Isaiah 5
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Commentaries
Excerpts gathered from published commentaries to ground the reading.
The prophet, having described the judgments impending over his countrymen, enlarges on the corruptions which prevailed among them. Their profession of religion was all false and hypocritical, Jer 5:1, Jer 5:2. Though corrected, they were not amended, but persisted in their guilt, Jer 5:3. This was not the case with the low and ignorant only, Jer 5:4; but more egregiously so with those of the higher order, from whose knowledge and opportunities better things might have been expected, Jer 5:5. God therefore threatens them with the most cruel enemies, Jer 5:6; and appeals to themselves if they should be permitted to practice such sins unpunished, Jer 5:7-9. He then commands their enemies to raze the walls of Jerusalem, Jer 5:10; that devoted city whose inhabitants added to all their other sins the highest contempt of God's word and prophets, Jer 5:11-13. Wherefore his word, in the mouth of his prophet, shall be as fire to consume them, Jer 5:14; the Chaldean forces shall cruelly addict them, Jer 5:15-17; and farther judgments await then as the consequence of their apostasy and idolatry, Jer 5:18, Jer 5:19. The chapter closes with a most melancholy picture of the moral condition of the Jewish people at that period which immediately preceded the Babylonish captivity, Jer 5:20-31.
Open source ↗PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30) 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 (Exo 23:20-21; Exo 32:34; Exo 33:14). vineyard-- (Isa 3:14; Psa 80:8, &c.). The Jewish covenant-people, separated from the nations for His glory, as the object of His peculiar care (Mat 20:1; Mat 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 (Sol 6:3; Sol 8:11-12), in the words "His vineyard" and "my Beloved" (compare Isa 26:20; Isa 61:10, with Sol 1:4; Sol 4:10). The transition from "branch" (Isa 4:2) to "vineyard" here is not unnatural.
Open source ↗Now will I sing to my well beloved,.... These are the words of the Prophet Isaiah, being about to represent the state and condition of the people of Israel by way of parable, which he calls a song, and which he determines to sing to his beloved, and calls upon himself to do it; by whom he means either God the Father, whom he loved with all his heart and soul; or Christ, who is often called the beloved of his people, especially in the book of Solomon's song; or else the people of Israel, whom the prophet had a great affection for, being his own people; but it seems best to understand it of God or Christ: a song of my beloved; which was inspired by him, or related to him, and was made for his honour and glory; or "a song of my uncle" (q), for another word is used here than what is in the preceding clause, and is rendered "uncle" elsewhere, see Lev 25:49 and may design King Amaziah; for, according to tradition, Amoz, the father of Isaiah, was brother to Amaziah king of Judah, and so consequently Amaziah must be uncle to Isaiah; and this might be a song of his composing, or in which he was concerned, being king of Judah, the subject of this song, as follows: touching his vineyard; not his uncle's, though it is true of him, but his well beloved's, God or Christ; the people of Israel, and house of Judah, are meant, comparable to a vineyard, as appears from Isa 5:7 being separated and distinguished from the rest of the nations of the world, for the use, service, and glory of God. My beloved hath a vineyard in a very fruitful hill; or, "in a horn, the son of oil" (r); which designs the land of Israel, which was higher than other lands; and was, as some observe, in the form of a horn, longer than it was broad, and a very fruitful country, a land of olive oil, a land flowing with…
