The Divine Lamp

Isaiah 5:8-25 is the second section of a broader literary unit which may be divided into three units as follows: (1) The Song or Parable of the Vineyard, verses 1-7; (2) woes condemning social injustice, verses 8-25; (3) the consequences of Judah’s complacency and sin, verses 26-30. Due to time constraints I decided to post the current section in two parts; the previous part, consisting of verses 8-17 can be read HERE. Today we will examine verse 18-25 and, briefly, 26-30

5:18 Woe upon those who drag along iniquity with cords of vanity, and (drag along) sin as if with a cart rope;
5:19 that say, “Let him (God) make speed and hasten to his work, so we can see it; let the purpose of the Holy One of Israel draw close and come about, that we may know it!”  (Unless otherwise noted, translations are mine)
Some scholars suggest that “cords of vanity” ought to read “bullock ropes,” since the Hebrew words for vanity and bullock are very nearly identical. “Bullock ropes,” so the argument goes, would better parallel “cart ropes” in the second part of the verse. This however ignores the use of “as if” to introduce the image of the cart rope. Cords of vanity makes good sense to me. Their pride and arrogance (”vanity”) is what has fastened iniquity to them. Notice the parallel and the use of “as if” in the second part:

Iniquity with cords of vanity
sin as if with cart ropes.

Verse 19 shows that the people being described are not merely unbelieving, but mocking as well. In fact, the words of vs. 19 remind me of the taunt Our Blessed Lord endured on the cross:

Those who passed by blasphemed him, wagging their heads, and saying, “Ha! You who destroy the temple, and build it in three days, cb(15,30); 15:30 save yourself, and come down from the cross!” Likewise, also the chief priests mocking among themselves with the scribes said, “He saved others. He can’t save himself. cb(15,32); 15:32 Let the Christ, the King of Israel, now come down from the cross, that we may see and believe him.” Those who were crucified with him insulted him. (Mark 15:29-32 WEB Bible)

5:20 Woe upon those who call evil good, and good evil; that declare the darkness to be light, and the light to be darkness; who turn that which is bitter into sweetness, and sweetness into something bitter.

Verse 18 had condemned those who were attached to “iniquity,”-‘avon in Hebrew; a word which has the basic meaning of “to bend backward.” To declare something which is good to be evil, or, conversely, to call something evil, which is good, is a distortion or perversion which God cannot stand. It is moral perversion at its worst. Just such a thing seems to be behind the Prophet Amos’ first woe int 5:7 of his book: “Woe upon those who turn justice into wormwood…” and behind his exhortation to “seek good and not evil…hate evil and love good…” (5:14-15)

5:21 Woe upon those who are wise men in their own eyes, and discerning in their own sight.

Self-deceit born of self-conceit is here condemned. The word used here for wise men is chakam, which can refer to one who gives counsel. These were among the class of leaders God said he would restore to the people if they repented (1:26), but of course, these would be true wise men, rather than the delusional “wise men” condemned here. No doubt these conceited wise men (one could say, men of counsel), who are so wise in their own sight, were the ones in verse 19 who mockingly called for God’s work to be seen, and his purpose (counsel, wise plan) to be made known. (see Prov 3:7; Rom 11:25 and 12:16)

5:22 Woe upon those who are strong men when it comes to drinking wine, and are valiant when it comes to mixing strong drink;
5:23 who for a bribe declare the wicked man just and the righteous man unrighteous.

Heroes in their drinking abilities but moral cowards when it comes to doing the right thing. Verse 23 reminds one of the condemnation earlier upon those who declare good to be evil, and evil to be good (see vs. 20).

5:24 Therefore, as the tongue of fire consumes the stubble, and the dry grass withers in the flame, so their root will become rotted, and their blossoms shall be gone like dust upon the wind; because they have forsaken the law of the Lord of Hosts, scorned the word of the Holy One of Israel.
5:25 Therefore, the wrath of the Lord burns against his people, his hand is outstretched against them, and he strikes them down. The mountains trembled, their bodies fell like garbage in the street. Yet, in spite of all this, his wrath is not turned back, and his arm is still outstretched.

In spite of all the punishment they have received (see 1:5-9), they are still rebellious and in need of further punishment.

Read 5:26-30 by clicking here.

The impending punishment is now announced.  In keeping with the covenant curses laid down in Deuteronomy 28:49-57, some of which we looked at in the notes on chapter 1, the prophet announces a military invasion.  This is almost certainly a reference to the Assyrian invasion which we spoke of in our post on chapter 1:2-9.  Assyria was the first real military empire in history and, not without reason, is it often compared to the Nazi empire for the speed of its army and its brutality in war:

 Assyria was a military kingdom which, like the Northern Kingdom of Israel, had established itself by a successful revolt from Babylonia. In contradistinction to Babylonia, which was a theocratic state, the king being subordinate to the priest, the Assyrian king was supreme. Whereas in Babylonia the temple was the chief public building, in Assyria the royal palace dominated everything, the temple being merely a royal chapel attached to the palace. The king, in fact, was the commander of an aromy, and this aromy was the Assyrian people. How far the whole male population was liable to conscription is still uncertain; but the fact that the wars of Assur-bani-pal so exhausted the fighting strength of the nation as to render it unable to resist the invaders from the North shows that the majority of the males must have been soldiers. Hence the constant wars partly to occupy the aromy and prevent revolts, partly for the sake of booty with which to pay it. Hence too, the military revolutions, which, as in the kingdom of Israel, resulted in changes of dynasty and the seizure of the throne by successful generals. The turtannu or commander-in-chief, who took the place of the king when the latter was unable or unwilling to lead his forces, ranked next to the sovereign. From the reign of Tiglath-pileser IV onward, however, the autocracy was tempered by a centralized bureaucracy, and in the provinces a civil governor was appointed by the side of the military commander. Among the high officials at court were the rab-saki or “vizier,” and the rab-sa-risi or “controller,” the rabhcaric (RAB-SARIS (which see)) of the Old Testament.

