1 Now will I sing H7891 to my wellbeloved H3039 a song H7892 of my beloved H1730 touching his vineyard. H3754 My wellbeloved H3039 hath a vineyard H3754 in a very fruitful H1121 H8081 hill: H7161
Thou hast brought H5265 a vine H1612 out of Egypt: H4714 thou hast cast out H1644 the heathen, H1471 and planted H5193 it.
Hear G191 another G243 parable: G3850 There was G2258 a certain G444 G5100 householder, G3617 which G3748 planted G5452 a vineyard, G290 and G2532 hedged G5418 it G846 round about, G4060 and G2532 digged G3736 a winepress G3025 in G1722 it, G846 and G2532 built G3618 a tower, G4444 and G2532 let G1554 it G846 out G1554 to husbandmen, G1092 and G2532 went into a far country: G589
And G2532 he began G756 to speak G3004 unto them G846 by G1722 parables. G3850 A certain man G444 planted G5452 a vineyard, G290 and G2532 set G4060 an hedge about G5418 it, and G2532 digged G3736 a place for the winefat, G5276 and G2532 built G3618 a tower, G4444 and G2532 let G1554 it G846 out G1554 to husbandmen, G1092 and G2532 went into a far country. G589
Then G1161 began he G756 to speak G3004 to G4314 the people G2992 this G5026 parable; G3850 A certain G5100 man G444 planted G5452 a vineyard, G290 and G2532 let G1554 it G846 forth G1554 to husbandmen, G1092 and G2532 went into a far country G589 for a long G2425 time. G5550
Now therefore write H3789 ye this song H7892 for you, and teach H3925 it the children H1121 of Israel: H3478 put H7760 it in their mouths, H6310 that this song H7892 may be a witness H5707 for me against the children H1121 of Israel. H3478 For when I shall have brought H935 them into the land H127 which I sware H7650 unto their fathers, H1 that floweth H2100 with milk H2461 and honey; H1706 and they shall have eaten H398 and filled H7646 themselves, and waxen fat; H1878 then will they turn H6437 unto other H312 gods, H430 and serve H5647 them, and provoke H5006 me, and break H6565 my covenant. H1285 And it shall come to pass, when many H7227 evils H7451 and troubles H6869 are befallen H4672 them, that this song H7892 shall testify H6030 against H6440 them as a witness; H5707 for it shall not be forgotten H7911 out of the mouths H6310 of their seed: H2233 for I know H3045 their imagination H3336 which they go about, H6213 even now, H3117 before I have brought H935 them into the land H776 which I sware. H7650 Moses H4872 therefore wrote H3789 this song H7892 the same day, H3117 and taught H3925 it the children H1121 of Israel. H3478
Then sang H7891 Deborah H1683 and Barak H1301 the son H1121 of Abinoam H42 on that day, H3117 saying, H559 Praise H1288 ye the LORD H3068 for the avenging H6544 H6546 of Israel, H3478 when the people H5971 willingly offered H5068 themselves. Hear, H8085 O ye kings; H4428 give ear, H238 O ye princes; H7336 I, even I, will sing H7891 unto the LORD; H3068 I will sing H2167 praise to the LORD H3068 God H430 of Israel. H3478 LORD, H3068 when thou wentest out H3318 of Seir, H8165 when thou marchedst out H6805 of the field H7704 of Edom, H123 the earth H776 trembled, H7493 and the heavens H8064 dropped, H5197 the clouds H5645 also dropped H5197 water. H4325 The mountains H2022 melted H5140 from before H6440 the LORD, H3068 even that Sinai H5514 from before H6440 the LORD H3068 God H430 of Israel. H3478 In the days H3117 of Shamgar H8044 the son H1121 of Anath, H6067 in the days H3117 of Jael, H3278 the highways H734 were unoccupied, H2308 and the travellers H1980 walked H3212 through byways. H6128 H5410 The inhabitants of the villages H6520 ceased, H2308 they ceased H2308 in Israel, H3478 until that I Deborah H1683 arose, H6965 that I arose H6965 a mother H517 in Israel. H3478 They chose H977 new H2319 gods; H430 then was war H3901 in the gates: H8179 was there a shield H4043 or spear H7420 seen H7200 among forty H705 thousand H505 in Israel? H3478 My heart H3820 is toward the governors H2710 of Israel, H3478 that offered themselves willingly H5068 among the people. H5971 Bless H1288 ye the LORD. H3068 Speak, H7878 ye that ride H7392 on white H6715 asses, H860 ye that sit H3427 in judgment, H4055 and walk H1980 by the way. H1870 They that are delivered from the noise H6963 of archers H2686 in the places of drawing water, H4857 there shall they rehearse H8567 the righteous acts H6666 of the LORD, H3068 even the righteous acts H6666 toward the inhabitants of his villages H6520 in Israel: H3478 then shall the people H5971 of the LORD H3068 go down H3381 to the gates. H8179 Awake, H5782 awake, H5782 Deborah: H1683 awake, H5782 awake, H5782 utter H1696 a song: H7892 arise, H6965 Barak, H1301 and lead thy captivity H7628 captive, H7617 thou son H1121 of Abinoam. H42 Then he made him that remaineth H8300 have dominion H7287 over the nobles H117 among the people: H5971 the LORD H3068 made me have dominion H7287 over the mighty. H1368 Out of Ephraim H669 was there a root H8328 of them against Amalek; H6002 after H310 thee, Benjamin, H1144 among thy people; H5971 out of Machir