Psalms 80:8-16
8-11. brought—or, "plucked up," as by roots, to be replanted.
a vine— (Ps 78:47). The figure (Isa 16:8) represents the flourishing state of Israel, as predicted (Ge 28:14), and verified (1Ki 4:20-25).12. hedges— (Isa 5:5).
13. The boar—may represent the ravaging Assyrian and
the wild beast—other heathen.14, 15. visit this vine—favorably (Ps 8:4).
15. And the vineyard—or, "And protect or guard what thy right hand," &c.
the branch—literally, "over the Son of man," preceding this phrase, with "protect" or "watch." for thyself—a tacit allusion to the plea for help; for16. it—the "vine" or
they—the "people" are suffering from Thy displeasure.Isaiah 5:1-7
1. to—rather, "concerning" [GESENIUS], that is, in the person of My beloved, as His representative [VITRINGA]. Isaiah gives a hint of the distinction and yet unity of the Divine Persons (compare He with I, Isa 5:2, 3).
of my beloved—inspired by Him; or else, a tender song [CASTALIO]. By a slight change of reading "a song of His love" [HOUBIGANT]. "The Beloved" is Jehovah, the Second Person, the "Angel" of God the Father, not in His character as incarnate Messiah, but as God of the Jews (Ex 23:20, 21; 32:34; 33:14). vineyard— (Isa 3:14; Ps 80:8, &c.). The Jewish covenant-people, separated from the nations for His glory, as the object of His peculiar care (Mt 20:1; 21:33). Jesus Christ in the "vineyard" of the New Testament Church is the same as the Old Testament Angel of the Jewish covenant. fruitful hill—literally, "a horn" ("peak," as the Swiss shreckhorn) of the son of oil; poetically, for very fruitful. Suggestive of isolation, security, and a sunny aspect. Isaiah alludes plainly to the Song of Solomon (So 6:3; 8:11, 12), in the words "His vineyard" and "my Beloved" (compare Isa 26:20; 61:10, with So 1:4; 4:10). The transition from "branch" (Isa 4:2) to "vineyard" here is not unnatural.2. fenced—rather, "digged and trenched" the ground to prepare it for planting the vines [MAURER].
choicest vine—Hebrew, sorek; called still in Morocco, serki; the grapes had scarcely perceptible seeds; the Persian kishmish or bedana, that is, "without seed" (Ge 49:11). tower—to watch the vineyard against the depredations of man or beast, and for the use of the owner (Mt 21:33). wine-press—including the wine-fat; both hewn, for coolness, out of the rocky undersoil of the vineyard. wild grapes—The Hebrew expresses offensive putrefaction, answering to the corrupt state of the Jews. Fetid fruit of the wild vine [MAURER], instead of "choicest" grapes. Of the poisonous monk's hood [GESENIUS]. The Arabs call the fruit of the nightshade "wolf grapes" (De 32:32, 33; 2Ki 4:39-41). JEROME tries to specify the details of the parable; the "fence," angels; the "stones gathered out," idols; the "tower," the "temple in the midst" of Judea; the "wine-press," the altar.3. And now, &c.—appeal of God to themselves, as in Isa 1:18; Mic 6:3. So Jesus Christ, in Mt 21:40, 41, alluding in the very form of expression to this, makes them pass sentence on themselves. God condemns sinners "out of their own mouth" (De 32:6; Job 15:6; Lu 19:22; Ro 3:4).
4. God has done all that could be done for the salvation of sinners, consistently with His justice and goodness. The God of nature is, as it were, amazed at the unnatural fruit of so well-cared a vineyard.
5. go to—that is, attend to me.
hedge . . . wall—It had both; a proof of the care of the owner. But now it shall be trodden down by wild beasts (enemies) (Ps 80:12, 13).6. I will . . . command—The parable is partly dropped and Jehovah, as in Isa 5:7, is implied to be the Owner: for He alone, not an ordinary husbandman (Mt 21:43; Lu 17:22), could give such a "command."
no rain—antitypically, the heaven-sent teachings of the prophets (Am 8:11). Not accomplished in the Babylonish captivity; for Jeremiah, Ezekiel, Daniel, Haggai, and Zechariah prophesied during or after it. But in gospel times.7. Isaiah here applies the parable. It is no mere human owner, nor a literal vineyard that is meant.
vineyard of the Lord—His only one (Ex 19:5; Am 3:2). pleasant—"the plant of his delight"; just as the husbandman was at pains to select the sorek, or "choicest vine" (Isa 5:2); so God's election of the Jews. judgment—justice. The play upon words is striking in the Hebrew, He looked for mishpat, but behold mispat ("bloodshed"); for tsedaqua, but behold tseaqua (the cry that attends anarchy, covetousness, and dissipation, Isa 5:8, 11, 12; compare the cry of the rabble by which justice was overborne in the case of Jesus Christ, Mt 27:23, 24).Isa 5:8-23. SIX DISTINCT WOES AGAINST CRIMES.
