Isaiah 5:18

Translation
King James Version
¶ Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope:
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KJV (with Strong's)
Woe H1945 unto them that draw H4900 iniquity H5771 with cords H2256 of vanity H7723, and sin H2403 as it were with a cart H5699 rope H5688:
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Complete Jewish Bible
Woe to those who begin by pulling at transgression with a thread, but end by dragging sin along as if with a cart rope.
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Berean Standard Bible
Woe to those who draw iniquity with cords of deceit and pull sin along with cart ropes,
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American Standard Version
Woe unto them that draw iniquity with cords of falsehood, and sin as it were with a cart rope;
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World English Bible Messianic
Woe to those who draw iniquity with cords of falsehood, and wickedness as with cart rope;
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Geneva Bible (1599)
Woe vnto them, that draw iniquitie with cordes of vanitie, and sinne, as with cart ropes:
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Young's Literal Translation
Woe to those drawing out iniquity with cords of vanity, And as with thick ropes of the cart--sin.
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See also
Jeremiah 23:14Psalms 36:2Jeremiah 5:31Jeremiah 23:10Ezekiel 13:22Isaiah 59:4Isaiah 59:8
In the KJVVerse 17,758 of 31,102

Study This Verse

SUMMARY

Isaiah 5:18 pronounces a severe prophetic "woe" against those in Judah who deliberately and intensely commit themselves to sin, portraying their iniquity not as an accidental stumble but as a conscious, laborious effort. The vivid imagery of "drawing iniquity with cords of vanity" and "sin as it were with a cart rope" underscores the profound spiritual degradation and the active, persistent embrace of moral corruption, implying a defiant disregard for God's righteous standards and impending judgment upon a people who have hardened their hearts against divine truth.

CONTEXT

  • Literary Context: Isaiah 5:18 is situated within a powerful prophetic indictment of Judah, immediately following the poignant "Song of the Vineyard" found in Isaiah 5:1-7. In this evocative parable, the Lord laments over His chosen people, whom He had cultivated with utmost care, only for them to yield "wild grapes"—acts of injustice and unrighteousness. Immediately after this lament, Isaiah pronounces a series of six "woes" (ranging from Isaiah 5:8-23), each targeting a specific societal sin prevalent in Judah. Verse 18 falls within the third woe (specifically Isaiah 5:18-19), which condemns those who mock God's justice and openly challenge Him to act, daring Him to execute His judgment. This particular woe highlights a profound spiritual arrogance and insensitivity, where people are so entrenched in their sin that they have lost all fear of divine retribution, actively pulling more sin into their lives. The progression of these woes reveals a society spiraling into deeper moral decay and spiritual rebellion, setting the stage for God's inevitable judgment described later in the chapter and book.
  • Historical & Cultural Context: The prophet Isaiah ministered in Judah during the 8th century BCE, a period marked by significant political upheaval, moral decline, and spiritual apostasy. The Assyrian Empire was a looming threat, and internal corruption was rampant among the leadership and populace. Social injustices, such as land accumulation by the wealthy (as condemned in Isaiah 5:8) and perversion of justice (as seen in Isaiah 5:23), were widespread. Culturally, the imagery of "cords" and "cart ropes" would have been immediately understood by an agrarian society. Cords were used for binding, pulling, or measuring, while thick cart ropes were essential for hauling heavy loads, often with considerable effort. This imagery vividly communicated the laborious, intentional nature of the sin being described. The people's spiritual state was characterized by a superficial religiosity coupled with deep-seated idolatry and a disregard for the Mosaic covenant, leading them to call "evil good and good evil" (as stated in Isaiah 5:20) and to scoff at the Lord's warnings.
  • Key Themes: Isaiah 5:18 contributes significantly to several key themes woven throughout the book of Isaiah and the broader prophetic literature. A primary theme is Deliberate Sinfulness, emphasizing that the iniquity described is not accidental but a conscious, sustained, and even laborious pursuit. This stands in stark contrast to the accidental or unwitting transgressions that might be atoned for. Another critical theme is Spiritual Arrogance and Defiance, particularly highlighted by the immediate context in Isaiah 5:19, where the people challenge God to hasten His work. The "cords of vanity" introduce the theme of Idolatry and Futility, suggesting that the objects of their pursuit and the means by which they are drawn into sin are ultimately empty and worthless, leading to ruin. Finally, the overarching theme of Divine Judgment is ever-present, as this "woe" serves as a solemn warning of the inevitable consequences for a people who have so thoroughly rejected God's ways and provoked His righteous wrath, foreshadowing the judgments detailed in Isaiah 6:9-13.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Woe (Hebrew, hôwy', H1945): This interjection is a lament, a cry of grief, or an exclamation of impending doom. It signals a prophetic judgment, often carrying a tone of both sorrow for the state of the people and a stern warning of the inevitable consequences of their actions. It is not merely a curse but a declaration of the dire state and future of those addressed.
  • draw (Hebrew, mâshak', H4900): This verb signifies to pull, drag, or draw along, often with effort or persistence. In this context, it vividly portrays the active, intentional, and sustained effort the people exert in accumulating and embracing sin. It implies a deliberate engagement, as if one is pulling a heavy load towards oneself.
  • iniquity (Hebrew, ʻâvôn', H5771): This term denotes perversity, moral evil, or fault. It often carries the connotation of a twisted or distorted action, a deviation from God's righteous path. It encompasses not just the act of sin but also its guilt and the punishment associated with it, highlighting the deep moral corruption of those described.

