---
title: "Commentary Critical and Explanatory on the Whole Bible -  Isaiah 5"
description: "CHAPTER 5   :-. PARABLE OF
JEHOVAH"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/isaiah/5"
---

CHAPTER 5

. 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 [Isaiah 5:15](../../../kjv/isaiah/5/15);
[Isaiah 5:16](../../../kjv/isaiah/5/16); [Isaiah 2:17](../../../kjv/isaiah/2/17);
and [Isaiah 5:1](../../../kjv/isaiah/5/1); [Isaiah 3:14](../../../kjv/isaiah/3/14).
However, the close of the chapter alludes *generally* to the
still distant invasion of Assyrians in a later reign (compare [Isaiah 5:26](../../../kjv/isaiah/5/26);
[Isaiah 7:18](../../../kjv/isaiah/7/18); and [Isaiah 5:25](../../../kjv/isaiah/5/25);
[Isaiah 9:12](../../../kjv/isaiah/9/12)). When the time drew
nigh, according to the ordinary prophetic usage, he handles the
details *more particularly* ([Isaiah 9:12](../../../kjv/isaiah/9/12)); 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,* [Isaiah 5:2](../../../kjv/isaiah/5/2);
[Isaiah 5:3](../../../kjv/isaiah/5/3)).
**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* ([Exodus 23:20](../../../kjv/exodus/23/20);
[Exodus 23:21](../../../kjv/exodus/23/21); [Exodus 32:34](../../../kjv/exodus/32/34);
[Exodus 33:14](../../../kjv/exodus/33/14)).
**vineyard**— ([Isaiah 3:14](../../../kjv/isaiah/3/14);
[Psalms 80:8](../../../kjv/psalms/80/8), c.). The Jewish
covenant-people, separated from the nations for His glory, as the
object of His peculiar care ([Matthew 20:1](../../../kjv/matthew/20/1)
[Matthew 21:33](../../../kjv/matthew/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 ([Song of Solomon 6:3](../../../kjv/song-of-solomon/6/3);
[Song of Solomon 8:11](../../../kjv/song-of-solomon/8/11); [Song of Solomon 8:12](../../../kjv/song-of-solomon/8/12)),
in the words "*His* vineyard" and "*my*
Beloved" (compare [Isaiah 26:20](../../../kjv/isaiah/26/20);
[Isaiah 61:10](../../../kjv/isaiah/61/10); [Song of Solomon 1:4](../../../kjv/song-of-solomon/1/4);
[Song of Solomon 4:10](../../../kjv/song-of-solomon/4/10)). The transition from
"branch" ([Isaiah 4:2](../../../kjv/isaiah/4/2)) to
"vineyard" here is not unnatural.

**2. fenced**—rather, "digged
and trenched" the ground to prepare it for planting the vines
[MAURER].
**choicest vine**—*Hebrew,
sorek;* called still in Morocco, *serki;* the grapes had
scarcely perceptible seeds; the Persian *kishmish* or *bedana,*
that is, "without seed" ().
**tower**—to watch the
vineyard against the depredations of man or beast, and for the use of
the owner ([Matthew 21:33](../../../kjv/matthew/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" ([Deuteronomy 32:32](../../../kjv/deuteronomy/32/32);
[Deuteronomy 32:33](../../../kjv/deuteronomy/32/33); [2 Kings 4:39-41](../../../kjv/2-kings/4/39-41)).
JEROME tries to specify
the details of the parable; the "fence," *angels;* the
"stones gathered out," *idols;* the "tower,"
the "*temple* in the midst" of Judea; the
"wine-press," the *altar.*

**3. And now,** c.—appeal of God
to themselves, as in [Isaiah 1:18](../../../kjv/isaiah/1/18)
[Micah 6:3](../../../kjv/micah/6/3). So Jesus Christ, in
[Matthew 21:40](../../../kjv/matthew/21/40); [Matthew 21:41](../../../kjv/matthew/21/41),
alluding in the very form of expression to this, makes them pass
sentence on themselves. God condemns sinners "out of their own
mouth" ([Deuteronomy 32:6](../../../kjv/deuteronomy/32/6); [Job 15:6](../../../kjv/job/15/6);
[Luke 19:22](../../../kjv/luke/19/22); [Romans 3:4](../../../kjv/romans/3/4)).

