Has the LORD struck Israel as He struck her oppressors? Was she killed like those who slayed her? Has the LORD struck IsraelThe phrase begins with a rhetorical question, inviting reflection on God's actions towards Israel. The Hebrew root for "struck" is "נכה" (nakah), which often implies a form of divine judgment or discipline. Historically, Israel experienced various forms of divine correction, yet this question suggests a distinction in the nature and purpose of God's actions towards His chosen people compared to their enemies. The emphasis is on God's covenantal relationship with Israel, where discipline is meant for correction and restoration rather than destruction. as He struck her oppressors?
This phrase contrasts God's treatment of Israel with His treatment of their oppressors. The oppressors, often nations like Assyria or Babylon, faced God's judgment as a consequence of their actions against His people. The Hebrew context implies a more severe and final judgment upon these nations. This distinction underscores God's justice and His protective love for Israel, even when they are under discipline. It reflects the biblical theme that God’s judgments are measured and purposeful, aiming to bring about His redemptive plan. Was she killed
The word "killed" here, from the Hebrew "הָרַג" (harag), suggests a complete and utter destruction. The rhetorical question implies that Israel's experience, though severe, was not intended to annihilate them. Instead, it serves as a reminder of God's mercy and the preservation of a remnant. This aligns with the broader biblical narrative where God’s discipline is always tempered with mercy, ensuring the survival and eventual restoration of His people. like those who slayed her?
The phrase "those who slayed her" refers to the nations and peoples who acted as instruments of God's judgment against Israel. The Hebrew root "הָרַג" (harag) is used again, emphasizing the finality of the oppressors' fate compared to Israel's. Historically, many of Israel's enemies faced complete destruction, serving as a warning of the consequences of opposing God's will. This contrast highlights the unique position of Israel in God's plan, where even in judgment, there is hope for redemption and restoration. Persons / Places / Events 1. The LORD (Yahweh)The covenant God of Israel, who is both just and merciful. He is the one who disciplines His people but also redeems them. 2. IsraelThe chosen nation of God, often depicted as being disciplined for their disobedience but ultimately restored. 3. OppressorsNations or entities that have historically oppressed Israel, such as Egypt, Assyria, and Babylon. 4. Prophet IsaiahThe author of the book, who prophesied during a time of great turmoil and impending judgment for Israel. 5. Judgment and RestorationThe overarching theme of Isaiah, where God’s judgment is followed by promises of restoration and hope. Teaching Points God’s Justice and MercyGod’s discipline is different from His judgment on the wicked. While He disciplines Israel, He does not destroy them as He does their oppressors. Purpose of DisciplineGod’s discipline is meant to correct and restore, not to destroy. It is a sign of His covenant love and commitment to His people. Hope in RestorationEven in times of discipline, there is hope for restoration. God’s ultimate plan is to bring His people back to Himself. Reflecting on God’s CharacterUnderstanding God’s character as both just and merciful helps us trust Him in times of personal discipline. Living in Light of God’s DisciplineAs believers, we should respond to God’s discipline with repentance and faith, knowing it is for our good and His glory. Bible Study Questions 1. How does understanding the difference between God’s discipline and His judgment on the wicked help us in our personal walk with God? 2. In what ways can we see God’s discipline as an act of love rather than punishment? 3. How can the hope of restoration encourage us during times of personal or communal discipline? 4. What are some practical steps we can take to respond rightly to God’s discipline in our lives? 5. How can we apply the lessons from Isaiah 27:7 to our understanding of God’s dealings with the Church today, in light of Hebrews 12:5-11? Connections to Other Scriptures Isaiah 10:24-27This passage speaks of God's promise to break the yoke of Assyria, showing that while God uses nations to discipline Israel, He also judges those nations. Jeremiah 30:11God promises to discipline Israel with justice but assures them that He will not completely destroy them, unlike their enemies. Hebrews 12:5-11This New Testament passage discusses God's discipline as a sign of His love, drawing a parallel to how God disciplines Israel. People Isaiah, Israelites, JacobPlaces Assyria, Brook of Egypt, Egypt, Euphrates River, JerusalemTopics Dead, Killed, Overcame, Punishment, Slain, Slaughter, Slay, Slayers, Slaying, Smiter, Smiting, Smitten, Smote, Striking, Struck, SwordDictionary 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 ScriptureTwelfth 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 Links Isaiah 27:7 NIVIsaiah 27:7 NLTIsaiah 27:7 ESVIsaiah 27:7 NASBIsaiah 27:7 KJV
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