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In this chapter the prophet, in God's name, shows the people of God their transgressions, even the house of Jacob their sins, and the judgments which were likely to be brought upon them for their sins, I. By a parable, under the similitude of an unfruitful vineyard, representing the great favours God had bestowed upon them, their disappointing his expectations from them, and the ruin they had thereby deserved, Isa 5:1-7. II. By an enumeration of the sins that did abound among them, with a threatening of punishments that should answer to the sins. 1. Covetousness, and greediness of worldly wealth, which shall be punished with famine, Isa 5:8-10. 2. Rioting, revelling, and drunkenness (Isa 5:11,12,22,23), which shall be punished with captivity and all the miseries that attend it, Isa 5:13-17. 3. Presumption in sin, and defying the justice of God, Isa 5:18,19. 4. Confounding the distinctions between virtue and vice, and so undermining the principles of religion, Isa 5:20. 5. Self-conceit, Isa 5:21. 6. Perverting justice, for which, and the other instances of reigning wickedness among them, a great and general desolation in threatened, which should lay all waste (Isa 5:24,25), and which should be effected by a foreign invasion (Isa 5:26-30), referring perhaps to the havoc made not long after by Sennacherib's army.

This chapter Isaiah 5 commences a new subject, and is in itself an entire prophecy, having no connection with the preceding or the following chapter. "When" it was delivered is unknown; but from the strong resemblance between the circumstances referred to here, and those referred to in Isaiah 2, it is probable it was at about the same period. The fact, also, that it is closely connected with that in the place which has been assigned it in the collection of the prophecies of Isaiah, is a circumstance which strongly corroborates that view. The general design of the chapter is to denounce the prevalent vices of the nation, and to proclaim that they will be followed with heavy judgments. The chapter may be conveniently regarded as divided into three parts.

I. A beautiful parable illustrative of the care which God had shown for his people, Isaiah 5:1-7. He states what he had done for them; calls on them to judge themselves whether he had not done for them all that he could have done; and, since his vineyard had brought forth no good fruit, he threatens to break down its hedges, and to destroy it.

II. The various vices and crimes which prevailed in the nation are denounced, and punishment threatened, Isaiah 5:8-23.

1. The sin of covetousness, Isaiah 5:8-10.

2. The sins of intemperance, revelry, and dissipation, Isaiah 5:11-17.

3. The sin of despising and contemning God, and of practicing iniquity as if he did not see it, or could not punish it, Isaiah 5:18-19.

4. The sin of those who pervert things, and call evil good and good evil, Isaiah 5:20.

5. The sin of vain self-confidence, pride, and inordinate self-esteem, Isaiah 5:21.

6. The sin of intemperance is again reproved, and the sin of receiving bribes; probably because these were in fact connected, Isaiah 5:22-23.

III. Punishment is denounced on the nation for indulgence in these sins, Isaiah 5:24-30. The punishment would be, that he would, call distant nations to invade their land, and it should be laid waste.

"The subject of this prophecy," says Lowth, "does not differ materially from Isa. i., but it is greatly superior to it in force, in severity, in variety, in elegance."

This chapter begins with representing, in a beautiful parable, the tender care of God for his people, and their unworthy returns for his goodness, Isaiah 5:1-7. The parable or allegory is then dropped; and the prophet, in plain terms, reproves and threatens them for their wickedness; particularly for their covetousness, Isaiah 5:8-10; intemperance, Isaiah 5:11; and inattention to the warnings of Providence, Isaiah 5:12. Then follows an enumeration of judgments as the necessary consequence. Captivity and famine appear with all their horrors, Isaiah 5:13. Hades, or the grave, like a ravenous monster, opens wide its jaws, and swallows down its myriads, Isaiah 5:14. Distress lays hold on all ranks, Isaiah 5:15; and God is glorified in the execution of his judgments, Isaiah 5:16; till the whole place is left desolate, a place for the flocks to range in, Isaiah 5:17. The prophet then pauses; and again resumes his subject, reproving them for several other sins, and threatening them with woes and vengeance, Isaiah 5:18-24; after which he sums up the whole of his awful denunciation in a very lofty and spirited epiphonema or conclusion. The God of armies, having hitherto corrected to no purpose, is represented with inimitable majesty, as only giving a hist, and a swarm of nations hasten to his standard, Isaiah 5:25-27. Upon a guilty race, unpitied by heaven or by earth, they execute their commission; and leave the land desolate and dark, without one ray of comfort to cheer the horrid gloom, Isaiah 5:28-30.