The aromy consisted of cavalry, infantry, bowmen and slingers, as well as of a corps of charioteers. After the rise of the Second Empire the cavalry were increased at the expense of the chariotry, and were provided with saddles and boots, while the unaromed groom who had run by the side of the horse became a mounted archer. Sennacherib further clothed the horseman in a coat of mail. The infantry were about ten times as Numerous as the calvary, and under Sargon were divided into bowmen and spearomen, the bowmen again being subdivided into heavy-aromed and light-aromed, the latter being apparently of foreign origin. Sennacherib introduced a corps of slingers, clad in helmet and cuirass, leather drawers and boots. He also deprived the heavy-aromed bowmen of the long robes they used to wear, and established a body of pioneers with double-headed axes, helmets and buskins. Shields were also worn by all classes of soldiers, and the aromy carried with it standards, tents, battering-rams and baggage-carts. The royal sleeping-tent was accompanied by tents for cooking and dining. No pains, in fact, were spared to make the aromy both in equipment and discipline an irresistible engine of war. The terror it excited in western Asia is therefore easily intelligible (Is 10,5-14 Nah Is 2,11-13 Is 3,1-4). -excerpted from The International Standard Bible Encyclopedia

Isaiah 5:8-25 is the second part part of a broader literary unit which may be divided into three parts as follows: (1) The Song or Parable of the Vineyard, verses 1-7; (2) woes condemning social injustice, verses 8-25; (3) the consequences of Judah’s complacency and sin, verses 26-30. Due to time constraints I will be examining only verses 8-17 today.

5:8 Woe unto those who join house to house, and who connect field with field, till their is no room left, and you have made yourselves the lone dwellers upon the land.
5:9 In my ear the Lord of Hosts has sworn thus: “Truly, many houses shall be made desolate; of the large and the fine (houses) none shall inhabit them
5:10 A vineyard of ten acres shall yield but six gallons of wine, and six bushels of seed will bring forth but a tenth of what was sown.

The unjust acquisition of houses and land is soundly and often condemned in the Old Testament which conceives of the Promised land as God’s Portion, or his Inheritance. The people hold it in trust, like tenants (see the quote from Micah below). The problem had become so prevalent in Judah that no room was left for the poor, leaving a minority of wealthy people as lone dwellers upon the land. Through the prophet, however, God assures them (truly) that many houses shall become desolate. As for he ill-gotten fields, they shall produce next to nothing. Behind these threats/promises lie the covenant curses of the Book of Deuteronomy. See Deut 8:3-20; and Deut 28:30-35

2:1 Woe to those who devise iniquity
and work evil on their beds!
When the morning is light, they practice it,
because it is in the power of their hand.
2:2 They covet fields, and seize them;
and houses, and take them away:
and they oppress a man and his house,
even a man and his heritage.
2:3 Therefore thus says Yahweh:
“Behold, I am planning against these people a disaster,
from which you will not remove your necks,
neither will you walk haughtily;
for it is an evil time.
2:4 In that day they will take up a parable against you,
and lament with a doleful lamentation, saying,
‘We are utterly ruined!
My people’s possession is divided up.
Indeed he takes it from me and assigns our fields to traitors!’”
2:5 Therefore you will have no one who divides the land by lot in the assembly of Yahweh. (Micah 2:1-5. WEB Bible. See also Job 24:1-12)

This idea, coupled with the image of Israel as God’s Vineyard in 5:1-7 may have influenced Jesus’ Parable of the Tenants in Matthew 21:33-41.

5:11 Woe upon those who rise in the early morning to drink strong drink, and to those who linger into the night, until the wine sets them on fire!
5:12 With harp and lute, tambourine and flute they indulge in wine at their feasts; but to the work of the Lord they take no heed, to the work of His hands they pay no mind.

Drunkenness and revelry are often condemned by the Prophets as a form of escapism (see Amos 6:1-7) indulged in by those enjoying a pampered luxury

5:13 Because of this my people go into captivity, for they lack knowledge; the most honored among them go hungry unto death, and the whole lot of them are parched with thirst.

Once again the covenant curses of Deuteronomy are mentioned by God through the prophet. Note the irony: their attempt to ignore the Lord through food and drink will only bring them famine and thirst.

5:14 Therefore the abode of the dead enlarges its appetite, opens its mouth without limit; down into it go the nobles and the masses, along with their pomp and revelry.

Again, irony. Those who feasted will become a feast for sheol (the abode of the dead), which is here personified as consuming both the revelers and their revelry.

5:15 And the man of earth (adam) shall be brought down, and the man of might (iysh) shall become low, and the eyes of the haughty shall be lowered.

Adam is the word used in Genesis for “man,” and it is related to the word adamah, ground, earth. Since sheol, the abode of the dead, was sometimes thought to be under the earth I feel the translation “the man of earth” is justified, inasmuch as sheol was mentioned in the previous verse. Iysh is also found in Genesis and is likewise a word for man. It usually denotes man as related to woman, or in opposition to God. It can also refer to a champion or person of strength.

The man of earth shall be swallowed up, brought down to sheol under the earth, the mighty man shall be taken down, and the one with head and eyes raised up in pride (haughtiness) will have them lowered in humiliation.

5:16 In this judgment the Lord of Hosts shall be exalted, and God the Holy One shall be shown holy by his justice.

Obviously intended as a contrast to the previous verses about man. Foolish man “rises up” (verse 11) early in the morning to get drunk and forget about God, but when judgment comes it is God, the Lord of Hosts, who will be exalted (raised up). In his (God’s) exaltation the noblemen and their pomp and revelry will go down to sheol (verse 14) The word translated here as exalted is the same word translated as haughty in verse 15.