Open source ↗The prophet commenced his first address in chapter 1 like another Moses; the second, which covered no less ground, he opened with the text of an earlier prophecy; and now he commences the third like a musician, addressing both himself and his hearers with enticing words. Isa 1:1. "Arise, I will sing of my beloved, a song of my dearest touching his vineyard." The fugitive rhythm, the musical euphony, the charming assonances in this appeal, it is impossible to reproduce. They are perfectly inimitable. The Lamed in lı̄dı̄dı̄ is the Lamed objecti. The person to whom the song referred, to whom it applied, of whom it treated, was the singer's own beloved. It was a song of his dearest one (not his cousin, patruelis, as Luther renders it in imitation of the Vulgate, for the meaning of dōd is determined by yâdid, beloved) touching his vineyard. The Lamed in l'carmo is also Lamed objecti. The song of the beloved is really a song concerning the vineyard of the beloved; and this song is a song of the beloved himself, not a song written about him, or attributed to him, but such a song as he himself had sung, and still had to sing. The prophet, by beginning in this manner, was surrounded (either in spirit or in outward reality) by a crowd of people from Jerusalem and Judah. The song is a short one, and runs thus in Isa 1:1, Isa 1:2 : "My beloved had a vineyard on a fatly nourished mountain-horn, and dug it up and cleared it of stones, and planted it with noble vines, and built a tower in it, and also hewed out a wine-press therein; and hoped that it would bring forth grapes, and it brought forth wild grapes." The vineyard was situated upon a keren, i.e., upon a prominent mountain peak projecting like a horn, and therefore open to the sun on all sides; for, as Virgil says in the Geo…
Open source ↗See what variety of methods the great God takes to awaken sinners to repentance by convincing them of sin, and showing them their misery and danger by reason of it. To this purport he speaks sometimes in plain terms and sometimes in parables, sometimes in prose and sometimes in verse, as here. "We have tried to reason with you (Isa 1:18); now let us put your case into a poem, inscribed to the honour of my well beloved." God the Father dictates it to the honour of Christ his well beloved Son, whom he has constituted Lord of the vineyard. The prophet sings it to the honour of Christ too, for he is his well beloved. The Old Testament prophets were friends of the bridegroom. Christ is God's beloved Son and our beloved Saviour. Whatever is said or sung of the church must be intended to his praise, even that which (like this) tends to our shame. This parable was put into a song that it might be the more moving and affecting, might be the more easily learned and exactly remembered, and the better transmitted to posterity; and it is an exposition of he song of Moses (Deu. 32), showing that what he then foretold was now fulfilled. Jerome says, Christ the well-beloved did in effect sing this mournful song when he beheld Jerusalem and wept over it (Luk 19:41), and had reference to it in the parable of the vineyard (Mat 21:33, etc.), only here the fault was in the vines, there in the husbandmen. Here we have, I. The great things which God had done for the Jewish church and nation. When all the rest of the world lay in common, not cultivated by divine revelation, that was his vineyard, they were his peculiar people. He acknowledged them as his own, set them apart for himself. The soil they were planted in was extraordinary; it was a very fruitful hill, the horn of the son of oil; so…
Open source ↗5:1-30 The prophet pronounced judgment through song (5:1-7) and prophecies of woe (5:8-30). Although Israel’s future condition would be one of purity and fellowship with God (4:2-6), that future cannot ignore the present sinful condition of the people and their leaders. 5:1-7 The Song of the Vineyard expresses in poetic form God’s indictment of the wicked leadership that had ruined his vineyard, Israel. Like some wisdom literature, it presents readers with an account of a puzzling situation (5:1-2) before giving its spiritual significance (5:3-7). The theme of the vineyard’s transformation is found again in ch 27 and in Jesus’ teaching (Matt 21:33; Mark 12:1). 5:1 The one I love refers to the Lord; the prophet was singing this song on the Lord’s behalf. • At first, the song sounds like a love song, but by 5:3 readers realize it is actually a complaint. • On Israel as God’s vineyard, see also 3:14; Matt 21:33-46; John 15:1-17.
