1Let me sing for my well beloved a song of my beloved about his vineyard. My beloved had a vineyard on a very fruitful hill.
2He dug it up, gathered out its stones, planted it with the choicest vine, built a tower in the middle of it, and also cut out a wine press in it. He looked for it to yield grapes, but it yielded wild grapes.
3“Now, inhabitants of Jerusalem and men of Judah, please judge between me and my vineyard.
4What could have been done more to my vineyard, that I have not done in it? Why, when I looked for it to yield grapes, did it yield wild grapes?
5Now I will tell you what I will do to my vineyard. I will take away its hedge, and it will be eaten up. I will break down its wall, and it will be trampled down.
6I will lay it a wasteland. It won’t be pruned or hoed, but it will grow briers and thorns. I will also command the clouds that they rain no rain on it.”
7For the vineyard of Yahweh of Armies is the house of Israel, and the men of Judah his pleasant plant: and he looked for justice, but, behold, oppression; for righteousness, but, behold, a cry of distress.
8Woe to those who join house to house, who lay field to field, until there is no room, and you are made to dwell alone in the middle of the land!
9In my ears, Yahweh of Armies says: “Surely many houses will be desolate, even great and beautiful, unoccupied.
10For ten acres of vineyard shall yield one bath, and a homer of seed shall yield an ephah.”
11Woe 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!
12The harp, lyre, tambourine, and flute, with wine, are at their feasts; but they don’t respect the work of Yahweh, neither have they considered the operation of his hands.
13Therefore my people go into captivity for lack of knowledge. Their honorable men are famished, and their multitudes are parched with thirst.
14Therefore Sheol has enlarged its desire, and opened its mouth without measure; and their glory, their multitude, their pomp, and he who rejoices among them, descend into it.
15So man is brought low, mankind is humbled, and the eyes of the arrogant ones are humbled;
16but Yahweh of Armies is exalted in justice, and God the Holy One is sanctified in righteousness.
17Then the lambs will graze as in their pasture, and strangers will eat the ruins of the rich.
18Woe to those who draw iniquity with cords of falsehood, and wickedness as with cart rope,
19who say, “Let him make haste, let him hasten his work, that we may see it; let the counsel of the Holy One of Israel draw near and come, that we may know it!”
20Woe to those who call evil good, and good evil; who put darkness for light, and light for darkness; who put bitter for sweet, and sweet for bitter!
21Woe to those who are wise in their own eyes, and prudent in their own sight!
22Woe to those who are mighty to drink wine, and champions at mixing strong drink;
23who acquit the guilty for a bribe, but deny justice for the innocent!
24Therefore as the tongue of fire devours the stubble, and as the dry grass sinks down in the flame, so their root shall be as rottenness, and their blossom shall go up as dust, because they have rejected the law of Yahweh of Armies, and despised the word of the Holy One of Israel.
25Therefore Yahweh’s anger burns against his people, and he has stretched out his hand against them and has struck them. The mountains tremble, and their dead bodies are as refuse in the middle of the streets. For all this, his anger is not turned away, but his hand is still stretched out.
26He will lift up a banner to the nations from far away, and he will whistle for them from the end of the earth. Behold, they will come speedily and swiftly.
27No one shall be weary nor stumble among them; no one shall slumber nor sleep, neither shall the belt of their waist be untied, nor the strap of their sandals be broken,
28whose arrows are sharp, and all their bows bent. Their horses’ hoofs will be like flint, and their wheels like a whirlwind.
29Their roaring will be like a lioness. They will roar like young lions. Yes, they shall roar, and seize their prey and carry it off, and there will be no one to deliver.
30They will roar against them in that day like the roaring of the sea. If one looks to the land, behold, darkness and distress. The light is darkened in its clouds.
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~886 words.
Matthew Henry. What is meant by the vineyard (it is the house of Israel, the body of the people, incorporated in one church and commonwealth), and what by the vines, the pleasant plants, the plants of God's pleasure, which he had been pleased in and delighted in doing good to; they are the men of Judah; these he had dealt graciously with, and from them he expected suitable returns. 2. What is meant by the grapes that were expected and the wild grapes that were produces: He looked for judgment and righteousness, that the people should be honest in all their dealings and the magistrates should strictly administer justice. God has many ways to empty the most populous cities. (2.) That the fields they were so fond of should be unfruitful (Isa 5:10): Ten acres of vineyard shall yield only such a quantity of grapes as will make but one bath of wine (which was about eight gallons), and the seed of a homer, a bushel's sowing of ground, shall yield but an ephah, which was the tenth part of a homer; so that through the barrenness of the ground, or the unreasonableness of the weather, they should not have more than a tenth part of their seed again. Who set the justice of God at defiance, and challenge the Almighty to do his worst (Isa 5:19): They say, Let him make speed, and hasten his work; this is the same language with that of the scoffers of the last days, who say, Where is the promise of his coming? and therefore it is that, like them, they draw iniquity with cords of vanity, are violent and daring in sin, and walk after their own lusts, Pe2 3:3, Pe2 3:4. (1.) They ridicule the prophets, and banter them.
