Genesis 49:11Meaning & Commentary from the Church Fathers

He referred to the meekness of His commandments and the lightness of the law as the vine's branches, indicating that the Gentiles would be more readily inclined toward faith than the Jews. "Washes in wine his garment, and in the blood of the clusters his garment." Observe how He has indicated the fullness of the sacrament here. Those who partake in the sacred rites understand the significance behind "washes his garments in wine." In this context, the garment symbolizes the body, which Christ has been privileged to wear for the sake of salvation. Furthermore, to clarify what He means by "wine," James adds, "and in the blood of the clusters his garment." Notice how the term blood signifies the sacrifice, the crucifixion, and the entirety of the sacred mysteries.

It is clear that His own blood stained His flesh when He was nailed to the tree and pierced by a spear, as indicated by the passage, ‘He washed His garment in wine, and in the blood of grapes His garment.’ Additionally, the prophet Isaiah, speaking of Christ's ascension to the heavens, described how the holy angels or celestial powers asked, ‘Who is this coming from Edom, in crimson garments from Bozrah?’ (Is. 63:1) He further inquired, ‘Why are your garments red, and your robes like those of one treading the winepress?’ (Is. 63:2).

For when the Lord entered the temple in Jerusalem, there stood a vine outside the temple to which He secured His colt, or perhaps in the village from which He began His journey, the colt was tied to the vine. He instructed His disciples, saying, "You will find a young donkey tied; when you have untied it, bring it here; and if anyone asks you, 'Why do you untie it?' you shall say, 'The Lord has need of it'" (Mark 11:2-3). He will cleanse His garment with wine, meaning that with His own blood He will purify His body, and with the blood of the cluster He will wash His garment, signifying that through His blood He will sanctify the flesh that was the veil of His divinity.

But when our Lord appeared, He tied His donkey to a true vine to accomplish, just as He fulfilled all prophecies through Himself, so that He might realize by His own actions what had been conveyed to the Jews in symbols. When the Lord entered the temple in Jerusalem (Luke 19:45), there was a vine outside the temple where He secured His donkey; or in the village from which He came, the donkey was tied to the vine. He told His disciples, "You will find a young donkey tied; when you have untied it, bring it here; and if anyone asks you, 'Why are you untying it?' say, 'The Lord needs it'" (Luke 19:30-31).

Moreover, it is important to note that in the passage where it mentions: ‘He who binds his donkey to the vine,’ the Hebrew text might also read ‘his city.’ This aligns with the same concept, as the Church is depicted in other expressions, such as: ‘A city set on a hill cannot be hidden’ (Matt. 5:14), and: ‘The river brings joy to the city of God’ (Ps. 46:4).

This beautiful garment represents the body of Christ, which covered the sins of all, took away the transgressions of all, and concealed the failings of all: the splendid garment that enveloped everyone in joy (Isaiah 61:10). He washed this garment in wine, for at His baptism in the Jordan, the Holy Spirit descended upon Him in the likeness of a dove (John 1:32). This signifies that the fullness of the Holy Spirit would remain with Him unbroken. Thus, the evangelist also asserts, ‘Filled with the Holy Spirit, he returned from the Jordan’ (Luke 4:1). Therefore, Jesus purified His garments—not because they were soiled but to cleanse ours, which were. Lastly, James remarked: and in the blood of the clusters His garment, indicating that through the sufferings of His body, He cleansed the nations with His blood. Indeed, the garment of the Word comprises the nations, as it is stated, I live, saith the Lord, I will clothe them all as with a garment (Isaiah 49:18), and in another place, As with a garment Thou shalt change them, and they shall be changed (Psalm 101:27). Thus, He redeemed with His own blood—not His sins, for He had none—but our transgressions, which we had committed. And James wisely noted, ‘The bunches; for as a bunch, He was hung on a tree. He is both the vine and the bunch: the vine suspended upon the tree, and the bunch, for from the side pierced by the soldier’s spear flowed forth water and blood. John testifies: blood and water (John 19:34) came out of Him: water for cleansing, blood as the redemption price. Water purified us, and blood redeemed us.

