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In this chapter the prophet goes on to show, I. What great things God would do for his church and people, which should now shortly be accomplished in the deliverance of Jerusalem from Sennacherib and the destruction of the Assyrian army; but it is expressed generally, for the encouragement of the church in after ages, with reference to the power and prevalency of her enemies. 1. That proud oppressors should be reckoned with, Isa 27:1. 2. That care should be taken of the church, as of God's vineyard, Isa 27:2,3. 3. That God would let fall his controversy with the people, upon their return to him, Isa 27:4,5. 4. That he would greatly multiply and increase them, Isa 27:6. 5. That, as to their afflictions, the property of them should be altered (Isa 27:7), they should be mitigated and moderated (Isa 27:8), and sanctified, Isa 27:9. 6. That though the church might be laid waste, and made desolate, for a time (Isa 27:10,11), yet it should be restored, and the scattered members should be gathered together again, Isa 27:12,13. All this is applicable to the grace of the gospel, and God's promises to, and providences concerning, the Christian church, and such as belong to it.

For the general design of this chapter see the analysis of Isaiah 24. Many different expositions have been given of its design, and indeed almost every commentator has had his own theory, and has differed from almost every other. Some of the different views which have been taken may be seen in the notes at Isaiah 27:1, and may be examined at length in Vitringa. I regard the most simple and obvious interpretation as the correct one; and that is, that it is a continuation of the vision commenced in Isaiah 24, and referring to the same great event - the captivity at Babylon and the deliverance from that captivity. This subject has been pursued through the Isaiah 24:1, the Isaiah 25:1, and the Isaiah 26:1 chapters. In the Isaiah 25:1 and the Isaiah 26:1 chapters, the main design was to show the joy which would be evinced on their rescue from that land. The main purpose of this is to show the effect of that captivity and deliverance in purifying the Jews themselves, and in overcoming their propensity to idolatry, on account of which the captivity had been suf fered to take place. The "design" of the chapter is, like that of many others in Isaiah, to comfort them when they should be oppressed during their long and painful exile. The general plan of the chapter is:

1. A statement that their great enemy, the leviathan, should be destroyed Isaiah 27:1; and,

2. A song, in alternate responses, respecting the people of God, under the image of a vineyard yielding rich wines Isaiah 27:2-13. In this song Yahweh's protection over the vineyard is shown Isaiah 27:3; he declares that he is not actuated by fury Isaiah 27:4; his people are exhorted to trust in him Isaiah 27:5; a full promise that the Jews shall yet flourish is given Isaiah 27:6; Yahweh says that his judgments are mild on them Isaiah 27:7-8, and that the design is to purify his people Isaiah 27:9, for their sins they should be punished Isaiah 27:10-11; yet that they should be restored to their own land, and worship him in the holy mount at Jerusalem Isaiah 27:12-13.

Destruction of the enemies of the Church, Isaiah 27:1. God's care of his vineyard, Isaiah 27:2-11. Prosperity of the descendants of Abraham in the latter days, Isaiah 27:12, Isaiah 27:13.

The subject of this chapter seems to be the nature, the measure, and the design of God's dealings with his people.

1. His judgments inflicted on their great and powerful enemies, Isaiah 27:1.

2. His constant care and protection of his favorite vineyard, in the form of a dialogue, Isaiah 27:2.

3. The moderation and lenity with which the severity of his judgments have been tempered, Isaiah 27:7.

4. The end and design of them, to recover them from idolatry, Isaiah 27:9. And,

5. The recalling of them, on their repentance, from their several dispersions, Isaiah 27:12.

The first verse seems connected with the two last verses of the preceding chapter. - L.

INTRODUCTION TO Isaiah 27

This chapter refers to the same times as the two foregoing ones Isaiah 25:1; and is a continuation of the same song, or rather a new one on the same occasion; it is prophetical of the last times, and of what shall be done in them, as the destruction of the antichristian powers, and Satan at the head of them, Isaiah 27:1 the happy state of the church, and its fruitfulness under the care and protection of the Lord, and his affection for it, Isaiah 27:2 its peace, prosperity, and flourishing condition, Isaiah 27:5 the nature, use, and end of all its afflictions and chastisements, Isaiah 27:7 the ruin and destruction of the city of Rome, and its inhabitants, and of its whole jurisdiction, Isaiah 27:10 a great gathering and conversion of the Lord's people, both Jews and Gentiles, by the ministry of the Gospel, Isaiah 27:12.

Ch. Isaiah 26:20 to Isaiah 27:13. The Conclusion of the Prophecy

Isaiah 26:20 resumes the connexion of the prophetic discourse, interrupted since Isaiah 25:8; and this continues to the end, broken only by the lyrical passage, Isaiah 27:2-6. The contents, however, are of a somewhat mixed character, and the divisions are clearly marked.

