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Commentary on Isaiah 5 verses 18–30
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.
(Verse 26 and following) And he will raise a signal among the nations far away, and he will whistle for them from the ends of the earth, and behold, they will come quickly and swiftly. And he will not be weary or faint. He will not slumber or sleep, nor will his waist belt be loosened or his sandal strap be broken. His arrows are sharp, and all his bows are drawn tight. The hooves of his horses are like flint, and his chariot wheels are like a whirlwind. His roar is like that of a lion, he will roar like a lion's cubs. He will growl, and seize his prey, and embrace it, and no one will rescue it. And it will sound over him in that day like the roaring of the sea: we will look to the land, and behold, darkness of distress, and the light is obscured by its shadow. The Hebrews understand this passage to prophesy about the Babylonians and Nebuchadnezzar, that by the will of God he was led into Judah and Jerusalem, and he destroyed the temple. But we, following the order, and connecting the following things with those that came before, therefore, we say that the sign, elevated far away among the nations, signifies the Lord, or that he has hissed at them like a serpent, or has dragged them with the boundary of the land; because they have cast aside the law of the Gospel, and have blasphemed the holy word. For if there had been discourse regarding the Babylonians, according to the prophetic custom, it would have said: I will call him who is from the North, because the Assyrians and Chaldeans are situated near Judea in the northern region. He certainly described the Babylonians and Assyrians more clearly. But now, saying, 'He will raise a signal among the nations far away, and will whistle for them from the ends of the earth,' he signifies distant nations and those who dwell at the ends of the earth, undoubtedly including the Romans and all the peoples of Italy, Gaul, and Spain, who were subjected to the Roman Empire under Vespasian and Hadrian. Hence why Italy was called Hesperia, because the evening star sets there. And with this, he was struck down, and all the hills of Judea were troubled, as Theodotion and Symmachus interpreted, or disturbed, as Aquila put it, or embittered, as the LXX translated, so that the streets were filled with the bodies of the dead, as if by the assault of enemies. The divine word describes the speed of the approaching army, which came not by its own will, but by the will of the Lord; indeed, it was drawn in and provoked by its hiss, which did not fail or tire from such a journey, and did not allow sleep to its eyes, and whose sandals were not worn out. The multitude of archers, the troops of horsemen, the fervor of chariots and quadrigas, is compared to the roar of a lion, which came not so much to fight as to plunder and devour, and the shouting of the victorious army is likened to the waves of the sea. From which it should be noted whenever the sound of the sea is referred to in the Scriptures, what it signifies. Therefore, when the Roman army arrives, takes plunder, and there is no one to rescue, the Prophet joins the people with sympathetic affection and says: We will look upon the earth and behold the darkness of affliction. For we dare not look upon the sky, whose inhabitant we offend, and our light, which we always had in God, is obscured by the darkness of afflictions. I read in the commentary of someone that this which is said: He will raise a signal among the nations afar off, and will whistle to him from the ends of the earth, is to be understood from the calling of the Gentiles, that when the sign of the Cross is raised and the burdens of sins are laid aside, they will come quickly and believe. But I do not know how the following things can agree with this interpretation.
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SUMMARY
Isaiah 5:27 presents a chilling and formidable description of the divinely appointed army God will summon to execute judgment upon unfaithful Judah. This verse, serving as a climactic conclusion to the "Song of the Vineyard" and a series of prophetic "woes," vividly portrays the unwavering discipline, perfect preparedness, and unstoppable efficiency of this instrument of divine wrath. Every detail, from their unflagging energy to their perfectly maintained equipment, underscores the absolute certainty and severe inevitability of the impending judgment, leaving no room for evasion or resistance.
CONTEXT
Literary Context: Isaiah 5:27 provides a stark and powerful conclusion to a chapter that begins with the poignant "Song of the Vineyard" in Isaiah 5:1-7. In this allegory, God laments Judah's failure to produce righteousness and justice, despite His diligent cultivation and care. This lament is followed by a series of six "woes" pronounced against the social and spiritual sins plaguing Judah, including greed, drunkenness, defiance, and perversion of justice, as detailed in Isaiah 5:8-23. The chapter then transitions into a prophetic description of the coming judgment, detailing the swift and devastating arrival of a foreign nation. Verse 27, in particular, paints a vivid and terrifying picture of this army's unwavering discipline, preparedness, and relentless advance, serving as the capstone to the preceding descriptions of God's righteous indignation and the inevitable consequences of Judah's deep-seated rebellion. The imagery here sets a tone of unyielding, inescapable judgment that pervades the subsequent verses.
