Isaiah 5:13
Verse
Context
Woes to the Wicked
12At their feasts are the lyre and harp, tambourines and flutes and wine. They disregard the actions of the LORD and fail to see the work of His hands. 13Therefore My people will go into exile for their lack of understanding; their dignitaries are starving and their masses are parched with thirst. 14Therefore Sheol enlarges its throat and opens wide its enormous jaws, and down go Zion’s nobles and masses, her revelers and carousers!
Sermons
T. Austin-Sparks
Thomas BrooksThomas BrooksSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And their honorable men "And the nobles" - These verses have likewise a reference to the two preceding. They that indulged in feasting and drinking shall perish with hunger and thirst; and Hades shall indulge his appetite as much as they had done, and devour them all. The image is strong and expressive in the highest degree. Hab 2:5, uses the same image with great force: - the ambitious and avaricious conqueror. "Enlargeth his appetite like Hades; And he is like Death, and will never be satisfied," But, in Isaiah, Hades is introduced to much greater advantage, in person; and placed before our eyes in the form of a ravenous monster, opening wide his immeasurable jaws, and swallowing them all together: "Therefore Shoel hath dilated her soul, she hath opened her mouth beyond limit." Destruction expects more than a common meal, when God visits Jerusalem for her iniquities. This seems to refer to the ruin brought on the Jews by the Romans. Our blessed Lord repeats this parable, and applies it to this very transaction, Mat 21:33.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Therefore judgment would overtake them in this blind, dull, and stupid animal condition. "Therefore my people go into banishment without knowing; and their glory will become starving men, and their tumult men dried up with thirst." As the word "therefore" (lâcēn, as in Isa 1:24) introduces the threat of punishment, gâlâh (go into captivity) is a prophetic preterite. Israel would go into exile, and that "without knowing" (mibb'li-da'ath). The meaning of this expression cannot be "from want of knowledge," since the min which is fused into one word with b'li is not causal, but negative, and mibb'li, as a preposition, always signifies "without" (absque). But are we to render it "without knowing it" (as in Hos 4:6, where hadda'ath has the article), or "unawares?" There is no necessity for any dispute on this point, since the two renderings are fundamentally one and the same. The knowledge, of which Isa 5:12 pronounces them destitute, was more especially a knowledge of the judgment of God that was hanging over them; so that, as the captivity would come upon them without knowledge, it would necessarily come upon them unawares. "Their glory" (Cebōdō) and "their tumult" (hamono) are therefore to be understood, as the predicates show, as collective nouns used in a personal sense, the former signifying the more select portion of the nation (cf., Mic 1:15), the latter the mass of the people, who were living in rioting and tumult. The former would become "men of famine" (mĕthē rââb: מתי, like אנשׁי in other places, viz., Sa2 19:29, or בּני, Sa1 26:16); the latter "men dried up with thirst" (tsichēh tsâmâh: the same number as the subject). There is no necessity to read מתי (dead men) instead of מתי, as the lxx and Vulgate do, or מזי (מזה) according to Deu 32:24, as Hitzig, Ewald, Bttcher, and others propose (compare, on the contrary, Gen 34:30 and Job 11:11). The adjective tzicheh (hapax leg) is formed like Chirēsh, Cēheh, and other adjectives which indicate defects: in such formations from verbs Lamed - He, instead of e we have an ae that has grown out of ay (Olshausen, 182, b). The rich gluttons would starve, and the tippling crowd would die with thirst.
Jamieson-Fausset-Brown Bible Commentary
are gone--The prophet sees the future as if it were before his eyes. no knowledge--because of their foolish recklessness (Isa 5:12; Isa 1:3; Hos 4:6; Luk 19:44). famished--awful contrast to their luxurious feasts (Isa 5:11-12). multitude--plebeians in contradistinction to the "honorable men," or nobles. thirst-- (Psa 107:4-5). Contrast to their drinking (Isa 5:11). In their deportation and exile, they shall hunger and thirst.
