TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 5:8–17. His four-level outline is real structure in the source text, so it is rendered as structure.
The world and the flesh are the two great enemies that we are in danger of being overpowered by; yet we are in no danger if we do not ourselves yield to them. Eagerness of the world, and indulgence of the flesh, are the two sins against which the prophet, in God's name, here denounces woes. These were sins which then abounded among the men of Judah, some of the wild grapes they brought forth (Isa 5:4), and for which God threatens to bring ruin upon them. They are sins which we have all need to stand upon our guard against and dread the consequences of.
I.Here is a woe to those who set their hearts upon the wealth of the world, and place their happiness in that, and increase it to themselves by indirect and unlawful means (Isa 5:8), who join house to house and lay field to field, till there be no place, no room for anybody to live by them. If they could succeed, they would be placed alone in the midst of the earth, would monopolize possessions and preferments, and engross all profits and employments to themselves. Not that it is a sin for those who have a house and a field, of they have wherewithal, to purchase another; but
1.Their fault is,
(1.)That they are inordinate in their desires to enrich themselves, and make it their whole care and business to raise an estate, as if they had nothing to mind, nothing to seek, nothing to do, in this world, but that. They never know when they have enough, but the more they have the more they would have; and, like the daughters of the horseleech, they cry, Give, give. They cannot enjoy what they have, nor do good with it, but are constantly contriving and studying to make it more. They must have variety of houses, a winter-house, and a summer-house, and if another man's house or field lie convenient to theirs, as Naboth's vineyard to Ahab's, they must have that too, or they cannot be easy.
(2.)That they are herein careless of others, nay, and injurious to them. They would live so as to let nobody live but themselves. So that their insatiable covetings may be gratified, they care not what becomes of all about them, what encroachments they make upon their neighbours' rights, what hardships they put upon those that they have power over or advantage against, nor what base and wicked arts they use to heap up treasure to themselves. They would swell so big as to fill all space, and yet are still unsatisfied (Ecc 5:10), as Alexander, who, when he fancied he had conquered the world, wept because he had not another world to conquer. Deficiente terr, non impletur avaritia - If the whole earth were monopolized, avarice would thirst for more. What! will you be placed alone in the midst of the earth? (so some read it); will you be so foolish as to desire it, when we have so much need of the service of others and so much comfort in their society? Will you be so foolish as to expect that the earth shall be forsaken for us (Job 18:4), when it is by multitudes that the earth is to be replenished? An propter vos solos tanta terra creata est?-Was the wide world created merely for you? Lyra.
2.That which is threatened as the punishment of this sin is that neither the houses nor the fields they were thus greedy of should turn to any account, Isa 5:9, Isa 5:10. God whispered it to the prophet in his ear, as he speaks in a like case (Isa 22:14): It was revealed in my ears by the Lord of hosts (as God told Samuel a thing in his ear, Sa1 9:15); he thought he heard it still sounding in his ears; but he proclaimed it, as he ought, upon the house-tops, Mat 10:27.
(1.)That the houses they were so fond of should be untenanted, should stand long empty, and should yield them no rent, and go out of repair: Many houses shall be desolate, the people that should dwell in them, being cut off by sword, famine, or pestilence, or carried into captivity; or trade being dead, and poverty coming upon the country like an armed man, those that had been housekeepers were forced to become lodgers, or shift for themselves elsewhere. Even great and fair houses, that would invite tenants, and (there being a scarcity of tenants) might be taken at low rates, shall stand empty without inhabitants. God created not the earth in vain; he formed it to be inhabited, Isa 45:18. But men's projects are often frustrated, and what they frame answers not the intention. We have a saying, That fools build houses for wise men to live in; but sometimes, as the event proves, they are built for no man to live in. God has many ways to empty the most populous cities.
(2.)That the fields they were so fond of should be unfruitful (Isa 5:10): Ten acres of vineyard shall yield only such a quantity of grapes as will make but one bath of wine (which was about eight gallons), and the seed of a homer, a bushel's sowing of ground, shall yield but an ephah, which was the tenth part of a homer; so that through the barrenness of the ground, or the unreasonableness of the weather, they should not have more than a tenth part of their seed again. Note, Those that set their hearts upon the world will justly be disappointed in their expectations from it.
II.Here is a woe to those that dote upon the pleasures and delights of sense, Isa 5:11, Isa 5:12.
