Exegetical and Hermeneutical Commentary of Isaiah 5:3
And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, between me and my vineyard.
3. (Four lines.) The beginning of a new stanza is marked by the “And now” as in Isa 5:5.
betwixt me and my vineyard ] The change of person here is the first hint of a deeper meaning under the words of the song.
Fuente: The Cambridge Bible for Schools and Colleges
And now … – This is an appeal which God makes to the Jews themselves, in regard to the justice and propriety of what he was about to do. A similar appeal he makes in Mic 6:3 : O my people, what have I done unto thee? and wherein have I wearied thee? Testify against me. He intended to punish them Isa 5:5-6, and he appeals to them for the justice of it. He would do to them as they would do to a vineyard that had been carefully prepared and guarded, and which yet was valueless. A similar appeal he makes in Isa 1:18; and our Saviour made an application remarkably similar in his parable of the vineyard, Mat 21:40-43. It is not improbable that he had his eye on this very place in Isaiah; and it is, therefore, the more remarkable that the Jews did not understand the bearing of his discourse.
Fuente: Albert Barnes’ Notes on the Bible
Isa 5:3
Judge, I pray you, betwixt Me and My vineyard
The unfruitful vineyard
I.
The way in which the inspired penman is guided to put the question in the text seems to lead us to ONE OF WE SUBTLEST WEAKNESSES OF HUMAN NATURE,–I mean the power which men possess of perceiving general truth without at the same time perceiving its particular bearing on themselves. Often and often are we, all unconsciously, judging between God and His vineyard, and we know it not. There is no general denunciation of the Bible which does not meet with our full assent; but we are too often unable to see that we ourselves come under its terms. And this is one of the dangers attendant on listening to preaching.
II. The portion of Scripture under consideration has A MOST DIRECT REFERENCE TO OUR OWN PROBATION.
1. As members of the Church.
2. As individual souls. (W. Alexander.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. Inhabitants] yoshebey, in the plural number; three MSS., (two ancient,) and so likewise the Septuagint and Vulgate.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I dare make you judges in your own cause, it is so plain and reasonable.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. And now, c.appeal of Godto themselves, as in Isa 1:18Mic 6:3. So Jesus Christ, inMat 21:40; Mat 21:41,alluding in the very form of expression to this, makes them passsentence on themselves. God condemns sinners “out of their ownmouth” (Deu 32:6; Job 15:6;Luk 19:22; Rom 3:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And now, O inhabitants of Jerusalem, and men of Judah,…. All and everyone of them, who were parties concerned in this matter, and are designed by the vineyard, for whom so much had been done, and so little fruit brought forth by them, or rather so much bad fruit:
judge, I pray you, between me and my vineyard; between God and themselves; they are made judges in their own cause; the case was so clear and evident, that God is as it were willing the affair should be decided by their own judgment and verdict: so the Targum,
“judge now judgment between me and my people.”
Fuente: John Gill’s Exposition of the Entire Bible
The song of the beloved who was so sorely deceived terminates here. The prophet recited it, not his beloved himself; but as they were both of one heart and one soul, the prophet proceeds thus in Isa 5:3 and Isa 5:4: “And now, O inhabitants of Jerusalem and men of Judah, judge, I pray you, between me and my vineyard! What could have been done more to my vineyard that I have not done in it? Wherefore did I hope that it would bring forth grapes, and it brought forth wild grapes?” The fact that the prophet speaks as if he were the beloved himself, shows at once who the beloved must be. The beloved of the prophet and the lover of the prophet ( yadid and dod ) were Jehovah, with whom he was so united by a union mystica exalted above all earthly love, that, like the angel of Jehovah in the early histories, he could speak as if he were Jehovah Himself (see especially Zec 2:12-13). To any one with spiritual intuition, therefore, the parabolical meaning and object of the song would be at once apparent; and even the inhabitants of Jerusalem and the men of Judah (yoosheeb and iish are used collectively, as in Isa 8:14; Isa 9:8; Isa 22:21, cf., Isa 20:6) were not so stupefied by sin, that they could not perceive to what the prophet was leading. It was for them to decide where the guilt of this unnatural issue lay – that is to say, of this thorough contradiction between the “doing” of the vineyard and the “doing” of the Lord; that instead of the grapes he hoped for, it brought forth wild grapes. (On the expression “what could have been done,” quid faciendum est , m ah – la’asoth , see at Hab 1:17, Ges. 132, Anm. 1.) Instead of ( ) we have the more suitable term , the latter being used in relation to the actual cause ( Causa efficiens ), the former in relation to the object ( Causa finalis ). The parallel to the second part, viz., Isa 50:2, resembles the passage before us, not only in the use of this particular word, but also in the fact that there, as well as here, it relates to both clauses, and more especially to the latter of the two. We find the same paratactic construction in connection with other conjunctions (cf., Isa 12:1; Isa 65:12). They were called upon to decide and answer as to this what and wherefore; but they were silent, just because they could clearly see that they would have to condemn themselves (as David condemned himself in connection with Nathan’s parable, 2Sa 12:5). The Lord of the vineyard, therefore, begins to speak. He, its accuser, will now also be its judge.
