Isaiah 30:27
Behold, the Name of the LORD comes from afar, with burning anger and dense smoke. His lips are full of fury, and His tongue is like a consuming fire.
Sermons
Judgment and JoyW. Clarkson Isaiah 30:27-33














This forcible, energetic language, in which darkest shadow and brightest sunshine very strikingly intermingle, may remind us -

I. THAT GOD DOES COME IN TERRIBLE JUDGMENTS TO THE CHILDREN OF MEN.

1. Sometimes to men collectively - to societies, to cities, to nations.

2. At other times to individual men. In the special ordering or in the permission of his Divine providence he sends the overwhelming loss and consequently reduced or even impoverished estate, or the wasting and consuming sickness, or the undermining and final destruction of influence, or the shattering of power, or sudden, perhaps violent, death. God lets such things overtake the guilty, that the pictorial and poetical language of the text is applicable. It is as if his "anger bused," as if his "lips were full of indignation;" his judgments come down as an overflowing stream, they cast forth the guilty like a winnowing-shovel; his glorious voice is heard, his arm descends in righteous retribution.

II. THAT THE JUDGMENT OF GOD IS ACCOMPANIED WITH THE JOY OF MAN. "Ye shall have a song, as in the night... and gladness of heart" (ver. 29); "in every place where the grounded staff shall pass it shall be with tabrets and harps" (ver. 32). Here and elsewhere the judgments of God are made the occasion of human thankfulness and joy. It is clear:

1. That in such joy there should be no element of vindictiveness. It would be positively unchristian to find a source of satisfaction in the bodily or mental suffering of men because they have injured us (Romans 12:19, 20). Christian magnanimity should rise to the height of earnestly desiring that its foes may be won to truth, wisdom, and eternal life.

2. That there may be in such joy the element of righteous satisfaction; not, indeed, that men suffer, but that their sin receives its appropriate mark of Divine disapproval; that the integrity of the Divine rule is vindicated; that God's presence and his holiness are seen to be near and not afar off. This is the spirit of the psalmist (Psalm 97:1).

3. That there may be also the element of human sympathy. Often at such times we have great gladness of heart, because, when he that once "smote with a rod" is himself "beaten down" (ver. 31), those who were smitten by the oppressor walk in liberty and security. The humiliation of the wrong-doer is the exaltation of the righteous - is the enfranchisement of the holy and the wise.

4. That there will also be the element of holy expectation. When Sennacherib has God's bridle in his jaws and is caused to wander far from his chosen path, Jerusalem is safe and Jehovah's service is secure. When the enemies of religion are scattered, there is a goodly prospect of opened sanctuaries, of multiplied privileges, of increase of piety and virtue on every hand. When the persecutor perishes the minister of truth rejoices greatly, and there is music in the house of the Lord because there is every reason to hope that the Churches, having rest, will "walk in the fear of God... and be multiplied (Acts 9:31).

1. It is well, in the time of danger or distress, to ask for Divine deliverance.

2. It is better to ask for Divine strength to be enabled to overcome the evil from which we suffer by the good which we do (Romans 12:21). - C.

The Light of the moon shall be as the light of the sun.
It is worthy of closest observation that the Bible standpoint is as distinct from the astrologer's position as it is from that of the modern observer. It differs equally from each in this respect, that God's believing children are ever taught to regard these mightiest natural powers as our servants, and not as our sovereigns. Instead of their regulating our destiny, it is our destiny which regulates their continuance and perpetuity. So in this passage we have an example of faith's astronomy.

