16. Parable of the Vineyard

Posted on Posted in Sermon Notes Tagged with , , , ,

Hymns: RHC 399 I Am Thine, O Lord 400 Every Moment of Every Day 402 His Way with Thee

Isaiah 5:1-7

1 Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: 2 And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. 3 And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. 4 What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? 5 And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: 6 And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. 7 For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. (Isa. 5:1-7 KJV)

Parable of the Vineyard

OUTLINE

(1) The Parable (v1-6)

(2) The Application (v7)

INTRODUCTION

The parable sets forth the peculiar privileges, obligations, guilt, and doom of Israel, under the figure of a highly favoured vineyard, which, instead of good fruit, brings forth only wild grapes, and is therefore given up to desolation (v1-6). The application is expressly made by the Prophet himself (v7).

In the remaining of the chapter, he enumerates the sins which were included in the general expressions of v7 and describes their punishment. To do this, he first gives a catalogue of sins with their appropriate punishments annexed (v8-24). He then describes the means used to inflict them, and the final issue (v25-30).

The catalogue of sins and judgments comprehends two series of woes or denunciations. In the first, each sin is followed by its punishment (v8-17). In the second the sins follow one another in uninterrupted succession, and the punishment is reserved until the close (v18-24).

In the former series, the first woe is uttered against avaricious and ambitious grasping after lands and houses, to be punished by sterility and desolation (v8-10). The second woe is uttered against drunkenness, untimely mirth, and disregard of providential warnings, appropriately punished by captivity, hunger, thirst, and general mortality (v11-14). To these two woes are added a general declaration of their purpose and effect, to humble man and exalt God, and a repeated threatening of general desolation as a punishment of both the sins just mentioned (v15-17). 

The sin denounced in the second series of woes are presumptuous and incredulous defiance of God’s judgments, the deliberate confounding of moral distinctions, undue reliance upon human wisdom, and drunkenness (v18-23). To these, he adds a general threat of destruction as a necessary consequence of their forsaking God (v24).

In declaring the means used to effect the condign retribution, the Prophet sets before us two distinct stages or degrees of punishment. The first, which is briefly and figuratively represented as a violent and destructive stroke of God’s hand, is described in the shape of an invading enemy, before whom, after a brief fluctuation, Israel disappears in total darkness (v26-30). 

This chapter, like the first, is applicable not to one event exclusively, but to a sequence of events which was repeated more than once, although its terms were never fully realized until the closing period of Jewish history, after the true Messiah is rejected when one ray of hope was quenched after another until all grew dark or even in the skies of Israel.

[Joseph A. Alexander]

(1) The Parable (v1-6)

1 Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: 

It is introduced in such a manner as to secure a favourable hearing from those whose it condemns, and in some measure conceal its drift until the application.

The Prophet proposes to sing a song, to utter a rhythmical and figurative narrative, relating to a friend of his, his friend’s own song indeed about the vineyard. The richness of the imagery and the beauty of the language, is one of the finest exhibitions of rhetorical skill and power which the book contains. One indeed cannot but be struck by the musical assonance of this passage when read with the Hebrew Bible.

His words commence as a true song, but they soon pass over into lamentation and an explanation. The chief characteristic is a lament and this soon gives way to denunciation. In a certain sense, we may say that as the vineyard disappointed the Lord, so the song disappoints us. It is not entertainment to which we are introduced but teaching.

The song has to do with one who was beloved by the prophet. It concerned the beloved, yet was also a song which belonged to that beloved and which had to do with his vineyard. As the prophet soon makes it apparent, this friend is the LORD Himself. At the same time, Isaiah wishes to bring the vineyard to the fore and immediately draws attention to it. With the word “vineyard” Isaiah plunges into the parable. He uses an appropriate figure. In the land of Canaan, where she would be open to the surrounding heathenism, the nation Israel, like a vineyard, was in need of particular care. Using figurative language Isaiah says that the vineyard was upon a hill. Palestine was, a hilly country, and we may well imagine that this particular vineyard was located on the slope of a hill where it would have been exposed to rays of the sun and thus would have every advantage. 

