Isaiah 5
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Isaiah 5
The Song of the Vineyard
1Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill:
Jamieson-Fausset-Brown
CHAPTER 5
Is 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 Is 5:15, 16 with Is 2:17; and Is 5:1 with Is 3:14. However, the close of the chapter alludes generally to the still distant invasion of Assyrians in a later reign (compare Is 5:26 with Is 7:18; and Is 5:25 with Is 9:12). When the time drew nigh, according to the ordinary prophetic usage, he handles the details more particularly (Is 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, Is 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--(Is 3:14; Psa 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 Is 26:20; 61:10, with So 1:4; 4:10). The transition from "branch" (Is 4:2) to "vineyard" here is not unnatural.
CHAPTER 5
Is 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 Is 5:15, 16 with Is 2:17; and Is 5:1 with Is 3:14. However, the close of the chapter alludes generally to the still distant invasion of Assyrians in a later reign (compare Is 5:26 with Is 7:18; and Is 5:25 with Is 9:12). When the time drew nigh, according to the ordinary prophetic usage, he handles the details more particularly (Is 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, Is 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--(Is 3:14; Psa 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 Is 26:20; 61:10, with So 1:4; 4:10). The transition from "branch" (Is 4:2) to "vineyard" here is not unnatural.
The Pulpit Commentary
ISRAEL REBUKED BY THE PARABLE OF A VINEYARD. This chapter stands in a certain sense alone, neither closely connected with what precedes nor with what follows, excepting that it breathes throughout a tone of denunciation. There is also a want of connection between its parts, the allegory of the first section being succeeded by a series of rebukes for sins, expressed in the plainest language, and the rebukes being followed by a threat of punishment, also expressed with plainness. The resemblance of the parable with which the chapter opens to one of those delivered by our Lord, and recorded in the three synoptic Gospels, has been frequently noticed.
Now will I sing to my Well-beloved. The prophet sings to Jehovah a song concerning his vineyard. The song consists of eight lines, beginning with "My Well-beloved," and ending with "wild grapes." It is in a lively, dancing measure, very unlike the general style of Isaiah's poetry. The name "Well-beloved" seems to be taken by the prophet from the Song of Songs, where it occurs above twenty times. It well expresses the feeling of a loving soul towards its Creator and Redeemer. A song of my Well-beloved. Bishop Lowth translates "A song of loves," and Mr. Cheyne "A love-song;" but this requires an alteration of the text, and is unsatisfactory from the fact that the song which follows is not a "love-song." May we not understand the words to mean "a song concerning my Well-beloved in respect of his vineyard?" Touching his vineyard. Israel is compared to a "vine" in the Psalms (Psa_80:8-16), and the Church of God to a "garden" in Canticles (So Son_4:12; Son_5:1); perhaps also to a "vineyard" in the same book (So Son_8:12). Isaiah may have had this last passage in his mind. My Beloved hath a vineyard; rather, had a vineyard (ἀμπελὼν ἑγενήθη τῷ ἠγαπημένῳ, LXX.). In a very fruitful hill. So the passage is generally understood, since keren, horn, is used for a height by the Arabs (as also by the Germans, e.g. Matterhorn, Wetterhorn, Aarhorn, etc.), and "son of oil" is a not unlikely Orientalism for "rich" or "fruitful." With the "hill" of this passage compare the "mountain" of Isa_2:2, both passages indicating that the Church of God is set on aft eminence, and "cannot be hid" (Mat_5:14).
ISRAEL REBUKED BY THE PARABLE OF A VINEYARD. This chapter stands in a certain sense alone, neither closely connected with what precedes nor with what follows, excepting that it breathes throughout a tone of denunciation. There is also a want of connection between its parts, the allegory of the first section being succeeded by a series of rebukes for sins, expressed in the plainest language, and the rebukes being followed by a threat of punishment, also expressed with plainness. The resemblance of the parable with which the chapter opens to one of those delivered by our Lord, and recorded in the three synoptic Gospels, has been frequently noticed.
Now will I sing to my Well-beloved. The prophet sings to Jehovah a song concerning his vineyard. The song consists of eight lines, beginning with "My Well-beloved," and ending with "wild grapes." It is in a lively, dancing measure, very unlike the general style of Isaiah's poetry. The name "Well-beloved" seems to be taken by the prophet from the Song of Songs, where it occurs above twenty times. It well expresses the feeling of a loving soul towards its Creator and Redeemer. A song of my Well-beloved. Bishop Lowth translates "A song of loves," and Mr. Cheyne "A love-song;" but this requires an alteration of the text, and is unsatisfactory from the fact that the song which follows is not a "love-song." May we not understand the words to mean "a song concerning my Well-beloved in respect of his vineyard?" Touching his vineyard. Israel is compared to a "vine" in the Psalms (Psa_80:8-16), and the Church of God to a "garden" in Canticles (So Son_4:12; Son_5:1); perhaps also to a "vineyard" in the same book (So Son_8:12). Isaiah may have had this last passage in his mind. My Beloved hath a vineyard; rather, had a vineyard (ἀμπελὼν ἑγενήθη τῷ ἠγαπημένῳ, LXX.). In a very fruitful hill. So the passage is generally understood, since keren, horn, is used for a height by the Arabs (as also by the Germans, e.g. Matterhorn, Wetterhorn, Aarhorn, etc.), and "son of oil" is a not unlikely Orientalism for "rich" or "fruitful." With the "hill" of this passage compare the "mountain" of Isa_2:2, both passages indicating that the Church of God is set on aft eminence, and "cannot be hid" (Mat_5:14).
★2And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
He fenced it. So the LXX; the Vulgate, Aben Ezra, Jarchi, Rosenmüller, Lowth, Kay. Gesenius, Knobel, and Mr. Cheyne prefer to translate, "he dug it over;" while the Revisers of 1885 have suggested, "he made a trench about it." The word occurs only in this place, and has no cognates in Hebrew. And gathered out the stones (comp. Isa_62:10). In the stony soil of Palestine, to collect the surface stones into heaps, or build them into walls, is of primary necessity for the improvement of the land. Conversely the stones were put back, and scattered over the land, by those who wished to "mar" it (2Ki_3:19, 2Ki_3:25). Planted it with the choicest vine (comp. Gen_49:11; Jer_2:21). The sorek seems to have been a particular kind of vine, reckoned superior to others. The etymology of the word indicates that it was of a deep red color. Built a tower (comp. Mat_21:33). Towers had to be built in gardens, orchards, and vineyards, that watch might be kept from them against thieves and marauders (see 1Ki_17:9; 1Ki_18:8; 2Ch_26:10; 2Ch_27:4, etc.). Made a wine-press; literally, dug a winepress. The excavation was made to contain a vat, above which was the "press," worked by men, who wrung the liquor out of a great bag containing the grapes. (See the Egyptian rock-paintings, passim, where the operation is represented repeatedly.) It brought forth wild grapes. The natural, not the cultivated fruit, a worthless product.
