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Translation
King James Version
¶ Behold, the name of the LORD cometh from far, burning with his anger, and the burden thereof is heavy: his lips are full of indignation, and his tongue as a devouring fire:
Complete Jewish Bible
Here comes the name of ADONAI from afar, his anger burning, in thick rising smoke. His lips are full to the brim with fury, his tongue a consuming fire.
Berean Standard Bible
Behold, the Name of the LORD comes from afar, with burning anger and dense smoke. His lips are full of fury, and His tongue is like a consuming fire.
American Standard Version
Behold, the name of Jehovah cometh from far, burning with his anger, and in thick rising smoke: his lips are full of indignation, and his tongue is as a devouring fire;
World English Bible Messianic
Behold, the LORD’s name comes from far away, burning with his anger, and in thick rising smoke. His lips are full of indignation, and his tongue is as a devouring fire.
Geneva Bible (1599)
Beholde, the Name of the Lord commeth from farre, his face is burning, and the burden thereof is heauy: his lips are full of indignation, and his tongue is as a deuouring fire.
Young's Literal Translation
Lo, the name of Jehovah is coming from far, Burning is His anger, and great the flame, His lips have been full of indignation, And His tongue is as a devouring fire.
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Commentary on Isaiah 30 verses 27–33
27 ¶ Behold, the name of the LORD cometh from far, burning with his anger, and the burden thereof is heavy: his lips are full of indignation, and his tongue as a devouring fire:
28 And his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and there shall be a bridle in the jaws of the people, causing them to err.
29 Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel.
30 And the LORD shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering, and tempest, and hailstones.
31 For through the voice of the LORD shall the Assyrian be beaten down, which smote with a rod.
32 And in every place where the grounded staff shall pass, which the LORD shall lay upon him, it shall be with tabrets and harps: and in battles of shaking will he fight with it.
33 For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.
This terrible prediction of the ruin of the Assyrian army, though it is a threatening to them, is part of the promise to the Israel of God, that God would not only punish the Assyrians for the mischief they had done to the Israel of God, but would disable and deter them from doing the like again; and this prediction, which would now shortly be accomplished, would ratify and confirm the foregoing promises, which should be accomplished in the latter days. Here is,
I. God Almighty angry, and coming forth in anger against the Assyrians. He is here introduced in all the power and all the terror of his wrath, Isa 30:27. The name of Jehovah, which the Assyrians disdain and set at a distance from them, as if they were out of its reach and it could do them no harm, behold, it comes from far. A messenger in the name of the Lord comes from as far off as heaven itself. He is a messenger of wrath, burning with his anger. God's lips are full of indignation at the blasphemy of Rabshakeh, who compared the God of Israel with the gods of the heathen; his tongue is as a devouring fire, for he can speak his proud enemies to ruin; his very breath comes with as much force as an overflowing stream, and with it he shall slay the wicked, Isa 11:4. He does not stifle or smother his resentments, as men do theirs when they are either causeless or impotent; but he shall cause his glorious voice to be heard when he proclaims war with an enemy that sets him at defiance, Isa 30:30. He shall display the indignation of his anger, anger in the highest degree; it shall be as the flame of a devouring fire, which carries and consumes all before it, with lightning or dissipation, and with tempest and hailstones, all which are the formidable phenomena of nature, and therefore expressive of the terror of the Almighty God of nature.
