Teks -- Isaiah 1:5 (NET)

1:5 Why do you insist on being battered? Why do you continue to rebel? Your head has a massive wound, your whole body is weak.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Isa 1:5 - Head

The very head and heart of the body politick, from whence the plague is derived to all the other members.

JFB: Isa 1:5 - Why

Rather, as Vulgate, "On what part." Image from a body covered all over with marks of blows (Psa 38:3). There is no part in which you have not been smitten.

JFB: Isa 1:5 - head . . . sick, &c.

Not referring, as it is commonly quoted, to their sins, but to the universality of their punishment. However, sin, the moral disease of the head or intellect, and the heart, is doubtless made its own punishment (Pro 1:31; Jer 2:19; Hos 8:11). "Sick," literally, "is in a state of sickness" [GESENIUS]; "has passed into sickness" [MAURER].

Clarke: Isa 1:5 - Why should ye be stricken any more "On what part,"etc.?

Why should ye be stricken any more "On what part,"etc.? - The Vulgate renders על מה al meh , super quo , (see Job 38:6; 2Ch 32:10), upon what part. And so Abendana on Sal. Den Melech: "There are some who explain it thus: Upon what limb shall you be smitten, if you add defection? for already for your sins have you been smitten upon all of them; so that there is not to be found in you a whole limb on which you can be smitten."Which agrees with what follows: "From the sole of the foot even unto the head, there is no soundness in it:"and the sentiment and image is exactly the same with that of Ovid, Pont. 2:7, 42: -

Vix habet in nobis jam nova plaga locum

There is no place on you for a new stripe. Or that still more expressive line of Euripides; the great force and effect of which Longinus ascribes to its close and compressed structure, analogous to the sense which it expresses: -

́γεμω κακων δη· κ ’ ουκετ ’ εσθ ’ ὁπη τιθῃ.

I am full of miseries: there’ s no room for more

Herc. Fur. 1245, Long. sec. 40

"On what part will ye strike again? will ye add correction?"This is addressed to the instruments of God’ s vengeance; those that inflicted the punishment, who or whatsoever they were. Ad verbum certae personae intelligendae sunt, quibus ista actio quae per verbum exprimitur competit ; "The words are addressed to the persons who were the agents employed in the work expressed by the original word,"as Glassius says in a similar case, Philippians Sacr. 1:3, 22. See Isa 7:4

As from ידע yada , דעה deah , knowledge; from יעץ yaats , עצה etsah , counsel; from ישן yeshan , שנה shenah , sleep, etc.; so from יסר yasar is regularly derived סרה sarah , correction

Clarke: Isa 1:5 - The whole head is sick

The whole head is sick - The king and the priests are equally gone away from truth and righteousness. Or, The state is oppressed by its enemies, and the Church corrupted in its rulers and in its members.

Calvin: Isa 1:5 - Why should ye be stricken any more // You will yet grow more faithless // The whole head is sick

5.Why should ye be stricken any more ? Some render it, Upon what ? or, On what part ? and interpret the passage as if the Lord had said that he had not another scourge left; because so various are the methods by which he has attempted to bring them back to the path of duty, that no other way of chastising them remains to be tried. But I prefer to render it Why ? because this corresponds to the Hebrew word, and agrees better with the context. It is equivalent to phrases in daily use, To what purpose? For what object ? ¹⁷ He means that the Jews have proceeded to such a pitch of wickedness and crimes, that it is impossible to believe that chastisements will do them any good; for when desperate men have been hardened, we know that they will rather be broken to shreds than submit to correction. He complains of their prodigious obstinacy, like a physician who should declare that every remedy had been tried, and that his skill was now exhausted.

At the same time he charges them with extreme malice; for when ungodly men are not even humbled by punishments, they have arrived at the very height of wickedness; as if the Lord had said, “I see that I should do you no good if I were to chastise you;” for although chastisements and afflictions are the remedies which God employs for curing our vices, yet, when they are found to be of no advantage to us, we are past hope. True, indeed, God does not on that account cease to punish us, but, on the contrary, his wrath against us is the more enflamed; for such obstinacy God abhors above all things else. But he justly says that his labor is lost when he does not succeed in bringing us to repentance, and that it is useless to apply remedies to those who cannot be cured. Thus he does not fail to double their chastisements and afflictions, and to try the very utmost of what can be done, and he is even compelled to take this course until he absolutely ruin and destroy them. But in all this he does not discharge the office of a physician; but what he laments is, that the chastisements which he inflicts will be of no avail to his people.

