1Wohlan, ich will singen von meinem Geliebten, ein Lied meines Lieben von seinem Weinberge: Mein Geliebter hatte einen Weinberg auf einem fetten Hügel. 2Und er grub ihn um und säuberte ihn von Steinen und bepflanzte ihn mit Edelreben; und er baute einen Turm in seine Mitte und hieb auch eine Kelter darin aus; und er erwartete, daß er Trauben brächte, aber er brachte Herlinge. 3Nun denn, Bewohner von Jerusalem und Männer von Juda, richtet doch zwischen mir und meinem Weinberge! 4Was war noch an meinem Weinberge zu tun, das ich nicht an ihm getan hätte? Warum habe ich erwartet, daß er Trauben brächte, und er brachte Herlinge? 5Nun, so will ich euch denn kundmachen, was ich meinem Weinberge tun will: seinen Zaun wegnehmen, daß er abgeweidet werde, seine Mauer niederreißen, daß er zertreten werde. 6Und ich werde ihn zu Grunde richten; er soll nicht beschnitten noch behackt werden, und Dornen und Disteln sollen in ihm aufschießen; und ich will den Wolken gebieten, daß sie keinen Regen auf ihn fallen lassen. 7Denn der Weinberg Jehovas der Heerscharen ist das Haus Israel, und die Männer von Juda sind die Pflanzung seines Ergötzens; und er wartete auf Recht, und siehe da: Blutvergießen, auf Gerechtigkeit, und siehe da: Wehgeschrei. 8Wehe denen, die Haus an Haus reihen, Feld an Feld rücken, bis gar kein Raum mehr ist, und ihr allein seßhaft seid inmitten des Landes! 9Vor meinen Ohren hat Jehova der Heerscharen gesprochen: Wenn nicht die vielen Häuser zur Wüste werden, die großen und schönen ohne Bewohner! 10Denn zehn Juchart Weinberge werden ein Bath bringen, und ein Homer Samen wird ein Epha bringen. - 11Wehe denen, die des Morgens früh sich aufmachen, um starkem Getränk nachzulaufen, bis spät am Abend bleiben, der Wein erhitzt sie! 12Und Laute und Harfe, Tamburin und Flöte und Wein sind bei ihrem Gelage; aber auf das Tun Jehovas schauen sie nicht, und das Werk seiner Hände sehen sie nicht. 13Darum wird mein Volk weggeführt aus Mangel an Erkenntnis, und seine Edlen verhungern, und seine Menge lechzt vor Durst. 14Darum sperrt der Scheol weit auf seinen Schlund und reißt seinen Rachen auf ohne Maß; und hinab fährt seine Pracht und sein Getümmel und sein Getöse und wer darin frohlockt. 15Und der Mensch wird gebeugt und der Mann erniedrigt, und die Augen der Hoffärtigen werden erniedrigt. 16Und Jehova der Heerscharen wird im Gericht erhaben sein, und Gott, der Heilige, sich heilig erweisen in Gerechtigkeit. - 17Und Schafe werden dort weiden wie auf ihrer Trift, und Fremdlinge in den verwüsteten Fluren der Fetten sich nähren. 18Wehe denen, welche die Ungerechtigkeit einherziehen mit Stricken der Falschheit, und die Sünde wie mit Wagenseilen! 19die da sprechen: Er beeile, er beschleunige sein Werk, damit wir es sehen; und der Ratschluß des Heiligen Israels möge herannahen und kommen, damit wir ihn erfahren! - 20Wehe denen, die das Böse gut heißen, und das Gute böse; welche Finsternis zu Licht machen, und Licht zu Finsternis; welche Bitteres zu Süßem machen, und Süßes zu Bitterem! - 21Wehe denen, die in ihren Augen weise und bei sich selbst verständig sind! - 22Wehe denen, die Helden sind, um Wein zu trinken, und tapfere Männer, um starkes Getränk zu mischen; 23welche den Gesetzlosen um eines Geschenkes willen gerecht sprechen, und die Gerechtigkeit der Gerechten ihnen entziehen! 24Darum, wie des Feuers Zunge die Stoppeln verzehrt, und dürres Gras in der Flamme zusammensinkt, so wird ihre Wurzel wie Moder werden, und ihre Blüte auffliegen wie Staub; denn sie haben das Gesetz Jehovas der Heerscharen verworfen und das Wort des Heiligen Israels verschmäht. 25Darum ist der Zorn Jehovas wider sein Volk entbrannt, und er hat seine Hand gegen dasselbe ausgestreckt und es geschlagen; und die Berge erbebten, und ihre Leichname wurden wie Kehricht inmitten der Straßen. - Bei dem allen wendet sich sein Zorn nicht ab, und noch ist seine Hand ausgestreckt. 26Und er wird ein Panier erheben den fernen Nationen, und eine wird er herbeizischen vom Ende der Erde; und siehe, eilends, schnell wird sie kommen. 27Bei ihr ist kein Müder und kein Strauchelnder, keiner schlummert noch schläft; auch ist nicht gelöst der Gürtel ihrer Lenden, noch zerrissen der Riemen ihrer Schuhe. 28Ihre Pfeile sind geschärft, und alle ihre Bogen gespannt; die Hufe ihrer Rosse sind Kieseln gleich zu achten, und ihre Räder dem Wirbelwinde. 29Ihr Gebrüll ist wie das einer Löwin, sie brüllt wie die jungen Löwen; und sie knurrt und packt die Beute und bringt sie in Sicherheit, und kein Erretter ist da. 30Und sie knurrt über ihr an jenem Tage gleich dem Rauschen des Meeres. Und man blickt zur Erde, und siehe, Finsternis, Drangsal; und das Licht ist verfinstert durch ihr Gewölk.
