Woe to those who rise up early in the morning, that they may follow strong drink, who stay late into the night, until wine inflames them!
Parallel Translations
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Woe to those who rise up early in the morning, that they may follow strong drink, who stay late into the night, until wine inflames them!
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Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them!
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Woe unto them that rise up early in the morning, that they may follow strong drink; that tarry late into the night, till wine inflame them!
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Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (14)
Passages linked to Isaiah 5:11 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Proverbs 23:29-30 Who has woe? Who has sorrow? Who has strife? Who has complaints? Who has needless bruises? Who has bloodshot eyes? Those who stay long at the wine; those who go to seek out mixed wine.
- Romans 13:13 Let’s walk properly, as in the day; not in reveling and drunkenness, not in sexual promiscuity and lustful acts, and not in strife and jealousy.
- Proverbs 20:1 Wine is a mocker and beer is a brawler. Whoever is led astray by them is not wise.
- Isaiah 5:22 Woe to those who are mighty to drink wine, and champions at mixing strong drink;
- Ecclesiastes 10:16-17 Woe to you, land, when your king is a child, and your princes eat in the morning! Happy are you, land, when your king is the son of nobles, and your princes eat in due season, for strength, and not for drunkenness!
- Isaiah 28:7-8 They also reel with wine, and stagger with strong drink. The priest and the prophet reel with strong drink. They are swallowed up by wine. They stagger with strong drink. They err in vision. They stumble in judgment. For all tables are completely full of filthy vomit and filthiness.
- Isaiah 28:1 Woe to the crown of pride of the drunkards of Ephraim, and to the fading flower of his glorious beauty, which is on the head of the fertile valley of those who are overcome with wine!
- Hosea 7:5-6 On the day of our king, the princes made themselves sick with the heat of wine. He joined his hand with mockers. For they have prepared their heart like an oven, while they lie in wait. Their baker sleeps all the night. In the morning it burns as a flaming fire.
- Habakkuk 2:15 “Woe to him who gives his neighbor drink, pouring your inflaming wine until they are drunk, so that you may gaze at their naked bodies!
- Luke 21:34 “So be careful, or your hearts will be loaded down with carousing, drunkenness, and cares of this life, and that day will come on you suddenly.
- 1 Corinthians 6:10 nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortionists, will inherit God’s Kingdom.
- Galatians 5:21 envy, murders, drunkenness, orgies, and things like these; of which I forewarn you, even as I also forewarned you, that those who practice such things will not inherit God’s Kingdom.
- 1 Thessalonians 5:6-7 so then let’s not sleep, as the rest do, but let’s watch and be sober. For those who sleep, sleep in the night; and those who are drunk are drunk in the night.
- Proverbs 23:32 In the end, it bites like a snake, and poisons like a viper.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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Geneva Bible translators 1599 · Public Domain That spare no pain nor diligence to follow their…
That spare no pain nor diligence to follow their lusts.
Which are never weary of their rioting and excessive pleasures, but use all means to provoke to the same.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Isa 5:11 Woe unto them that rise up early…
Isa 5:11 Woe unto them that rise up early in the morning, [that] they may follow strong drink; that continue until night, [till] wine inflame them!
Ver. 11. Woe unto them that rise up early.] Heb., The early risers, but for an ill purpose. O intolerandum flagitium, saith one, {a} homines inertiae, somnique plenissimos, &c.; O intolerable wickedness, that men so lazy, and more sleepy than dormice, should be up and at it so very early - they rise early to corrupt their actions, saith another prophet {Zep 3:7} - and should have their brains crowing before day. Neither are they so soon up alone, but they call up others (as the Hebrew word here signifieth) to serve them, and sit with them on their ale bench; for they are good fellows, they say, and must have company.
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That they may follow strong drink.] {b} Pursue it eagerly, as the worldling doth his gain, the hunter his game. Their motto is, Take away our liquor, ye take away our life. By strong drink, here understand any inebriating liquor, whereof, besides wine, the Italians have twenty distinct kinds, to please the gusto. Pliny {c} cries out, Hei mira vitiorum solertia inventum est quemadmodum aqua quoque inebriaret! Portentosum sane potionis genus, &c.
That continue unto night.] All the life long days these ale stakes stick to it, quaffing and carousing. Diem noctemque continuare potando nulli probrum, saith Tacitus of the old Germans. To drink whole days together is among them no disgrace, neither is it among many of their posterity to this day. About the midst of Queen Elizabeth’s reign that cursed sin was first brought over into England, say some, out of the Low Countries; before which time there was neither general practice nor legal punishment of that vice in this kingdom. {d}
Till wine inflame them.] By which expression, Omnem ebriorum insanium intelligit, saith Oecolampadius, he meaneth all the drunkard’s mad pranks, when heated with wine, and yet more with lusts and passions; see Pro 23:29-34. Tyrone the rebel, 1567, was such a drunkard, that to cool his body when it was immoderately inflamed with wine and whisky, he would many times be buried in the earth up to the chin. {e}
{a} Osor. in loc.
{b} Studium ebrietatis illis obiecit,
{c} Lib. xiv. cap. ult.
{d} Fuller’s Church History, p. 61.
{e} Camden’s Elisabeth, p. 89.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain That rise up early in the morning; which was…
That rise up early in the morning; which was unusual, and scandalous in that case, Ecc 10:16; Act 2:15. They made drinking their daily trade and business.