Sensuality ruins men as certainly as worldliness and oppression. As Christ pronounces a woe against those that are rich, so also against those that laugh now and are full (Luk 6:24, Luk 6:25), and fare sumptuously, Luk 16:19. Observe,
1.Who the sinners are against whom this woe is denounced.
(1.)They are such as are given to drink; they make their drinking their business, have their hearts upon it, and overcharge themselves with it. They rise early to follow strong drink, as husbandmen and tradesmen do to follow their employments; as if they were afraid of losing time from that which is the greatest misspending of time. Whereas commonly those that are drunken are drunken in the night, when they have despatched the business of the day, these neglect business, abandon it, and give up themselves to the service of the flesh; for they sit at their cups all day, and continue till night, till wine inflame them - inflame their lusts (chambering and wantonness follow upon rioting and drunkenness) - inflame their passions; for who but such have contentions and wounds without cause? Pro 23:29-35. They make a perfect trade of drinking; nor do they seek the shelter of the night for this work of darkness, as men ashamed of it, but count it a pleasure to riot in the day-time. See Pe2 2:13.
(2.)They are such as are given to mirth. They have their feasts, and they are so merrily disposed that they cannot dine or sup without music, musical instruments of all sorts, like David (Amo 6:5), like Solomon (Ecc 2:8); the harp and the viol, the tarbet and pipe, must accompany the wine, that every sense may be gratified to a nicety; they take the timbrel and harp, Job 21:12. The use of music is lawful in itself; but when it is excessive, when we set our hearts upon it, misspend time in it, so that it crowds our spiritual and divine pleasures and draws away the heart from God, then it turns into sin for us.
(3.)They are such as never give their mind to any thing that is serious: They regard not the work of the Lord; they observe not his power, wisdom, and goodness, in those creatures which they abuse and subject to vanity, nor the bounty of his providence in giving them those good things which they make the food and fuel of their lusts. God's judgments have already seized them, and they are under the tokens of his displeasure, but they regard not; they consider not the hand of God in all these things; his hand is lifted up, but they will not see, because they will not disturb themselves in their pleasures nor think what God is doing with them.
2.What the judgments are which are denounced against them, and in part executed. It is here foretold, (1.) that they should be dislodged; the land should spue out these drunkards (Isa 5:13): My people (so they call themselves, and were proud of it) have therefore gone into captivity, are as sure to go as if they were gone already, because they have no knowledge; how should they have knowledge when by their excessive drinking they make sots and fools of themselves? They set up for wits; but because they regard not God's controversy with them, nor take any care to make their peace with him, they may truly be said to have no knowledge; and the reason is because they will have none; they are inconsiderate and wilful, and are therefore destroyed for lack of knowledge. (2.) That they should be impoverished, and come to want that which they had wasted and abused to excess: Even their glory are men of famine, subject to it and slain by it; and their multitude are dried up with thirst. Both the great men and the common people are ready to perish for want of bread and water. This is the effect of the failure of the corn (Isa 5:10), for the king himself is served of the field, Ecc 5:9. And when the vintage fails the drunkards are called upon to weep, because the new wine is cut off from their mouth (Joe 1:5), and not so much because now they want it as because when they had it they abused it. It is just with God to make men want that for necessity which they have abused to excess. (3.) What multitudes should be cut off by famine and sword (Isa 5:14): Therefore hell has enlarged herself. Tophet, the common burying-place, proves too little; so many are there to be buried that they shall be forced to enlarge it. The grave has opened her mouth without measure, never saying, It is enough, Pro 30:15, Pro 30:16. It may be understood of the place of the damned; luxury and sensuality fill these regions of darkness and horror; there those are tormented who made a god of their belly, Luk 16:25; Phi 3:19. (4.) That they should be humbled and abased, and all their honours laid in the dust. This will be done effectually by death and the grave: Their glory shall descend, not only to the earth, but into it; it shall not descend after them (Psa 49:17), to stand them in any stead on the other side death, but it shall die and be buried with them - poor glory, which will thus wither! Did they glory in their numbers? Their multitude shall go down to the pit, Eze 31:18; Eze 32:32. Did they glory in the figure they made? Their pomp shall be at an end; their shouts with which they triumphed, and were attended. Did they glory in their mirth? Death will turn it into mourning; he that rejoices and revels, and never knows what it is to be serious, shall go thither where there are weeping and wailing. Thus the mean man and the mighty man meet together in the grave and under mortifying judgments. Let a man be ever so high, death will bring him low - ever so mean, death will bring him lower, in the prospect of which the eyes of the lofty should now be humbled, Isa 5:15. It becomes those to look low that must shortly be laid low.