Verse Breakdown

  • "Woe unto them that draw iniquity with cords of vanity,": This opening clause immediately establishes a prophetic judgment. The "woe" signifies a lament and a pronouncement of impending disaster upon those who actively "draw" or pull "iniquity" (moral evil, perversity) towards themselves. The means by which they do this are "cords of vanity," suggesting that the enticements or justifications for their sin are empty, worthless, or deceptive. They are binding themselves to futility, using flimsy pretenses to pull deeper into wrongdoing. This imagery speaks to a deliberate, conscious, and even laborious engagement with evil, indicating a profound spiritual blindness.
  • "and sin as it were with a cart rope:": This second clause intensifies the previous imagery through a powerful simile. A "cart rope" is a thick, strong rope used to pull a heavy wagon or cart, requiring significant effort and strength. By comparing the drawing of "sin" (transgression, missing the mark) to this arduous act, Isaiah emphasizes the immense, persistent, and determined commitment these individuals have to their sinful ways. It's not a casual dalliance but a deep, ingrained lifestyle choice, a heavy burden of wickedness they willingly and laboriously accumulate and embrace. This portrays a hardened heart, fully devoted to rebellion against God, despite the grievous weight of their actions.

Literary Devices

Isaiah 5:18 is rich in Metaphor and Simile, creating a vivid and disturbing picture of spiritual degradation. The act of "drawing iniquity with cords of vanity" is a powerful Metaphor for the deliberate and active pursuit of sin, where "cords of vanity" represent the deceptive, empty allurements or rationalizations that bind people to their wrongdoing. This is further amplified by the Simile "and sin as it were with a cart rope," which compares the accumulation of sin to the arduous task of pulling a heavy load with a strong, thick rope. This Hyperbole emphasizes the extraordinary effort and commitment these individuals dedicate to their sinful lifestyle, suggesting an almost perverse diligence in their wickedness. The verse also employs a form of Personification, as "iniquity" and "sin" are treated as tangible objects that can be drawn or pulled, highlighting their oppressive weight and the active role of the sinner in acquiring them. The underlying Irony is profound: while the people believe they are gaining something by their sin, they are, in fact, binding themselves to "vanity" and a heavy, destructive burden, leading not to freedom but to spiritual slavery and divine judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 5:18 powerfully articulates the profound depth of human rebellion against God, moving beyond mere accidental transgression to a deliberate, active, and even laborious commitment to evil. This "woe" reveals a hardened heart that not only tolerates sin but actively cultivates it, binding itself to futility and deception. The theological implication is that such a state of willful sinfulness provokes God's righteous judgment, as it represents a complete rejection of His covenant and a mocking of His authority. This passage underscores the deceptive nature of sin, which promises satisfaction but delivers only emptiness ("vanity"), and the heavy burden it imposes on those who embrace it. It serves as a stark reminder that persistent, unrepentant sin leads to spiritual bondage and divine reckoning.

