14 Therefore Sheol hath enlarged its desire, and opened its mouth without measure; and their glory, and their multitude, and their pomp, and he that rejoiceth among them, descend `into it'.
Yea, moreover, wine is treacherous, a haughty man, that keepeth not at home; who enlargeth his desire as Sheol, and he is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all peoples.
And the sea gave up the dead that were in it; and death and Hades gave up the dead that were in them: and they were judged every man according to their works. And death and Hades were cast into the lake of fire. This is the second death, `even' the lake of fire. And if any was not found written in the book of life, he was cast into the lake of fire.
And upon a set day Herod arrayed himself in royal apparel, and sat on the throne, and made an oration unto them. And the people shouted, `saying', The voice of a god, and not of a man. And immediately an angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.
But take heed to yourselves, lest haply your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and that day come on you suddenly as a snare:
Let us swallow them up alive as Sheol, And whole, as those that go down into the pit;
and a certain beggar named Lazarus was laid at his gate, full of sores, and desiring to be fed with the `crumbs' that fell from the rich man's table; yea, even the dogs come and licked his sores. And it came to pass, that the beggar died, and that he was carried away by the angels into Abraham's bosom: and the rich man also died, and was buried. And in Hades he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.
For a Topheth is prepared of old; yea, for the king it is made ready; he hath made it deep and large; the pile thereof is fire and much wood; the breath of Jehovah, like a stream of brimstone, doth kindle it.
Sheol from beneath is moved for thee to meet thee at thy coming; it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations.
Sheol; and the barren womb; The earth that is not satisfied with water; And the fire that saith not, Enough.
Let death come suddenly upon them, Let them go down alive into Sheol; For wickedness is in their dwelling, in the midst of them.
They are appointed as a flock for Sheol; Death shall be their shepherd; And the upright shall have dominion over them in the morning; And their beauty shall be for Sheol to consume, That there be no habitation for it.
But if Jehovah make a new thing, and the ground open its mouth, and swallow them up, with all that appertain unto them, and they go down alive into Sheol; then ye shall understand that these men have despised Jehovah. And it came to pass, as he made an end of speaking all these words, that the ground clave asunder that was under them; and the earth opened its mouth, and swallowed them up, and their households, and all the men that appertained unto Korah, and all their goods. So they, and all that appertained to them, went down alive into Sheol: and the earth closed upon them, and they perished from among the assembly. And all Israel that were round about them fled at the cry of them; for they said, Lest the earth swallow us up.
And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, be merry. But God said unto him, Thou foolish one, this night is thy soul required of thee; and the things which thou hast prepared, whose shall they be?
Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many are they that enter in thereby.
Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Whom dost thou pass in beauty? go down, and be thou laid with the uncircumcised. They shall fall in the midst of them that are slain by the sword: she is delivered to the sword; draw her away and all her multitudes. The strong among the mighty shall speak to him out of the midst of Sheol with them that help him: they are gone down, they lie still, even the uncircumcised, slain by the sword. Asshur is there and all her company; her graves are round about her; all of them slain, fallen by the sword; whose graves are set in the uttermost parts of the pit, and her company is round about her grave; all of them slain, fallen by the sword, who caused terror in the land of the living. There is Elam and all her multitude round about her grave; all of them slain, fallen by the sword, who are gone down uncircumcised into the nether parts of the earth, who caused their terror in the land of the living, and have borne their shame with them that go down to the pit. They have set her a bed in the midst of the slain with all her multitude; her graves are round about her; all of them uncircumcised, slain by the sword; for their terror was caused in the land of the living, and they have borne their shame with them that go down to the pit: he is put in the midst of them that are slain. There is Meshech, Tubal, and all their multitude; their graves are round about them; all of them uncircumcised, slain by the sword; for they caused their terror in the land of the living. And they shall not lie with the mighty that are fallen of the uncircumcised, that are gone down to Sheol with their weapons of war, and have laid their swords under their heads, and their iniquities are upon their bones; for `they were' the terror of the mighty in the land of the living. But thou shalt be broken in the midst of the uncircumcised, and shalt lie with them that are slain by the sword. There is Edom, her kings and all her princes, who in their might are laid with them that are slain by the sword: they shall lie with the uncircumcised, and with them that go down to the pit. There are the princes of the north, all of them, and all the Sidonians, who are gone down with the slain; in the terror which they caused by their might they are put to shame; and they lie uncircumcised with them that are slain by the sword, and bear their shame with them that go down to the pit.
And Abigail came to Nabal; and, behold, he held a feast in his house, like the feast of a king; and Nabal's heart was merry within him, for he was very drunken: wherefore she told him nothing, less or more, until the morning light. And it came to pass in the morning, when the wine was gone out of Nabal, that his wife told him these things, and his heart died within him, and he became as a stone. And it came to pass about ten days after, that Jehovah smote Nabal, so that he died.