**4.** God has done all that could
be done for the salvation of sinners, consistently with His justice
and goodness. The God of nature is, as it were, amazed at the
unnatural fruit of so well-cared a vineyard.

**5. go to**—that is, attend to
me.
**hedge . . . wall**—It had
both; a proof of the care of the owner. But now it shall be trodden
down by wild beasts (enemies) ([Psalms 80:12](../../../kjv/psalms/80/12);
[Psalms 80:13](../../../kjv/psalms/80/13)).

**6. I will . . . command**—The
parable is partly dropped and Jehovah, as in , is implied to be the Owner: for He alone, not an ordinary
husbandman ([Matthew 21:43](../../../kjv/matthew/21/43); [Luke 17:22](../../../kjv/luke/17/22)),
could give such a "command."
**no rain**—antitypically,
*the heaven-sent teachings of the prophets* ([Luke 17:22](../../../kjv/luke/17/22)). Not accomplished in the Babylonish captivity; for
Jeremiah, Ezekiel, Daniel, Haggai, and Zechariah prophesied during or
after it. But in gospel times.

**7.** Isaiah here applies the
parable. It is no mere *human* owner, nor *a literal*
vineyard that is meant.
**vineyard of the Lord**—His
*only* one ([Exodus 19:5](../../../kjv/exodus/19/5);
[Amos 3:2](../../../kjv/amos/3/2)).
**pleasant**—"the
plant of his delight"; just as the husbandman was at pains to
select the *sorek,* or "choicest vine" ([Amos 3:2](../../../kjv/amos/3/2)); 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, [Isaiah 5:8](../../../kjv/isaiah/5/8);
[Isaiah 5:11](../../../kjv/isaiah/5/11); [Isaiah 5:12](../../../kjv/isaiah/5/12);
compare the cry of the rabble by which justice was overborne in the
case of Jesus Christ, [Matthew 27:23](../../../kjv/matthew/27/23);
[Matthew 27:24](../../../kjv/matthew/27/24)).
[Matthew 27:24](../../../kjv/matthew/27/24). SIX DISTINCT
WOES AGAINST CRIMES.

**8.** ([Leviticus 25:13](../../../kjv/leviticus/25/13);
[Micah 2:2](../../../kjv/micah/2/2)). The jubilee restoration
of possessions was intended as a guard against avarice.
**till there be no place**—left
for any one else.
**that they may be**—rather,
and ye be.
**the earth**—the land.

**9. In mine ears . . . the
Lord**—namely, has revealed it, as in .
**desolate**—literally, "a
desolation," namely, on account of the national sins.
**great and fair**—houses.

**10. acres**—literally, "yokes";
as much as one yoke of oxen could plow in a day.
**one**—only.
**bath**—of wine; seven and
a half gallons.
**homer . . . ephah**—Eight
bushels of seed would yield only three pecks of produce (). The ephah and bath, one-tenth of an homer.

**11.** Second **Woe**—against
intemperance.
**early**—when it was
regarded especially shameful to drink ([Acts 2:15](../../../kjv/acts/2/15);
[1 Thessalonians 5:7](../../../kjv/1-thessalonians/5/7)). Banquets for revelry
began earlier than usual ([Ecclesiastes 10:16](../../../kjv/ecclesiastes/10/16);
[Ecclesiastes 10:17](../../../kjv/ecclesiastes/10/17)).
**strong drink**—*Hebrew,
sichar,* implying intoxication.
**continue**—drinking all
day till evening.