(1) vv. Isaiah 26:20-21.—A call to the people of God to hide themselves till the indignation be overpast.

(2) v. Isaiah 27:1.—Announcement of judgment on the great World-powers.

(3) Isaiah 27:2-6.—A song of Jehovah concerning His vineyard.

(4) Isaiah 27:7-11.—The moderation displayed in Jehovah’s chastisement of Israel, and the lesson to be learned from it.

(5) Isaiah 27:12-13.—A prophecy of the restoration of the dispersed of Israel.

Concluding Note on Ch. 24–27

The above exposition has left some general questions in suspense; and for the most part they are such as cannot be adequately discussed in this commentary. There are two, however, on which a few additional observations are necessary, viz., (1) the unity and (2) the date, of the prophecy.

(1) The question of unity, as raised by the recent criticisms of Duhm and Cheyne, relates principally to the lyrical passages already marked off in the notes (Isaiah 25:1-5; Isaiah 25:9-12, Isaiah 26:1-19, Isaiah 27:2-6), although it is acknowledged that the section Isaiah 27:7-11 presents difficulties almost as great. As has been hinted above, the commonly accepted view has been that the lyrics represent flights of the author’s imagination, depicting the feelings of the redeemed community after the great judgment is past. The chief considerations urged against this view are as follows. (a) If we read consecutively 24, Isaiah 25:6-8, Isaiah 26:20 to Isaiah 27:1; Isaiah 27:7-13, we have a series of conceptions which readily fit into a consistent picture of the future, and (at least up to Isaiah 27:1) a very natural sequence of thought. (b) the songs are distinguished from the main prophecy in poetic structure and rhythm, as well as in the point of view they represent. (c) They do not occur at places where their insertion would be natural if due to the literary plan of the composition, while one of them (Isaiah 25:1-5) appears to interrupt a close connexion of thought. (d) The most important of all (Isaiah 26:1-19) is written in a vein of mingled exultation and despondency inappropriate to the supposed situation. Although the reader is naturally averse to entertaining the idea of interpolation if it can possibly be avoided, it can hardly be denied that these arguments have a considerable cumulative force. (b) counts for little or nothing by itself, while the others may involve merely subjective differences of critical judgment. The crucial case is probably (d), where the ‘ideal standpoint’ theory could only be maintained by assuming that the writer’s imagination lacks the strength of wing needful to bear him triumphantly away from the discouraging outlook of his actual present. It must be pointed out, however, that the demarcation of the lyrics given in the notes is adopted from Duhm and Cheyne, and to discuss the question of unity on this basis necessarily does some injustice to the views of other critics, who might prefer a different division.

(2) The question of the date of the prophecy is of course influenced by the view held as to its unity, although to a less extent than might be imagined, since both the critics named agree in regarding the whole series of compositions as belonging to the literature of a single general period. Duhm assigns them to the reign of John Hyrcanus, and finds allusions to the Parthian campaign of Antiochus Sidetes (b.c. 129) and the destruction of Samaria (c. 107). But there is really nothing to warrant these precise determinations, and the theory is negatived by well-established conclusions as to the close of the O.T. Canon. Cheyne’s view is free from this objection and is in itself very attractive. The historical background of the prophecy is found in the events which preceded the dissolution of the Persian Empire (say 350–330). The gloomy survey of ch. 24 is explained by the “desolating and protracted wars” of the period, in which the Jews are known to have suffered severely and during which Jerusalem was not improbably laid waste by Persian armies. The premature songs of triumph referred to in ch. Isaiah 24:16 are supposed to have been called forth by rumours of the expedition of Alexander the Great, whilst the interspersed lyrical passages celebrate the Jewish deliverance achieved by the Macedonian victories. Perhaps the least convincing part of the hypothesis is the identification of the conquered city of Isaiah 25:2, Isaiah 26:5, with Tyre or Gaza, destroyed by Alexander; but in spite of that Cheyne’s view is probably the one which best harmonises the varied indications of the prophecy (see his Introduction, pp. 155 ff., and the refs. there).

Of rival theories there is perhaps but one that deserves careful examination, that, viz., which seeks the occasion of the prophecy in the age immediately succeeding the Exile, particularly the Babylonian troubles under Darius Hystaspis. There is, indeed, a surprising number of coincidences between the phenomena of this prophecy and the circumstances of that time or the contemporary literature. The expectation of a great overturning of existing political conditions occurs in the writings of Haggai (Isaiah 2:6-7; Isaiah 2:21-22) and Zechariah (Isaiah 1:11 ff.); the idea of a world-judgment in Isaiah 13:6 ff.; the universalism of Isaiah 25:6-8 finds nowhere a more sympathetic response than in Isaiah 40-55; and even the ‘songs of the righteous’ (Isaiah 24:16) have a certain resemblance to Isaiah 45:10. The allusion to recent idolatry in Isaiah 27:9 is amply accounted for; and the “city” (although too much has been made of this point) of Isaiah 24:10 ff., Isaiah 27:10 f., Isaiah 25:2, Isaiah 26:5 might be Babylon, the “world-city,” now humbled and soon to be utterly destroyed.

