Verse-by-Verse Bible Commentary
Isaiah 5:2

Clarke's Commentary

Verse Isaiah 5:2. And gathered out the stones - "And he cleared it from the stones"] This was agreeable to the husbandry: "Saxa, summa parte terrae, et vites et arbores laeduct; ima parte refrigerant;" Columell. de arb. iii. "Saxosum facile est expedire lectione lapidum;" Id. ii. 2. "Lapides, qui supersunt, [al. insuper sunt,] hieme rigent, aestate fervescunt; idcirco satis, arbustis, et vitibus nocent;" Pallad. i. 6. A piece of ground thus cleared of the stones. Persius, in his hard way of metaphor, calls "exossatus ager," an unboned field; Sat. vi. 52.

The choicest vine - "Sorek"] Many of the ancient interpreters, the Septuagint, Aquila, and Theod., have retained this word as a proper name; I think very rightly. Sorek was a valley lying between Ascalon and Gaza, and running far up eastward in the tribe of Judah. Both Ascalon and Gaza were anciently famous for wine; the former is mentioned as such by Alexander Trallianus; the latter by several authors, quoted by Reland, Palaest., p. 589 and 986. And it seems that the upper part of the valley of Sorek, and that of Eshcol, where the spies gathered the single cluster of grapes, which they were obliged to bear between two upon a staff, being both near to Hebron were in the same neighbourhood, and that all this part of the country abounded with rich vineyards. Compare Numbers 13:22-23; Judges 16:3-4. P. Nau supposes Eshcol and Sorek to be only different names for the same valley. Voyage Noveau de la Terre Sainte, lib. iv., chap. 18. See likewise De Lisle's posthumous map of the Holy Land. Paris, 1763. See Bochart, Hieroz. ii., col. 725. Thevenot, i, p. 406. Michaelis (note on Judges 16:4, German translation) thinks it probable, from some circumstances of the history there given, that Sorek was in the tribe of Judah, not in the country of the Philistines.

The vine of Sorek was known to the Israelites, being mentioned by Moses, Genesis 49:11, before their coming out of Egypt. Egypt was not a wine country. "Throughout this country there are no wines;" Sandys, p. 101. At least in very ancient times they had none. Herodotus, ii. 77, says it had no vines and therefore used an artificial wine made of barley. That is not strictly true, for the vines of Egypt are spoken of in Scripture, Psalms 78:47; Psalms 105:33; and see Genesis 40:11, by which it should seem that they drank only the fresh juice pressed from the grape, which was called οινος αμπελινος; Herodot., ii. 37. But they had no large vineyards, nor was the country proper for them, being little more than one large plain, annually overflowed by the Nile. The Mareotic in later times is, I think, the only celebrated Egyptian wine which we meet with in history. The vine was formerly, as Hasselquist tells us it is now, "cultivated in Egypt for the sake of eating the grapes, not for wine, which is brought from Candia," c. "They were supplied with wine from Greece, and likewise from Phoenicia," Herodot., iii. 6. The vine and the wine of Sorek therefore, which lay near at hand for importation into Egypt, must in all probability have been well known to the Israelites, when they sojourned there. There is something remarkable in the manner in which Moses, Genesis 49:11, makes mention of it, which, for want of considering this matter, has not been attended to it is in Jacob's prophecy of the future prosperity of the tribe of Judah: -

"Binding his foal to the vine,

And his ass's colt to his own sorek;

He washeth his raiment in wine,

And his cloak in the blood of grapes."

I take the liberty of rendering שרקה sorekah, for שרקו soreko, his sorek, as the Masoretes do by pointing עירה iroh, for עירו iro, his foal. עיר ir, might naturally enough appear in the feminine form; but it is not at all probable that שרק sorek ever should. By naming particularly the vine of Sorek, and as the vine belonging to Judah, the prophecy intimates the very part of the country which was to fall to the lot of that tribe. Sir John Chardin says, "that at Casbin, a city of Persia, they turn their cattle into the vineyards after the vintage, to browse on the vines." He speaks also of vines in that country so large that he could hardly compass the trunks of them with his arms. Voyages, tom. iii., p. 12, 12mo. This shows that the ass might be securely bound to the vine, and without danger of damaging the tree by browsing on it.

