อิสยาห์ 5:25 วิจารณ์

In this chapter the prophet, in God's name, shows the people of God their transgressions, even the house of Jacob their sins, and the judgments which were likely to be brought upon them for their sins, I. By a parable, under the similitude of an unfruitful vineyard, representing the great favours God had bestowed upon them, their disappointing his expectations from them, and the ruin they had thereby deserved (Isa 5:1-7). II. By an enumeration of the sins that did abound among them, with a threatening of punishments that should answer to the sins. 1. Covetousness, and greediness of worldly wealth, which shall be punished with famine (Isa 5:8-10) 2. Rioting, revelling, and drunkenness (Isa 5:11, Isa 5:12, Isa 5:22, Isa 5:23), which shall be punished with captivity and all the miseries that attend it (Isa 5:13-17). 3. Presumption in sin, and defying the justice of God (Isa 5:18, Isa 5:19). 4. Confounding the distinctions between virtue and vice, and so undermining the principles of religion (Isa 5:20). 5. Self-conceit (Isa 5:21). 6. Perverting justice, for which, and the other instances of reigning wickedness among them, a great and general desolation in threatened, which should lay all waste (Isa 5:24, Isa 5:25), and which should be effected by a foreign invasion (Isa 5:26-30), referring perhaps to the havoc made not long after by Sennacherib's army.

INTRODUCTION TO ISAIAH 5 In this chapter, under the parable of a vineyard and its ruins, the Jews and their destruction are represented; the reasons of which are given, their manifold sins and transgressions, particularly enumerated, with the punishment threatened to them, and which is delivered in form of a song. The vineyard is described by the owner of it, a well beloved one; by the situation of it, in a fruitful hill; by the fence about it, and care and culture of it; and by its not answering the expectation of the owner, it bringing forth wild grapes instead of good ones, Isa 5:1 wherefore the men of Judah and Jerusalem are made judges between the owner and his vineyard, what more could have been done to it, or rather what was now to be done to it, since this was the case; and the result is, that it should be utterly laid waste, and come to ruin; and the whole is applied to the house of Israel, and men of Judah, Isa 5:3 whose sins, as the cause of their ruin, are mentioned in the following verses; their covetousness, with the punishment of it, Isa 5:8 their intemperance, luxury, and love of pleasure, with the punishment threatened thereunto, Isa 5:11 whereby haughty men should be humbled, the Lord be glorified, and at the same time his weak and innocent people would be taken care of, Isa 5:15 next, other sins are taken notice of, and woes pronounced on account of them, as, an impudent course of sinning, insolent impiety against God, confusion of good and evil, conceit of their own wisdom, drunkenness, and perversion of justice, Isa 5:18 wherefore for these things, and for their contempt and rejection of the law and word of the Lord, utter destruction is threatened them, Isa 5:24 yea, the anger of God had been already kindled against them, and they had felt it in some instances, Isa 5:25 but they are given to expect severer judgments, by means of foreign nations, that should be gathered against them; who are described by their swiftness, strength, and vigilance; by their armour, horses, and carriages; and by their terror and cruelty; the consequence of which would be utter darkness, distress, and calamities, in the land of Judea, Isa 5:26.

Therefore is the anger of the Lord kindled against his people,.... His professing people; which character, as it aggravated their sin in rejecting and despising the word of the Lord, so it increased his anger and indignation against them: and he hath stretched forth his hand against them, and hath smitten them; which some understand of past judgments and afflictions upon them, under Joash, Amaziah, and Ahaz; and others of future ones, under Shalmaneser and Nebuchadnezzar: and the hills did tremble; which Jarchi interprets of their kings and princes; or it may be only a figurative expression, setting forth the awfulness of the dispensation: and their carcasses were torn in the midst of the streets. The Targum renders it, "were as dung"; so the Septuagint, Vulgate Latin, and Arabic versions; being slain there, and lying unburied, were trampled upon, and trodden down like "clay", as the Syriac version; or like the mire of the streets. For all this his anger is not turned away; this being abundantly less than their sins deserved; which shows how great were their sins, and how much the Lord was provoked to anger by them: but his hand is stretched out still; to inflict yet sorer judgments. The Targum is "by all this they turn not from their sins, that his fury may turn from them; but their rebellion grows stronger, and his stroke is again to take vengeance on them;'' which expresses their impenitence and hardness of heart, under the judgments of God, which caused him to take more severe methods with them.

“Therefore the anger of the Lord was kindled against his people.” He wanted them to be a people of his own and to be called as such, but this is not what they wanted. Because of this he gives a sign of approaching war and of a multitude of the slain that would fill the mountains with dead corpses. The whole country would become full of their dead. All this would happen to them at the hands of the enemy invaders. The enemies did not do this on their own; rather, God himself brought them about, drawing and leading their enemies to the siege of the accused Israelites.