For entangled like thorns, and drunken as with their drink, they are consumed utterly as dry stubble.
Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king and his lords, his wives and his concubines, drank from them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth the fingers of a man's hand, and wrote over against the candlestick upon the plaster of the wall of the king's palace: and the king saw the part of the hand that wrote. Then the king's countenance was changed in him, and his thoughts troubled him; and the joints of his loins were loosed, and his knees smote one against another.
And Absalom commanded his servants, saying, Mark ye now, when Amnon's heart is merry with wine; and when I say unto you, Smite Amnon, then kill him; fear not; have not I commanded you? be courageous, and be valiant. And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king's sons arose, and every man gat him up upon his mule, and fled.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Isaiah 5
Commentary on Isaiah 5 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 5
Isa 5:1-30. Parable of Jehovah's Vineyard.
A new prophecy; entire in itself. Probably delivered about the same time as the second and third chapters, in Uzziah's reign. Compare Isa 5:15, 16 with Isa 2:17; and Isa 5:1 with Isa 3:14. However, the close of the chapter alludes generally to the still distant invasion of Assyrians in a later reign (compare Isa 5:26 with Isa 7:18; and Isa 5:25 with Isa 9:12). When the time drew nigh, according to the ordinary prophetic usage, he handles the details more particularly (Isa 7:1-8:22); namely, the calamities caused by the Syro-Israelitish invasion, and subsequently by the Assyrians whom Ahaz had invited to his help.
1. to—rather, "concerning" [Gesenius], that is, in the person of My beloved, as His representative [Vitringa]. Isaiah gives a hint of the distinction and yet unity of the Divine Persons (compare He with I, Isa 5:2, 3).
of my beloved—inspired by Him; or else, a tender song [Castalio]. By a slight change of reading "a song of His love" [Houbigant]. "The Beloved" is Jehovah, the Second Person, the "Angel" of God the Father, not in His character as incarnate Messiah, but as God of the Jews (Ex 23:20, 21; 32:34; 33:14).
vineyard—(Isa 3:14; Ps 80:8, &c.). The Jewish covenant-people, separated from the nations for His glory, as the object of His peculiar care (Mt 20:1; 21:33). Jesus Christ in the "vineyard" of the New Testament Church is the same as the Old Testament Angel of the Jewish covenant.
fruitful hill—literally, "a horn" ("peak," as the Swiss shreckhorn) of the son of oil; poetically, for very fruitful. Suggestive of isolation, security, and a sunny aspect. Isaiah alludes plainly to the Song of Solomon (So 6:3; 8:11, 12), in the words "His vineyard" and "my Beloved" (compare Isa 26:20; 61:10, with So 1:4; 4:10). The transition from "branch" (Isa 4:2) to "vineyard" here is not unnatural.
2. fenced—rather, "digged and trenched" the ground to prepare it for planting the vines [Maurer].
choicest vine—Hebrew, sorek; called still in Morocco, serki; the grapes had scarcely perceptible seeds; the Persian kishmish or bedana, that is, "without seed" (Ge 49:11).
tower—to watch the vineyard against the depredations of man or beast, and for the use of the owner (Mt 21:33).
wine-press—including the wine-fat; both hewn, for coolness, out of the rocky undersoil of the vineyard.
wild grapes—The Hebrew expresses offensive putrefaction, answering to the corrupt state of the Jews. Fetid fruit of the wild vine [Maurer], instead of "choicest" grapes. Of the poisonous monk's hood [Gesenius]. The Arabs call the fruit of the nightshade "wolf grapes" (De 32:32, 33; 2Ki 4:39-41). Jerome tries to specify the details of the parable; the "fence," angels; the "stones gathered out," idols; the "tower," the "temple in the midst" of Judea; the "wine-press," the altar.
3. And now, &c.—appeal of God to themselves, as in Isa 1:18; Mic 6:3. So Jesus Christ, in Mt 21:40, 41, alluding in the very form of expression to this, makes them pass sentence on themselves. God condemns sinners "out of their own mouth" (De 32:6; Job 15:6; Lu 19:22; Ro 3:4).
4. God has done all that could be done for the salvation of sinners, consistently with His justice and goodness. The God of nature is, as it were, amazed at the unnatural fruit of so well-cared a vineyard.
5. go to—that is, attend to me.
hedge … wall—It had both; a proof of the care of the owner. But now it shall be trodden down by wild beasts (enemies) (Ps 80:12, 13).