And built a tower in the midst of it — Our Saviour, who has taken the general idea of one of his parables, Matthew 21:33; Mark 12:1, from this of Isaiah, has likewise inserted this circumstance of building a tower; which is generally explained by commentators as designed for the keeper of the vineyard to watch and defend the fruits. But for this purpose it was usual to make a little temporary hut, (Isaiah 1:8,) which might serve for the short season while the fruit was ripening, and which was removed afterwards. The tower therefore should rather mean a building of a more permanent nature and use; the farm, as we may call it, of the vineyard, containing all the offices and implements, and the whole apparatus necessary for the culture of the vineyard, and the making of the wine. To which image in the allegory, the situation the manner of building, the use, and the whole service of the temple, exactly answered. And so the Chaldee paraphrast very rightly expounds it: Et statui eos (Israelitas) ut plantam vineae selectae et aedificavi Sanctuarium meum in medio illorum. "And I have appointed the Israelites as a plant of a chosen vine, and I have built my sanctuary in the midst of them." So also Hieron. in loc. AEdificavit quoque turrim in medio ejus; templum videlicet in media civitate. "He built also a tower in the midst of it, viz., his own temple in the midst of the city." That they have still such towers or buildings for use or pleasure, in their gardens in the East, see Harmer's Observations, ii. p. 241.

And also made a wine-press therein. - "And hewed out a lake therein."] This image also our Saviour has preserved in his parable. יקב yekeb; the Septuagint render it here προληνιον, and in four other places υποληνιον, Isaiah 16:10; Joel 3:13; Haggai 2:17; Zechariah 14:10, I think more properly; and this latter word St. Mark uses. It means not the wine-press itself, or calcatorium, which is called גת gath, or פורה purah; but what the Romans called lacus, the lake; the large open place or vessel, which by a conduit or spout received the must from the wine-press. In very hot countries it was perhaps necessary, or at least very convenient, to have the lake under ground, or in a cave hewed out of the side of the rock, for coolness, that the heat might not cause too great a fermentation, and sour the must. Vini confectio instituitur in cella, vel intimae domus camera quadam a ventorum ingressu remota. Kempfer, of Shiras wine. Amaen. Exot. p. 376. For the wind, to which that country is subject, would injure the wine. "The wine-presses in Persia," says Sir John Chardin, "are formed by making hollow places in the ground, lined with masons' work." Harmer's Observations, i., p. 392. See a print of one in Kempfer, p. 377. Nonnus describes at large Bacchus hollowing the inside of a rock, and hewing out a place for the wine-press, or rather the lake: -

Και σκοπελους ελαχηνε· πεδοσκαφεος δε σιδηρου

Θηγαλεῃ γλωχινι μυχον κοιληνατο πετρης·

Λειηνας δε μετωπα βαθυνομενων κενεωνων

Αφρον [f. ακρον] εΰστραφυλοιο τυπον ποιησατο λενου.

DIONYSIAC. lib. xii., l. 331.

"He pierced the rock; and with the sharpen'd tool

Of steel well-temper'd scoop'd its inmost depth:

Then smooth'd the front, and form'd the dark recess

In just dimensions for the foaming lake."

And he looked - "And he expected"] Jeremiah, Jeremiah 2:21, uses the same image, and applies it to the same purpose, in an elegant paraphrase of this part of Isaiah's parable, in his flowing and plaintive manner: -

"But I planted thee a sorek, a scion perfectly genuine:

How then art thou changed, and become to me the degenerate

shoots of the strange vine!"

Wild grapes - "poisonous berries."] באשים beushim, not merely useless, unprofitable grapes, such as wild grapes; but grapes offensive to the smell, noxious, poisonous. By the force and intent of the allegory, to good grapes ought to be opposed fruit of a dangerous and pernicious quality; as, in the explication of it, to judgment is opposed tyranny, and to righteousness, oppression. גפן gephen, the vine, is a common name or genus, including several species under it; and Moses, to distinguish the true vine, or that from which wine is made, from the rest. calls it, Numbers 6:4, גפן היין gephen haiyayin, the wine-vine. Some of the other sorts were of a poisonous quality, as appears from the story related among the miraculous acts of Elisha, 2 Kings 4:39-41. "And one went out into the field to gather potherbs; and he found a field vine, and he gathered from it wild fruit, his lapful; and he went and shred them into the pot of pottage, for they knew them not. And they poured it out for the men to eat: and it came to pass, as they were eating of the pottage, that they cried out and said, There is death in the pot, O man of God; and they could not eat of it. And he said, Bring meal, (leg. קחו kechu, nine MSS., one edition,) and he threw it into the pot. And he said, Pour out for the people, that they may eat. And there was nothing hurtful in the pot."

From some such sorts of poisonous fruits of the grape kind Moses has taken these strong and highly poetical images, with which he has set forth the future corruption and extreme degeneracy of the Israelites, in an allegory which has a near relation, both in its subject and imagery, to this of Isaiah: Deuteronomy 32:32-33.

"Their vine is from the vine of Sodom,

And from the fields of Gomorrah:

Their grapes are grapes of gall;

Their clusters are bitter:

Their wine is the poison of dragons,

And the cruel venom of aspics."