That continue until night; thereby wasting both precious time, and God’s good creatures, and the health of their bodies, as well as of their souls. He useth this word partly to show their folly and misery, because the wine was so far from quenching and satisfying their appetites, that it did indeed inflame and increase them; and partly to prevent the vain excuse of them, who thought themselves innocent because they did not drink to drunkenness, although they cast themselves into an intemperate heat through their excess.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Woe unto them that rise up early in the…
Woe unto them that rise up early in the morning,.... To rise up early in the morning is healthful, and to rise to do business is commendable; but to spend the day in drunkenness and intemperance is very criminal, which is here meant:
that they may follow, strong drink; not only drink it, but follow on to drink; diligently seek after it, where the best is to be had; go from house to house till they have found it; closely follow the drinking of it, till inebriated with it:
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that continue until night; at their pots, with their drinking companions, even all the day till night comes, the twilight either of the evening or of the morning:
till wine inflame them; their bodies with heat, and their souls with lust.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 11. Wo unto them that rise up early]…
Verse 11. Wo unto them that rise up early] There is a likeness between this and the following passage of the prophet Amos, Am 6:3-6, who probably wrote before Isaiah. If the latter be the copier, he seems hardly to have equalled the elegance of the original: -
"Ye that put far away the evil day
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And affect the seat of violence;
Who lie upon beds of ivory,
And stretch yourselves upon your couches;
And eat the lambs from the flock,
And calves from the midst of the stall;
Who chant to the sound of the viol,
And like David invent for yourselves instruments of music;
Who quaff wine in large bowls,
And are anointed with the choicest ointments:
But are not grieved for the affliction of Joseph."
Kimchi says, "they consider not the heavens nor their hosts: they pray not the morning nor the evening prayer unto the Lord."
Follow strong drink] Theodoret and Chrysostom on this place, both Syrians, and unexceptionable witnesses in what belongs to their own country, inform us that שכר shechar (σικερα in the Greek of both Testaments, rendered by us by the general term strong drink) meant properly palm wine, or date wine, which was and is still much in use in the Eastern countries. Judea was famous for the abundance and excellence of its palm trees; and consequently had plenty of this wine. "Fiunt (vina) et e pomis; primumque e palmis, quo Parthi et Indi utun tur, et oriens totus: maturarum modio in aquae congiis tribus macerato expressoque." Plin. lib. xiv. 19. "Ab his cariotae [palmae] maxime celebrantur; et cibo quidem, sed et succo, uberrimae. Ex quibus praecipua vina orienti; iniqua capiti, unde porno nomen." Id. xiii. 9. Καρος signifies stupefaction: and in Hebrew likewise the wine has its name from its remarkably inebriating quality.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Isa 5:11-12. Wo unto them, that rise up early,…
Isa 5:11-12. Wo unto them, that rise up early, &c. — Here we find another vice reproved, namely, that of luxury, or intemperance; whose companion and daughter is Inattention to the works of God, whose child, also, is Ignorance; see Isa 5:13; that rise up early to follow strong drink — As husbandmen and tradesmen rise early to follow their employments; as if they were afraid of losing time from that which is the greatest misspending of time and the most sinful abuse of it. That continue until night — Spending the whole day at their cups; till wine inflame them — Inflame their lusts and passions: for chambering and wantonness, on the one hand, and contentions and wounds without cause, on the other, generally follow upon rioting, and drunkenness, Rom 13:13; Pro 23:29. And the harp, and the viol, &c., are in their feasts — Musical instruments of all sorts must accompany their wine, that every sense may be gratified to the utmost, and their pleasures rendered more exquisite. But they regard not the work of the Lord — What God hath lately done, and is yet doing, and about to do, among them; his grievous judgments, partly inflicted, and partly threatened, which require another course of life, even to give themselves to fasting and prayer, and to reform their manners, that so they might remove the calamities which, now afflicted them, and prevent those which were approaching.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Wo unto them - The prophet, having denounced “avarice,”…
Wo unto them - The prophet, having denounced “avarice,” proceeds now to another vice - that of “intemperance, or dissipation.”
That rise up early ... - That rise “for this purpose,” when nothing else would rouse them. It may illustrate this somewhat, to remark, that it was not common among the ancients to become intoxicated at an early hour of the day; see the note at Act 2:15; compare 1Th 5:7. It indicated then, as it does now, a confirmed and habitual state of intemperance when a man would do this early in the morning. ‘The Persians, when they commit a debauch, arise betimes, and esteem the morning as the best time for beginning to drink wine, by which means they carry on their excess until night.’ - “Morier.”
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That they may follow strong drink - - שׁכר shêkār, or sichar. This word is derived from a verb signifying to drink, to become intoxicated. All nations have found out some intoxicating drink. That which was used by the Hebrews was made from grain, fruit, honey, dates, etc., prepared by fermentation. The word sometimes means the same as wine Num 28:7, but more commonly it refers to a stronger drink, and is distinguished from it, as in the common phrase, ‘wine and strong drink;’ Lev 10:9; Num 6:3; Jdg 13:4, Jdg 13:7. Sometimes it may be used for “spiced wine” - a mixture of wine with spices, that would also speedily produce intoxication. The Chaldee renders the words עתיק חמר chămar ‛atı̂yq, ‘old fermented liquor;’ denoting the “mode” in which strong drink was usually prepared. It may be remarked here, that whatever may be the “form” in which intoxicating drink is prepared, it is substantially the same in all nations. Intoxication is caused by “alcohol,” and that is produced by fermentation. It is never created or increased by distillation. The only effect of distillation is, to collect and preserve the alcohol which existed in the beer, the wine, or the cider. Consequently, the same substance produces intoxication when wine is drank, which does when brandy is drank; the same in cider or other fermented liquor, as in ardent spirits.