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
שִׁיר (shîyr, H7891) — to sing יְדִיד (yᵉdîyd, H3039) — loved שִׁיר (shîyr, H7892) — a song; abstractly, singing דּוֹד (dôwd, H1730) — (figuratively) to love; by implication, a love-token, lover, friend; specifically an uncle כֶּרֶם (kerem, H3754) — a garden or vineyard בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… שֶׁמֶן (shemen, H8081) — grease, especially liquid (as from the olive, often perfumed); figuratively, richness קֶרֶן (qeren, H7161) — a horn (as projecting); by implication, a flask, cornet; by resemblance. an elephant's…
Open source ↗עָזַק (ʻâzaq, H5823) — to grub over סָקַל (çâqal, H5619) — properly, to be weighty; but used only in the sense of lapidation or its contrary (as if… נָטַע (nâṭaʻ, H5193) — properly, to strike in, i.e. fix; specifically, to plant (literally or figuratively) שֹׂרֵק (sôrêq, H8321) — a vine stock (properly, one yielding purple grapes, the richest variety) בָּנָה (bânâh, H1129) — to build (literally and figuratively) מִגְדָּל (migdâl, H4026) — a tower (from its size or height); by analogy, a rostrum; figuratively, a (pyramidal) bed… תָּוֶךְ (tâvek, H8432) — a bisection, i.e. (by implication) the centre חָצַב (châtsab, H2672) — to cut or carve (wood, stone or other material); by implication, to hew, split, square,… יֶקֶב (yeqeb, H3342) — a trough (as dug out); specifically, a wine-vat (whether the lower one, into which the… קָוָה (qâvâh, H6960) — to bind together (perhaps by twisting), i.e. collect; (figuratively) to expect עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application עֵנָב (ʻênâb, H6025) — a grape בְּאֻשִׁים (bᵉʼushîym, H891) — poison-berries
Open source ↗יָשַׁב (yâshab, H3427) — properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to… יְרוּשָׁלַ͏ִם (Yᵉrûwshâlaim, H3389) — Jerushalaim or Jerushalem, the capital city of Palestine אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… יְהוּדָה (Yᵉhûwdâh, H3063) — Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the… שָׁפַט (shâphaṭ, H8199) — to judge, i.e. pronounce sentence (for or against); by implication, to vindicate or… כֶּרֶם (kerem, H3754) — a garden or vineyard
Open source ↗עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application כֶּרֶם (kerem, H3754) — a garden or vineyard מַדּוּעַ (maddûwaʻ, H4069) — what (is) known?; i.e. (by implication) (adverbially) why? קָוָה (qâvâh, H6960) — to bind together (perhaps by twisting), i.e. collect; (figuratively) to expect עֵנָב (ʻênâb, H6025) — a grape בְּאֻשִׁים (bᵉʼushîym, H891) — poison-berries
Open source ↗יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,… עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application כֶּרֶם (kerem, H3754) — a garden or vineyard סוּר (çûwr, H5493) — to turn off (literal or figurative) מְשׂוּכָה (mᵉsûwkâh, H4881) — a hedge בָּעַר (bâʻar, H1197) — to kindle, i.e. consume (by fire or by eating); to be(-come) brutish פָּרַץ (pârats, H6555) — to break out (in many applications, direct and indirect, literal and figurative) גָּדֵר (gâdêr, H1447) — a circumvallation; by implication, an inclosure מִרְמָס (mirmâç, H4823) — abasement (the act or the thing)
Open source ↗שִׁית (shîyth, H7896) — to place (in a very wide application) בָּתָה (bâthâh, H1326) — desolation זָמַר (zâmar, H2168) — to trim (a vine) עֲדַר (ʻădar, H5737) — to arrange as a battle, a vineyard (to hoe); hence, to muster and so to miss (or find… עָלָה (ʻâlâh, H5927) — to ascend, intransitively (be high) or actively (mount); used in a great variety of… שָׁמִיר (shâmîyr, H8068) — a thorn; also (from its keenness for scratching) a gem, probably the diamond שַׁיִת (shayith, H7898) — scrub or trash, i.e. wild growth of weeds or briers (as if put on the field) צָוָה (tsâvâh, H6680) — (intensively) to constitute, enjoin עָב (ʻâb, H5645) — properly, an envelope, i.e. darkness (or density, 2 Chronicles 4:17); specifically, a… מָטַר (mâṭar, H4305) — to rain מָטַר (mâṭar, H4306) — rain
