Therefore Jacob's guilt will be atoned for, and the full fruit of the removal of his sin will be this: When he makes all the altar stones like crushed bits of chalk, no Asherah poles or incense altars will remain standing. ThereforeThis word connects the current verse to the preceding context, indicating a conclusion or result. In the Hebrew text, it is often translated from "לָכֵן" (lakhen), which signifies a logical outcome. Here, it suggests that the actions and promises described are a direct result of God's redemptive plan for Israel. Jacob’s guilt
"Jacob" is a metonym for the nation of Israel, descended from the patriarch Jacob. The term "guilt" refers to the collective sin and transgressions of the people. In Hebrew, "guilt" is often "עָוֹן" (avon), indicating iniquity or moral failing. This phrase underscores the need for divine intervention to address the nation's spiritual failings. will be atoned for
Atonement involves reconciliation and the covering of sin, often through a sacrificial system. The Hebrew root "כָּפַר" (kaphar) means to cover or purge. This phrase promises a future cleansing and restoration of Israel, pointing to the ultimate atonement through Christ's sacrifice, which fulfills the Old Testament sacrificial system. the full fruit of the removal of his sin
This phrase speaks to the complete and transformative outcome of atonement. "Fruit" symbolizes the visible results or evidence of repentance and divine forgiveness. The removal of sin implies a thorough cleansing, aligning with the New Testament concept of being a new creation in Christ (2 Corinthians 5:17). when he makes all the altar stones like crushed bits of chalk
This imagery depicts the destruction of idolatrous practices. Altar stones, used in pagan worship, are reduced to "crushed bits of chalk," signifying their utter obliteration. The Hebrew word for "chalk" is "גִּיר" (gir), emphasizing the fragility and impermanence of false idols compared to the eternal God. no Asherah poles
Asherah poles were wooden symbols associated with the worship of the Canaanite goddess Asherah. Their removal signifies the eradication of idolatry. Historically, these poles were a common feature in ancient Near Eastern religious practices, and their destruction represents a return to monotheistic worship. or incense altars
Incense altars were used in both legitimate and illegitimate worship. In this context, they represent unauthorized worship practices. The Hebrew "מִזְבֵּחַ" (mizbeach) for altar indicates a place of sacrifice or offering. Their removal highlights a purification of worship, aligning it with God's commands. will remain standing
This phrase emphasizes the totality of the cleansing process. The Hebrew "קוּם" (qum) means to stand or remain. The eradication of these objects signifies a complete turning away from idolatry, reflecting a heart fully devoted to God. This transformation is a testament to God's power to renew and restore His people. Persons / Places / Events 1. JacobRepresents the nation of Israel, often referred to as Jacob in prophetic literature, symbolizing the collective people of God. 2. Altar StonesUsed in idol worship, these stones are to be destroyed as a sign of repentance and turning away from idolatry. 3. Asherah PolesWooden symbols associated with the worship of the Canaanite goddess Asherah, which were prevalent in Israel's idolatrous practices. 4. Incense AltarsStructures used for burning incense in worship, often associated with pagan rituals. 5. AtonementThe process of making amends or reparation for sin, leading to reconciliation with God. Teaching Points Repentance and Removal of IdolatryTrue repentance involves not only a change of heart but also the active removal of anything that stands between us and God. Just as Israel was called to destroy physical symbols of idolatry, we must identify and eliminate modern-day idols in our lives. Atonement and ReconciliationAtonement is central to our relationship with God. In the Old Testament, it involved sacrifices and rituals, but in Christ, we find the ultimate atonement. Understanding this helps us appreciate the depth of God's grace and the call to live in holiness. Symbolism of DestructionThe imagery of altar stones being crushed like chalk signifies the complete and irreversible nature of repentance. It challenges us to consider whether our repentance is thorough and genuine. The Fruit of RepentanceThe "full fruit of the removal of sin" suggests that true repentance yields visible results in our lives. We should examine whether our actions reflect a heart that has turned back to God. Continuous SanctificationThe process of sanctification is ongoing. Just as Israel was called to continually remove idolatry, we must be vigilant in our spiritual walk, constantly seeking to align our lives with God's will. Bible Study Questions 1. What are some modern-day "altar stones" or idols that might need to be removed from our lives to fully turn back to God? 2. How does the concept of atonement in Isaiah 27:9 connect to the New Testament understanding of Christ's sacrifice? 3. In what ways can we ensure that our repentance is genuine and not just superficial? 4. How can the account of King Josiah's reforms inspire us to make bold changes in our spiritual lives? 5. Reflect on a time when you experienced the "full fruit of the removal of sin" in your life. What changes did you notice, and how did it impact your relationship with God? Connections to Other Scriptures Exodus 34:13This verse commands the Israelites to tear down altars, smash sacred stones, and cut down Asherah poles, emphasizing the need to remove idolatry from their midst. 2 Kings 23:4-14Describes King Josiah's reforms, where he destroyed altars and Asherah poles, aligning with the call for repentance and purification in Isaiah 27:9. Hosea 14:2-3Calls for Israel to return to the Lord, offering words of repentance instead of sacrifices, highlighting the theme of genuine repentance. Hebrews 9:14Speaks of Christ's sacrifice as the ultimate atonement for sin, connecting the concept of atonement in Isaiah to the New Testament fulfillment. 1 John 1:9Encourages believers to confess their sins, promising forgiveness and cleansing, which parallels the removal of sin in Isaiah 27:9. People Isaiah, Israelites, JacobPlaces Assyria, Brook of Egypt, Egypt, Euphrates River, JerusalemTopics Altar, Altars, Asherah, Asherahs, Asherim, Ashe'rim, Asunder, Atoned, Beaten, Chalk, Chalkstones, Chalk-stones, Covered, Crumbled, Crushed, Expiated, Forgiven, Fruit, Fruitage, Full, Groves, Guilt, Images, Incense, Iniquity, Jacob, Jacob's, Makes, Maketh, Pardoning, Pieces, Pillars, Poles, Price, Pulverized, Punishment, Purged, Removal, Rise, Setting, Shrines, Sin, Stand, Standing, Stones, Sunder, Sun-images, Taking, WoodDictionary of Bible Themes Isaiah 27:9 4306 minerals
4366 stones
5096 Jacob, patriarch
5282 crushing
7386 incense
8747 false gods Isaiah 27:9-10 5508 ruins 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 27:9 NIVIsaiah 27:9 NLTIsaiah 27:9 ESVIsaiah 27:9 NASBIsaiah 27:9 KJV
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