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121 lines
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<p id="Chapter5" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 5
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<p id="Isa5_1"><a onclick="return mV('Isa',5,'1-30');">Isa 5:1-30</a>. PARABLE OF JEHOVAH'S VINEYARD.
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<p>A new prophecy; entire in itself. Probably delivered about the same time as the second and third chapters, in Uzziah's reign. Compare <a onclick="return mV('Isa',5,15,16);">Isa 5:15-16</a>; <a onclick="return mV('Isa',5,1);">Isa 5:1</a>. However, the close of the chapter alludes <i>generally</i> to the still distant invasion of Assyrians in a later reign (compare <a onclick="return mV('Isa',5,26);">Isa 5:26</a> with <a onclick="return mV('Isa',7,18);">Isa 7:18</a>; and <a onclick="return mV('Isa',5,25);">Isa 5:25</a>with <a onclick="return mV('Isa',9,12);">Isa 9:12</a>). When the time drew nigh, according to the ordinary prophetic usage, he handles the details <i>more particularly</i> (<a onclick="return mV('Isa',7,'1-');">Isa 7:1 - 8:22</a>); namely, the calamities caused by the Syro-Israelitish invasion, and subsequently by the Assyrians whom Ahaz had invited to his help.
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<p><b>1. to</b>—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 <i>He</i> with <i>I,</i> <a onclick="return mV('Isa',5,2,3);">Isa 5:2-3</a>).
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<br><br><b>of my beloved</b>—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 <i>Messiah,</i> but as <i>God of the Jews</i> (<a onclick="return mV('Exd',23,20,21);">Exd 23:20-21</a>; <a onclick="return mV('Exd',32,34);">32:34</a>; <a onclick="return mV('Exd',33,14);">33:14</a>).
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<br><br><b>vineyard</b>— (<a onclick="return mV('Isa',3,14);">Isa 3:14</a>; <a onclick="return mV('Psa',80,8);">Psa 80:8</a>, etc.). The Jewish covenant-people, separated from the nations for His glory, as the object of His peculiar care (<a onclick="return mV('Mat',20,1);">Mat 20:1</a>; <a onclick="return mV('Mat',21,33);">21:33</a>;). Jesus Christ in the "vineyard" of the New Testament Church is the same as the Old Testament Angel of the Jewish covenant.
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<br><br><b>fruitful hill</b>—literally, "a horn" ("peak," as the Swiss <i>shreckhorn</i>) <i>of the son of oil;</i> poetically, for <i>very fruitful.</i> Suggestive of isolation, security, and a sunny aspect. Isaiah alludes plainly to the Song of Solomon (<a onclick="return mV('Sgs',6,3);">Sgs 6:3</a>; <a onclick="return mV('Sgs',8,11,12);">8:11-12</a>), in the words "<i>His</i> vineyard" and "<i>my</i> Beloved" (compare <a onclick="return mV('Isa',26,20);">Isa 26:20</a>; <a onclick="return mV('Isa',61,11);">61:10</a>, with <a onclick="return mV('Sgs',1,4);">Sgs 1:4</a>; <a onclick="return mV('Sgs',4,10);">4:10</a>). The transition from "branch" (<a onclick="return mV('Isa',4,2);">Isa 4:2</a>) to "vineyard" here is not unnatural.
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<p id="Isa5_2"><b>2. fenced</b>—rather, "digged and trenched" the ground to prepare it for planting the vines [MAURER].
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<br><br><b>choicest vine</b>—<i>Hebrew, sorek;</i> called still in Morocco, <i>serki;</i> the grapes had scarcely perceptible seeds; the Persian <i>kishmish</i> or <i>bedaria,</i> that is, "without seed" (<a onclick="return mV('Gen',49,11);">Gen 49:11</a>).
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<br><br><b>tower</b>—to watch the vineyard against the depredations of man or beast, and for the use of the owner (<a onclick="return mV('Mat',21,33);">Mat 21:33</a>).
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<br><br><b>wine-press</b>—including the wine-fat; both hewn, for coolness, out of the rocky undersoil of the vineyard.