Jamieson–Fausset–Brown. fenced--rather, "digged and trenched" the ground to prepare it for planting the vines [MAURER]. choicest vine--Hebrew, sorek; called still in Morocco, serki; the grapes had scarcely perceptible seeds; the Persian kishmish or bedana, that is, "without seed" (Gen 49:11). tower--to watch the vineyard against the depredations of man or beast, and for the use of the owner (Mat 21:33). wine-press--including the wine-fat; both hewn, for coolness, out of the rocky undersoil of the vineyard. wild grapes--The Hebrew expresses offensive putrefaction, answering to the corrupt state of the Jews. It is no mere human owner, nor a literal vineyard that is meant. vineyard of the Lord--His only one (Exo 19:5; Amo 3:2). pleasant--"the plant of his delight"; just as the husbandman was at pains to select the sorek, or "choicest vine" (Isa 5:2); so God's election of the Jews. judgment--justice. Third Woe--against obstinate perseverance in sin, as if they wished to provoke divine judgments. iniquity--guilt, incurring punishment [MAURER]. cords, &c.--cart-rope--Rabbins say, "An evil inclination is at first like a fine hair-string, but the finishing like a cart-rope." The antithesis is between the slender cords of sophistry, like the spider's web (Isa 59:5; Job 8:14), with which one sin draws on another, until they at last bind themselves with great guilt as with a cart-rope. HORSLEY takes "sea . . . look unto the land" as a new image taken from mariners in a coasting vessel (such as all ancient vessels were), looking for the nearest land, which the darkness of the storm conceals, so that darkness and distress alone may be said to be visible.
John Calvin. But a more natural interpretation will be this: "Since I discharged every part of my duty, and did more than any one could have expected in dressing my vineyard, how comes it that it yields me so poor a return, and that, instead of the fruit which was expected, it yields what is absolutely bitter?" If it be objected that God had the remedy in his hands, if he had turned the hearts of the people, this is an idle evasion as applied to those men; for their conscience holds them fast, so that they cannot escape by laying the blame on another. 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. He joins together the nobles and men of low rank, that none may flatter themselves with the hope of escape: as if he had said, "Death will carry you away, and all that you possess, your delicacies, wealth, pleasures, and everything else in which you place your confidence." It is therefore a confirmation of the former statement, and we ought always to attend to the particle lkn (laken,) therefore; for the people ascribed their calamities to fortune, or in some other way hardened themselves against the Lord's chastisements. This must unavoidably happen when the Lord pursues us, so that his uplifted arm meets our eyes on every side, and, wherever we turn, we behold his creatures armed against us to execute his judgments; for we may sometimes escape the hand of men, but how can we escape the hand of God?
Matthew Henry
chapter
In this chapter the prophet, in God's name, shows the people of God their transgressions, even the house of Jacob their sins, and the judgments which were likely to be brought upon them for their sins, I. By a parable, under the similitude of an unfruitful vineyard, representing the great favours God had bestowed upon them, their disappointing his expectations from them, and the ruin they had thereby deserved (Isa 5:1-7). II. By an enumeration of the sins that did abound among them, with a threatening of punishments that should answer to the sins. 1. Covetousness, and greediness of worldly wealth, which shall be punished with famine (Isa 5:8-10) 2. Rioting, revelling, and drunkenness (Isa 5:11, Isa 5:12, Isa 5:22, Isa 5:23), which shall be punished with captivity and all the miseries that attend it (Isa 5:13-17). 3. Presumption in sin, and defying the justice of God (Isa 5:18, Isa 5:19). 4. Confounding the distinctions between virtue and vice, and so undermining the principles of religion (Isa 5:20). 5. Self-conceit (Isa 5:21). 6. Perverting justice, for which, and the other instances of reigning wickedness among them, a great and general desolation in threatened, which should lay all waste (Isa 5:24, Isa 5:25), and which should be effected by a foreign invasion (Isa 5:26-30), referring perhaps to the havoc made not long after by Sennacherib's army.