He fenced it. So the LXX; the Vulgate, Aben Ezra, Jarchi, Rosenmüller, Lowth, Kay. Gesenius, Knobel, and Mr. Cheyne prefer to translate, "he dug it over;" while the Revisers of 1885 have suggested, "he made a trench about it." The word occurs only in this place, and has no cognates in Hebrew. And gathered out the stones (comp. Isa_62:10). In the stony soil of Palestine, to collect the surface stones into heaps, or build them into walls, is of primary necessity for the improvement of the land. Conversely the stones were put back, and scattered over the land, by those who wished to "mar" it (2Ki_3:19, 2Ki_3:25). Planted it with the choicest vine (comp. Gen_49:11; Jer_2:21). The sorek seems to have been a particular kind of vine, reckoned superior to others. The etymology of the word indicates that it was of a deep red color. Built a tower (comp. Mat_21:33). Towers had to be built in gardens, orchards, and vineyards, that watch might be kept from them against thieves and marauders (see 1Ki_17:9; 1Ki_18:8; 2Ch_26:10; 2Ch_27:4, etc.). Made a wine-press; literally, dug a winepress. The excavation was made to contain a vat, above which was the "press," worked by men, who wrung the liquor out of a great bag containing the grapes. (See the Egyptian rock-paintings, passim, where the operation is represented repeatedly.) It brought forth wild grapes. The natural, not the cultivated fruit, a worthless product.
3And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.
Jamieson-Fausset-Brown
3. And now, &c.--appeal of God to themselves, as in Is 1:18; Mi 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).
3. And now, &c.--appeal of God to themselves, as in Is 1:18; Mi 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).
The Pulpit Commentary
The prophet's "song" here ends, and Jehovah himself takes the word. As if the story told in the parable had been a fact, he calls on the men of Judah and Jerusalem to "judge between him and his vineyard." Compare Nathan's appeal to David by the parable of the ewe lamb (2Sa_12:1-4).
The prophet's "song" here ends, and Jehovah himself takes the word. As if the story told in the parable had been a fact, he calls on the men of Judah and Jerusalem to "judge between him and his vineyard." Compare Nathan's appeal to David by the parable of the ewe lamb (2Sa_12:1-4).
4What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
What could have been done more? Comp. 2Ki_17:13 and 2Ch_36:15, where God is shown to have done all that was possible to reclaim his people: "Yet the Lord testified against Israel, and against Judah, by all the prophets, and all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to the Law which I commanded your fathers, and which I sent to you by my servants the prophets;" "And the Lord God of their fathers sent unto them by his messengers, rising up early, and sending; because he had compassion on his people, and on his dwelling-place: but they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, until there was no remedy."
What could have been done more? Comp. 2Ki_17:13 and 2Ch_36:15, where God is shown to have done all that was possible to reclaim his people: "Yet the Lord testified against Israel, and against Judah, by all the prophets, and all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to the Law which I commanded your fathers, and which I sent to you by my servants the prophets;" "And the Lord God of their fathers sent unto them by his messengers, rising up early, and sending; because he had compassion on his people, and on his dwelling-place: but they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, until there was no remedy."
5And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down:
Jamieson-Fausset-Brown
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) (Psa 80:12, 13).
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) (Psa 80:12, 13).
The Pulpit Commentary
And now go to; I will tell you; rather, and now, I pray you, let me tell yon. The address is still smooth and persuasive up to the word "vineyard." Then there is a sudden change; the style becomes abrupt, the tone fierce and menacing. "Let me tell you what I will do to my vineyard: break down its hedge, that it be grazed on; destroy its wall, that it be trampled underfoot," etc. The hedge … the wall. Vine-yards were usually protected either by a hedge of thorns, commonly of the prickly pear, or else by a wall; but the rabbis say that in some cases, for additional security, they were surrounded by both. God had given his vineyard all the protection possible.
And now go to; I will tell you; rather, and now, I pray you, let me tell yon. The address is still smooth and persuasive up to the word "vineyard." Then there is a sudden change; the style becomes abrupt, the tone fierce and menacing. "Let me tell you what I will do to my vineyard: break down its hedge, that it be grazed on; destroy its wall, that it be trampled underfoot," etc. The hedge … the wall. Vine-yards were usually protected either by a hedge of thorns, commonly of the prickly pear, or else by a wall; but the rabbis say that in some cases, for additional security, they were surrounded by both. God had given his vineyard all the protection possible.
6And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.
Jamieson-Fausset-Brown
6. I will ... command--The parable is partly dropped and Jehovah, as in Is 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.
6. I will ... command--The parable is partly dropped and Jehovah, as in Is 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.
The Pulpit Commentary
I will lay it waste; literally, I will make it a desolation (comp. Isa_7:19, where a cognate term occurs). Active ravage is not so much pointed at, as the desolation which comes from neglect. There shall come up briers and thorns. The natural produce of neglected ground in Palestine (see Pro_24:31). The "thorns and briers" symbolize vices of various kinds, the natural produce of the human soul, if God leaves it to itself. The words are scarcely to be taken literally, though it is probably true that "no country in the world has such variety and abundance of thorny plants as Palestine in its present desolation". I will also command the clouds. Here at last disguise is thrown off, and the speaker manifestly appears as Jehovah, who can alone "command the clouds." The "rain" intended is probably that of his gracious influences.
I will lay it waste; literally, I will make it a desolation (comp. Isa_7:19, where a cognate term occurs). Active ravage is not so much pointed at, as the desolation which comes from neglect. There shall come up briers and thorns. The natural produce of neglected ground in Palestine (see Pro_24:31). The "thorns and briers" symbolize vices of various kinds, the natural produce of the human soul, if God leaves it to itself. The words are scarcely to be taken literally, though it is probably true that "no country in the world has such variety and abundance of thorny plants as Palestine in its present desolation". I will also command the clouds. Here at last disguise is thrown off, and the speaker manifestly appears as Jehovah, who can alone "command the clouds." The "rain" intended is probably that of his gracious influences.
7For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.
Jamieson-Fausset-Brown
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" (Is 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, Is 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).
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" (Is 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, Is 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).
The Pulpit Commentary
For the vineyard, etc. The full explanation of the parable follows immediately on the disclosure in Isa_5:6. The vineyard is "Israel," or rather "Judah;" the fruit expected from it, "judgment and righteousness;" the wild grapes which alone it had produced, "oppression" and the "cry" of the distressed. His pleasant plan;: literally, the plant of his delights; i.e. the plantation in which he had so long taken delight. He looked for judgment, etc. Gesenius has attempted to give the verbal antithesis of the Hebrew, which is quite lost in our version—
"Er harrete auf Recht, und siehe da Unrecht,
Auf Gerechtigkeit, und siehe da Schlechtigkeit."