**12.** Music was common at ancient
feasts ([Isaiah 24:8](../../../kjv/isaiah/24/8); [Isaiah 24:9](../../../kjv/isaiah/24/9);
[Amos 6:5](../../../kjv/amos/6/5); [Amos 6:6](../../../kjv/amos/6/6)).
**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 [Amos 6:6](../../../kjv/amos/6/6)).
**regard not . . . Lord**—a
frequent effect of feasting ([Job 1:5](../../../kjv/job/1/5);
[Psalms 28:5](../../../kjv/psalms/28/5)).
**work . . . operation**—in
punishing the guilty ([Isaiah 5:19](../../../kjv/isaiah/5/19);
[Isaiah 10:12](../../../kjv/isaiah/10/12)).

**13. are gone**—The prophet sees
the *future* as if it were before his eyes.
**no knowledge**—because of
their foolish recklessness ([Isaiah 5:12](../../../kjv/isaiah/5/12);
[Isaiah 1:3](../../../kjv/isaiah/1/3); [Hosea 4:6](../../../kjv/hosea/4/6);
[Luke 19:44](../../../kjv/luke/19/44)).
**famished**—awful contrast
to their luxurious feasts ([Isaiah 5:11](../../../kjv/isaiah/5/11);
[Isaiah 5:12](../../../kjv/isaiah/5/12)).
**multitude**—plebeians in
contradistinction to the "honorable men," or nobles.
**thirst**— ([Psalms 107:4](../../../kjv/psalms/107/4);
[Psalms 107:5](../../../kjv/psalms/107/5)). Contrast to their
drinking ([Isaiah 5:11](../../../kjv/isaiah/5/11)). In their
deportation and exile, they shall hunger and thirst.

**14. hell**—the grave; *Hebrew,
sheol; Greek, hades;* "the unseen world of spirits." Not
here, "the place of torment." Poetically, it is represented
as enlarging itself immensely, in order to receive the countless
hosts of Jews, which should perish ().
**their**—that is, of the
Jewish people.
**he that rejoiceth**—the
drunken reveller in Jerusalem.

**15.** (Compare [Isaiah 2:9](../../../kjv/isaiah/2/9);
[Isaiah 2:11](../../../kjv/isaiah/2/11); [Isaiah 2:17](../../../kjv/isaiah/2/17)).
*All* ranks, "mean" and "mighty" alike; so
"honorable" and "multitude" ([Isaiah 2:17](../../../kjv/isaiah/2/17)).

**16.** God shall be "exalted"
in man's view, because of His manifestation of His "justice"
in punishing the guilty.
**sanctified**—*regarded
as holy* by reason of His "righteous" dealings.

**17. after their manner**—literally,
"according to their own word," that is, *at will.*
Otherwise, *as in their own pasture* [GESENIUS]:
so the *Hebrew* in [Micah 2:12](../../../kjv/micah/2/12).
The lands of the Scenite tent dwellers ([Micah 2:12](../../../kjv/micah/2/12)). 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," [Micah 2:12](../../../kjv/micah/2/12)), 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 ([Micah 2:12](../../../kjv/micah/2/12)) are called "lambs"; being meek, harmless, poor,
and persecuted. Compare [Ezekiel 39:18](../../../kjv/ezekiel/39/18),
where the fatlings are the rich and great ([1 Corinthians 1:26](../../../kjv/1-corinthians/1/26);
[1 Corinthians 1:27](../../../kjv/1-corinthians/1/27)). The "strangers"
are in this view the "other sheep not of the" the Jewish
"fold" ([John 10:16](../../../kjv/john/10/16)),
the *Gentiles* whom Jesus Christ shall "bring" to be
partakers of the rich privileges ([John 10:16](../../../kjv/john/10/16)) which the Jews ("fat ones," [John 10:16](../../../kjv/john/10/16)) fell from. Thus "after their (own) manner" will
express that the Christian Church should worship God in freedom,
released from legal bondage ([John 4:23](../../../kjv/john/4/23);
[Galatians 5:1](../../../kjv/galatians/5/1)).