3.What the fruit of these judgments shall be.
(1.)God shall be glorified, Isa 5:16. He that is the Lord of hosts, and the holy God, shall be exalted and sanctified in the judgment and righteousness of these dispensations. His justice must be owned in bringing those low what exalted themselves; and herein he is glorified,
[1.]As a God is irresistible power. He will herein be exalted as the Lord of hosts, that is able to break the strongest, humble the proudest, and tame the most unruly. Power is not exalted but in judgment. It is the honour of God that, though he has a mighty arm, yet judgment and justice are always the habitation of his throne, Psa 89:13, Psa 89:14.
[2.]As a God of unspotted purity. He that is holy, infinitely holy, shall be sanctified (that is, shall be owned and declared to be holy) in the righteous punishment of proud men. Note, When proud men are humbled the great God is honoured, and ought to be honoured by us.
(2.)Good people shall be relieved and succoured (Isa 5:17): Then shall the lambs feed after their manner; the meek ones of the earth, who followed the Lamb, who were persecuted, and put into fear by those proud oppressors, shall feed quietly, feed in the green pastures, and there shall be none to make them afraid. See Eze 34:14. When the enemies of the church are cut off then have the churches rest. They shall feed at their pleasure; so some read it. Blessed are the meek, for they shall inherit the earth, and delight themselves in abundant peace. They shall feed according to their order or capacity (so others read it), as they are able to hear the word, that bread of life.
(3.)The country shall be laid waste, and become a prey to the neighbours: The waste places of the fats ones, the possessions of those rich men that lived at their ease, shall be eaten by strangers that were nothing akin to them. In the captivity the poor of the land were left for vine-dressers and husbandmen (Kg2 25:12); these were the lambs that fed in the pastures of the fats ones, which were laid in common for strangers to eat. When the church of the Jews, those fat ones, was laid waste, their privileges were transferred to the Gentiles, who had been long strangers, and the lambs of Christ's flock were welcome to them.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 16) And the Lord of hosts will be exalted in judgment: and the holy God will be sanctified in righteousness. When the people are led captive, because they have no knowledge, and die of hunger, and with thirst shrivel up, and the grave enlarges its appetite: and the mighty and noble and glorious descend into the depths, and man is humbled, and the vir is abased, and all receive according to their merits: then the Lord will be exalted in judgment, whose judgment previously seemed unjust, and the holy God will be sanctified in righteousness by all, so that what is said in the Gospel may be fulfilled: Our Father, who art in heaven, hallowed be thy name (Matthew 6:9); and: Righteous Father, the world has not known thee (John 17:25). Where should we be careful not to anticipate the judgment of God, whose judgments are great and unsearchable, and about whom the Apostle speaks: His judgments are unsearchable and his ways are unfathomable (Rom. XI, 33), until he enlightens the hidden things of darkness and reveals the thoughts of the hearts (I Cor. IV, 5), who says in the Gospel: Do not judge, so that you may not be judged (Matth. VII, 1). To which statement the Apostle Paul concurs, commanding: Who are you to judge someone else's servant? He stands or falls to his own master. And he shall stand, for God is able to make him stand. (Romans 14:4)
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Summary
Isaiah 5:16 serves as a powerful theological anchor amidst a series of divine condemnations against Judah's moral and spiritual decline. It declares God's unwavering character and ultimate authority, asserting that despite human rebellion and societal chaos, the Lord's supreme power and intrinsic holiness will be perfectly revealed and honored through His righteous acts of judgment. This verse underscores the foundational truth that God's nature remains unassailable and will be vindicated in the face of all unrighteousness.