Historical & Cultural Context: The prophecies in Isaiah 5, including the vivid imagery of verse 27, are situated against the tumultuous backdrop of the 8th century BCE. During this period, Judah, under kings like Uzziah and Jotham, experienced a measure of prosperity but simultaneously succumbed to significant moral and spiritual decline, precisely the decay Isaiah so passionately condemns. The primary geopolitical threat looming over Judah was the formidable Assyrian Empire, renowned for its ruthless military efficiency and systematic conquests. Later, the Babylonian Empire would also serve as a similar instrument of God's judgment. The descriptions of the army's readiness—their unwearied march, unbroken equipment, and constant vigilance—would have deeply resonated with the contemporary understanding of elite ancient military forces. Soldiers in these armies relied critically on their physical stamina and the integrity of their gear, such as girdles to secure tunics for agile movement and shoe latchets for sustained marching. The portrayal of such an army, divinely empowered and perfectly equipped, would have underscored the terrifying and inescapable reality of God's impending judgment upon a complacent and unrepentant Judah.
Key Themes: This verse powerfully contributes to several overarching themes prominent in Isaiah and the broader prophetic literature. Firstly, it emphatically highlights the theme of Unstoppable Divine Judgment, emphasizing that when God determines to act, His chosen instruments are utterly effective and cannot be hindered. This speaks to God's absolute sovereignty over nations and history, a theme reiterated elsewhere in Isaiah, such as when God declares Cyrus to be His shepherd in Isaiah 44:28. Secondly, the detailed imagery of the army's readiness underscores Discipline and Preparedness as qualities that stand in stark contrast to the spiritual and moral laxity of Judah described earlier in the chapter. The nation's spiritual "sleep" and "stumbling," as seen in their pursuit of strong drink and neglect of God's work (Isaiah 5:11-12), are met with an enemy that neither slumbers nor sleeps. Finally, the verse clearly illustrates God's Use of Foreign Nations as instruments of His righteous judgment, even when those nations are unaware of His ultimate purposes. This concept is a recurring motif in prophetic books, where empires like Assyria and Babylon are depicted as God's "rod of anger" (Isaiah 10:5) or "battle-ax" (Jeremiah 51:20) against His disobedient people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 5:27 is rich in Imagery and employs powerful Hyperbole, painting a vivid and terrifying picture of the approaching judgment. The detailed descriptions of the army's physical state and equipment—"none shall be weary nor stumble," "none shall slumber nor sleep," "girdle...not loosed," "latchet...not broken"—create a compelling visual of an unstoppable, perfectly disciplined, and divinely enabled force. While these descriptions contain elements of Hyperbole to emphasize the army's overwhelming efficiency and inevitability, they primarily function as Symbolism for the absolute certainty and thoroughness of God's impending judgment. The army itself serves as a powerful Metonymy for divine wrath, embodying the unyielding nature of God's justice. The repeated use of "none shall" or "neither shall" creates a strong sense of Negation and Anaphora, underscoring the complete absence of human weakness or logistical failure, thereby heightening the sense of dread and inevitability for the unrepentant people of Judah.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 5:27 powerfully illustrates the profound theological principle of divine sovereignty and the unwavering certainty of God's judgment against sin. It reveals that God is not merely a passive observer of human history but an active, orchestrating participant, even using seemingly secular nations as instruments to accomplish His righteous and holy purposes. The meticulous description of the army's readiness underscores that when God's patience reaches its limit and His judgment is determined, it will be executed with absolute precision, efficiency, and inevitability, leaving no room for escape or mitigation. This serves as a stark and timeless warning that disobedience carries severe and unavoidable consequences, and God's word, whether of blessing or judgment, will always come to pass in its appointed time.