5:17 Then the lambs shall feed in the pasture, and fatlings shall eat the ruins of the rich.

Some feel that this verse should be placed after verse 10, where it makes better sense. To the best of my knowledge, there is no textual evidence in the manuscripts to suggest this. The basic idea seems to be that the ruined land of the wealthy (see verses 8-10) will be given over to the pasturing of animals. A number of times in the Old Testament it is said that the land will be given over to animals for grazing; this is the end result of God’s punishment upon the people. It is therefore not unreasonable or strange that the verse is found here.

Note: Isaiah 5:1-7 is one part of a broader literary unit which may be divided into three parts as follows: 1) The Song or Parable of the vineyard, verses 1-7; 2) woes condemning social injustice, verses 8-24; 3) the consequences of Judah’s complacency and sin, verses 25-30.
The “Song of the vineyard” is “A classic parable likening the ungrateful and irresponsive Israel to a carefully tended but inexplicably unfruitful vine (see Hosea 10:1; Jer 2:21; 510; 6:9; 12:10; Ezek 15:1-8; Mark 12:1-12). The parable was probably given on the occasion of the vintage harvest sometime between 742 and 735 BC” (Peter F. Ellis, THE MEN AND MESSAGE OF THE OLD TESTAMENT). In other words, “The prophecy…belongs…to the same early period of Isaiah’s career as chapters 2-4. about the time when Ahaz ascended the throne after the long and successful reigns of his father and grandfather, when the kingdom of Judah seemed girt with strength and filled with wealth, but the men were corrupt and the women careless, and the earnest of approaching judgement was already given in the incapacity of the weak and woman-ridden king” (George Adam Smith, ISAIAH).

The historical background seems to be the events leading up to the Syro-Ephraimite War. Judah had reached the summit of its power, both politically and economically. Patriotism was high and strong, borne, no doubt, upon the idea that the kingdom, because it was God’s kingdom, was invincible. As we have seen, the earlier prophecies of Isaiah’s career were meant to disabuse people of this idea

Isaiah adopts the resource of every misunderstood and unpopular teacher, and seeks to turn the flanks of his people’s prejudices by an attack in parable on their sympathies. Did they stubbornly believe it impossible for God to abandon a State he had so long and so carefully fostered? Let them judge from an analogus case in which they were all experts. In a picture of great beauty Isaiah describes a vineyard upon one of the promontories visible from Jerusalem. Every care had been given it of which an experienced vinedresses could think, but it brought forth only wild grapes. The vine-dresser himself is introduced, and appeals to the men of Judah and Jerusalem to judge between him and his vineyard. I will lay it waste; it shall not be pruned or hoed, but briers and thorns shall come up upon it. Then the stratagem comes out, the speaker drops the tones of a human cultivator, and in the omnipotence of the Lord of heaven he is heard to say, I will also command the clouds that they rain no rain upon it. This diversion upon their sympathies having succeeded, the prophet scarcely needs to charge the people’s prejudices in face. His point has been evidently carried. For the vineyard of Yahweh of hosts is the house of Israel, and the men of Judah his pleasant plant; and He looked for judgment, but behold, oppression; for righteousness, but, behold, a cry.

The lesson enforced by Isaiah is just this, that in a people’s civilization there lie the deepest responsibilities, for that is neither more nor less than their cultivation by God; and the question for a people is not how secure does this render them, nor what does it count for glory, but how far is it rising towards the intentions of its Author? Does it produce those fruits of righteousness for which alone God cares to set apart and cultivate the peoples? On this depends the question whether the civilization is secure, as well as the right of the people to enjoy and feel proud of it. There cannot be true patriotism without sensitiveness to this, for however rich be the elements that compose the patriot’s temper, as piety towards the past, ardor of service for the present, love of liberty, delight in natural beauty and gratitude for Divine favor, so rich a temper will grow rancid without the salt of conscience; and the richer the temper is, the greater must be the proportion of salt. All prophets and peots of patriotism have been moralists and satirists as well. From Demosthenes to Tourgenieff, from Dante to Mazzini, from Milton to Russell Lowell, from Burns to Heine, one cannot recall any great patriot who has not known how to use the scourge as well as the trumpet. (George Adam Smith)

5:1 Let me sing for my well beloved a song of my beloved touching upon his vineyard. My well beloved had a vineyard on a very fruitful hill:

God, through the prophet Isaiah assumes the roll of a popular folksinger and announces his intention to sing a song about an intimate friend. Only gradually would it have become apparent to the original hearers that God was speaking through Isaiah, and that the song was really a parable designed to announce the condemnation of the kingdom.

5:2 and he digged (hoed) it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and he also hewed out a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild (literally, “stinking”) grapes.

Great care had to be taken by the husbandman in viniculturing. The land had to be fertile, walls had to be built (or hedges planted) and maintained to enclose the vineyard (Prov 24:30-31); weeding, watering, (Is 27:2-3) and pruning (Jn 15:2) were also necessary. Due to the place of the vineyard (vs 1), and to the care taken upon it by its owner (vs 2), the vineyard had every chance of producing good fruit, and the vintager had every reason to expect such an outcome; yet the vineyard proved useless.

5:3 And now, O inhabitants of Jerusalem and men of Judah, judge, I pray you, betwixt me and my vineyard.

The pretext that Isaiah is singing about a friend is here dropped, and now it appears that Isaiah is singing about his own experience. He calls upon the people to issue a judgment, thus setting them up for a self-condemnation like the Prophet Nathan did with King David (see 2 Samuel 12:1-12); and as our Lord would latter o with the Jerusalem leaders (Mt 21:33-46).

5:4 What could have been done more to my vineyard, that I had not done in it? Wherefore, when I looked that it should bring forth grapes, brought it forth wild (stinking) grapes?