Jamieson Fausset Brown Bible Commentary 1 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,
Ησ. 5:2-
Ησ. 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 (
Έξ. 23:20-
Έξ. 23:21;
Έξ. 32:34;
Έξ. 33:14).
vineyard-- (
Ησ. 3:14;
Ψαλ. 80:8, &c.). The Jewish covenant-people, separated from the nations for His glory, as the object of His peculiar care (
Ματθ. 20:1;
Ματθ. 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 (
Άσμ. 6:3;
Άσμ. 8:11-
Άσμ. 8:12), in the words "His vineyard" and "my Beloved" (compare
Ησ. 26:20;
Ησ. 61:10, with
Άσμ. 1:4;
Άσμ. 4:10). The transition from "branch" (
Ησ. 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" (
Γέν. 49:11).
tower--to watch the vineyard against the depredations of man or beast, and for the use of the owner (
Ματθ. 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" (
Δευτ. 32:32-
Δευτ. 32:33;
2Βασ. 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
Ησ. 1:18;
Μιχ. 6:3. So Jesus Christ, in
Ματθ. 21:40-
Ματθ. 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" (
Δευτ. 32:6;
Ιώβ 15:6;
Λουκ. 19:22;
Ρωμ. 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) (
Ψαλ. 80:12-
Ψαλ. 80:13).
6 I will . . . command--The parable is partly dropped and Jehovah, as in
Ησ. 5:7, is implied to be the Owner: for He alone, not an ordinary husbandman (
Ματθ. 21:43;
Λουκ. 17:22), could give such a "command."
no rain--antitypically, the heaven-sent teachings of the prophets (
Άμ. 8:11). 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 (
Έξ. 19:5;
Άμ. 3:2).
pleasant--"the plant of his delight"; just as the husbandman was at pains to select the sorek, or "choicest vine" (
Ησ. 5:2); 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,
Ησ. 5:8,
Ησ. 5:11-
Ησ. 5:12; compare the cry of the rabble by which justice was overborne in the case of Jesus Christ,
Ματθ. 27:23-
Ματθ. 27:24).
8 SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23)
(
Λευ. 25:13;
Μιχ. 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
Ησ. 22:14.
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 (
Ιεζ. 45:11). The ephah and bath, one-tenth of an homer.
11 Second Woe--against intemperance.
early--when it was regarded especially shameful to drink (
Πράξ. 2:15;
1Θεσ. 5:7). Banquets for revelry began earlier than usual (
Εκκλ. 10:16-
Εκκλ. 10:17).
strong drink--Hebrew, sichar, implying intoxication.
continue--drinking all day till evening.
12 Music was common at ancient feasts (
Ησ. 24:8-
Ησ. 24:9;
Άμ. 6:5-
Άμ. 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
Ιώβ 21:11-
Ιώβ 21:15).
regard not . . . Lord--a frequent effect of feasting (
Ιώβ 1:5;
Ψαλ. 28:5).
work . . . operation--in punishing the guilty (
Ησ. 5:19;
Ησ. 10:12).
13 are gone--The prophet sees the future as if it were before his eyes.
no knowledge--because of their foolish recklessness (
Ησ. 5:12;
Ησ. 1:3;
Ωσ. 4:6;
Λουκ. 19:44).
famished--awful contrast to their luxurious feasts (
Ησ. 5:11-
Ησ. 5:12).
multitude--plebeians in contradistinction to the "honorable men," or nobles.
thirst-- (
Ψαλ. 107:4-
Ψαλ. 107:5). Contrast to their drinking (
Ησ. 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 (
Αρ. 16:30).
their--that is, of the Jewish people.
he that rejoiceth--the drunken reveller in Jerusalem.
15 (Compare
Ησ. 2:9,
Ησ. 2:11,
Ησ. 2:17). All ranks, "mean" and "mighty" alike; so "honorable" and "multitude" (
Ησ. 5:13).