Fuente: Keil & Delitzsch Commentary on the Old Testament
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.
Fuente: Calvin’s Complete Commentary
(3) And now, O inhabitants of Jerusalem.The song of the vineyard comes to an end and becomes the text of a discourse in which Jehovah, as the Beloved of the song, speaks through the prophet. Those to whom the parable applies are invited, as David was by Nathan, to pass an unconscious judgment on themselves. (Comp. Mat. 21:40-41, as an instance of the same method.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3-7. So far the parable is left unexplained to the prophet’s hearers. And to them the appeal is, “What is to be done?” Then the explanation begins, but still in a parable. The inquirer answers his own questions.
Will take away hedge thereof An Eastern “hedge” is composed of thorny plants, which, densely placed in rows around a ground, forms a strong protection against intruders.
The answer in Isa 5:4 is in bitter irony. It implies that more would be done if possible, but from the rebellious conduct of Israel that is impossible. It is also God’s divine self-justification. He had done all the best vintner could do for the vineyard, but it would be obstinately bad. Waste and desolation will now ensue, and tempests and war shall at times sweep over it with fury. Rains will be withheld, and famines and general depopulation will follow. In plain words, this “vineyard” of the Lord of the prophet’s “beloved” is the house of Israel, and the men of Judah his pleasant plant.
Thence follows the announcement of a series of disciplinary woes, with an enumeration of the popular vices that cause them.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 864
GODS APPEAL TO MANS DECISION
Isa 5:3-5. O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. 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? And now go to; I will tell you what I will do to my vineyard.
MERCIES are obligations to obedience, and aggravations of the guilt of disobedience. This is declined under the similitude of an unfruitful vineyard. The parable in the text foretold the captivity of the Jews in Babylon. Our Lord applied it in reference to the approaching dissolution of their ecclesiastical and civil polity by the Romans [Note: Mat 21:33; Mat 21:41; Mat 21:45.]. It is applicable also to the Church of God in all ages. In this solemn address of God to his Church and people are contained,
I.
His appeal to them
Many and great are the temporal blessings which we enjoy
[In our civil capacity, we possess civil and religious liberty. In our social relations, our privileges and comforts are many [Note: If this were the subject of a Commemoration Sermon, the peculiar advantages belonging to the Society should be enumerated.]. In our personal concerns, we may all find abundant cause for gratitude.]
But our spiritual advantages are greater still
[We have infallible directions respecting the way of salvation [Note: Joh 10:9; Joh 14:6. 1Co 3:11. Act 4:12.]. We are urged by the strongest motives to walk in it [Note: Not only our hopes and fears, which are the grand springs of human activity and vigour, are excited, Rom 2:6-10, but the love of Christ is set before us as the most irresistible of all motives, 2Co 5:14.]. Sufficient assistance also is provided for us [Note: Luk 11:13. Every Christian may adopt the apostles words, Php 4:13.]. We have the religion of Christ established in the land [Note: The Establishment has been the pillar and ground of the truth ever since the reformation. Its liturgy is pure and scriptural: its articles and homilies are a barrier against the intrusion of error: and, were its institutions observed as they ought to be, there would be no minister in its communion who was not orthodox in his opinions and holy in his life; none could undertake the office of a teacher, who was not himself taught of God, and moved by the Holy Ghost.].]
In the name of God then we call you to judge between God and your own souls [Note: See the verse before the text; which, stripped of the figure, may be considered as comprehending the two questions contained in this bracket.]
