Isaiah 5

The Prophet, by a song concerning the Lords Vineyard, putteth the people in mind of the great mercies, which God had shewed unto them, vers.1. On the contrary of their great unthankfulness toward him, 4. A wo denounced against the rich and covetous, 8. And against the rich and covetous, 8. And against Drunkards, 11. And riotous persons, 12. A consulation for the godly, 17. A wo against unrighteous persons, 18. And against drunkards, 22. And unrighteous Judges, 23. Their punishment, 24. The gathering together, the marching, and cruel practice of the army of the Chaldeans against the Jews, 26.

1. Now will I sing to my Belong [Thus the Prophet calleth Jesus Christ three times in this verse. The meaning is, he is the Bridegroom of his Church, I am his minister, and Friend; Can.2.2. Job.3.29.] a song of my best beloved [that is, a song which he himself endited to me, and put into my mouth; this song will I sing, and also set down in writing, that it may not be forgotten, but may be remembered, read, and sung by all, as Moses also penned a song for the same end and purpose, Deut.32.] concerning his Vineyard: [that is, concerning his church. See the like phrase, below v.7. and Exo.15.17. Ps.44.3. & 80.9. Isa.27.2. Jer.2.21. Mat.21.33. Mar.12.1. Luke 20:9. Job.15.5.] My Beloved hath a vineyard on a far hill. [Hebr. On a fat hill. [Hebr. On a horn of a son oil, or fatness; that is, in an excellent place of fat fruitful ground. See Job 5.on vers.7.]

2. And he hedged the fence about, [Hebr. Properly, strengthened it; to wit, with a wall or hedge. See vers.5. That is, fenced & protected it against the power and violence, of all his and his Churches enemies] and cleansed (it) of the stones (thereof,) and be planted it, (with) noble vines: and he built a tower in the midst of it, [To wit, to keep watch in it, to watch thieves and wild beasts, and to drive and hunt them away] and also hewed out a wine-fat [Oth. A wine-press] therein: [In this verse is described in Rhetorical terms, Gods care for his church] and he looked, that it should bring forth, [Hebr. Make: and so again twice in this verse; that is, bring forth yield bear, as Matth.3.8. and chap.7. vers.17,18,19. Compare Psal.1.on vers.3.] (good grapes) [Or, berries, or, fruits] but it brought forth stinking grapes. [Or, sower, unripe, untimely, unseasonable, wile or, harsh grapes. Yet the Hebrew word is derived from stinking. Compare the two last clauses of this verse with below vers.7.]

3. Now then, the inhabitants of Jerusalem, and the men of Juda, judge, I pray you, between me, and between my vineyard. [Here God himself speaketh, and he refers the matter to be judged of, even by those, of whom he complaineth]

4. What is there to be done more to my vineyard, which I have not done to it? [As if the Lord had said: Seeing I have bestowed so many blessings and favours upon my people, and they have been so unthankful towards me for the same; therefore Judge ye now your selves, what else can be done for time to come; but that I should lay my unprofitable vineyard waste? Compare Matth.21.40,41. Where our Saviour Christ having propounded almost the same parable unto the High Priest and Eldest of the Jews, maketh them by way interrogation Judges of the cause, and thereupon receiveth the like answer, as the Lord here giveth, vers. 5. Others take it thus, that God will signify by these words, that he had done so much good unto his people, above other nations, that they ought every way to be thankful for it: but in regard they were unthankful, they were to be convinced as well of their own corruption and sinfulness, as of the justice of the punishments which they had deserved. Of the inward powerful working of the Holy Ghost is not spoken in this parable, which onely looketh at the outward calling, being taken from the outward labour and pains of the Lord or owner of the vineyard] wherefore did I look that it should bring forth (good) grapes, and it hath brought forth [Hebr. Made] stinking grapes? [Spoken after the manner of men: as men are wont to shew themselves to be fore discontented, when they have done much good to an unthankful and undeserving person, and are ill rewarded by him. Hereupon followeth the sentence of God, vers.5.]