II. The execution done by this anger of the Lord. Men are often angry when they can only threaten and talk big; but when God causes his glorious voice to be heard that shall not be all: he will show the lighting down of his arm too, Isa 30:30. The operations of his providence shall accomplish the menaces of his word. Those that would not see the lifting up of his arm (Isa 26:11) shall feel the lighting down of it, and find, to their cost, that the burden thereof is heavy (Isa 30:27), so heavy that they cannot bear it, nor bear up against it, but must unavoidably sink and be crushed under it. Who knows the power of his anger or imagines what an offended God can do? Five things are here prepared for the execution: - 1. Here is an overflowing stream, that shall reach to the midst of the neck, shall quite overwhelm the whole body of the army, and Sennacherib only, the head of it, shall keep above water and escape this stroke, while yet he is reserved for another in the house of Nisroch his god. The Assyrian army had been to Judah as an overflowing stream, reaching even to the neck (Isa 8:7, Isa 8:8), and now the breath of God's wrath will be so to it. 2. Here is a sieve of vanity, with which God would sift those nations of which the Assyrian army was composed, Isa 30:28. The great God can sift nations, for they are all before him as the small dust of the balance; he will sift them, not to gather out of them any that should be preserved, but so as to shake them one against another, put them into great consternation, and shake them all away at last; for it is a sieve of vanity (which retains nothing) that they are shaken with, and they are found all chaff. 3. Here is a bridle, which God has in their jaws, to curb and restrain them from doing the mischief they would do, and to force and constrain them to serve his purposes against their own will, Isa 10:7. God particularly says of Sennacherib (Isa 37:29) that he will put a hook in his nose and a bridle in his lips. It is a bridle causing them to err, forcing them to such methods as will certainly be destructive to themselves and their interest and in which they will be infatuated. God with a word guides his people into the right way (Isa 30:21), but with a bridle he turns his enemies headlong upon their own ruin. 4. Here is a rod and a staff, even the voice of the Lord, his word giving orders concerning it, with which the Assyrian shall be beaten down, Isa 30:31. The Assyrian had been himself a rod in God's hand for the chastising of his people, and had smitten them, Isa 10:5. That was a transient rod; but against the Assyrian shall go forth a grounded staff, that shall give a steady blow, shall stick close to him and strike home, so as to leave an impression upon him. It is a staff with a foundation, founded upon the enemies' deserts and God's determinate counsel. It is a consumption determined (Isa 10:23), and therefore there is no escaping it, no getting out of the reach of it; it shall pass in every place where an Assyrian is found, and the Lord shall lay it upon him, and cause it to rest, Isa 30:32. Such is the woeful case of those that persist in enmity to God: the wrath of God abides on them. 5. Here is Tophet ordained and prepared for them, Isa 30:33. The valley of the son of Hinnom, adjoining to Jerusalem, was called Tophet. In that valley, it is supposed, many of the Assyrian regiments lay encamped, and were there slain by the destroying angel; or there the bodies of those that were so slain were burned. Hezekiah had lately, and from yesterday (so the word is) ordained it; that is, say some, he had cleared it of the images that were set up in it, to which they there burnt their children, and so prepared it to be a receptacle for the dead bodies of their enemies, for the king of Assyria (that is, for his army) it is prepared, and there is fuel enough ready to burn them all; and they shall be consumed as suddenly and effectually as if the fire were kept burning by a continual stream of brimstone, for such the breath of the Lord, his word and his wrath, will be to it. Now as the prophet, in the foregoing promises, slides insensibly into the promises of gospel graces and comforts, so here, in the threatening of the ruin of Sennacherib's army, he points at the final and everlasting destruction of all impenitent sinners. Our Saviour calls the future misery of the damned Gehenna, in allusion to the valley of Hinnom, which gives some countenance to the applying of this to that misery, as also that in the Apocalypse it is so often called the lake that burns with fire and brimstone. This is said to be prepared of old for the devil and his angels, for the greatest of sinners, the proudest, and that think themselves not accountable to any for what they say and do; even for kings it is prepared. It is deep and large, sufficient to receive the world of the ungodly; the pile thereof is fire and much wood. God's wrath is the fire, and sinners make themselves fuel to it; and the breath of the Lord (the power of his anger) kindles it, and will keep it ever burning. See Isa 66:24. Wherefore stand in awe and sin not.