Jeremiah 2:21
21. The same image as in De 32:32; Ps 80:8, 9; Isa 5:1, &c.
unto me—with respect to Me.Luke 20:9-16
9-13. vineyard—(See on Lu 13:6). In Mt 21:33 additional points are given, taken literally from Isa 5:2, to fix down the application and sustain it by Old Testament authority.
husbandmen—the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness might be yielded. went, &c.—leaving it to the laws of the spiritual husbandry during the whole length of the Jewish economy. (See on Mr 4:26.)10. beat, &c.— (Mt 21:35); that is, the prophets, extraordinary messengers raised up from time to time. (See on Mt 23:37.)
9-13. vineyard—(See on Lu 13:6). In Mt 21:33 additional points are given, taken literally from Isa 5:2, to fix down the application and sustain it by Old Testament authority.
husbandmen—the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness might be yielded. went, &c.—leaving it to the laws of the spiritual husbandry during the whole length of the Jewish economy. (See on Mr 4:26.)13. my beloved son—Mark (Mr 12:6) still more affectingly, "Having yet therefore one son, his well-beloved"; our Lord thus severing Himself from all merely human messengers, and claiming Sonship in its loftiest sense. (Compare Heb 3:3-6.)
it may be—"surely"; implying the almost unimaginable guilt of not doing so.14. reasoned among themselves—(Compare Ge 37:18-20; Joh 11:47-53).
the heir—sublime expression of the great truth, that God's inheritance was destined for, and in due time to come into the possession of, His Son in our nature (Heb 1:2). inheritance . . . ours—and so from mere servants we may become lords; the deep aim of the depraved heart, and literally "the root of all evil."15. cast him out of the vineyard—(Compare Heb 13:11-13; 1Ki 21:13; Joh 19:17).
16. He shall come, &c.—This answer was given by the Pharisees themselves (Mt 21:41), thus pronouncing their own righteous doom. Matthew alone (Mt 21:43) gives the naked application, that "the kingdom of God should be taken from them, and given to a nation bringing forth the fruits thereof"—the great evangelical community of the faithful, chiefly Gentiles.
God forbid—His whole meaning now bursting upon them.John 15:1-8
1-8. The spiritual oneness of Christ and His people, and His relation to them as the Source of all their spiritual life and fruitfulness, are here beautifully set forth by a figure familiar to Jewish ears (Isa 5:1, &c.).
I am the true vine—of whom the vine of nature is but a shadow. my Father is the husbandman—the great Proprietor of the vineyard, the Lord of the spiritual kingdom. (It is surely unnecessary to point out the claim to supreme divinity involved in this).2. Every branch in me that beareth not fruit . . . every branch that beareth fruit—As in a fruit tree, some branches may be fruitful, others quite barren, according as there is a vital connection between the branch and the stock, or no vital connection; so the disciples of Christ may be spiritually fruitful or the reverse, according as they are vitally and spiritually connected with Christ, or but externally and mechanically attached to Him. The fruitless He "taketh away" (see on Joh 15:6); the fruitful He "purgeth" (cleanseth, pruneth)—stripping it, as the husbandman does, of what is rank (Mr 4:19), "that it may bring forth more fruit"; a process often painful, but no less needful and beneficial than in the natural husbandry.
3. Now—rather, "Already."
ye are clean through—by reason of. the word I have spoken to you—already in a purified, fruitful condition, in consequence of the long action upon them of that searching "word" which was "as a refiner's fire" (Mal 3:2, 3).4. Abide in me, and I in you; as the branch cannot bear fruit of itself, except it abide in the vine, &c.—As all spiritual fruitfulness had been ascribed to the mutual inhabitation, and living, active interpenetration (so to speak) of Christ and His disciples, so here the keeping up of this vital connection is made essential to continued fruitfulness.
5. without me—apart, or vitally disconnected from Me.
ye can do nothing—spiritually, acceptably.6. If a man abide not in me, he is cast forth as a branch . . . withered . . . cast into the fire . . . burned—The one proper use of the vine is to bear fruit; failing this, it is good for one other thing—fuel. (See Eze 15:1-5). How awfully striking the figure, in this view of it!
7. If ye abide in me, and my words . . . in you—Mark the change from the inhabitation of Himself to that of His words, paving the way for the subsequent exhortations (Joh 15:9, 10).
ask what ye will, and it shall be done unto you—because this indwelling of His words in them would secure the harmony of their askings with the divine will.8. glorified that ye bear much fruit—not only from His delight in it for its own sake, but as from "the juices of the Living Vine."
so shall ye be my disciples—evidence your discipleship.