I. We have here A VISION OF INTENSE GLORY. We are told that even now the moonlight in the lands with which Isaiah was familiar is far more brilliant than that with which we are favoured. It is the strength of those moonbeams that gives significance to the promise, "The sun shall not smite thee by day nor the moon by night." And yet the prophet, with all his acquaintance with brighter heavens than ours, ventures upon the conception of still further splendour both by night and by day. It is evident that he is not looking at these things from a bare mundane standpoint. But he is in an ecstasy over the blessed intents of love which God has or His people, and he finds all the ordinary accounts of well-being too scant and meagre to portray the good which is in store; and so, in a bold flight of descriptive eloquence, he tells of sevenfold suns and of sun-like moons diffusing through renovated skies all the myriad benefits of their beams with unfailing profusion. We observe that this forecast of increased glory is the reverse of that which natural calculation would give. The natural theory that finds favour is that the sun once shone more potently than now he does, and that in the future his ray will become still feebler, until night and death settle down upon the entire solar system. While science, then, tells us of exhausting power and expiring energy, it is the province of revelation and of faith which accepts it to speak of superior founts of being, those original sources from which the sun itself and all on which it shines first derived their existence. We observe, again, that human calculation, if it did foresee such an augmentation of sunlight, would be ready to account it disastrous rather than welcome. A seven-fold sun would only emit one flash, and anon this globe would be drawn into its flaming vortex, and the brightness would be but that of conflagration and ruin. Again, then, we have to hall another wisdom besides that of men, which contemplates exaltation where sense only detects degradation, and which effects felicity where carnal reason would only anticipate evil. For "the prophecy came not in old time by the will of man." There was as much disposition in Isaiah's day as there is in ours to think that the world and the sun are wearing out and growing old, and also to think that an intense blaze would be obnoxious rather than welcome. But Isaiah was moved by the Holy Ghost to tell us of a light that should be at once of surpassing effulgence, and yet of sweet and benign influence; a light that should shine, not upon a trembling and alarmed race, but upon those whose breach had been bound up and whose wound had been healed. A vision this, then, of fuller light, of fairer sight, and of people with capacities of beholding and revelling in these sun-like moons and seven-fold suns. Intellectually this promise is accomplished in our days by our discoveries in the structure of the heavens. The moon is for us a grander object than the sun was to the beholders of ancient days, and the sun now strikes our minds as sevenfold, yea, as we speak now, a thousand fold, more magnificent than they thought him then. But the benefit of these discoveries to our spirits was all vouchsafed to Isaiah when the Holy Ghost moved him to contemplate in believing rapture the great resources of God and the beneficence with which He would unlock those resources for the enrichment of men upon whom He would shine with other light than that of suns and moons in the day when the Lord shall bind up the breach of His people. The seven-fold sun is the visage of God Himself; the moon equalling the sun is the glory of the Lamb illuminating the Holy City.

II. This glory is set forth as TARRYING FOR A CERTAIN DAY. Our temptation is to think that our circumstances make our characters. But there is more of truth in the contrary thought, that our characters make our circumstances. The land of Palestine has become barren, but this did not produce the degeneracy of her people, but the people degenerated first and the land subsequently. God "turneth a fruitful land into barrenness for the wickedness of them that dwell therein." So material things may lend their aid to spiritual results, but really it is the spiritual that regulates the material. The first great change must happen in us, then we shall be qualified to behold and to enjoy the splendour that God will disclose without us. "The light of the moon shall be as the light of the sun" on a certain day at a date which is determined, not by the chronology of suns and moons, but by that of quickened spirits and broken hearts in the day that the Lord shall bind up the breach of His people.

III. Notice, ON WHAT IT IS THIS VISION OF GLORY IS THUS SUSPENDED. There is "joy amongst the angels of God over one sinner that repenteth," and it is no exaggeration to say that the events that transpire within human hearts are of more account in God's eyes than the vastest convulsions of nature. And the wonder is that sin has not altered that. The story of Joshua's command over the heavenly orbs is not too severe a demand upon my faith when once I have a firm grasp of the truth that the sun has a personal Maker and Maser. But that when we have erred and offended, when the constancy and regularity which the heavenly masses show is found wanting in us, and we become like shooting stars, wandering on a devious way without settled orbit or consistency of course, that God should still track us with His pity, that He should still reserve Lines of gracious attraction for us, and that even for such offenders as we He should submit an entire universe to reconstruction — is not this the most incredible thing of all? Two practical interpretations may be assigned to this imagery.(1) The joy of the new convert may be depicted thus. The exultation of the delivered one often causes all outward sights to appear brighter because of the soul's quickened enjoyment.(2) Or, again, the prosperity that attends upon Christian union and concord may be delineated by this imagery.