5. Now then, I will tell you now, what I will do to my vineyard: [That is, how I will punish the unthankfulness of my people] I will take away the Hegde [or, fence] thereof, that it may be for a feeding of cattle, I will rent the wall thereof, that is may be for a treading down. [Or, that it may be trodden down. That is, I will not hence forward defend this people against their enemies, but I will suffer them to be wasted and destroyed]

6. And I will make it ( to be) a desolation, [Or, I will make it desolate, or, lay it waste; That is, I will deprive Juda of their government, which hitherto hath been maintain in the Land, according to the manner and custom prescribed in my law] it shall not be pruned, nor digged about, [Or, be cleansed, weeded. That is, the Ministry, and other holy exercises shall cease] but briers and thrones shall come up (in it:) [The meaning is, It shall be turned from a vineyard into a thorn ground; that is, lie utterly waste and wild] and I will command the clouds, that they rain no rain upon it. [As if the Lord had said, I will no more comfort and refresh this people, as I have done in former times, but will suffer them to pine away in grief and sorrow in Babylon and elsewhere. See Psal.137. See also Job 36.on vers.32.]

7. For [Oth. Surely] the vineyard of the LORD of Hosts is the house of Israel, [In this verse the Prophet expoundeth the above mentioned parable. Compare Psa.80.9.] and the men of Juda [That is, the men pertaining to the tribe of Juda] are a plant [Or, plants, plantings] of his delights: [Meaning the people in whom the Lord was wont to take delight] and he looked for judgement, [that is, that the judges should do justice, and relieve the oppressed] but behold it is scabbiness, [that is, the Judges are scabby; that is, wicked, and do vex and torment the poor oppressed people, as the itch or scabbiness doth vex and torment men] for righteousness, [As if he should say, I looked that they should help widows, and fatherless, and others that were oppressed, to their right: but, etc.] but behold it is a cry. [Or, crying out, clamour, roaring; To wit, of the poor that are mightily oppressed, crying unto God, and complaining to him with tears of the oppression, and wrong that is done unto them. See Genes.18.20. Some understand this of the complaints of the poor, that are oppressed by long and tedious suites, under a pretence of formalities that are to be used in pleading of causes.]

8. Wo unto them that draw [Or, cause to stretch, or, join] house to house, bring field to field, [To wit, unjustly, and with the harm and damage of their neighbour] till there be no more place. [To wit, where the poor may dwell, or no more fields] and that ye may he be made inhabitants alone in the midst of the Land. [Compare Mich.2.2.]

9. The LORD of Hosts (spake) before mine ears; [That is, the Lord revealed it unto me, or he said it in my hearing] If not many houses shall be for a desolation [This is a form or kind of an oath, see 14.23. Oth. Surely or verily, many houses shall be, etc.] the great, and the excellent (houses) [Hebr. The good, that is, the excellent, or fair houses] without inhabitant ! [Because there shall be none to inhabit them.]

10. Yea ten acres of vineyard, shall yield one Bath; and an Homer of seed, shall yield [Hebr. Make, So likewise in the former clause] an Epha. [The Lord threateneth in this verse, to make the land barren; because of the abominable sins of the people, so that they should not reap the tenth part of what they had sowen and planted. An acre is so much land, as a couple of oxen are able to plow in one day. Oth. Ten yoke of oxen; that is, as much land as ten yoke of oxen are able to plow in one day. Bath and Epha were of one size and bigness: but bath was a measure to mete moist commodities by, as wine, oil, etc. And Epha was a measure to mete dry commodities by, as corn, grain, etc. Of Bath see 1 Kings 7.on vers.26. and of Epha, Levit.5.on vers.11. Of Homer called otherwise (or) see the annotation, 1 Kings 4:22. and Ezech.45.11,14.]

11. Wo unto them that getting up early in the morning, hunt after strong drink, [Hebr. Schecher. See below on vers.22.] and continue [or, tarry up] until twilight, [The Hebrew word signifieth as well the morning twilight, or glimmering, as the evening twilight or glimmering, as Job 7:4. Prov.7.9.] till the wine hath inflamed them. [Compare Prov.23.19,20.]