REFLECTION AND APPLICATION

Isaiah 5:18 serves as a profound and unsettling mirror for every generation, challenging us to examine the true nature of our relationship with sin. It forces us to confront whether we are merely stumbling into sin out of weakness, or if we are, in fact, actively "drawing" it into our lives with deliberate intent and persistent effort. The imagery of "cords of vanity" and "cart ropes" powerfully exposes the self-deception inherent in sin—what we perceive as gain or freedom is ultimately empty and burdensome, leading to spiritual slavery. This verse calls us to a radical self-assessment: Are there areas in our lives where we are not just tolerating sin, but actively cultivating it, perhaps through rationalization, hidden habits, or a defiant attitude towards God's commands? True spiritual health demands that we recognize sin for what it is—a heavy, destructive burden—and actively repent, turning away from its deceptive pull and drawing near to the God of righteousness and truth, embracing His liberating grace.

Questions for Reflection

  • In what areas of my life might I be "drawing iniquity" or "sin" with deliberate effort, rather than merely falling into it?
  • What "cords of vanity"—empty promises, deceptive rationalizations, or fleeting pleasures—might be binding me to sin?
  • How does the imagery of a "cart rope" challenge my perception of the weight and consequences of my own sinful choices?
  • What practical steps can I take to actively "draw near to God" and pursue righteousness, in contrast to drawing iniquity?

FAQ

What does "cords of vanity" mean in Isaiah 5:18?

Answer: The phrase "cords of vanity" refers to the means or allurements by which people are drawn into sin. "Vanity" (Hebrew: shav') signifies emptiness, futility, worthlessness, or deceit. It often relates to idolatry or anything that is ultimately hollow and unsatisfying. Therefore, "cords of vanity" suggests that the things that entice people into sin—whether false beliefs, deceptive promises, fleeting pleasures, or worldly pursuits—are ultimately empty, worthless, and will lead to ruin. The "cords" themselves are not strong or true, yet people willingly use them to pull themselves deeper into moral corruption. This highlights the deceptive and self-destructive nature of sin, a theme also echoed in Ecclesiastes 1:2.

How does this "woe" relate to the other woes in Isaiah 5?

Answer: Isaiah 5 presents a series of six "woes" (specifically Isaiah 5:8-23), each condemning a specific societal sin prevalent in Judah. The woe in Isaiah 5:18-19 is particularly directed at those who are so entrenched in their sin that they not only commit it deliberately but also openly mock God, challenging Him to act and hasten His judgment. This specific woe builds upon the previous ones (condemning covetousness in Isaiah 5:8-10 and drunkenness in Isaiah 5:11-17) by revealing the spiritual arrogance and hardened heart that underlies such deliberate sin. It sets the stage for the subsequent woes against moral perversion (Isaiah 5:20), pride (Isaiah 5:21), and bribery (Isaiah 5:22-23), collectively painting a comprehensive picture of Judah's deep moral and spiritual decay, which ultimately necessitated God's severe judgment described throughout the chapter and book.

CHRIST-CENTERED FULFILLMENT

Isaiah 5:18 vividly portrays humanity's profound bondage to sin, depicting it not as a passive state but as an active, laborious, and self-chosen pursuit, a heavy burden willingly dragged along by "cords of vanity." This imagery of spiritual slavery and the futility of human effort to escape its grip finds its ultimate solution and fulfillment in Jesus Christ. Humanity, in its fallen state, is indeed "sold under sin" (as described in Romans 7:14), incapable of breaking free from the "cart rope" of iniquity. Christ, however, came precisely to "destroy the works of the devil" (as promised in 1 John 3:8) and to liberate those enslaved by sin. He is the Lamb of God who takes away the sin of the world (as proclaimed in John 1:29), bearing the full weight of humanity's "iniquity" and "sin" on the cross, thus breaking the binding power of those "cords of vanity." Through His atoning sacrifice, Christ offers true freedom from the burden and penalty of sin, inviting all who are weary and heavy-laden to find rest in Him (as He declares in Matthew 11:28). His resurrection signifies His triumph over sin and death, offering a new life of righteousness where believers are no longer compelled to "draw iniquity" but are empowered by the Holy Spirit to walk in newness of life (as taught in Romans 6:4). Thus, the "woe" of Isaiah 5:18, while a dire warning, ultimately points to the desperate need for a Savior, a need fully met in the person and work of Jesus Christ, who alone can unbind the cords of vanity and lift the heavy cart rope of sin.

