Isaiah 5:18
Woe to those who draw iniquity with cords of deceit and pull sin along with cart ropes,
Woe to those
The word "woe" in Hebrew is "הוֹי" (hoy), a term often used by the prophets to express lamentation or impending judgment. It serves as a divine warning, indicating that the actions of the people have reached a point where God's patience is wearing thin. This phrase sets the tone for the verse, highlighting the seriousness of the behavior being addressed. In a conservative Christian perspective, it is a call to self-examination and repentance, urging believers to heed God's warnings and turn from sinful ways.

who draw iniquity
The Hebrew word for "iniquity" is "עָוֹן" (avon), which refers to moral perversity or sinfulness. The imagery of "drawing" suggests an intentional and active engagement in sin. It is not merely a passive falling into sin but a deliberate choice to embrace and perpetuate it. This phrase challenges believers to consider the ways in which they might be complicit in sin, whether through actions, thoughts, or societal systems, and to seek God's strength to resist and overcome such tendencies.

with cords of deceit
"Cords of deceit" implies that the iniquity is intertwined with falsehood and deception. The Hebrew word for "deceit" is "שֶׁקֶר" (sheker), which denotes falsehood or lies. This suggests that sin is often masked by lies, both to oneself and to others, making it more insidious and difficult to recognize. From a conservative Christian viewpoint, this serves as a reminder of the importance of truth and integrity in the life of a believer, as well as the need for discernment to see through the deceptions of sin.

and pull sin along
The act of "pulling" sin indicates a willful effort to carry or transport sin, suggesting a burden that one chooses to bear. The Hebrew word for "sin" here is "חַטָּאָה" (chatta'ah), which refers to an offense or a missing of the mark. This phrase emphasizes the active role individuals play in perpetuating sin in their lives. It calls believers to reflect on the burdens of sin they may be carrying and to seek liberation through Christ, who offers freedom from the weight of sin.

with cart ropes
The imagery of "cart ropes" suggests a heavy, burdensome load, indicating that the sin being carried is substantial and significant. The Hebrew word for "ropes" is "עֲבֹת" (avoth), which can also mean thick cords or bands. This conveys the idea that sin, when not addressed, becomes a heavy and entangling burden. In a conservative Christian context, this serves as a powerful illustration of the ensnaring nature of sin and the urgent need for repentance and reliance on God's grace to break free from its hold.

Persons / Places / Events
1. Isaiah
A major prophet in the Old Testament, Isaiah is the author of the book bearing his name. He prophesied to the Kingdom of Judah during a time of moral and spiritual decline.

2. Judah
The southern kingdom of Israel, which Isaiah primarily addressed. The people of Judah were often rebuked for their idolatry and injustice.

3. Iniquity and Sin
These terms refer to moral wrongdoing and rebellion against God's laws. In this context, they symbolize the people's persistent and deliberate sinfulness.

4. Cords of Deceit
A metaphor for the deceptive practices and lies that entangle people in sin.

5. Cart Ropes
Symbolizes the heavy burden and deliberate effort to continue in sin, suggesting that the people are not only sinning but are doing so with great determination.
Teaching Points
The Deceptive Nature of Sin
Sin often begins subtly, with small deceptions that grow into larger entanglements. Believers must be vigilant against the initial cords of deceit.

The Burden of Persistent Sin
Continuing in sin is like pulling a heavy load. It requires effort and leads to spiritual exhaustion. Christians are called to lay aside every weight and sin that entangles.

The Danger of Willful Rebellion
Deliberately choosing sin is a serious offense against God. Repentance and turning back to God are crucial to breaking free from the ropes of sin.

The Call to Holiness
God calls His people to live holy lives, free from the bondage of sin. This requires daily surrender and reliance on the Holy Spirit.

The Consequences of Sin
Persistent sin leads to spiritual death and separation from God. Understanding the gravity of sin should motivate believers to seek God's forgiveness and grace.
Bible Study Questions
1. What are some modern-day "cords of deceit" that can entangle believers, and how can we recognize them?