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<br><br><b>wild grapes</b>—The <i>Hebrew</i> 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" (<a onclick="return mV('Deu',32,32,33);">Deu 32:32-33</a>; <a onclick="return mV('2Ki',4,'39-41');">2Ki 4:39-41</a>). JEROME tries to specify the details of the parable; the "fence," <i>angels;</i> the "stones gathered out," <i>idols;</i> the "tower," the "<i>temple</i> in the midst" of Judea; the "wine-press," the <i>altar.</i>
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<p id="Isa5_3"><b>3. And now,</b> etc.—appeal of God to themselves, as in <a onclick="return mV('Isa',1,18);">Isa 1:18</a>; <a onclick="return mV('Mic',6,3);">Mic 6:3</a>. So Jesus Christ, in <a onclick="return mV('Mat',21,40,41);">Mat 21:40-41</a>, <a onclick="return mV('Mat',21,41);">41</a>, alluding in the very form of expression to this, makes them pass sentence on themselves. God condemns sinners "out of their own mouth" (<a onclick="return mV('Deu',32,6);">Deu 32:6</a>; <a onclick="return mV('Job',15,6);">Job 15:6</a>; <a onclick="return mV('Luk',19,22);">Luk 19:22</a>; <a onclick="return mV('Rom',3,4);">Rom 3:4</a>).
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<p id="Isa5_4"><b>4.</b> 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.
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<p id="Isa5_5"><b>5. go to</b>—that is, attend to me.
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<br><br><b>hedge...wall</b>—It had both; a proof of the care of the owner. But now it shall be trodden down by wild beasts (enemies) (<a onclick="return mV('Psa',80,12,13);">Psa 80:12-13</a>).
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<p id="Isa5_6"><b>6. I will...command</b>—The parable is partly dropped and Jehovah, as in <a onclick="return mV('Isa',5,7);">Isa 5:7</a>, is implied to be the Owner: for He alone, not an ordinary husbandman (<a onclick="return mV('Mat',21,43);">Mat 21:43</a>; <a onclick="return mV('Luk',17,22);">Luk 17:22</a>), could give such a "command."
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<br><br><b>no rain</b>—antitypically, <i>the heaven-sent teachings of the prophets</i> (<a onclick="return mV('Amo',8,11);">Amo 8:11</a>). Not accomplished in the Babylonish captivity; for Jeremiah, Ezekiel, Daniel, Haggai, and Zechariah prophesied during or after it. But in gospel times.
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<p id="Isa5_7"><b>7.</b> Isaiah here applies the parable. It is no mere <i>human</i> owner, nor <i>a literal</i> vineyard that is meant.
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<br><br><b>vineyard of the Lord</b>—His <i>only</i> one (<a onclick="return mV('Exd',19,5);">Exd 19:5</a>; <a onclick="return mV('Amo',3,2);">Amo 3:2</a>).
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<br><br><b>pleasant</b>—"the plant of his delight"; just as the husbandman was at pains to select the <i>sorek,</i> or "choicest vine" (<a onclick="return mV('Isa',5,2);">Isa 5:2</a>); so God's election of the Jews.
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<br><br><b>judgment</b>—justice. The play upon words is striking in the <i>Hebrew,</i> He looked for <i>mishpat,</i> but behold <i>mispat</i> ("bloodshed"); for <i>tsedaqua,</i> but behold <i>tseaqua</i> (the cry that attends anarchy, covetousness, and dissipation, <a onclick="return mV('Isa',5,8,11,12);">Isa 5:8, 11-12</a>; compare the cry of the rabble by which justice was overborne in the case of Jesus Christ, <a onclick="return mV('Mat',27,23,24);">Mat 27:23-24</a>).
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<p id="Isa5_8"><a onclick="return mV('Isa',5,'8-23');">Isa 5:8-23</a>. SIX DISTINCT WOES AGAINST CRIMES.
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<p><b>8.</b> (<a onclick="return mV('Lev',25,13);">Lev 25:13</a>; <a onclick="return mV('Mic',2,2);">Mic 2:2</a>). The jubilee restoration of possessions was intended as a guard against avarice.
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<br><br><b>till there be no place</b>—left for any one else.
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<br><br><b>that they may be</b>—rather, and ye be.
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<br><br><b>the earth</b>—the land.
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<p id="Isa5_9"><b>9. In mine ears...the Lord</b>—namely, has revealed it, as in <a onclick="return mV('Isa',22,14);">Isa 22:14</a>.
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<br><br><b>desolate</b>—literally, "a desolation," namely, on account of the national sins.
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<br><br><b>great and fair</b>—houses.
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<p id="Isa5_10"><b>10. acres</b>—literally, "yokes"; as much as one yoke of oxen could plow in a day.
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<br><br><b>one</b>—only.
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<br><br><b>bath</b>—of wine; seven and a half gallons.
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<br><br><b>homer...ephah</b>—Eight bushels of seed would yield only three pecks of produce (<a onclick="return mV('Eze',45,11);">Eze 45:11</a>). The ephah and bath, one-tenth of an homer.