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Commentary on Isaiah 5 verses 18–30

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Here are, I. Sins described which will bring judgments upon a people: and this perhaps is not only a charge drawn up against the men of Judah who lived at that time, and the particular articles of that charge, though it may relate primarily to them, but is rather intended for warning to all people, in all ages, to take heed of these sins, as destructive both to particular persons and to communities, and exposing men to God's wrath and his righteous judgments. Those are here said to be in a woeful condition,

1.Who are eagerly set upon sin, and violent in their sinful pursuits (Isa 5:18), who draw iniquity with cords of vanity, who take as much pains to sin as the cattle do that draw a team, who put themselves to the stretch for the gratifying of their inordinate appetites, and, to humour a base lust, offer violence to nature itself. They think themselves as sure of compassing their wicked project as if they were pulling it towards them with strong cart-ropes; but they will find themselves disappointed, for they will prove cords of vanity, which will break when they come to any stress. For the righteous Lord will cut in sunder the cords of the wicked, Psa 129:4; Job 4:8; Pro 22:8. They are by long custom and confirmed habits so hardened in sin that they cannot get clear of it. Those that sin through infirmity are drawn away by sin; those that sin presumptuously draw iniquity to them, in spite of the oppositions of Providence and the checks of conscience. Some by sin understand the punishment of sin: they pull God's judgments upon their own heads as it were, with cart-ropes.

2.Who set the justice of God at defiance, and challenge the Almighty to do his worst (Isa 5:19): They say, Let him make speed, and hasten his work; this is the same language with that of the scoffers of the last days, who say, Where is the promise of his coming? and therefore it is that, like them, they draw iniquity with cords of vanity, are violent and daring in sin, and walk after their own lusts, Pe2 3:3, Pe2 3:4. (1.) They ridicule the prophets, and banter them. It is in scorn that they call God the Holy One of Israel, because the prophets used with great veneration to call him so. (2.) They will not believe the revelation of God's wrath from heaven against their ungodliness and unrighteousness; unless they see it executed, they will not know it, as if the curse were brutum fulmen - a mere flash, and all the threatenings of the word bugbears to frighten fools and children. (3.) If God should appear against them, as he has threatened, yet they think themselves able to make their part good with him, and provoke him to jealousy, as if they were stronger than he, Co1 10:22. "We have heard his word, but it is all talk; let him hasten his work, we shall shift for ourselves well enough." Note, Those that wilfully persist in sin consider not the power of God's anger.

3.Who confound and overthrow the distinctions between moral good and evil, who call evil good and moral evil (Isa 5:20), who not only live in the omission of that which is good, but condemn it, argue against it, and, because they will not practise it themselves, run it down in others, and fasten invidious epithets upon it - not only do that which is evil, but justify it, and applaud it, and recommend it to others as safe and good. Note, (1.) Virtue and piety are good, for they are light and sweet, they are pleasant and right; but sin and wickedness are evil; they are darkness, all the fruit of ignorance and mistake, and will be bitterness in the latter end. (2.) Those do a great deal of wrong to God, and religion, and conscience, to their own souls, and to the souls of others, who misrepresent these, and put false colours upon them - who call drunkenness good fellowship, and covetousness good husbandry, and, when they persecute the people of God, think they do him good service - and, on the other hand, who call seriousness ill-nature, and sober singularity ill-breeding, who say all manner of evil falsely concerning the ways of godliness, and do what they can to form in men's minds prejudices against them, and this in defiance of evidence as plain and convincing as that of sense, by which we distinguish, beyond contradiction, between light and darkness, and between that which to the taste is sweet and that which is bitter.

4.Who though they are guilty of such gross mistakes as these have a great opinion of their own judgments, and value themselves mightily upon their understanding (Isa 5:21): They are wise in their own eyes; they think themselves able to disprove and baffle the reproofs and convictions of God's word, and to evade and elude both the searches and the reaches of his judgments; they think they can outwit Infinite Wisdom and countermine Providence itself. Or it may be taken more generally: God resists the proud, those particularly who are conceited of their own wisdom and lean to their own understanding; such must become fools, that they may be truly wise, or else, at their end they shall appear to be fools before all the world.