"I am inclined to believe," says Hasselquist, "that the prophet here, Isaiah 5:2-4, means the hoary nightshade, solanum incanum; because it is common in Egypt, Palestine, and the East; and the Arabian name agrees well with it. The Arabs call it anab el dib, i.e., wolf grapes. The באשים beushim, says Rab. Chai., is a well known species of the vine, and the worst of all sorts. The prophet could not have found a plant more opposite to the vine than this; for it grows much in the vineyards, and is very pernicious to them; wherefore they root it out: it likewise resembles a vine by its shrubby stalk;" Travels, p. 289. See also Michaelis, Questions aux Voyageurs Danois, No. 64.

Bridgeway Bible Commentary

God’s love and Judah’s response (5:1-30)

Judah and Israel together are likened to God’s vineyard. God did everything possible to make it healthy, beautiful and fruitful, and he expected a good harvest of grapes, but the people brought God none of the fruit he expected (5:1-4). He therefore will cease to care for them, so that they might be left to suffer whatever ruin their sin brings upon them. Israel has already been destroyed and Judah will now follow (5-7).
Examples of the sins that brought this judgment are now given. The first people to be condemned are the rich landowners, who lend money to the poor at high rates of interest, then seize their lands when they are unable to pay their debts. But the houses and lands that the rich have dishonestly gained will bring them no profit (8-10).
Next to be condemned are the leading citizens of Jerusalem, who live only for pleasure and have fallen under the power of strong drink. Their greed will be replaced by tormenting thirst when they are carried captive into a foreign country. Many will die. The ‘greedy one’ in that day will be the world of the dead (Hebrew: sheol), who will eagerly ‘swallow up’ the multitudes killed by the enemy (11-14). God’s justice will be carried out upon Jerusalem and the wicked city will be left in ruins. Its only inhabitants will be sheep and goats, for all the people will have been taken into captivity (15-17).

The prophet pictures the people of Jerusalem as having so much sin that they pull it along by the cartload. Some actually boast of the amount of sin they commit and challenge God to stop them (18-19). Others try to reverse God’s standards by calling evil good and good evil. They claim that they know everything and have no need of God (20-21). Judges and officials love the social life of the upper classes. They are not interested in administering justice, but only in increasing their own luxury through collecting bribes (22-23).
When a nation claims to be God’s people but defiantly ignores his standards, it only invites his judgment. It is like a field of dry grass about to be burnt (24-25). God responds by sending against it an enemy nation whose army is so highly disciplined, well equipped and fiercely aggressive that Judah cannot possible escape (26-30).

Coffman's Commentaries on the Bible

“Let me sing for my well beloved a song of my beloved touching his vineyard. My well beloved had a vineyard in a very fruitful hill: and he digged 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 hewed out a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.”

“My well beloved” In the light of what follows in Isaiah 5:7, we know that Isaiah’s “well beloved” here is no other than the “Lord of Hosts.” As for the winepress, the tower, etc., these are fully discussed in Vol. 2 of my New Testament series, pp. 221-222. The message is that every possible improvement and advantage of the wonderful vineyard were provided by the God who planted it.

“The choicest vine” These were the great Jewish patriarchs, especially, Abraham, Isaac, and Jacob who were the beginnings of the Old Israel. They did indeed establish benchmarks of human conduct which were far in advance of their times and infinitely above the sordid behavior of the pagan society in which they lived. This is seen in the truth that God Himself consented to be known as the “God of Abraham, Isaac, and Jacob.”

“Wild grapes” These should not be identified with the grape known by this designation in America. Lowth tells us that, “They were not simply useless, unprofitable grapes such as wild grapes; but they were offensive, noxious, and poisonous.”Robert Lowth (London: Thomas Tegg and Son, 1837), p. 174. The same scholar cited 2 Kings 4:39-41, which records the instance where there was “death in the pot” as a case where the poisonous effect of this variety of “wild grape” was demonstrated. Jamieson pointed out that the particular variety of wild grape intended here was known by several other names, such as, “nightshade, monk’s head, and wolf grapes.”Robert Jamieson, Jamieson, Fausset, and Brown’s Commentary, p. 434.

Barnes' Notes on the Whole Bible

And he fenced it - Margin, ‘Made a wall about it.’ The word used here is supposed rather to mean “to dig about, to grub,” as with a pick-axe or spade. - “Gesenius.” It has this signification in Arabic, and in one place in the Jewish Talmud. - “Kimchi.” The Vulgate and the Septuagint understands it of making a hedge or fence, probably the first work in preparing a vineyard. And as ‘a hedge’ is expressly mentioned in Isaiah 5:5, it seems most probable that that is its meaning here.

And gathered out the stones ... - That it might be easily cultivated. This was, of course, a necessary and proper work.

And planted it with the choicest vine - Hebrew, ‘With the sorek.’ This was a choice species of vine, the grapes of which, the Jewish commentators say, had very small and scarcely perceptible stones, and which, at this day, is called “serki” in Morocco; in Persia, “kishmis.” - “Gesenius.”

