King James Version

Isaiah 5

30 verses with commentary

The Song of the Vineyard

Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: a very: Heb. the horn of the son of oil

View commentary

Isaiah introduces the 'Song of the Vineyard,' a prophetic parable about God's relationship with Israel. The 'beloved' is Yahweh, and Isaiah acts as God's spokesman singing this love song. The vineyard in 'a very fruitful hill' represents the ideal conditions God provided Israel—choice land, covenant relationship, and divine care. This introduction sets up the devastating indictment that follows.

And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. fenced: or, made a wall about made: Heb. hewed

View commentary

The parable details God's exhaustive preparation: fencing (protecting), gathering out stones (removing obstacles), planting choice vines (selecting the best), building a tower (providing security), and making a winepress (preparing for harvest). Despite perfect conditions, the vineyard produced 'wild grapes' (be'ushim, stinking or worthless fruit). The Hebrew wordplay contrasts expected grapes (anavim) with worthless grapes (be'ushim).

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

View commentary

God calls the inhabitants of Jerusalem to judge between Him and His vineyard, making them witnesses in His case against Israel. The rhetorical question format anticipates their agreement with the judgment that follows. By inviting human judgment, God demonstrates the reasonableness of His case—even His rebellious people must acknowledge His justice.

What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?

View commentary

God's rhetorical question challenges anyone to identify anything more He could have done for Israel. The implied answer—nothing—establishes His complete faithfulness to covenant obligations. The question 'wherefore...brought it forth wild grapes?' expresses divine grief and bewilderment at Israel's perverse response to perfect care. This demonstrates that salvation's failure never lies with God's insufficient grace.

And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: trodden: Heb. for a treading

View commentary

God announces His intention to remove protective care: tearing down the hedge and wall exposes the vineyard to destruction. What follows is systematic dismantling—it becomes trampled, waste, unpruned, and without rain. This imagery prophesies covenant curse execution: removing divine protection allows enemies to devastate. The withdrawal of rain symbolizes removing spiritual blessing and teaching.

And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.

View commentary

The vineyard owner's drastic action—ceasing pruning, hoeing, allowing briars and thorns, and withholding rain—depicts divine abandonment to covenant curses (cf. Leviticus 26:19-20). The vineyard (Israel, v. 7) that produced wild grapes receives judicial neglect, becoming waste. This anticipates Jesus' parable of the unfruitful fig tree (Luke 13:6-9) and the warning that unfaithful branches are removed (John 15:2, 6). God's withdrawal of care is itself judgment, delivering rebels to consequences of rebellion.

For the vineyard of the LORD 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. his: Heb. plant of his pleasures oppression: Heb. a scab

View commentary

Isaiah identifies the parable's meaning: the vineyard is Israel and Judah, 'the men of His pleasure' (literally, 'plant of His delight'). The devastating wordplay in Hebrew contrasts God's expectation with reality: He expected 'mishpat' (justice) but found 'mispach' (bloodshed/oppression); He sought 'tsedaqah' (righteousness) but heard 'tse'aqah' (a cry of distress). Similar sounds, opposite meanings emphasize the perversion.

Woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth! they: Heb. ye

View commentary

The first of six woes targets greedy land acquisition—adding 'house to house' and 'field to field' until no space remains. This violates Jubilee principles preserving family inheritance (Leviticus 25). The Hebrew 'lebad' (alone) emphasizes isolation through wealth concentration. Their goal to be 'placed alone in the midst of the earth' reveals prideful self-sufficiency and contempt for community.

In mine ears said the LORD of hosts, Of a truth many houses shall be desolate, even great and fair, without inhabitant. In: or, This is in mine ears, saith the LORD, etc Of a: Heb. If not, etc

View commentary

The oath formula 'In mine ears said the LORD of hosts' emphasizes divine determination to judge. The prophecy that 'many houses shall be desolate' and 'great and fair, without inhabitant' describes judgment through depopulation—likely exile. Beautiful dwellings emptied of occupants illustrate vanity of material accumulation without covenant faithfulness. This anticipates Jesus' teaching about the rich fool whose barns couldn't secure his soul (Luke 12:16-21).

Yea, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah.

View commentary

The curse of agricultural futility—ten acres yielding one bath (6 gallons), a homer of seed producing only an ephah (tenth of original)—depicts covenant curse where labor proves fruitless (Deuteronomy 28:38-40). The dramatic disproportion (90% loss) shows divine judgment nullifying human effort. This illustrates the principle that apart from God's blessing, toil is vain (Psalm 127:1), and anticipates Jesus' teaching on abiding in Him for fruitfulness (John 15:4-5).

Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them! inflame: of, pursue

View commentary

The second woe condemns those who 'rise up early' pursuing intoxication and 'continue until night' in drunkenness. The problem isn't wine itself but making alcohol pursuit the organizing principle of life. 'Inflame them' suggests seeking altered consciousness to escape reality or responsibility. This lifestyle demonstrates rejection of God's call to purposeful, sober-minded living.

And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands.

View commentary

The indictment of feasting with musical instruments while disregarding 'the work of the LORD' and 'the operation of his hands' critiques spiritual complacency masked by religious festivities. Music and wine aren't inherently wrong, but when they distract from perceiving God's providential working and impending judgment, they become occasions for hardening. This anticipates Amos 6:1-7's woe against the complacent and Jesus' parable of the wedding feast where invitees made light of the invitation (Matthew 22:5).

Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst. honourable: Heb. glory are men of famine

View commentary

Exile results from lack of knowledge (Hebrew 'da'at')—not mere ignorance but willful rejection of covenant instruction. The consequence—honorable men famished and multitude dried up with thirst—depicts exile's deprivation. Knowledge of God is prerequisite to covenant blessing; its absence invites curse (Hosea 4:6). This underscores that ignorance isn't innocence; refusing to know God brings judgment. The New Testament similarly warns that those who don't know God face eternal destruction (2 Thessalonians 1:8).

Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.

View commentary

Sheol (the grave/realm of death) personified as having insatiable appetite—opening 'her mouth without measure'—depicts death's voracious consumption of Jerusalem's glory, pomp, and multitude. The imagery anticipates Proverbs 27:20 ('hell and destruction are never full') and Jesus' depiction of hell's finality (Matthew 25:46). Death's indiscriminate consumption of nobles and commoners alike demonstrates that apart from God, earthly distinction offers no protection from mortality.

And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled:

View commentary

Echoing 2:9, 11, 17, the promise that 'the mean man shall be brought down' and 'the mighty man shall be humbled' reiterates judgment's leveling effect. The phrase 'the eyes of the lofty shall be humbled' emphasizes pride's universal subjection to divine authority. This pattern—human exaltation brought low, divine glory exalted—pervades Scripture, anticipating Mary's Magnificat (Luke 1:52) and James' teaching that God opposes the proud but gives grace to the humble (James 4:6).

But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness. God: or, the holy God: Heb. the God the holy

View commentary

The consequence of human humbling is divine exaltation: 'the LORD of hosts shall be exalted in judgment.' God's holiness is demonstrated ('sanctified') through righteous judgment, vindicating His character. The parallelism between exaltation and sanctification shows that God's glory and holiness are inseparable—His judgments reveal His holy nature. This anticipates Ezekiel's repeated formula 'they shall know that I am the LORD' through judgment (Ezekiel 6:7), and Romans 9:22-23's teaching that God displays both wrath and mercy for glory's sake.

Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat.

View commentary

The imagery of lambs feeding in former waste places and strangers eating ruins of the fat depicts complete reversal: covenant people displaced, their inheritance consumed by foreigners. This fulfills covenant curse that others would enjoy their labor (Deuteronomy 28:33). Yet the pastoral scene also hints at eventual restoration when judgment runs its course. The paradox of desolate places becoming pastures suggests God's ability to bring life from death.

Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope:

View commentary

The vivid metaphor of drawing iniquity 'with cords of vanity' and sin 'as it were with a cart rope' depicts willful, laborious pursuit of evil. Far from being pulled unwillingly into sin, these actively drag it to themselves with effort. The cart rope imagery suggests heavy, sustained labor in service of wickedness. This anticipates Proverbs 5:22 ('his own iniquities shall take the wicked') and Jesus' teaching about serving sin versus righteousness (John 8:34).

That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it!

View commentary

The mockers' challenge—'Let him make speed, and hasten his work...let the counsel of the Holy One of Israel draw nigh'—expresses arrogant unbelief, daring God to judge. This cynical demand for immediate divine action demonstrates hardened hearts that mistake patience for impotence. Peter later identifies this same scoffing: 'Where is the promise of his coming?' (2 Peter 3:3-4). God's patience in delaying judgment, meant to prompt repentance, instead emboldens the rebellious.

Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! call: Heb. say concerning evil, It is good, etc

View commentary

This woe condemns moral relativism—calling evil good and good evil, redefining reality to suit sinful desires. The triple contrasts (evil/good, darkness/light, bitter/sweet) emphasize comprehensive moral inversion. This represents the ultimate corruption: not merely sinning but redefining sin as virtue. Such perversion makes repentance impossible and judgment certain, as conscience itself becomes corrupted.

Woe unto them that are wise in their own eyes, and prudent in their own sight! in their own sight: Heb. before their face

View commentary

The fifth woe targets intellectual pride—those 'wise in their own eyes' and 'prudent in their own sight.' The doubled phrases emphasize self-referential wisdom that rejects divine revelation. This describes autonomous human reason exalted above God's revealed truth. Proverbs warns repeatedly against such self-conceit (Proverbs 3:7, 26:12). Paul identifies this as characteristic of human fallenness (Romans 1:22).

Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink:

View commentary

Woe pronounced on those 'mighty to drink wine' and 'men of strength to mingle strong drink' satirizes misapplied valor—strength wasted on debauchery rather than righteousness. The ironic 'mighty' and 'strength' applied to drinking capacity mocks perverted values where prowess in vice replaces virtue. This anticipates Proverbs 23:29-35's warning against alcohol excess and Paul's command for sobriety rather than drunkenness (Ephesians 5:18).

Which justify the wicked for reward, and take away the righteousness of the righteous from him!

View commentary

Judicial corruption—'justify the wicked for reward' and 'take away the righteousness of the righteous'—inverts justice, the very foundation of God's throne (Psalm 89:14). Accepting bribes to acquit the guilty while condemning the innocent violates explicit Torah prohibitions (Exodus 23:8; Deuteronomy 16:19). This perversion of justice particularly incenses God, as it directly opposes His character. The New Testament similarly condemns those who call evil good (Romans 1:32).

Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel. fire: Heb. tongue of fire

View commentary

The agricultural imagery of stubble consumed by flame and chaff by fire depicts swift, total judgment. The cause-effect relationship—'because they have cast away the law of the LORD'—directly links judgment to covenant rebellion. Despising 'the word of the Holy One of Israel' compounds rejection: not mere neglect but active contempt. This anticipates John Baptist's warning of unquenchable fire consuming chaff (Matthew 3:12) and Hebrews' warning that willful sin after knowing truth brings fearful judgment (Hebrews 10:26-27).

Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. torn: or, as dung

View commentary

Divine anger ('the anger of the LORD is kindled') manifesting in 'stretched forth' hand depicts active judgment. The imagery of corpses as refuse in streets shows death's degradation—unburied bodies denied dignity. The refrain 'his anger is not turned away, but his hand is stretched out still' (repeated in 9:12, 17, 21; 10:4) emphasizes unrelenting judgment until repentance occurs. This sustained divine wrath demonstrates that judgment isn't arbitrary passion but settled response to persistent rebellion.

And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly:

View commentary

God's 'lifting up an ensign' (signal) to distant nations and 'hissing' (whistling to summon) them depicts sovereign control over foreign powers used as judgment instruments. The imagery of nations coming 'swiftly' from 'the end of the earth' shows divine orchestration of history—even pagan armies accomplish God's purposes. This anticipates Habakkuk's revelation that God raised Chaldeans for judgment (Habakkuk 1:6) and demonstrates the Reformed conviction of divine providence governing all events.

None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:

View commentary

The invading army's tireless perfection—'none shall be weary,' 'none shall slumber nor sleep,' unbroken equipment—depicts divinely empowered judgment force. The hyperbolic description (shoes and latchets unbroken) emphasizes that when God commissions judgment, nothing hinders its execution. This supernatural efficiency demonstrates that resistance to divine judgment is futile, anticipating Joel's description of the Lord's army (Joel 2:7-9).

Whose arrows are sharp, and all their bows bent, their horses' hoofs shall be counted like flint, and their wheels like a whirlwind:

View commentary

Sharp arrows, bent bows, horses' hooves 'like flint,' and wheels 'like a whirlwind' continue depicting the invincible judgment force. The accumulated imagery creates overwhelming sense of unstoppable power. This divinely-enabled military might demonstrates that covenant curses (Deuteronomy 28:49-52) find precise fulfillment. The description anticipates eschatological judgment where Christ returns with armies of heaven (Revelation 19:14).

Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it.

View commentary

The lion imagery—roaring, seizing prey, carrying away with none to deliver—depicts judgment's terrifying finality. Lions symbolize strength and predatory success; applying this to invading armies shows covenant people becoming prey to former subordinates. The phrase 'none shall deliver' emphasizes abandonment: God, Israel's traditional deliverer, now commissions their destruction. This inverts Exodus deliverance, showing that covenant breaking transforms God from savior to judge.

And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof. sorrow: or, distress and the light: or, when it is light, it shall be dark in the destructions thereof

View commentary

The concluding imagery of roaring against Judah 'like the roaring of the sea' and 'darkness and sorrow' with dimmed light depicts overwhelming, inescapable judgment. Sea roaring suggests chaos and threat (Psalm 46:3), while darkness symbolizes absence of hope and guidance. The phrase 'the light is darkened in the heavens thereof' may indicate ecological devastation or symbolize divine presence withdrawal. This apocalyptic imagery anticipates Joel's day of the LORD characterized by darkness (Joel 2:2, 31).

About Isaiah

Places in This Chapter

Isaiah 5

The Song of the Vineyard

Test Your Knowledge

Continue Your Study