In that day - In that future time when the Jews would be captive in Babylon, and when they would sigh for deliverance (see the note at Isaiah 26:1). This verse might have been connected with the previous chapter, as it refers to the same event, and then this chapter would have more appropriately commenced with the poem or song which begins in Isaiah 27:2.

With his sore - Hebrew, הקשׁה haqāshâh - 'Hard.' Septuagint, Τὴς ἁγίαν Tēn hagian - 'Holy.' The Hebrew means a sword that is hard, or well-tempered and trusty.

And great, and strong sword - The sword is an emblem of war, and is often used among the Hebrews to denote war (see Genesis 27:40; Leviticus 26:25). It is also an emblem of justice or punishment, as punishment then, as it is now in the Turkish dominions, was often inflicted by the sword Deuteronomy 32:41-42; Psalm 7:12; Hebrews 11:37. Here, if it refers to the overthrow of Babylon and its tyrannical king, it means that God would punish them by the armies of the Medes, employed as his sword or instrument. Thus in Psalm 17:13, David prays, 'Deliver my soul from the wicked, which is thy sword' (compare the notes at Isaiah 10:5-6).

Leviathan - לויתן livyâthân. The Septuagint renders this, Τὴν δράκοντα Tēn drakonta - 'The dragon.' The word 'leviathan' is probably derived from לוה lâvâh in Arabic, to weave, to twist (Gesenius); and literally means, "the twisted animal." The word occurs in six places in the Old Testament, and is translated in Job 3:8, 'mourning,' Margin, 'leviathan;' in Job 41:1, 'leviathan' - in which chapter is an extended description of the animal; in Psalm 74:14, it is rendered 'leviathan,' and seems to be applied to Pharaoh; and in Psalm 104:26, and in the passage before us, where it is twice also rendered 'leviathan.' Bochart (Hierez. ii. 5. 16-18) has gone into an extended argument to show that by the leviathan the crocodile is intended; and his argument is in my view conclusive. On this subject, Bochart, Dr. Good (on Job 41), and Robinson's Calmet, may be consulted.

The crocodile is a natural inhabitant of the Nile and of other Asiatic and African rivers; is of enormous voracity and strength, as well as of fleetness in swimming; attacks mankind and all animals with prodigious impetuosity; and is furnished with a coat of mail so scaly and callous that it will resist the force of a musket ball in every part except under the belly. It is, therefore, an appropriate image by which to represent a fierce and cruel tyrant. The sacred writers were accustomed to describe kings and tyrants by an allusion to strong and fierce animals. Thus, in Ezekiel 29:3-5, the dragon, or the crocodile of the Nile, represents Pharaoh; in Ezekiel 22:2, Pharaoh is compared to a young lion, and to a whale in the seas; in Psalm 74:13-14, Pharaoh is compared to the dragon, and to the leviathan. In Daniel 7, the four monarchs that should arise are likened to four great beasts. In Revelation 12, Rome, the new Babylon, is compared to a great red dragon.

In the place before us, I suppose that the reference is to Babylon; or to the king and tyrant that ruled there, and that had oppressed the people of God. But among commentators there has been the greatest variety of explanation. As a "specimen" of the various senses which commentators often assign to passages of Scripture, we may notice the following views which have been taken of this passage. The Chaldee Paraphrast regards the leviathans, which are twice mentioned, as referring, the first one to some king like Pharaoh, and the second to a king like Sennacherib. rabbi Moses Haccohen supposes that the word denotes the most select or valiant of the rulers, princes, and commanders that were in the army of the enemy of the people of God. Jarchi supposes that by the first-mentioned leviathan is meant Egypt, by the second Assyria, and by the dragon which is in the sea, he thinks "Tyre" is intended.