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1–7
See what variety of methods the great God takes to awaken sinners to repentance by convincing them of sin, and showing them their misery and danger by reason of it. To this purport he speaks sometimes in plain terms and sometimes in parables, sometimes in prose and sometimes in verse, as here. "We have tried to reason with you (Isa 1:18); now let us put your case into a poem, inscribed to the honour of my well beloved." God the Father dictates it to the honour of Christ his well beloved Son, whom he has constituted Lord of the vineyard. The prophet sings it to the honour of Christ too, for he is his well beloved. The Old Testament prophets were friends of the bridegroom. Christ is God's beloved Son and our beloved Saviour. Whatever is said or sung of the church must be intended to his praise, even that which (like this) tends to our shame. This parable was put into a song that it might be the more moving and affecting, might be the more easily learned and exactly remembered, and the better transmitted to posterity; and it is an exposition of he song of Moses (Deu. 32), showing that what he then foretold was now fulfilled. Jerome says, Christ the well-beloved did in effect sing this mournful song when he beheld Jerusalem and wept over it (Luk 19:41), and had reference to it in the parable of the vineyard (Mat 21:33, etc.), only here the fault was in the vines, there in the husbandmen. Here we have,
I. The great things which God had done for the Jewish church and nation. When all the rest of the world lay in common, not cultivated by divine revelation, that was his vineyard, they were his peculiar people. He acknowledged them as his own, set them apart for himself. The soil they were planted in was extraordinary; it was a very fruitful hill, the horn of the son of oil; so it is in the margin. There was plenty, a cornucopia; and there was dainty: they did there eat the fat and drink the sweet, and so were furnished with abundance of good things to honour God with in sacrifices and free-will offerings. The advantages of our situation will be brought into the account another day. Observe further what God did for this vineyard. 1. He fenced it, took it under his special protection, kept it night and day under his own eye, lest any should hurt it, Isa 27:2, Isa 27:3. If they had not themselves thrown down their fence, no inroad could have been made upon them, Psa 125:2; Psa 131:1-3 :4. 2. He gathered the stones out of it, that, as nothing from without might damage it, so nothing within might obstruct its fruitfulness. He proffered his grace to take away the stony heart. 3. He planted it with the choicest vine, set up a pure religion among them, gave them a most excellent law, instituted ordinances very proper for the keeping up of their acquaintance with God, Jer 2:21. 4. He built a tower in the midst of it, either for defence against violence or for the dressers of the vineyard to lodge in; or rather it was for the owner of the vineyard to sit in, to take a view of the vines (Sol 7:12) - a summer-house. The temple was this tower, about which the priests lodged, and where God promised to meet his people, and gave them the tokens of his presence among them and pleasure in them. 5. He made a wine-press therein, set up his altar, to which the sacrifices, as the fruits of the vineyard, should be brought.
II. The disappointment of his just expectations from them: He looked that it should bring forth grapes, and a great deal of reason he had for that expectation. Note, God expects vineyard-fruit from those that enjoy vineyard-privileges, not leaves only, as Mar 11:12. A bare profession, though ever so green, will not serve: there must be more than buds and blossoms. Good purposes and good beginnings are good things, but not enough; there must be fruit, a good heart and a good life, vineyard fruit, thoughts and affections, words and actions, agreeable to the Spirit, which is the fatness of the vineyard (Gal 5:22, Gal 5:23), answerable to th…
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8–17
The world and the flesh are the two great enemies that we are in danger of being overpowered by; yet we are in no danger if we do not ourselves yield to them. Eagerness of the world, and indulgence of the flesh, are the two sins against which the prophet, in God's name, here denounces woes. These were sins which then abounded among the men of Judah, some of the wild grapes they brought forth (Isa 5:4), and for which God threatens to bring ruin upon them. They are sins which we have all need to stand upon our guard against and dread the consequences of.
I. Here is a woe to those who set their hearts upon the wealth of the world, and place their happiness in that, and increase it to themselves by indirect and unlawful means (Isa 5:8), who join house to house and lay field to field, till there be no place, no room for anybody to live by them. If they could succeed, they would be placed alone in the midst of the earth, would monopolize possessions and preferments, and engross all profits and employments to themselves. Not that it is a sin for those who have a house and a field, of they have wherewithal, to purchase another; but
1. Their fault is, (1.) That they are inordinate in their desires to enrich themselves, and make it their whole care and business to raise an estate, as if they had nothing to mind, nothing to seek, nothing to do, in this world, but that. They never know when they have enough, but the more they have the more they would have; and, like the daughters of the horseleech, they cry, Give, give. They cannot enjoy what they have, nor do good with it, but are constantly contriving and studying to make it more. They must have variety of houses, a winter-house, and a summer-house, and if another man's house or field lie convenient to theirs, as Naboth's vineyard to Ahab's, they must have that too, or they cannot be easy. (2.) That they are herein careless of others, nay, and injurious to them. They would live so as to let nobody live but themselves. So that their insatiable covetings may be gratified, they care not what becomes of all about them, what encroachments they make upon their neighbours' rights, what hardships they put upon those that they have power over or advantage against, nor what base and wicked arts they use to heap up treasure to themselves. They would swell so big as to fill all space, and yet are still unsatisfied (Ecc 5:10), as Alexander, who, when he fancied he had conquered the world, wept because he had not another world to conquer. Deficiente terr, non impletur avaritia - If the whole earth were monopolized, avarice would thirst for more. What! will you be placed alone in the midst of the earth? (so some read it); will you be so foolish as to desire it, when we have so much need of the service of others and so much comfort in their society? Will you be so foolish as to expect that the earth shall be forsaken for us (Job 18:4), when it is by multitudes that the earth is to be replenished? An propter vos solos tanta terra creata est?-Was the wide world created merely for you? Lyra.
