What did we see in Chapters 3 and 4?
We got insight into the character of Adonai. He cannot indefinitely ignore the evil conduct of peop`le. Copious warnings and opportunities to repent are given. But ultimately Adonai’s righteousness calls for judgment, but His anger is tinged with distress for those judged. However, a glorious future awaits those who are faithful.
Outline of Chapter 5.
We will see many of the same themes in chapter 5, but it opens with Isaiah making his personal position clear. From the opening of the chapter Isaiah declares that Jehovah is, “my Beloved”, “my Well-beloved”
Verses 1 and 2 are Isaiah’s song to Jehovah, in which he expresses Adonai’s tender care of “His vineyard” (i.e., Judah). He chose the best location, diligently cultivated the land “planted it with the choicest vines”, protected it and prepared a “winepress” in the hope that it would bring in a good harvest. But instead of the desired harvest (obedience, thanksgiving, love, worship and service), he found foul smelling “wild grapes” (disobedience, rebellion and idolatry). Having provided every advantage, Adonai is justified in judgment.
In verses 3 – 6, indignantly, Adonai asks Judah, “what else could I have done”, and “why” did He receive such a poor return for His loving care. He then announces the punishment that is pending. He will “take away” Judah’s “hedge” of protection. The country will be invaded and the land “laid waste”. It will return to “briars and thorns” and suffer drought (in the future Babylonian captivity).
In verses 8 – 23, we see six accusations or “woes” which specify the sins of the “wild grapes”. Their evil conduct is reflected in greed, debauchery, iniquity, cynical unbelief, arrogance and injustice. The consequences of these sins will be desolation, captivity, death and humiliation.
Verses 24 and 25 conclude the discourse on Judah’s sin and Adonai’s verdict on it.
Verses 26 – 30, describes the fierce Assyrian army which will be an instrument of Adonai’s judgment.
Verse 1
“Now let me sing to my Well-beloved a song of my Beloved regarding His vineyard: my Well-beloved has a vineyard on a very fruitful hill.”
Isaiah demonstrates his proper attitude to Adonai. His love for Adonai is so great that he must express it even in song addressed to Him.
Deuteronomy 6: 4 and 5.
“Hear, O Israel: The Lord our God, the Lord is one! You shall love the Lord your God with all your heart, with all your soul, and with all your strength.”
When Isaiah refers to Adonai as “my Beloved”, the use of “my” indicates possession of or identification with. “Beloved” indicates strong affection and attachment.
Chapter 5 verse 1, introduces the allegory. Judah is likened to a vineyard. The owner of the vineyard is Adonai. For His vineyard Adonai has chosen the very best location. It is “on a very fruitful hill”: it should do very well.
Verse 2.
“He dug it up and cleaned out its stones, and planted it with the choicest vine. He built a tower in its midst, and also made a winepress in it; so He expected it to bring forth good grapes, but it brought forth wild grapes.”
In this verse we see the careful, tender preparation done in the vineyard, representing Adonai’s loving care and protection of Israel. Adonai had provided Israel with her escape from Egypt, the Law to guide them and the provision of the land of Canaan. The true vinedresser had done everything possible to make the soil ready to grow good grapes.
However, instead of the expected harvest (obedience, thanksgiving, love, worship and service), He ended up with foul-smelling “wild grapes” (disobedience, rebellion and idolatry). The actual product was not what could have been reasonably expected. The wild grapes were sour, inedible and only fit for dumping.
Verses 3 and 4.
“And now, O inhabitants of Jerusalem and men of Judah, judge please between Me and My vineyard. What more could have been done to My vineyard that I have not done in it? Why then, when I expected it to bring forth good grapes, did it bring forth wild grapes?”
The repetition of “My vineyard” indicates Adonai’s love and pride over His possession, the nation of Israel. Even more reason for His disappointment at its infertility.
The outcome of His call to “judge” between Adonai and His people, can never be in doubt. When things go badly wrong, there is no point in blaming Adonai.
The use of the phrase, “What more could have been done”, indicates Adonai’s exasperation. He has done everything possible for Israel and yet it has gone sour!
Verses 5 and 6.