Aben Ezra supposes that by the dragon in the sea, Egypt is denoted. Kimchi supposes that this will be fulfilled only in the times of the Messiah, and that the sea monsters mentioned here are Gog and Magog - and that these denote the armies of the Greeks, the Saracens, and the inhabitants of India. Abarbanel supposes that the Saracens, the Roman empire, and the other kingdoms of Gentiles, are intended by these sea monsters. Jerome, Sanctius, and some others suppose that "Satan" is denoted by the leviathan. Brentius supposes that this was fulfilled in the day of Pentecost when Satan was overcome by the preaching of the gospel. Other Christian interpreters have supposed, that by the leviathan first mentioned "Mahomet" is intended; by the second, "heretics;" and by the dragon in the sea, "Pagan India." Luther understood it of Assyria and Egypt; Calvin supposes that the description properly applies to the king of Egypt, but that under this image other enemies of the church are embraced, and does not doubt that "allegorically" Satan and his kingdom are intended. The more simple interpretation, however, is that which refers it to Babylon. This suits the connection: accords with the previous chapters; agrees with all that occurs in this chapter, and with the image which is used here. The crocodile, the dragon, the sea monster - extended, vast, unwieldy, voracious, and odious to the view - would be a most expressive image to denote the abhorrence with which the Jews would regard Babylon and its king.

The piercing serpent - The term 'serpent' (נחשׁ nāchâsh) may be given to a dragon, or an extended sea monster. Compare Job 26:13. The term 'piercing,' is, in the Margin, 'Crossing like a bar.' The Septuagint renders it, Ὄφιν Φεύγοντα Ophin pheugonta - 'Flying serpent. The Hebrew, בריח bāriyach, rendered 'piercing,' is derived from ברץ bârach," to flee;" and then to stretch across, or pass through, as a bar through boards Exodus 36:33. Hence, this word may mean fleeing; extended; cross bar for fastening gates; or the cross piece for binding together the boards for the tabernacle of the congregation Exodus 26:26; Exodus 36:31. Lowth renders it, 'The rigid serpent;' probably with reference to the hard scales of the crocodile. The word "extended, huge, vast," will probably best suit the connection. In Job 26:13, it is rendered, 'the crooked serpent;' referring to the constellation in the heavens by the name of the Serpent (see the note at that place). The idea of piercing is not in the Hebrew word, nor is it ever used in that sense.

That crooked serpent - This is correctly rendered; and refers to the fact that the monster here referred to throws itself into immense volumes or folds, a description that applies to all serpents of vast size. Virgil has given a similar description of sea monsters throwing themselves into vast convolutions:

'Ecce autem gemini a Tenedo tranquilla per alta

- immensis orbibus angues.'

- AEn. ii.203.

And again:

continued...

Leviathan - The animals here mentioned seem to be the crocodile, rigid by the stiffness of the backbone, so that he cannot readily turn himself when he pursues his prey; hence the easiest way of escaping from him is by making frequent and short turnings: the serpent or dragon, flexible and winding, which coils himself up in a circular form: and the sea monster, or whale. These are used allegorically, without doubt for great potentates, enemies and persecutors of the people of God: but to specify the particular persons or states designed by the prophet under these images, is a matter of great difficulty, and comes not necessarily with in the design of these notes. R. D. Kimchi says, leviathan is a parable concerning the kings of the Gentiles: it is the largest fish in the sea, called also תנין tannin, the dragon, or rather the whale. By these names the Grecian, Turkish, and Roman empires are intended. The dragon of the sea seems to mean some nation having a strong naval force and extensive commerce. See Kimchi on the place.

In that day the Lord with his sore and great and strong sword,.... Meaning either the sword of the Spirit, the Word of God, quick and powerful, and sharper than a twoedged sword, Ephesians 6:17 or else some sore judgment of God: some understand it of the Medes and Persians, by whom the Lord would destroy the Babylonish monarchy; or rather it is the great power of God, or his judiciary sentence, and the execution of it, the same with the twoedged sword, which proceeds out of the mouth of the Word of God, by which the antichristian kings and their armies will be slain, Revelation 19:15,

shall punish leviathan the piercing serpent (i), even leviathan that crooked serpent; and he shall slay the dragon that is in the sea; by which are meant, not literally creatures so called, though the Talmud (k) interprets them of the whales, the leviathan male and female; but mystically earthly princes and potentates, for their great power and authority, their cruelty and voraciousness, their craft and cunning; so the Targum and Aben Ezra interpret them of the kings of the earth; and are to be understood either of distinct persons, or countries they rule over: some think three are pointed at, as the Egyptians, Assyrians, and Edomites, or Romans, so Jarchi; or the Greeks, Turks, and Indians, as Kimchi. The Targum is,

"he shall punish the king who is magnified as Pharaoh the first, and the king that is exalted as Sennacherib the second, and shall slay the king that is strong as the dragon (or whale) that is in the sea.''