For the vineyard, etc. The full explanation of the parable follows immediately on the disclosure in Isa_5:6. The vineyard is "Israel," or rather "Judah;" the fruit expected from it, "judgment and righteousness;" the wild grapes which alone it had produced, "oppression" and the "cry" of the distressed. His pleasant plan;: literally, the plant of his delights; i.e. the plantation in which he had so long taken delight. He looked for judgment, etc. Gesenius has attempted to give the verbal antithesis of the Hebrew, which is quite lost in our version—
"Er harrete auf Recht, und siehe da Unrecht,
Auf Gerechtigkeit, und siehe da Schlechtigkeit."
Woe to Them That Join House to House
8Woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth!
Jamieson-Fausset-Brown
Is 5:8-23. Six Distinct Woes against Crimes.
8. (Le 25:13; Mi 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.
Is 5:8-23. Six Distinct Woes against Crimes.
8. (Le 25:13; Mi 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.
The Pulpit Commentary
THE SIX WOES. After the general warning conveyed to Israel by the parable of the vineyard, six sins are particularized as those which have especially provoked God to give the warning. On each of these woe is denounced. Two have special punishments assigned to them (Isa_5:8-17); the remainder are joined in one general threat of retribution (Isa_5:18-24).
Woe unto them that join house to house. This is the first woe. It is pronounced on the greed which leads men to continually enlarge their estates, without regard to their neighbors' convenience. Nothing is said of any use of unfair means, much less of violence in dispossessing the former proprietors. What is denounced is the selfishness of vast accumulations of land in single bands, to the detriment of the rest of the community. The Jewish law was peculiarly inimical to this practice (Num_27:1-11; Num_33:54; 1Ki_21:4); but perhaps it is not without reason that many writers of our own time object to it on general grounds. Till there be no place; literally, till want of place; i.e. till there is no room for others. A hyperbole, doubtless, but marking a real national inconvenience. That they may be placed alone in the midst of the earth; rather, that ye may dwell by yourselves in the midst of the land. The great landlords wished to isolate themselves; they disliked neighbors; they would fain "dwell by themselves," without neighbors to trouble them. Uzziah seems, by what is said of his possessions (2Ch_26:10), to have been one of the greatest sinners in respect of the accumulation of land.
THE SIX WOES. After the general warning conveyed to Israel by the parable of the vineyard, six sins are particularized as those which have especially provoked God to give the warning. On each of these woe is denounced. Two have special punishments assigned to them (Isa_5:8-17); the remainder are joined in one general threat of retribution (Isa_5:18-24).
Woe unto them that join house to house. This is the first woe. It is pronounced on the greed which leads men to continually enlarge their estates, without regard to their neighbors' convenience. Nothing is said of any use of unfair means, much less of violence in dispossessing the former proprietors. What is denounced is the selfishness of vast accumulations of land in single bands, to the detriment of the rest of the community. The Jewish law was peculiarly inimical to this practice (Num_27:1-11; Num_33:54; 1Ki_21:4); but perhaps it is not without reason that many writers of our own time object to it on general grounds. Till there be no place; literally, till want of place; i.e. till there is no room for others. A hyperbole, doubtless, but marking a real national inconvenience. That they may be placed alone in the midst of the earth; rather, that ye may dwell by yourselves in the midst of the land. The great landlords wished to isolate themselves; they disliked neighbors; they would fain "dwell by themselves," without neighbors to trouble them. Uzziah seems, by what is said of his possessions (2Ch_26:10), to have been one of the greatest sinners in respect of the accumulation of land.
9In mine ears said the LORD of hosts, Of a truth many houses shall be desolate, even great and fair, without inhabitant.
Jamieson-Fausset-Brown
9. In mine ears ... the Lord--namely, has revealed it, as in Is 22:14.
desolate--literally, "a desolation," namely, on account of the national sins.
great and fair--houses.
9. In mine ears ... the Lord--namely, has revealed it, as in Is 22:14.
desolate--literally, "a desolation," namely, on account of the national sins.
great and fair--houses.
The Pulpit Commentary
Either something has fallen out in the first clause of this verse, or there is a most unusual ellipse of the verb "said" which our translators have supplied, very properly. There seems to be nothing emphatic in the words, "on mine ears" (see Isa_22:14; Eze_9:1, Eze_9:5; Eze_10:13). Many houses shall be desolate. The greed of adding house to house will be punished by the death of those who have so sinned, and the extinction of their families, either through war, or through a more direct divine judgment.
Either something has fallen out in the first clause of this verse, or there is a most unusual ellipse of the verb "said" which our translators have supplied, very properly. There seems to be nothing emphatic in the words, "on mine ears" (see Isa_22:14; Eze_9:1, Eze_9:5; Eze_10:13). Many houses shall be desolate. The greed of adding house to house will be punished by the death of those who have so sinned, and the extinction of their families, either through war, or through a more direct divine judgment.
10Yea, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Yea, ten acres of vineyard shall yield one bath. The greed of adding field to field will he punished by the curse of barrenness, which God will send upon the laud. Dr. Kay-calculates that ten acres (Roman) of vineyard ought to yield upon the average five hundred baths (or four thousand gallons) instead of one bath (eight gallons). An homer … an ephah. The "ephah" was the tenth-part of a "homer" (Eze_45:11). Corn lands should return only one-tenth part of the seed sown in them.
Yea, ten acres of vineyard shall yield one bath. The greed of adding field to field will he punished by the curse of barrenness, which God will send upon the laud. Dr. Kay-calculates that ten acres (Roman) of vineyard ought to yield upon the average five hundred baths (or four thousand gallons) instead of one bath (eight gallons). An homer … an ephah. The "ephah" was the tenth-part of a "homer" (Eze_45:11). Corn lands should return only one-tenth part of the seed sown in them.
Woes upon Drunkards and Scoffers
11Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them!
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Woe unto them that … follow strong drink. We have here the second woe. It is pronounced on drunkenness and revelry. Drunkenness is an infrequent Oriental vice; but it seems to have been one whereto many among the Jews were at all times prone (see Pro_20:1; Pro_23:29-32; Ecc_10:17; Hos_4:11; Isa_28:7, etc.). Even the priests and the soi-disant prophets erred through strong drink and were swallowed up of wine" (Isa_28:7). That rise up early in the morning. Great banquets were held by the "princes" and "nobles," beginning at an early hour (Ecc_10:10), and accompanied by music of an exciting kind (Amo_6:5, Amo_6:6), which were "continued until night," or rather, "into the night" (Revised Version), and terminated in general drunkenness, perhaps in general licentiousness. (See Pro_23:27-30 and Hos_4:11 for the connection of inebriety with whoredom.) Two kinds of intoxicating liquor seem to have been consumed at these banquets, viz. ordinary grape wine, and a much stronger drink, which is said to have been "made of dates, pomegranates, apples, honey, barley, and other ingredients," which was known as shekar (Greek, σίκερα), and is called "strong drink" in the Authorized Version. Till wine inflame them; or, the wine inflaming them.