And built a tower - For the sake of watching and defending it. These towers were probably placed so as to overlook the whole vineyard, and were thus posts of observation; compare the note at Isaiah 1:8; see also the note at Matthew 21:33.

And also made a wine-press - A place in which to put the grapes for the purpose of expressing the juice; see the note at Matthew 21:33.

And he looked - He waited in expectation; as a farmer waits patiently for the vines to grow, and to bear grapes.

Wild grapes - The word used here is derived from the verb באשׁ bâ'ash, “to be offensive, to corrupt, to putrify;” and is supposed by Gesenius to mean “monk’s-hood,” a poisonous herb, offensive in smell, which produces berries like grapes. Such a meaning suits the connection better than the supposition of grapes that were wild or uncultivated. The Vulgate understands it of the weed called “wild vine - labruscas.” The Septuagint translates it by “thorns,” ἄκανθας akanthas. That there were vines in Judea which produced such poisonous berries, though resembling grapes, is evident; see 2 Kings 4:39-41 : ‘And one went out into the fields to gather pot herbs, and he found a field vine, and he gathered from it wild fruit.’ Moses also refers to a similar vine; Deuteronomy 32:32-33 : ‘For their vine is as the vine of Sodom; their grapes are grapes of gall; their clusters are bitter.’ Hasselquist thinks that the prophet here means the “nightshade.” The Arabs, says he, call it “wolf-grapes.” It grows much in vineyards, and is very pernicious to them. Some poisonous, offensive berries, growing on wild vines, are doubtless intended here.

The general meaning of this parable it is not difficult to understand; compare the notes at Matthew 21:33. Jerome has attempted to follow out the allegory, and explain the particular parts. He says, ‘By the metaphor of the vineyard is to be understood the people of the Jews, which he surrounded or enclosed by angels; by gathering out the stones, the removal of idols; by the tower, the temple erected in the midst of Judea; by the wine-press, the altar.’ There is no propriety, however, in attempting thus minutely to explain the particular parts of the figure. The general meaning is, that God had chosen the Jewish people; had bestowed great care on them in giving them his law, in defending them, and in providing for them; that he had omitted nothing that was adapted to produce piety, obedience, and happiness, and that they had abused it all, and instead of being obedient, had become exceedingly corrupt.

Calvin's Commentary on the Bible

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,) 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.

(77) And he looked that it should bring forth grapes. — Eng. Ver.

Smith's Bible Commentary

Chapter 5

Now in the fifth chapter the Lord takes up the parable of a vineyard in which He likens Judah or Israel, His people, unto a vineyard.

Now will I sing to my well-beloved a song of my beloved touching his vineyard. My well-beloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof ( Isaiah 5:1-2 ),

And you that have been over know what a job it is to gather the stones out of the vineyard and you see how that they gathered the stones and make walls with the stones and terraces with the stones. And you that have been there get a good mental picture of that.

and planted it with the choicest vine, and he built a tower in the midst of it ( Isaiah 5:2 ),

Some of these watching towers you'll still discover over there as you go through the land. They have these towers where during the summer season the people move out of the cities and onto the plots of ground that they own in the country. And on these plots of ground they have these towers, and in these towers are the living quarters for the family. And while they are taking care of the crops and harvesting during the summer and autumn period, they live in these towers out in the midst of the fields. And the towers, of course, also serve as watchtowers where they can watch over their land from people who come and try to steal the fruit of the land. So, "He built a tower in the midst of it."

and also he made a winepress therein: and he looked that it should bring forth grapes, but it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, between me and my vineyard.

Now you determine. You make the judgment.

What could have been done more to my vineyard, that I have not done in it? ( Isaiah 5:2-4 )

In other words, God said, "What more could I have done for the people? I brought them into the land. I established them there. They built and established their cities. They planted it. And I did everything for them. What more could I have done for them that I haven't already done? Judge."

Wherefore [or why is it], that when I looked and it should have brought forth grapes, that it brought forth wild grapes? And now go; I'm going to tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; I'm going to break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; and there shall come upon it briers and thorns: that will also command the clouds that they rain no rain upon it. 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 there was oppression; he looked for righteousness, but there was a cry from those who were being oppressed ( Isaiah 5:4-7 ).

God was looking for fruit from His vineyard.

