13 Therefore my people go into captivity for lack of knowledge. Their honorable men are famished, and their multitudes are parched with thirst.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Therefore my people are gone into captivity. I do not approve of the interpretation given by some commentators, that in consequence of the teachers having failed to perform their duty, the people, through ignorance and error, fell into many vices, which at length became the cause of their destruction. On the contrary, he charges them with gross and voluntary ignorance, as if he had said that, by their madness, they brought down destruction on themselves. The meaning therefore is, that the people perished because they despised instruction; whereas they might have been preserved if they had listened to good counsels: and therefore he expressly says, My people; that is, the nation which enjoyed the extraordinary privilege of being separated from the rest of the nations, that by relying on the guidance and direction of God, they might have a fixed rule of life. Thus it is said, "What nation is so eminent and so distinguished as to have gods nigh to it, as thy God draws near to thee this day? This shall therefore be your knowledge and understanding above all nations, to hear your God." (Deuteronomy 4:6, 7.) This baseness heightens the criminality of the people, that they shut their eyes in the midst of so much light. It was therefore a very severe accusation, that a people which God had undertaken to govern possessed no knowledge: for the law might have given them abundant direction for the whole conduct of life; it was a light shining before them amidst the general darkness of the world; and therefore it was monstrous that the nation should refuse to follow that path which had been pointed out to them, and, on the contrary, should shut their eyes, and rush forward to destruction. Have gone into captivity. Some consider the word captivity to be used here in a metaphorical sense; but this is a forced interpretation; for the Prophet here describes the punishments which God had in part inflicted, and in part intended to inflict, so as to make it evident that the people were wretched through their own fault, as if they wished to draw down upon themselves the curses of God. When this discourse was delivered, some tribes of Israel had already been banished, and the destruction of both kingdoms was at hand. The Prophet accordingly speaks as if all had already been led into captivity And their glory are men famished [1] and their multitude are dried up with thirst. He now adds another punishment, namely, that they are wasted with hunger and famine, and not only common men, but some persons of the highest rank, in whom the vengeance of God is more clearly seen; for it was shocking to see wealthy men and nobles, on whom the respectability of the whole nation rested, wandering about and famished. And yet the severity of God's vengeance did not exceed proper bounds; for we must always take into account that ignorance was the cause; that is, the Jews were rebellious, and obstinately rejected the light of heavenly doctrine; yea, shut their ears against God when he was willing to perform the part of a master in instructing them. Hence we draw a useful doctrine; namely, that the source of all our calamities is, that we do not allow ourselves to be taught by the word of God, and this is what the Prophet chiefly intended that we should observe. It may be asked, Is ignorance the cause of all calamities? Many persons appear to sin not so much through ignorance as through obstinacy; for they see what is right, but refuse to follow it, and the consequence is that they sin willingly, and not merely through inadvertency. I answer, ignorance is sometimes the near, and sometimes the remote cause; or, to use the common expressions, the one is immediate, and the other is mediate. It is the near cause, when men deceive themselves under any pretense, and intentionally blind their understanding. Again, it is the remoter cause, when men reject the principles from which they ought to frame the rule of their life; for it was their duty to look to God, and to attend to his will. When they disregard his will, they are indeed rebellious and obstinate; but they are ignorant because they refuse to learn, and on this rock they split: and yet ignorance does not excuse them, for of their own accord they bring it on themselves when they reject such a Teacher. So then it is a true statement, that the reason why the people endure such a variety of afflictions is, that they are ignorant of God, and will not allow themselves to be taught by him.
1 - And their honourable men are famished. -- Eng. Ver.
Therefore my people are gone - This is evidently used with reference to the "future." The prophet described events as "passing before his eyes" as a vision (note, Isaiah 1:1); and he here seems to "see" the people going into captivity, and describes it as an event actually occurring.
Into captivity - Referring, doubtless, to the captivity at Babylon.
Because they have no knowledge - Because they do not choose to retain the knowledge of God.
And their honorable men - The Hebrew is, 'The glory of the people became people of famine;' that is, they shall be destroyed with famine. This was to be a "punishment" for their dissipation at their feasts.
And their multitude - The mass, or body of the nation; the common people.
Dried up with thirst - Are punished in this manner for their indulgence in drinking. The punishment here specified, refers particularly to a journey through an arid, desolate region, where drink could be obtained only with difficulty. Such was the route which the nation was compelled afterward to take in going to Babylon.
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. Habakkuk 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, Matthew 21:33.
Therefore my people (s) have gone into captivity, because [they have] (t) no knowledge: and their honourable men [are] famished, and their multitude dried up with thirst.
(s) That is, will certainly go: for so the prophets use to speak as though the thing which will come to pass were done already.
(t) Because they would not obey the word of God.
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, 2-Kings 17:6 whereas this prophecy was delivered out many years before, even in the time of Uzziah, as is manifest from the following chapter, Isaiah 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, Luke 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 Isaiah 3:1 and was true not only when Jerusalem was besieged by the Chaldeans, Jeremiah 52:6, Jeremiah 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, Isaiah 5:11.
(b) "idcirco exsulat populus meus absque scientia", Cocceius; so Montanus. (c) De Bello Jude. l. 5. c. 10. sect. 2. 3. & 12. 3. & 6. 3, sect. 3.
are gone--The prophet sees the future as if it were before his eyes.
no knowledge--because of their foolish recklessness (Isaiah 5:12; Isaiah 1:3; Hosea 4:6; Luke 19:44).
famished--awful contrast to their luxurious feasts (Isaiah 5:11-12).
multitude--plebeians in contradistinction to the "honorable men," or nobles.
thirst-- (Psalm 107:4-5). Contrast to their drinking (Isaiah 5:11). In their deportation and exile, they shall hunger and thirst.
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 Isaiah 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 Hosea 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 Isaiah 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., Micah 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., 2-Samuel 19:29, or בּני, 1-Samuel 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 Deuteronomy 32:24, as Hitzig, Ewald, Bttcher, and others propose (compare, on the contrary, Genesis 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.
No knowledge - No serious consideration of God's works, and of their own duty and danger. Honourable men - Who thought themselves quite out of the reach of famine.
*More commentary available at chapter level.