Some are of opinion that only one person or kingdom is here meant, either the king of Egypt, compared to such a sea monster, because of the river Nile, that watered his country; see Ezekiel 29:3 others, the king of Babylon, which city was situated by the river Euphrates, and is described as dwelling on many waters, Jeremiah 51:13 and others the king of Tyre, which was situated in the sea; it seems most likely that all tyrannical oppressors and cruel persecutors of the church are intended, who shall be destroyed; and particularly Rome Pagan, signified by a red dragon, Revelation 12:3 and Rome Papal, by a beast the dragon gave his power to, which rose out of the sea, and by another out of the earth, which spoke like a dragon, Revelation 13:1 both the eastern and western antichrists may be included; the eastern antichrist, the Turk, whose dominions are large, like the waters of the sea; and the western antichrist, the whore of Rome, described as sitting on many waters, Revelation 17:1 both which are comparable to serpents and dragons for their cruelty and poison; moreover, Satan, at the head of all these, called the dragon, the old serpent, and devil, must be taken into the account, who is the last enemy that will be destroyed; he will be taken and bound a thousand years, and then, being loosed, will be retaken, and cast into the lake of fire, where the beast and false prophet be, Revelation 20:1. Kimchi thinks this prophecy belongs to the times of Gog and Magog.

(i) Or boom, or bar-serpent, "serpentem vectem", V. L. and Montanus; the same, as the Bishop of Bergen thinks, with the "soeormen", or sea snake, which often lies stretched out before a creek, like a boom, to block up the passage; and is soon bent, in a curve, in folds, and is soon again in a straight line, like a pole or beam; see his History of Norway, p. 206, 207. (k) T. Bab. Bava Bathra, fol. 74. 2.

Upon whom the judgment of Jehovah particularly falls, is described in figurative and enigmatical words in Isaiah 27:1 : "In that day will Jehovah visit with His sword, with the hard, and the great, and the strong, leviathan the fleet serpent, and leviathan the twisted serpent, and slay the dragon in the sea." No doubt the three animals are emblems of three imperial powers. The assertion that there are no more three animals than there are three swords, is a mistake. If the preposition were repeated in the case of the swords, as it is in the case of the animals, we should have to understand the passage as referring to three swords as well as three animals. But this is not the case. We have therefore to inquire what the three world-powers are; and this question is quite a justifiable one: for we have no reason to rest satisfied with the opinion held by Drechsler, that the three emblems are symbols of ungodly powers in general, of every kind and every sphere, unless the question itself is absolutely unanswerable. Now the tannin (the stretched-out aquatic animal) is the standing emblem of Egypt (Isaiah 51:9; Psalm 74:13; Ezekiel 29:3; Ezekiel 32:2). And as the Euphrates-land and Asshur are mentioned in Isaiah 27:12, Isaiah 27:13 in connection with Egypt, it is immediately probable that the other two animals signify the kingdom of the Tigris, i.e., Assyria, with its capital Nineveh which stood on the Tigris, and the kingdom of the Euphrates, i.e., Chaldea, with its capital Babylon which stood upon the Euphrates. Moreover, the application of the same epithet Leviathan to both the kingdoms, with simply a difference in the attributes, is suggestive of two kingdoms that were related to each other. We must not be misled by the fact that nâchâsh bâriach is a constellation in Job 26:13; we have no bammarōm (on high) here, as in Isaiah 24:21, and therefore are evidently still upon the surface of the globe. The epithet employed was primarily suggested by the situation of the two cities. Nineveh was on the Tigris, which was called Chiddekel,