“And now, please let Me tell you what I will do to My vineyard: I will take away its hedge, and it shall be burned; and break down its wall, and it shall be trampled down. I will lay it waste; it shall not be pruned or dug, but there shall come up briers and thorns, I will also command the clouds that they rain no rain on it.”
The allegory of the vineyard continues.
Verse 5 sounds like Adonai is asking permission to tell of the sentence on Judah. He is not. Verse 5 should perhaps be translated, “Now I will tell you …”
The removal of the “hedge” and the “breakdown” of walls indicates the removal of Adonai’s protection. The country will be invaded and laid “waste”.
As punishment for her unfaithfulness Israel would become desolate and accessible to any nation seeking to invade. This, of course, happened in 586 BC, but will happen repeatedly until the second Coming of Messiah.
Returning to the vineyard allegory, it “shall not be pruned or dug”. Adonai would cease to provide the tender care it required. It will return to “briers and thorns”. These symbolise the anarchy described in chapter 3 verses 4 and 5, which will overtake the land after the exile.
The vineyard will also suffer drought when Adonai commands “the clouds that they rain no rain on it.” Adonai had promised Israel in His covenant on Mount Sinai sufficient rainfall would come to the people who were faithful to His commands, but the rain would be withdrawn if the people were rebellious
Deuteronomy 28: 1, 12.
“Now it shall come to pass, if you diligently obey the voice of the Lord your God, to observe carefully all His commands which I command you today, that the Lord your God will set you high above all nations of the earth … The Lord will open to you His good treasure, the heavens, to give the rain to your land in its season …”
But in Isaiah’s time, the people had failed to keep their part of the bargain and would therefore suffer the consequences.
Verse 7.
“For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah are His pleasant plant. He looked for justice, but behold, oppression; for righteousness, but behold, a cry for help.”
Verse 7 gives the interpretation of the allegory. The vineyard is Judah and its population. A similar picture is given in Psalm 80, with the same disappointing results.
Psalm 80: 8 – 9, 12.
“You have brought a vine out of Egypt; you have cast out the nations, and planted it. You prepared room for it, and caused it to take deep root, and it filled the land … why have you broken down her hedges, so that all who pass by the way pluck her fruit?”
In verse 7 Judah is described as “His pleasant plant” i.e., the plant He delighted in. The picture is of the Lord looking down, with expectation that He would find orderly behaviour and an absence of wickedness because of His provision and protection of His people, but instead He finds violence and evil and the cry for help of the downtrodden.
Verses 8 and 9.
“Woe to those who join house to house; they add field to field, till there is no place where they dwell alone in the midst of the land! In my hearing the Lord of hosts said, “Truly, many houses shall be desolate, great and beautiful ones, without inhabitant.”
Verse 8 commences six accusations or “woes” (the specific sins) of the “wild grapes” of verses 2 and 4.
The first of the “woes” concerns greed. Greedy landowners aimed to control all the choice land of Israel and to dominate the real estate market.
But fields should not be sold permanently that would be contrary to Leviticus 25: 23, for Adonai had said, “the land is Mine”. Land was to be passed down through the generations.
Because of the actions of covetous landowners, there was an acute shortage of houses and land. Land speculation had begun to put together huge estates. The powerful used legal processes to disposes the poor of what was rightfully theirs.
Micah 2: 2, 9.
“They covet fields and take them by violence, also houses, and seized them. So they oppress a man and his house, a man and his inheritance … The women of My people you cast out from their pleasant houses; from their children you have taken away My glory forever.”
Deprived of their ancestral lands, many of the citizens of Israel have become exploited day labourers on what had been their family inheritance.
The rich landowners “dwell” in solitary splendour. But the captivity will leave many houses empty when invaders bring the judgment of Adonai, leaving their great houses desolate.
Verse 10.
“For ten acres of vineyard shall yield one bath, and a homer of seed shall yield one ephah.”
Leading on from verse 9, this description of the loss of productivity of the land seems to refer to the exile when many houses will be desolate and the inhabitants taken captive.
While the volumes of wine and grain used here are unfamiliar to us, commentators agree that the level of production is a fraction of the norm and is virtually famine conditions. A bath may be 5 or 6 gallons. An ephah is one tenth of a “homer” i.e., that the product will be one-tenth of the seed planted.
