อิสยาห์ 5:27 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.

None shall be weary nor stumble among them,.... Though they should come from far, and make long marches, yet none should be weary by the way, but go on with great cheerfulness and strength; and though they should make such haste, they should not stumble at any thing by the way, nor rush one against another, but proceed with great order in their several ranks: none shall slumber nor sleep; day nor night, in any fixed stated times, as men usually do: neither shall the girdle of their loins be loosed; with which they should be girded both for strength and greater expedition; this they should not unloose, in order to lie down and take sleep: nor the latchet of their shoes be broken, which might hinder their journey; they never plucked off their shoes: all the expressions show their indefatigableness, diligence, intenseness, and resolution, and the good order observed by them; see Joe 2:7.

And he will not be weary or faint. He will not slumber or sleep, nor will his waist belt be loosened or his sandal strap be broken. The divine word describes the speed of the approaching army, which came not by its own will, but by the will of the Lord; indeed, it was drawn in and provoked by its hiss, which did not fail or tire from such a journey, and did not allow sleep to its eyes, and whose sandals were not worn out.

198. Behold they shall come with speed swiftly. Here the disposition of the army is set out. And first, he shows that they are unencumbered for coming; second, that they are armed for fighting: their arrows (Isa 5:28); third, that they are cruel for punishing: their roaring (Isa 5:29). Concerning the first, two things are set out. First, their swiftness: behold, for certainly, they are swift: our persecutors were swifter than the eagles of the air (Lam 4:19); for their horsemen shall come from afar, they shall fly as an eagle that makes haste to eat (Hab 1:8); behold he shall come up as a cloud, and his chariots as a tempest: his horses are swifter than eagles (Jer 4:13). 199. Second, the cause of their swiftness, following the removal of a threefold impediment: first, that which may occur from infirmity of nature, against which he says: there is none that shall faint, who would have to stay behind, nor labor among them, who would have to come late, below: but they that hope in the Lord shall renew their strength, they shall take wings as eagles, they shall run and not be weary, they shall walk and not faint (Isa 40:31). Second, against that impediment which may arise from the will, he says: they shall not slumber, through laziness, so that, namely, they would go lazily, nor sleep, so that they would recover their senses: slothfulness casts into a deep sleep, and an idle soul shall suffer hunger (Prov 19:15). Third, he removes the impediment that arises from the need for things: neither shall the girdle of their loins be loosed, and he sets out those things by which travelers are usually impeded from their journey; as though all these things will last longer than usual: I have brought you forty years through the desert: your garments are not worn out, neither are the shoes of your feet consumed with age (Deut 29:5).

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.

None - among them - Kimchi has well illustrated this continued exaggeration or hyperbole, as he rightly calls it, to the following effect: "Through the greatness of their courage they shall not be fatigued with their march, nor shall they stumble though they march with the utmost speed: they shall not slumber by day, nor sleep by night; neither shall they ungird their armor, or put off their sandals to take their rest. Their arms shall be always in readiness, their arrows sharpened, and their bows bent. The hoofs of their horses are hard as a rock. They shall not fail, or need to be shod with iron: the wheels of their carriages shall move as rapidly as a whirlwind." Neither shall the girdle - The Eastern people, wearing long and loose garments, were unfit for action or business of any kind, without girding their clothes about them. When their business was finished they took off their girdles. A girdle therefore denotes strength and activity; and to unloose the girdle is to deprive of strength, to render unfit for action. God promises to unloose the loins of kings before Cyrus, Isa 45:1. The girdle is so essential a part of a soldier's accoutrements, being the last that he puts on to make himself ready for action, that to be girded, ζωννυσθαι, with the Greeks means to be completely armed and ready for battle: - Ατρειδης δ εβοησεν, ιδε ζωννυσθαι ανωγεν Αργειους. Iliad, 11:15. Το δε ενδυναι τα ὁπλα εκαλουν οἱ παλαιοι ζωννυσθαι. Pausan. Boeot. It is used in the same manner by the Hebrews: "Let not him that girdeth himself boast as he that unlooseth his girdle," Kg1 20:11; that is, triumph not before the war is finished.

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.

weary--with long marches (Deu 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.

"There is none exhausted, and none stumbling among them: it gives itself no slumber, and no sleep; and to none is the girdle of his hips loosed; and to none is the lace of his shoes broken." Notwithstanding the long march, there is no exhausted one, obliged to separate himself and remain behind (Deu 25:18; Isa 14:31); no stumbling one (Cōshēl), for they march on, pressing incessantly forwards, as if along a well-made road (Jer 31:9). They do not slumber (nūm), to say nothing of sleeping (yâshēn), so great is their eagerness for battle: i.e., they do not slumber to refresh themselves, and do not even allow themselves their ordinary night's rest. No one has the girdle of his armour-shirt or coat of mail, in which he stuck his sword (Neh 4:18), at all loosened; nor has a single one even the shoe-string, with which his sandals were fastened, broken (nittak, disrumpitur). The statement as to their want of rest forms a climax descendens; the other, as to the tightness and durability of their equipment, a climax ascendens: the two statements follow one another after the nature of a chiasmus.