2. How does the imagery of "pulling sin along with cart ropes" challenge us to examine our own lives for areas of willful rebellion against God?

3. In what ways can we apply the teaching of James 1:14-15 to avoid the progression of sin in our lives?

4. How can the church community support individuals who are struggling with persistent sin, in light of the teachings of Isaiah 5:18?

5. Reflect on a time when you experienced the burden of sin. How did you find freedom, and what role did repentance play in that process?
Connections to Other Scriptures
Proverbs 5:22
This verse speaks about the wicked being ensnared by their own sins, similar to the imagery of being bound by cords of deceit.

Romans 1:24-32
Paul describes how God gives people over to their sinful desires when they persist in rejecting Him, paralleling the idea of pulling sin along with cart ropes.

James 1:14-15
James explains how desire leads to sin, and sin, when full-grown, leads to death, echoing the progression of sin depicted in Isaiah 5:18.
The Evil and the End of IntemperanceW. Clarkson Isaiah 5:11, 12, 22
Cords and Cart-RopesIsaiah 5:18-19
Disguises and DefiancesW. W. Battershall, D. D.Isaiah 5:18-19
Frivolity and ProfanityCanon H. Hensley Henson, B. D.Isaiah 5:18-19
God's WoesIsaiah 5:18-19
Insidious Nature of SinIsaiah 5:18-19
Moral SlaveryH. Melvill, B. D.Isaiah 5:18-19
Sin in its StrengthW. Clarkson Isaiah 5:18, 19
Spiritual Cart RopesR. Macculloch.Isaiah 5:18-19
Strength of HabitIsaiah 5:18-19
The Cord of SinR. W. Evans, B.D.Isaiah 5:18-19
The Growth of SinR. W. Evans, B. D.Isaiah 5:18-19
Four Grievous SinsR. Tuck Isaiah 5:18, 20, 21, 23
Analysis of SinE. Johnson Isaiah 5:18-24
People
Ephah, Isaiah
Places
Jerusalem, Mount Zion
Topics
Along, Bands, Cart, Cart-rope, Cart-ropes, Cords, Cursed, Deceit, Drag, Draw, Drawing, Evil, Falsehood, Iniquity, Ox, Ox-cords, Pulling, Rope, Ropes, Sin, Thick, Vanity, Wickedness, Wo, Woe
Dictionary of Bible Themes
Isaiah 5:18

     5248   cart
     5507   rope and cord

Isaiah 5:8-23

     9250   woe

Isaiah 5:18-19

     5917   plans

Isaiah 5:18-25

     4446   flowers

Library
A Prophet's Woes
'Woe unto them that join house to house, that lay field to field, till there be no place, that they may he placed alone in the midst of the earth! 9. In mine ears said the Lord of hosts, Of a truth many houses shall he desolate, even great and fair, without inhabitant. 10. Yea, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah. 11. Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame
Alexander Maclaren—Expositions of Holy Scripture

Holy Song from Happy Saints
"Now will I sing to my well-beloved a song of my beloved."--Isaiah 5:1. IT was a prophet who wrote this, a prophet inspired of God. An ordinary believer might suffice to sing, but he counts it no stoop for a prophet, and no waste of his important time, to occupy himself with song. There is no engagement under heaven that is more exalting than praising God, and however great may be the work which is committed to the charge of any of us, we shall always do well if we pause awhile to spend a time in
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 61: 1915

The Well-Beloved's vineyard.
AN ADDRESS TO A LITTLE COMPANY OF BELIEVERS, IN MR. SPURGEON'S OWN ROOM AT MENTONE."My Well-beloved hath a vineyard in a very fruitful hill."--Isaiah v. 1. THE WELL-BELOVED'S VINEYARD. WE recognize at once that Jesus is here. Who but He can be meant by "My Well-beloved"? Here is a word of possession and a word of affection,--He is mine, and my Well-beloved. He is loveliness itself, the most loving and lovable of beings; and we personally love Him with all our heart, and mind, and soul, and strength:
Charles Hadden Spurgeon—Till He Come