(Verse 25.) Therefore the wrath of the Lord's fury is upon His people, and He stretches out His hand against them and strikes them, and the mountains tremble, and their dead bodies become like refuse in the middle of the streets. In all of this His anger is not turned away, but His hand is still outstretched. For they have rejected the law of the Lord of hosts, which the Lord had promised to give through Jeremiah, saying: 'Behold, the days are coming,' says the Lord, 'when I will make a new covenant with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers on the day I took them by the hand to lead them out of the land of Egypt' (Jeremiah 31:31-32). And the people of Holy Israel blasphemed His speech, saying: He has a devil, and He is a Samaritan (John 8:48); and: Is not this the carpenter's son (Matthew 13:55)? Therefore, the fury of the Lord was kindled against His people, who were previously angry with the rulers and the powerful, who were wise in their own eyes, and justified the wicked for bribes, and their tongue devoured them like fire, and the heat of the flame consumed them, so that the mighty would suffer mighty torments. And He stretched out His hand against the people whom He calls His own; because they are His portion and the inheritance of His possession (Deut. XXXII). But He stretched out His hand to strike, and His fury was kindled, as we read in another place: O Lord, rebuke me not in Thy fury, neither chasten me in Thy wrath (Ps. VI, 1). And Jeremiah says: Correct us, O Lord, but with judgment; not in Thine anger (Jerem. X, 24). However, the Lord is said to be angry, not because He is subject to human disturbances, but because we who sin do not fear the Lord unless we hear Him expressing His anger. Therefore, the Apostle writes (Rom. II) that the goodness and patience of God provoke us to repentance: but we, according to the hardness and impenitence of our heart, treasure up wrath to ourselves against the day of wrath and revelation of the righteous judgment of God. And concerning the hand that is stretched forth or lifted up against the sinful people, Job speaks more explicitly: For the hand of the Lord has touched me (Job. XIX, 21). And the devil, knowing the mighty hand of the Lord, and the arm that is revealed to all nations, says to the Lord: send forth your hand, and touch all that he has, unless he blesses you to your face (Job 2:5). But what is said as if it were past, which is future, follows a prophetic custom, in which the things that are said to be future are so certain, that they are thought to be past. This is also sung in the Psalms: They gave me gall for my food, and in my thirst they gave me vinegar to drink (Psalm 69:22). And again: They have divided my garments among themselves, and for my clothing they cast lots (Ps. XXI, 19). And what follows: And he struck him, that is, his people, and the mountains were troubled: some mountains are thought to be opposing strengths; or they are the spirits who are in the ministry of God, and to whom sinners are handed over for punishment. But we think that it is said hyperbolically, that the mountains are also moved because of the magnitude of the impending evils, and that all the streets of cities are filled with the corpses of the dead. No one doubts that this happened to the Jews after the passion of the Lord under Vespasian and Adrian. And when these things were done, it is not against their fury: but still his hand stretched out, or elevated, which shows the appearance of one being angry and striking. And it is to be noted in all these things, that it does not reproach them for idolatry, nor for any other sins for which they have offended God, but because they have rejected the law of the Gospel, and blasphemed the word of the Lord.

195. Second, the wrath of the one who punishes: therefore is the wrath of the Lord kindled; he speaks after the manner of the process of wrath in men. And the Lord was exceedingly angry (Ps 105[106]:40). Third, the infliction of the punishment: and he has stretched out his hand, the hand of his power to strike them, which, in sparing them, he had kept folded: and he will stretch out his hand upon the north, and will destroy Assyria: and he will make the beautiful city a wilderness (Zeph 2:13). Fourth, the effect of the punishment in the massacre of souls: the mountains, that is, the great, were troubled, because of their fear. 196. The Gloss says that this is said hyperbolically. On the contrary, this implies that the prophet goes beyond the truth. And to this is to be said that in some writings this is taken to mean going beyond the truth simply, but in Holy Scripture, it is taken for going beyond the truth according to the opinion of men; as if to say: the trouble will be beyond what can be believed. Or otherwise: hyperbole is a certain trope, and in tropological speech, one thing is said and another is understood; hence there is no falsehood in regard to the sense which it intends to make, just as in metaphor; as if to say: the trouble will be so great that the mountains, if such a thing were possible, shall be troubled: the mountains were troubled with his strength (Ps 45:4[46:3]). And, as to baseness of their bodies, their carcasses became as dung: they shall not be gathered, and they shall not be buried: they shall be as dung upon the face of the earth (Jer 8:2); they shall die by the death of grievous illnesses: they shall not be lamented, and they shall not be buried, they shall be as dung upon the face of the earth (Jer 16:4). 197. For after this his anger is not turned away. Here he places the common and ultimate punishment, as to their captivity by the Romans. And concerning this, three things are set out: first, the preparation of the army; second, the disposition of the army, where it says, and behold they shall come with speed swiftly (Isa 5:26); third, the infliction of the punishment, where it says, and they shall keep fast hold of it (Isa 5:29). Concerning the first, three things are set out. First, the indignation of the one who gathers the army together: for after this, as if to say: just as you add sins to sins, so he will add punishment to punishment, below: no man shall spare his brother. And he shall turn to the right hand, and shall be hungry: and shall eat on the left hand, and shall not be filled (Isa 9:19-20).