The Lord also made this clear to His Apostles when He instructed them to go ‘to the whole’ and release the tethered donkey and her colt, ‘on which, as it is said, no one of all men has sat’ (Luke 19:30). This indicates that neither the Patriarchs, nor the Lawgiver, nor the Prophets sought the salvation of the Gentiles. However, the divine Apostles were given the mission to teach all nations and baptize in the name of the Father, the Son, and the Holy Spirit, thus freeing the donkey, representing human nature bound by sin, along with its colt, the people descended from it. They adorned the colt with their garments, symbolizing the grace they received (‘if any are baptized into Christ, they are clothed with Christ’ (Gal. 3:27)), thereby bringing the wild stallion under submission so that the Lord could ride upon him and tie him to the vine, which signifies their unity with Christ. The Apostles were of Jewish descent, along with seventy disciples, and the three thousand who were first added by one of the Apostles, as well as the five thousand and countless others, as the blessed James relayed to Paul. As a result, those who believed were united not only with the Apostles but also with their followers. Observing this, the Patriarch declared: ‘He who binds his stallion to the vine and his donkey's foal to the winepress.’ He also foretells of suffering: ‘He shall wash His garments in wine and His robe in the blood of grapes. His eyes will be brighter than wine, and His teeth whiter than milk’ (Genesis 49:11-12). His body is likened to a garment, and His blood referred to as wine, as the Lord described the sacramental wine as His blood. Let us heed the words of the Evangelist John, who states that when a soldier pierced His side, ‘blood and water came out’ (John 19:34). These fluids flowed from His body; thus, the Patriarch comments, ‘He shall make His garments stained with wine.’

This occurrence was intended for those observing the Lord's baptism to have faith; for the Lord did not require the Holy Spirit, since He Himself imparts the gifts of the Spirit to all, as stated in Scripture, "And I will pour out of My Spirit upon all flesh" (Acts 2:17). The 'garment' denotes the flesh, while the 'wine' refers to the Spirit of the Father who descended upon Him at the Jordan's banks. "And in the blood of the grapes is his garment"; this suggests that the 'clothing' of the Word encompasses the Gentile nations, seen as a form of covering for Him, as proclaimed by the prophet, "I live, saith the Lord, shall I not clothe them all as a garment" (Isa. 49:18). Since the Grapes were suspended on the tree and were pierced in His side, He released blood and water; this was for purification on one side and redemption on the other (Jn. 19:34), a sentiment expressed by the prophet, "He shall rinse in the wine his garment, and in the blood of the grapes his garment." Another rendition states that "He shall wash his garments in wine." This emphasizes the prophet's enigmatic reference to His Baptism, where, upon rising from the Jordan and sanctifying the waters, He received the grace and gift of the Holy Spirit (Matt. 3:13-17). Here, the garment symbolizes the flesh of Christ, while the wine represents the Spirit of the Father, who descended upon Him at the Jordan. The 'blood of the clusters' signifies His garment. The garment of the Word here alludes to the Gentile nations, regarded as part of Him, as articulated by the prophet, "I live, saith the Lord, if I do not clothe them all as a garment" (Isaiah 49:18). Since He was suspended on the tree of the cross like a cluster of grapes, when His side was pierced, blood and water flowed (John 19:34)—the former for atonement, and the latter for cleansing—the prophet aptly stated, "He washes in wine His garment, and in the blood of the bunch His garment."

Just as the blood of the grapes is a product of divine creation rather than human effort, so it is foretold that Christ’s blood will originate from the power of God, and this prophecy emphasizes that Christ is more than an ordinary man, born as others are.

Thus, the donkey is rejected for its unwillingness to bear the Law’s burden in disbelief, whereas the donkey born of it is chosen, indicating that a new nation, arising through faith from the old, is embraced and joined with those who emerged from the Gentiles. Scripture affirms that Christ is the vine because He assumed human nature, to which the Word of God binds His donkey. He gathers His people, leading them into the life He experienced in the flesh, allowing them to share in His divine sonship and become co-heirs with Christ (Rom. 8:17; Eph. 3:6).