(J. M. Stephens, B. A.)

There is a glory above the brightness, of the midday sun; it is the more excellent glory of the "Sun of Righteousness." There is a beauty softer and more tender than the pale splendour of the queen of night; it is that of the Church, walking in the beauty and light of her Lord. Taking it all in all, the Church, even now, is the glory of humanity, and the light of the world. And better days are in store for her, when the clouds and shadows shall flee away, and a more glorious illumination shall break forth upon her and from her. This promise, in common with many other texts of Isaiah, shines out like a sun from an angry and troubled sky. But the gathering clouds only add to the intensity of the splendour. God's richest love ever shines on the blackest clouds of sorrow and sin. We have here —

I. THE CHURCH'S UNHAPPY CONDITION. "The breach of His people, and the stroke of their wound," may represent more than internal division or disunion; but it may well stand for that, as being among the most grievous of the Church's wounds, and the invariable outcome and index of other maladies.

1. As a cause of pain. All the Christians of most Christlike spirit have mourned over these divisions, and have had great searchings of heart because of them.

2. There is also the disfigurement of a wound, in the marring of a most perfect and glorious creation by these internal divisions.

3. There is also fatal weakness for work and service from these wounds.

II. GOD'S GRACIOUS VISITATION OF HIS CHURCH. "The Lord shall bind up the breach of His people, and heal the stroke of their wound." We know that the wounds of the body are healed, not by external applications, but by the vigour of the vital forces within itself pouring out their overflowing life, bringing the parts together, and making them whole; and the Church's wounds are to be healed by the Lord's infusion of a larger measure of spiritual and Divine life; of more piety, more power, more zeal, more affection.

III. THE BLESSED CONSEQUENCES OF THE HEALING OF THESE WOUNDS. "The light of the moon shall be as the light of the sun, and the light of the sun seven fold, as the light of seven days."

1. These images denote an immense increase of the Church's light, or future glory, as the consequence of the healing of the Church's wounds. Where there is more love there will be more light.

2. The healing of the breach would bring an immense increase of light to the Church within her actual boundaries. This light of the various portions of the Church when brought together, will be more intense — will shine with a mightier fulness, than when separated.

3. The healing of the Church's wounds would bring increase of light beyond the boundaries of the Church. The Church is destined to be the light of the world. "Seven fold!" There are days that have a seven-fold fulness of light in comparison of other days, when the summer sunshine has a splendour, and a glory, and a fulness, that are equal to the light of many cloudy and dark days. And what is it that makes the difference? It is the intervening atmosphere that is different; it is the thick and murky air that intercepts and weakens his light. Only let the Church be in a right condition, and the revealed Christ will shine forth in gladness, and the revelation will discover itself in all its fulness. There is no glory of the Church that is not made up of individual excellence, and the only way to promote its splendour and glory is to elevate individually the Christian spirit.

(J. Riddell.)

As men grow in godliness and righteousness so will the glory of all things be revealed and heightened. Just as men realise the grace of God will human nature itself be uplifted and all things be transfigured with it.

I. The text finds an illustration in the direction of NATURE. How wonderfully science has enlarged our conception of the magnitude of the universe; it is always pushing back the sky. How wonderfully, too, has science raised our conception of the orbs which fill the infinite abyss! To us also the sea has become mysterious and magnificent as an inverted sky. And the earth itself has become a veritable wonderland. The microscope, the spectroscope, the telescope, have discovered unexpected treasures. But someone asks, What have godliness and righteousness to do with that science which is ever more fully interpreting the world? I reply, Godliness and righteousness make science possible. Godliness creates that infinite curiosity of soul which is the life of science, and righteousness secures that condition of things which makes the prosecution of science possible. Galileo was a Christian, and it was whilst he was worshipping in the Cathedral of Pisa that the swinging of the lamp set him thinking aright about the sublime forces and laws of the universe. Which historical fact is a parable, for again and again has science lit her torch at the lamp of the temple. Faith and righteousness make science possible. And the more pure in heart men become the more vividly do they see and appreciate the beauty and grandeur of the world.