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.

The hills did tremble "And the mountains trembled" - Probably referring to the great earthquakes in the days of Uzziah king of Judah, in or not long before the time of the prophet himself, recorded as a remarkable era in the title of the prophecies of Amos., Amo 1:1, and by Zechariah, Zac 14:5.

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.

anger . . . kindled-- (Kg2 22:13, Kg2 22:17). hills . . . tremble--This probably fixes the date of this chapter, as it refers to the earthquake in the days of Uzziah (Amo 1:1; Zac 14:5). The earth trembled as if conscious of the presence of God (Jer 4:24; Hab 3:6). torn--rather, were as dung (Psa 83:10). For all this, &c.--This burden of the prophet's strains, with dirge-like monotony, is repeated at Isa 9:12, Isa 9:17, Isa 9:21; Isa 10:4. With all the past calamities, still heavier judgments are impending; which he specifies in the rest of the chapter (Lev 26:14, &c.).

"Therefore is the wrath of Jehovah kindled against His people, and He stretches His hand over them, and smites them; then the hills tremble, and their carcases become like sweepings in the midst of the streets. For all this His anger is not appeased, and His hand is stretched out still." We may see from these last words, which are repeated as a refrain in the cycle of prophecies relating to the time of Ahaz (Isa 9:11, Isa 9:16; Isa 10:4), that the prophet had before his mind a distinct and complete judgment upon Judah, belonging to the immediate future. It was certainly a coming judgment, not one already past; for the verbs after "therefore" (‛al-cên), like those after the three previous lâcēn, are all prophetic preterites. It is impossible, therefore, to take the words "and the hills tremble" as referring to the earthquake in the time of Uzziah (Amo 1:1; Zac 14:5). This judgment, which was closer at hand, would consist in the fact that Jehovah would stretch out His hand in His wrath over His people (or, as it is expressed elsewhere, would swing His hand: Luther, "wave His hand," i.e., move it to and fro; vid., Isa 11:15; Isa 19:16; Isa 30:30, Isa 30:32), and bring it down upon Judah with one stroke, the violence of which would be felt not only by men, but by surrounding nature as well. What kind of stroke this would be, was to be inferred from the circumstance that the corpses would lie unburied in the streets, like common street-sweepings. The reading תּצּות must be rejected. Early editors read the word much more correctly תּצּות; Buxtorf (1618) even adopts the reading תוּצות, which has the Masoretic pointing in Num 22:39 in its favour. It is very natural to connect Cassuchâh with the Arabic kusâcha (sweepings; see at Isa 33:12): but kusâc is the common form for waste or rubbish of this kind (e.g., kulâm, nail-cuttings), whereas Cassuach is a form which, like the forms fâōl (e.g., Châmōts) and fâūl (compare the Arabic fâsūs, a wind-maker, or wind-bag, i.e., a boaster), has always an intensive, active (e.g., Channun), or circumstantial signification (like shaccul), but is never found in a passive sense. The Caph is consequently to be taken as a particle of comparison (followed, as is generally the case, with a definite article); and sūchâh is to be derived from sūach (= verrere, to sweep). The reference, therefore, is not to a pestilence (which is designated, as a stroke from God, not by hiccâh, but by nâgaph ), but to the slaughter of battle; and if we look at the other terrible judgment threatened in Isa 5:26., which was to proceed from the imperial power, there can be no doubt that the spirit of prophecy here points to the massacre that took place in Judah in connection with the Syro-Ephraimitish war (see Ch2 28:5-6). The mountains may then have trembled with the marching of troops, and the din of arms, and the felling of trees, and the shout of war. At any rate, nature had to participate in what men had brought upon themselves; for, according to the creative appointment of God, nature bears the same relation to man as the body to the soul. Every stroke of divine wrath which falls upon a nation equally affects the land which has grown up, as it were, with it; and in this sense the mountains of Judah trembled at the time referred to, even though the trembling was only discernible by initiated ears. But "for all this" (Beth, = "notwithstanding," "in spite of," as in Job 1:22) the wrath of Jehovah, as the prophet foresaw, would not turn away, as it was accustomed to do when He was satisfied; and His hand would still remain stretched out over Judah, ready to strike again.