Isaiah 27:7
Has the LORD struck Israel as He struck her oppressors? Was she killed like those who slayed her?
Sermons
God's Treatment of the Rebellious and the RighteousW. Clarkson Isaiah 27:1-11
In that DayE. Johnson Isaiah 27:1-13
Judgments and ChastisementsW. Clarkson Isaiah 27:7-9














These verses set forth two modes of apprehending the afflictions and sorrows of life, and help us in estimating the distinction between the modes. We may say that it sets forth God's ways with the enemies of Israel, and God's ways with Israel.

I. THE DISTINCTION BETWEEN JUDGMENTS AND CHASTISEMENTS. In a sense we may say that judgments are ends in themselves, and chastisements are means to a higher end. Then has God two ways of dealing with men? Thoughtlessly, and misled by appearances, many of us answer, "Yes," and suppose that we can account for some difficult and perplexing things by the help of this supposition. But this answer will not bear the test of either patient thought or Holy Scripture. Thought says, "God is One; truth and right are one; men are one; and, if there be two principles of dealing with the same creatures, both cannot be right." What God does may to us look different; it must really be the same, for the "God of the whole earth shall he be called." Scripture assures us of the Divine unchangeableness. It says, "One event happeneth to the righteous and to the wicked." It expresses the conviction that the "Judge of all the earth will do right." It bids us see that God makes his "sun to rise on the evil and on the good." There is no modification of ordinary natural conditions for the sake of the elect few. Health, accident, disease, death, affect alike the righteous and the wicked. Then comes in another question - Can all judgments be regarded as remedial in their design and tendency? There is a disposition toward the general acceptance of this theory nowadays; in dealing with crime, the reformation of the criminal is put in a first place. We may venture to say that God's final end is always recovery. But he works over indefinitely long periods; and his immediate ends - necessary as stages - may not always be remedial. As a part of the work towards securing the final end, God may stamp by suffering the quality of sin; he may demonstrate his indignations, as in the case of Babylon. It may even be necessary to make us fear lest the consequences of sin may prove irremediable; and this may explain such things as everlasting punishment, the sin against the Holy Ghost that bath never forgiveness, and the day of grace that may be lost. Whether Divine dealings be judgment or chastisement may depend on three things:

(1) the point from which they are viewed;

(2) the moral condition of those who suffer; and

(3) the relations of God being regarded as governmental or as paternal.

II. THE PURPOSE OF JUDGMENT APPREHENDED AS CHASTISEMENT. (Ver. 9.) Apprehended as only judgment, our mind is overborne by our calamity. Apprehended as chastisement, the mind is started with new and trustful thoughts. The trouble may at first crush, but soon we learn to accept it calmly. That we are under fatherly chastisements puts the deepest solemnity into life and into sin; it helps us to lift our hearts away from the present and the seen to the future and the unseen. All deaths become gates of life when this sunlight streams on them. (For this figure see Noel Paton's picture, 'Mors Janua Vita.') Prophecy then keeps before us this cheering fact - all anxieties and sufferings are fatherly. Their "fruit is to take away our sin." And as we so little know the subtleties of our sin, we need not wonder that we cannot understand either the subtleties or the severities necessary for taking it away. Our wonder ought to be that "refining fires," so graciously tempered for us, are made to accomplish so great a cleansing. - R.T.

He shall cause them that come of Jacob to take root.
I. IN RESPECT OF NUMBER. Under the ancient dispensation, the spiritual Israel were comparatively few. But at the commencement of the Christian dispensation the wall of partition was broken down, and the boundaries of the Church were greatly enlarged.

II. IN RESPECT OF SPIRITUAL VIGOUR. Others remain in a state of spiritual death. But concerning them "that come of Jacob," it is here asserted that they shall take root.

III. IN RESPECT OF BEAUTY. Christ Himself, "the branch of the Lord, is beautiful and glorious" (Isaiah 4:2); and believers in Christ are made comely through His comeliness put upon them (Ezekiel 16:14).

IV. IN RESPECT OF FRUITFULNESS. Believers are denominated in Scripture, "trees of righteousness," to intimate that they should "bring forth fruit unto God." They abound "in every good word and work."

V. IN RESPECT OF JOY. It is when the dews of heaven "drop upon the pastures of the wilderness" that it is said, "the little hills rejoice on every side." The abundant joy of New Testament times, especially of the times referred to in the passage before us, is often spoken of in Scripture.

VI. IN RESPECT OF STABILITY. It is here promised that the Lord "shall cause them that come of Jacob to take root" The vicissitudes which take place in human affairs teach us the vanity of the world, and the perishing nature of all that seems most durable in this region of shadows. The Church of God, however, has been like Mount Zion, which cannot be moved.

VII. IN RESPECT OF EXTENT.

(R. Jack.)