12. And harps, and lutes, tabrets and pipes, and wine are (in) their feasts: but they behold not the work of the LORD, [That is, they give no heed to the work of the Lord; that is, to the carrying away of the ten tribes captive into Assyria; to wit, by Salmanasser, 2 Kings 17:6. and 18.12. Compare Amos.6.6. Others take the word work more generally, in this sense. They consider not his judgements, which he will put in practice; that is, the punishments which shall overtake them, which indeed they ought to prevent by hearty sorrow and reprentance] neither do they look upon the operation of his hands, [some understand this of beholding the Sun, Moon, Stars, &c. Which do set before our eyes the power and wisdom of God, and which ought to excite and stir us up to honour, praise, and magnify him.]

13. Therefore my people shall be carried away captive [To wit, to Babel. Heb. My people is carried away. This was not yet done at this time; but the Prophets are wont to speak of things to come, as if they had been already done and performed, in respect of the certainty of Gods predictions] because they have no knowledge: [that is, because they have not known nor considered the work of the Lord] and their honourable men shall suffer famine, [Heb. And his honour shall be men or persons of famine; that is, the most honourable and chiefest among the people shall suffer famine] and the multitude [that is, the common people, as v.14.] shall wither for thirst. [oth. And their cities shall wither for thirst. So also, vers.14.]

14. Therefore the grave shall spread it self wide, [Heb. His soul, etc. That is, shall enlarge her self, or spread her self wide. Oth. Her lust or desire, (namely, the lust or desire which the grave hath to swallow up and devour many men) as Psal.17.v.12. and 41.3. and 105.22. Ezek.16.27.] and open her mouth without measure: [oth. Above or beyond custom. See the annotate. Judg.11.39. The Prophet doth intimate hereby, that very many shall perish and fall, either by famine and strait, or by the sword. Oth. The graveth hath spread it self wide, and so in the sequel] that her glory [to wit, Jerusalems glory; but hereby may be understood all the people of the Jews] and her multitude [that is, the common people: or, their riches, as above, v.13.] with their noise [to wit, with that stir and loud noise, which the wicked and ungodly crew make in their carousing and rioting, see above, v.11,12.] and he that leapeth up for joy in her, [to wit, being merry and jovial in his carousing’s & carnal delights within the city of Jerusalem, and consequently, in all the land of Juda] may descend (into it.)

15. Then the common (or mean) man shall be bowed down, and the honourable man shall he humbled, [See above, chap.2 9,11,17.] and the eyes of the proud shall be humbled. [to wit, after they shall be visited with famine, pestilence, sword, and captivity.]

16. But the LORD of hosts shall be exalted by judgement: [To wit, when he shall shew himself to be judge, punishing evil doers for their sins] and God that holy one, shall be hallowed by righteousness. [That is, God shall be acknowledged and extolled to be holy, after he shall have exercised judgement and justice upon wicked men, punishing evil doers, & defending those that are violently wronged and oppressed.]

17. And the lambs shall feed after their manner, and the strangers shall eat the waist places of the fat ones. [Here now the Prophet layeth down a comfort or consolation, after the afore-mentioned threatening, hereby to intimate that God will at length save and deliver his people. (And the lambs) Oth. Sheep: that is, the godly innocent, harmless poor, which were formerly wronged & oppressed by wicked rich men. (Shall feed) that is, God will sustain and preserve them in such a common and general calamity, and will supply them with necessaries. (After their manner) Heb. After their leading; that is, as they were wont to do in former time. (And the strangers) understand here also the godly poor, who for a while were counted as strangers by wicked rich men, or those that were so vexed and molested by wicked men or tyrants, that they were fain to forsake house and home, because of them, (Shall eat) that is, enjoy, possess (The waist places of the fat ones) that is, the houses, or fields, and lands, which the rich were fain to forsaken, being driven out of them, and carried away captive. Fat for rich men living in pleasure and delight, is also used, Psal.22.v.30. Isa.10.16. Amos 4:1. they are called Kine of Basan. Oth. And they shall eat the waste places of fat strangers.]