[What obstructions to our fruitfulness has he not removed? What means of promoting it has he not employed [Note: Could superstition obscure the light? its clouds have been dispelled by the revival of literary and religious knowledge. Could prejudice pervert our judgment? a liberality of sentiment prevails beyond the example of former ages. Could guilt dismay our hearts? God has sent his own Son to die for us. Could a sense of our weakness discourage us? God has promised the aid of his Spirit. Could persecution alarm our fears? we sit every one under his own vine and fig-tree. Could erroneous teachers misguide us? care has been taken, as far as human foresight could prevail, to exclude them. What, then, has not God done that could be done?]? We appeal to you, and make you judges in your own cause.]
Happy were it for us, if, while we reflect on the advantages God has favoured us with, which are greater far than those which were enjoyed by his people of old, there were not the same reason as formerly for,
II.
His expostulation with them
The fruit which God requires, is suitable to the pains he has bestowed upon us
[He expects that we follow his directions, and live by faith on his dear Son, and that we feel the influence of the motives he has set before us, and, that we go forth against all the enemies of our souls in a humble dependence on his promised aid.]
But very different is the fruit which the greater part of us have brought forth
[We have substituted in the place of Christ some self-righteous methods of acceptance with God. We have been actuated chiefly by earthly, carnal, and selfish principles. We have gone on in the strength of our own resolutions, instead of looking up continually for the assistance of the Spirit. Alas! our fruit has been only as the grapes of Sodom, and clusters of Gomorrha [Note: How great the difference between him that produces good fruit, and him that brings forth only wild grapes! The one makes Christ all his salvation and all his desire; the other exalts himself into the place of Christ, and wishes to become, in part at least, his own Saviour: The one regards eternal things us a reality; the other is scarcely more affected by them than if they were a fiction: The one conquers sin and Satan in the strength of Christ; the other is, either openly or secretly, led captive by them both. In a word, the one is a compound of humility, heavenly-mindedness, and zeal; and the other of pride, worldliness, and indifference.
N. B. The notesf, h, andi, are too much compressed, and the subject of them is too remote for a country congregation. To an illiterate auditory, a general and popular statement would be more edifying.
].]
But that God is displeased with our unprofitableness, will appear from,
III.
His menace
Under the figure of laying waste a vineyard [Note: ver. 5, 6.], God warns us what he will do to us if we continue unprofitable servants:
1.
He will bestow no more pains upon us
[He who by pruning and digging has laboured incessantly for our good, will abandon us at last to our own hearts lusts [Note: Hos 4:17. Psa 81:11-12.]. He who has commanded the clouds to rain down rain upon us, will cease to guard us by his providence, or assist us by his grace [Note: Gen 6:3.].]
2.
He will withdraw the advantages we now enjoy
[He will take away the candlestick when we exclude or abuse the light [Note: Luk 8:18. Rev 2:5.]. Or if he cause not a famine of the word, he will make his Gospel a savour of death to us rather than of life [Note: 2Co 2:16.].]
3.
He will expose us to the heaviest calamities
[We may easily conceive how the wild boar of the field will desolate a vineyard, when its fences are all removed; and we know, from the instances of Peter and of Judas, what Satan will effect, if he be suffered to execute his will upon us; yet we can expect nothing but to be delivered over to Satan for the destruction both of our bodies and souls, if we bring forth only wild grapes after all the culture bestowed upon us [Note: Heb 6:7-8. Luk 13:7, and Joh 15:6.].]
Application
What reason have we all to be ashamed of our unfruitfulness, and to tremble lest God should execute upon us his threatened vengeance!
[No words can more forcibly express his fixed determination to execute it, than the concluding words of our text. Let us be thankful that the execution of it has been so long delayed; let the forbearance exercised towards us, lead us to repentance [Note: Rom 2:4.]; and let us henceforth seek to resemble the primitive Christians [Note: Rom 6:22.].]
And what reason can be assigned that shall justify our bringing forth only wild grapes under such circumstances.?
[Has there been any want of care on the part of the husbandman? Has there been anything defective in the means he has used? Could he, consistently with his plans of government, have done more for us than he has done! Can we at all excuse ourselves, and cast with propriety the blame on him? Judge ye whether the fault be not entirely in yourselves?]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
May we not suppose, that somewhat like this appeal, will be among the judgments at the last day? And then it will be found, that the soul that is Christless now, will be speechless then.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 5:3 And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.
Ver. 3. And now, O ye inhabitants of Jerusalem. ] Here we have God’s plea before his sentence, and therein his appeal to them, and his indictment against them. First he appealeth to the Jews themselves, and maketh them judges in their own cause. So Nathan dealt by David, and Jesus by the wicked Jews of his time. Mat 21:40 Iudicate, quaeso, only “judge a righteous judgment,” Joh 7:24 and then I dare report me to the conscience of any one among you, and will therehence fetch witness.