That continue until night - That drink all day. This shows that the “strong drink” intended here, did not produce “sudden,” intoxication. This is an exact description of what occurs constantly in oriental nations. The custom of sitting long at the wine, when they have the means of indulgence, prevails everywhere. D’Ar-vieux says, that while he was staying among the Arabs on mount Carmel, a wreck took place on the coast, from which one of the emirs obtained two large casks of wine. He immediately sent to the neighboring emirs, inviting them to come and drink it. They gladly came, and continued drinking for two days and two nights, until not a drop of the wine was left. In like manner, Tavernier relates that the king of Persia sent for him early one morning to the palace, when, with other persons, he was obliged to sit all the day, and late at night, drinking wine with the shah; but at last, ‘the king growing sleepy, gave us leave to depart, which we did very willingly, having had hard labor for seventeen hours together.’
Inflame them - Excite them; or stimulate them. We have the same phrase - denoting the “burning” tendency of strong drink. The American Indians appropriately call “fire-water.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain To follow. Hebrew, "for shecar," (Calmet) palm wine, (Theodoret)…
To follow. Hebrew, "for shecar," (Calmet) palm wine, (Theodoret) or any inebriating liquor. (St. Jerome in chap. xxviii.) Our version is conformable to Aquila and Symmachus. (Haydock) --- Numbers vi. 3., and Ecclesiastes x. 16.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Second Woe--against intemperance.
Second Woe--against intemperance.
early--when it was regarded especially shameful to drink (Act 2:15; Th1 5:7). Banquets for revelry began earlier than usual (Ecc 10:16-17).
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strong drink--Hebrew, sichar, implying intoxication.
continue--drinking all day till evening.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain Second woe — on high-living and revelry, Isa_5:11-12.
Second woe — on high-living and revelry, Isa_5:11-12.
In the train of the luxury of the times, drunkenness follows. The woe is deserved because (observe the particularity of the statement) appetite seeks gratification from early morn, through the day, and into night.
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11, 12. Strong drink — A drink of topers, (שׁכר, shakar,) made from dates, grain, grapes, and whatever else will produce intoxication.
Till wine — “Wine,” here, is from the word יינ, yayin, a term generic of this liquid, whether fermented or not; but here it is fermented and intoxicating, for the latter fact is specifically stated. “Strong drink” is also stated here to originate revelry, and music becomes in request.
The harp — The same in kind that David used in chanting his odes. [For figure of the instrument and mode of handling see the next page.]
The viol — This was of wood, made hollow, and overstrung. The original word, נבל, nebhel, is generic of the ancient guitar, four forms of which have been taken from the ruins of Egypt.
The tabret — A kind of drum, perhaps with strings attached.
The pipe — A flute or flageolet.
They regard not — God is not in all their thoughts. They look not toward his work… the operation of his hands. These parallel words of course mean the same thing, namely, What God teaches men through nature, providence, and revelation; hence, these instructors being overlooked, God is compelled to teach them by a severer discipline — by famine and captivity.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 11. rise up early] Drinking in the morning was…
11. rise up early] Drinking in the morning was considered disreputable by the Jews (Ecc_10:16 f.; Act_2:15) and Romans; but not, apparently, by the Arabs (Gesenius). The word for strong drink seems to be a general name for various kinds of alcoholic liquors obtained from dates, honey, raisins, barley, &c.
that continue … inflame them] rather, that sit late into the night, wine inflaming them.
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11–17. The second woe, against dissipation and the spiritual blindness which accompanies it. Cf. Isa_28:1; Isa_28:7 ff.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (11) Woe unto them that rise up early.—The same…
(11) Woe unto them that rise up early.—The same class as in Isa_5:8 meets us under another aspect. In Judah, as elsewhere, the oppressors were conspicuous for their luxury (Amo_6:5-6). They shocked public feeling by morning banquets (Ecc_10:16-17; Act_2:14). Not wine only, but the “strong drink” made from honey and from dates and other fruits (possibly including, as a generic term, the beer for which Egypt was famous) was seen on their tables. The morning feast was followed, perhaps with hardly a break, by an evening revel. (Comp. Isa_22:13; Isa_28:7.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Woe unto them that... follow strong drink. We have…
Woe unto them that... follow strong drink. We have here the second woe. It is pronounced on drunkenness and revelry. Drunkenness is an infrequent Oriental vice; but it seems to have been one whereto many among the Jews were at all times prone. (see Pro_20:1 Pro_23:29-32 Ecc_10:17 Hos_4:11 Isa_28:7, etc.) Even the priests and the soi-disant prophets erred through strong drink and were swallowed up of wine". (Isa_28:7) That rise up early in the morning. Great banquets were held by the "princes" and "nobles," beginning at an early hour, (Ecc_10:10) and accompanied by music of an exciting kind, (Amo_6:5, Amo_6:6) which were continued until night," or rather, "into the night" (Revised Version), and terminated in general drunkenness, perhaps in general licentiousness. (See Pro_23:27-30 and Hos_4:11 for the connection of inebriety with whoredom) Two kinds of intoxicating liquor seem to have been consumed at these banquets, viz. ordinary grape wine, and a much stronger drink, which is said to have been "made of dates, pomegranates, apples, honey, barley, and other ingredients," which was known as shekar (Greek, sikera ), and is called "strong drink" in the Authorized Version. Till wine inflame them; or, the wine inflaming them.
