Isaiah 27:5

27:1-5 The Lord Jesus with his strong sword, the virtue of his death, and the preaching of his gospel, does and will destroy him that had the power of death, that is, the devil, that old serpent. The world is a fruitless, worthless wilderness; but the church is a vineyard, a place that has great care taken of it, and from which precious fruits are gathered. God will keep it in the night of affliction and persecution, and in the day of peace and prosperity, the temptations of which are not less dangerous. God also takes care of the fruitfulness of this vineyard. We need the continual waterings of Divine grace; if these be at any time withdrawn, we wither, and come to nothing. Though God sometimes contends with his people, yet he graciously waits to be reconciled unto them. It is true, when he finds briers and thorns instead of vines, and they are set in array against him, he will tread them down and burn them. Here is a summary of the doctrine of the gospel, with which the church is to be watered every moment. Ever since sin first entered, there has been, on God's part, a righteous quarrel, but, on man's part, most unrighteous. Here is a gracious invitation given. Pardoning mercy is called the power of our Lord; let us take hold on that. Christ crucified is the power of God.

Isaiah THE GRASP THAT BRINGS PEACEIsaiah 27:5 . 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 their strength against His, a warrior’s eagerness for the fight. But at once this martial tone gives place to the tender invitation of the text, and the infinite divine willingness to be reconciled to the enemy speaks wooingly and offers conditions of peace. All this has universal application to our relations to God. I. The Hostility. That our relations with God are ‘strained,’ and that men are ‘enemies of God,’ is often repelled as exaggeration, if not as directly false. And, no doubt, the Scripture representation has often been so handled as to become caricature rather than portraiture. Scripture does not deny the lingering presence in men of goodness, partial and defective, nor does it assert that conscious antagonism to God is active in godless men. But it does assert that ‘God is not in all their thoughts,’ and that their wills are ‘not subject to the law of God.’ And in such a case as man’s relations to God, indifference and forgetfulness cannot but rest upon divergence of will and contrast of character.

Why do men ‘not like to retain God in their knowledge, ‘but because they feel that the thought of Him would spoil the feast, like the skeleton in the banqueting chamber? Beneath the apparent indifference lie opposition of will, meeting God’s ‘Thou shalt’ with man’s ‘I will not’; opposition of moral nature, impurity shrinking from perfect purity; opposition of affection, the warmth of human love being diverted to other objects than God. II. The entreating Love that is not turned aside by hostility. The antagonism is wholly on man’s part. True, man’s opposition necessarily turns certain sides of the divine character to present a hostile front to him. Not only God’s physical attributes, if we may so call them, but the moral attributes which guide the energies of these, namely, His holiness and His righteousness, and the acts of His sovereignty which flow from these, must be in opposition to the man who has set himself in opposition to God. ‘The face of the Lord is against them that do evil.’ If it were not, He would not be God. But still, God’s love enfolds all men in its close and tender clasp. As the context says, in close connection with the threat to burn the briers and thorns, ‘Fury is not in Me.’ Man’s hostility does not rouse God’s. He wars against the sin because He still loves the sinner. His love ‘must come with a rod,’ but, at the same time, it comes ‘with the spirit of meekness.’ It gives its enemy all that it can; but it cannot give all that it would.

Or, or if at any time fury be, or seem to be, in me against my vineyard or people, let him, my people, as is clearly implied from the following words; for there is no peace to those who are not God’s people, or to the wicked, Isaiah 57:21 , and is expressed in the following verse; take hold of my strength , i.e. take hold of my arm, which is metonymically strength, and stay it from giving the blow, not by force, which is impossible, but by humble submission and earnest supplication. Or, strengthen himself , or be strong , (as this word properly signifies, and is elsewhere used,) by my strength ; not by his own strength, which he will oppose to mine, but by my strength, which he may by humble and frequent prayers not only restrain from doing him hurt, but effectually engage to assist him, and do him good. He seems to allude to that history of Jacob’s wrestling with the angel of God, Genesis 32:28 , which he could never have done but by a strength received from God. That he may make peace with me; that instead of opposing me, he may in this manner reconcile himself to me. Or, and he shall make peace with me, as the same words are rendered in the next clause; which may be repeated to assure them of that great and important favour, that God would make peace with them. Or the words may be rendered in both clauses, let him make peace with me, yea, let him make peace with me ; this future verb being taken imperatively, as the other is in the former clause of the verse.

5. Or—Else; the only alternative, if Israel's enemies wish to escape being "burnt together." strength—rather, "the refuge which I afford" [Maurer]. "Take hold," refers to the horns of the altar which fugitives often laid hold of as an asylum (1Ki 1:50; 2:28). Jesus is God's "strength," or "refuge" which sinners must repair to and take hold of, if they are to have "peace" with God (Isa 45:24; Ro 5:1; Eph 2:14; compare Job 22:21).

5 . Or let him take hold, &c. ] Else must he take hold of my strength : lit. “my stronghold” or asylum: cf. 1 Kings 1:50 ; 1 Kings 2:28 . The figure is relinquished; the idea expressed being that unconditional surrender to Jehovah on the part of the ungodly is the only alternative to his annihilation. The two last clauses let him make peace … differ only in the order of words, and should be translated alike (see R.V.).

Verse 5. - Or let him take hold of my strength . There is another alternative. If the "thorns and the briars" are not prepared to contend in battle against God, let them adopt a different course. Let them "lay hold of God's strength," place themselves under his protection, and make their appeal to him, and see if they cannot "make their peace with him." A truly evangelical invitation! The enemies of God are entreated to cease from striving against him, and are taught that the door of repentance is still open to them. God is willing to be reconciled even to his enemies. Let them make peace with him, make peace with him . The reiteration constitutes an appeal of extreme earnestness and tenderness, which none could reject but the utterly impenitent. Isaiah 27:5

(5) Or let him take hold of my strength. —Or, Let him lay hold on my fortress: let him make peace with Me. The thought implied is that even the enemies of Jehovah, if repentant, may find in Him “their castle and deliverer.” To them, too, there is the gracious invitation to make peace.