The ultimate decision probably turns on certain general features of the prophecy, which are thought to point to a very late age. These are (a) its apocalyptic colouring and imagery (see, however, the caveat on p. 179 above), (b) the advanced form in which it presents the doctrines of immortality (Isaiah 25:8) and the resurrection (Isaiah 26:19); and (possibly) (c) the belief in tutelary genii of the nations. With regard to these phenomena many will agree with Cheyne that they “become the more intelligible the later we place this composition in the Persian period.”

Isa 27:1-13.

CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS.

At the time when Israel shall be delivered, and the ungodly nations punished, God shall punish also the great enemy of the Church.

1. sore--rather, "hard," "well-tempered."

leviathan--literally, in Arabic, "the twisted animal," applicable to every great tenant of the waters, sea-serpents, crocodiles, &c. In

Eze 29:3; 32:2; Da 7:1, &c. Re 12:3,

&c., potentates hostile to Israel are similarly described; antitypically and ultimately Satan is intended

(Re 20:10).

piercing--rigid [LOWTH]. Flying [MAURER and Septuagint]. Long, extended, namely, as the crocodile which cannot readily bend back its body [HOUBIGANT].

crooked--winding.

dragon--Hebrew, tenin; the crocodile.

sea--the Euphrates, or the expansion of it near Babylon.

In that day - In that future time when the Jews would be captive in Babylon, and when they would sigh for deliverance (see the note at Isaiah 26:1). This verse might have been connected with the previous chapter, as it refers to the same event, and then this chapter would have more appropriately commenced with the poem or song which begins in Isaiah 27:2.

With his sore - Hebrew, הקשׁה haqāshâh - 'Hard.' Septuagint, Τὴς ἁγίαν Tēn hagian - 'Holy.' The Hebrew means a sword that is hard, or well-tempered and trusty.

And great, and strong sword - The sword is an emblem of war, and is often used among the Hebrews to denote war (see Genesis 27:40; Leviticus 26:25). It is also an emblem of justice or punishment, as punishment then, as it is now in the Turkish dominions, was often inflicted by the sword Deuteronomy 32:41-42; Psalm 7:12; Hebrews 11:37. Here, if it refers to the overthrow of Babylon and its tyrannical king, it means that God would punish them by the armies of the Medes, employed as his sword or instrument. Thus in Psalm 17:13, David prays, 'Deliver my soul from the wicked, which is thy sword' (compare the notes at Isaiah 10:5-6).

Leviathan - לויתן livyâthân. The Septuagint renders this, Τὴν δράκοντα Tēn drakonta - 'The dragon.' The word 'leviathan' is probably derived from לוה lâvâh in Arabic, to weave, to twist (Gesenius); and literally means, "the twisted animal." The word occurs in six places in the Old Testament, and is translated in Job 3:8, 'mourning,' Margin, 'leviathan;' in Job 41:1, 'leviathan' - in which chapter is an extended description of the animal; in Psalm 74:14, it is rendered 'leviathan,' and seems to be applied to Pharaoh; and in Psalm 104:26, and in the passage before us, where it is twice also rendered 'leviathan.' Bochart (Hierez. ii. 5. 16-18) has gone into an extended argument to show that by the leviathan the crocodile is intended; and his argument is in my view conclusive. On this subject, Bochart, Dr. Good (on Job 41), and Robinson's Calmet, may be consulted.

The crocodile is a natural inhabitant of the Nile and of other Asiatic and African rivers; is of enormous voracity and strength, as well as of fleetness in swimming; attacks mankind and all animals with prodigious impetuosity; and is furnished with a coat of mail so scaly and callous that it will resist the force of a musket ball in every part except under the belly. It is, therefore, an appropriate image by which to represent a fierce and cruel tyrant. The sacred writers were accustomed to describe kings and tyrants by an allusion to strong and fierce animals. Thus, in Ezekiel 29:3-5, the dragon, or the crocodile of the Nile, represents Pharaoh; in Ezekiel 22:2, Pharaoh is compared to a young lion, and to a whale in the seas; in Psalm 74:13-14, Pharaoh is compared to the dragon, and to the leviathan. In Daniel 7, the four monarchs that should arise are likened to four great beasts. In Revelation 12, Rome, the new Babylon, is compared to a great red dragon.