This reflects the divine judgment against greedy, rich landowners.
Verses 11 and 12.
“Woe to those who rise early in the morning, that they may follow intoxicating drink; who continue until night, till wine inflames them! The harp and the strings, the tambourines and flute, and wine are in their feasts; but they do not regard the work of the Lord, nor consider the operation of His hands.”
The second “woe” concerns drunkards. They are drinking and carousing from morning to night. Alcohol has a negative effect on their conduct, “wine inflames them!”. Music, of course, can be a great asset in worship, but the music of these people is simply self-indulgent, reflecting their love of pleasure.
They are neglecting Adonai’s judgment and redemption, “they do not regard the work of the Lord.” They give no regard to Adonai and His work.
Psalm 10: 4.
“The wicked in his proud countenance does not seek God; God is in none of his thoughts.”
The works of Adonai include justice, the punishment of tyrants and saving the oppressed; these are the “operation of His hand.”
Verses 13 and 14.
“Therefore My people have gone into captivity, because they have no knowledge; their honourable men are famished, and their multitude dried up with thirst. Therefore Sheol has enlarged itself and opened its mouth beyond measure; their glory and their multitude and their pomp, and he who is jubilant, shall descend into it.”
Although it is stated in the past tense, at the time Isaiah was writing, the people had not yet gone into captivity. It is a future event, stated in the past tense because it is absolutely going to happen. Adonai has determined it.
The people have behaved wickedly and foolishly. Hunger and thirst are determined. “Thirst” is perhaps particularly relevant for those condemned for the abuse of alcohol (verse 11).
The place of the dead (“Sheol”) is here depicted as a great monster with wide-opened jaw ready to receive its victims. Such was to be the fate of those who perish in the captivity that Adonai will send to punish the people’s sinfulness.
Verses 15 – 17.
“People shall be brought down, each man shall be humbled, and the eyes of the lofty shall be humbled. But the Lord of hosts shall be exalted in judgment, and God who is holy shall be hallowed in righteousness. Then the lambs shall feed in their pasture, and in the waste places of the fat ones strangers shall eat.”
The judgment on the wicked sees them brought low and Adonai exalted. Adonai will be vindicated by His righteous “judgment”.
The proud get little respect from Adonai.
Psalm 147: 6.
“The Lord lifts up the humble; He casts the wicked down to the ground.”
What was once grand mansions, surrounded by lush vineyards, will become “waste places” where lambs and “fat ones” (creatures raised for sacrifices) feed.
Verses 18 and 19.
“Woe to those who draw iniquity with cords of vanity, and sin as if it were a cart rope; that 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 near and come, that we may know it.”
This is the third “woe”. Judgment will come on those who mock Isaiah’s proclamation concerning the Day of the Lord. These people defied the Lord and ridiculed His prophet.
Their evil comes from brazen lies and wickedness. They are not just falling into sin; they are galloping into it headlong. In these verses they are depicted as hitching themselves to sin and dragging guilt and punishment after them.
Their words, “Let Him make speed”, are the taunting words of unbelievers. They dare to challenge Adonai to hasten His judgment. They don’t believe that the Holy One of Israel would judge His people. Isaiah’s response is seen in the name of his son, Maher-Shalal-Hash-Baz (“Speed the Sport, Hasten the Bounty).
Verse 20.
“Woe to those who call evil good, and good evil; who put darkness for light, and light for darkness; who put bitter for sweet and sweet for bitter!”
This is the fourth “woe”. This is judgment on those who pervert Adonai’s evaluation of what is good and what is evil. They obliterate moral distinctions.
These people are heading down a very dangerous path; one that leads to destruction.
Verse 21.
“Woe to those who are wise in their own eyes, and prudent in their own sight!”
The object of the fifth “woe” is the people’s arrogance. Conceited men cannot be told anything. At the root of the moral, social and theological corruption which Isaiah denounced as those who were seeing themselves as “wise”; considering themselves to be clever. This is insensitive, arrogant egotism which will lead to disaster.
Proverbs 16: 18.