6. I will … command—The parable is partly dropped and Jehovah, as in Isa 5:7, is implied to be the Owner: for He alone, not an ordinary husbandman (Mt 21:43; Lu 17:22), could give such a "command."
no rain—antitypically, the heaven-sent teachings of the prophets (Am 8:11). Not accomplished in the Babylonish captivity; for Jeremiah, Ezekiel, Daniel, Haggai, and Zechariah prophesied during or after it. But in gospel times.
7. Isaiah here applies the parable. It is no mere human owner, nor a literal vineyard that is meant.
vineyard of the Lord—His only one (Ex 19:5; Am 3:2).
pleasant—"the plant of his delight"; just as the husbandman was at pains to select the sorek, or "choicest vine" (Isa 5:2); so God's election of the Jews.
judgment—justice. The play upon words is striking in the Hebrew, He looked for mishpat, but behold mispat ("bloodshed"); for tsedaqua, but behold tseaqua (the cry that attends anarchy, covetousness, and dissipation, Isa 5:8, 11, 12; compare the cry of the rabble by which justice was overborne in the case of Jesus Christ, Mt 27:23, 24).
Isa 5:8-23. Six Distinct Woes against Crimes.
8. (Le 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
till there be no place—left for any one else.
that they may be—rather, and ye be.
the earth—the land.
9. In mine ears … the Lord—namely, has revealed it, as in Isa 22:14.
desolate—literally, "a desolation," namely, on account of the national sins.
great and fair—houses.
10. acres—literally, "yokes"; as much as one yoke of oxen could plow in a day.
one—only.
bath—of wine; seven and a half gallons.
homer … ephah—Eight bushels of seed would yield only three pecks of produce (Eze 45:11). The ephah and bath, one-tenth of an homer.
11. Second Woe—against intemperance.
early—when it was regarded especially shameful to drink (Ac 2:15; 1Th 5:7). Banquets for revelry began earlier than usual (Ec 10:16, 17).
strong drink—Hebrew, sichar, implying intoxication.
continue—drinking all day till evening.
12. Music was common at ancient feasts (Isa 24:8, 9; Am 6:5, 6).
viol—an instrument with twelve strings [Josephus, Antiquities, 8.10].
tabret—Hebrew, toph, from the use of which in drowning the cries of children sacrificed to Moloch, Tophet received its name. Arabic, duf. A kettle drum, or tambourine.
pipe—flute or flageolet: from a Hebrew root "to bore through"; or else, "to dance" (compare Job 21:11-15).
regard not … Lord—a frequent effect of feasting (Job 1:5; Ps 28:5).
work … operation—in punishing the guilty (Isa 5:19; Isa 10:12).
13. are gone—The prophet sees the future as if it were before his eyes.
no knowledge—because of their foolish recklessness (Isa 5:12; Isa 1:3; Ho 4:6; Lu 19:44).
famished—awful contrast to their luxurious feasts (Isa 5:11, 12).
multitude—plebeians in contradistinction to the "honorable men," or nobles.
thirst—(Ps 107:4, 5). Contrast to their drinking (Isa 5:11). In their deportation and exile, they shall hunger and thirst.
14. hell—the grave; Hebrew, sheol; Greek, hades; "the unseen world of spirits." Not here, "the place of torment." Poetically, it is represented as enlarging itself immensely, in order to receive the countless hosts of Jews, which should perish (Nu 16:30).
their—that is, of the Jewish people.
he that rejoiceth—the drunken reveller in Jerusalem.
15. (Compare Isa 2:9, 11, 17). All ranks, "mean" and "mighty" alike; so "honorable" and "multitude" (Isa 5:13).
16. God shall be "exalted" in man's view, because of His manifestation of His "justice" in punishing the guilty.
sanctified—regarded as holy by reason of His "righteous" dealings.
17. after their manner—literally, "according to their own word," that is, at will. Otherwise, as in their own pasture [Gesenius]: so the Hebrew in Mic 2:12. The lands of the Scenite tent dwellers (Jer 35:7). Arab shepherds in the neighborhood shall roam at large, the whole of Judea being so desolate as to become a vast pasturage.
waste … fat ones—the deserted lands of the rich ("fat," Ps 22:29), then gone into captivity; "strangers," that is, nomad tribes shall make their flocks to feed on [Maurer]. Figuratively, "the lambs" are the pious, "the fat ones" the impious. So tender disciples of Jesus Christ (Joh 21:15) are called "lambs"; being meek, harmless, poor, and persecuted. Compare Eze 39:18, where the fatlings are the rich and great (1Co 1:26, 27). The "strangers" are in this view the "other sheep not of the" the Jewish "fold" (Joh 10:16), the Gentiles whom Jesus Christ shall "bring" to be partakers of the rich privileges (Ro 11:17) which the Jews ("fat ones," Eze 34. 16) fell from. Thus "after their (own) manner" will express that the Christian Church should worship God in freedom, released from legal bondage (Joh 4:23; Ga 5:1).