Though the peoples reply is not given, it is apparent what the answer should be: abandon or destroy the vineyard.

5:5-7 And now I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; I will break down the wall thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor hoed; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of Yahweh of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for justice, but, behold, oppression; for righteousness, but, behold, a cry.

With the announcement that “I will command the clouds that they rain no rain…” the pretext that Isaiah is the husbandman of the vineyard disappears, and the full force of the song/parable is revealed; God is the husbandman of the people and their covenant injustice demands punishment (see my notes on chapter 1). The point of this punishment is to bring about conversion (see Deuteronomy 28:1-30:20) The text remind one of Psalm 80:

Thou broughtest a vine out of Egypt: thou didst drive out the nations, and plantedst it. Thou preparedest room for it, and it took deep root and filled the land. The mountains were covered with teh shadow of it, and the branches of it like the cedars of God. It sent out its branches unto the sea, and its shoots unto the river. Why hast thou broke down its walls, so that all they that pass by the way do pluck it? The boar out of the woods doth ravage it, and the wild beasts of the field feed on it. Turn again, we bessech thee, O God of hosts: look down from heaven, and behold, and visit this vine, and the stock which thy right hand has planted, and the branch that thou madest strong for thyself. It is burned with fire, it is cut down: they perish at the rebuke of thy countenance. Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself. So hall we not go back from thee: Quicken thou us, and we will call upon thy name. Turn us again, O Yahweh, God of hosts; cause thy face to shine, and we will be saved.

All quotes are from the WEB Bible. All links to Scripture passages are to the RSV

4:2 In that day, Yahweh’s branch will be beautiful and glorious, and the fruit of the land will be the beauty and glory of the survivors of Israel. cb(4,3); 4:3 It will happen, that he who is left in Zion, and he who remains in Jerusalem, shall be called holy, even everyone who is written among the living in Jerusalem; cb(4,4); 4:4 when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from its midst, by the spirit of justice, and by the spirit of burning. cb(4,5); 4:5 Yahweh will create over the whole habitation of Mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory will be a canopy. cb(4,6); 4:6 There will be a pavilion for a shade in the daytime from the heat, and for a refuge and for a shelter from storm and from rain. (WEB Bible)

In that day: A reference to the day [time] of redemption after the day [time] of punishment (2:11). God’s punishment is meant to bring people to repentance (1:26-27). The Kingdom of Judah and its capitol, Jerusalem, had already suffered greatly (Ch 1:2-31), but a remnant had survived (1:9). As a consequence of God’s punishment the people were told:

1:7 Your country (land) is desolate.

Your cities are burned with fire.

Strangers devour your land in your presence,

and it is desolate,

as overthrown by strangers.

cb(1,8); 1:8 The daughter of Zion is left like a shelter in a vineyard,

like a hut in a field of melons,

like a besieged city. (WEB Bible. See the NAB)

They were also told: “For you shall be as an oak tree whose leaves fade, and as a garden that has no water” (1:30).

The people in other words will be like barren trees, and the land desolate, without life or growth. In contrast, the time of redemption is described as “Yahweh’s branch will be beautiful and glorious, and the fruit of the land will be the beauty and glory of the survivors of Israel (4:2).“

4:3 It will happen, that he who is left in Zion, and he who remains in Jerusalem, shall be called holy, even everyone who is written among the living in Jerusalem… This is an obvious reference to those who survive the judgment through repentance, by the grace of God (see 1:18-20). They have had their names written into the book of life (see Mal 3:13-21; or, in some Bibles, 3:13-4:3 Note that the wicked mock penance and will become like trees without root or branch)

4:4 when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from its midst, by the spirit of justice, and by the spirit of burning. In 1:15-16, God, through the prophet, told the people that their hands were full of blood and they needed to wash themselves clean. If they did so, they would eat the good things of the land (1:19). To motivate them to this repentance God decreed: “And I will turn my hand upon you, thoroughly purge away your dross, and take away all your tin” (1:25). God’s punishment is meant to be medicinal and cleansing.

Vss 5-6 Yahweh will create over the whole habitation of Mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory will be a canopy. cb(4,6); There will be a pavilion for a shade in the daytime from the heat, and for a refuge and for a shelter from storm and from rain. Verse 5 is an allusion to Ex 13:21-22. God will be present and protective of his people. Verse 6 calls to mind the common practice of ancient Israel. People lived in cities and villages and had to travel to their farmland in order to work it. At harvest time they would build huts in the fields to house themselves. This was done for several reasons, 1) it cut down on travel time and thus allowed more work time for the actual harvest; 2) they could protect what they had harvested from thieves; 3) if the weather turned bad they could quickly find protection. This verse calls to mind the description of Jerusalem in chapter 1:8, where it had been described as a hut in a desolate field which had been “harvested,” as it were, by her enemies. In spite of the dire straits in which the city found itself, it had been protected, even though it had been unable to protect itself or the land surrounding it. Yet its near fall was meant to serve as a warning, moving the people to repent and embrace righteousness. Sinners have no business presuming God’s protection.

 

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The following is from S.R. Driver, who was, in his day, a well known and respected Protestant scholar. It come from a book ISAIAH: HIS LIFE AND TIMES AND THE WRITINGS WHICH BEAR HIS NAME. Published in 1888 the work is now in the public domain. The work is obviously dated, but is still serviceable.