2. That which is threatened as the punishment of this sin is that neither the houses nor the fields they were thus greedy of should turn to any account, Isa 5:9, Isa 5:10. God whispered it to the prophet in his ear, as he speaks in a like case (Isa 22:14): It was revealed in my ears by the Lord of hosts (as God told Samuel a thing in his ear, Sa1 9:15); he thought he heard it still sounding in his ears; but he proclaimed it, as he ought, upon the house-tops, Mat 10:27. (1.) That the houses they were so fond of should be untenanted, should stand long empty, and should yield them no rent, and go out of repair: Many houses shall be desolate, the people that should dwell in them, being cut off by sword, famine, or pestilence, or carried into captivity; or trade being dead, and poverty coming upon the country like an armed man, those that had been housekeepers were forced to become lodgers, or shift for themselves elsewher…
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18–30
Here are, I. Sins described which will bring judgments upon a people: and this perhaps is not only a charge drawn up against the men of Judah who lived at that time, and the particular articles of that charge, though it may relate primarily to them, but is rather intended for warning to all people, in all ages, to take heed of these sins, as destructive both to particular persons and to communities, and exposing men to God's wrath and his righteous judgments. Those are here said to be in a woeful condition,
1. Who are eagerly set upon sin, and violent in their sinful pursuits (Isa 5:18), who draw iniquity with cords of vanity, who take as much pains to sin as the cattle do that draw a team, who put themselves to the stretch for the gratifying of their inordinate appetites, and, to humour a base lust, offer violence to nature itself. They think themselves as sure of compassing their wicked project as if they were pulling it towards them with strong cart-ropes; but they will find themselves disappointed, for they will prove cords of vanity, which will break when they come to any stress. For the righteous Lord will cut in sunder the cords of the wicked, Psa 129:4; Job 4:8; Pro 22:8. They are by long custom and confirmed habits so hardened in sin that they cannot get clear of it. Those that sin through infirmity are drawn away by sin; those that sin presumptuously draw iniquity to them, in spite of the oppositions of Providence and the checks of conscience. Some by sin understand the punishment of sin: they pull God's judgments upon their own heads as it were, with cart-ropes.
2. Who set the justice of God at defiance, and challenge the Almighty to do his worst (Isa 5:19): They say, Let him make speed, and hasten his work; this is the same language with that of the scoffers of the last days, who say, Where is the promise of his coming? and therefore it is that, like them, they draw iniquity with cords of vanity, are violent and daring in sin, and walk after their own lusts, Pe2 3:3, Pe2 3:4. (1.) They ridicule the prophets, and banter them. It is in scorn that they call God the Holy One of Israel, because the prophets used with great veneration to call him so. (2.) They will not believe the revelation of God's wrath from heaven against their ungodliness and unrighteousness; unless they see it executed, they will not know it, as if the curse were brutum fulmen - a mere flash, and all the threatenings of the word bugbears to frighten fools and children. (3.) If God should appear against them, as he has threatened, yet they think themselves able to make their part good with him, and provoke him to jealousy, as if they were stronger than he, Co1 10:22. "We have heard his word, but it is all talk; let him hasten his work, we shall shift for ourselves well enough." Note, Those that wilfully persist in sin consider not the power of God's anger.