The term donkey can be understood as the mind itself, reflecting the renewal of life. In another passage, the Lord refers to this mind as a child, stating, "Unless you are converted and become like children, you will not enter the kingdom of heaven" (Matt. 18:3). Those who are united with the Lord become one spirit with Him (1 Cor. 6:17), binding their donkey to the vine, proclaiming, "But it is good for me to draw near to God" (Ps. 72:28). The vine, or the shoot of grapes, represents the insightful and refined knowledge to which the offspring of the donkey is connected, safeguarding the soul from falling.

Historically, these words might signify the land of Israel, abundant with grapes and, in exaggerated terms, overflowing with wine. However, the mystical interpretation offers a profound understanding. We rightfully view Christ’s garments, washed in wine, as His Church, unblemished and without spot (Eph. 5:26-27), which He purified through His own blood. The apostle reminds us that we were not redeemed with silver or gold, but with the precious blood of the only begotten Son of God (1 Pet. 1:18-19). Thus, through the wine of His blood—representing the bath of regeneration (Titus 3:5)—Christ cleanses the Church. In baptism, we are united with Him in His death, being buried into His death (Rom. 6:3). It is essential to consider how He washes His garment in the blood of the clusters. The garment, being more intimate than mere clothing, signifies that those who have first been cleansed in baptism and robed in His garment (Gal. 3:27) are later able to partake in the Eucharist through the blood of the clusters, revealing a deeper and more profound mystery as participants of His garment. Likewise, the soul is cleansed in the blood of the clusters when it begins to truly grasp the significance of this sacrament. The soul that recognizes and understands through the power of the Word of God’s blood becomes increasingly receptive and pure, washed daily for the perfection of knowledge. Being united with the Lord, it transforms not only into His garment but also into one Spirit with Him (1 Cor. 6:17).

"He binds to the vine his donkey, and to the vine of choice grapes the son of his donkey." I observe both the donkey and the colt tied (Matt. 21:2) and ready for the Messiah's entry into His royal city. These two animals symbolize two types of servants who must bow and serve this ruler. One represents the one who has been humbled, tested, and has aged under the burden (Acts 15:10) of the law; the other signifies the one who has not learned the yoke of the Lord, who remains untamed, yielding to the desires of his heart. This Shepherd shall unite both generations to His living and life-giving vine (John 15:1) that He has planted (Psalm 79:9, Isaiah 5:1) and will generously provide for them. “Thou washest thy garments with wine, and with the blood of the grapes thy garments.” Just as a grape harvest worker soaks his garments with grape juice, He will saturate with the wine of His true vine and cleanse with the blood of His Divine humanity His garment—the Body of His Hypostasis—and His garment—the body of His Church (see Rev. 7:14).

The joy of the people of Judah is likened to the richness of wine, with teeth shining brighter than snow, reflecting their vitality and beauty.

On the Feast of Vaius, the prescribed readings are essential as they relate closely to the celebration at hand. In these readings, Judah is depicted as receiving honor and reverence from his brothers, embodying strength and terror against adversaries, akin to a lion. Similarly, the Lord Jesus Christ's entry into Jerusalem on a donkey, flanked by His disciples and a jubilant crowd, mirrors this as He is celebrated by His earthly brothers as King and triumphant over death and His enemies. This reflects the 'lion of the tribe of Judah' foretold in the Book of Revelation (Rev. 5:5-6). The prophecy of Jacob names the coming Messiah from Judah as ‘The Feast of Tongues.’ In accordance with this prophecy, when the Lord Jesus approached Jerusalem, He sat upon a young donkey that had never been yoked, symbolizing the Gentiles who are unfamiliar with the law but who have long awaited the Saviour. The act of Christ riding the donkey signifies, as taught by the Church, the transformation of the Gentiles from disbelief to faith (as referenced in the verses for the Feast of Vaiai, particularly “Lord, I have cried”). The imagery of tying the donkey to the vine in Jacob’s prophecy also carries prophetic significance. The master who secures the donkey to the vine represents the Lord Jesus, who draws the Gentiles into His spiritual vineyard, which is the Church, uniting them to Himself as the true vine (John 15:1).