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<p id="Isa5_11"><b>11.</b> Second <b>Woe</b>—against intemperance.
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<br><br><b>early</b>—when it was regarded especially shameful to drink (<a onclick="return mV('Act',2,15);">Act 2:15</a>; <a onclick="return mV('1Th',5,7);">1Th 5:7</a>). Banquets for revelry began earlier than usual (<a onclick="return mV('Ecc',10,16,17);">Ecc 10:16-17</a>).
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<br><br><b>strong drink</b>—<i>Hebrew, sichar,</i> implying intoxication.
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<br><br><b>continue</b>—drinking all day till evening.
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<p id="Isa5_12"><b>12.</b> Music was common at ancient feasts (<a onclick="return mV('Isa',24,8,9);">Isa 24:8-9</a>; <a onclick="return mV('Amo',6,5,6);">Amo 6:5-6</a>).
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<br><br><b>viol</b>—an instrument with twelve strings [JOSEPHUS, <i>Antiquities,</i> 8.10].
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<br><br><b>tabret</b>—<i>Hebrew, toph,</i> from the use of which in drowning the cries of children sacrificed to Moloch, <i>Tophet</i> received its name. <i>Arabic, duf.</i> A kettle drum, or tambourine.
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<br><br><b>pipe</b>—flute or flageolet: from a <i>Hebrew</i> root "to bore through"; or else, "to dance" (compare <a onclick="return mV('Job',21,'11-15');">Job 21:11-15</a>).
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<br><br><b>regard not...Lord</b>—a frequent effect of feasting (<a onclick="return mV('Job',1,5);">Job 1:5</a>; <a onclick="return mV('Psa',28,5);">Psa 28:5</a>).
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<br><br><b>work...operation</b>—in punishing the guilty (<a onclick="return mV('Isa',5,19);">Isa 5:19</a>; <a onclick="return mV('Isa',10,12);">Isa 10:12</a>).
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<p id="Isa5_13"><b>13. are gone</b>—The prophet sees the <i>future</i> as if it were before his eyes.
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<br><br><b>no knowledge</b>—because of their foolish recklessness (<a onclick="return mV('Isa',5,12);">Isa 5:12</a>; <a onclick="return mV('Isa',1,3);">Isa 1:3</a>; <a onclick="return mV('Hsa',4,6);">Hsa 4:6</a>; <a onclick="return mV('Luk',19,44);">Luk 19:44</a>).
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<br><br><b>famished</b>—awful contrast to their luxurious feasts (<a onclick="return mV('Isa',5,11,12);">Isa 5:11-12</a>).
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<br><br><b>multitude</b>—plebeians in contradistinction to the "honorable men," or nobles.
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<br><br><b>thirst</b>— (<a onclick="return mV('Psa',107,4,5);">Psa 107:4-5</a>). Contrast to their drinking (<a onclick="return mV('Isa',5,11);">Isa 5:11</a>). In their deportation and exile, they shall hunger and thirst.
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<p id="Isa5_14"><b>14. hell</b>—the grave; <i>Hebrew, sheol; Greek, hades;</i> "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 (<a onclick="return mV('Num',16,30);">Num 16:30</a>).
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<br><br><b>their</b>—that is, of the Jewish people.
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<br><br><b>he that rejoiceth</b>—the drunken reveIler in Jerusalem.
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<p id="Isa5_15"><b>15.</b> (Compare <a onclick="return mV('Isa',2,9,11,17);">Isa 2:9, 11, 17</a>). <i>All</i> ranks, "mean" and "mighty" alike; so "honorable" and "multitude" (<a onclick="return mV('Isa',5,13);">Isa 5:13</a>).
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<p id="Isa5_16"><b>16.</b> God shall be "exalted" in man's view, because of His manifestation of His "justice" in punishing the guilty.
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<br><br><b>sanctified</b>—<i>regarded as holy</i> by reason of His "righteous" dealings.
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<p id="Isa5_17"><b>17. after their manner</b>—literally, "according to their own word," that is, <i>at will.</i> Otherwise, <i>as in their own pasture</i> [GESENIUS]: so the <i>Hebrew</i> in <a onclick="return mV('Mic',2,12);">Mic 2:12</a>. The lands of the Scenite tent dwellers (<a onclick="return mV('Jer',35,7);">Jer 35:7</a>). Arab shepherds in the neighborhood shall roam at large, the whole of Judea being so desolate as to become a vast pasturage.