H4353 came down H3381 governors, H2710 and out of Zebulun H2074 they that handle H4900 the pen H7626 of the writer. H5608 And the princes H8269 of Issachar H3485 were with Deborah; H1683 even Issachar, H3485 and also Barak: H1301 he was sent H7971 on foot H7272 into the valley. H6010 For the divisions H6390 of Reuben H7205 there were great H1419 thoughts H2711 of heart. H3820 Why abodest H3427 thou among H996 the sheepfolds, H4942 to hear H8085 the bleatings H8292 of the flocks? H5739 For the divisions H6390 of Reuben H7205 there were great H1419 searchings H2714 of heart. H3820 Gilead H1568 abode H7931 beyond H5676 Jordan: H3383 and why did Dan H1835 remain H1481 in ships? H591 Asher H836 continued H3427 on the sea H3220 shore, H2348 and abode H7931 in his breaches. H4664 Zebulun H2074 and Naphtali H5321 were a people H5971 that jeoparded H2778 their lives H5315 unto the death H4191 in the high places H4791 of the field. H7704 The kings H4428 came H935 and fought, H3898 then fought H3898 the kings H4428 of Canaan H3667 in Taanach H8590 by the waters H4325 of Megiddo; H4023 they took H3947 no gain H1215 of money. H3701 They fought H3898 from heaven; H8064 the stars H3556 in their courses H4546 fought H3898 against Sisera. H5516 The river H5158 of Kishon H7028 swept them away, H1640 that ancient H6917 river, H5158 the river H5158 Kishon. H7028 O my soul, H5315 thou hast trodden down H1869 strength. H5797 Then were the horsehoofs H6119 H5483 broken H1986 by the means of the pransings, H1726 the pransings H1726 of their mighty ones. H47 Curse H779 ye Meroz, H4789 said H559 the angel H4397 of the LORD, H3068 curse H779 ye bitterly H779 the inhabitants H3427 thereof; because they came H935 not to the help H5833 of the LORD, H3068 to the help H5833 of the LORD H3068 against the mighty. H1368 Blessed H1288 above women H802 shall Jael H3278 the wife H802 of Heber H2268 the Kenite H7017 be, blessed H1288 shall she be above women H802 in the tent. H168 He asked H7592 water, H4325 and she gave H5414 him milk; H2461 she brought forth H7126 butter H2529 in a lordly H117 dish. H5602 She put H7971 her hand H3027 to the nail, H3489 and her right hand H3225 to the workmen's H6001 hammer; H1989 and with the hammer she smote H1986 Sisera, H5516 she smote off H4277 his head, H7218 when she had pierced H4272 and stricken through H2498 his temples. H7541 At her feet H7272 he bowed, H3766 he fell, H5307 he lay down: H7901 at her feet H7272 he bowed, H3766 he fell: H5307 where H834 he bowed, H3766 there he fell down H5307 dead. H7703 The mother H517 of Sisera H5516 looked H8259 out at a window, H2474 and cried H2980 through the lattice, H822 Why is his chariot H7393 so long H954 in coming? H935 why tarry H309 the wheels H6471 of his chariots? H4818 Her wise H2450 ladies H8282 answered H6030 her, yea, she returned H7725 answer H561 to herself, Have they not sped? H4672 have they not divided H2505 the prey; H7998 to every H7218 man H1397 a damsel H7356 or two; H7361 to Sisera H5516 a prey H7998 of divers colours, H6648 a prey H7998 of divers colours H6648 of needlework, H7553 of divers colours H6648 of needlework on both sides, H7553 meet for the necks H6677 of them that take the spoil? H7998 So let all thine enemies H341 perish, H6 O LORD: H3068 but let them that love H157 him be as the sun H8121 when he goeth forth H3318 in his might. H1369 And the land H776 had rest H8252 forty H705 years. H8141
[[To the chief Musician H5329 upon Shoshannim, H7799 for the sons H1121 of Korah, H7141 Maschil, H4905 A Song H7892 of loves.]] H3039 My heart H3820 is inditing H7370 a good H2896 matter: H1697 I speak H559 of the things which I have made H4639 touching the king: H4428 my tongue H3956 is the pen H5842 of a ready H4106 writer. H5608
[[A Psalm H4210 of David.]] H1732 I will sing H7891 of mercy H2617 and judgment: H4941 unto thee, O LORD, H3068 will I sing. H2167
My beloved H1730 is mine, and I am his: he feedeth H7462 among the lilies. H7799
I sleep, H3463 but my heart H3820 waketh: H5782 it is the voice H6963 of my beloved H1730 that knocketh, H1849 saying, Open H6605 to me, my sister, H269 my love, H7474 my dove, H3123 my undefiled: H8535 for my head H7218 is filled H4390 with dew, H2919 and my locks H6977 with the drops H7447 of the night. H3915
His mouth H2441 is most sweet: H4477 yea, he is altogether lovely. H4261 This is my beloved, H1730 and this is my friend, H7453 O daughters H1323 of Jerusalem. H3389
I am my beloved's, H1730 and my beloved H1730 is mine: he feedeth H7462 among the lilies. H7799
Solomon H8010 had a vineyard H3754 at Baalhamon; H1174 he let out H5414 the vineyard H3754 unto keepers; H5201 every one H376 for the fruit H6529 thereof was to bring H935 a thousand H505 pieces of silver. H3701 My vineyard, H3754 which is mine, is before H6440 me: thou, O Solomon, H8010 must have a thousand, H505 and those that keep H5201 the fruit H6529 thereof two hundred. H3967
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.