Between me and my vineyard.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 5:3-6
3And now, O inhabitants of Jerusalem and men of Judah,
Judge between Me and My vineyard.
4What more was there to do for My vineyard that I have not done in it?
Why, when I expected it to produce good grapes did it produce worthless ones?
5So now let Me tell you what I am going to do to My vineyard:
I will remove its hedge and it will be consumed;
I will break down its wall and it will become trampled ground.
6I will lay it waste;
It will not be pruned or hoed,
But briars and thorns will come up.
I will also charge the clouds to rain no rain on it.
Isa 5:3 The prophet is bringing his audience into a decision-making process. This is the point of the genre of parable. They will judge themselves!
The VERB judge (BDB 1047, KB 1622) is a Qal IMPERATIVE and is similar to Mat 21:40.
Isa 5:4 This question is the heart of the parable song. God did everything for His people, but they rejected Him.
Isa 5:5-6 The prophet, speaking for YHWH, declares (BDB 393, KB 390, Hiphil COHORTATIVE) what He will do to His disappointing vineyard (i.e., Judah).
1. remove its hedge, consequently it will be consumed by animals
2. break down it’s protective wall, consequently the vines will be trampled to the ground
3. refuse to tend it, consequently the briars and thorns will come up (cf. Isa 7:23; Isa 7:25; Isa 9:18; Isa 27:4)
4. refuse to send rain, consequently it will dry up and die (cf. Deu 28:23-24)
Isa 5:6 I will lay it waste The VERB (BDB 1011, KB 1483) is a Qal IMPERFECT. YHWH will make His vineyard a waste (BDB 144). The term is found only here. It can mean end or destruction. The judgment of YHWH is total and final (cf. Isa 5:30)! Thank God for chapters 7-12! There will be a new day (chapters 40-55) and a new heaven and earth (chapters 56-66).
I will also charge the clouds to rain no rain on it Nature has been, and continues to be, affected by mankind’s sin (cf. Gen 3:17-19 and Rom 8:19-26). It is used by God for blessing or judgment (i.e., Lev 26:4; Deu 11:14; Deu 28:12; Amo 4:7; Zec 14:17).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Isa 5:3-7
Isa 5:3-7
“And now, O inhabitants of Jerusalem and men of Judah, judge, I pray you betwixt me and my vineyard. What could I have done more, that I have not done in it? wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? And now I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; I will break down the wall thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor hoed: I will also command the clouds that they rain no rain upon it. For the vineyard of Jehovah of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for justice, but, behold, oppression; for righteousness, but, behold, a cry.”
As Kidner pointed out, this section of Isaiah is a masterpiece. First, Isaiah concealed the identity of the vineyard and the One who planted; and then, when he explained what happened, he asked his hearers to “Judge” between the owner and the vineyard. It is easy to know what the judgment of the people was certain to be in that situation. Next, notice the dramatic shift to the first person on the part of the prophet. Why? Isaiah was God’s mouthpiece here and was speaking for God Himself. Notice the promise to “command the clouds” in Isa 5:6. Only God could do that. At that point, no doubt, the more discerning of Isaiah’s hearers had begun to understand; but then the prophet hit them squarely with the full, literal, unvarnished truth in Isa 5:7. God indeed had planted the vineyard which was composed of Israel and Judah. He would now remove all of the protection from his people and cause them to be overrun and destroyed. Furthermore, he restated their guilt in some of the most dramatic words in the Bible, utilizing the device of paronomasia. Hailey explained that the Hebrew here uses pairs of words to contrast what God looked for and what he received. These words, similar, and almost identical in sound have radically different meanings.
“God looked for justice ([~mishpat] in Hebrew) but received bloodshed, or oppression, ([~mispah] in Hebrew). God looked for righteousness ([~tsedakah] in Hebrew) but received a cry ([~seakah] in Hebrew). This play upon the contrasting meanings of similar words is called paronomasia, and will be noted often in this prophecy. Of course, much of the force of such contrasts is lost in translation from one language to another.
In the next section of this chapter (Isa 5:8-23) six woes (actually seven) are pronounced upon the corrupt society which had at this point reached a degree of wickedness that would result in their final overthrow. Every so-called civilized society can read in this chapter the prophecy of their own doom. Here are presented the salient features of a human society on the way down.