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<br><br><b>waste...fat ones</b>—the <i>deserted</i> lands of <i>the rich</i> ("fat," <a onclick="return mV('Psa',22,29);">Psa 22:29</a>), 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 (<a onclick="return mV('Jhn',21,15);">Jhn 21:15</a>) are called "lambs"; being meek, harmless, poor, and persecuted. Compare <a onclick="return mV('Eze',39,18);">Eze 39:18</a>, where the fatlings are the rich and great (<a onclick="return mV('1Cr',1,26);">1Cr 1:26-27</a>). The "strangers" are in this view the "other sheep not of the" the Jewish "fold" (<a onclick="return mV('Jhn',10,16);">Jhn 10:16</a>), the <i>Gentiles</i> whom Jesus Christ shall "bring" to be partakers of the rich privileges (<a onclick="return mV('Rom',11,17);">Rom 11:17</a>) fell from. Thus "after their (own) manner" will express that the Christian Church should worship God in freedom, released from legal bondage (<a onclick="return mV('Jhn',4,23);">Jhn 4:23</a>; <a onclick="return mV('Gal',5,1);">Gal 5:1</a>).
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<p id="Isa5_18"><b>18.</b> Third <b>Woe</b>—against obstinate perseverance in sin, as if they wished to provoke divine judgments.
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<br><br><b>iniquity</b>—guilt, incurring punishment [MAURER].
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<br><br><b>cords,</b> etc.—cart-rope—Rabbins say, "An evil inclination is at first like a fine <i>hair-string,</i> but the finishing like a <i>cart-rope.</i>" The antithesis is between the slender <i>cords</i> of sophistry, like the spider's web (<a onclick="return mV('Isa',59,5);">Isa 59:5</a>; <a onclick="return mV('Job',8,14);">Job 8:14</a>), with which one sin <i>draws</i> on another, until they at last bind themselves with great guilt as with a <i>cart-rope.</i> They strain every nerve in sin.
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<br><br><b>vanity</b>—wickedness.
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<br><br><b>sin</b>—substantive, not a verb: they draw on themselves "sin" and its penalty recklessly.
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<p id="Isa5_19"><b>19. work</b>—vengeance (<a onclick="return mV('Isa',5,12);">Isa 5:12</a>). Language of defiance to God. So Lamech's boast of impunity (<a onclick="return mV('Gen',4,23,24);">Gen 4:23-24</a>; compare <a onclick="return mV('Jer',17,15);">Jer 17:15</a>; <a onclick="return mV('2Pe',3,3);">2Pe 3:3-4</a>).
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<br><br><b>counsel</b>—God's threatened purpose to punish.
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<p id="Isa5_20"><b>20.</b> Fourth <b>Woe</b>—against those who confound the distinctions of right and wrong (compare <a onclick="return mV('Rom',1,28);">Rom 1:28</a>), "reprobate," <i>Greek,</i> "undiscriminating: the moral perception darkened."
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<br><br><b>bitter...sweet</b>—sin is <i>bitter</i> (<a onclick="return mV('Jer',2,19);">Jer 2:19</a>; <a onclick="return mV('Jer',4,18);">4:18</a>; <a onclick="return mV('Act',8,23);">Act 8:23</a>; <a onclick="return mV('Hbr',12,15);">Hbr 12:15</a>); though it seem sweet for a time (<a onclick="return mV('Pro',9,17,18);">Pro 9:17-18</a>). Religion is <i>sweet</i> (<a onclick="return mV('Psa',119,103);">Psa 119:103</a>).
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<p id="Isa5_21"><b>21.</b> Fifth <b>Woe</b>—against those who were so "wise in their own eyes" as to think they knew better than the prophet, and therefore rejected his warnings (<a onclick="return mV('Isa',29,14,15);">Isa 29:14-15</a>).
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<p id="Isa5_22"><b>22, 23.</b> Sixth <b>Woe</b>—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].
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<br><br><b>mingle strong drink</b>—not with <i>water,</i> but <i>spices</i> to make it intoxicating (<a onclick="return mV('Pro',9,2,5);">Pro 9:2, 5</a>; <a onclick="return mV('Sgs',8,2);">Sgs 8:2</a>).
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<br><br><b>take away the righteousness</b>—set aside the just claims of those having a righteous cause.
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<p id="Isa5_23"></a>
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<p id="Isa5_24"><b>24.</b> Literally, "tongue of fire eateth" (<a onclick="return mV('Act',2,3);">Act 2:3</a>).
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<br><br><b>flame consumeth the chaff</b>—rather, withered grass falleth before the flame (<a onclick="return mV('Mat',3,12);">Mat 3:12</a>).