III. The great joy which this should occasion to the people of God. The Assyrian's fall is Jerusalem's triumph (Isa 30:29): You shall have a song as in the night, a psalm of praise such as those sing who by night stand in the house of the Lord, and sing to his glory who gives songs in the night. It shall not be a song of vain mirth, but a sacred song, such as was sung when a holy solemnity was kept in a grave and religious manner. Our joy in the fall of the church's enemies must be a holy joy, gladness of heart, as when one goes, with a pipe (such as the sons of the prophets used when they prophesied, Sa1 10:5), to the mountain of the Lord, there to celebrate the praises of the Mighty One of Israel. Nay, in every place where the divine vengeance shall pursue the Assyrians they shall not only fall unlamented, but all their neighbours shall attend their fall with tabrets and harps, pleased to see how God, in battles of shaking, such as shake them out of the world, fights with them (Isa 30:32); for when the wicked perish there is shouting; and it is with a particular satisfaction that wise and good men see the ruin of those who, like the Assyrians, have insolently bidden defiance to God and trampled upon all mankind.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 27–33. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Vers. 27 seqq.) Behold, the name of the Lord comes from afar: His burning anger and heaviness to bear. His lips are filled with indignation, and his tongue is like a devouring fire. His breath is like a torrent overflowing to the middle of the neck, to destroy nations for nothing, and the bridle of error that was in the jaws of the people. It shall be a song to you, like the night of a holy solemnity, and the joy of the heart, like one who goes with a flute, to enter the mount of the Lord, to the mighty one of Israel. LXX: Behold, the name of the Lord comes after a long time: burning wrath with glory, the speech of his lips, full of anger, and the anger of fury like fire will devour, and his spirit like water in a valley, drawing will come up to the neck, and it will be divided to disturb the nations with vain error, and error will be cast aside, and it will take them in their sight. Should you always rejoice and enter into my holy things constantly, as if celebrating and rejoicing at feasts, to enter with a pipe to the mountain of the Lord to the God of Israel? Let us first speak according to the Hebrew. They depend on the preceding things which are said. The prophetic word had caught those who, despising the help of God, were fleeing to the Egyptians because of fear of the Babylonians, and it threatened that those who went down there would die. And again, after the punishments, he promises that those who wanted (or rather, didn't want) to hear him would not only dwell in Jerusalem under Zerubbabel, Ezra, and Nehemiah, but also that he would promise greater blessedness to all who believe in the word of God, in the consummation of the world, when the rivers of waters will run through all the mountains and hills, and many will be killed, and towers will fall. The moon and the sun will also receive a brighter light when the Lord binds up and heals the wounds of his people. Some may argue that these things were accomplished to an excessive degree in the times of Cyrus, who released the captivity of the people and filled the land of Judah. Therefore, because rewards have been promised to the good and obedient, now on the contrary, punishments are declared for the wicked and contemptuous, so that the Lord may fulfill his plan and come to punish sinners after a long time, and pronounce judgment upon all, and destroy the impious with the breath of his mouth, whom he calls the bridle of the peoples: not to rule over them, but to draw those subject to him to ruin. He also uses the analogy of a river overflowing and reaching up to the neck to testify that the end of all things has come. Just as the river suffocates the one it reaches up to the neck, so too the judgment of God will not allow anyone to escape unpunished. But when He loses the bridle that was on the jaws of all nations, and has brought them to nothing, then, He says, there will be a song for you, O saints, who obey my commands, like the night of a holy solemnity, when you came out of Egypt and threw off the yoke of Egyptian slavery in the solemnity of the Passover, saying at the Red Sea when Pharaoh was drowned: 'Let us sing to the Lord, for He is gloriously magnified' (Exodus 15:1). And with such great joy in your hearts that you imitate those who, carrying the first fruits to the temple and offering gifts in the presses of God, go with their pipes, demonstrating the joys of their heart through song. I have briefly explained these things according to the Hebrew language. However, it should be noted in both editions that it is not the Lord, but the name of the Lord that comes after a long time, as it is said in the Psalms: 'Blessed is he who comes in the name of the Lord, the Lord God, and he has shined upon us' (Ps. CXVII, 26). And he himself speaks in the Gospel: 'I have come in my Father's name, and you