3. Who confound and overthrow the distinctions between moral good and evil, who call evil good and moral evil (Isa 5:20), who not only live in the omission of that which is good, but condemn it, argue against it, and, because they will not practise it themselves, run it down in others, and fasten invidious epithets upon it - not only do that which is evil, but justify it, and applaud it, and recommend it to others as safe and good. Note, (1.) Virtue and piety are good, for they are light and sweet, they are pleasant and right; but sin and wickedness are evil; they are darkness, all the fruit of ignorance and mistake, and will be bitterness in the latter end. (2.) Those do a great deal of wrong to God, and religion, and conscience, to their own souls, and to the souls of others, who misrepresent these, and put false colours upon them - who call drunkenness good fellowship, and covetousness good husbandry, and, when they persecute the people of God, think they do him good service - and, on the other hand, who call seriousness ill-nature, and sober singularity ill-breeding, who say all manner of evil…
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John Calvin
1
Now will I sing to my beloved. The subject of this chapter is different from that of the former. It was the design of the Prophet to describe the condition of the people of Israel, as it then was, in order that all might perceive their faults, and might thus be led by shame and self-loathing to sincere repentance. Here, as in a mirror, the people might behold the misery of their condition. But for this, they would have flattered themselves too much in their crimes, and would not have patiently listened to any instructions. It was therefore necessary to present a striking and lively picture of their wickedness; and in order that it might have the greater weight, he made use of this preface; for great and memorable events were usually described in verse, that they might be repeated by every one, and that a lasting record of them might be preserved. In like manner, we see that Moses wrote a song, and many other compositions, (Exodus 15:1; Deuteronomy 32:1,) in order that all the events might be proclaimed in this manner, both in public and in private. The instruction becomes more widely diffused than if it had been delivered in plainer language. For the same reason Isaiah composed this song, that he might present to the people a clearer view of their wickedness; and, undoubtedly, he handled this subject with magnificent and harmonious language, for the highest skill is commonly exercised in the composition of poems.
To my beloved. There can be no doubt that he means God; as if he had said that he would compose a poem in behalf of God, that he might expostulate with the people about their ingratitude; for it gave additional weight to his language to represent God as speaking. But a question arises, Why does Isaiah call God his friend? Some reply that he was a kinsman of Christ, and I acknowledge that he was a descendant of David; but this appears to be a forced interpretation. A more natural and appropriate one would be, to adopt the statement of John, that the Church is committed to the friends of the bridegroom, (John 3:29,) and to reckon prophets as belonging to that class. To them, unquestionably, this designation applies; for the ancient people were placed under their charge, that they might be kept under their leader. We need not wonder, therefore, that they were jealous and were greatly offended when the people bestowed their attachment on any other. Isaiah therefore assumes the character of the bridegroom, and, being deeply anxious about the bride entrusted to him, complains that she has broken conjugal fidelity, and deplores her treachery and ingratitude.
Hence we learn that not only Paul, but all those prophets and teachers who faithfully served God, were jealous of God's spouse. (2 Corinthians 11:2.) And all the servants of God ought to be greatly moved and aroused by this appellation; for what does a man reckon more valuable than his wife? A well-disposed husband will value her more highly than all his treasures, and will more readily commit to any person the charge of his wealth than of his wife. He to whom one will entrust his dearly-beloved wife must be reckoned very faithful. Now to pastors and ministers the Lord commits his Church as his beloved wife. How great will be our wickedness if we betray her by sloth and negligence! Whosoever does not labor earnestly to preserve her can on no pretense be excused.
A song of my beloved. By using the word dvdy, dodi, he changes the first syllable, but the meaning is the same as in the former clause. Though some render it uncle, and others cousin, I rather agree with those who consider it to contain an allusion; for greater liberties are allowed to poets than to other writers. By his arrangement of those words, and by his allusions to them, he intended that the sound and rhythm should aid the memory, and impress the minds, of his readers.
My beloved had a vineyard. The metaphor of a vineyard is frequently employed by the prophets, and it would be impossible to find a more…
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2
And he fenced it. The incessant care and watchfulness of God in dressing his vine are asserted by the Prophet, as if he had said, that God has neglected nothing that could be expected from the best and most careful householder. And yet we do not choose to attempt, as some commentators have done, an ingenious exposition of every clause, such as, that the Church is fenced by the protection of the Holy Spirit, so that it is safe against the attacks of the devil; that the wine-press is doctrine; and that by the stones are meant the annoyances of errors. The design of the Prophet, as I have mentioned, was more obvious, namely, that by incessant care and large expenditure God has performed the part of an excellent husbandman. Yet it was the duty of the Jews to consider how numerous and diversified were the blessings which God had conferred on them; and at the present day, when the Church is represented under the metaphor of a vineyard, we ought to view those figures as denoting God's blessings, by which he makes known not only his love toward us, but likewise his solicitude about our salvation.
In the verb planted the order appears to be reversed, for one ought to begin with planting rather than with the fence; but my explanation is, that after having planted, he did everything else that was necessary. Justly, therefore, does he charge them with ingratitude and treachery, when the fruits that ought to have followed such laborious cultivation were not brought forth. There is reason to fear that the Lord will bring the same accusation against us; for the greater the benefits which we have received from God, the more disgraceful will be our ingratitude if we abuse them. It is not without a good reason, or to enable them to make any idle display, that the Lord blesses his people; it is, that they may yield grapes, that is, the best fruit. If he be disappointed of his expectation, the punishment which the Prophet here describes will follow. The mention of his benefits ought, therefore, to produce a powerful impression on our minds, and to excite us to gratitude.