REFLECTION AND APPLICATION
Isaiah 5:27, while describing a historical judgment against ancient Judah, offers profound and enduring spiritual lessons for believers today. Firstly, it serves as a sober reminder of the seriousness of sin and the certainty of God's righteous justice. Just as Judah faced the inevitable consequences of their moral and spiritual decay, we are called to diligently examine our own lives and repent of any areas of disobedience, understanding that God's patience is not an endorsement of sin but a gracious invitation to genuine repentance. Secondly, the passage powerfully highlights God's absolute sovereignty over all nations, circumstances, and historical events. Even in times of global turmoil, political upheaval, or personal uncertainty, we can rest in the profound assurance that God remains firmly on His throne, actively working His purposes, often through means we may not fully comprehend. Finally, the stark contrast between the disciplined, vigilant army and the complacent, slumbering Judah, as depicted in Isaiah 5:11-12, serves as a powerful call to spiritual readiness and vigilance for believers. We are called to be "girded" with truth, alert to spiritual dangers, and prepared for the Lord's return, diligently ensuring our spiritual "equipment" is always in good order and ready for service.
Questions for Reflection
FAQ
Does this verse imply that God literally makes armies tireless and infallible?
Answer: While the language used in Isaiah 5:27 employs powerful hyperbole to emphasize the extreme efficiency and preparedness of the army, the primary implication is that God's chosen instruments of judgment will be supernaturally enabled and directed to fulfill His purposes without fail. It speaks more to the absolute certainty and thoroughness of God's judgment than to a literal alteration of human physiology. The core point is that nothing will hinder their divine mission; they will be as effective as if they were literally tireless and perfectly equipped, because God is directing them. This reflects God's absolute control over historical events and His ability to use any means, including human armies, to accomplish His sovereign will, as powerfully seen in passages like Isaiah 10:5-7.
How does the imagery of "girdle" and "latchet" apply to spiritual life today?
Answer: The imagery of the "girdle" and "latchet" is a powerful and enduring metaphor for spiritual readiness and preparedness in the life of a believer. In ancient times, "girding up one's loins" meant preparing for action by tucking up long robes, signifying diligence, readiness, and a posture for strenuous activity. Spiritually, this translates to being mentally, morally, and spiritually prepared for the challenges of life, ministry, and spiritual warfare. Ephesians 6:14 speaks of having our "loins girt about with truth," emphasizing the critical importance of integrity, divine revelation, and adherence to God's word for spiritual stability and readiness. Similarly, the "latchet of shoes" represents being ready to walk in obedience and to carry the gospel. A broken latchet would impede movement; spiritually, this means ensuring there are no hidden sins, neglected duties, or unconfessed areas that hinder our walk with God or our ability to serve Him effectively and advance His kingdom. The imagery collectively calls believers to maintain spiritual vigilance and ensure their "spiritual equipment" is always in good order for the journey of faith and the fulfillment of God's calling.
CHRIST-CENTERED FULFILLMENT
While Isaiah 5:27 vividly portrays the relentless and unyielding nature of God's judgment against sin, its ultimate Christ-centered fulfillment lies not in a physical army, but in the unwavering, perfect, and unstoppable work of Jesus Christ in both judgment and salvation. The discipline, preparedness, and absolute effectiveness of the described army foreshadow the unparalleled perfection and unyielding resolve with which Christ accomplished His redemptive mission. Unlike an earthly army that brings destruction, Jesus, the Lamb of God who takes away the sin of the world, came to bear the judgment for sin, demonstrating an unparalleled readiness to fulfill the Father's will, even unto death on the cross (Philippians 2:8). He was never weary in His ministry, never stumbled in His perfect obedience, and never "slumbered" in His unwavering commitment to redeem humanity, perfectly fulfilling all righteousness (Matthew 3:15). Furthermore, the imagery of an unstoppable force also profoundly points to Christ's ultimate triumph over sin, death, and the powers of darkness. He is the one who will return, not as a weary or stumbling warrior, but as the King of kings and Lord of lords, whose judgment is swift, righteous, and inescapable for those who reject Him (Revelation 19:11-15). Thus, Isaiah 5:27, in its description of an unhindered divine instrument, ultimately points to the utterly perfect, decisive, and eternally significant work of Christ, both in His first coming as Savior and in His second coming as Judge.