Now, Jesus said, "I am the true vine, My Father is the husbandman, and every branch in Me that bringeth forth fruit He purges or cleanses it that it bringeth forth more fruit" ( John 15:1-2 ). Again, over there in the land you will notice that as you go through the area of Eshcol, where they grow some of the most delicious grapes in the world... man they're great! You go over there in October. Ah, fabulous! But you'll notice these grapevines in Eshcol grow on the ground. Big old main branches that are on the ground, and they prop them up with rocks. They do have some of the grapevines on trellises, but through the valley of Eshcol, most of these big luscious grapes actually grow right on the ground. And you'll see these big old vines just growing on the ground propped up with rocks. And when the grapes come out on the vines they actually lay right on the ground. So as the grapes are developing they will go through the vineyard and they will take these grapes that are there on the ground and they will pick them up and they will wash them, get the dirt and all off of them, as they are developing, and then will usually prop them on a rock or something in order that it might bring forth better fruit. If they just lie on the ground, then the little bugs and all start eating them, so they prop up the grapes after they've washed them in order that they might bring forth better fruit, more fruit. So Jesus is making reference to this.

Now, "My Father is the husbandman and I am the true vine and you're the branches and every branch in me that is bringing forth fruit, He cleanses it, washes it that it might bring forth more fruit." Now He said, "You are clean through the word that I have spoken unto you" ( John 15:3 ). The washing of the Word in my life, the cleansing. Now what is the purpose of the Word? In order that I might bring forth more fruit for God. What is God interested in my life? Fruit. What was He interested in for the nation of Israel? That they would bring forth fruit. Why did He do so much for them? So they would bring forth fruit. Why is God doing so much for us? That we would bring forth fruit unto Him. "And herein is the Father glorified, that you bear much fruit" ( John 15:8 ). That's what God desires of your life, that you bring forth much fruit. So the Lord comes to His garden and He's looking for fruit.

Now it is interesting in the same context in which Jesus takes the vine and makes now the application to the church, He then speaks of the new commandment that I give you that you love one another, and He relates this loving with the fruit that God was looking for. So it's significant that Paul tells us in Galatians, "Now the fruit of the spirit is love" ( Galatians 5:22 ).

Now this is really what God is looking for, because out of love proceeds true judgment, fairness. If you really love, you are not gonna be oppressing someone. So where in the Old Testament it was, "Let's have righteousness, judgment. Let's not oppress the poor," and these kind of things, in the New Testament, it is put in a positive sense, "Hey, let's love one another as we love ourselves. For if we love each other as we love ourselves, we're not gonna be taking advantage of each other. We're not gonna be oppressing each other, but we're gonna be helping one another. We're gonna be lifting up the one that has fallen. We're gonna be giving aid to those that are down. We're going to be concerned with the needs of others." And that's exactly what God is... that's the kind of fruit that God is looking for, for in our lives and in the church today that we really have a genuine love and concern for each other, where we are giving to one another those that are in need, for when one member suffers, they all suffer. We all step in to help the one that is hurting, that is down. That beautiful love within the body where we begin to bear one another's burdens, and thus, we fulfill the law of Jesus Christ. And that's the kind of fruit that God wants from our lives.

Now the opposite to this is selfishness. And that is one of the biggest problems that we have to deal with is our own self-centeredness and our own selfishness, where we're wanting everything for ourselves. We will give as long as it doesn't take away from me, and as long as it doesn't hurt me. But God wants the fruit of love to come forth from His vineyard, and so God comes to His garden to collect His fruit. And if He finds nothing but wild grapes, He'll forsake the garden. He'll say, "This is what I'm gonna do. I'm gonna break down the hedge. I'm just gonna let go. If it's going to bear wild grapes, it doesn't need Me. I'm just gonna forsake the garden."

Now God pronounces His woes upon Israel. There are six of them.

Woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth! ( Isaiah 5:8 )

Sounds like Orange County--all of our subdivisions and condominiums and townhouses; joining house to house; lay field to field so there is no room left.

In mine ears said the LORD of hosts, Of a truth many houses shall be desolate, even great and fair houses will be without inhabitants ( Isaiah 5:9 ).

And land that will no longer produce, the land will be worn out.

Ten acres of a vineyard will only yield eight gallons of fruit, and eighty-six gallons, a homer, of the seed will only yield about a bushel ( Isaiah 5:10 ).

So real famine conditions.

Woe unto them [second woe] that rise up early in the morning, that they may follow strong drink; that continue until night ( Isaiah 5:11 ),

The description of the alcoholic, really.

till wine inflame them! ( Isaiah 5:11 )

When you really get to the... real alcoholism is when you start drinking the moment you get up in the morning, take your first drink to get your day started. That is a sign of real alcoholism. When you get to that point, you are a full-fledged alcoholic when you need to get your day started with a drink. Woe unto them until the wine inflames them!

And the harp, and the viol, the tabret, and pipe, and the wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands ( Isaiah 5:12 ).

People are just looking for entertainment and pleasures, but they don't give God a consideration in their life.