II. The text will be illustrated in THE PERFECTING OF HUMANITY. As the Spirit of God frees us from unbelief, fear, passion, and puts us into fellowship with our Heavenly Father, so does our nature unfold all its wonderful faculties. Just as men become spiritual and righteous so do they gloriously realise themselves.

1. The fact is that our bodily organs are growing, they are ever becoming enlarged in range and heightened in ability. Our senses are becoming sevenfold. What a wonderful ear the telephone has given us! What a penetrating quality the telegraph has imparted to our voice! What a splendid eye the telescope, the microscope, and camera have given us! What marvellously manifold and facile hands we have acquired in the scientific and mechanical apparatus of our times. All this is equivalent to the enlargement of the bodily organs themselves.

2. A higher moral and spiritual life will realise most gloriously our intellectual faculties. Ruskin assures us that none of the great masters had faults of character but those faults told in their work, mysteriously staining and darkening the prismatic splendours of their masterpieces.

3. Man's highest moral possibilities are being attained in Jesus Christ.

III. The text finds fulfilment in THE TRANSFORMATION OF SOCIETY. By the action of the Spirit of God society is being purified and uplifted; instead of being a mere convention for selfish ends it is becoming a brotherhood, its spirit the spirit of kindness, its law the law of love. And how wonderfully will this change, silently, deeply working, ennoble and glorify everything. Nothing glorifies like unselfishness. How a noble, unselfish spirit will exalt government! And ennoble commerce! And all industrialism! And so everything else will be uplifted and beautified as you get more of the spirit of love into it. All culture, all pleasure, all domesticity, all friendship. I heard a brother say in a love feast that when he walked home after his conversion he thought that all the sign boards in the street had been freshly painted. Yes, indeed, love will paint everything fleshly, both the commonplace and grand; paint them with the hues of heaven, gild them with untarnished gold. Today we have to apologise for government whenever we mention it; we have to confess the vulgarity of trade and industrialism; we have sorrowfully to acknowledge how much there is in social life that justifies cynicism and satire; we have to blush for pleasure; there is little poetry and greatness in these things, but it shall not be always so. Poor sentiments are yielding; nobler thoughts are prevailing; and the prophecy in our text is being fulfilled every day.

(W. L. Watkinson.)

God has done wonderful things, but He will do greater yet. A brother in York told me that one day he noticed an American eagerly scanning one of their ancient buildings. Said the visitor: "I am looking at your grand cathedral." "Our cathedral," said the citizen; "Stranger, come with me," and taking the pilgrim a little distance, he pointed him to the magnificent pile, and said, "That is our cathedral, sir." We are always being tempted to pause at some miserable shanty or other as if it were the final shrine of God. We look at our nation as if it were about the embodiment of ultimate civilisation. We look at our Church as if it were the perfected Church of God. But the Spirit is ever showing us beyond all the poor present an idea home, Church, nation, an ideal full of righteousness.

(W. L. Watkinson.)

People
Assyrians, Egyptians, Isaiah, Mash, Pharaoh, Rahab, Saraph
Places
Egypt, Hanes, Jerusalem, Lebanon, Negeb, Rahab, Zion, Zoan
Topics
Anger, Behold, Burden, Burning, Clouds, Conflagration, Consuming, Dense, Devouring, Filled, Fire, Flame, Full, Grievous, Heavy, Indignation, Lips, Passion, Remote, Rising, Smoke, Thereof, Thick, Tongue, Uplifting, Wrath
Outline
1. The prophet threatens the people for their confidence in Egypt
8. And contempt of God's word
18. God's mercies toward his church
27. God's wrath and the people's joy, in the destruction of Assyria

Dictionary of Bible Themes
Isaiah 30:27

     1255   face of God
     4805   clouds
     4848   smoke
     5042   name of God, significance
     5164   lips