Context
Literary Context
This verse concludes a section (Isaiah 5:8-25) where the prophet Isaiah pronounces six "woes" against the people of Judah and Jerusalem. These woes systematically condemn various societal sins: land accumulation and greed (Isaiah 5:8-10), revelry and spiritual blindness (Isaiah 5:11-12), defiance of God's work (Isaiah 5:18-19), moral perversion and intellectual arrogance (Isaiah 5:20-21), and judicial corruption (Isaiah 5:22-23). The preceding verse, Isaiah 5:15, describes the humbling of humanity, setting the stage for the exaltation of God. In this grim context of human depravity and impending judgment, Isaiah 5:16 shifts the focus entirely from humanity's failure to God's immutable character, asserting that His glory will not be diminished but rather magnified through His just and holy actions.
Historical & Cultural Context
Isaiah prophesied during a tumultuous period in Judah's history (c. 740-681 BC), spanning the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. This era was marked by significant social stratification, rampant injustice, and a syncretistic religious environment where the worship of Yahweh was often mingled with pagan practices. The "woes" reflect the specific societal ills prevalent in Jerusalem and Judah: economic exploitation, drunkenness, moral relativism, and a proud self-sufficiency that ignored God. Furthermore, the looming threat of the Assyrian Empire, God's chosen instrument of judgment as described in Isaiah 10, provides a historical backdrop against which God's "judgment" (mishpat) would be executed, demonstrating His sovereignty over nations and His people.
Key Themes
Isaiah 5:16 powerfully encapsulates several core themes running through Isaiah's prophecy and the Old Testament as a whole. Firstly, it emphasizes Divine Sovereignty and Authority, particularly through the title "the LORD of hosts" (Yahweh Sabaoth), which signifies God's absolute control over all creation, heavenly armies, and human affairs. Secondly, it highlights God's Unwavering Justice, asserting that His "judgment" (mishpat) will inevitably exalt Him, ensuring that His moral order is upheld. This justice is not arbitrary but flows directly from His Intrinsic Holiness, a concept central to the prophet's vision in Isaiah 6. Finally, the verse speaks to the Vindication of God's Character, where His holiness is "sanctified in righteousness," meaning His perfect moral standard will be made manifest and honored through His actions, confirming His absolute distinction from human sinfulness and His commitment to justice.
Exposition and Analysis
Key Word Analysis
This compound title, combining H3068 (Yᵉhôvâh) and H6635 (tsâbâʼ), identifies God as the self-Existent, Eternal One who commands a vast "mass of persons" or "army." It signifies His supreme authority, omnipotence, and dominion over all heavenly and earthly forces, emphasizing His capacity to execute His will, whether in battle or in judgment.
This primitive root means "to soar," "be lofty," or "lift up." In this context, it indicates that the LORD's character and authority will be raised to a position of undeniable prominence and glory through His acts of judgment. It implies a public and undeniable demonstration of His greatness.
Derived from H6942, this root means "to be (causatively, make, pronounce or observe as) clean," "hallow," or "set apart as holy." Here, it signifies that God's inherent holiness (H6918, qâdôwsh) will be made evident, acknowledged, and honored through His righteous dealings. His actions will confirm His purity and absolute moral distinction from sin.
Verse Breakdown
"But the LORD of hosts shall be exalted in judgment"
This clause asserts the ultimate triumph of God's sovereign authority. Despite the widespread sin and moral decay described in the preceding "woes," the divine title "LORD of hosts" (Yahweh Sabaoth) underscores His unchallengeable power. His "judgment" (mishpat) is not merely punitive but a means by which His inherent greatness and rightful rule are lifted up and made manifest. It suggests that His justice will be seen as righteous and will bring Him glory.
"and God that is holy shall be sanctified in righteousness"
This parallel clause reinforces the first, focusing on God's intrinsic character. "God that is holy" (El Qadosh) highlights His absolute purity and separation from all sin. This holiness necessitates a response to unrighteousness. When God acts in "righteousness" (tsᵉdâqâh)—meaning His perfect moral rectitude and adherence to His own divine standards—His holiness is "sanctified," or made evident and honored. His just actions serve to vindicate His holy nature before all creation.
Literary Devices
Isaiah 5:16 employs several powerful literary devices. The most prominent is Synonymous Parallelism, where the second clause ("and God that is holy shall be sanctified in righteousness") echoes and amplifies the meaning of the first clause ("But the LORD of hosts shall be exalted in judgment"). Both clauses convey the same core message: God's character (His sovereignty, holiness, and justice) will be unequivocally glorified through His actions. This repetition adds emphasis and solemnity to the declaration. Additionally, the verse utilizes Divine Epithets, specifically "the LORD of hosts" and "God that is holy," which are titles that powerfully convey God's attributes of omnipotence, sovereignty, and absolute moral purity. These titles are not merely descriptive but serve to underscore the unassailable nature of the One who acts in judgment. Finally, there is an implicit Contrast between the depravity of humanity detailed in the preceding verses and the perfect, unblemished character of God. This contrast highlights the necessity and inevitability of divine intervention to restore moral order.
