Loading...
And he looked for judgment - The paronomasia, or play on the words, in this place, is very remarkable; mishpat, mishpach, tsedakah, tseakah . There are many examples of it in the other prophets, but Isaiah seems peculiarly fond of it. See Isaiah 13:6, Isaiah 24:17, Isaiah 32:7, Isaiah 28:1, Isaiah 57:6, Isaiah 61:3, Isaiah 65:11, Isaiah 65:12. Rabbi David Kimchi has noticed the paronomasia here: he expected משפט mishpat, judgment, but behold משפח mishpach, oppression; he expected צדקה tsedakah, righteousness, but behold צעקה tseakah, a cry. The rabbins esteem it a great beauty; their term for it is הלשון צחות tsachoth haltashon, elegance of language.
Oppression "tyranny" - משפח mishpach, from שפח shaphach, servum fecit, Arab. Houbigant: שפחה shiphchah is serva, a handmaid or female slave. משפח mispach, eighteen MSS.
For the vineyard … - This is the application of the parable. God had treated the Jews as a farmer does a vineyard. This was “his” vineyard - the object of his faithful, unceasing care. This was his “only” vineyard; on this people alone, of all the nations of the earth, had he bestowed his special attention.
His pleasant plant - The plant in which he delighted. As the farmer had been at the pains to plant the “sorek” Isaiah 5:2, so had God selected the ancient stock of the Jews as his own, and made the race the object of his chief attention.
And he looked for judgment - For justice, or righteousness.
But behold oppression - The word rendered “oppression” means properly “shedding of blood.” In the original here, there is a remarkable “paranomasia,” or play upon words, which is not uncommon in the Hebrew Scriptures, and which was deemed a great beauty in composition:
d He looked for “judgment,”
d משׁפט mishpâṭ
d
d And lo! “shedding of blood,”
d משׂפח mis'pâch
d
d For “rightousness,”
d צדקה tsedâqâh
d
d But lo! “a clamor,”
d צעקה tse‛âqâh
d
d
It is impossible, of course, to retain this in a translation.
A cry. A clamor - tumult, disorder; the clamor which attends anarchy, and covetousness, and dissipation Isaiah 5:8, Isaiah 5:11-12, rather than the soberness and steadiness of justice.
“A certain man,” He continued, “had a fig-tree planted in his vineyard; and he came and sought fruit thereon, and found none. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig-tree, and find none: cut it down; why cumbereth it the ground?” COL 214.1
Christ's hearers could not misunderstand the application of His words. David had sung of Israel as the vine brought out of Egypt. Isaiah had written, “The vineyard of the Lord of hosts is the house of Israel, and the men of Judah His pleasant plant.” Isaiah 5:7. The generation to whom the Saviour had come were represented by the fig tree in the Lord's vineyard—within the circle of His special care and blessing. COL 214.2
God's purpose toward His people, and the glorious possibilities before them, had been set forth in the beautiful words, “That they might be called trees of righteousness, the planting of the Lord, that He might be glorified,” Isaiah 61:3. The dying Jacob, under the Spirit of inspiration, had said of his best-loved son, “Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall.” And he said, “The God of thy Father” “shall help thee,” the Almighty “shall bless thee with blessings of heaven above, blessings of the deep that lieth under.” Genesis 49:22, 25. So God had planted Israel as a goodly vine by the wells of life. He had made His vineyard “in a very fruitful hill.” He had “fenced it, and gathered out the stones thereof, and planted it with the choicest vine.” Isaiah 5:1, 2. COL 214.3
Read in context »With what unwearied love did Christ minister to Israel during the period of added probation. Upon the cross He prayed, “Father, forgive them; for they know not what they do.” Luke 23:34. After His ascension the gospel was preached first at Jerusalem. There the Holy Spirit was poured out. There the first gospel church revealed the power of the risen Saviour. There Stephen—“his face as it had been the face of an angel” (Acts 6:15)—bore his testimony and laid down his life. All that heaven itself could give was bestowed. “What could have been done more to My vineyard,” Christ said, “that I have not done in it?” Isaiah 5:4. So His care and labor for you are not lessened, but increased. Still He says, “I the Lord do keep it; I will water it every moment; lest any hurt it, I will keep it night and day.” Isaiah 27:3. COL 218.1
“If it bear fruit, well; and if not, then after that”— COL 218.2
The heart that does not respond to divine agencies becomes hardened until it is no longer susceptible to the influence of the Holy Spirit. Then it is that the word is spoken, “Cut it down; why cumbereth it the ground?” COL 218.3
Read in context »This chapter is based on Matthew 21:33-44.
Read in context »The priests and rulers were unwilling to bear these searching truths; they remained silent, however, hoping that Jesus would say something which they could turn against Him; but they had still more to bear. DA 596.1
“Hear another parable,” Christ said: “There was a certain householder, which planted a vineyard, and hedged it round about, and digged a wine press in it, and built a tower, and let it out to husbandmen, and went into a far country: and when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?” DA 596.2
Jesus addressed all the people present; but the priests and rulers answered. “He will miserably destroy those wicked men,” they said, “and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.” The speakers had not at first perceived the application of the parable, but they now saw that they had pronounced their own condemnation. In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple. The lord of the vineyard had done everything needful for its prosperity. “What could have been done more to my vineyard,” he says, “that I have not done in it?” Isaiah 5:4. Thus was represented God's unwearied care for Israel. And as the husbandmen were to return to the lord a due proportion of the fruits of the vineyard, so God's people were to honor Him by a life corresponding to their sacred privileges. But as the husbandmen had killed the servants whom the master sent to them for fruit, so the Jews had put to death the prophets whom God sent to call them to repentance. Messenger after messenger had been slain. Thus far the application of the parable could not be questioned, and in what followed it was not less evident. In the beloved son whom the lord of the vineyard finally sent to his disobedient servants, and whom they seized and slew, the priests and rulers saw a distinct picture of Jesus and His impending fate. Already they were planning to slay Him whom the Father had sent to them as a last appeal. In the retribution inflicted upon the ungrateful husbandmen was portrayed the doom of those who should put Christ to death. DA 596.3
Read in context »