have not received me' (John V, 43). It is said to come after a long time, with human impatience speaking: 'How long, O Lord, will you forget me? Forever?' How long will you turn your face away from me? (Ps. XII, 1). His burning fury also comes with glory, so that the one we despise in humility, we may fear in majesty. This very thing is also written in the psalms: God will come manifestly, our God will not keep silent. Fire will burn before him, and there will be a mighty tempest around him (Ps. L, 3, 4). He himself speaks in the Gospel (Luke XII, 49): I have come to cast fire on the earth, and how I wish it were already kindled! Again in another psalm it is read: The voice of the Lord cutting through the flame of fire (Ps. XXVIII, 7), so that whatever is in the manner of hay, wood, and straw, the flame would consume. Hence, God is also said to be a consuming fire (Deut. IV). And it is inferred: The fury of his wrath will devour like fire, and many of our people interpret the fury of the Lord's wrath as the devil, to whom we are handed over for punishment, who, according to the book of Samuel, incited David to number the people of God (II Reg. XXIV). And the Apostle says: to deliver such a Satan to the destruction of the flesh, that the spirit may be saved (I Cor. V, 5). But this same fury, and so the fury of the Lord will do nothing by his own will, but what has been commanded to him. Hence it follows: The speech of his lips is full of wrath. His spirit also like water in a valley, drawing near even to the neck, to make punishments overflow upon sinners. He will be divided according to the quality of his merits, to destroy and trouble the nations which false error had deceived, so that they may understand themselves to be overthrown. When it is said of such people, who prevailed in the power of this world and delighted in their own error, that they will not always do this. And certain of our people think that this place and the whole content of the chapter is against heretics and all dogmas that are contrary to the truth, because when the time of judgment comes, they will not enter his holy mountain, that is, the Church of the Lord, so that they may not gather riches under the name of religion and indulge in luxury, as if celebrating the feasts of the Lord. The Jews understand concerning the nations of Gog and Magog, which they believe will come from the North, that is, from the regions of Scythia, about which Ezekiel speaks more fully (Ezek. 19).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 30:27 delivers a potent and awe-inspiring prophetic vision of the LORD's imminent and decisive intervention. It dramatically portrays God's righteous anger as an overwhelming, consuming force, emphasizing His transcendent power and the absolute certainty of His judgment against those who persist in rebellion and self-reliance rather than trusting in His divine counsel. The vivid imagery underscores the weighty and inescapable consequences of defying the Holy One of Israel, revealing a God whose justice is as fervent and unyielding as His steadfast love and mercy.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 30:27 is profoundly rich with powerful Imagery, painting a vivid and terrifying picture of divine judgment. The descriptions of "burning anger," a "heavy burden," and a "devouring fire" appeal directly to the senses, allowing the reader to viscerally grasp the intensity and destructive nature of God's wrath. Anthropomorphism is prominently employed, attributing human body parts and actions—specifically "lips" being "full of indignation" and a "tongue" acting "as a devouring fire"—to God. This device makes the abstract concept of divine anger more relatable and impactful, emphasizing God's active, personal, and decisive involvement in judgment. Furthermore, the verse employs strong Metaphor and Simile, particularly in comparing God's tongue to a "devouring fire." This is not a literal description but a figurative one, conveying the consuming, irresistible, and annihilating power of God's word and judgment. The cumulative effect of these literary techniques creates an overwhelming sense of divine power, inescapable consequence, and holy terror, designed to evoke profound awe and reverent fear of the LORD.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 30:27 serves as a profound theological statement about the character of God, particularly His absolute holiness and unwavering justice. It reveals that while God is infinitely patient, merciful, and slow to anger, His very nature also demands a righteous and decisive response to sin and rebellion. His "anger" and "indignation" are not capricious human emotions but a holy, consuming fire that purifies and judges, flowing directly from His absolute moral perfection and His covenant faithfulness. This verse underscores the biblical principle that God is not to be trifled with; His warnings are serious, and His justice is certain and inescapable. It reminds us that true security and salvation lie not in human alliances, political schemes, or military strength, but in humble, obedient, and exclusive trust in the LORD alone.