Of the personal life of Isaiah little is known. From notices in his own book we learn that he received the prophetic call in the last year of the reign of King Uzziah (6:1),from which it may be inferred that he was at that time not less than 20 or 21 years of age, possibly rather older. He was married (8:3); and two sons are mentioned; one, Shear-Jashub, sufficiently old in 736-735 to accompany his father on the occasion of his interview with King Ahaz during the Syro-Ephramite war (7:3); the other, Maher-shalal-hash-baz, born about a year afterwards(8:1-4). The scene of his labors appears to have been chiefly, if not exclusively, Jerusalem; and from the position that was evidently accorded to him at Court under both Ahaz and Hezekiah, it has been supposed that he was of noble blood. The Rabbinical tradition, however, which made the prophet’s father, Amoz, to be a brother of King Amaziah, and Isaiah consequently to be a cousin to King Uzziah, rests probably upon nothing better than a fanciful etymological combination; and, as the great medieval commentator, David Kimchi of Narbonne, remarks, nothing is in fact known respecting the prophet’s genealogy and connections.

From notices either in his own book or in the Book of Kings, it cannot be inferred with certainty by how many years he survived the great crisis of Hezekiah’s reign in 701; but according to a tradition current among the Jews in the second century AD, and alluded to by many ancient writers, both Jews and Christians, he suffered martyrdom in the heathen reaction under Hezekiah’s successor, Manasseh. In one of the treatises of the Mishnah (collected about 200 AD), mention is made of a “roll of genealogies” in Jerusalem, in which it is stated that “Manasseh slew Isaiah;” and other authors specify the manner in which he was reputed to have suffered . thus Justin Martyr, writing about A.D. 150, in his controversial dialogue with the Jew Trypho reproaching the Jews with the deed, writes-”Whom ye saw asunder with a wooden saw;” and the same account of his martyrdom, together will details as to the circumstances which led to it, is given in the apocryphal work called “The Assumption of Isaiah,” which is assigned by critics to the beginning of the second century. Whether the tradition be true or not we do not know; but there is a definiteness and (in its earliest form as cited here) a simplicity attaching to it which is in its favor. The martyrdom of Isaiah is supposed to be alluded to in the Epistle to the Hebrews (11:37-”were sawn asunder”), and this is possible: the passage cannot, however, be quoted in proof of the tradition, for of course the reference in it may be to other martyrs.

The chronolgy of the reigns of Jewish kings contemporary with Isaiah is in some particulars uncertain, but upon the shortest possible scheme, that which places Uzziah’s death in 740, Isaiah’s prophetical ministry will have embraced a period of at least 40 years (740-701); and if he survived the ascension of Manasseh, he will hardly at the time of his death have been less than 70 years of age. In addition to the prophecies embodied in the book which bears his name, he was, according to the Chronicler (2 Chron 26:22; 32:32), the author of a history of the reign of Uzziah, and also of a work (called a “vision”)containing an account of the reign of Hezekiah; the latter was incorporated into the lost “Book of the Kings of Judah and Israel,” which is one of the authorities often referred to by the Chronicler in the course of his work.

But though little can be told concerning the incidents of Isaiah’s private life, his personality and character stand before us in his writings with all the certainty and clearness that could be desired. True, a considerable part of the contents of the book which bears his name cannot (as will be seen) be attributed to him; but in the parts which are undoubtedly his we can watch him, and, as it were, walk by his side, through all the varied and eventful phases of his forty year mission. We can observe him as a reformer, denouncing social abuses, sparing neither high or low in his fearless and incisive censure, We can follow him as a statesman, devoted particularly to his country’s interest, and advising her political leaders in times of difficulty and distress. We can see him as a theologian, emphasizing old truths, developing new ones, bringing fresh ideas to light which were destined to exercise an important influence in the generations which followed. Throughout the reigns of Ahaz and Hezekiah he is the central figure in Jerusalem, and the position which he took-his motives, principals, policies, the character of his teaching, the nature and extent of his influence-are all reflected in the collection of his prophecies which we posses.

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As I noted in my previous post on Isaiah, the prophet is describing in 3:1-4:1 the breakdown of the social order of Judah. Here, in 3:16-4:1, he turns his attention towards the wealthy woman of Judah (Southern Kingdom) and criticizes them for their shallow, expensive, ostentation (see also the scathing indictment of the women of Israel-Northern Kingdom- in Amos 4:1-3).

Vs 16 Thus says the Lord: Because of the haughtiness of the daughters of Zion, who walk with outstretched necks, with lusting eyes as the walk and mince along to the tune of the tinkling of their ankle bracelets,

Vs 17 the Lord will strike and scab the crowns of their heads, the Lord shall bare their scalps. (My translation)
This part of the prophecy is motivated Because of the haughtiness of the daughters of Zion. Haughtiness is the word gabahh; it means to be lofty or tall. Recall that in chapter 2 the prophet had said God would bring the lofty man down and be against all that is lofty and proud (2:11-12). Essentially, the woman are being condemned for the pride they take in their finery and looks. They lacked what St Peter called “the hidden character of heart, expressed in the imperishable beauty of a gentle and calm disposition, which is precious in the sight of God” (see 1 Pt 3:1-6). Rather, they walked with outstretched necks to call attention to themselves by appearing taller (?). With lusting eyes they were on the scout for men as they walked flirtatiously, their anklets tinkling and helping to grab masculine attention. Their heads will be rudely shaved of hair, an ancient sign of punishment for sexual indecencies.

Vs 18 On that day the Lord will take away their anklets, scarves and crescents;

Vs 19 the chains, the bracelets, and the veils,

Vs 20 the head-dresses, the leg ornaments, and the sashes; along with the perfume boxes and amulets;

Vs 21 the rings and the jewels in the nose,

Vs 22 their festival dresses, capes, coats, and purses,

Vs 23 their mirrors, fine linen, tiaras and shawls,

Vs 24 It will come to pass that instead of perfume they shall have stench; a rope shall replace the sash; the beautiful hair will become baldness; they will have sackcloth instead of fine clothes; their beauty shall be replaced with a brand

Vs 25 Your men shall fall by the sword, and your mighty ones by war;

Vs 26 Lamentation and mourning shall be at the gates, the city is an empty desolation sitting upon the ground.