18. Wo unto them that draw [Oth. Draw toward themselves] iniquity with cords of vanity , and sin as it were (with) thick cart-ropes. [With cords of vanity, or with cords or snares, or bonds lying. The meaning is, that with fair and smooth speech’s, under this or that cloak or covering, practise wickedness, and as it shall always prosper, and that all that the Prophets threaten, and preach unto them concerning the approaching judgements of God, are but mere fancies. It is a phrase borrowed from those that pull or hale a ship or cart towards them with strong cords or ropes.]

19. That say, let him make speed, let him 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 perceive (it.) [That say, &c. To wit, in a jeering and flouting way. As if they had said. They threaten us every time, but we seeing nothing follow. If God be in earnest, then let him make hast, etc., we care not for thy threatening, let God come when he will. Thus they scoff and mock at the patience and forbearance of the LORD. See above, v.12. (Let him hasten his work) That is, his judgements, wherewith thou threatenest us so often. (Let the counsel) or advice, decree; that is, that which he hath decreed or determined in his counsel. (of the holy one of Israel) that is, of God, who is that holy one, whom men ought to honour and fear, see above, ch.1.on v.4. know it. As if they had said, thou Isaiah, and other Prophets, you scare us with vain and idle threatening: but God meaneth no harm towards us.]

20. Wo unto them that call evil good, and good evil: [Heb. That say to, or of evil good, &c. Compare above, chap.4.3. That is, who by their cunning and crafty discourses make poor simple people believe, that evil is good, and good is evil] that is, who dare boldly and impudently say, that darkness is light, and light darkness] that put bitter for sweet, and sweet for bitterness,

21. Wo unto them that are wise in their (own) eyes [That is, in their own conceit, or judgement; so in the sequel. Heb. Before their (own) face; that is, in their own sight. [compare Prov.3.7. Rom.12.16.]

22. Wo unto them that are champions to drink wine: and that are valiant men to mingle strong drink. [The Jews, as also other Nations in the Eastern countries, were wont in former time, as also at this present day, to mingle their wine with water, or with spices. But the Hebrew word signifieth here as much as to drink it off: for no strength or valour consisteth in filling of wine, or mingling of it] strong drink, [Heb. Schechar. Some think that this word includes the wine also; but others, that it signifieth all manner of strong drink, besides wine. See Levit.10.on v.9.]

23. Which justify the wicked for a gift, [That is, pronounce him righteous or innocent, whereas he is guilty, see Numb.35.31. Deut.25.1.] and turn away the righteousness of the righteous from him. [by condemning them, as if they were guilty of some heinous crime. Compare Prov.17.15. and 24.24.]

24. Therefore as the tongue of fire [That is, the flame of fire, which hath some resemblance with a tongue: and likewise it seemeth to lick, as the tongue doth] consumeth [Heb. Eateth up, that is, consumeth, devoureth] the stubble, and the chaste is consumed [Heb. Is slackened, or decreaseth, or is weakened] by the flame: (so) their root shall be as a consumption, and their flower [or bud] shall rise up as dust: [Some understand here by the root the garments, by the flowers the children. Oth. Conceive that here is to be understood in general the vanity and vanishing away of wicked. So that to ascend or go up (which is used in the Hebrew text) signifieth here to come to nothing, to vanishing away, to perish, as a smoak that goeth up. (their root shall not be as a consumption.) Oth. Shall become as snot; that is, their root shall putrefying roots become like unto white snot.]

25. Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, [To wit, to smite them, see above, ch.1.5.] and he hath smitten them, so that the mountains did tremble, [this is an excessive kind of speech, called in the Schools, Hyperbole. It is a prediction of the approaching ruin and destruction of the people of the Jews] and their carcases [to wit, which were slain by the enemies] became as dung in the midst of the streets: [Or, were torn or destroyed in the midst of the streets. Compare below, chap.10.6.] for all this his anger turneth not away, but his hand is stretched out still. [to smite them yet more, see Levit.26.v.14,15, &c. Or, with all this, &c. As if he had said, Although the LORD hath punished his people so severely, as is even now related, and therefore might seem to be appeased and reconciled with them: Yet notwithstanding he continueth still incensed against them; forasmuch as they turn not unto God. So below, chap.9.11,12,17,21, and 10.4.]