The hill is very fruitful. In vivid language, Isaiah calls it the son of oil or fatness, as though it consists of fatness. This location of the vineyard was all that could be desired, and the owner who had chosen such a select site had every right to expect that the vines planted in this choice location would produce only the best of grapes. Palestine was full of such sites, and the prophet would have known them well.

Here in our text is given a parable. The parable of the vineyard. The word “parable” or “parabole” is simply “a comparison or an illustration”. It is an illustrative story using familiar facts of everyday life “to hold our attention by presenting a mental challenge to hearers to discover the spiritual significance” – a virtue is embodied in the story itself to be discovered before a personal application is made for the hearer. It can be observed that Jesus adopted this method rather suddenly in the middle of his public ministry when the tide of opposition was rising against Him.

Our Lord Jesus did give parables concerning the vineyard based on the passages in:

Matthew 20:1 (KJV) For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.

Matthew 21:28 (KJV) But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.

Matthew 21:33-41 (KJV) Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. (cf. Mark 12:1; Luke 20:9-16).

Luke 13:6 (KJV) He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.

John 15:1 (KJV) I am the true vine, and my Father is the husbandman.

Isaiah speaks of his friend, and later his friend is identified as God. The language is striking, but it is in keeping with the Scriptures. Abraham was a friend of God, and the Bible also speaks of the friend of the bridegroom. He who, like Isaiah, is jealous of God’s cause, can look upon God as his friend. 

2 And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. 

What loving and tender care the Owner expended upon His vineyard! The ground of Palestine is unusually stony, and the Owner devoted all the care necessary to prepre the ground. Where the ground was hard, He dug it about, so that it would be broken up from the vines which were going to plant. He harrowed the soil, turning it over carefully so that it would be truly prepared ground.

and gathered out the stones thereof – this was laborious and difficult work. One who travels to Palestine will appreciate the enormity of the labour involved in clearing a field of stones. The Owner laboured assiduously in order that His vineyard might be free from stones.

and planted it with the choicest vine – So the Lord remakes through His prophet Jeremiah in Jeremiah 2:21 (KJV) Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me?

God plainted the elite of the vines; indeed, they were so choice that a vale in Palestine which was noted for its excellent grapes became known as a vale of soreq. It evidently designated the best and most choice grapes. The grapes of Palestine are remarkable, both in size and quantity. It would seem, therefore, that Isaiah’s purpose was simply to state that the best quality grapes were planted.

Recall the 12 spies that scouted Canaan and returned with lush grapes.

and built a tower in the midst of it – For this vineyard, the Owner builds not a mere booth, as was the case in Isaiah 1:8, but an actual tower of stone which had been cleared from the field. The watchmen would thus have a place of protection from which they might oversee the well-being of the vineyard (cf. Matthew 21:33).

Matthew 21:33 (KJV) Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:

and also made a winepress therein – Not only did the Owner do everything possible to make the growing of good grapes easy, He also made preparation for the usage of the grapes. The “yequv” or “wine vat” was the lower part of the trough, often carved out of the solid stone, and served to receive the juice of the grapes which had been pressed down or trampled on in the upper trough or wine press (the gath). From this wine press the juice flowed down into the yequv. It may be a verb which Isaiah uses in itself to suggest the difficulty of this undertaking, and we are also reminded of that difficulty by the order of the words, “and also – a wine vat did he dig.” It is a word yequv which receives the stress. That which was so difficult to make, the yequv, this Owner had provided. To hew such a vat from the stone was an unusually arduous task, yet even this was done in order that everything necessary for the vineyard to bring forth good grapes might be accomplished. [Edward J. Young]

Up to this point in time the stress has been upon the activity of the Owner. In the choosing of Israel God did a gracious thing. Upon this people, He showered abundant blessings, such as the law and the prophets. To it He clearly made known His ways. The first part of the verse is a living picture of the goodness of God. It is also a clear refutation that Israel chose the LORD. The choice of Israel was a matter of pure grace on the part of a merciful God. What was the result of such a choice?

and he looked that it should bring forth grapes – In calm, hopefyl and patient contemplation the Owner waited, anticipated as He watched the vines grow, that they would yield a crop of good grapes. After all the labour He had expended, such an expectation was most justified.

and it brought forth wild grapes – In these words we have the climax, the sad calamitous result of the Owner’s labours. The grapes produced were not usable; they were bad and offensive. Israel was chosen and blessed of God through His wondrous grace, but despite God’s blessings she was worthless and fit only to be cast out, as at last, when the exile came, she was finally cast out.