Besides, the word vineyard, and a vineyard so carefully cultivated, suggests an implied contrast; for so much the more highly ought we to value the acts of God's kindness, when they are not of an ordinary description, but tokens of his peculiar regard. Other blessings are indiscriminately bestowed, such as, that he
maketh the sun to shine on the evil as well as on the good, (Matthew 5:45,)
and supplies them with what is necessary for food and clothing. But how much more highly ought we to esteem that covenant of grace into which he has entered with us, by which he makes the light of the Gospel to shine on us; for his own people are its peculiar objects! That care and diligence, therefore, which the Lord continually manifests in cultivating our minds deserves our most earnest consideration.
Therefore he hoped that it would bring forth grapes [77] He now complains that the nation which had enjoyed such high advantages had basely and shamefully degenerated; and he accuses them of undervaluing the kindness of God, for he says that, instead of pleasant grapes, they yielded only wild and bitter fruits. It is undoubtedly true that God, to whose eyes all things are naked and opened, (Hebrews 4:13,) is not deceived by his expectation like a mortal man. In the Song of Moses he plainly declares that he well knew from the beginning what would be the wickedness of his people.
My beloved, says he, when she fares well and becomes fat, will kick. (Deuteronomy 32:15.)
It is therefore not more possible that God should be mistaken in his expectations, than that he should repent. Isaiah does not here enter into subtle reasonings about the expectations which God had formed, but describes the manner in which the people ought to have acted, that they might not lose the benefit of such excellent advantages. Thus God commands that the Gospel be proclaimed for the obedience of faith, (Romans 16:26,…
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3
Now, therefore, O inhabitant of Jerusalem! Those persons with whom he contends are made judges in their own cause, as is usually done in cases so plain and undoubted that the opposite party has no means of evasion. It is, therefore, a proof of the strongest confidence in his cause, when he bids the guilty persons themselves declare if this be not the true state of the fact; for immediately afterwards we shall find him declaring that the accusation is decided against those persons to whom he now commits the decision.
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4
What more ought to have been done to my vineyard? He first inquires what could have been expected from the best husbandman or householder, which he has not done to his vineyard? Hence he concludes that they had no excuse for having basely withheld from him the fruit of his toil.
How did I expect that it would yield grapes? In this clause he appears to expostulate with himself for having expected any good or pleasant fruit from so wicked a people; just as, when the result does not answer to our expectation, we complain of ourselves, and are angry at having ill-bestowed our labor on ungrateful persons whose wickedness ought to have restrained us from doing what we did, and acknowledge that we are justly deceived, because we were too simple and easily imposed on. But a more natural interpretation will be this: "Since I discharged every part of my duty, and did more than any one could have expected in dressing my vineyard, how comes it that it yields me so poor a return, and that, instead of the fruit which was expected, it yields what is absolutely bitter?"
If it be objected that God had the remedy in his hands, if he had turned the hearts of the people, this is an idle evasion as applied to those men; for their conscience holds them fast, so that they cannot escape by laying the blame on another. Though God do not pierce the hearts of men by the power of his Spirit, so as to render them obedient to him, yet they will have no right to complain that this was wanting; for every pretense of ignorance is fully and abundantly taken away by the outward call. Besides, God does not speak here of his power, but declares that he was not under any obligation to do more than he did.
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And now come, I will show you what I will do to my vineyard. Having held the Jews to be condemned, as it were, by their own mouth, he next adds that he will take vengeance for their contempt of his grace, so that they will not escape from being punished. The reproof would not have been sufficiently powerful to affect their minds, if he had not also threatened punishment; and therefore he now declares that the heinous offense, of having wickedly imposed on him, will not escape vengeance. Now the punishment to be inflicted on them amounts to this, that they will be deprived of the gifts which they had abused, when God shall not only withdraw his care of them, but shall give them up to be plundered by their enemies. At the same time he shows how wretched their condition will be, when God shall have ceased to bestow on them his multiplied favors.
Hence it follows that it must have been owing entirely to the extraordinary goodness of God, that the vineyard remained safe and uninjured till that time. He goes so far as to point out the various supports by which it was upheld, and the vast resources which God possesses for destroying it both within and without; for when his protection has been removed, they must become a prey to all that pass by, whether men or beasts. "When the fence has been removed," says he, "the cattle will tread on it and lay it bare, robbers will ransack and plunder it, and thus it will become a wilderness."
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I will lay it waste. God will not take pains to dig and prune it, and consequently it will become barren for want of dressing; briars and thorns will spring up to choke its branches; and, what is more, by withholding rain, God will dry up its roots. Hence it is evident how manifold are the weapons with which God is supplied for punishing our ingratitude, when he sees that we despise his kindness. Isaiah is still, no doubt, proceeding with his metaphor, and, in order to obtain more eager attention, adorns his style by figures of speech. But we ought simply to conclude, that as God continually bestows on us innumerable benefits, so we ought to be earnestly on our guard lest, by withdrawing first one and then another, he punish us for despising them.