Open source ↗כֶּרֶם (kerem, H3754) — a garden or vineyard יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God צָבָא (tsâbâʼ, H6635) — a mass of persons (or figuratively, things), especially reg. organized forwar (an army);… בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… יְהוּדָה (Yᵉhûwdâh, H3063) — Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the… שַׁעְשֻׁעַ (shaʻshuaʻ, H8191) — enjoyment נֶטַע (neṭaʻ, H5194) — a plant; collectively, a plantation; abstractly, a planting קָוָה (qâvâh, H6960) — to bind together (perhaps by twisting), i.e. collect; (figuratively) to expect מִשְׁפָּט (mishpâṭ, H4941) — properly, a verdict (favorable or unfavorable) pronounced judicially, especially a… מִשְׂפָּח (mispâch, H4939) — slaughter צְדָקָה (tsᵉdâqâh, H6666) — rightness (abstractly), subjectively (rectitude), objectively (justice), morally (virtue)… צַעֲקָה (tsaʻăqâh, H6818) — a shriek
Open source ↗הוֹי (hôwy, H1945) — oh! נָגַע (nâgaʻ, H5060) — properly, to touch, i.e. lay the hand upon (for any purpose; euphemistically, to lie with… בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) קָרַב (qârab, H7126) — to approach (causatively, bring near) for whatever purpose שָׂדֶה (sâdeh, H7704) — a field (as flat) אֶפֶס (ʼepheç, H657) — cessation, i.e. an end (especially of the earth); often used adverb, no further; also the… מָקוֹם (mâqôwm, H4725) — properly, a standing, i.e. a spot; but used widely of a locality (general or specific);… יָשַׁב (yâshab, H3427) — properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to… קֶרֶב (qereb, H7130) — properly, the nearest part, i.e. the center, whether literal, figurative or adverbial… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land)
Open source ↗אֹזֶן (ʼôzen, H241) — broadness. i.e. (concrete) the ear (from its form in man) יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God צָבָא (tsâbâʼ, H6635) — a mass of persons (or figuratively, things), especially reg. organized forwar (an army);… לֹא (lôʼ, H3808) — not (the simple or abs. negation); by implication, no; often used with other particles רַב (rab, H7227) — abundant (in quantity, size, age, number, rank, quality) בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) שַׁמָּה (shammâh, H8047) — ruin; by implication, consternation גָּדוֹל (gâdôwl, H1419) — great (in any sense); hence, older; also insolent טוֹב (ṭôwb, H2896) — good (as an adjective) in the widest sense; used likewise as a noun, both in the… יָשַׁב (yâshab, H3427) — properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to…
Open source ↗כִּי (kîy, H3588) — (by implication) very widely used as a relative conjunction or adverb (as below); often… עֶשֶׂר (ʻeser, H6235) — ten (as an accumulation to the extent of the digits) צֶמֶד (tsemed, H6776) — hence, an acre (i.e. day's task for a yoke of cattle to plough) כֶּרֶם (kerem, H3754) — a garden or vineyard עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application אֶחָד (ʼechâd, H259) — properly, united, i.e. one; or (as an ordinal) first בַּת (bath, H1324) — a bath or Hebrew measure (as a means of division) of liquids זֶרַע (zeraʻ, H2233) — seed; figuratively, fruit, plant, sowing-time, posterity חֹמֶר (chômer, H2563) — properly, a bubbling up, i.e. of water, a wave; of earth, mire or clay (cement); also a… אֵיפָה (ʼêyphâh, H374) — an ephah or measure for grain; hence, a measure in general
Open source ↗הוֹי (hôwy, H1945) — oh! שָׁכַם (shâkam, H7925) — literally, to load up (on the back of man or beast), i.e. to start early in the morning בֹּקֶר (bôqer, H1242) — properly, dawn (as the break of day); generally, morning רָדַף (râdaph, H7291) — to run after (usually with hostile intent; figuratively (of time) gone by) שֵׁכָר (shêkâr, H7941) — an intoxicant, i.e. intensely alcoholic liquor אָחַר (ʼâchar, H309) — to loiter (i.e. be behind); by implication to procrastinate נֶשֶׁף (nesheph, H5399) — properly, a breeze, i.e. (by implication) dusk (when the evening breeze prevails) יַיִן (yayin, H3196) — wine (as fermented); by implication, intoxication דָּלַק (dâlaq, H1814) — to flame (literally or figuratively)