4:1 On that day seven women will grab hold of a man, saying, our own bread we shall eat and our own apparel we shall provide; this alone we ask: let us be called by your name so that our disgrace may be taken away.

The list of fineries which the prophet details are not all known with certainty, this is why you may find differing items listed in various translations. One thing is certain, the luxurious life the women enjoyed will be no more. Their reversal will be complete. A brand, the mark of a slave, will replace their beauty. Their fine clothes and ornaments with which they enticed men will be replaced with the bare essentials necessary for a modest existence. The men they so carelessly teased for their own amusement and pride will become almost extinct, like the city of Jerusalem itself (see 1:8). And as they realize they are facing the covenant curse of spinsterhood and childlessness the men they once treated so casually will become all important to them. Any man will do. The city that once heard the rattling of their jewelry will hear the sound of their funeral dirges and mourning.

It has been a while since I posted any notes on Isaiah and so I’ll begin by repeating the last summary I gave (on chapters 1 and 2) and add some details on 3:1-7 in order to help set the background for todays text.

In chapter 1 we saw God issue an indictment against his people for covenant infidelity. This infidelity was a rebellion against God (1:2-3). This rebellion manifested itself in two ways. 1) It manifested itself in hypocritical worship (1:10-15) and idolatry (1:29-31); and 2), it also manifested itself in sins against other men (1:15-16, 21-23). In other words, the people were disregarding the two greatest commandments: “You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second is like it: you shall love your neighbor as yourself. The whole law and the prophets depend on these two commandments.” (Mt 22:37-40)

In chapter 2, the prophet took a brief look into the future and saw a time when God would once again be worshipped and served rightly (2:2-5). This was then followed by an announcement of judgement against the people for their idolatry, which is an affront to the “greatest and first commandment” (2:6-22). Now, in the section we are about to begin examining (3:1-4:1) we will see an announcement of God’s judgement against the people for violating the second command, “you shall love your neighbor as yourself.”

Chapter 3:1-7 deals with the threat that God will take away the (real and imagined) things that make for a stable society. These things included food, water, military strength, and good rulers.

Notice: Due to a problem with a computer driver I cannot link to certain web sites without problems. This means I can no longer provide links in the text to the RSVCE. Instead, I am now linking to the Douay-Rheims Bible. If I can find a good, up-to-date translation online which is convienient to use I will do so.

Also, unless otherwise noted, the translation of Isaiah is mine. The user is encouraged to read whatever version he is comfortable with rather than my translation.

ISAIAH 3:8-15

Vs 8 For Jerusalem has stumbled, and judah has fallen, because their tongue and their deeds are against the Lord, provoking the eyes of his glory.

Vs 9 The very look on their faces gives witness against them as Sodom-like they vaunt their sin, hiding it not. Woe to them! They have done evil to themselves.

Vs 10The righteous shall be happy, it will be good for them, they shall eat the fruit of their deeds.

Vs 11 Woe upon the wicked man! All goes evil with him, for with the deeds of his hands he will be repaid.

Vs 12 My people–a suckling baby shall be their despot and women shall rule over them. O my people, your guides guide you astray, they eat up the way you should go. (literally, “the way of your paths).

Vs 13 The Lord rises up to accuse, He stands to judge his people.

Vs 14 The Lord enters into judgement with the elders of his people, and with the princes: “You, you have eaten up the vineyard; booty plundered from the poor is in your houses.

Vs 15 What is this you do? You press down my people, the faces of the poor you grind as they look to you,” says the Lord, the God of hosts.

NOTES

Vs 8: For Jerusalem/Judah has stumbled/fallen.

The word “for” that opens the section we are looking at serves as a conjunctive to the previous section (3:1-7). Recall that that section began with the prophet saying that God would take away “the stay and the staff from Judah and Jerusalem.” The removal of the stay and the staff of political and social stability are what is causing the city and nation to stumble and fall.

Vs 8 cont: Because their tongue/deeds ar against the Lord, Provoking the eyes of his glory.

“Because” gives the reason for the events being described. It is the peoples sins in both word and deed that have brought this upon them. In the bible the word tongue is often used in reference to malicious speech or blasphemy. Perhaps the prophet has in mind the hypocritical prayers of the people (1:15), or perhaps thier refusal to”take up the widows plea” (1:17, 23). The deeds may refer to the Idolatry mentioned in 1:29-31, or to what is said in 3:14-15.

For more on the sins of the tongue see James 3 and the Catechism of the Catholic Church.

The things they have done are described as provoking the eyes of his glory. To be before the eyes or the face of someone is a biblical way of describing presence, thus 1:12 reads literally: “When you come before my face, who asks these things of you.” As we saw in our notes on this verse this refers to coming into the lord’s presence in the temple. It was in the temple that the glory of the Lord, the visible manifestation of his presence dwelled. provoking the eyes of his glory is probably to be unerstood along these lines. Inspite of their sins in word and deed the people still go to the temple and offer hypocritical worship in his presence rather than repenting and once again acting righteous.

Vs 9 The very look on their faces witness against them as Sodom-like they vaunt their sins, hiding it not.

Some scholars see an allusion to Exodus 34:29: “As Moses came down from Mount Sinai with the two tablets of the commandments in his hands, he did not know that the skin of his face had become radiant while he conversed with the Lord.” This frightened Aaron and the people (due to their previous false worship of the golden calf, Exodus 32), and so Moses had to wear a veil every time he returned to the people after being in the presence of the Lord (see Exodus 34:27-35). The exact opposite is intended here. The people shamelessly appear before the Lord with their sins written on their faces.

Vs 9 cont. Woe to them! they have done evil to themselves.

“Woe“ is a cry of grief in the face of punishment, adversity, or death. The prophet’s cry is motivated by the fact that the people have brought “woe” upon themselves.