Therefore ( Isaiah 5:13 )

Because of this, because people have become pleasure mad, because people have not regarded God in their lives, God has given them over to captivity.

because they have no knowledge: and their honorable men are famished, and the multitude is dried up with thirst. Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it. And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled: But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness. Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat ( Isaiah 5:13-17 ).

The next woe:

Woe unto them that draw iniquity with cords of emptiness, and sin as it were with a cart rope ( Isaiah 5:18 ):

So much sin that it takes a cart rope, a huge rope, to draw it.

That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it! ( Isaiah 5:19 )

They begin to challenge God and challenge the judgment of God, "If it's so, let God do something that we might see it, you know. If He's really there."

The next woe:

Woe unto them that call evil good, and good evil ( Isaiah 5:20 );

They call those who believe in creation misfits and fools.

that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! ( Isaiah 5:20 )

Now, of course, we are living, I feel, in an age in which we are really calling evil good and good evil. Men who try to stand up for something that is decent and moral are made to look like fools in the paper. If people who are interested in decency and morality get together and decide to do something about child prostitution, child pornography, and some of these other things, then the papers begin to say, "Oh, a threat of Nazism or something, and here they're wanting to rule." And they'll have a picture of Khomeini and they make them look like a bunch of half-witted idiots, you know, that are trying to force moral standards, their own moral standards, upon everyone. All we're saying is we'd like to have a decent place to live. We don't want our children to be exposed to the Playboy cover girls when they have to go to the store to buy a quart of milk. We don't want them to have to deal with the wicked, vile imaginations of perverted men when we send them out to the playgrounds. We want some laws that will really deal with these perverted men who want to display themselves and shock these precious little daughters of ours who are eight and nine years old. We feel that the sickos ought to be put away and should not be a threat to our children. And so we're made to look like a bunch of fools and prudes and idiots.

Yet, the gay community gets together and they have a large banquet in Los Angeles to raise funds in order to lobby for certain legislation that will bring a liberalization for their activities and Governor Brown comes to speak, and the papers herald it as a glorious event, a step of progress for these people. And you don't find a lot of overtones and threats in the papers of all the evil that will take place because the gays have had this big fund-raising dinner and they're going to have money to lobby against legislation that would restrict and restrain their activities to their own kind. But this is heralded in the paper as a marvelous thing. Woe unto those that call good evil and evil good, the editors of our liberal press today. Boy, it's right there. I could go on, but I won't. It's easy to climb on your little box and really wail.

Woe unto those who are wise in their own eyes, and prudent in their own sight! ( Isaiah 5:21 )

Men who do not look at themselves in the light of God, men who do not judge themselves by God's standards, but by their own standards.

The sixth woe, and the last:

Woe unto them that are mighty to drink wine, men of strength to mingle strong drink: Which justify the wicked for a reward, and take away the righteousness of the righteous from him! ( Isaiah 5:22-23 )

God is talking here about the legislators and the judges, and it is interesting that the highest alcoholic consumption in the United States is in Washington, DC. The highest consumption per capita is in Washington D.C. I think that's tragic. All of the lobbying, "which justify the wicked for reward and take away the righteousness of the righteous from him," a lot of these edicts that are coming from these boozed legislators and judges and all, and it's tragic. You don't have to go to Washington to find it, you can find it right here in your own local community. It might be a good idea that you examine some of the judges that are sitting on the bench.

Now, I don't blame them for becoming alcoholics. I wouldn't want to be a judge. I wouldn't want to have on my conscience the things that they must have on theirs. And you've got to do something to live with yourself and sleep at night, so I don't blame them for becoming alcoholics. If I weren't a Christian, I'd probably be an alcoholic too. How else are you gonna cope with this stupid world? But woe unto them.

Therefore as the fire devoureth the stubble, and the flame consumes the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcasses were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still ( Isaiah 5:24-25 ).

God has brought his judgment, but He's not through yet.

For he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly; none shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: Whose arrows are sharp, and whose bows are bent, their horses' hoofs shall be counted like flint, and the wheels like a whirlwind: Their roaring shall be like a lion, and they shall roar like a young lion; yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall be able to deliver it ( Isaiah 5:26-29 ).

And so Judah, Jerusalem was carried away captive unto Babylon.

And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof ( Isaiah 5:30 ).

So, the opening of Isaiah, the opening judgments of God that are proclaimed, plus always, the glorious light at the end of the tunnel when God has finished with His judgment the glorious kingdom that is coming.

And so we will continue next week with some fabulous prophecies as we get into chapters 6-10. We begin to see the glorious light of the coming Messiah as he begins to make the predictions of that One that God is going to send who will establish a righteous kingdom and bring forth righteous judgment upon the earth.

Shall we stand.

The Bible study tonight can have one of two effects upon you, and it all depends on what you are. Blessings unto the righteous; you'll eat of the fruit of the land. Woe unto the wicked; you think it's bad now, it's gonna get worse. What a hope we have, a blessed hope, of the glorious appearing of our great God and Savior Jesus Christ, who, when He comes, He is gonna change our vile bodies that they might be fashioned just like His own glorious image.