Of Confession and Self-Examination
Of Confession and Self-examination Self-examination should always precede Confession, and in the nature and manner of it should be conformable to the state of the soul: the business of those that are advanced to the degree of which we now treat, is to lay their whole souls open before God, who will not fail to enlighten them, and enable them to see the peculiar nature of their faults. This examination, however, should be peaceful and tranquil, and we should depend on God for the discovery and knowledge
Madame Guyon—A Short and Easy Method of Prayer

God's Last Arrow
'Having yet therefore one son, his well-beloved, he sent him also last unto them.'--Mark xii. 6. Reference to Isaiah v. There are differences in detail here which need not trouble us. Isaiah's parable is a review of the theocratic history of Israel, and clearly the messengers are the prophets; here Christ speaks of Himself and His own mission to Israel, and goes on to tell of His death as already accomplished. I. The Son who follows and surpasses the servants. (a) Our Lord here places Himself in
Alexander Maclaren—Expositions of Holy Scripture

Dishonest Tenants
'And He began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country. 2. And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. 3. And they caught him, and beat him, and sent him away empty. 4. And again he sent unto them another servant; and at him they cast stones, and wounded
Alexander Maclaren—Expositions of Holy Scripture

Miracles no Remedy for Unbelief.
"And the Lord said unto Moses, How long will this people provoke Me? and how long will it be ere they believe Me, for all the signs which I have showed among them?"--Numbers xiv. 11. Nothing, I suppose, is more surprising to us at first reading, than the history of God's chosen people; nay, on second and third reading, and on every reading, till we learn to view it as God views it. It seems strange, indeed, to most persons, that the Israelites should have acted as they did, age after age, in
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Knowledge that God Is, Combined with the Knowledge that He is to be Worshipped.
John iv. 24.--"God is a Spirit, and they that worship him must worship him in spirit and in truth." There are two common notions engraven on the hearts of all men by nature,--that God is, and that he must be worshipped, and these two live and die together, they are clear, or blotted together. According as the apprehension of God is clear, and distinct, and more deeply engraven on the soul, so is this notion of man's duty of worshipping God clear and imprinted on the soul, and whenever the actions
Hugh Binning—The Works of the Rev. Hugh Binning

The Barren Fig-Tree.
"There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay: but, except
William Arnot—The Parables of Our Lord

A Sermon on a Text not Found in the Bible.
MR. JUSTICE GROVES.--"Men go into the Public-house respectable, and come out felons." My text, as you see, my dear readers, is not taken from the Bible. It does not, however, contradict the Scriptures, but is in harmony with some, such as "WOE UNTO HIM THAT GIVETH HIS NEIGHBOUR DRINK." Habakkuk ii. 15; "WOE UNTO THEM THAT RISE UP EARLY IN THE MORNING, THAT THEY MAY FOLLOW STRONG DRINK."--Isaiah v. 11. "TAKE HEED TO YOURSELVES LEST AT ANY TIME YOUR HEARTS BE OVERCHARGED WITH SURFEITING AND
Thomas Champness—Broken Bread

Religion Pleasant to the Religious.
"O taste and see how gracious the Lord is; blessed is the man that trusteth in Him."--Psalm xxxiv. 8. You see by these words what love Almighty God has towards us, and what claims He has upon our love. He is the Most High, and All-Holy. He inhabiteth eternity: we are but worms compared with Him. He would not be less happy though He had never created us; He would not be less happy though we were all blotted out again from creation. But He is the God of love; He brought us all into existence,
John Henry Newman—Parochial and Plain Sermons, Vol. VII

"For to be Carnally Minded is Death; but to be Spiritually Minded is Life and Peace. "
Rom. viii. 6.--"For to be carnally minded is death; but to be spiritually minded is life and peace." It is true, this time is short, and so short that scarce can similitudes or comparisons be had to shadow it out unto us. It is a dream, a moment, a vapour, a flood, a flower, and whatsoever can be more fading or perishing; and therefore it is not in itself very considerable, yet in another respect it is of all things the most precious, and worthy of the deepest attention and most serious consideration;
Hugh Binning—The Works of the Rev. Hugh Binning

a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Eleventh Day. The Holy one of Israel.
I am the Lord that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. I the Lord which make you holy, am holy.'--Lev. xi. 45, xxi. 8. 'I am the Lord Thy God, the Holy One of Israel, Thy Saviour. Thus saith the Lord, your Redeemer, the Holy One of Israel: I am the Lord, your Holy One, the Creator of Israel, your King.'--Isa. xliii. 3, 14, 15. In the book of Exodus we found God making provision for the Holiness of His people. In the holy
Andrew Murray—Holy in Christ

