Catholic Commentary
Divine Judgment Declared — The Burning Anger of Yahweh
24Therefore as the tongue of fire devours the stubble, and as the dry grass sinks down in the flame, so their root shall be as rottenness, and their blossom shall go up as dust, because they have rejected the law of Yahweh of Armies, and despised the word of the Holy One of Israel.25Therefore Yahweh’s anger burns against his people, and he has stretched out his hand against them and has struck them. The mountains tremble, and their dead bodies are as refuse in the middle of the streets. For all this, his anger is not turned away, but his hand is still stretched out.
Isaiah 5:24–25 pronounces divine judgment on Israel for rejecting God's law and word, using the image of fire consuming stubble to show total destruction reaching from root to blossom. The doubled "therefore" emphasizes that God's anger burns against his people with an outstretched hand, suggesting ongoing judgment that has not yet reached its final consummation.
God's anger at covenant infidelity is not cruelty but holiness—fire consuming what has turned away from His word, leaving nothing of root or blossom.
Typological and Spiritual Senses
Patristically, the fire of divine judgment is read as a purifying as well as a destroying force — the same fire that destroys the wicked refines the righteous (cf. Origen, Homilies on Jeremiah; Augustine, City of God XX). The stubble-and-root image was read by the Fathers as prefiguring the Last Judgment, where works built on false foundations are consumed (cf. 1 Cor 3:12–15). Jerome saw in the "tongue of fire" a type of the Spirit's fire at Pentecost — the same divine fire that judges the unrepentant purifies and enflames the faithful.
Catholic tradition brings several uniquely clarifying lenses to these verses.
Divine Wrath as Attribute of Holiness: The Catechism of the Catholic Church teaches that God is "infinitely good" (CCC §1) but also that His justice is real and not merely symbolic. CCC §1472 speaks of the consequences of sin that persist even after forgiveness — "every sin, even venial, entails an unhealthy attachment to creatures, which must be purified." The burning of stubble is a fitting image for this purgative and punitive reality. Pope Benedict XVI, in Spe Salvi §47, meditates on the "fire" of divine encounter: "his gaze dissolves our falsehood... it burns us, transforms us and frees us." The fire of Isaiah 5 is not alien to the fire of love; it is love's inescapable demand.
Rejection of Tôrāh as Christological Tragedy: The Church Fathers, particularly Origen and Cyril of Alexandria, read Israel's rejection of divine instruction as a prefigurement of the rejection of Christ, the Logos incarnate — the Word who is supremely the Holy One of Israel (cf. Luke 4:34). The Pontifical Biblical Commission's The Jewish People and Their Sacred Scriptures in the Christian Bible (2001) urges that such typology never denigrate Israel but illuminate the universal human pattern of resisting God's self-disclosure.
The Outstretched Hand and Mercy: Patristic commentators (notably Chrysostom and Theodoret of Cyrrhus) consistently noted that the "hand stretched out still" in this passage series (cf. Isaiah 9:12, 17, 21; 10:4) is ultimately fulfilled in the outstretched arms of Christ on the Cross — divine judgment and divine mercy reaching their simultaneous climax in the Passion. This is the heart of the Catholic reading: judgment and mercy are not opposites but two expressions of the one holy love of God.
These verses call today's Catholic to resist the comfortable assumption that divine judgment is merely a metaphor or an Old Testament relic superseded by the Gospel. The specific sin Isaiah indicts — rejecting "the instruction of the LORD" and despising "the word of the Holy One" — maps directly onto contemporary forms of selective faith: dismissing inconvenient Church teaching, treating the Magisterium as optional, or constructing a personal spirituality detached from revealed truth. The "root rotting" and "blossom turning to dust" warns that communities and families that abandon the Word do not simply stagnate — they lose the very source of life across generations.
Practically, this passage invites an examination of conscience: Where do I treat God's revealed word as stubble — dry, negligible, easily set aside? The fire metaphor also carries genuine hope for the Catholic mystic tradition: John of the Cross teaches that divine love is a consuming fire that first reveals and burns away what is false in us (cf. Dark Night of the Soul II.12). To encounter these verses in prayer is to invite that same holy fire — purifying, not merely punishing.
Commentary
Isaiah 5:24 — The Tongue of Fire Devours Stubble
The verse opens with a resumptive "therefore" (Hebrew: lākēn), which anchors this declaration to the six preceding "Woe" oracles (vv. 8–23). Israel's guilt has been catalogued — land-greed, drunken revelry, moral inversion, and most critically, the rejection of "the instruction (tôrāh) of the LORD of hosts" and contempt for "the word of the Holy One of Israel" (v. 24b). This last accusation is the theological center of gravity: the judgment is not merely civic or social but covenantal and theological.
The central image is drawn from Palestinian agricultural life: cut grain or dry grass (qash, stubble) left in the field would ignite instantly and burn completely, leaving nothing. The simile is deliberately totalizing — stubble does not resist fire; it has no resilience, no defense, no remnant. The "tongue of fire" (leshon esh) is a strikingly embodied image: fire is given a mouth, a devouring organ, suggesting intentionality and thoroughness. What is being consumed? The text specifies that the "root shall become rottenness, and their blossom shall go up like dust" — the judgment is agricultural and biological, reaching from root (origin, foundation, ancestry) to blossom (future, promise, offspring). The entire arc of life is destroyed.
The phrase "rejected the law (tôrāh) of the LORD of hosts" is crucial. This is not mere moral failure; it is a deliberate turning away from the revealed will of God, the very covenant bond that constituted Israel as a people. Isaiah's use of qādosh Yisrā'ēl — the Holy One of Israel — is his most characteristic divine title, appearing over twenty-five times in his book. It places the judgment within the framework of divine holiness: God is not simply "angry" in a human sense but is reacting as holiness must react to its desecration.
Isaiah 5:25 — Yahweh's Anger Burns; His Hand is Still Stretched Out
"Therefore" appears again (al-kēn), a rhythmic intensification. The verb ḥārāh ("burns") in Hebrew carries the sense of a blazing, kindled anger — not a cold decision but a fierce, passionate response. "His hand is stretched out still" (yādô nəṭûyāh 'ôd) is a haunting refrain repeated across Isaiah 9–10, suggesting that each wave of judgment is not yet the final word — the outstretched hand can be one of punishment but also of ongoing pleading or warning. The mountains quaking and the corpses lying "like refuse in the streets" evoke cosmic and social devastation simultaneously.