As we get to the twenty-sixth chapter, we find the glorious promise of the Lord taking away His people and hiding them while the time of His indignation and wrath is poured out upon the earth. For a little season, until the judgments are through, then the unfolding of the glory of His new kingdom of which you may all have a part - it's up to you. "Come now let's us reason together saith the Lord." Why should He have to lay more stripes upon you? What's it gonna take to turn you around? What's it gonna take to awaken you to God's love and that which God wants to do for you if you just give Him the chance? Though your sins be as scarlet, they may be as white as snow. God is willing tonight to wash you and cleanse you from every sin, from all iniquity. He's willing to make you over a new person. He's willing, but that's not enough. You must be willing too. If you are, I'd encourage you just go back to the prayer room. Get on your knees before God and say, "God, be merciful to me a sinner." He will. And though your sins be as scarlet, you can walk out of here tonight as white as snow. "

Dr. Constable's Expository Notes

Isaiah offered to sing a song for his good friend about his friend’s "vineyard," a figure for one’s bride (cf. Song of Solomon 1:6; Song of Solomon 8:12). Actually, this song contains a harsh message about another person and His "vineyard," namely: Yahweh and Israel. Isaiah painted a picture of a man cultivating his relationship with his wife, only to have her turn out to be disappointing. But, as would shortly become clear, he was really describing God’s careful preparation of Israel to bring forth spiritual fruit. The man double-fenced his vineyard and built a watchtower and a wine vat (storage tank) in it, indicating that He intended it to satisfy Him for a long time. Yet all His work was for naught; His finest vines (Heb. sorek) disappointed Him. Ezekiel observed that if a vine does not produce fruit, it is good for nothing (Ezekiel 15:2-5; cf. John 15:6).

Dr. Constable's Expository Notes

1. The song of the vineyard 5:1-7

Isaiah, like a folk singer, sang a parable about a vineyard that compared Israel to a vineyard that Yahweh had planted and from which He legitimately expected to receive fruit. One cannot help but wonder if this passage lay behind Jesus’ teaching on the vine and the branches in John 15:1-6. The prophet’s original audience did not realize what this song was about at first. It started out sounding like a happy wedding song, but it turned out to be a funeral dirge announcing Israel’s death. This chiastic "song" is only the first part of Isaiah’s unified message in this chapter. His song flowed into a sermon. This is the first of several songs in Isaiah (cf. chs. 12, 35; Isaiah 54:1-10; et al.).

"In a way similar to Nathan’s, when he used a story to get King David to condemn his own action (2 Samuel 12:1-7), so Isaiah sets his hearers up to judge themselves . . ." [Note: Oswalt, p. 151.]

Gill's Exposition of the Whole Bible

And he fenced it,.... With good and wholesome laws, which distinguished them, and kept them separate from other nations; also with his almighty power and providence; especially at the three yearly festivals, when all their males appeared before God at Jerusalem:

and gathered out the stones thereof; the Heathens, the seven nations that inhabited the land of Canaan, compared to stones for their hardness and stupidity, and for their worshipping of idols of stone; see Psalms 80:8

and planted it with the choicest vine; the seed of Abraham, Joshua, and Caleb, who fully followed the Lord, and the people of Israel with them, who first entered into the land of Canaan, and inhabited it; such having fallen in the wilderness, who murmured and rebelled against God, Jeremiah 2:21

and built a tower in the midst of it; in which watchmen stood to keep the vineyard, that nothing entered into it that might hurt it; this may be understood of the city of Jerusalem, or the fortress of Zion, or the temple; so Aben Ezra, the house of God on Mount Moriah; and the Targum,

"and I built my sanctuary in the midst of them:''

and also made a winepress therein; to tread the grapes in; this the Targum explains by the altar, paraphrasing the words,

"and also my altar I gave to make an atonement for their sins;''

so Aben Ezra; though Kimchi interprets it of the prophets, who taught the people the law, that their works might be good, and stirred them up and exhorted them to the performance of them.

And he looked that it should bring forth grapes; this "looking" and "expecting", here ascribed to God, is not to be taken properly, but figuratively, after the manner of men, for from such a well formed government, from such an excellent constitution, from a people enjoying such advantages, it might have been reasonably expected, according to a human and rational judgment of things, that the fruits of righteousness and holiness, at least of common justice and equity, would have been brought forth by them; which are meant by "grapes", the fruit of the vine, see Isaiah 5:7

and it brought forth wild grapes; bad grapes; corrupt, rotten, stinking ones, as the word s used signifies; these, by a transposition of letters, are in the Misnah t called אבשים, which word signifies a kind of bad grapes, and a small sort: evil works are meant by them, see Isaiah 5:7 the Targum is,

"I commanded them to do good works before me, and they have done evil works.''

s באשים. The Septuagint render it "thorns". t Maaserot c. 1. sect. 2. Vid. Maimon. & Bartenora in ib.