This chapter likewise stands single and alone, unconnected with the preceding or following. The subject of it is nearly the same with that of the first chapter. It is a general reproof of the Jews for their wickedness; but it exceeds that chapter in force, in severity, in variety, and elegance; and it adds a more express declaration of vengeance by the Babylonian invasion.

INTRODUCTION TO Isaiah 5

In this chapter, under the parable of a vineyard and its ruins, the Jews and their destruction are represented; the reasons of which are given, their manifold sins and transgressions, particularly enumerated, with the punishment threatened to them, and which is delivered in form of a song. The vineyard is described by the owner of it, a well beloved one; by the situation of it, in a fruitful hill; by the fence about it, and care and culture of it; and by its not answering the expectation of the owner, it bringing forth wild grapes instead of good ones, Isaiah 5:1 wherefore the men of Judah and Jerusalem are made judges between the owner and his vineyard, what more could have been done to it, or rather what was now to be done to it, since this was the case; and the result is, that it should be utterly laid waste, and come to ruin; and the whole is applied to the house of Israel, and men of Judah, Isaiah 5:3 whose sins, as the cause of their ruin, are mentioned in the following verses; their covetousness, with the punishment of it, Isaiah 5:8 their intemperance, luxury, and love of pleasure, with the punishment threatened thereunto, Isaiah 5:11 whereby haughty men should be humbled, the Lord be glorified, and at the same time his weak and innocent people would be taken care of, Isaiah 5:15 next, other sins are taken notice of, and woes pronounced on account of them, as, an impudent course of sinning, insolent impiety against God, confusion of good and evil, conceit of their own wisdom, drunkenness, and perversion of justice, Isaiah 5:18 wherefore for these things, and for their contempt and rejection of the law and word of the Lord, utter destruction is threatened them, Isaiah 5:24 yea, the anger of God had been already kindled against them, and they had felt it in some instances, Isaiah 5:25 but they are given to expect severer judgments, by means of foreign nations, that should be gathered against them; who are described by their swiftness, strength, and vigilance; by their armour, horses, and carriages; and by their terror and cruelty; the consequence of which would be utter darkness, distress, and calamities, in the land of Judea, Isaiah 5:26.

The chapter consists of three parts:—

i. Isaiah 5:1-7. The ingratitude of Israel and its approaching rejection by Jehovah are set forth under the veil of a homely parable.

ii. Isaiah 5:8-24. A series of six “Woes” directed against the prevalent vices and injustice of the upper classes and leaders of the state.

iii. Isaiah 5:25-30. Isaiah’s first description of the Assyrian invaders, the agents of Jehovah’s chastisement, already appearing on the horizon of the prophet’s vision.

There are strong reasons for thinking that iii. formed originally the peroration of a different prophecy, entirely independent of Isaiah 5:1-24 (see below). 1 and 2, on the other hand, form a connected whole to which Isaiah 5:24 forms a suitable and well-marked conclusion. Although they may not have formed parts of a single spoken address, there are no grounds for supposing that they ever existed separately in writing.

To what date is this passage (Isaiah 5:1-24) to be ascribed? By the consent of nearly all critics, it belongs to the first period of Isaiah’s career, but beyond this it is impossible to speak very definitely. A comparison with ch. 2–4, however, suggests that the prophet has now acquired a more intimate knowledge of the state of society in Jerusalem, and is able to lay a firmer hand on the evils of his time. We shall probably not go far wrong if we assign the prophecy to a slightly later date than the preceding chapters.

Isa 5:1-30.

PARABLE OF JEHOVAH'S VINEYARD.

A new prophecy; entire in itself. Probably delivered about the same time as the second and third chapters, in Uzziah's reign. Compare

Isa 5:15, 16 with Isa 2:17;

and

Isa 5:1 with Isa 3:14.

However, the close of the chapter alludes generally to the still distant invasion of Assyrians in a later reign (compare

Isa 5:26 with Isa 7:18;

and

Isa 5:25 with Isa 9:12).

When the time drew nigh, according to the ordinary prophetic usage, he handles the details more particularly

(Isa 7:1-8:22);

namely, the calamities caused by the Syro-Israelitish invasion, and subsequently by the Assyrians whom Ahaz had invited to his help.