18. Third Woe—against obstinate perseverance in sin, as if they wished to provoke divine judgments.
iniquity—guilt, incurring punishment [Maurer].
cords, &c.—cart-rope—Rabbins say, "An evil inclination is at first like a fine hair-string, but the finishing like a cart-rope." The antithesis is between the slender cords of sophistry, like the spider's web (Isa 59:5; Job 8:14), with which one sin draws on another, until they at last bind themselves with great guilt as with a cart-rope. They strain every nerve in sin.
vanity—wickedness.
sin—substantive, not a verb: they draw on themselves "sin" and its penalty recklessly.
19. work—vengeance (Isa 5:12). Language of defiance to God. So Lamech's boast of impunity (Ge 4:23, 24; compare Jer 17:15; 2Pe 3:3, 4).
counsel—God's threatened purpose to punish.
20. Fourth Woe—against those who confound the distinctions of right and wrong (compare Ro 1:28), "reprobate," Greek, "undiscriminating: the moral perception darkened."
bitter … sweet—sin is bitter (Jer 2:19; 4:18; Ac 8:23; Heb 12:15); though it seem sweet for a time (Pr 9:17, 18). Religion is sweet (Ps 119:103).
21. Fifth Woe—against those who were so "wise in their own eyes" as to think they knew better than the prophet, and therefore rejected his warnings (Isa 29:14, 15).
22, 23. Sixth Woe—against corrupt judges, who, "mighty" in drinking "wine" (a boast still not uncommon), if not in defending their country, obtain the means of self-indulgence by taking bribes ("reward"). The two verses are closely joined [Maurer].
mingle strong drink—not with water, but spices to make it intoxicating (Pr 9:2, 5; So 8:2).
take away the righteousness—set aside the just claims of those having a righteous cause.
24. Literally, "tongue of fire eateth" (Ac 2:3).
flame consumeth the chaff—rather, withered grass falleth before the flame (Mt 3:12).
root … blossom—entire decay, both the hidden source and outward manifestations of prosperity, perishing (Job 18:16; Mal 4:1).
cast away … law—in its spirit, while retaining the letter.
25. anger … kindled—(2Ki 22:13, 17).
hills … tremble—This probably fixes the date of this chapter, as it refers to the earthquake in the days of Uzziah (Am 1:1; Zec 14:5). The earth trembled as if conscious of the presence of God (Jer 4:24; Hab 3:6).
torn—rather, were as dung (Ps 83:10).
For all this, &c.—This burden of the prophet's strains, with dirge-like monotony, is repeated at Isa 9:12, 17, 21; 10:4. With all the past calamities, still heavier judgments are impending; which he specifies in the rest of the chapter (Le 26:14, &c.).
26. lift … ensign—to call together the hostile nations to execute His judgments on Judea (Isa 10:5-7; 45:1). But for mercy to it, in Isa 11:12; 18:3.
hiss—(Isa 7:18). Bees were drawn out of their hives by the sound of a flute, or hissing, or whistling (Zec 10:8). God will collect the nations round Judea like bees (De 1:44; Ps 118:12).
end of the earth—the widely distant subject races of which the Assyrian army was made up (Isa 22:6). The ulterior fulfilment took place in the siege under Roman Titus. Compare "end of the earth" (De 28:49, &c.). So the pronoun is singular in the Hebrew, for "them," "their," "whose" (him, his, &c.), Isa 5:26-29; referring to some particular nation and person [Horsley].
27. weary—with long marches (De 25:18).
none … slumber—requiring no rest.
girdle—with which the ancient loose robes used to be girded for action. Ever ready for march or battle.
nor the latchet … broken—The soles were attached to the feet, not by upper leather as with us, but by straps. So securely clad that not even a strap of their sandals gives way, so as to impede their march.
28. bent—ready for battle.
hoofs … flint—The ancients did not shoe their horses: hence the value of hard hoofs for long marches.
wheels—of their chariots. The Assyrian army abounded in cavalry and chariots (Isa 22:6, 7; 36:8).
29. roaring—their battle cry.
30. sorrow, and the light is darkened—Otherwise, distress and light (that is, hope and fear) alternately succeed (as usually occurs in an unsettled state of things), and darkness arises in, &c. [Maurer].
heavens—literally, "clouds," that is, its sky is rather "clouds" than sky. Otherwise from a different Hebrew root, "in its destruction" or ruins. Horsley takes "sea … look unto the land" as a new image taken from mariners in a coasting vessel (such as all ancient vessels were), looking for the nearest land, which the darkness of the storm conceals, so that darkness and distress alone may be said to be visible.