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<br><br><b>root...blossom</b>—<i>entire</i> decay, both the hidden <i>source</i> and outward <i>manifestations</i> of prosperity, perishing (<a onclick="return mV('Job',18,16);">Job 18:16</a> <a onclick="return mV('Mal',4,1);">Mal 4:1</a>).
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<br><br><b>cast away...law</b>—in its spirit, while retaining the letter.
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<p id="Isa5_25"><b>25. anger...kindled</b>— (<a onclick="return mV('2Ki',22,13, 17);">2Ki 22:13, 17</a>).
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<br><br><b>hills...tremble</b>—This probably fixes the date of this chapter, as it refers to the <i>earthquake in the days of Uzziah</i> (<a onclick="return mV('Amo',1,1);">Amo 1:1</a>; <a onclick="return mV('Zec',14,5);">Zec 14:5</a>). The earth trembled as if conscious of the presence of God (<a onclick="return mV('Jer',4,24);">Jer 4:24</a>; <a onclick="return mV('Hab',3,6);">Hab 3:6</a>).
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<br><br><b>torn</b>—rather, were as dung (<a onclick="return mV('Psa',83,10);">Psa 83:10</a>).
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<br><br><b>For all this,</b> etc.—This burden of the prophet's strains, with dirge-like monotony, is repeated at <a onclick="return mV('Isa',9,12, 17);">Isa 9:12, 17, 21</a>; <a onclick="return mV('Isa',10,4);">10:4</a>. With all the past calamities, still heavier judgments are impending; which he specifies in the rest of the chapter (<a onclick="return mV('Lev',26,14);">Lev 26:14</a>, etc.).
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<p id="Isa5_26"><b>26. lift...ensign</b>—to call together the hostile nations to execute His <i>judgments</i> on Judea (<a onclick="return mV('Isa',10,'5-7');">Isa 10:5-7</a>; <a onclick="return mV('Isa',42,1);">45:1</a>). But for <i>mercy</i> to it, in <a onclick="return mV('Isa',11,12);">Isa 11:12</a>; <a onclick="return mV('Isa',18,3);">18:3</a>.
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<br><br><b>hiss</b>—(compare 7:18). Bees were drawn out of their hives by the sound of a flute, or <i>hissing,</i> or <i>whistling</i> (<a onclick="return mV('Zec',10,8);">Zec 10:8</a>). God will collect the nations round Judea like bees (<a onclick="return mV('Deu',1,44);">Deu 1:44</a>; <a onclick="return mV('Psa',118,12);">Psa 118:12</a>).
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<br><br><b>end of the earth</b>—the widely distant subject races of which the Assyrian army was made up (<a onclick="return mV('Isa',22,6);">Isa 22:6</a>). The ulterior fulfilment took place in the siege under Roman Titus. Compare "end of the earth" (<a onclick="return mV('Deu',28,49);">Deu 28:49</a>, etc.). So the pronoun is <i>singular</i> in the <i>Hebrew,</i> for "them," "their," "whose" (him, his, etc.), <a onclick="return mV('Isa',5,'26-29');">Isa 5:26-29</a>; referring to some <i>particular</i> nation and person [HORSLEY].
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<p id="Isa5_27"><b>27. weary</b>—with long marches (<a onclick="return mV('Deu',25,18);">Deu 25:18</a>).
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<br><br><b>none...slumber</b>—requiring no rest.
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<br><br><b>girdle</b>—with which the ancient loose robes used to be girded for action. Ever ready for march or battle.
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<br><br><b>nor the latchet...broken</b>—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.
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<p id="Isa5_28"><b>28. bent</b>—ready for battle.
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<br><br><b>hoofs...flint</b>—The ancients did not shoe their horses: hence the value of hard hoofs for long marches.
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<br><br><b>wheels</b>—of their chariots. The Assyrian army abounded in cavalry and chariots (<a onclick="return mV('Isa',22,6,7);">Isa 22:6-7</a>; <a onclick="return mV('Isa',36,8);">36:8</a>).
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<p id="Isa5_29"><b>29. roaring</b>—their battle cry.
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<p id="Isa5_30"><b>30. sorrow, and the light is darkened</b>—Otherwise, <i>distress and light</i> (that is, hope and fear) alternately succeed (as usually occurs in an unsettled state of things), <i>and darkness arises in,</i> etc. [MAURER].
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<br><br><b>heavens</b>—literally "clouds," that is, its sky is rather "clouds" than sky. Otherwise from a different <i>Hebrew</i> 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), <i>looking for the</i> nearest <i>land,</i> which the <i>darkness</i> of the storm conceals, so that <i>darkness and distress</i> alone may be said to be visible.
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