John Gill Bible Commentary
Therefore my people are gone into captivity,.... Or rather, as Kimchi explains it, "shall go into captivity"; the past for the future; for this cannot be understood even of the captivity of the ten tribes, for they were not carried captive until the sixth year of Hezekiah's reign, Kg2 17:6 whereas this prophecy was delivered out many years before, even in the time of Uzziah, as is manifest from the following chapter, Isa 6:1 and much less it cannot design the captivity of Judah, but respects the captivity by the Romans, in future time. Because they have no knowledge; of the work of the Lord, and the operations of his hands; the Septuagint and Arabic versions render it, "because they knew not the Lord", the Lord Jesus Christ, the Lord of glory, the true Messiah; they knew not his person, office, grace, and Gospel; they did not own and acknowledge him, but despised and rejected him; their ignorance was affected and voluntary; they had the means of knowledge, but did not make use of them; they would not know him, they would not attend to the strong and clear evidence of his being the Messiah, which prophecies, miracles, and his doctrines, gave of him; the things belonging to their peace they knew not, these were righteously hid from them, and hence destruction came upon them, Luk 19:42 the words may be rendered in connection with the former, "therefore my people shall go into captivity without knowledge" (b), unawares, unthought of, and unexpected; and the Jews, to the last; did not think their city would be taken, but that in some way of other salvation and deliverance would be wrought for them: and their honourable men are famished, and their multitude dried up with thirst; or "shall be"; this is expressive of a famine of bread and water, which all, both high and low, prince and people, should be affected with; see Isa 3:1 and was true not only when Jerusalem was besieged by the Chaldeans, Jer 52:6, Jer 5:10 but when it was besieged by the Romans, in which the rich suffered as well as the poor; and was so great, that even women ate their own children, as Josephus (c) relates: this is threatened as a punishment of their rioting and drunkenness, Isa 5:11. (b) "idcirco exsulat populus meus absque scientia", Cocceius; so Montanus. (c) De Bello Jud. l. 5. c. 10. sect. 2. 3. & 12. 3. & 6. 3, sect. 3.
Tyndale Open Study Notes
5:13 Israel and Judah would go into exile to Assyria (722 BC) and Babylon (586 BC). • The people did not respond to the Lord because they did not know him (see 1:3). They likely knew about him, but their behavior showed that they did not know him in any intimate way.
Isaiah 5:13
Woes to the Wicked
12At their feasts are the lyre and harp, tambourines and flutes and wine. They disregard the actions of the LORD and fail to see the work of His hands. 13Therefore My people will go into exile for their lack of understanding; their dignitaries are starving and their masses are parched with thirst. 14Therefore Sheol enlarges its throat and opens wide its enormous jaws, and down go Zion’s nobles and masses, her revelers and carousers!
- Scripture
- Sermons
- Commentary
The Horizon of Divine Purpose - Part 1
By T. Austin-Sparks2.2K59:58Divine PurposeEXO 19:5EXO 34:14NUM 25:1DEU 7:6ISA 5:13JER 50:1EZK 1:26In this sermon, the speaker emphasizes the importance of seeing the person and purpose as interconnected. They express a strong burden for delivering this message and believe it is crucial for the current time. The speaker mentions the presence of defilement and corruption in the world and the need to return to a pure testimony to God. They refer to the major and minor prophets in the Bible, highlighting their focus on specific characteristics of God. The sermon concludes with the reminder that the battle for testimony revolves around the impact of the Lord's presence, emphasizing the necessity of recognizing and meeting Him.
Ignorance Is the Mother of Destruction
By Thomas Brooks0Spiritual GrowthKnowledgePRO 1:7PRO 4:7ISA 5:13HOS 4:6MAT 22:29JHN 8:32ROM 10:21CO 15:34JAS 1:52PE 3:18Thomas Brooks emphasizes that ignorance leads to destruction, citing Hosea 4:6 to illustrate that a lack of knowledge can render people unfit for salvation. He contrasts the notion that ignorance fosters devotion, arguing instead that it is a perilous state that can lead to spiritual ruin. Brooks calls for believers to seek knowledge and understanding to avoid the pitfalls of ignorance and its destructive consequences.
Ignorant People
By Thomas Brooks0Knowledge Of GodIgnorancePRO 1:7ISA 5:13HOS 4:6MAT 22:29JHN 8:32ROM 10:21CO 15:34EPH 4:18COL 1:92PE 3:18Thomas Brooks emphasizes the dangers of ignorance in his sermon 'Ignorant People,' arguing that while some may believe ignorance fosters devotion, the Bible clearly states it leads to destruction. He cites Hosea 4:6 to illustrate that lack of knowledge results in ruin, and Matthew 22:29 to highlight that error stems from not knowing the Scriptures. Brooks warns that ignorance enslaves individuals to sin and makes them vulnerable to Satan's traps, ultimately leading to a life devoid of understanding and filled with misery. He concludes that ignorance not only breeds sin but also makes individuals indifferent to their actions against God and their own souls.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And their honorable men "And the nobles" - These verses have likewise a reference to the two preceding. They that indulged in feasting and drinking shall perish with hunger and thirst; and Hades shall indulge his appetite as much as they had done, and devour them all. The image is strong and expressive in the highest degree. Hab 2:5, uses the same image with great force: - the ambitious and avaricious conqueror. "Enlargeth his appetite like Hades; And he is like Death, and will never be satisfied," But, in Isaiah, Hades is introduced to much greater advantage, in person; and placed before our eyes in the form of a ravenous monster, opening wide his immeasurable jaws, and swallowing them all together: "Therefore Shoel hath dilated her soul, she hath opened her mouth beyond limit." Destruction expects more than a common meal, when God visits Jerusalem for her iniquities. This seems to refer to the ruin brought on the Jews by the Romans. Our blessed Lord repeats this parable, and applies it to this very transaction, Mat 21:33.