5.Who glory in it as a great accomplishment that they are able to bear a great deal of strong liquor without being overcome by it (Isa 5:22), who are mighty to drink wine, and use their strength and vigour, not in the service of their country, but in the service of their lusts. Let drunkards know from this scripture that, (1.) They ungratefully abuse their bodily strength, which God has given them for good purposes, and by degrees cannot but weaken it. (2.) It will not excuse them from the guilt of drunkenness that they can drink hard and yet keep their feet. (3.) Those who boast of their drinking down others glory in their shame. (4.) How light soever men make of their drunkenness, it is a sin which will certainly lay them open to the wrath and curse of God.

6.Who, as judges, pervert justice, and go counter to all rules of equity, Isa 5:23. This follows upon the former; they drink and forget the law (Pro 31:5), and err through wine (Isa 28:7), and take bribes, that they may have wherewithal to maintain their luxury. They justify the wicked for reward, and find some pretence or other to clear him from his guilt and shelter him from punishment; and they condemn the innocent, and take away their righteousness from them, that is, overrule their pleas, deprive them of the means of clearing up their innocency, and give judgment against them. In causes between man and man, might and money would at any time prevail against right and justice; and he who was ever so plainly in the wrong would with a small bribe carry the cause and recover the costs. In criminal causes, though the prisoner ever so plainly appeared to be guilty, yet for a reward they would acquit him; if he were innocent, yet if he did not fee them well, nay, if they were feed by the malicious prosecutor, or if they themselves had spleen against him, they would condemn him.

II. The judgments described, which these sins would bring upon them. Let not those expect to live easily who live thus wickedly; for the righteous God will take vengeance, Isa 5:24-30. Here we may observe,

1.How complete this ruin will be, and how necessarily and unavoidably it will follow upon their sins. He had compared this people to a vine (Isa 5:7), well fixed, and which, it was hoped, would be flourishing and fruitful; but the grace of God towards it was received in vain, and then the root became rottenness, being dried up from beneath, and the blossom would of course blow off as dust, as a light and worthless thing, Job 18:16. Sin weakens the strength, the root, of a people, so that they are easily rooted up; it defaces the beauty, the blossoms, of a people, and takes away the hopes of fruit. The sin of unfruitfulness is punished with the plague of unfruitfulness. Sinners make themselves as stubble and chaff, combustible matter, proper fuel to the fire of God's wrath, which then of course devours and consumes them, as the fire devours the stubble, and nobody can hinder it, or cares to hinder it. Chaff is consumed, unhelped and unpitied.

2.How just the ruin will be: Because they have cast away the law of the Lord of hosts, and would not have him to reign over them; and, as the law of Moses was rejected and thrown off, so the word of the Holy One of Israel by his servants the prophets, putting them in mind of his law and calling them to obedience, was despised and disregarded. God does not reject men for every transgression of his law and word; but, when his word is despised and his law cast away, what can they expect but that God should utterly abandon them?

3.Whence this ruin should come (Isa 5:25): it is destruction from the Almighty. (1.) The justice of God appoints it; for that is the anger of the Lord which is kindled against his people, his necessary vindication of the honour of his holiness and authority. (2.) The power of God effects it: He has stretched forth his hand against them. That hand which had many a time been stretched out for them against their enemies is now stretched out against them at full length and in its full vigour; and who knows the power of his anger? Whether they are sensible of it or no, it is God that has smitten them, has blasted their vine and made it wither.

4.The consequences and continuance of this ruin. When God comes forth in wrath against a people the hills tremble, fear seizes even their great men, who are strong and high, the earth shakes under men and is ready to sink; and as this feels dreadful (what does more so than an earthquake?) so what sight can be more frightful than the carcases of men torn with dogs, or thrown as dung (so the margin reads it) in the midst of the streets? This intimates that great multitudes should be slain, not only soldiers in the field of battle, but the inhabitants of their cities put to the sword in cold blood, and that the survivors should neither have hands nor hearts to bury them. This is very dreadful, and yet such is the merit of sin that, for all this, God's anger is not turned away; that fire will burn as long as there remains any of the stubble and chaff to be fuel for it; and his hand, which he stretched forth against his people to smite them, because they do not by prayer take hold of it, nor by reformation submit themselves to it, is stretched out still.