**18.** Third **Woe**—against
obstinate perseverance in sin, as if they wished to provoke divine
judgments.
**iniquity**—guilt,
incurring punishment [MAURER].
**cords,**
c.—cart-rope—Rabbins say, "An evil inclination is at first
like a fine *hair-string,* but the finishing like a *cart-rope.*"
The antithesis is between the slender *cords* of sophistry, like
the spider's web ([Isaiah 59:5](../../../kjv/isaiah/59/5)
[Job 8:14](../../../kjv/job/8/14)), with which one sin
*draws* on another, until they at last bind themselves with
great guilt as with a *cart-rope.* They strain every nerve in
sin.
**vanity**—wickedness.
**sin**—substantive, not a
verb: they draw on themselves "sin" and its penalty
recklessly.

**19. work**—vengeance (). Language of defiance to God. So Lamech's boast of impunity
([Genesis 4:23](../../../kjv/genesis/4/23); [Genesis 4:24](../../../kjv/genesis/4/24);
compare [Jeremiah 17:15](../../../kjv/jeremiah/17/15); [2 Peter 3:3](../../../kjv/2-peter/3/3);
[2 Peter 3:4](../../../kjv/2-peter/3/4)).
**counsel**—God's
threatened purpose to punish.

**20.** Fourth **Woe**—against
those who confound the distinctions of right and wrong (compare ), "reprobate," *Greek,* "undiscriminating:
the moral perception darkened."
**bitter . . . sweet**—sin
is *bitter* ([Jeremiah 2:19](../../../kjv/jeremiah/2/19);
[Jeremiah 4:18](../../../kjv/jeremiah/4/18); [Acts 8:23](../../../kjv/acts/8/23);
[Hebrews 12:15](../../../kjv/hebrews/12/15)); though it seem sweet
for a time ([Proverbs 9:17](../../../kjv/proverbs/9/17); [Proverbs 9:18](../../../kjv/proverbs/9/18)).
Religion is *sweet* ([Proverbs 9:18](../../../kjv/proverbs/9/18)).

**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
([Isaiah 29:14](../../../kjv/isaiah/29/14); [Isaiah 29:15](../../../kjv/isaiah/29/15)).

**22, 23.** Sixth **Woe**—against
corrupt judges, who, "mighty" in drinking "wine"
(a boast still not uncommon), if not in defending their country,
obtain the means of self-indulgence by taking bribes ("reward").
The two verses are closely joined [MAURER].
**mingle strong drink**—not
with *water,* but *spices* to make it intoxicating ([Proverbs 9:2](../../../kjv/proverbs/9/2);
[Proverbs 9:5](../../../kjv/proverbs/9/5); [Song of Solomon 8:2](../../../kjv/song-of-solomon/8/2)).
**take away the
righteousness**—set aside the just claims of those having a
righteous cause.

**24.** Literally, "tongue of
fire eateth" ([Acts 2:3](../../../kjv/acts/2/3)).
**flame consumeth the
chaff**—rather, withered grass falleth before the flame ([Acts 2:3](../../../kjv/acts/2/3)).
**root . . . blossom**—*entire*
decay, both the hidden *source* and outward *manifestations*
of prosperity, perishing ([Job 18:16](../../../kjv/job/18/16);
[Malachi 4:1](../../../kjv/malachi/4/1)).
**cast away . . . law**—in
its spirit, while retaining the letter.