Vers. 11-16. Mirth and mourning.
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I THOUGHTLESS PLEASURE-SEEKING. A scene of habitual dissipation is depicted by the prophet.
1. Wine and music are used, not legitimately, to relax the tension of the overwrought mind, but to dispel thought altogether. Sensuous pleasure is made an end and object, though it can never be healthy except in succession to work. "They rise early in the morning to follow the wassail; late into the night are heated by wine." "Guitar, and harp, and tambourine, and flute, and wine is their revel." How wise were the teachings of Plato on the use of music as a means of influence over the mind! He would not permit the employment of "effeminate and convivial" airs in his ideal state, the lax Ionian and Lydian. He would have only two kinds of tunes; those which represented the tones and accents of the brave man engaged in action, and those which chimed with the devotional and peaceful mood; in short, the tones which reflect the temper of brave men in prosperity and adversity. Makers of harps and dulcimers, and other more elaborate instruments, were not to be maintained in the city ("Rep.," p. 399). These hints are perhaps too little attended to in our day. Yet there is modern music, e.g. that of the Italian opera in general, which tends to enervate the soul. Rather should we choose to listen to the strains of the great German masters, Beethoven, Handel, Mendelssohn. These men inspire us with lofty moods and religious thoughts. Avoid mean and brainless music, whether so-called secular or sacred.
2. Blindness to the thought and work of God. The most glorious privilege we can enjoy is that of intellectual vision of Divine work in nature and in mankind, the loftiest pleasure that of intellectual sympathy with the Divine mind. But the sensuous pleasure excludes the spiritual. Do men consider what they lose by dimming their perceptions and confusing their intelligence in these lower indulgences? Not on wine and soft music is that "vision and faculty Divine" nourished, by which the prophet and the worshipper enter into the scene of holiest enjoyments, of enrapturing revelations. The operation of the Eternal in the soul and the world goes on silently and secretly, and we need the "purged ear" that we may listen to his voice, the unclouded eye that we may note events which flow from his causation.
II THE PUNISHMENT OF FRIVOLITY.
1. Captivity comes suddenly upon these revelers, and they wander forth unawares," like those who rub their blear eyes after a night"s debauch. They cannot understand what has happened to them. They talk of "strange misfortunes," of inexplicable calamities. But they have an explanation. The decay of a family, or of a class, or of a nation, is as much the result of Divine law as any other form of decay. In exile and suffering men pay the long-due debt for their voluptuous indulgences. The "nobility is spent with hunger, its revel-rout dried up with thirst." The music has to stop. The voice of Jehovah may be heard saying, "Take thou away from me the voice of thy songs; for I will not listen to the melody of thy viols? (Amo_5:23) Those that have put far from them the evil day, lying on ivory couches, luxuriously feasting, singing to the viol, drinking from the flowing bowl, anointed and perfumed, reckless of human suffering around them, shall pass into exile, and darkness and desolation shall reign in the once bright and crowded hall of banqueting. (see Am 6)
2. With equal suddenness death shall come upon them, Hades opening its jaws to swallow the uproarious rout of revelers, as in old days the rebellious crew of Korah. (Num_16:32) There is meaning in the phrase, "The unexpected always happens." To the thoughtless and unprepared it does. But to the thoughtful watchers of the ways of God, and those that meditate on his truth, it may be said that the expected happens, even as the harvest season in nature.
III THE ABASEMENT OF MAN AND THE EXALTATION OF GOD. Deep in the prophetic conscience lies this thought human pride means contempt of God, and human pride needs lowering that God may receive his proper place in men"s thoughts. The Gentile poets in their way reflected this teaching. The man whose thoughts aimed at rivalry with the gods, the man who gave way to hybris, or insolence, was certain to be a mark of Divine displeasure. Cast down to his proper level of weakness, the power of the Eternal makes itself known, in an "awful rose of dawn," upon the conscience of mankind. It is suffering alone that awakens the conscience, and brings sharply to light that dualism of good and evil in the will which we contrive to confuse in thoughtless hours. And only by this internal revelation do we learn to think of One who is sanctity itself, and whose sanctity we, through life"s purging fires, must be brought to share, or perish in the sins we have chosen, the lives we have lived in. J.
Vers. 11, 12, 22. The evil and the end of intemperance.