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
Μιχ. 2:12. The lands of the Scenite tent dwellers (
Ιερ. 35:7). 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,"
Ψαλ. 22:29), 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 (
Ιωάν. 21:15) are called "lambs"; being meek, harmless, poor, and persecuted. Compare
Ιεζ. 39:18, where the fatlings are the rich and great (
1Κορ. 1:26-27). The "strangers" are in this view the "other sheep not of the" the Jewish "fold" (
Ιωάν. 10:16), the Gentiles whom Jesus Christ shall "bring" to be partakers of the rich privileges (
Ρωμ. 11:17) which the Jews ("fat ones,"
Ιεζ. 34:16) fell from. Thus "after their (own) manner" will express that the Christian Church should worship God in freedom, released from legal bondage (
Ιωάν. 4:23;
Γαλ. 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 (
Ησ. 59:5;
Ιώβ 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 (
Ησ. 5:12). Language of defiance to God. So Lamech's boast of impunity (
Γέν. 4:23-
Γέν. 4:24; compare
Ιερ. 17:15;
2Πέτ. 3:3-4).
counsel--God's threatened purpose to punish.
20 Fourth Woe--against those who confound the distinctions of right and wrong (compare
Ρωμ. 1:28), "reprobate," Greek, "undiscriminating: the moral perception darkened."
bitter . . . sweet--sin is bitter (
Ιερ. 2:19;
Ιερ. 4:18;
Πράξ. 8:23;
Εβρ. 12:15); though it seem sweet for a time (
Παρ. 9:17-
Παρ. 9:18). Religion is sweet (
Ψαλ. 119:103).
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 (
Ησ. 29:14-
Ησ. 29:15).
22 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 (
Παρ. 9:2,
Παρ. 9:5;
Άσμ. 8:2).
take away the righteousness--set aside the just claims of those having a righteous cause.
24 Literally, "tongue of fire eateth" (
Πράξ. 2:3).
flame consumeth the chaff--rather, withered grass falleth before the flame (
Ματθ. 3:12).
root . . . blossom--entire decay, both the hidden source and outward manifestations of prosperity, perishing (
Ιώβ 18:16;
Μαλ. 4:1).
cast away . . . law--in its spirit, while retaining the letter.
25 anger . . . kindled-- (
2Βασ. 22:13,
2Βασ. 22:17).
hills . . . tremble--This probably fixes the date of this chapter, as it refers to the earthquake in the days of Uzziah (
Άμ. 1:1;
Ζαχ. 14:5). The earth trembled as if conscious of the presence of God (
Ιερ. 4:24;
Αββ. 3:6).
torn--rather, were as dung (
Ψαλ. 83:10).
For all this, &c.--This burden of the prophet's strains, with dirge-like monotony, is repeated at
Ησ. 9:12,
Ησ. 9:17,
Ησ. 9:21;
Ησ. 10:4. With all the past calamities, still heavier judgments are impending; which he specifies in the rest of the chapter (
Λευ. 26:14, &c.).
26 lift . . . ensign--to call together the hostile nations to execute His judgments on Judea (
Ησ. 10:5-
Ησ. 10:7;
Ησ. 45:1). But for mercy to it, in
Ησ. 11:12;
Ησ. 18:3.
hiss-- (
Ησ. 7:18). Bees were drawn out of their hives by the sound of a flute, or hissing, or whistling (
Ζαχ. 10:8). God will collect the nations round Judea like bees (
Δευτ. 1:44;
Ψαλ. 118:12).
end of the earth--the widely distant subject races of which the Assyrian army was made up (
Ησ. 22:6). The ulterior fulfilment took place in the siege under Roman Titus. Compare "end of the earth" (
Δευτ. 28:49, &c.). So the pronoun is singular in the Hebrew, for "them," "their," "whose" (him, his, &c.),
Ησ. 5:26-
Ησ. 5:29; referring to some particular nation and person [HORSLEY].
27 weary--with long marches (
Δευτ. 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 (
Ησ. 22:6-
Ησ. 22:7;
Ησ. 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.
Isaiah is outside, near the altar in front of the temple. The doors are supposed to open, and the veil hiding the Holy of Holies to be withdrawn, unfolding to his view a vision of God represented as an Eastern monarch, attended by seraphim as His ministers of state (
1Βασ. 22:19), and with a robe and flowing train (a badge of dignity in the East), which filled the temple. This assertion that he had seen God was, according to tradition (not sanctioned by
Ησ. 1:1; see Introduction), the pretext for sawing him asunder in Manasseh's reign (
Εβρ. 11:37). Visions often occur in the other prophets: in Isaiah there is only this one, and it is marked by characteristic clearness and simplicity.