Isaiah 30:27-31

     6712   propitiation

Isaiah 30:27-33

     1454   theophany

Library
'Quietness and Confidence'
'In returning and rest shall ye be saved; in quietness and confidence shall be your strength.'--ISAIAH xxx. 15. ISRAEL always felt the difficulty of sustaining itself on the height of dependence on the unseen, spiritual power of God, and was ever oscillating between alliances with the Northern and Southern powers, linking itself with Assyria against Egypt, or with Egypt against Assyria. The effect was that whichever was victorious it suffered; it was the battleground for both, it was the prize of
Alexander Maclaren—Expositions of Holy Scripture

God's Waiting and Man's
'And therefore will the Lord wait, that He may be gracious unto you, and therefore will He be exalted, that He may have mercy upon you: for the Lord is a God of judgment: blessed are they that wait for Him.'--ISAIAH xxx. 18. God's waiting and man's--bold and beautiful, that He and we should be represented as sharing the same attitude. I. God's waiting, 1. The first thought is--why should He wait--why does He not act at once? Because something in us hinders. We cannot enter into spiritual blessings
Alexander Maclaren—Expositions of Holy Scripture

The Voice Behind Thee
The word behind us which is spoken of in the text is mentioned as one among other covenant blessings. No "if" or "but" is joined to it. It is one of those gracious, unconditional promises upon which the salvation of the guilty depends. There are many comforts of the new life which depend upon our own action and behaviour, and these come to us with "ifs"; but those which are vital and essential are secured to the chosen of God without "but" or "peradventure." It shall be so: God declares it shall,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 28: 1882

My God Will Hear Me
"Therefore will the Lord wait, that He may be gracious unto you. Blessed are all they that wait for Him. He will be very gracious unto thee at the voice of thy cry; when He shall hear it, He will answer thee."--ISA. xxx. 18, 19. "The Lord will hear when I call upon Him."--PS. iv. 3. "I have called upon Thee, for Thou wilt hear me, O God!"--PS. xvii. 6. "I will look unto the Lord; I will wait for the God of my salvation: my God will hear me."--MIC. vii. 7. The power of prayer rests in the faith
Andrew Murray—The Ministry of Intercession

With a Heart Full of Anxious Request,
"In returning and rest shall ye be saved; in quietness and confidence shall be your strength." -- Isaiah 30:15. With a heart full of anxious request, Which my Father in heaven bestowed, I wandered alone, and distressed, In search of a quiet abode. Astray and distracted I cried, -- Lord, where would'st Thou have me to be? And the voice of the Lamb that had died Said, Come, my beloved, to ME. I went -- for He mightily wins Weary souls to His peaceful retreat -- And He gave me forgiveness of sins,
Miss A. L. Waring—Hymns and Meditations

But Though Prayer is Properly Confined to Vows and Supplications...
But though prayer is properly confined to vows and supplications, yet so strong is the affinity between petition and thanksgiving, that both may be conveniently comprehended under one name. For the forms which Paul enumerates (1 Tim. 2:1) fall under the first member of this division. By prayer and supplication we pour out our desires before God, asking as well those things which tend to promote his glory and display his name, as the benefits which contribute to our advantage. By thanksgiving we duly
John Calvin—Of Prayer--A Perpetual Exercise of Faith

"Take My Yoke Upon You, and Learn of Me," &C.
Matt. xi. 20.--"Take my yoke upon you, and learn of me," &c. Self love is generally esteemed infamous and contemptible among men. It is of a bad report every where, and indeed as it is taken commonly, there is good reason for it, that it should be hissed out of all societies, if reproaching and speaking evil of it would do it. But to speak the truth, the name is not so fit to express the thing, for that which men call self love, may rather be called self hatred. Nothing is more pernicious to a man's
Hugh Binning—The Works of the Rev. Hugh Binning

The Girdle of the City. Nehemiah 3
The beginning of the circumference was from 'the sheep-gate.' That, we suppose, was seated on the south part, yet but little removed from that corner, which looks south-east. Within was the pool of Bethesda, famous for healings. Going forward, on the south part, was the tower Meah: and beyond that, "the tower of Hananeel": in the Chaldee paraphrast it is, 'The tower Piccus,' Zechariah 14:10; Piccus, Jeremiah 31:38.--I should suspect that to be, the Hippic tower, were not that placed on the north
John Lightfoot—From the Talmud and Hebraica

Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

How those are to be Admonished who have had Experience of the Sins of the Flesh, and those who have Not.
(Admonition 29.) Differently to be admonished are those who are conscious of sins of the flesh, and those who know them not. For those who have had experience of the sins of the flesh are to be admonished that, at any rate after shipwreck, they should fear the sea, and feel horror at their risk of perdition at least when it has become known to them; lest, having been mercifully preserved after evil deeds committed, by wickedly repeating the same they die. Whence to the soul that sins and never
Leo the Great—Writings of Leo the Great

Concerning Worship.
Concerning Worship. [780] All true and acceptable worship to God is offered in the inward and immediate moving and drawing of his own Spirit which is neither limited to places times, nor persons. For though we are to worship him always, and continually to fear before him; [781] yet as to the outward signification thereof, in prayers, praises, or preachings, we ought not to do it in our own will, where and when we will; but where and when we are moved thereunto by the stirring and secret inspiration
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

The Evening Light
This chapter is an article written by the author many years after she had received light on the unity of the church. It will acquaint the reader with what is meant by the expression "evening light." "At evening time it shall be light." "And it shall come to pass in that day, that the light shall not be clear, nor dark: but it shall be one day which shall be known to the Lord, not day, nor night: but it shall come to pass, that at evening time it shall be light" (Zechariah 14:6,7). The expression
Mary Cole—Trials and Triumphs of Faith

The Baptist's Inquiry and Jesus' Discourse Suggested Thereby.
(Galilee.) ^A Matt. XI. 2-30; ^C Luke VII. 18-35. ^c 18 And the disciples of John told him of all these things. ^a 2 Now when John had heard in the prison the works of Christ, he sent by his disciples ^c 19 And John calling unto him two of his disciples sent them unto the Lord [John had been cast into prison about December, a.d. 27, and it was now after the Passover, possibly in May or June, a.d. 28. Herod Antipas had cast John into prison because John had reproved him for taking his brother's wife.
J. W. McGarvey—The Four-Fold Gospel

The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal
Thomas Watson—A Body of Divinity

How Christ is Made Use of for Justification as a Way.
What Christ hath done to purchase, procure, and bring about our justification before God, is mentioned already, viz. That he stood in the room of sinners, engaging for them as their cautioner, undertaking, and at length paying down the ransom; becoming sin, or a sacrifice for sin, and a curse for them, and so laying down his life a ransom to satisfy divine justice; and this he hath made known in the gospel, calling sinners to an accepting of him as their only Mediator, and to a resting upon him for
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Gospel Message, Good Tidings
[As it is written] How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! T he account which the Apostle Paul gives of his first reception among the Galatians (Galatians 4:15) , exemplifies the truth of this passage. He found them in a state of ignorance and misery; alienated from God, and enslaved to the blind and comfortless superstitions of idolatry. His preaching, accompanied with the power of the Holy Spirit, had a great and marvellous effect.
John Newton—Messiah Vol. 2

"They have Corrupted Themselves; their Spot is not the Spot of his Children; they are a Perverse and Crooked Generation. "
Deut. xxxii. 5.--"They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation." We doubt this people would take well with such a description of themselves as Moses gives. It might seem strange to us, that God should have chosen such a people out of all the nations of the earth, and they to be so rebellious and perverse, if our own experience did not teach us how free his choice is, and how long-suffering he is, and constant in his choice.
Hugh Binning—The Works of the Rev. Hugh Binning

The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt
Thomas Watson—A Body of Divinity

A Description of Heart-Purity
Blessed are the pure in heart, for they shall see God. Matthew 5:8 The holy God, who is of purer eyes than to behold iniquity' calls here for heart-purity, and to such as are adorned with this jewel, he promises a glorious and beatifical vision of himself: they shall see God'. Two things are to be explained the nature of purity; the subject of purity. 1 The nature of purity. Purity is a sacred refined thing. It stands diametrically opposed to whatsoever defiles. We must distinguish the various kinds
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

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