Woe unto them that … follow strong drink. We have here the second woe. It is pronounced on drunkenness and revelry. Drunkenness is an infrequent Oriental vice; but it seems to have been one whereto many among the Jews were at all times prone (see Pro_20:1; Pro_23:29-32; Ecc_10:17; Hos_4:11; Isa_28:7, etc.). Even the priests and the soi-disant prophets erred through strong drink and were swallowed up of wine" (Isa_28:7). That rise up early in the morning. Great banquets were held by the "princes" and "nobles," beginning at an early hour (Ecc_10:10), and accompanied by music of an exciting kind (Amo_6:5, Amo_6:6), which were "continued until night," or rather, "into the night" (Revised Version), and terminated in general drunkenness, perhaps in general licentiousness. (See Pro_23:27-30 and Hos_4:11 for the connection of inebriety with whoredom.) Two kinds of intoxicating liquor seem to have been consumed at these banquets, viz. ordinary grape wine, and a much stronger drink, which is said to have been "made of dates, pomegranates, apples, honey, barley, and other ingredients," which was known as shekar (Greek, σίκερα), and is called "strong drink" in the Authorized Version. Till wine inflame them; or, the wine inflaming them.
12And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands.
Jamieson-Fausset-Brown
12. Music was common at ancient feasts (Is 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; Psa 28:5).
work ... operation--in punishing the guilty (Is 5:19; Is 10:12).
12. Music was common at ancient feasts (Is 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; Psa 28:5).
work ... operation--in punishing the guilty (Is 5:19; Is 10:12).
The Pulpit Commentary
The harp and the viol, the tabret and pipe. It is difficult to identify the Hebrew instruments of music with modern names; but there seems to be no doubt that the kinnor was a sort of harp, and the khalib a sort of pipe. The nebel, generally rendered by "psaltery," but hero and in Isa_14:11 by "viol," was a stringed instrument played with the fingers (Josephus); perhaps a lyre, perhaps a sort of dulcimer. The toph, here translated "tabret," and elsewhere often "timbrel," was most likely a tambourine. All four instruments had in the earlier times been dedicated to the worship of Jehovah (1Sa_10:5); now they were employed to inflame men's passions at feasts. They regard not the work of the Lord. The "work of Jehovah" is his manifestation of himself in history, more especially in the history of his chosen people (Deu_32:4; Psa_92:4; Psa_111:3, etc.). A pious Israelite was ever marveling at all that God had done for his nation (Deu_32:7-14; Jos_24:2-13; 1Ch_16:12-22; Ezr_9:7-9; Neh_9:7-31; Psa_68:7-28; Psa_78:10-72; Psa_105:5-45; Psa_106:7-46; Psa_136:5-24, etc.). The men of Isaiah's generation had ceased to care for things of the past, and devoted themselves to enjoying the present. Neither consider, etc. (comp. Isa_1:3, "My people doth not consider"). The verb used is not, however, the same in the Hebrew.
The harp and the viol, the tabret and pipe. It is difficult to identify the Hebrew instruments of music with modern names; but there seems to be no doubt that the kinnor was a sort of harp, and the khalib a sort of pipe. The nebel, generally rendered by "psaltery," but hero and in Isa_14:11 by "viol," was a stringed instrument played with the fingers (Josephus); perhaps a lyre, perhaps a sort of dulcimer. The toph, here translated "tabret," and elsewhere often "timbrel," was most likely a tambourine. All four instruments had in the earlier times been dedicated to the worship of Jehovah (1Sa_10:5); now they were employed to inflame men's passions at feasts. They regard not the work of the Lord. The "work of Jehovah" is his manifestation of himself in history, more especially in the history of his chosen people (Deu_32:4; Psa_92:4; Psa_111:3, etc.). A pious Israelite was ever marveling at all that God had done for his nation (Deu_32:7-14; Jos_24:2-13; 1Ch_16:12-22; Ezr_9:7-9; Neh_9:7-31; Psa_68:7-28; Psa_78:10-72; Psa_105:5-45; Psa_106:7-46; Psa_136:5-24, etc.). The men of Isaiah's generation had ceased to care for things of the past, and devoted themselves to enjoying the present. Neither consider, etc. (comp. Isa_1:3, "My people doth not consider"). The verb used is not, however, the same in the Hebrew.
13Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst.
Jamieson-Fausset-Brown
13. are gone--The prophet sees the future as if it were before his eyes.
no knowledge--because of their foolish recklessness (Is 5:12; Is 1:3; Ho 4:6; Lu 19:44).
famished--awful contrast to their luxurious feasts (Is 5:11, 12).
multitude--plebeians in contradistinction to the "honorable men," or nobles.
thirst--(Psa 107:4, 5). Contrast to their drinking (Is 5:11). In their deportation and exile, they shall hunger and thirst.
13. are gone--The prophet sees the future as if it were before his eyes.
no knowledge--because of their foolish recklessness (Is 5:12; Is 1:3; Ho 4:6; Lu 19:44).
famished--awful contrast to their luxurious feasts (Is 5:11, 12).
multitude--plebeians in contradistinction to the "honorable men," or nobles.
thirst--(Psa 107:4, 5). Contrast to their drinking (Is 5:11). In their deportation and exile, they shall hunger and thirst.
The Pulpit Commentary
Therefore my people are gone into captivity. "Are gone" or "have gone" is "the perfect of prophetic certainty" (Cheyne). The prophet sees the captivity as a thing that had already taken place. It as an appropriate punishment for drunkenness and revelry to be carried off into servitude, and in that condition to suffer, as slaves so often did, hunger and thirst. Because they have no knowledge; or, unawares, without foreseeing it (so Rosenmüller, Gesenius, Ewald, Delitzsch, Cheyne). Their honorable men; literally, their glory, for "their glorious ones"—the abstract for the concrete. Are famished; literally, sons of famine; i.e. "starvelings." Their multitude; or, their noisy crowd (Kay)—the "throng of voluptuaries" who frequented the great banquets of Isa_5:11, Isa_5:12.
Therefore my people are gone into captivity. "Are gone" or "have gone" is "the perfect of prophetic certainty" (Cheyne). The prophet sees the captivity as a thing that had already taken place. It as an appropriate punishment for drunkenness and revelry to be carried off into servitude, and in that condition to suffer, as slaves so often did, hunger and thirst. Because they have no knowledge; or, unawares, without foreseeing it (so Rosenmüller, Gesenius, Ewald, Delitzsch, Cheyne). Their honorable men; literally, their glory, for "their glorious ones"—the abstract for the concrete. Are famished; literally, sons of famine; i.e. "starvelings." Their multitude; or, their noisy crowd (Kay)—the "throng of voluptuaries" who frequented the great banquets of Isa_5:11, Isa_5:12.
14Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Therefore hell hath enlarged herself; rather, hath enlarged her desire (comp. Hab_2:5). "Hell" here represents the underworld, into which souls descended at death, not yet perhaps recognized as comprehending two divisions, but regarded much as the Greeks regarded their Hades—as a general receptacle of the dead, dark and silent. Hades (Sheol), not viewed as a person, but personified by poetical license, "enlarges her desire" and "opens her mouth" to receive the crowd that is approaching the crowd of those who in captivity succumb to the hardships of their lot. Their glory; literally, her glory—the glory, i.e; of Jerusalem, which is especially in the prophet's thoughts. "Her glory, and her crowd, and her pomp, and he that is joyful in her, shall go down" into the sheol that gapes for them.
Therefore hell hath enlarged herself; rather, hath enlarged her desire (comp. Hab_2:5). "Hell" here represents the underworld, into which souls descended at death, not yet perhaps recognized as comprehending two divisions, but regarded much as the Greeks regarded their Hades—as a general receptacle of the dead, dark and silent. Hades (Sheol), not viewed as a person, but personified by poetical license, "enlarges her desire" and "opens her mouth" to receive the crowd that is approaching the crowd of those who in captivity succumb to the hardships of their lot. Their glory; literally, her glory—the glory, i.e; of Jerusalem, which is especially in the prophet's thoughts. "Her glory, and her crowd, and her pomp, and he that is joyful in her, shall go down" into the sheol that gapes for them.
15And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled:
Jamieson-Fausset-Brown
15. (Compare Is 2:9, 11, 17). All ranks, "mean" and "mighty" alike; so "honorable" and "multitude" (Is 5:13).
15. (Compare Is 2:9, 11, 17). All ranks, "mean" and "mighty" alike; so "honorable" and "multitude" (Is 5:13).
The Pulpit Commentary
And the mean man, hall be brought down; rather, so the mean man is brought down; i.e. in this way, by the Captivity and the consequent sufferings and deaths, both high and low are brought down and humbled, while God is exalted in man's sight. The future is throughout spoken of as present (comp. Isa_2:9, Isa_2:11, Isa_2:17).
And the mean man, hall be brought down; rather, so the mean man is brought down; i.e. in this way, by the Captivity and the consequent sufferings and deaths, both high and low are brought down and humbled, while God is exalted in man's sight. The future is throughout spoken of as present (comp. Isa_2:9, Isa_2:11, Isa_2:17).
16But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
God that is holy shall be sanctified in righteousness; rather, the holy God shows himself holy by righteousness; i.e. by executing this righteous judgment on Jerusalem the holy God shows his holiness.
God that is holy shall be sanctified in righteousness; rather, the holy God shows himself holy by righteousness; i.e. by executing this righteous judgment on Jerusalem the holy God shows his holiness.
17Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat.
Jamieson-Fausset-Brown
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 Mi 2:12. The lands of the Scenite tent dwellers (Jr 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," Psa 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).
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 Mi 2:12. The lands of the Scenite tent dwellers (Jr 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," Psa 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).
The Pulpit Commentary
Then shall the lambs feed. Dr. Kay takes the "lambs" to be the remnant of Israel that survived the judgment, who will feed freely, cared for by the good Shepherd; but the parallelism so generally affected by Isaiah seems to require a meaning more consonant with the later clause of the verse. Most commentators, therefore, expound the passage literally, "Then shall lambs feed [on the desolated estates of the covetous]" (see verses 8-10). After their manner; or, after their own guidance; i.e. at their pleasure, as they list (so Lowth and Rosenmüller). And the waste places of the fat ones shall strangers eat. Goim, i.e. nomad tribes, shall consume the produce of the wasted fields once possessed by the Hebrew grandees. Ewald proposes to make the verse immediately follow verse 10; but this is not necessary. The occupation of their lands by wandering tribes, Arabs and others, was a part of the punishment that fell on all the nobles, not on those only who accumulated large estates.
Then shall the lambs feed. Dr. Kay takes the "lambs" to be the remnant of Israel that survived the judgment, who will feed freely, cared for by the good Shepherd; but the parallelism so generally affected by Isaiah seems to require a meaning more consonant with the later clause of the verse. Most commentators, therefore, expound the passage literally, "Then shall lambs feed [on the desolated estates of the covetous]" (see verses 8-10). After their manner; or, after their own guidance; i.e. at their pleasure, as they list (so Lowth and Rosenmüller). And the waste places of the fat ones shall strangers eat. Goim, i.e. nomad tribes, shall consume the produce of the wasted fields once possessed by the Hebrew grandees. Ewald proposes to make the verse immediately follow verse 10; but this is not necessary. The occupation of their lands by wandering tribes, Arabs and others, was a part of the punishment that fell on all the nobles, not on those only who accumulated large estates.
Woe to Them That Draw Iniquity with Cords
18Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope:
Jamieson-Fausset-Brown
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 (Is 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.
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 (Is 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.
The Pulpit Commentary
Woe unto them, etc. We come here to the third woe, which is pronounced against those who openly pile up sin upon sin, and scoff at God. These men are represented as "drawing iniquity with cords of vanity," i.e. dragging after them a load of sin by cords that seem too weak; and then as "sinning with a cart-rope," which is a mere variant expression of the same idea. Mr. Cheyne quotes from the Rig-Veda, as a parallel metaphor, the phrase, "Undo the rope of sin."
Woe unto them, etc. We come here to the third woe, which is pronounced against those who openly pile up sin upon sin, and scoff at God. These men are represented as "drawing iniquity with cords of vanity," i.e. dragging after them a load of sin by cords that seem too weak; and then as "sinning with a cart-rope," which is a mere variant expression of the same idea. Mr. Cheyne quotes from the Rig-Veda, as a parallel metaphor, the phrase, "Undo the rope of sin."
19That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it!
Jamieson-Fausset-Brown
19. work--vengeance (Is 5:12). Language of defiance to God. So Lamech's boast of impunity (Ge 4:23, 24; compare Jr 17:15; 2Pe 3:3, 4).
counsel--God's threatened purpose to punish.
19. work--vengeance (Is 5:12). Language of defiance to God. So Lamech's boast of impunity (Ge 4:23, 24; compare Jr 17:15; 2Pe 3:3, 4).
counsel--God's threatened purpose to punish.
The Pulpit Commentary
That say, Let him make speed, etc. Instead of trembling at the coming judgment of God, which Isaiah has announced, they pretend to desire its immediate arrival; they want to "see it." They walk, not by faith, but by sight. At the bottom of this pretended desire there lies a complete incredulity. The counsel; or, purpose, as in Isa_14:26. Of the Holy One of Israel. They use one of Isaiah's favorite titles of God (see note on Isa_1:4), not from any belief in him, but rather in a mocking spirit.
That say, Let him make speed, etc. Instead of trembling at the coming judgment of God, which Isaiah has announced, they pretend to desire its immediate arrival; they want to "see it." They walk, not by faith, but by sight. At the bottom of this pretended desire there lies a complete incredulity. The counsel; or, purpose, as in Isa_14:26. Of the Holy One of Israel. They use one of Isaiah's favorite titles of God (see note on Isa_1:4), not from any belief in him, but rather in a mocking spirit.
20Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!
Jamieson-Fausset-Brown
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 (Jr 2:19; 4:18; Ac 8:23; He 12:15); though it seem sweet for a time (Pr 9:17, 18). Religion is sweet (Psa 119:103).
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 (Jr 2:19; 4:18; Ac 8:23; He 12:15); though it seem sweet for a time (Pr 9:17, 18). Religion is sweet (Psa 119:103).
The Pulpit Commentary
Woe unto them that call evil good. This is the fourth woe. There are persons who gloss over evil deeds and evil habits by fair-sounding names, who call cowardice caution, and rashness courage, niggardliness thrift, and wasteful profusion generosity. The same men are apt also to call good evil; they brand prudence with the name of cunning, call meekness want of proper spirit, sincerity rudeness, and firmness obstinacy. This deadness to moral distinctions is the sign of deep moral corruption, and fully deserves to have a special "woe" pronounced against it. That put darkness for light. "Light" and "darkness" symbolize good and evil throughout Scripture (1Sa_2:9; 2Sa_22:29; Job_29:3; Psa_112:4; Pro_2:13; Ecc_2:13; Isa_9:2; Mat_6:22; Joh_1:19; Act_26:18; Rom_13:12; 1Co_4:5, etc.). They are sometimes mere synonyms, as here; but sometimes they express rather the intellectual side of morality. Bitter for sweet. More symbolism, but of a rarer kind. Jeremiah calls wickedness "bitter" (Jer_2:9; Jer_4:18), and the psalmist calls the judgments of God" sweet" (Psa_109:1-31 :103). But the terms are not often used with any moral bearing.
Woe unto them that call evil good. This is the fourth woe. There are persons who gloss over evil deeds and evil habits by fair-sounding names, who call cowardice caution, and rashness courage, niggardliness thrift, and wasteful profusion generosity. The same men are apt also to call good evil; they brand prudence with the name of cunning, call meekness want of proper spirit, sincerity rudeness, and firmness obstinacy. This deadness to moral distinctions is the sign of deep moral corruption, and fully deserves to have a special "woe" pronounced against it. That put darkness for light. "Light" and "darkness" symbolize good and evil throughout Scripture (1Sa_2:9; 2Sa_22:29; Job_29:3; Psa_112:4; Pro_2:13; Ecc_2:13; Isa_9:2; Mat_6:22; Joh_1:19; Act_26:18; Rom_13:12; 1Co_4:5, etc.). They are sometimes mere synonyms, as here; but sometimes they express rather the intellectual side of morality. Bitter for sweet. More symbolism, but of a rarer kind. Jeremiah calls wickedness "bitter" (Jer_2:9; Jer_4:18), and the psalmist calls the judgments of God" sweet" (Psa_109:1-31 :103). But the terms are not often used with any moral bearing.
21Woe unto them that are wise in their own eyes, and prudent in their own sight!
Jamieson-Fausset-Brown
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 (Is 29:14, 15).
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 (Is 29:14, 15).
The Pulpit Commentary
Woe unto them that are wise in their own eyes. The fifth woe. Self-conceit is the antithesis of humility; and as humility is, in a certain sense, the crowning virtue, so self-conceit is a sort of finishing touch put to vice. While a man thinks humbly of himself, there is a chance that he may repent and amend. When he is "wise in his own eyes," he does not see why he should change.
Woe unto them that are wise in their own eyes. The fifth woe. Self-conceit is the antithesis of humility; and as humility is, in a certain sense, the crowning virtue, so self-conceit is a sort of finishing touch put to vice. While a man thinks humbly of himself, there is a chance that he may repent and amend. When he is "wise in his own eyes," he does not see why he should change.
22Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink:
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Woe unto them that are mighty to drink wine. The sixth woe seems at first sight a repetition of the second. But there is this difference, that the drinkers in the present verse do not succumb to their liquor, or remain at the banquet all day, but proceed to the business of their lives, attend courts and judge causes, but with brain obfuscated and moral vision bedimmed, so that they are easily induced to pervert justice on receipt of a bribe. The sixth woe may be considered to be pronounced rather upon their corruption than upon their drinking, and so to be really quite distinct from the second (comp. Pro_31:4, Pro_31:5).
Woe unto them that are mighty to drink wine. The sixth woe seems at first sight a repetition of the second. But there is this difference, that the drinkers in the present verse do not succumb to their liquor, or remain at the banquet all day, but proceed to the business of their lives, attend courts and judge causes, but with brain obfuscated and moral vision bedimmed, so that they are easily induced to pervert justice on receipt of a bribe. The sixth woe may be considered to be pronounced rather upon their corruption than upon their drinking, and so to be really quite distinct from the second (comp. Pro_31:4, Pro_31:5).
23Which justify the wicked for reward, and take away the righteousness of the righteous from him!
The Pulpit Commentary
Justify the wicked; i.e. "decide his cause in his favor," declare him to be right, and his adversary wrong. For reward; or, for a bribe. Take away the righteousness of the righteous; i.e. "declare him to be in the wrong by deciding his cause against him."
Justify the wicked; i.e. "decide his cause in his favor," declare him to be right, and his adversary wrong. For reward; or, for a bribe. Take away the righteousness of the righteous; i.e. "declare him to be in the wrong by deciding his cause against him."
The Anger of the LORD Kindled
24Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Therefore, etc. A general judgment is now pronounced against all the forms of wickedness enumerated—a judgment of ruin or destruction. It is expressed by a mixed metaphor, or "combination of two figures," the former taken from the burning of stubble and withered grass by the farmer when he is cleaning his fields, the latter from the natural decay of a blossoming plant or tree. In either case the destruction is complete, but in the one it arises from an external force, fire; in the other from an internal failure of vitality. The ruin of Israel would include both; it would be brought about by an internal cause, their corruption, and an external one, God's anger. As the fire devoureth the stubble; literally, as a tongue of fire eats up stubble. "Tongue of fire" is an unusual phrase, occurring in all Scripture only here and in Act_2:3. But it well depicts the power of fire to lick up clean all that comes in its way. Isaiah elsewhere notes the analogy, making it the foundation of simile (Isa_30:27). And the flame consumeth the chaff; rather, and as dry grass sinks down inflame. The withered grass of pastures was burnt by farmers to improve the after-growth (Lucan, 'Pharsal.,' 9.182). Their root shall be as rottenness (comp. Hos_9:16). The root is the last thing to decay. When that fails, the case is desperate. Judah's "root" did not utterly fail (see Isa_11:1); but the present warning is to individuals and classes (verses 8, 11, 18, 20-23), not to the nation. Their blossom shall go up as dust; i.e. their external glory shall crumble and waste away. Because they have cast away the Law. All the sins of Israel had this one thing in common—they were transgressions of the Law of God as delivered to them by Moses, and enforced upon them by the prophetical order. Despised the word; or, the speech. Imrah is rarely used by Isaiah. It does not refer to the written "Word," but to the declarations of God by the mouth of his prophets (see Isa_28:23; Isa_32:9).