REFLECTION AND APPLICATION
Isaiah 30:27 calls us to a profound re-evaluation of our trust, allegiance, and obedience. In a world that constantly tempts us to rely on human ingenuity, political solutions, technological advancements, or financial security, this verse starkly reminds us that ultimate power and authority reside solely with the LORD. It challenges us to examine where our true confidence lies, especially in times of crisis, uncertainty, or perceived threat. Do we, like ancient Judah, seek comfort and deliverance in "chariots and horses" (human strength and worldly strategies) rather than turning wholeheartedly to God, who alone is our refuge and strength? The "devouring fire" of God's judgment is a solemn warning against spiritual complacency, self-reliance, and a call to genuine repentance and humble dependence. It compels us to live in awe of His holiness, recognizing that His justice is as real and inevitable as His boundless mercy. This verse encourages us to cultivate a life of deep reverence, ensuring that our trust is firmly placed in the One whose "name" embodies all power and whose word is a consuming, irresistible force.
Questions for Reflection
FAQ
What does "the name of the LORD cometh from far" signify?
Answer: "The name of the LORD" (Hebrew: Shem Yᵉhôvâh) is a profound theological concept that represents God's entire revealed character, His authority, His active presence, and His very being. When it is said that His name "cometh from far," it emphasizes God's transcendence – He is not limited by human space or time. It signifies that His intervention is sovereign, deliberate, and originates from His heavenly dwelling, beyond the immediate human sphere. This phrase underscores the inevitability and certainty of His coming, highlighting that His judgment is not a sudden, rash outburst but a predetermined, weighty act of His divine will, executed from His eternal throne. It communicates His absolute control and His ability to act decisively from a position of ultimate authority, much like when He descended on Mount Sinai to reveal His law and presence to Israel.
Is God's anger a human-like emotion?
Answer: While the Bible uses anthropomorphic language (attributing human characteristics to God) to help us understand divine attributes, God's anger is fundamentally different from human anger. Human anger is often tainted by sin, impulsiveness, selfishness, or a lack of control. God's "anger" (Hebrew: ʼaph or zaʻam) is a holy, righteous indignation that stems from His perfect justice and His absolute opposition to sin and evil. It is a controlled, purposeful, and consistent response to rebellion, unfaithfulness, and injustice, never irrational or out of control. It is always in perfect alignment with His holy character and His redemptive purposes, ultimately serving to uphold His moral order and to bring about either repentance or righteous judgment. This divine wrath is a manifestation of His holiness, which cannot tolerate evil, as Psalm 7:11 states, "God is a righteous judge, and a God who feels indignation every day."
CHRIST-CENTERED FULFILLMENT
Isaiah 30:27, with its vivid imagery of the LORD's coming in fiery judgment, finds its ultimate fulfillment and profound reinterpretation in the person and work of Jesus Christ. While the Old Testament often depicts God's wrath against sin, the New Testament reveals that the execution of this judgment is fully entrusted to the Son. Jesus Himself declared that the Father "judges no one, but has given all judgment to the Son" (John 5:22). At His first coming, Christ, as the spotless Lamb of God, bore the full "burden" of God's wrath against sin on the cross, becoming the atoning sacrifice that consumed the indignation due to humanity (Romans 3:25). He is the Lamb of God who takes away the sin of the world, offering a path to escape the "devouring fire" of divine judgment through faith in His substitutionary sacrifice. However, the imagery of a coming, consuming fire also powerfully foreshadows Christ's glorious second advent. He will return not only as Savior but also as the righteous Judge, with "eyes like a flame of fire" (Revelation 1:14) and a "sharp sword coming out of his mouth" to strike down the nations (Revelation 19:15), embodying the very "tongue as a devouring fire" described by Isaiah. Thus, Isaiah 30:27 points to the comprehensive work of Christ, who both absorbs God's wrath for believers and executes it against unrepentant rebellion, demonstrating the full spectrum of divine justice and mercy.