**25. anger . . . kindled**—
([2 Kings 22:13](../../../kjv/2-kings/22/13); [2 Kings 22:17](../../../kjv/2-kings/22/17)).
**hills . . . tremble**—This
probably fixes the date of this chapter, as it refers to the
*earthquake in the days of Uzziah* ([Amos 1:1](../../../kjv/amos/1/1);
[Zechariah 14:5](../../../kjv/zechariah/14/5)). The earth trembled as
if conscious of the presence of God ([Jeremiah 4:24](../../../kjv/jeremiah/4/24);
[Habakkuk 3:6](../../../kjv/habakkuk/3/6)).
**torn**—rather, were as
dung ([Psalms 83:10](../../../kjv/psalms/83/10)).
**For all this,** c.—This
burden of the prophet's strains, with dirge-like monotony, is
repeated at [Isaiah 9:12](../../../kjv/isaiah/9/12) [Isaiah 9:17](../../../kjv/isaiah/9/17);
[Isaiah 9:21](../../../kjv/isaiah/9/21); [Isaiah 10:4](../../../kjv/isaiah/10/4).
With all the past calamities, still heavier judgments are impending;
which he specifies in the rest of the chapter ([Isaiah 10:4](../../../kjv/isaiah/10/4), &c.).

**26. lift . . . ensign**—to call
together the hostile nations to execute His *judgments* on Judea
([Isaiah 10:5-7](../../../kjv/isaiah/10/5-7); [Isaiah 45:1](../../../kjv/isaiah/45/1)).
But for *mercy* to it, in [Isaiah 11:12](../../../kjv/isaiah/11/12);
[Isaiah 18:3](../../../kjv/isaiah/18/3).
**hiss**— ([Isaiah 18:3](../../../kjv/isaiah/18/3)). Bees were drawn out of their hives by the sound of a
flute, or *hissing,* or *whistling* ([Isaiah 18:3](../../../kjv/isaiah/18/3)). God will collect the nations round Judea like bees
([Deuteronomy 1:44](../../../kjv/deuteronomy/1/44); [Psalms 118:12](../../../kjv/psalms/118/12)).
**end of the earth**—the
widely distant subject races of which the Assyrian army was made up
([Isaiah 22:6](../../../kjv/isaiah/22/6)). The ulterior
fulfilment took place in the siege under Roman Titus. Compare "end
of the earth" ([Deuteronomy 28:49](../../../kjv/deuteronomy/28/49),
c.). So the pronoun is *singular* in the *Hebrew,* for
"them," "their," "whose" (him, his,
&c.), [Isaiah 5:26-29](../../../kjv/isaiah/5/26-29)
referring to some *particular* nation and person [HORSLEY].

**27. weary**—with long marches
([Deuteronomy 25:18](../../../kjv/deuteronomy/25/18)).
**none . . . slumber**—requiring
no rest.
**girdle**—with which the
ancient loose robes used to be girded for action. Ever ready for
march or battle.
**nor the latchet . . .
broken**—The soles were attached to the feet, not by upper
leather as with us, but by straps. So securely clad that not even a
strap of their sandals gives way, so as to impede their march.

**28. bent**—ready for battle.
**hoofs . . . flint**—The
ancients did not shoe their horses: hence the value of hard hoofs for
long marches.
**wheels**—of their
chariots. The Assyrian army abounded in cavalry and chariots ([Isaiah 22:6](../../../kjv/isaiah/22/6);
[Isaiah 22:7](../../../kjv/isaiah/22/7); [Isaiah 36:8](../../../kjv/isaiah/36/8)).

**29. roaring**—their battle cry.

**30. sorrow, and the light is
darkened**—Otherwise, *distress and light* (that is, hope
and fear) alternately succeed (as usually occurs in an unsettled
state of things), *and darkness arises in,* &c. [MAURER].
**heavens**—literally,
"clouds," that is, its sky is rather "clouds"
than sky. Otherwise from a different *Hebrew* root, "in its
destruction" or ruins. HORSLEY
takes "sea . . . look unto the land" as a new image taken
from mariners in a coasting vessel (such as all ancient vessels
were), *looking for the* nearest *land,* which the *darkness*
of the storm conceals, so that *darkness and distress* alone may
be said to be visible.

```json
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