Vs 10 The righteous shall be happy, it will be good with them, they shall eat the fruit of their deeds.

Notice that this statement is sandwiched between two cries of “woe” (vss 9 and 11). Unlike Sodom and Gomorrah, whose situation was hopeless in spite of God’s mercy (Gen 18:16-32), some righteous individuals can be found among God’s people. Or, the text may be seen as implying that some of the sinners will repent and return to the Lord. This second possibility is the one I think most likely on the basis of what was said in 1:18-20,

Come now, let us set things right, says the Lord: though your sins be like scarlet, they may become white as snow; though they be red as cimson, they may become white as wool. if you are willing and obey, you shall eat the good things of the land; but if you refuse and resist, the sword shall consume you: for the mouth of the Lord has spoken (NAB Translation)

This idea reflects the covenant theology of the Book of Deuteronomy which, as we saw in our earlier studies, plays a large role in the theology of Isaiah (see Dt 28:38-48).

Vs 10 cont. they shall eat the fruit of their deeds.

This also suggests deuteronomistic theology. Fruit and deeds are often associated in the bible (see Jer 17:5-10 and Luke 3:7-9). Just as a tree produces fruit so too does a man produce acts or deeds. The deeds of the righteous are like fruit that the righteous shall enjoy.
Vs 11 Woe upon the wicked man! All goes evil with him, for with the deeds of his hand he will be repaid.

The Hebrew text says literally that “with the recompense of his hand will he be repaid.” This is simply another way of saying “For the measure with which you measure will in turn be measured out for you” (Luke 6:38).

Vs 12 My people–a suckling babe shall be their despot and women shall rule over them.

The suckling babe is often taken as a reference to King Ahaz whose reign as king began when he was twenty years of age. His reign was marked by despotism and foolishness.

Ahaz seems at once to have struck out an independent course wholly opposed to the religious traditions of his nation. his first steps in this direction were the causing to be made and circulating of molten images of Baal, and the revival in the valley of Hinnom (i.e. Gehenna), south of the city, of the abominations of the worship of Moloch (2 Chron 28:2-3). He is declared to have made his own son “pass through the fire” (2 Kings 16:3); the chronicler puts it even more stronly:

he “burnt his children in the fire” (2 Chron 28:3). Other acts of idolatry were to follow. (From the Article “Ahaz” in The International Standard Bible Encyclopedia. Public domain text

More will be said on Ahaz when we come to chapter 7.

Women ruling over them may be a reference to the queen-mother Athaliah (see 2 Kings 11:1-16) who had ruled over Judah in the days of Elijah. She was the daughter of another queen, the infamous Jezebel, who exerted great influence over her husband Ahab in the kingdom of Israel (i.e. the Northern Kingdom). The disasters these two women brought upon the respective kingdoms would have been well known to the people of Isaiah’s day. My own opinion is that the reference to women prepares for 3:16-4:1. Just as they will have to put up with males unwise as babies, They will have to put up with shallow women.

Vs 12 cont. O my people, your guides guide you astray, they eat up the way you should go.

The leaders of the people, including judge and prophet had gone astray (see 1:10, 23), and in turn were leading the people astray. How can the people Eat the fruits of righteousness if the way of righteousness is being consumed? (see vs 10)

Vs 13 The Lord rises up to accuse, He stands to judge his people.

Once again brings up the idea of the rib (pronounced reeb), the covenant lawsuit first mentioned in our notes on 1:1-9. The Lord, being God and not man, acts as both Prosecuting attorney and judge. The fact that the Lord rises up also calls to mind the Lord’s exaltation on the day he will act against idols and idolatry:

…the Lord alone will be exalted on that day. For the Lord of hosts will have his day against all that is proud and arrogant, …human pride will be abased, the arrogance of men brought low, and the Lord alone will be exalted on that day. The idols will perish forever. Men will go into caves in the rocks and hole in the earth, from the terror of the Lord and the splendor of his majesty, when he arises to overawe the earth. (2:9-22 NAB trans. See our comments)

Vs 14 The Lord enters into judgment with elders/princes.

Because they have had a major hand in leading the people astray (1:23; 3:12) when it was their duty to lead them rightly, they will be judged first.

Vs 14 cont. You have eaten up the vineyard; booty plundered from the poor is in your houses.

In several of the prophets we find this sort of thing condemned. Those in positions of authority and leadership were using their influence to take advantage of the poor; and all this for the aquiring of wealth. Eating the vineyard may be a reference to king Ahab who, under the influence of his wife Jezebel, aquired the vineyard of Naboth (1 Kings 21) by a gross miscarriage of justice. Justice for the poor and destitute and disenfranchised is a major concern of God, and should be a major concern of his people. (see Exodus 23:6-9; Deut 24:17-22). In chapter 5 Judah is called a vineyard which God will destroy.

Vs 15 What is this you do? You press down my people, the faces of the poor you grind as they look to you.

The poor looked to the leaders for justice but found only deceit and oppression. This verse reminds me of some passages from Amos, and earlier eighth century prophet who preached to the northern kingdom of Israel:

Thus says the Lord: For three transgressions of Israel, and for four, I will not revoke it (i.e. punishment); because they have sold the righteous for silver, and the needy for a pair of sandals. They seek the very dust that settles on a poor man’s head, the way of the humble they turn aside (2:6-7). (note: so greedy are they to aquire the land of the poor that they are said to desire the very dust of that land that has settled on the poor man’s head.)

Woe to those who turn judgement into wormwood and throw justice to the ground!… They despise the one who rebukes at the gate (i.e. a just judge), the one who speaks truth is an abomination to them…I know the number of your trangressions, the strength (perversity) of your sins: enemies of the righteous, you take bribes and turn the needy away from the gate (i.e. the city gate where public judgements were rendered).