Theological and Thematic Connections
Isaiah 5:16 is a profound theological statement on the nature of God, asserting His absolute sovereignty, unblemished holiness, and unwavering commitment to justice. It teaches that God's character is not contingent upon human behavior; rather, His inherent attributes will always be vindicated, even through acts of judgment. This verse underscores the biblical truth that God's holiness demands a response to sin, and His justice ensures that all wrongs will ultimately be addressed. His exaltation in judgment is not a display of arbitrary power, but the necessary outflow of His perfect righteousness, demonstrating that He is utterly distinct from and superior to all human corruption. This divine self-vindication ensures that His glory is paramount and His moral order is eternally upheld.
Reflection and Application
Isaiah 5:16 offers a dual challenge and comfort for all who encounter it. For those who might be tempted to disregard God's moral standards or to live as if their actions have no ultimate consequence, it serves as a solemn and inescapable reminder: the Lord of hosts, the Holy God, will inevitably be exalted and sanctified through His righteous judgment. No sin, no injustice, no act of rebellion will escape His notice or His perfect response. This truth calls us to a profound humility and a sincere repentance, recognizing the gravity of our own sinfulness in the light of His absolute purity. For believers, however, this verse provides immense comfort and assurance. In a world often characterized by chaos, injustice, and moral relativism, knowing that the sovereign God is perfectly just and holy brings peace. It assures us that ultimately, righteousness will prevail, and all wrongs will be made right in God's perfect timing. This truth encourages us to trust in His righteous judgments, even when circumstances seem chaotic or unjust, and to live lives that reflect His holiness, aligning our values and actions with His perfect standards, knowing that His character will always be glorified.
Questions for Reflection
FAQ
What does "LORD of hosts" mean in Isaiah 5:16?
The title "LORD of hosts" (Hebrew: Yahweh Sabaoth) signifies God's supreme authority and power. "Yahweh" refers to the self-existent, eternal God, while "Sabaoth" means "armies" or "hosts"—referring to both heavenly armies (angels) and earthly armies, or even the entire cosmos. Therefore, "LORD of hosts" emphasizes God's absolute sovereignty and His command over all creation and all forces, indicating that He is the ultimate power who will execute His will, including judgment. This title frequently appears in prophetic books, affirming God's ability to intervene decisively in human history, as seen in Isaiah 6:3.
How is God "exalted in judgment" and "sanctified in righteousness"?
God is "exalted in judgment" because His actions of justice, particularly in addressing sin and unrighteousness, demonstrate His supreme authority and moral perfection. When He judges, His character is lifted up and glorified, proving His righteousness to be absolute. He is "sanctified in righteousness" because His inherent holiness (His absolute purity and separation from all evil) is made evident and honored through His righteous deeds. His actions are always consistent with His holy nature, confirming His moral standards and His distinction from human sinfulness. This process ensures that His holiness is not just an abstract quality but is actively revealed and vindicated through His just dealings with humanity, as reflected in Psalm 9:8.
Christ-Centered Fulfillment
Isaiah 5:16, with its declaration of God's exaltation in judgment and sanctification in righteousness, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the immediate context speaks of God's judgment upon Judah's sin, the New Testament reveals that God's righteousness and holiness were supremely vindicated not only through judgment but also through the cross. On the cross, God's justice was perfectly satisfied as Christ, the Lamb of God who takes away the sin of the world, bore the full weight of divine wrath against sin. This act simultaneously exalted God's justice (He did not overlook sin) and sanctified His holiness (He provided a perfect, holy sacrifice). Through Christ's atoning death and resurrection, God demonstrated His righteousness in justifying those who believe in Jesus, as Romans 3:25-26 powerfully articulates, "to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus." Furthermore, Christ Himself is the embodiment of God's holiness and righteousness, and He will return as the righteous Judge, ensuring that all things are ultimately set right and that God's character is eternally glorified, fulfilling the promise of God being "exalted in judgment" for all time.