(Note: In point of fact, not only does Arab. tyr signify both an arrow and the Tigris, according to the Neo-Persian lexicons, but the old explanation "Tigris, swift as a dart, since the Medes call the Tigris toxeuma" (the shot or shot arrow; Eustath, on Dion Perieg. v. 984), is confirmed by the Zendic tighri, which has been proved to be used in the sense of arrow or shot (Yesht 8, 6, yatha tighris mainyavacâo), i.e., like a heavenly arrow.)

on account of the swiftness of its course and its terrible rapids; hence Asshur is compared to a serpent moving along in a rapid, impetuous, long, extended course (bâriach, as in Isaiah 43:14, is equivalent to barriach, a noun of the same form as עלּיז, and a different word from berriach, a bolt, Isaiah 15:5). Babylon, on the other hand, is compared to a twisted serpent, i.e., to one twisting about in serpentine curves, because it was situated on the very winding Euphrates, the windings of which are especially labyrinthine in the immediate vicinity of Babylon. The river did indeed flow straight away at one time, but by artificial cuttings it was made so serpentine that it passed the same place, viz., Arderikka, no less than three times; and according to the declaration of Herodotus in his own time, when any one sailed down the river, he had to pass it three times in three days (Ritter, x. p. 8). The real meaning of the emblem, however, is no more exhausted by this allusion to the geographical situation, than it was in the case of "the desert of the sea" (Isaiah 21:1). The attribute of winding is also a symbol of the longer duration of one empire than of the other, and of the more numerous complications into which Israel would be drawn by it. The world-power on the Tigris fires with rapidity upon Israel, so that the fate of Israel is very quickly decided. But the world-power on the Euphrates advances by many windings, and encircles its prey in many folds. And these windings are all the more numerous, because in the prophet's view Babylon is the final form assumed by the empire of the world, and therefore Israel remains encircled by this serpent until the last days. The judgment upon Asshur, Babylon, and Egypt, is the judgment upon the world-powers universally.

In that {a} day the LORD with his severe and great and strong {b} sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.

(a) At the time appointed.

(b) That is, by his mighty power, and by his word. He prophecies here of the destruction of Satan and his kingdom under the name of Liviashan, Assur, and Egypt.

27:1 Leviathan - By this leviathan, serpent and dragon (for all signify the same thing) be understands some powerful enemy or enemies of God, and of his church or people, which may well be called by these names, partly for their great might, and partly for the great terror and destruction which they cause upon the earth. The piercing - Which by its sting pierces deeply into mens bodies. Crooked serpent - Winding and turning itself with great variety and dexterity. Whereby he seems to signify the craftiness and activity of this enemy, whose strength makes it more formidable.

piercing: or, crossing like a bar

CHAPTER 27

Isa 27:1-13. Continuation of the Twenty-fourth, Twenty-fifth, and Twenty-sixth Chapters.

At the time when Israel shall be delivered, and the ungodly nations punished, God shall punish also the great enemy of the Church.

1. sore-rather, "hard," "well-tempered."

leviathan-literally, in Arabic, "the twisted animal," applicable to every great tenant of the waters, sea-serpents, crocodiles, &c. In Eze 29:3; 32:2; Da 7:1, &c. Re 12:3, &c., potentates hostile to Israel are similarly described; antitypically and ultimately Satan is intended (Re 20:10).

piercing-rigid [Lowth]. Flying [Maurer and Septuagint]. Long, extended, namely, as the crocodile which cannot readily bend back its body [Houbigant].

crooked-winding.

dragon-Hebrew, tenin; the crocodile.

sea-the Euphrates, or the expansion of it near Babylon.

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. Let us by lively faith take hold on his strength who is a strength to the needy, believing there is no other name by which we can be saved, as a man that is sinking catches hold of a bough, or cord, or plank, that is in his reach. This is the only way, and it is a sure way, to be saved. God is willing to be reconciled to us.