Isa 5:3-4 PETITION AGAINST THE VINEYARD: It is the very essence of the righteous dealings of God with man that such dealings, when perverted, bring inevitable self-condemnation upon the perverters. Here, the guilty are petitioned to make a judgment as to where justice lies between the Owner and His vineyard. It reminds one of Jesus asking the Jews to make such judgments upon themselves (Cf. Mat 21:28-43, etc.). There comes a point in Gods dealing with man beyond which God can do no more to produce good fruit in mans life. There is a point where God is forced, by the very nature of the moral being of man, to give up. Man, left to his own devices, falls into complete ruin.
Isa 5:5-6 PUNISHMENT OF THE VINEYARD: Really all that God has to do is withdraw Divine protection and sustenance and leave men to their own selfish, evil devices, and that would be punishment enough (Cf. Rom 1:18-32). When God withdrew His protection from Judah, the wild bull of Assyria (Isa 10:13) and the lion, bear, leopard and iron beast of the book of Daniel all trampled the vineyard down. When God withdrew His sustenance from Judah, she suffered famine and hunger (both spiritual and physical) in her captivities. Often times the prophets use rain to symbolize the refreshing presence of the Spirit of God. Ezekiel represents the Spirit of God leaving the temple of God in Jerusalem near the end of the national existence of Judah (Cf. Eze 11:23).
Isa 5:7 PRONOUNCEMENT OF THE VINEYARDS IDENTITY: If the audience of the prophet has not already surmised who was being evaluated, the prophet would not leave it to doubt. The vineyard is Judah-Gods covenant people (Israel does not here necessarily refer to the northern kingdom, but is synonymous with covenant-people). This is like Nathans statement to David, thou art the man! God looked for His people, with all their advantages of having His word and being sustained by His power and seeing His love, mercy, justice and goodness exhibited, to produce the same kind of character-justice and righteousness. Having all this and appropriating it are two different things! This people appropriated the nature of the pagan gods they were so enamored of (Cf. Hos 9:10). Where a mans treasure is, there will his heart be also!
Fuente: Old and New Testaments Restoration Commentary
judge: Psa 50:4-6, Psa 51:4, Jer 2:4, Jer 2:5, Mic 6:2, Mic 6:3, Mat 21:40, Mat 21:41, Mar 12:9-12, Luk 20:15, Luk 20:16, Rom 2:5, Rom 3:4
Reciprocal: Gen 44:16 – What shall we say 1Sa 12:7 – reason 2Ki 10:9 – Ye be righteous Psa 46:3 – the waters Isa 27:8 – thou wilt Jer 6:18 – hear Eze 20:4 – judge them Hos 4:1 – for Hos 6:4 – what Amo 2:11 – Is it Mat 7:17 – every
Fuente: The Treasury of Scripture Knowledge
Isa 5:3-4. And now, O inhabitants of Jerusalem, &c. God is here introduced as calling upon the guilty themselves to pass sentence, or judgment, in the case, and leaving it to them; because, without downright madness, they could do no other than condemn themselves; who, when they had received so many benefits from God, had been so ungrateful to him. What could have been done, &c. What work is there belonging to the office of an owner or keeper of a vineyard, which I have neglected? Wherefore brought it forth wild grapes How unworthy a conduct and inexcusable a crime is it, that you not only have been unfruitful in good works, but have brought forth, in abundance, the fruits of wickedness!
Who can read these words without being moved at the justness as well as the tenderness of the reproach; which is equally applicable now to professing Christians in general, as it was to the Jews at that time? What is it that God has not done for us? What good thing has he withheld from us? How many invaluable blessings has he bestowed upon us in our creation and preservation! And how many still more inestimable in our redemption!
What more could have been done for us than he has done? Wherefore then, when he looketh for grapes, does he only find wild grapes, or rather poisonous berries? When he looketh for a tribute of grateful praise, does he find ingratitude, forgetfulness of his mercies, and disobedience to his commands?
Fuente: Joseph Bensons Commentary on the Old and New Testaments
5:3 And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, {f} between me and my vineyard.
(f) He makes them judges in their own cause, for as much as it was evident that they were the cause of their own ruin.
Fuente: Geneva Bible Notes
Isaiah next appealed to his audience, the people of Jerusalem and Judah, speaking for his well-beloved (God). He asked them for their opinion. What more could he have done to ensure a good crop? Why did his vines produce worthless (sour) grapes? In view of what the owner had done (Isa 5:1-2), the answers would have to be: "You could have done nothing more than you did," and: "The grapes were the cause of the disappointment, not you."