People
Isaiah, Israelites, Jacob
Places
Assyria, Brook of Egypt, Egypt, Euphrates River, Jerusalem
Topics
Dead, Killed, Overcame, Punishment, Slain, Slaughter, Slay, Slayers, Slaying, Smiter, Smiting, Smitten, Smote, Striking, Struck, Sword
Outline
1. The Deliverance of Israel

Dictionary of Bible Themes
Isaiah 27:6

     4504   roots

Library
The Grasp that Brings Peace
'Let him take hold of My strength, that he may make peace with Me; yea, let him make peace with Me.'--ISAIAH xxvii. 5. Lyrical emotion makes the prophet's language obscure by reason of its swift transitions from one mood of feeling to another. But the main drift here is discernible. God is guarding Israel, His vineyard, and before Him its foes are weak as 'thorns and briers,' whose end is to be burned. With daring anthropomorphism, the prophet puts into God's mouth a longing for the enemies to measure
Alexander Maclaren—Expositions of Holy Scripture

Twelfth Day for the Spirit to Convince the World of Sin
WHAT TO PRAY.--For the Spirit to convince the World of Sin "I will send the Comforter to you. And He, when He is come, will convict the world in respect of sin."--JOHN xvi. 7, 8. God's one desire, the one object of Christ's being manifested, is to take away sin. The first work of the Spirit on the world is conviction of sin. Without that, no deep or abiding revival, no powerful conversion. Pray for it, that the gospel may be preached in such power of the Spirit, that men may see that they have
Andrew Murray—The Ministry of Intercession

Come and Welcome to Jesus Christ;
OR, A PLAIN AND PROFITABLE DISCOURSE ON JOHN 6:37 SHOWING THE CAUSE, TRUTH, AND MANNER OF THE COMING OF A SINNER TO JESUS CHRIST; WITH HIS HAPPY RECEPTION AND BLESSED ENTERTAINMENT. WRITTEN BY JOHN BUNYAN, AUTHOR OF "THE PILGRIM'S PROGRESS." "And they shall come which were ready to perish."--Isaiah 27:13. London, 1681. ADVERTISEMENT BY THE EDITOR. "Come and welcome to Jesus Christ," is a subject peculiarly fitted to the deep and searching experience of John Bunyan. He knew all the wiles of sin and
John Bunyan—The Works of John Bunyan Volumes 1-3

The Desire of the Righteous Granted;
OR, A DISCOURSE OF THE RIGHTEOUS MAN'S DESIRES. ADVERTISEMENT BY THE EDITOR As the tree is known by its fruit, so is the state of a man's heart known by his desires. The desires of the righteous are the touchstone or standard of Christian sincerity--the evidence of the new birth--the spiritual barometer of faith and grace--and the springs of obedience. Christ and him crucified is the ground of all our hopes--the foundation upon which all our desires after God and holiness are built--and the root
John Bunyan—The Works of John Bunyan Volumes 1-3

How Shall one Make Use of Christ as the Life, when Wrestling with an Angry God Because of Sin?
That we may give some satisfaction to this question, we shall, 1. Shew what are the ingredients in this case, or what useth to concur in this distemper. 2. Shew some reasons why the Lord is pleased to dispense thus with his people. 3. Shew how Christ is life to the soul in this case. 4. Shew the believer's duty for a recovery; and, 5. Add a word or two of caution. As to the first, There may be those parts of, or ingredients in this distemper: 1. God presenting their sins unto their view, so as
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

"But we are all as an Unclean Thing, and all Our Righteousnesses are as Filthy Rags,"
Isaiah lxiv 6, 7.--"But we are all as an unclean thing, and all our righteousnesses are as filthy rags," &c. This people's condition agreeth well with ours, though the Lord's dealing be very different. The confessory part of this prayer belongeth to us now; and strange it is, that there is such odds of the Lord's dispensations, when there is no difference in our conditions; always we know not how soon the complaint may be ours also. This prayer was prayed long before the judgment and captivity came
Hugh Binning—The Works of the Rev. Hugh Binning

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties
John Cunningham—The Ordinance of Covenanting

The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This
Thomas Watson—A Body of Divinity

The River of Egypt, Rhinocorura. The Lake of Sirbon.
Pliny writes, "From Pelusium are the intrenchments of Chabrias: mount Casius: the temple of Jupiter Casius: the tomb of Pompey the Great: Ostracine: Arabia is bounded sixty-five miles from Pelusium: soon after begins Idumea and Palestine from the rising up of the Sirbon lake." Either my eyes deceive me, while I read these things,--or mount Casius lies nearer Pelusium, than the lake of Sirbon. The maps have ill placed the Sirbon between mount Casius and Pelusium. Sirbon implies burning; the name of
John Lightfoot—From the Talmud and Hebraica

The Worst Things Work for Good to the Godly
DO not mistake me, I do not say that of their own nature the worst things are good, for they are a fruit of the curse; but though they are naturally evil, yet the wise overruling hand of God disposing and sanctifying them, they are morally good. As the elements, though of contrary qualities, yet God has so tempered them, that they all work in a harmonious manner for the good of the universe. Or as in a watch, the wheels seem to move contrary one to another, but all carry on the motions of the watch:
Thomas Watson—A Divine Cordial

What Messiah did the Jews Expect?
1. The most important point here is to keep in mind the organic unity of the Old Testament. Its predictions are not isolated, but features of one grand prophetic picture; its ritual and institutions parts of one great system; its history, not loosely connected events, but an organic development tending towards a definite end. Viewed in its innermost substance, the history of the Old Testament is not different from its typical institutions, nor yet these two from its predictions. The idea, underlying
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Great Shepherd
He shall feed his flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. I t is not easy for those, whose habits of life are insensibly formed by the customs of modern times, to conceive any adequate idea of the pastoral life, as obtained in the eastern countries, before that simplicity of manners, which characterized the early ages, was corrupted, by the artificial and false refinements of luxury. Wealth, in those
John Newton—Messiah Vol. 1

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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