Therefore, etc. A general judgment is now pronounced against all the forms of wickedness enumerated—a judgment of ruin or destruction. It is expressed by a mixed metaphor, or "combination of two figures," the former taken from the burning of stubble and withered grass by the farmer when he is cleaning his fields, the latter from the natural decay of a blossoming plant or tree. In either case the destruction is complete, but in the one it arises from an external force, fire; in the other from an internal failure of vitality. The ruin of Israel would include both; it would be brought about by an internal cause, their corruption, and an external one, God's anger. As the fire devoureth the stubble; literally, as a tongue of fire eats up stubble. "Tongue of fire" is an unusual phrase, occurring in all Scripture only here and in Act_2:3. But it well depicts the power of fire to lick up clean all that comes in its way. Isaiah elsewhere notes the analogy, making it the foundation of simile (Isa_30:27). And the flame consumeth the chaff; rather, and as dry grass sinks down inflame. The withered grass of pastures was burnt by farmers to improve the after-growth (Lucan, 'Pharsal.,' 9.182). Their root shall be as rottenness (comp. Hos_9:16). The root is the last thing to decay. When that fails, the case is desperate. Judah's "root" did not utterly fail (see Isa_11:1); but the present warning is to individuals and classes (verses 8, 11, 18, 20-23), not to the nation. Their blossom shall go up as dust; i.e. their external glory shall crumble and waste away. Because they have cast away the Law. All the sins of Israel had this one thing in common—they were transgressions of the Law of God as delivered to them by Moses, and enforced upon them by the prophetical order. Despised the word; or, the speech. Imrah is rarely used by Isaiah. It does not refer to the written "Word," but to the declarations of God by the mouth of his prophets (see Isa_28:23; Isa_32:9).
25Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still.
Jamieson-Fausset-Brown
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 (Jr 4:24; Ha 3:6).
torn--rather, were as dung (Psa 83:10).
For all this, &c.--This burden of the prophet's strains, with dirge-like monotony, is repeated at Is 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.).
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 (Jr 4:24; Ha 3:6).
torn--rather, were as dung (Psa 83:10).
For all this, &c.--This burden of the prophet's strains, with dirge-like monotony, is repeated at Is 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.).
The Pulpit Commentary
THE NATURE OF THE COMING JUDGMENT EXPLAINED. Hints have been already given that the judgment which is to fall on the nation is a foreign war, or a series of foreign wars (see Isa_3:25; Isa_5:13). But now for the first time a terrible invasion, in which many nations will participate, is clearly announced. At first the imagery is obscure (Isa_5:25), but it soon grows more distinct. "Nations" are summoned to the attack; a vast army comes, and comes" with speed swiftly" (Isa_5:26); then their array is described (Isa_5:27, Isa_5:28); and finally their ravin is compared to that of lions, and their success in catching and carrying off their prey is prophesied (Isa_5:29). In the last verse of the chapter the prophet falls back into vaguer imagery, comparing the roar of the invaders to the roaring of the sea, and the desolated land to one seen under the gloom of a preternatural darkness (Isa_5:30).
The threats of this verse are all vague and general, for there is no reason to suppose that the phrase," the hills did tremble, "refers to an actual earthquake. That there was an earthquake in the reign of Uzziah is, indeed, clear from Amo_1:1; but it was probably a thing of the past when Isaiah wrote this chapter, and he is spiking of the future. A "trembling of the hills" is, in prophetic language, a commotion among the chief men of the land. He hath stretched forth his hand. Again the "perfect of prophetic certitude." Their carcasses were torn; rather, were as refuse (comp. Lam_3:45). There would be many slain, and lying unburied, in the streets of Jerusalem. For all this, etc. (comp. Isa_9:12, Isa_9:17, Isa_9:21, and Isa_10:4, where the same words are used as a refrain). The words imply that God's judgment upon Judah will not be a single stroke, but a continuous smiting, covering some considerable space of time.
THE NATURE OF THE COMING JUDGMENT EXPLAINED. Hints have been already given that the judgment which is to fall on the nation is a foreign war, or a series of foreign wars (see Isa_3:25; Isa_5:13). But now for the first time a terrible invasion, in which many nations will participate, is clearly announced. At first the imagery is obscure (Isa_5:25), but it soon grows more distinct. "Nations" are summoned to the attack; a vast army comes, and comes" with speed swiftly" (Isa_5:26); then their array is described (Isa_5:27, Isa_5:28); and finally their ravin is compared to that of lions, and their success in catching and carrying off their prey is prophesied (Isa_5:29). In the last verse of the chapter the prophet falls back into vaguer imagery, comparing the roar of the invaders to the roaring of the sea, and the desolated land to one seen under the gloom of a preternatural darkness (Isa_5:30).
The threats of this verse are all vague and general, for there is no reason to suppose that the phrase," the hills did tremble, "refers to an actual earthquake. That there was an earthquake in the reign of Uzziah is, indeed, clear from Amo_1:1; but it was probably a thing of the past when Isaiah wrote this chapter, and he is spiking of the future. A "trembling of the hills" is, in prophetic language, a commotion among the chief men of the land. He hath stretched forth his hand. Again the "perfect of prophetic certitude." Their carcasses were torn; rather, were as refuse (comp. Lam_3:45). There would be many slain, and lying unburied, in the streets of Jerusalem. For all this, etc. (comp. Isa_9:12, Isa_9:17, Isa_9:21, and Isa_10:4, where the same words are used as a refrain). The words imply that God's judgment upon Judah will not be a single stroke, but a continuous smiting, covering some considerable space of time.
God Lifts an Ensign to the Nations
26And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly:
Jamieson-Fausset-Brown
26. lift ... ensign--to call together the hostile nations to execute His judgments on Judea (Is 10:5-7; 45:1). But for mercy to it, in Is 11:12; 18:3.
hiss--(Is 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; Psa 118:12).
end of the earth--the widely distant subject races of which the Assyrian army was made up (Is 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.), Is 5:26-29; referring to some particular nation and person [Horsley].
26. lift ... ensign--to call together the hostile nations to execute His judgments on Judea (Is 10:5-7; 45:1). But for mercy to it, in Is 11:12; 18:3.
hiss--(Is 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; Psa 118:12).
end of the earth--the widely distant subject races of which the Assyrian army was made up (Is 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.), Is 5:26-29; referring to some particular nation and person [Horsley].