When other evils have entered and other calamities have overtaken a state, intemperance is sure to make its black and hateful mark. These verses suggest
I ITS TYRANNY. Such is its strength that it makes its devotees, t rise up early in the morning" (ver. 11) in order to worship at its shrine. It is an unnatural and detestable action; the earliness of the hour of the day might well be pleaded as a proof of innocency. (Act_2:15) But when the passion for "strong drink" is at its height, it compels its helpless victims to break through all decencies and proprieties, and get up early in order to indulge. This is only one instance of its despotism; it leads those who "follow "it along many a path and into many a dark pit, from which they would fain turn away but cannot. At first a small silken cord, it becomes at last an adamantine chain.
II ITS POWER OF PERVERSION. It compels good things to minister to evil (ver. 12). "The harp and the viol," etc., are excellent things in their way and in their place; but, used for the purpose of enlivening and protracting immoderate indulgence, they are perverted to an evil and guilty end. Music is meant to cheer, to attract toward that which is good, to gladden the heart and to brighten the life of man; it reaches its highest function when, in the worship of God, it conducts the thought and utters the feeling of man toward the Supreme. Made the minister of vice, it sinks to its lowest level. The love of strong drink can thus pervert the good gifts of God to unworthy uses.
III ITS DEGRADING TOUCH. It leads "men of strength to mingle strong drink" (ver. 22) in order that they may glory in their power of drinking. In many lands and ages men have boasted of their power to withstand the influence of the intoxicating cup. What a miserable degradation of human strength! That men who are capable of performing noblest deeds, of rendering highest service, of engaging in Divine worship, should prostitute their powers by trying to drink much wine without becoming inebriated, this is a shocking degradation of human faculty.
IV ITS BLINDING INFLUENCE. "They regard not the work of the Lord," etc. (ver. 12). Certainly, at the table of unrestrained reveling, God would be forgotten and his works be disregarded; but not there alone is the influence of intoxication felt. The man who gives way to this indulgence finds his mental powers becoming clouded, his spiritual sensibilities benumbed, his appreciation of the sacred and the Divine lessened if not lost. Strong drink dulls and deadens the higher faculties of the soul, and the nobler functions of our manhood are undischarged, its purer joys abandoned.
V THE WOE IT WORKS. "Woe unto them," etc. (ver. 11)! Beyond the evils which we have been tracing to the intoxicating cup evils which are of themselves woe enough for any one sin to work there are:
1. The loss of physical strength and beauty.
2. The loss of reputation and of friendship.
3. The loss of self-respect and, with this, the sinking of the moral character; the upgrowth of attendant moral evils.
4. Death and condemnation. C.
Vers. 11, 12. The sin of dissipation.
That which is here reproved is not mere drinking habits; it is the riotous feasting and wasting which characterizes the sensualist. Early drinking was considered by the Jews, as it was by the Romans, a mark of the most degraded sensuality. "In the time of Isaiah, the sensual Jews appear to have employed musicians, and all kinds of merry-makers, as dancers, mimics, buffoons, etc., such as are still common all over the East." "They shocked public feeling by morning banquets". (Ecc_10:16, 17 Act_2:14) Morier says, "The Persians, when they commit a debauch, arise betimes, and esteem the morning as the best time for beginning to drink wine, by which means they carry on their excess till night." Dissipation, in its comprehensive sense, is the temptation and the sin of our young men, especially of those belonging to the wealthier classes. The excitement and rioting of it may be illustrated by the following true incident. When inflamed with wine, a young man was challenged to eat a five-pound note. Placing it between slices of bread, in wild foolishness and wickedness, he actually destroyed the note in this way. We fix attention on the wastefulness of dissipation, and point out that it is a grievous sin before God, as abusing his sacred trusts. Illustrate from
(1) the trust of time;
(2) the trust of property;
(3) the trust of the body;
(4) the trust of the mind;
(5) the trust of the power to serve others.
Show how mischievous is the influence exerted by the familiar saying, Young men must sow their wild oats." They should have no wild oats to sow; and if they have any, the very last thing they should do with them is sow them, for they will surely spring up, and bear, for their reaping, a harvest of woe unspeakable. F. W. Robertson says, "There are men who make provision for the flesh, to fulfill the lusts thereof." They whet the appetites by indulgence. They whip the jaded senses to their work. Whatever the constitutional bias may be anger, intemperance, epicurism, indolence, desires there are societies, conversations, scenes, which supply fuel for the flame, as well as opposite ones which cut off the nutriment. Such a man is looking forward to a harvest wherein he may reap the fruit of his present anticipations. And he shall reap it. He has sown to the flesh, and of the flesh he shall reap corruption. This is in his case the ruin of the soul. He shall reap the harvest of disappointment the harvest of bitter, useless remorse. "His harvest is a soul in flames, and the tongue that no drop can cool. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Woe unto them that rise up early in the…
Isa_5:11-12
Woe unto them that rise up early in the morning, that they may follow strong drink
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The fruits of drunkenness
I.