Open source ↗כִּנּוֹר (kinnôwr, H3658) — a harp נֶבֶל (nebel, H5035) — a skin-bag for liquids (from collapsing when empty); hence, a vase (as similar in shape… תֹּף (tôph, H8596) — a tambourine חָלִיל (châlîyl, H2485) — a flute (as perforated) יַיִן (yayin, H3196) — wine (as fermented); by implication, intoxication מִשְׁתֶּה (mishteh, H4960) — drink, by implication, drinking (the act); also (by implication) a banquet or (generally)… נָבַט (nâbaṭ, H5027) — to scan, i.e. look intently at; by implication, to regard with pleasure, favor or care פֹּעַל (pôʻal, H6467) — an act or work (concretely) יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… מַעֲשֶׂה (maʻăseh, H4639) — an action (good or bad); generally, a transaction; abstractly, activity; by implication,… יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.),
Open source ↗עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence… גָּלָה (gâlâh, H1540) — to denude (especially in a disgraceful sense); by implication, to exile (captives being… דַּעַת (daʻath, H1847) — knowledge כָּבוֹד (kâbôwd, H3519) — properly, weight, but only figuratively in a good sense, splendor or copiousness מַת (math, H4962) — properly, an adult (as of full length); by implication, a man (only in the plural) רָעָב (râʻâb, H7458) — hunger (more or less extensive) הָמוֹן (hâmôwn, H1995) — a noise, tumult, crowd; also disquietude, wealth צִחֶה (tsicheh, H6704) — parched צָמָא (tsâmâʼ, H6772) — thirst (literally or figuratively)
Open source ↗שְׁאוֹל (shᵉʼôwl, H7585) — Hades or the world of the dead (as if a subterranean retreat), including its accessories… רָחַב (râchab, H7337) — to broaden (intransitive or transitive, literal or figurative) נֶפֶשׁ (nephesh, H5315) — properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in… פָּעַר (pâʻar, H6473) — to yawn, i.e. open wide (literally or figuratively) פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… חֹק (chôq, H2706) — an enactment; hence, an appointment (of time, space, quantity, labor or usage) הָדָר (hâdâr, H1926) — magnificence, i.e. ornament or splendor הָמוֹן (hâmôwn, H1995) — a noise, tumult, crowd; also disquietude, wealth שָׁאוֹן (shâʼôwn, H7588) — uproar (as of rushing); by implication, destruction עָלֵז (ʻâlêz, H5938) — exultant יָרַד (yârad, H3381) — to descend (literally, to go downwards; or conventionally to a lower region, as the…
Open source ↗Cross-references
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Then Jesus began to speak to them in parables: “A man planted a vineyard. He put a wall around it, dug a wine vat, and built a watchtower. Then he rented it out to some tenants and went away on a journey.
Then He proceeded to tell the people this parable: “A man planted a vineyard, rented it out to some tenants, and went away for a long time.
“I am the true vine, and My Father is the keeper of the vineyard.
Listen to another parable: There was a landowner who planted a vineyard. He put a wall around it, dug a winepress in it, and built a tower. Then he rented it out to some tenants and went away on a journey.
You uprooted a vine from Egypt; You drove out the nations and transplanted it.
I had planted you like a choice vine from the very best seed. How could you turn yourself before Me into a rotten, wild vine?
My beloved is mine and I am his; he pastures his flock among the lilies.
His mouth is most sweet; he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.
I belong to my beloved and he belongs to me; he pastures his flock among the lilies.
I sleep, but my heart is awake. A sound! My beloved is knocking: “Open to me, my sister, my darling, my dove, my flawless one. My head is drenched with dew, my hair with the dampness of the night.”