The Pulpit Commentary
And he will lift up an ensign. Mr. Cheyne translates, "a signal," and would so render the Hebrew word in Isa_11:10, Isa_11:12; Isa_13:2; Isa_18:3; Isa_49:22; Isa_62:10. But "ensigns" or "standards" were in use both among the Egyptians and among the Assyrians before the time of Isaiah, and are, therefore, likely to have been in use among the Hebrews. The standards, however, of this early period were not flags, as Jarchi supposes, but solid constructions of wood or metal, exhibiting some emblem or other. God lifts up his standard to draw the nations together, indicating thereby that they are to fight his battles. And will hiss. "Hissing" is said to have been practiced by bee-keepers to draw their bees out of the hives in the morning, and bring them home again from the fields at nightfall (Cyril, ad loc.). God will collect an army against Israel, as such persons collect their bees (comp. Isa_7:18). From the end of the earth; i.e. "to bring them from the end of the earth." The nations are, or at least many of them are, extremely distant, as Elamites from the Persian Gulf (Isa_22:6), and perhaps Medes from beyond Zagros. They shall come; literally, he cometh; showing that, though the nations are many, they are united under one head, which here is probably the Assyrian power. With speed swiftly (comp. Joe_3:4). The reference is not so much to the speed with which the Assyrians marched, as to the immediate response which they would make to God's call,
And he will lift up an ensign. Mr. Cheyne translates, "a signal," and would so render the Hebrew word in Isa_11:10, Isa_11:12; Isa_13:2; Isa_18:3; Isa_49:22; Isa_62:10. But "ensigns" or "standards" were in use both among the Egyptians and among the Assyrians before the time of Isaiah, and are, therefore, likely to have been in use among the Hebrews. The standards, however, of this early period were not flags, as Jarchi supposes, but solid constructions of wood or metal, exhibiting some emblem or other. God lifts up his standard to draw the nations together, indicating thereby that they are to fight his battles. And will hiss. "Hissing" is said to have been practiced by bee-keepers to draw their bees out of the hives in the morning, and bring them home again from the fields at nightfall (Cyril, ad loc.). God will collect an army against Israel, as such persons collect their bees (comp. Isa_7:18). From the end of the earth; i.e. "to bring them from the end of the earth." The nations are, or at least many of them are, extremely distant, as Elamites from the Persian Gulf (Isa_22:6), and perhaps Medes from beyond Zagros. They shall come; literally, he cometh; showing that, though the nations are many, they are united under one head, which here is probably the Assyrian power. With speed swiftly (comp. Joe_3:4). The reference is not so much to the speed with which the Assyrians marched, as to the immediate response which they would make to God's call,
27None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
None shall be weary nor stumble. None shall lag behind on the march, none fall and be disabled. None shall slumber. They shall scarcely give themselves time for necessary repose.
None shall be weary nor stumble. None shall lag behind on the march, none fall and be disabled. None shall slumber. They shall scarcely give themselves time for necessary repose.
28Whose arrows are sharp, and all their bows bent, their horses’ hoofs shall be counted like flint, and their wheels like a whirlwind:
Jamieson-Fausset-Brown
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 (Is 22:6, 7; 36:8).
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 (Is 22:6, 7; 36:8).
The Pulpit Commentary
Whose arrows are sharp, and all their bows bent. The special weapon of the Assyrian soldiers is the bow. From the king in his chariot to the light-armed recruit just pressed into the service, all fight mainly with this weapon, more particularly in the earlier times. Swords and spears are also known, but comparatively little used. Their horses' hoofs … like flint. Hard, strong, and solid, as was most necessary when shoeing was unknown. Their wheels like a whirlwind. Sennacherib (Isa_37:24) is represented as boasting of the "multitude of his chariots;" and both the sculptures and the inscriptions of Assyria show that the chariot throe was numerous, and was regarded as more important than any other. The king always went to battle in a chariot. For the comparison of the rush of chariot-wheels to a whirlwind, see below, Isa_66:15; and comp. Jer_4:13).
Whose arrows are sharp, and all their bows bent. The special weapon of the Assyrian soldiers is the bow. From the king in his chariot to the light-armed recruit just pressed into the service, all fight mainly with this weapon, more particularly in the earlier times. Swords and spears are also known, but comparatively little used. Their horses' hoofs … like flint. Hard, strong, and solid, as was most necessary when shoeing was unknown. Their wheels like a whirlwind. Sennacherib (Isa_37:24) is represented as boasting of the "multitude of his chariots;" and both the sculptures and the inscriptions of Assyria show that the chariot throe was numerous, and was regarded as more important than any other. The king always went to battle in a chariot. For the comparison of the rush of chariot-wheels to a whirlwind, see below, Isa_66:15; and comp. Jer_4:13).
29Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it.
Jamieson-Fausset-Brown
29. roaring--their battle cry.
29. roaring--their battle cry.
The Pulpit Commentary
Their roaring shall be like a lion; rather, like a lioness, which the Hebrews appear to have regarded as fiercer than a lion (see Gen_44:9; Num_24:9; Hab_2:11). The Assyrian armies probably advanced to the combat with loud shouts and yells (see Jer_2:15). Yea, they shall roar; rather, growl. The word is different from the one used previously, and may express the "deep growl" with which the lion springs upon his prey (see Dr. Kay's note, ad loc.). Shall carry it away safe. Sennacherib says in one of his inscriptions, that he carried off to Nineveh 200, 150 captives on his first expedition against Jerusalem.
Their roaring shall be like a lion; rather, like a lioness, which the Hebrews appear to have regarded as fiercer than a lion (see Gen_44:9; Num_24:9; Hab_2:11). The Assyrian armies probably advanced to the combat with loud shouts and yells (see Jer_2:15). Yea, they shall roar; rather, growl. The word is different from the one used previously, and may express the "deep growl" with which the lion springs upon his prey (see Dr. Kay's note, ad loc.). Shall carry it away safe. Sennacherib says in one of his inscriptions, that he carried off to Nineveh 200, 150 captives on his first expedition against Jerusalem.
30And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Like the roaring of the sea. Not content with one simile, the prophet has recourse to a second. "The noise of the Assyrian army shall be like that of a raging sea;" or, perhaps, "After he has carried off his prey, the Assyrian shall still continue to growl and threaten, like a stormy sea." If one look unto the land, etc. If Israel turn its gaze from Assyria to its own land, it sees nothing but a dark prospect—darkness and distress, all light shrouded amid clouds and deep obscurity. The text and the construction are, both of them, uncertain; but the general meaning can scarcely be other than this.
Like the roaring of the sea. Not content with one simile, the prophet has recourse to a second. "The noise of the Assyrian army shall be like that of a raging sea;" or, perhaps, "After he has carried off his prey, the Assyrian shall still continue to growl and threaten, like a stormy sea." If one look unto the land, etc. If Israel turn its gaze from Assyria to its own land, it sees nothing but a dark prospect—darkness and distress, all light shrouded amid clouds and deep obscurity. The text and the construction are, both of them, uncertain; but the general meaning can scarcely be other than this.
THE HOLY BIBLE
Isaiah
Chapter 5
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105