In reference to THE INDIVIDUAL HIMSELF, who is its victim. It may, perhaps, be made a question by some, When may a man be regarded as intoxicated, and what may be the number of offences which would entitle him to the character and name of drunkard? Intoxication essentially consists in the obscuration of the light of reason, so that it is no longer able fully to exercise its functions; and, therefore, the moment this light has become even partially eclipsed, and the moment, perhaps, that that exhilaration begins, which always urges onwards and craves for more--at that moment we may say, that as the individual is in a state of alarming danger, so the process of intoxication has commenced; and, therefore, many a man may be strictly and truly said to be intoxicated, though he does not reel and stagger like a drunken man. No man ever became a drunkard all at once, i.e., in ordinary cases; for some have become so instantaneously through the pressure of affliction, and from the impulse of despair. It is not the intoxicating beverage that allures at first (for, in general, the natural taste rejects it), but the harp and the viol, and the tabret and the pipe, that are in the drunkards feasts--that hilarity which, innocent perhaps in itself, brings at that time a snare, and that good companionship which, while it dispenses its joys, spits its venom. By and by, however, they come to like the beverage, not on account of the company it brings together, but for itself; and remembering its exciting and exhilarating qualities, have recourse to it at other seasons, first along with others, and then in private by themselves--finding on each occasion some excuse to silence conscience, and to keep themselves up in their self-esteem; till, at last, going on in their downward career, their drink becomes as necessary as their daily food, and they live with an appetite always craving, and an intellect seldom clear. And what are the invariable accompaniments and consequences?
1. The intemperate man is brought into contact with the most worthless companions, who have no fear of God before their eyes, and who lead him on, step by step, till they plunge him into irremediable ruin.
2. Indulgence in strong drink tends to the eclipse of intellect. This effect may not be exhibited at first. On the contrary, in the first stages of the sin, the opposite result may appear. Have you never seen these same faculties, which the exhilarating draught awakened for more powerful efforts, by the very same influence, deprived of all their wakeful energy, and steeped in an oblivion the most complete and the most melancholy; so that far from being capable of bursting forth with more than common brilliancy, they become incapacitated for the performance even of their common functions?
3. Look at the effects resulting, when the orb of reason has undergone this dread eclipse. Then is an inlet afforded for all wickedness, and every crime may free a perpetrator. The strong man of the house being bound, the passions arise like robbers, and rifle his goods. The lust of the flesh, and the lust of the eye, are all permitted to riot in unchecked fury. The monarch of the soul being, for the time, dethroned, the subjects spend themselves in the work of anarchy.
4. No one can sin with impunity; and even in this life, we often see transgression closely tracked by its attendant punishment. But of all sins, that of drunkenness seems to be peculiarly visited with retribution here; for the loss of reputation invariably follows indulgence in the habits of intemperance.
II. Glance at its results as far as THE DRUNKARDS FAMILY is concerned. No ruin can be conceived more tremendous than when the roof tree of a mans domestic happiness falls in, and leaves him a home, but without its joys. He is an enemy indeed who casts a brand into that temple, and envelops that altar in destructive flames. But this intemperance does. No one can express the hopes or the joys of a mother, when she sees her son walking in the ways of virtue. But, in proportion is her sorrow, when she sees the son that she has borne and nursed, becoming a worthless profligate, an outcast, and a drunkard. Intemperance is silently but too surely sapping the very foundations of society. Who, then, that has any regard either for the glory of God, or for the welfare of his country, would not gird on his armour to meet the enemy in the gate? (P. MMorland.)
The degradation and ruin of intemperance
I. THE SIN, WITH ITS CONCOMITANTS AND CONNECTIONS, DESCRIBED IN THE TEXT.
1. The prophet refers to intemperance and its associate habits of festivity and dissipation. The corrupt condition of social life, springing from the depravity of the heart, has in every age encouraged those stimulants to evil adverted to in this passage, and which are alike felt by the high and the low. The wine mentioned is the date or palm wine, which possessed an inebriating quality; but, whatever be the particular drink--the wine of the wealthy or the beer of the poor--the accompaniments of the festival, metropolitan or rural, are frequently similar both in kind and effect, and tend to evil. Our Lord, it is true, was at a feast of Cana in Galilee; and music, the harp and the viol, the tabret and pipe, may minister to an innocent recreation or gratify judicious taste; but we need scarcely adduce the trite distinction between the use and abuse of a thing, to show wherein lies, in the present case, the moral danger. The sin of excess, both in eating and drinking, in the forms of gluttony and intoxication, is peculiarly odious.
(1) Intemperance is both bad in principle and degrading in character. Chrysostom and Augustine call it a spontaneous fury; and Basil, with greater vehemence of expression, says it is a voluntary devil, a chosen madness.--
(2) But while this is the case, it has a greater tendency than almost any other crime to destroy the feeling of shame and to harden conscience.
(3) It leads to other great sins. Its name is legion; for, in reality, there is scarcely any vice or folly that it does not either originate or encourage. It is said by Eustathius that the nurses of Bacchus were painted with snakes and daggers in their hands, to show that drunkards were beastly and bloody.
(4) Intemperance is dangerous to the peace of society, and puts to hazard the lives of mere Vulgar quarrelling in low life, and polite duelling in high, disturb, separate, and destroy families. How many have been the murderers of others in seasons of intemperate festivity. Ammon was slain by his brother Absalom when indulging in wine. Simon the high priest, and two of his sons, were sacrificed to the inebriation of their brother. Judith slew Holofernes, when the latter was in a state of intoxication. Alexander the Great killed Clitus at a feast, and inflicted upon himself a vain repentance.
2. The prophet points out the connection between intemperance and unhallowed festivity, and an infidel disregard of the works and ways of Deity. Thus are body and soul at once degraded and ruined. Under the influence of intemperance men are led to disregard the operations of His hands, not only undervaluing the works of God, but unmindful of His providential and gracious dispensations. His judgments do not alarm, His mercies do not conciliate them; they despise the one, and disown the other.