Vs 15 cont. The faces of the poor you grind as they look to you.

Note the irony between this statement and verse 8 and the comments given their. The leaders provoke the eyes of his (God’s) glory by coming into his presence and vaunting their sins while at the same time seeking things from God. But when the poor come before them looking for help they grind them down. They refuse to help the poor and needy yet still expect God to help them! (See Amos 2:7; 5:11)File under Bible.

Posted by Dim Bulb

Unless note otherwise, the text of Isaiah quoted here is my own translation.

In chapter 1 we saw God issue an indictment against his people for covenant infidelity. This infidelity was a rebellion against God (1:2-3). This rebellion manifested itself in two ways. 1) It manifested itself in hypocritical worship (1:10-15) and idolatry (1:29-31); and 2), it also manifested itself in sins against other men (1:15-16, 21-23). In other words, the people were disregarding the two greatest commandments: “You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second is like it: you shall love your neighbor as yourself. The whole law and the prophets depend on these two commandments.” (Mt 22:37-40)

In chapter 2, the prophet took a brief look into the future and saw a time when God would once again be worshipped and served rightly (2:2-5). This was then followed by an announcement of judgement against the people for their idolatry, which is an affront to the “greatest and first commandment” (2:6-22). Now, in the section we are about to begin examining (3:1-4:1) we will see an announcement of God’s judgement against the people for violating the second command, “you shall love your neighbor as yourself.”

3:1-7 GOD WILL TAKE AWAY THE (real and imagined) THINGS THAT MAKE FOR A STABLE SOCIETY

3:1-3 Behold! The Lord, the Yahweh of hosts removes the stay and the staff from Jerusalem and from Judah; all the stay which is bread and all the staff which is water; Also the mighty man and the warrior; the judge and the prophet; the diviner and the elder; the commander of fifty and the man of noble birth; the counselor, the expert craftsman, and the who is expert in giving incantations.

Behold! Expresses suddenness or surprise. So out of touch with God are the people that they will be caught off guard, this in spite of the fact that they had the warnings of the law (Deut 28) and of prophets like Isaiah and his later contemporary, Micah, who also preached to the southern kingdom of Judah. Those who will not hear God’s saving word are, by that very choice, going to experience God’s judging word (see Isa 30:12-15 and Micah 2).

Stay and staff two forms of the same word. “Stay” reflects the masculine Hebrew word mish’an, while staff reflects the feminine mish’enah. They are derived from the Hebrew root sha’an, which means “to support.”

In essence, the only thing that held the kingdom in existence was God. But he had been forsaken by the people who chose to trust in material prosperity (bread/water), military might (warrior/commander of fifty), rebels against God (mighty man), pagan practices (diviner, expert craftsman, experts at incantations).

The text does make reference to what appears to be positive Jewish institutions. Prophets were supposed to make God’s will known. Judges were supposed to apply God’s law in legal decisions. Elders were supposed to share the God given wisdom they had received with others. Many in the kingdom were not doing this (see Isa 1:23-26; Micah 3:5-12; and 7:3) and even if some were still faithful to God, like Isaiah and Micah, they were simply not listened to.

Vs 4 I will give them little boys to be rulers, and capriciousness shall rule over them.

Little boys. As we saw, those who were supposed to exhibit wisdom; the elder, the judge, the counselor, have perverted their position and will be swept away by God. In ther place God will give them little boys. Sometimes scholars take this as referring to the reign of Ahaz, who ascended the throne at the age of twenty and whose reign was truly abysmal (2 Kings 16). I think that the term “little boys” should be taken figuratively. The Hebrew word designates a child between infancy and adolescence and therefore is not applicable to any of the Judean kings of the Isaian age or later. For the Jews, wisdom comes with age, but, since wisdom had become such a rare commodity in Isaiah’s time, adults were no better off than children. The wisdom to rule would be no more, thus:

Capriciousness shall rule over them. Fickleness and erratic behaviour will mark the rule of these kings. The Hebrew word translated as capriciousness can also have the sense of “to act tyrannically.” The people themselves will become tyrants:

Vs 5 And the people will crush upon one another, man against man; each against his neighbor. The child will be haughty against the elder, the low-born against the high-born.

The social order in both the family (child/elder) and society in general (low-born/high-born) will begin to unravel.

Vss 6-7 When a man shall grab hold of his brother in the house of their father, saying, “you own a cloak! Come, and be our ruler; take control of this ruin!’- Then, in that day, he shall swear, saying, “I am not the one to bind up; for for no bread and no cloak is found in my house; you shall not appoint me a ruler of this people.”

“These verses describe what might be called a retreat from responsibility. All the leaders having been removed, only the young and inexperienced are left (vs 4). But the pattern of human society, in which some have the responsibility of leadership and others are more or less content to be governed, is so dominant and long-established that even in the lawless situation just described there must be brought into being some appearance of order, however farcical it may be. In the poverty-stricken community one man is found who still possesses his outer garment and is, therefore presentable; an attempt is made to thrust the leadership upon him. At once he declines, saying that his household is as poverty-stricken as the rest; he will be neither butt nor scapegoat.” (John Mauchline, Isaiah 1-39. SCM Press LTD 1962)

Read 2:12-19Vs. 12 The Lord will have his day. Among the Jews the Lord’s day was conceived of primarily as a day for their material benefit. It would be a day when she would be freed from the oppression of enemies and the land would once again become productive. The problem with this view was that it was presumptuous. It failed to take account of the fact that their troubles were the result of sin; and, therefore, had been brought upon them by God. (see my notes on 1:5-8) By their sins they had become God’s enemies. (see 1:24) As a result of this, the prophet Amos, an earlier contemporary of Isaiah, could say, “Woe for those who look forward to the day of the Lord! Why desire the day of the Lord? For you it will be a day of darkness and not of light. It wi