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Therefore judgment would overtake them in this blind, dull, and stupid animal condition. "Therefore my people go into banishment without knowing; and their glory will become starving men, and their tumult men dried up with thirst." As the word "therefore" (lâcēn, as in Isa 1:24) introduces the threat of punishment, gâlâh (go into captivity) is a prophetic preterite. Israel would go into exile, and that "without knowing" (mibb'li-da'ath). The meaning of this expression cannot be "from want of knowledge," since the min which is fused into one word with b'li is not causal, but negative, and mibb'li, as a preposition, always signifies "without" (absque). But are we to render it "without knowing it" (as in Hos 4:6, where hadda'ath has the article), or "unawares?" There is no necessity for any dispute on this point, since the two renderings are fundamentally one and the same. The knowledge, of which Isa 5:12 pronounces them destitute, was more especially a knowledge of the judgment of God that was hanging over them; so that, as the captivity would come upon them without knowledge, it would necessarily come upon them unawares. "Their glory" (Cebōdō) and "their tumult" (hamono) are therefore to be understood, as the predicates show, as collective nouns used in a personal sense, the former signifying the more select portion of the nation (cf., Mic 1:15), the latter the mass of the people, who were living in rioting and tumult. The former would become "men of famine" (mĕthē rââb: מתי, like אנשׁי in other places, viz., Sa2 19:29, or בּני, Sa1 26:16); the latter "men dried up with thirst" (tsichēh tsâmâh: the same number as the subject). There is no necessity to read מתי (dead men) instead of מתי, as the lxx and Vulgate do, or מזי (מזה) according to Deu 32:24, as Hitzig, Ewald, Bttcher, and others propose (compare, on the contrary, Gen 34:30 and Job 11:11). The adjective tzicheh (hapax leg) is formed like Chirēsh, Cēheh, and other adjectives which indicate defects: in such formations from verbs Lamed - He, instead of e we have an ae that has grown out of ay (Olshausen, 182, b). The rich gluttons would starve, and the tippling crowd would die with thirst.
Jamieson-Fausset-Brown Bible Commentary
are gone--The prophet sees the future as if it were before his eyes. no knowledge--because of their foolish recklessness (Isa 5:12; Isa 1:3; Hos 4:6; Luk 19:44). famished--awful contrast to their luxurious feasts (Isa 5:11-12). multitude--plebeians in contradistinction to the "honorable men," or nobles. thirst-- (Psa 107:4-5). Contrast to their drinking (Isa 5:11). In their deportation and exile, they shall hunger and thirst.
John Gill Bible Commentary
Therefore my people are gone into captivity,.... Or rather, as Kimchi explains it, "shall go into captivity"; the past for the future; for this cannot be understood even of the captivity of the ten tribes, for they were not carried captive until the sixth year of Hezekiah's reign, Kg2 17:6 whereas this prophecy was delivered out many years before, even in the time of Uzziah, as is manifest from the following chapter, Isa 6:1 and much less it cannot design the captivity of Judah, but respects the captivity by the Romans, in future time. Because they have no knowledge; of the work of the Lord, and the operations of his hands; the Septuagint and Arabic versions render it, "because they knew not the Lord", the Lord Jesus Christ, the Lord of glory, the true Messiah; they knew not his person, office, grace, and Gospel; they did not own and acknowledge him, but despised and rejected him; their ignorance was affected and voluntary; they had the means of knowledge, but did not make use of them; they would not know him, they would not attend to the strong and clear evidence of his being the Messiah, which prophecies, miracles, and his doctrines, gave of him; the things belonging to their peace they knew not, these were righteously hid from them, and hence destruction came upon them, Luk 19:42 the words may be rendered in connection with the former, "therefore my people shall go into captivity without knowledge" (b), unawares, unthought of, and unexpected; and the Jews, to the last; did not think their city would be taken, but that in some way of other salvation and deliverance would be wrought for them: and their honourable men are famished, and their multitude dried up with thirst; or "shall be"; this is expressive of a famine of bread and water, which all, both high and low, prince and people, should be affected with; see Isa 3:1 and was true not only when Jerusalem was besieged by the Chaldeans, Jer 52:6, Jer 5:10 but when it was besieged by the Romans, in which the rich suffered as well as the poor; and was so great, that even women ate their own children, as Josephus (c) relates: this is threatened as a punishment of their rioting and drunkenness, Isa 5:11. (b) "idcirco exsulat populus meus absque scientia", Cocceius; so Montanus. (c) De Bello Jud. l. 5. c. 10. sect. 2. 3. & 12. 3. & 6. 3, sect. 3.
Tyndale Open Study Notes
5:13 Israel and Judah would go into exile to Assyria (722 BC) and Babylon (586 BC). • The people did not respond to the Lord because they did not know him (see 1:3). They likely knew about him, but their behavior showed that they did not know him in any intimate way.