So far as relates to the government of the Church, the more numerous the kinds of assistance which she needs, the more numerous are the punishments to which she will be liable, if she wickedly corrupt what was appointed by God for her salvation. Nor ought we to wonder, if at the present day so many distresses threaten ruin and desolation; for whatever calamity befalls us, whether it be that there is a deficiency of instruction, or that the wicked abound, or that foxes and wolves creep into the Church, all this must be ascribed to our ingratitude, because we have not yielded such fruit as we ought, and have been indolent and sluggish. Whenever, therefore, we are justly deprived of those great favors which he freely bestowed on us, let us acknowledge the anger of the Lord.
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Truly the vineyard of Jehovah of hosts is the house of Israel. Hitherto he spoke figuratively; now he shows what is the design of this song. Formerly he had threatened judgment against the Jews; now he shows that they are not only guilty, but are also held to be convicted persons; for they could not be ignorant of the benefits which they had received from God.
Thou broughtest a vine from Egypt, says the Psalmist, and, having driven out the nations, plantedst it. (Psalm 80:8.)
Their ingratitude was plain and manifest.
Isaiah does not illustrate every part of the metaphor; nor was it necessary; for it was enough to point out what was its object. The whole nation was the vineyard; the individual men were the plants. Thus he accuses the whole body of the nation, and then every individual; so that no man could escape the universal condemnation, as if no part of the expostulation had been addressed to himself. Why the nation is called a vineyard is plain enough; for the Lord chose it, and admitted it to the covenant of grace and of eternal salvation, and bestowed on it innumerable blessings. The planting is the commencement, and the dressing of it follows. That nation was adopted, and in various respects was the object of Divine care; for the adoption would have been of no avail, if the Lord had not continually adorned and enriched it by his blessings.
The same doctrine ought to be inculcated on us at the present day. Christ affirms that he is the vine, (John 15:1,) and that, having been ingrafted into this vine, we are placed under the care of the Father; for God is pleased to perform towards us the office of a husbandman, and continually bestows those favors which he reproachfully asserts that he had granted to his ancient people. We need not wonder, therefore, if he is greatly enraged when he bestows his labor uselessly and to no purpose. Hence that threatening,
Every branch in me that beareth not fruit, he will cut off, and cast into the fire. (John 15:2,6.) [78]
He looked for judgment. He begins without a metaphor to relate how wickedly the Jews had degenerated, among whom equity and justice was despised, and every kind of injustice and violence abounded. The words contain an elegant play of language, (paronomasia,) for those which have nearly the same sound have an opposite meaning. mspht (mishpat) denotes judgment; msphch (mishpach) denotes conspiracy or oppression; tsdqh (tzedakah) denotes righteousness; tsqh (tzeakah) denotes the cry and complaint of those who are oppressed by violence and injustice; sounds which are not wont to be heard where every man receives what is his own. He mentions two things which the Lord chiefly demands from his people as the genuine fruits of the fear of God; for although piety comes first in order, yet there is no inconsistency in taking the description of it from the duties of the second table. They are justly charged with having despised God, on the ground of having acted cruelly towards men; for where cruelty reigns, religion is extinguished.
Let us now understand that the same things are addressed to us; for as that nation was planted, so were we. We should call to remembrance what Paul says, that we were like wild olive-plants, but that they were the true and natural olive-tree. (Romans 11:24. [79] ) since we who were strangers have been ingrafted into the true olive-tree, the Lord has cultivated and adorned us with unceasing care. But what kind of fruits do we bring forth? Assuredly they are not only useless, but even bitter. So much the greater is the ingratitude for which we ought to be condemned, for the blessings which he has bestowed and heaped on us are far more abundant. And justly does this expostulation apply to us, for violence and injustice abound everywhere. But since the general doctrine did not strike their minds so powerfully, the Prophet described chiefly these two kinds of wickedness; that he might point out with the finger, as it were, how far that nation was fro…
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Woe to them that join house to house and field to field. He now reproves their insatiable avarice and covetousness, from which the acts of cheating, injustice, and violence are wont to arise. For it cannot be condemned as a thing in itself wrong, if a man add field to field and house to house; but he looked at the disposition of mind, which cannot at all be satisfied, when it is once inflamed by the desire of gain. Accordingly, he describes the feelings of those who never have enough, and whom no wealth can satisfy. So great is the keenness of covetous men that they desire to have everything possessed by themselves alone, and reckon everything that is obtained by others to be something which they want, and which has been taken from them. Hence the beautiful observation of Chrysostom, that "covetous men, if they could, would willingly take the sun from the poor," for they envy their brethren the common elements, and would gladly swallow them up; not that they might enjoy them, but because such is the madness to which their greed carries them. All the while they do not consider that they need the assistance of others, and that a man left alone can do nothing: all their care is to scrape together as much as they can, and thus they swallow up everything by their covetousness.