Henry's Complete Commentary on the Bible

      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.

      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 (Isaiah 1:18; Isaiah 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 (Deuteronomy 32:1-47), 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 (Luke 19:41), and had reference to it in the parable of the vineyard (Matthew 21:33, c.), 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, Isaiah 27:2; Isaiah 27:3. If they had not themselves thrown down their fence, no inroad could have been made upon them, Psalms 125:2; Psalms 131:4. 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, Jeremiah 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 (Song of Solomon 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 Mark 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 (Galatians 5:22; Galatians 5:23), answerable to the ordinances, which are the dressings of the vineyard, acceptable to God, the Lord of the vineyard, and fruit according to the season. Such fruit as this God expects from us, grapes, the fruit of the vine, with which they honour God and man (Judges 9:13); and his expectations are neither high nor hard, but righteous and very reasonable. Yet see how his expectations are frustrated: It brought forth wild grapes; not only no fruit at all, but bad fruit, worse than none, grapes of Sodom, Deuteronomy 32:32. 1. Wild grapes are the fruits of the corrupt nature, fruit according to the crabstock, not according to the engrafted branch, from the root of bitterness, Hebrews 12:15. Where grace does not work corruption will. 2. Wild grapes are hypocritical performances in religion, that look like grapes, but are sour or bitter, and are so far from being pleasing to God that they are provoking, as theirs mentioned in Isaiah 1:11; Isaiah 1:11. Counterfeit graces are wild grapes.

      III. An appeal to themselves whether upon the whole matter God must not be justified and they condemned, Isaiah 5:3; Isaiah 5:4. 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." Here is a challenge to any man to show, 1. Any instance wherein God had been wanting to them: What could have been done more to my vineyard, that I have not done in it? He speaks of the external means of fruitfulness, and such as might be expected from the dresser of a vineyard, from whom it is not required that he should change the nature of the vine. What ought to have been done more? so it may be read. They 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. 2. 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?" Note, 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.

      IV. Their doom read, and a righteous sentence passed upon them for their bad conduct towards God (Isaiah 5:5; Isaiah 5:6): "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." 1. "They shall no longer be distinguished as a peculiar people, but be laid in common: I will take away the hedge thereof, and then it will soon be eaten up and become as bare as other ground." They mingled with the nations and therefore were justly scattered among them. 2. "They shall no longer be protected as God's people, but left exposed. God will not only suffer the wall to go to decay, but he will break it down, will remove all their defences from them, and then they will become an easy prey to their enemies, who have long waited for an opportunity to do them a mischief, and will now tread them down and trample upon them." 3. "They shall no longer have the face of a vineyard, and the form and shape of a church and commonwealth, but shall be levelled and laid waste." This was fulfilled when Jerusalem for their sakes was ploughed as a field,Micah 3:12. 4. "No more pains shall be taken with them by magistrates or ministers, the dressers and keepers of their vineyard; it shall not be pruned nor digged, but every thing shall run wild, and nothing shall come up but briers and thorns, the products of sin and the curse," Genesis 3:18. When errors and corruptions, vice and immorality, go without check or control, no testimony borne against them, no rebuke given them or restraint put upon them, the vineyard is unpruned, is not dressed, or ridded; and then it will soon be like the vineyard of the man void of understanding, all grown over with thorns. 5. "That which completes its woe is that the dews of heaven shall be withheld; he that has the key of the clouds will command them that they rain no rain upon it, and that alone is sufficient to run it into a desert." Note, God in a way of righteous judgment, denies his grace to those that have long received it in vain. The sum of all is that those who would not bring forth good fruit should bring forth none. The curse of barrenness is the punishment of the sin of barrenness, as Mark 11:14. This had its partial accomplishment in the destruction of Jerusalem by the Chaldeans, its full accomplishment in the final rejection of the Jews, and has its frequent accomplishment in the departure of God's Spirit from those persons who have long resisted him and striven against him, and the removal of his gospel from those places that have been long a reproach to it, while it has been an honour to them. It is no loss to God to lay his vineyard waste; for he can, when he please, turn a wilderness into a fruitful field; and when he does thus dismantle a vineyard, it is but as he did by the garden of Eden, which, when man had by sin forfeited his place in it, was soon levelled with common soil.

      V. The explanation of this parable, or a key to it (Isaiah 5:7; Isaiah 5:7), where we are told, 1. 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. This might reasonably be expected among a people that had such excellent laws and rules of justice given them (Deuteronomy 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. Every thing 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, Ecclesiastes 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.