In the place before us, I suppose that the reference is to Babylon; or to the king and tyrant that ruled there, and that had oppressed the people of God. But among commentators there has been the greatest variety of explanation. As a "specimen" of the various senses which commentators often assign to passages of Scripture, we may notice the following views which have been taken of this passage. The Chaldee Paraphrast regards the leviathans, which are twice mentioned, as referring, the first one to some king like Pharaoh, and the second to a king like Sennacherib. rabbi Moses Haccohen supposes that the word denotes the most select or valiant of the rulers, princes, and commanders that were in the army of the enemy of the people of God. Jarchi supposes that by the first-mentioned leviathan is meant Egypt, by the second Assyria, and by the dragon which is in the sea, he thinks "Tyre" is intended.

Aben Ezra supposes that by the dragon in the sea, Egypt is denoted. Kimchi supposes that this will be fulfilled only in the times of the Messiah, and that the sea monsters mentioned here are Gog and Magog - and that these denote the armies of the Greeks, the Saracens, and the inhabitants of India. Abarbanel supposes that the Saracens, the Roman empire, and the other kingdoms of Gentiles, are intended by these sea monsters. Jerome, Sanctius, and some others suppose that "Satan" is denoted by the leviathan. Brentius supposes that this was fulfilled in the day of Pentecost when Satan was overcome by the preaching of the gospel. Other Christian interpreters have supposed, that by the leviathan first mentioned "Mahomet" is intended; by the second, "heretics;" and by the dragon in the sea, "Pagan India." Luther understood it of Assyria and Egypt; Calvin supposes that the description properly applies to the king of Egypt, but that under this image other enemies of the church are embraced, and does not doubt that "allegorically" Satan and his kingdom are intended. The more simple interpretation, however, is that which refers it to Babylon. This suits the connection: accords with the previous chapters; agrees with all that occurs in this chapter, and with the image which is used here. The crocodile, the dragon, the sea monster - extended, vast, unwieldy, voracious, and odious to the view - would be a most expressive image to denote the abhorrence with which the Jews would regard Babylon and its king.

The piercing serpent - The term 'serpent' (נחשׁ nāchâsh) may be given to a dragon, or an extended sea monster. Compare Job 26:13. The term 'piercing,' is, in the Margin, 'Crossing like a bar.' The Septuagint renders it, Ὄφιν Φεύγοντα Ophin pheugonta - 'Flying serpent. The Hebrew, בריח bāriyach, rendered 'piercing,' is derived from ברץ bârach," to flee;" and then to stretch across, or pass through, as a bar through boards Exodus 36:33. Hence, this word may mean fleeing; extended; cross bar for fastening gates; or the cross piece for binding together the boards for the tabernacle of the congregation Exodus 26:26; Exodus 36:31. Lowth renders it, 'The rigid serpent;' probably with reference to the hard scales of the crocodile. The word "extended, huge, vast," will probably best suit the connection. In Job 26:13, it is rendered, 'the crooked serpent;' referring to the constellation in the heavens by the name of the Serpent (see the note at that place). The idea of piercing is not in the Hebrew word, nor is it ever used in that sense.

That crooked serpent - This is correctly rendered; and refers to the fact that the monster here referred to throws itself into immense volumes or folds, a description that applies to all serpents of vast size. Virgil has given a similar description of sea monsters throwing themselves into vast convolutions:

'Ecce autem gemini a Tenedo tranquilla per alta

• immensis orbibus angues.'

• AEn. ii.203.

And again:

'Sinuantque immensa volumine terga.'

Idem. 208.

The reference in Isaiah, I suppose, is not to "different" kings or enemies of the people of God, but to the same. It is customary in Hebrew poetry to refer to the same subject in different members of the same sentence, or in different parts of the same parallelism.

The dragon - Referring to the same thing under a different image - to the king of Babylon. On the meaning of the word 'dragon,' see the note at Isaiah 13:22.

In the sea - In the Euphrates; or in the marshes and pools that encompass Babylon (see Isaiah 11:15, note; Isaiah 18:2, note). The sense of the whole verse is, that God would destroy the Babylonian power that was to the Jews such an object of loathsomeness and of terror.

Leviathan - The animals here mentioned seem to be the crocodile, rigid by the stiffness of the backbone, so that he cannot readily turn himself when he pursues his prey; hence the easiest way of escaping from him is by making frequent and short turnings: the serpent or dragon, flexible and winding, which coils himself up in a circular form: and the sea monster, or whale. These are used allegorically, without doubt for great potentates, enemies and persecutors of the people of God: but to specify the particular persons or states designed by the prophet under these images, is a matter of great difficulty, and comes not necessarily with in the design of these notes. R. D. Kimchi says, leviathan is a parable concerning the kings of the Gentiles: it is the largest fish in the sea, called also תנין tannin, the dragon, or rather the whale. By these names the Grecian, Turkish, and Roman empires are intended. The dragon of the sea seems to mean some nation having a strong naval force and extensive commerce. See Kimchi on the place.