You will yet grow more faithless It is a confirmation of the former statement, and therefore I separate it from the former clause, though there are some who put them together. It is as if he had said, “Still you will not cease to practice treachery; yea, you will add to your crimes; for I perceive that you rush to the commission of iniquity as if you had leagued and banded yourselves for that purpose, so that we can no longer hope that you will slacken in your course.” The design of God is to exhibit their incorrigible disposition, that they may be left without excuse.

The whole head is sick Others translate it every head, and suppose that those terms denote the princes and nobles of the nation. I rather agree with the opinion of those who render it the whole head; for I consider it to be a plain comparison taken from the human body, to this effect, that the body is so severely afflicted that there is no hope of returning health. He points out two principal parts on which the health of the body depends, and thus shows the extent of the disease which, he tells us, has infected this wretched people to such a degree that they are wasting away; that the disease exists not in a single member, or in the extremities of the body, but that the heart itself has been wounded, and the head is severely afflicted; in short, that the vital parts, as they are called, are so much injured and corrupted that it is impossible to heal them.

But here also commentators differ; for some of them view this state of disease as referring to sins, and others to punishments. Those who view it as referring to sins interpret it thus: “You are like a rotten and stinking body, in which no part is sound or healthy. Crimes of the worst description prevail amongst you, by the infection of which every thing is corrupted and debased.” But I choose rather to interpret it as referring to punishments; for unquestionably God still proceeds with this complaint, that the nation is so obstinate as to be incapable of being cured by any chastisements, because, though it has been beaten almost to death, or at least has been maimed and frightfully torn by repeated blows, still it is not reformed. Such too is the import of —

TSK: Isa 1:5 - should // ye will // revolt more and more // the whole

should : Isa 9:13, Isa 9:21; Jer 2:30, Jer 5:3, Jer 6:28-30; Eze 24:13; Heb 12:5-8

ye will : 2Ch 28:22; Jer 9:3; Rev 16:8-11

revolt more and more : Heb. increase revolt

the whole : Isa 1:23; Neh 9:34; Jer 5:5, Jer 5:31; Dan 9:8-11; Zep 3:1-4

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Isa 1:5 - Why should ye be stricken any more? // Ye will revolt more and more // The whole head is sick, and the whole heart faint

Why should ye be stricken any more? it is to no purpose to seek to reclaim you by one chastisement after another; and therefore I will utterly forsake and destroy you at once.

Ye will revolt more and more I see you are incorrigible, and turn even your afflictions into sin.

The whole head is sick, and the whole heart faint your disease is mortal, as being in the most noble and vital parts, the very head and heart of the body politic, from whence the plague is derived to all the other members, as it follows. And this is to be understood either,

1. Of their sins; or rather,

2. Of their miseries. Which best suits,

1. With the foregoing words, this being added as a reason why it was in vain to strike them any more, or to expect any amendment that way, because he had stricken them already, and that very terribly, even in their head and heart, whose wounds are most dangerous, and yet they were not at all better for it.

2. With Isa 1:7,8 , where this metaphor is so explained.

Haydock: Isa 1:5-7 - Sad // Enemies

Sad. This was spoken after Ozias had given way to pride, when the Ammonites, &c., began to disturb Juda, (4 Kings xv. 37., and 2 Paralipomenon xxvii. 7.) under Joathan, who was a good prince, but young. (Calmet) ---

Enemies. At the last siege, (St. Jerome) or rather when Jerusalem was taken by the Chaldeans. (Calmet) ---

Many, from the highest to the lowest, had prevaricated: but God always preserved his Church. (Worthington)

Gill: Isa 1:5 - Why should ye be stricken any more // Ye will revolt more and more // the whole head is sick, and the whole heart faint

Why should ye be stricken any more? .... Or "for what are ye stricken again" ^a? with afflictions and chastisements, with which God smites his people by way of correction for their sins, Isa 57:17 and the sense is, either that they did not consider what they were afflicted for, that it was for their sins and transgressions; they thought they came by chance, or imputed them to second causes, and so went on in sin, and added sin to sin; to which sense the Targum, Jarchi, and Kimchi, incline: or the meaning is, that the chastisements that were laid upon them were to no purpose; had produced no good effect, were of no avail, and unprofitable to them; and which is mentioned as an aggravation of their sins, obstinacy, and impenitence; see Jer 5:3.

Ye will revolt more and more, or "add defection" ^b; go on in sin, and apostatize more and more, and grow more obdurate and resolute in it; unless afflictions are sanctified, men become more hardened by them:

the whole head is sick, and the whole heart faint; which may be understood either of their chastisements, which were universal, and had reached all sorts and ranks of men among them, without any reformation, and therefore it was in vain to use more; or of their sins and transgressions which abounded among them, even among the principal of them; their civil rulers and governors, meant by the "head"; and the priests, who should feed the people with knowledge and understanding, designed by the "heart"; but both were corrupted, and in a bad condition.