1. to--rather, "concerning" [GESENIUS], that is, in the person of My beloved, as His representative [VITRINGA]. Isaiah gives a hint of the distinction and yet unity of the Divine Persons (compare He with I,

Isa 5:2, 3).

of my beloved--inspired by Him; or else, a tender song [CASTALIO]. By a slight change of reading "a song of His love" [HOUBIGANT]. "The Beloved" is Jehovah, the Second Person, the "Angel" of God the Father, not in His character as incarnate Messiah, but as God of the Jews

(Ex 23:20, 21; 32:34; 33:14).

vineyard--

(Isa 3:14; Ps 80:8,

&c.). The Jewish covenant-people, separated from the nations for His glory, as the object of His peculiar care

(Mt 20:1; 21:33).

Jesus Christ in the "vineyard" of the New Testament Church is the same as the Old Testament Angel of the Jewish covenant.

fruitful hill--literally, "a horn" ("peak," as the Swiss shreckhorn) of the son of oil; poetically, for very fruitful. Suggestive of isolation, security, and a sunny aspect. Isaiah alludes plainly to the Song of Solomon

(So 6:3; 8:11, 12),

in the words "His vineyard" and "my Beloved" (compare

Isa 26:20; 61:10, with So 1:4; 4:10).

The transition from "branch"

(Isa 4:2)

to "vineyard" here is not unnatural.

Now will I sing - This is an indication that what follows is poetic, or is adapted to be sung or chanted.

To my well-beloved - The word used here - ידיד yedı̂yd - is a term of endearment. It properly denotes a friend; a favorite; one greatly beloved. It is applied to saints as being the beloved, or the favorites of God, in Psalm 127:2; Deuteronomy 33:12. In this place, it is evidently applied to Yahweh, the God of the Jewish people. As there is some reason to believe that the God of the Jews - the manifested Deity who undertook their deliverance from Egypt, and who was revealed as "their" God under the name of 'the Angel of the covenant' - was the Messiah, so it may be that the prophet here meant to refer to him. It is not, however, to the Messiah "to come." It does not refer to the God incarnate - to Jesus of Nazareth; but to the God of the Jews, in his capacity as their lawgiver and protector in the time of Isaiah; not to him in the capacity of an incarnate Saviour.

A Song of my beloved - Lowth, 'A song of loves,' by a slight change in the Hebrew. The word דוד dôd usually denotes 'an uncle,' a father's brother. But it also means one beloved, a friend, a lover; Sol 1:13-14, Sol 1:16; Sol 2:3, Sol 2:8, Sol 2:9; Sol 4:16. Here it refers to Jehovah, and expresses the tender and affectionate attachment which the prophet had for his character and laws.

Touching his vineyard - The Jewish people are often represented under the image of a vineyard, planted and cultivated by God; see Psalm 80; Jeremiah 2:21; Jeremiah 12:10. Our Saviour also used this beautiful figure to denote the care and attention which God had bestowed on his people; Matthew 21:33 ff; Mark 12:1, following.

My beloved - God.

Hath a vineyard in a very fruitful hill - Hebrew 'On a horn of the son of oil.' The word "horn" used here in the Hebrew, denotes the "brow, apex," or sharp point of a hill. The word is thus used in other languages to denote a hill, as in the Swiss words "shreckhorn, buchorn." Thus "Cornwall," in England, is called in the old British tongue "Kernaw," as lessening by degrees, like a horn, running out into promontories, like so many horns; for the Britons called a horn "corn," and in the plural "kern." The term 'horn' is not unfrequently applied to hills. Thus, Pococke tells us (vol. ii. p. 67), that there is a low mountain in Galilee which has both its ends raised in such a manner as to look like two mounts, which are called the 'Horns of Hutin.' Harmer, however, supposes that the term is used here to denote the land of Syria, from its resemblance to the shape ofa horn; Obs. iii. 242. But the idea is, evidently, that the land on which God respresents himself as having planted his vineyard, was like an elevated hill that was adapted eminently to such a culture. It may mean either the "top" of a mountain, or a little mountain, or a "peak" divided from others. The most favorable places for vineyards were on the sides of hills, where they would be exposed to the sun. - Shaw's "Travels," p. 338. Thus Virgil says:

• denique apertos

Bacchus amat colles.