He therefore accuses covetous and ambitious men of such folly that they would wish to have other men removed from the earth, that they might possess it alone; and consequently they set no limit to their desire of gain. For what madness is it to wish to have those driven away from the earth whom God has placed in it along with us, and to whom, as well as to ourselves, he has assigned it as their abode! Certainly nothing more ruinous could happen to them than to obtain their wish. Were they alone, they could not plough, or reap, or perform other offices indispensable to their subsistence, or supply themselves with the necessaries of life. For God has linked men so closely together, that they need the assistance and labor of each other; and none but a madman would disdain other men as hurtful or useless to him. Ambitious men cannot enjoy their renown but amidst a multitude. How blind are they, therefore, when they wish to drive and chase away others, that they may reign alone!
As to the size of houses, the same remark which we formerly made about fields will apply; for he points out the ambition of those who are desirous to inhabit spacious and magnificent houses. If a man who has a large family makes use of a large house, he cannot be blamed for it; but when men, swollen with ambition, make superfluous additions to their houses, only that they may live in greater luxury, and when one person alone occupies a building which might serve for the habitation of many families, this undoubtedly is empty ambition, and ought justly to be blamed. Such persons act as if they had a right to drive out other men, and to be the only persons that enjoyed a house or a roof, and as if other men ought to live in the open air, or must go somewhere else to find an abode.
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22 more notes on this passage are in the library.
Jamieson–Fausset–Brown
2
fenced--rather, "digged and trenched" the ground to prepare it for planting the vines [MAURER].
choicest vine--Hebrew, sorek; called still in Morocco, serki; the grapes had scarcely perceptible seeds; the Persian kishmish or bedana, that is, "without seed" (Gen 49:11).
tower--to watch the vineyard against the depredations of man or beast, and for the use of the owner (Mat 21:33).
wine-press--including the wine-fat; both hewn, for coolness, out of the rocky undersoil of the vineyard.
wild grapes--The Hebrew expresses offensive putrefaction, answering to the corrupt state of the Jews. Fetid fruit of the wild vine [MAURER], instead of "choicest" grapes. Of the poisonous monk's hood [GESENIUS]. The Arabs call the fruit of the nightshade "wolf grapes" (Deu 32:32-33; Kg2 4:39-41). JEROME tries to specify the details of the parable; the "fence," angels; the "stones gathered out," idols; the "tower," the "temple in the midst" of Judea; the "wine-press," the altar.
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And now, &c.--appeal of God to themselves, as in Isa 1:18; Mic 6:3. So Jesus Christ, in Mat 21:40-41, alluding in the very form of expression to this, makes them pass sentence on themselves. God condemns sinners "out of their own mouth" (Deu 32:6; Job 15:6; Luk 19:22; Rom 3:4).
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God has done all that could be done for the salvation of sinners, consistently with His justice and goodness. The God of nature is, as it were, amazed at the unnatural fruit of so well-cared a vineyard.
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go to--that is, attend to me.
hedge . . . wall--It had both; a proof of the care of the owner. But now it shall be trodden down by wild beasts (enemies) (Psa 80:12-13).
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I will . . . command--The parable is partly dropped and Jehovah, as in Isa 5:7, is implied to be the Owner: for He alone, not an ordinary husbandman (Mat 21:43; Luk 17:22), could give such a "command."
no rain--antitypically, the heaven-sent teachings of the prophets (Amo 8:11). Not accomplished in the Babylonish captivity; for Jeremiah, Ezekiel, Daniel, Haggai, and Zechariah prophesied during or after it. But in gospel times.
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Isaiah here applies the parable. It is no mere human owner, nor a literal vineyard that is meant.
vineyard of the Lord--His only one (Exo 19:5; Amo 3:2).
pleasant--"the plant of his delight"; just as the husbandman was at pains to select the sorek, or "choicest vine" (Isa 5:2); so God's election of the Jews.
judgment--justice. The play upon words is striking in the Hebrew, He looked for mishpat, but behold mispat ("bloodshed"); for tsedaqua, but behold tseaqua (the cry that attends anarchy, covetousness, and dissipation, Isa 5:8, Isa 5:11-12; compare the cry of the rabble by which justice was overborne in the case of Jesus Christ, Mat 27:23-24).
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SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23)
(Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
till there be no place--left for any one else.
that they may be--rather, and ye be.
the earth--the land.
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In mine ears . . . the Lord--namely, has revealed it, as in Isa 22:14.
desolate--literally, "a desolation," namely, on account of the national sins.
great and fair--houses.
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20 more notes on this passage are in the library.