The writer of Hebrews likewise provided a warning to the Jewish church to remain steadfast despite persecutions and difficulties –  Hebrews 3:12-19 (KJV) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end; While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.

3 And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. 4 What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? 

An appeal to themselves whether upon the whole matter God must not be justified and they condemned (v3-4). And now the case is plainly stated: O inhabitants of Jerusalem, and men of Judah! judge, I pray you, betwixt me and my vineyard. This implies that God was blamed about them. There was a controversy between them and Him; but the equity was so plain on His side that He could venture to put the decision of the controversy to their own consciences. “Let any inhabitant of Jerusalem, any man of Judah, that has but the use of his reason and a common sense of equity and justice, speak his mind impartially in this matter.” 

Israel had everything requisite for instruction and direction in their duty, for quickening them to it and putting them in mind of it. No inducements were wanting to persuade them to it, but all arguments were used that were proper to work either upon hope or fear; and they had all the opportunities they could desire for the performance of their duty, the new moons, and the sabbaths, and solemn feasts; They had the scriptures, the lively oracles, a standing ministry in the priests and Levites, besides what was extraordinary in the prophets. No nation had statutes and judgments so righteous. 

Nor could any tolerable excuse be offered for their walking thus contrary to God. “Wherefore, what reason can be given why it should bring forth wild grapes, when I looked for grapes?” The wickedness of those that profess religion, and enjoy the means of grace, is the most unreasonable unaccountable thing in the world, and the whole blame of it must lie upon the sinners themselves. “If thou scornest, thou alone shalt bear it, and shalt not have a word to say for thyself in the judgment of the great day.” God will prove his own ways equal and the sinner’s ways unequal. [Matthew Henry]

5 And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: 6 And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.

Their doom read, and a righteous sentence passed upon them for their bad conduct towards God (v5-6): “And now go to, since nothing can be offered in excuse of the crime or arrest of the judgement, I will tell you what I am now determined to do to my vineyard. I will be vexed and troubled with it no more; since it will be good for nothing, it shall be good for nothing; in short, it shall cease to be a vineyard, and be turned into a wilderness: the church of the Jews shall be unchurched; their charter shall be taken away, and they shall become lo-ammi–not my people.” [Matthew Henry]

(2) The Application (v7)

7 For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.

The explanation of this parable, or a key to it (v7), where we are told, 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 too; they are the men of Judah; these he had dealt graciously with, and from them, he expected suitable returns. 

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 that the magistrates should strictly administer justice. 

This might reasonably be expected among a people that had such excellent laws and rules of justice given them (Deut. 4:8); but the fact was quite otherwise; instead of judgment there was the cruelty of the oppressors, and instead of righteousness the cry of the oppressed. 

Deuteronomy 4:8 (KJV) And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?

Everything was carried by clamour and noise, and not by equity and according to the merits of the cause. It is sad with a people when wickedness has usurped the place of judgment (Ecc. 3:16). It is very sad with a soul when instead of the grapes of humility, meekness, patience, love, and contempt of the world, which God looks for, there are the wild grapes of pride, passion, discontent, malice, and contempt of God – instead of the grapes of praying and praising, the wild grapes of cursing and swearing, which are a great offence to God. Some of the ancients apply this to the Jews in Christ’s time, among whom God looked for righteousness (that is, that they should receive and embrace Christ), but behold a cry, that cry, Crucify him, crucify him. [Matthew Henry]

CONCLUSION

Great was the rebellion of Israel, a pertinent for the church today to take heed of. Amen.