Bacchus loves open hills;' "Georg." ii. 113. The phrase, "son of oil," is used in accordance with the Jewish custom, where "son" means descendant, relative, etc.; see the note at Matthew 1:1. Here it means that it was so fertile that it might be called the very "son of oil," or fatness, that is, fertility. The image is poetic, and very beautiful; denoting that God had planted his people in circumstances where he had a right to expect great growth in attachment to him. It was not owing to any want of care on his part, that they were not distinguished for piety. The Chaldee renders this verse, 'The prophet said, I will sing now to Israel, who is compared to a vineyard, the seed of Abraham my beloved: a song of my beloved to his vineyard.'

Now will I sing to my well-beloved a song of my beloved "Let me sing now a song," etc. - A MS., respectable for its antiquity, adds the word שיר shir, a song, after נא na; which gives so elegant a turn to the sentence by the repetition of it in the next member, and by distinguishing the members so exactly in the style and manner in the Hebrew poetical composition, that I am much inclined to think it genuine.

A song of my beloved "A song of loves" - דודי dodey, for דודים dodim: status constructus pro absoluto, as the grammarians say, as Micah 6:16; Lamentations 3:14, Lamentations 3:66, so Archbishop Secker. Or rather, in all these and the like cases, a mistake of the transcribers, by not observing a small stroke, which in many MSS., is made to supply the מ mem, of the plural, thus, דודי dodi. שירת דודים shirath dodim is the same with שיר ידידת shir yedidoth, Psalm 45:1. In this way of understanding it we avoid the great impropriety of making the author of the song, and the person to whom it is addressed, to be the same.

In a very fruitful hill "On a high and fruitful hill" - Hebrew בקרן בן שמן bekeren ben shamen, "on a horn the son of oil." The expression is highly descriptive and poetical. "He calls the land of Israel a horn, because it is higher than all lands; as the horn is higher than the whole body; and the son of oil, because it is said to be a land flowing with milk and honey." - Kimchi on the place. The parts of animals are, by an easy metaphor, applied to parts of the earth, both in common and poetical language. A promontory is called a cape or head; the Turks call it a nose. "Dorsum immane mari summo;" Virgil, a back, or ridge of rocks: -

"Hanc latus angustum jam se cogentis in arctum

Hesperiae tenuem producit in aequora linguam,

Adriacas flexis claudit quae cornibus undas."

Lucan, 2:612, of Brundusium, i.e., Βρεντεσιον, which, in the ancient language of that country, signifies stag's head, says Strabo. A horn is a proper and obvious image for a mountain or mountainous country. Solinus, cap. viii., says, "Italiam, ubi longius processerit, in cornua duo scindi;" that is, the high ridge of the Alps, which runs through the whole length of it, divides at last into two ridges, one going through Calabria, the other through the country of the Brutii. "Cornwall is called by the inhabitants in the British tongue Kernaw, as lessening by degrees like a horn, running out into promontories like so many horns. For the Britons call a horn corn, in the plural kern." - Camden. "And Sammes is of opinion, that the country had this name originally from the Phoenicians, who traded hither for tin; keren, in their language, being a horn." - Gibson.

Here the precise idea seems to be that of a high mountain standing by itself; "vertex montis, aut pars montis ad aliis divisa;" which signification, says I. H. Michaelis, Bibl. Hallens., Not. in loc., the word has in Arabic.

Judea was in general a mountainous country, whence Moses sometimes calls it The Mountain, "Thou shalt plant them in the mountain of thine inheritance;" Exodus 15:17. "I pray thee, let me go over, and see the good land beyond Jordan; that goodly mountain, and Lebanon;" Deuteronomy 3:25. And in a political and religious view it was detached and separated from all the nations round it. Whoever has considered the descriptions given of Mount Tabor, (see Reland, Palaestin.; Eugene Roger, Terre Sainte, p. 64), and the views of it which are to be seen in books of travels, (Maundrell, p. 114; Egmont and Heyman, vol. ii., p. 25; Thevenot, vol. i., p. 429), its regular conic form rising singly in a plain to a great height, from a base small in proportion, and its beauty and fertility to the very top, will have a good idea of "a horn the son of oil;" and will perhaps be induced to think that the prophet took his image from that mountain.