II. THE WOE DENOUNCED BY THE PROPHET UPON THE SONS AND DAUGHTERS OF INTEMPERANCE. The woe is to be plainly traced in the conscious unhappiness of the delinquent, even though he seem gay and smiling--in the general and almost certain loss of health, that first of earthly blessings--in the diminution and probable loss of property, and of every resource--in the dereliction of friends worth having in the terrors of an unprepared for death, or the even more horrible condition of a moral death unfelt, and a natural death unheeded--and, lastly, in the quenchless burnings of the bottomless pit. Habits of intemperance are progressively formed, and therefore require the exercise of extreme carefulness, self-discipline, and prayer. Beware of the first step--of the first temptation--of the first immoderate indulgence. I conclude by presenting you with three short maxims of human wisdom, and one precept of Divine inspiration. He that will not fear, shall feel the wrath of heaven. He that lives in the kingdom of sense, shall die into the kingdom of sorrow. He shall never truly enjoy his present hour, who never thinks on his last. Be not filled with wine wherein is excess, but be filled with the Spirit. (F. A.Cox, D. D. , LL. D.)
Following strong drink
1. The Almighty has set His face solemnly and strongly against the sin denounced in the text.
2. Unquestionably, the surest way of stopping the ravages of strong drink will be by means of total abstinence. The fear of ridicule, the force of habit, the consideration of health, the charge of inhospitality, or the appearance of unsociableness, one or other of these arguments prevail with the vast multitude to induce them to stand aloof from the total abstinence movement.
3. Certain precautions which are within the compass of those who are not prepared to give their adhesion to total abstinence.
(1) We may be careful about ourselves and the example we set.
(2) We should be very careful of the influence we exercise on those around and connected with us. If we are careful of the example we set, it must be on account of the influence which that example may exert.
(3) Let us be exceeding jealous of leading anyone into temptation.
(4) Let us be on our guard against making drunkenness a subject of wit, drollery, and fun.
(5) Be careful how you yield to the opinion of those friends who would urge you to increase the quantity of stimulant you are in the habit of taking in the course of the day.
(6) In all eases within your knowledge, in which persons cannot use without abusing strong drink, exert all your influence to induce them to become total abstainers. (J. Mould, M. A.)
The drunkards doom
I. THE SIGN OF THE DRUNKARDS CAPTIVITY. In every vice there is a stage beyond which, humanly speaking, recovery is impossible. A time comes when the jaws of the trap snap together and the victim is caught. In intemperance this point is reached imperceptibly, and the victim is ignorant long after others see his danger.
II. THE HELPLESSNESS OF THE CAPTIVE DRUNKARD. Isaiah describes him as following strong drink. As the obedient dog at his masters heels, or as the moth after the light, so the drunkard follows strong drink. At first he thinks he does so for the pleasure he derives from it, but he soon recognises that he is helpless in so doing. As a man swept down towards the rapids looks longingly towards those on the bank who can render no help, so the drinker yearns after virtues and peace which can never more be his. No tyrant was ever more exacting. Though he be prostrate in the morning, yet he must rise at his captors bidding, and by forced marches hasten to his doom.
III. THE DOOM THAT AWAITS THE DRUNKARD.
1. Moral insensibility. They regard not the work of the Lord. They call good, evil; and evil, good. Drink so blunts the sensibilities that the victim under its influence can commit crimes from which at other times he would shrink. More crimes are committed in drink than out of it.
2. Shamelessness. After obliterating the distinction between right and wrong he turns and defies God and glories in sin. When the prophet warns him that God will visit him, he dares Him to do His worst. Let Him make speed, and hasten His work, that we may see it.
3. Hell. The drinker tempts the devil, for even hell has to enlarge its appetite to receive him. When the destroyer would be satisfied, the drinker stimulates his satiated desire, determining to be lost. So he ends his course with the drunkards grave and the drunkards hell. (R. C. Ford, M. A.)
Isaiahs testimony to the licentiousness and degeneracy of his age
1. Contrary to modern and superficial notions, which confine intemperance to northern climes, and exclude it from vine-growing countries, the people of Israel, following the example of their chief men, were addicted to the grossest indulgence in intoxicating liquors. The juice of the grape (yayin) and the juice of other fruits (shakar) were drunk in their fermented state; and probably both, certainly the latter, were mixed with pungent and heavy drugs (verse 22) in order to gratify a base and insatiable appetite. Men rose up early and sat up late to prosecute these vicious indulgences, and they boasted of themselves as mighty and valiant (verse 22) in proportion as they were able to gulp down large quantities of these compounds and to carry their drink well.
2. The attendant and in no small measure the consequential evils were of the most aggravated kind. The Divine works were disregarded (verse 12), ignorance reigned (verse 13), sin abounded (verse 18), mens moral conceptions were the opposite of the truth (verse 20), self-conceit grew luxuriantly (verse 21), bribery and injustice were rampant (verse 23). The vengeance of God was awakening against them and would take the triple form of famine, pestilence, and invasion, so that their supplies of drink would be cut off (verses 6, 7, 10), the pest-stricken would lie in the streets (verse 25), and hostile nations would ravage the land (verses 26-30). (Temperance Bible Commentary.)