“Pride goes before destruction, and a haughty spirit before a fall.”
Verses 22 and 23.
“Woe to men mighty at drinking wine, woe to men valiant for mixing intoxicating drink, who justify the wicked for a bribe and take away justice from the righteous man!”
The sixth “woe” points to the unjust decisions of drunken and bribed judges.
Those who abuse alcohol were condemned, as we saw, in verse 11. They only care about the next drink and how to finance their addiction. Sarcastically, they are described as “mighty” and “valiant”, but it refers only to their pursuit of alcohol.
They care little about justice; acquitting the guilty for financial gain and leaving the righteous with no justice. Such a perversion of justice undermines society.
Verses 24 and 25.
“Therefore, as the fire consumes the stubble, and the flame consumes the chaff, so their root will be rottenness, and their blossom will ascend like dust; because they have rejected the law of the Lord of hosts, and despised the word of the Holy One of Israel.
Therefore the anger of the Lord is aroused against His people; He has stretched out His hand against them and stricken them, and the hills tremble. Their carcasses were as refuse in the midst of the street. For all this His anger is not turned away, but His hand is stretched out still.”
The wicked men (“stubble” and “chaff”) have no respect for the word of Adonai. They will be devoured like grass in a wildfire. In His wrath, Adonai will deal with His people in judgment; they will finally be cut off without hope.
So violent will be Adonai’s judgment that even something as seemly permanent as the hills will be shaken. What will be left will be the grisly image of the defeated foes of Adonai, “ their carcasses were as refuse in the midst of the street.”
Isaiah 34: 3.
“Also their slain shall be thrown out; their stench shall rise from their corpses, and the mountains shall be melted with their blood.”
Verse 25 ends with the chilling words, “For all this His anger is not turned away, but His hand is stretched out still.”
If these verses refer to the attack by Assyria, the worst to come may refer to the Babylonians.
Verse 26.
“He will lift up a banner to the nations from afar, and will whistle to them from the end of the earth; surely they will come with speed, swiftly.”
Isaiah commenced his prophecy around 755 BC. This was before Assyria had taken the northern kingdom (722 BC) but it had been a threat for some years. It seems likely that this verse refers to Assyria rather than the Babylonians. The Assyrian army was composed of many mercenaries from territories they had conquered.
Micah 4: 11 and 12.
“Now also many nations have gathered against you, who say, “Let her be defiled, and let our eye look upon Zion.” But they do not know the thoughts of the Lord, nor do they understand His counsel; for He will gather them like sheaves to the threshing floor.”
The Lord will control this army of judgment, for He would give them the signal to invade; He “will whistle to them.”
Isaiah 7: 18.
“And it shall come to pass in that day that the Lord will whistle for the fly that is in the farthest part of the rivers of Egypt, and for the bee that is in the land of Assyria.”
Judah is warned! Their enemies are coming!
Verses 27 – 29.
“No one will be weary or stumble among them, no one will slumber or sleep; nor will the belt of their loins be loosed, nor the strap of their sandals be broken; whose arrows are sharp, and all their bows bent; their horses’ hooves will seem like flint, and their wheels like a whirlwind.
Their roaring will be like a lion, they will roar like young lions; yes, they will roar and lay hold of the prey; they will carry it away safely, and no one will deliver.”
Here we see that the Assyrian army has completed its preparations. It is an awesome force thoroughly ready for warfare. These warriors are in top physical condition, well drilled and well-armed. Their horses and chariots approach fast and furiously. They are ready to pounce.
Verse 30.
“In that day they will roar against them like the roaring of the sea. And if one looks to the land, behold darkness and sorrow; and the light is darkened by the clouds.”
This army is awesome as they represent Adonai’s wrath against the people. These “clouds” represent judgment. It is a dark day for Judah.
Isaiah 8:22.
“Then they will look to the earth, and see trouble and darkness, gloom of anguish; and they will be driven in to darkness.”
But Adonai’s promise of deliverance for the faithful remnant will ultimately turn darkness into light at the coming of Messiah.
Isaiah 9: 2.
“The people who walked in darkness have seen a great light; those who dwelt in the land of the shadow of death, upon them a light has shined.”