship physical statues, the principle of purging "iniquity" and destroying "idols" remains acutely relevant. Modern "altars" and "images" can manifest as anything that subtly or overtly takes precedence over God in our lives: career, financial security, relationships, personal comfort, reputation, self-reliance, or even the pursuit of fleeting pleasures. This verse calls for a radical self-examination, prompting us to identify what "stones of the altar" or "groves and images" in our hearts need to be "beaten in sunder" and no longer "stand up." It reminds us that God's discipline, though often painful, is always purposeful—designed for our purification and spiritual maturity, leading to a deeper, more authentic relationship with Him. True spiritual cleansing is not a passive event but requires active, often difficult, participation in dismantling anything that competes with God for ultimate allegiance, demonstrating genuine repentance through concrete action and a renewed commitment to His exclusive Lordship.
Questions for Reflection
FAQ
What does "purged" mean in the context of Isaiah 27:9?
In Isaiah 27:9, "purged" (Hebrew: kâphar) signifies a comprehensive act of cleansing, expiation, and removal of sin. It's not merely about forgiveness in a judicial sense, but a deep, transformative purification that eradicates the root causes of iniquity. This purging is achieved through divine discipline and judgment, which, though severe, is ultimately redemptive. It aims to restore Jacob (Israel) to a state of holiness and right relationship with God by removing the very essence of their rebellion, particularly their idolatry. This concept of divine cleansing and covering for sin is echoed throughout Scripture, as seen in passages like Psalm 51:7 and the sacrificial system of the Old Testament.
Why is the destruction of idols so central to Israel's restoration in this verse?
The destruction of idols is central because idolatry was the primary manifestation of Israel's covenant unfaithfulness and spiritual rebellion against Yahweh. God had commanded His people to worship Him alone (Deuteronomy 6:4-5), yet they repeatedly turned to the gods of the surrounding nations. The physical destruction of "altars," "groves" (Asherah poles), and "images" (sun-pillars) symbolizes the complete eradication of false worship from the nation's spiritual landscape. It represents a tangible and undeniable commitment to exclusive devotion to the one true God, without any syncretistic compromise. This act of dismantling idols is presented as the "fruit" or evidence that their "iniquity" and "sin" have truly been "taken away" and that their hearts have genuinely returned to God.
How does God's discipline lead to purification according to this verse?
Isaiah 27:9 implies that God's discipline, referred to as "this therefore," is the very means by which Israel's iniquity will be purged. The preceding verses in Isaiah 27 and chapters 24-26 describe a period of divine judgment and refining. This verse clarifies that the purpose of such severe experiences is not merely punishment, but a transformative process designed to lead to genuine repentance and spiritual cleansing. The hardship serves to expose and eliminate the nation's sinful practices, particularly idolatry, forcing them to confront their rebellion and turn back to God. This refining process, though painful, ultimately yields the "fruit" of a purified people who have abandoned their false gods, much like a refiner's fire purifies metal, as described in Malachi 3:3. It is a testament to God's redemptive love, using even hardship to bring about holiness.
Christ-Centered Fulfillment
Isaiah 27:9, with its promise of the purging of iniquity and the destruction of idolatry, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the verse speaks of a historical cleansing for Israel, it foreshadows the spiritual purification available to all through the New Covenant. Christ is the ultimate "means" by which our iniquity is purged and our sin is taken away, not through the smashing of physical altars, but through His sacrificial death on the cross. His blood is the perfect atonement that "covers" and removes our sin, making reconciliation with God possible (Hebrews 9:22). Through faith in Him, believers are cleansed from all unrighteousness (1 John 1:7), and the power of sin and idolatry is broken. The "fruit" of Christ's work is not merely the destruction of physical idols, but the dismantling of spiritual idolatry in the human heart—anything that sets itself up against the knowledge of God. He enables us to turn from dead works to serve the living and true God, making us new creations where old things, including the pull of idols, pass away (2 Corinthians 5:17). In Christ, the "groves and images" of our hearts, whether they be self-worship, materialism, or any other competing allegiance, "shall not stand up," because He has triumphed over all powers and principalities, disarming them and making a public spectacle of them through the cross (Colossians 2:13-15). He is the ultimate fulfillment of God's redemptive discipline, bringing about true and lasting purification for His people.