Musical merriment silencing conscience
And the harp, etc. Better, And guitar and harp, tambourine and flute, and wine constitute their banquet;--as if to drown the voice of conscience and destroy the sense of Jehovahs presence and working in their midst. (Prof. J. Skinner, D. D.)
Edisons testimony to the value of abstinence
I once asked the greatest of inventors, Thomas A. Edison, if he were a total abstainer; and when he told me that he was, I said, May I inquire whether it was home influence that made you so? and he replied, No, I think it was because I always felt that I had a better use for my head. Who can measure the loss to the world if that wonderful instrument of thought that has given us so much of light and leading in the practical mechanism of life had become sodden with drink, instead of electric with original ideas? (Frances E. Willard.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Isa_5:11. Woe unto them that rise up early in…
THE MISERIES OF THE DRUNKARD
Isa_5:11. Woe unto them that rise up early in the morning, that they may follow strong drink, &c.
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The miseries of the drunkard.
I. Personal, ungodly companionship, eclipse of intellect, demoralisation of nature [616] retribution, here and hereafter.
[616] Not in the day of thy drunkenness only dost thou undergo the harm of drunkenness, but also after that day. And as when a fever is passed by, the mischievous consequences of the fever remain, so also when drunkenness is passed, the disturbance of intoxication is whirling round both soul and body. And while the wretched body lies paralysed, like the hull of a vessel after a shipwreck, the soul yet more miserable than it, even when this is ended, stirs up the storm, and kindles desire; and when one seems to be sober, then most of all is he mad, imagining to himself wine and casks, cups and goblets.
And like as in a storm when the raging of the water has ceased, the loss by reason of the storm remains; so likewise here too. For as there of our freight, so here too is there a casting away of nearly all our good things. Whether it be temperance, or modesty, or understanding, or meekness, or humility, which the drunkenness finds there, it casts all away into the sea of iniquity.
But in what follows there is no more any likeness. Since there, indeed, upon the casting out the vessel is lightened, but here it is weighed down the more. For in its former place of wealth it takes on board sand, and salt water, and all the accumulated filth of drunkenness, enough to sink the vessel at once, with the mariners and the pilot.—Chrysostom, 347–407.
II. Domestic, poverty [619] dissension, vice, misery,—J. Lyth, D.D.
[619] Thieves cannot steal land, unless they be Westminster Hall thieves, crafty contenders that eat out a true title with a false evidence; but the drunkard robs himself of his lands. Now he dissolves an acre, and then an acre, into the pot, till he hath ground all his ground at the malt-quern, and run all his patrimony through his throat. Thus he makes himself the living tomb of his forefathers, of posterity. He needs not trouble his sick mind with a will, nor distrust the fidelity of executors. He drowns all his substance at the ale-fat, and though he devours much, is the leaner every way. Drunkenness is a costly sin. It is like gunpowder, many a man is blown up by it. He throws his house so long out at windows, till at last his house throws him out of doors. This is a tippler’s progress: from luxury to beggary; from beggary to thievery; from the tavern to Tyburn; from the alehouse to the gallows.—Adams, 1653.
NATIONAL UNGODLINESS
Isa_5:11-17. Woe unto them that rise up early in the morning, that they may follow strong drink, &c.
National ungodliness.
I. Its phases, dissipation, drunkenness, forgetfulness of God.
II. Its punishment, captivity, famine, pestilence, humiliation.
III. The certainty of its visitation, God must be vindicated, His people must be delivered [622] Lyth, D.D.
[622] The individual culprit may sometimes
Unpunished to his after-reckoning go:
Not thus collective man; for public crimes
Draw on their proper punishment below.
When nations go astray, from age to age
The effects remain, a fatal heritage.
Bear witness, Egypt, thy huge monuments,
Of priestly fraud and tyranny austere!
Bear witness thou, whose only name presents
All holy feelings to religion dear—
In earth’s dark circlet once the precious gem
Of living light—O fallen Jerusalem!
—Southey.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 those who rise up early in the morning ...…
those who rise up early in the morning ... who linger late into the night
This refers to people who do nothing all day but drink alcoholic drinks. (See: Merism)
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until wine inflames them
Here the power of wine to make its drinkers drunk is spoken of as if it were inflaming them, that is, setting them on fire. AT: "until they are drunk with wine" (See: Metaphor)
harp, lute, tambourine, flute, and wine
These musical instruments and the wine imply that the people enjoying these things are celebrating very much.
tambourine
A musical instrument with a head like a drum that can be beaten with the hand. It probably had pieces of metal around the side that sounded when the player shook it. The tambourine was small enough for the player to hold it and shake it with one hand. (See: Translate Unknowns)
considered
thought seriously about
the doings of his hands
This can be reworded so that the abstract noun "doings" is expressed as the verb "done" or "created." AT: "what he has done" or "what he has created" (See: Abstract Nouns)
the doings of his hands
Here the metonym "hands" represents the person who has done something. AT: "what Yahweh has done" (See: Synecdoche)
translationWords
woe
strong drink
wine
banquet
harp
lute
flute
Yahweh
hand
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 5:11-17 What sorrow: The second threat of judgment concerned…
5:11-17 What sorrow: The second threat of judgment concerned indulgent lifestyles. The language throughout this section indicates a life of corruption.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.