5.The instruments that should be employed in bringing this ruin upon them: it should be done by the incursions of a foreign enemy, that should lay all waste. No particular enemy is named, and therefore we are to take it as a prediction of all the several judgments of this kind which God brought upon the Jews, Sennacherib's invasion soon after, and the destruction of Jerusalem by the Chaldeans first and at last by the Romans; and I think it is to be looked upon also as a threatening of the like desolation of those countries which harbour and countenance those sins mentioned in the foregoing verses; it is an exposition of those woes. When God designs the ruin of a provoking people,

(1.)He can send a great way off for instruments to be employed in effecting it; he can raise forces from afar, and summon them from the end of the earth to attend his service, Isa 5:26. Those who know him not are made use of to fulfil his counsel, when, by reason of their distance, they can scarcely be supposed to have any ends of their own to serve. If God set up his standard, he can incline men's hearts to enlist themselves under it, though perhaps they know not why or wherefore. When the Lord of hosts is pleased to make a general muster of the forces he has at his command, he has a great army in an instant, Joe 2:2, Joe 2:11. He needs not sound a trumpet, nor beat a drum, to give them notice or to animate them; no, he does but hiss to them, or rather whistle to them, and that is enough; they hear that, and that puts courage into them. Note, God has all the creatures at his beck.

(2.)He can make them come into the service with incredible expedition: Behold, they shall come with speed swiftly. Note, [1.] Those who will do God's work must not loiter, must not linger, nor shall they when his time has come. [2.] Those who defy God's judgments will be ashamed of their insolence when it is too late; they said scornfully (Isa 5:19), Let him make speed, let him hasten his work, and they shall find, to their terror and confusion, that he will; in one hour has the judgment come.