The Harbinger
The voice of him that crieth in the wilderness, Prepare ye the way of the LORD , make straight in the desert a high-way for our God. Every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough places plain. And the glory of the LORD shall be revealed, and all flesh shall see it together, for the mouth of the LORD hath spoken it. T he general style of the prophecies is poetical. The inimitable simplicity which characterizes every
John Newton—Messiah Vol. 1

Letter Xlviii to Magister Walter De Chaumont.
To Magister [75] Walter de Chaumont. He exhorts him to flee from the world, advising him to prefer the cause and the interests of his soul to those of parents. MY DEAR WALTER, I often grieve my heart about you whenever the most pleasant remembrance of you comes back to me, seeing how you consume in vain occupations the flower of your youth, the sharpness of your intellect, the store of your learning and skill, and also, what is more excellent in a Christian than all of these gifts, the pure and innocent
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision C. Parable of the Wicked Husbandmen. ^A Matt. XXI. 33-46; ^B Mark XII. 1-12; ^C Luke XX. 9-19. ^b 1 And he began to speak unto them ^c the people [not the rulers] ^b in parables. { ^c this parable:} ^a 33 Hear another parable: There was a man that was a householder [this party represents God], who planted a vineyard [this represents the Hebrew nationality], and set a hedge about it, and digged a ^b pit for the ^a winepress in it
J. W. McGarvey—The Four-Fold Gospel

The Third Day in Pasion-Week - the Last Series of Parables: to the Pharisees and to the People - on the Way to Jerusalem: the Parable
(ST. Matt. xix. 30, xx. 16; St. Matt. xxi. 28-32; St. Mark xii. 1-12; St. Luke xx. 9-19; St. Matt. xxii. 1-14.) ALTHOUGH it may not be possible to mark their exact succession, it will be convenient here to group together the last series of Parables. Most, if not all of them, were spoken on that third day in Passion week: the first four to a more general audience; the last three (to be treated in another chapter) to the disciples, when, on the evening of that third day, on the Mount of Olives, [5286]
Alfred Edersheim—The Life and Times of Jesus the Messiah

Of Orders.
Of this sacrament the Church of Christ knows nothing; it was invented by the church of the Pope. It not only has no promise of grace, anywhere declared, but not a word is said about it in the whole of the New Testament. Now it is ridiculous to set up as a sacrament of God that which can nowhere be proved to have been instituted by God. Not that I consider that a rite practised for so many ages is to be condemned; but I would not have human inventions established in sacred things, nor should it be
Martin Luther—First Principles of the Reformation

And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

An Analysis of Augustin's Writings against the Donatists.
The object of this chapter is to present a rudimentary outline and summary of all that Augustin penned or spoke against those traditional North African Christians whom he was pleased to regard as schismatics. It will be arranged, so far as may be, in chronological order, following the dates suggested by the Benedictine edition. The necessary brevity precludes anything but a very meagre treatment of so considerable a theme. The writer takes no responsibility for the ecclesiological tenets of the
St. Augustine—writings in connection with the donatist controversy.

The Gateway into the Kingdom.
"Except a man be born again he cannot enter the kingdom of God." (John iii. 3.) There is no portion of the Word of God, perhaps, with which we are more familiar than this passage. I suppose if I were to ask those in any audience if they believed that Jesus Christ taught the doctrine of the New Birth, nine tenths of them would say: "Yes, I believe He did." Now if the words of this text are true they embody one of the most solemn questions that can come before us. We can afford to be deceived about
Dwight L. Moody—The Way to God and How to Find It

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