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The Song of the Unfruitful Vineyard5 Let me sing for my beloved my love-song concerning his vineyard: My beloved had a vineyard on a very fertile hill. 2 He dug it and cleared it of stones, and planted it with choice vines; he built a watchtower in the midst of it, and hewed out a wine vat in it; he expected it to yield grapes, but it yielded wild grapes.
3 And now, inhabitants of Jerusalem and people of Judah, judge between me and my vineyard. 4 What more was there to do for my vineyard that I have not done in it? When I expected it to yield grapes, why did it yield wild grapes?
5 And now I will tell you what I will do to my vineyard. I will remove its hedge, and it shall be devoured; I will break down its wall, and it shall be trampled down. 6 I will make it a waste; it shall not be pruned or hoed, and it shall be overgrown with briers and thorns; I will also command the clouds that they rain no rain upon it.
7 For the vineyard of the L ord of hosts is the house of Israel, and the people of Judah are his pleasant planting; he expected justice, but saw bloodshed; righteousness, but heard a cry! Social Injustice Denounced8 Ah, you who join house to house, who add field to field, until there is room for no one but you, and you are left to live alone in the midst of the land! 9 The L ord of hosts has sworn in my hearing: Surely many houses shall be desolate, large and beautiful houses, without inhabitant. 10 For ten acres of vineyard shall yield but one bath, and a homer of seed shall yield a mere ephah.
11 Ah, you who rise early in the morning in pursuit of strong drink, who linger in the evening to be inflamed by wine, 12 whose feasts consist of lyre and harp, tambourine and flute and wine, but who do not regard the deeds of the L ord, or see the work of his hands! 13 Therefore my people go into exile without knowledge; their nobles are dying of hunger, and their multitude is parched with thirst.
14 Therefore Sheol has enlarged its appetite and opened its mouth beyond measure; the nobility of Jerusalem and her multitude go down, her throng and all who exult in her. 15 People are bowed down, everyone is brought low, and the eyes of the haughty are humbled. 16 But the L ord of hosts is exalted by justice, and the Holy God shows himself holy by righteousness. 17 Then the lambs shall graze as in their pasture, fatlings and kids shall feed among the ruins.
18 Ah, you who drag iniquity along with cords of falsehood, who drag sin along as with cart ropes, 19 who say, “Let him make haste, let him speed his work that we may see it; let the plan of the Holy One of Israel hasten to fulfillment, that we may know it!” 20 Ah, you 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! 21 Ah, you who are wise in your own eyes, and shrewd in your own sight! 22 Ah, you who are heroes in drinking wine and valiant at mixing drink, 23 who acquit the guilty for a bribe, and deprive the innocent of their rights! Foreign Invasion Predicted24 Therefore, as the tongue of fire devours the stubble, and as dry grass sinks down in the flame, so their root will become rotten, and their blossom go up like dust; for they have rejected the instruction of the L ord of hosts, and have despised the word of the Holy One of Israel.
25 Therefore the anger of the L ord was kindled against his people, and he stretched out his hand against them and struck them; the mountains quaked, and their corpses were like refuse in the streets. For all this his anger has not turned away, and his hand is stretched out still.
26 He will raise a signal for a nation far away, and whistle for a people at the ends of the earth; Here they come, swiftly, speedily! 27 None of them is weary, none stumbles, none slumbers or sleeps, not a loincloth is loose, not a sandal-thong broken; 28 their arrows are sharp, all their bows bent, their horses’ hoofs seem like flint, and their wheels like the whirlwind. 29 Their roaring is like a lion, like young lions they roar; they growl and seize their prey, they carry it off, and no one can rescue. 30 They will roar over it on that day, like the roaring of the sea. And if one look to the land— only darkness and distress; and the light grows dark with clouds.
New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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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 דודי, 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 appropriate comparison. (Psalm 80:8; Jeremiah 2:21.) There are two ways in which it points out how highly the Lord values his Church; for no possession is dearer to a man than a vineyard, and there is none that demands more constant and persevering toil. Not only, therefore, does the Lord declare that we are his beloved inheritance, but at the same time points out his care and anxiety about us. In this song the Prophet mentions, first, the benefits which the Lord had bestowed on the Jewish people; secondly, he explains how great was the ingratitude of the people; thirdly, the punishment which must follow; fourthly, he enumerates the vices of the people; for men never acknowledge their vices till they are compelled to do so. On a hill. He begins by saying that God had placed his people in a favorable situation, as when a person plants a vine on a pleasant and fertile hill. By the word horn or hill I understand a lofty place rising above a plain, or what we commonly call a rising-ground, (un coustau.) It is supposed by some to refer to the situation of Jerusalem, but I consider this to be unnatural and forced. It rather belongs to the construction of the Prophet’s allegory; and as God was pleased to take this people under his care and protection, he compares this favor to the planting of a vineyard; for it is better to plant vines on hills and lofty places than on a plain. In like manner the poet says, The vine loves the open hills; the yews prefer the north wind and the cold 7575 Denique apertos Bacchus amat colles: Aquilonem et frigora taxi. Virg, Georg. II. 112. The Prophet, therefore, having alluded to the ordinary method of planting the vine, next follows out the comparison, that this place occupied no ordinary situation. When he calls it the son of oil or of fatness, 7676 In a very fruitful hill. — Eng. Ver. he means a rich and exceedingly fertile spot. This is limited by some commentators to the fertility of Judea, but that does not accord with my views, for the Prophet intended to describe metaphorically the prosperous condition of the people. 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 7777 And he looked that it should bring forth grapes. — Eng. Ver. 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, (Hebrew 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, 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,) not that he expects all to be obedient, but because, by the mere hearing of it, unbelievers are rendered inexcusable. Moreover, there is nothing that ought to excite us more powerfully to lead a devout and holy life, than to find that those duties which we perform towards God are compared by the Holy Spirit to fruits of exquisite flavour. 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. 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. |