(3.)He can carry them on in the service with amazing forwardness and fury. This is described here in very elegant and lofty expressions, Isa 5:27-30. [1.] Though their marches be very long, yet none among them shall be weary; so desirous they be to engage that they shall forget their weariness, and make no complaints of it. [2.] Though the way be rough, and perhaps embarrassed by the usual policies of war, yet none among them shall stumble, but all the difficulties in their way shall easily be got over. [3.] Though they be forced to keep constant watch, yet none shall slumber nor sleep, so intent shall they be upon their work, in prospect of having the plunder of the city for their pains. [4.] They shall not desire any rest of relaxation; they shall not put off their clothes, nor loose the girdle of their loins, but shall always have their belts on and swords by their sides. [5.] They shall not meet with the least hindrance to retard their march or oblige them to halt; not a latchet of their shoes shall be broken which they must stay to mend, as Jos 9:13. [6.] Their arms and ammunition shall all be fixed, and in good posture; their arrows sharp, to wound deep, and all their bows bent, none unstrung, for they expect to be soon in action. [7.] Their horses and chariots of war shall all be fit for service; their horses so strong, so hardy, that their hoofs shall be like flint, far from being beaten, or made tender, by their long march; and the wheels of their chariots not broken, or battered, or out of repair, but swift like a whirlwind, turning round so strongly upon their axle-trees. [8.] All the soldiers shall be bold and daring (Isa 5:29): Their roaring, or shouting, before a battle, shall be like a lion, who with his roaring animates himself, and terrifies all about him. Those who would not hear the voice of God speaking to them by his prophets, but stopped their ears against their charms, shall be made to hear the voice of their enemies roaring against them and shall not be able to turn a deaf ear to it. They shall roar like the roaring of the sea in a storm; it roars and threatens to swallow up, as the lion roars and threatens to tear in pieces. [9.] There shall not be the least prospect of relief or succour. The enemy shall come in like a flood, and there shall be none to lift up a standard against him. He shall seize the prey, and none shall deliver it, none shall be able to deliver it, nay, none shall so much as dare to attempt the deliverance of it, but shall give it up for lost. Let the distressed look which way they will, every thing appears dismal; for, if God frowns upon us, how can any creature smile? First, Look round to the earth, to the land, to that land that used to be the land of light and the joy of the whole earth, and behold darkness and sorrow, all frightful, all mournful, nothing hopeful. Secondly, Look up to heaven, and there the light is darkened, where one would expect to have found it. If the light is darkened in the heavens, how great is that darkness! If God hide his face, no marvel the heavens hide theirs and appear gloomy, Job 34:29. It is our wisdom, by keeping a good conscience, to keep all clear between us and heaven, that we may have light from above even when clouds and darkness are round about us.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–30. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Verse 18, 19.) Woe to those who draw iniquity with cords of vanity, and sin as if with a cart rope. Those who say: let his work speed up and come quickly, so that we may see it; and let the counsel of the Holy One of Israel approach and come, so that we may know it. As for the cart rope, the Septuagint translated it as a strap of the yoke of a heifer or a cow. And it is more commonly read that the ropes are called sins. Among them is this: Each one is bound by the cords of their own sins (Proverbs 5:22). And the Lord, rebuking the delinquent people who had joined sins with sins, made a scourge out of cords, showing them how they had made the house of God a den of thieves (John 2), and turned the house of prayer into a house of trade (Matthew 21). Also, the guest of the Lord's supper, not wearing a wedding garment, was bound hand and foot and thrown into the outer darkness (Matthew 22). And the Lord came to say to those who were in chains: Go forth (Isaiah 49:9); and to those who dwelt in darkness: Be revealed (Psalm 146:8). For he loosens the bound, and enlightens the blind, whom Jeremiah calls bound to the earth. He does not lament those who have begun to sin and immediately stop, for there is no one on earth who does good and does not sin at times (Eccl. 7:2); but those who extend their sins with a long cord. And so we read in Numbers (Chapter 19), the red heifer, whose ashes are the purification of the people, must not be sacrificed and offered on the altar of the Lord unless it has not done earthly works, and has not worn the yoke, nor has been bound by the yoke of Nebuchadnezzar. And in this same prophecy, the daughters of Zion are also girded with the cord of truth. Achitophel and Judas (one of whom betrayed David, the other the Lord) were both hung by very long ropes, dragging their own sins, thinking that the evil of conscience would end with their immediate death, and that there would be nothing after death. But what is called cords of vanity according to the Hebrew and all other interpreters signifies that sin is easily covered up for those who commit it, and it is so empty and easy that it is woven like spider webs. But when we want to leave, we are bound by the strongest chains. But those who remember what is written in Zacharia understand more easily a wagon full and burdened with sins, that wickedness sits upon a talent of lead (Zach. V): and the Egyptians who were burdened with a heavy load of sins, as lead were immersed in the Red Sea (Exod. XV). And in another place a sinner speaks: My iniquities have gone over my head: like a heavy burden they have been loaded upon me (Ps. XXXVII). But these things are said to the leaders of the Jews, who are known for their greed and luxury: that, being provoked by the Lord to repentance, and afterwards by His Apostles, they continue until today in blasphemies, and three times each day in all synagogues they curse the name of Christian under the name of Nazarenes. And the meaning is: Woe to you who think that the day of judgment will not come, or that the captivity which the prophetic word predicts will not come: you who say to the Prophet: How long will you threaten us with the wrath of God? We want her to know, let her come now. However, they speak this ironically, because they do not think she will come, but rather pretend to be a Prophet.
Augustine of HippoAD 430
TRACTATES ON THE GOSPEL OF JOHN 10:5
For each and every person braids a rope for himself in his sins.… Who makes the rope long? Who adds sin to sin? How are sins added to sins? When the sins that have been committed are combined with other sins. He committed a theft; that no one may find out that he committed it, he seeks out an astrologer. It would be enough to have committed the theft; why do you want to join a sin to a sin? Look, two sins. When you are prevented from approaching the astrologer, you blaspheme the bishop. Look, three sins. When you hear, “Send him outside the church,” you say, “I’m taking myself to Donatus’s group.” Look, you add a fourth sin.
BedeAD 735
Homilies on the Gospels 2:1
Our Lord shows what reward awaits hypocritical workers when he made a scourge of cords and drove them all out of the temple. They are cast out as sharers of the inheritance of the saints if, after they are chosen to be among the saints, they either perform good acts deceitfully or evil acts openly. He also drives out the sheep and oxen when he shows the life and teaching of such persons deserve condemnation. The cords with which he expelled the wicked persons from the temple by scourging them are the progressive development of [their] evil actions, which provide material to the strict Judge for condemning those who are to be rejected.… The person who heaps sins upon sins, for which he will be condemned more severely, is like one lengthening the cords with which he can be bound and scourged, adding to them little by little.
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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