26. For he will lift up a banner among the heathen from far, and he will hiss them (hither) from the end of the earth, and behold they shall come on hastily, swiftly. [Here the Prophet doth now further relate that whereof he had begun to speak in the end of the foregoing 25th. Verse; to wit, that the Lords hand was lifted up. (For he will lift up, (or raise up) a banner.] That is, an army of enemies. (among the heathen from far.) That is, he will give them a token for to come and fall upon the people of the Jews. Or, he will allure and entice the Chaldeans, Babylonians, Assyrians, (which are here meant by the name of heathen) by his secret and righteous providence, and will provoke and stir them up against the Jews. (among the heathen from far) or, among the heathen that are afar off; that is, that shall come from a far country. (and he will hiss them (hither) etc.) Or, will whistle pipe, etc. Oth. He will hiss them to him. The meaning is, that God can soon, yea easily, raise up an huge army to execute his judgements upon those whom he intendeth to punish. See the like phrase, Isa.7.18. Zach.10.8. (and behold, they shall come hastily, swiftly.) This hath relation to that which was said above, vers.19. As if he should say here, Ye flout and mock at my threatening, saying, Let him make speed, let him hasten his work, etc. Behold, now he will make hast, procuring that the enemies shall come speedily and swiftly, for to destroy you (they shall come) Heb. It shall come; to wit, the banner or ensign, with the people that beholding to it. Oth. He; to wit, the King of Babel, with his army. Oth. It; to wit, the people.]

27. No weary nor stumbling person shall be amongst them: [Intimating, that none in that camp, or among those souldiers should be weary of marching in that long journey, thereby declaring the willingness and forwardness of those Nations whom the LORD should employ or set on work] none shall slumber nor sleep, [they shall be all wakeful and prudent in their enterprises] neither (shall) the girdle of his loins be loosed, nor the shoe-string of his shoes be torn off. [That is, they shall be continually ready for to fight, being always armed.]

28. Whose arrows shall be sharp, and all their bows bent: [Heb. Whose in the singular number; to wit, peoples, which shall be in the camp or army. So in the sequel the singular number is put for the plural. The Prophet by these words doth intimate, that the people or nation whom the Lord will make use of to do execution upon his own people, shall be well armed, and well sitted and prepared for the work. (their bows bent) Heb. Trodden, because they use to set their foot upon the cross-bow, when they bend it. See Psal.7.13.] their horses hoofs [Heb. Claws] shall be counted like a rock, [to wit, they shall be esteemed to be as sharp and as hard as a flint or rock, so that they shall not wear cut with running and galloping. The contrary happened, Judg.5.22.] and their wheels like a whirl-wind. [that is, their charets shall come very swiftly.]

29. Their roaring shall be like (the roaring) of an old lion, [or fierce, or cruel, or terrible Lion] and they shall roar like the young lions, and they shall make a noise, and lay hold on the prey, [The Hebrew word rendered here prey, signifieth properly a beast that is rent and torn in pieces with the teeth and claws of another beast] and carry (it) away, and there shall be no deliverer. [in the words of this verse the Prophet describeth the cruelty of the people or nation whom the Lord would send against the Jews for to destroy them.]

30. And in that day they [To wit, those strange nations, the Chaldeans and others] shall roar against them, [to wit, against the people of the Jews, which shall be so pitifully misused] as the roaring of the Sea: then shall they look unto the earth, but behold, there shall be darkness (and) trouble, [this is a comparison taken from those that being in a storm and tempest at sea in great danger of their lives, do spy land afar off, wishing that they might get in, and land at some harbour; They also look often up towards heaven, to see whether the weather doth not begin to clear up: So shall those of Jerusalem, when they are affailed or set upon by their enemies, look round about, to see it there be no where help or succour to be found for them, but all in vain, for they shall find none. Compare below, ch.8.22. (there shall be darkness and trouble) Oth. There is darkness of trouble. The meaning is, there shall be no hope left; that which is wont to bring joy, the same shall bring nothing but anguish and sorrow unto them] and the light shall be darkened in their desolations. [Oth. In or at, or under their heaven, or sky: That is, in the heaven or sky under which the land of Juda lieth. Of darkness, see Gen.15.on v.12. Of light, Job 18.on vers.5. Of both, Job 30:26.]