Isaiah 5:1Meaning & Commentary from the Church Fathers

Moses and Miriam rightly named their expression of triumph as such, beginning with the words, ‘I will sing unto the Lord, for He has highly exalted Himself; He has thrown the horse and its rider into the sea’ (Exodus 15:1). Similarly, Deborah, following the remarkable victory, justly created a celebratory song to honor God (Judg. 5). This prophet, too, when aiming to chastise, and feeling a pressing need for strong words, designates the rebuke as a song. He is not alone in this practice; the esteemed Moses also composed a song to rebuke the Israelites, crafting an extensive piece of admonitions, saying, ‘Do you offer this to the Lord, you foolish and unwise people?’ (Deuteronomy 32:6). He instructed the Israelites to proclaim these admonitions through song, a tradition that continues even today. Why adopt the format of song for these reproofs? Because they were inspired by divine wisdom, intending to impart profound benefit to the souls of their listeners. There is nothing quite as valuable as the continual awareness of one’s shortcomings, and nothing reinforces that awareness as effectively as song. To prevent their listeners from being overwhelmed by constant reproaches, and to mitigate the discomfort of remembrance, the prophet structured these admonitions into songs. By compelling them through the joy of singing to repeat these messages frequently, he aimed for them to retain their self-awareness, thus transforming the perpetual acknowledgment of their faults into an ongoing lesson in righteousness. It is evident even today that many Scripture texts are not recognized by name, whereas the Psalms have become part of everyday speech. The prophet proclaims, ‘I will sing unto my Beloved the song of my Beloved concerning His vineyard.’ He speaks of a song directed to the beloved vine, thus indicating the subject of the song to be his beloved and His works. One should not be surprised that he labels the one he means to rebuke as beloved. The resounding rebuke lies in the fact that they, cherished and recipients of such divine grace, failed to improve. Another prophet conveys a similar message, stating, ‘As grapes in the wilderness I found Israel; as the first ripe figs on the fig tree, in its first season, I saw your fathers’ (Hos. 9:10). Here he reflects on how they are desired and favored by God, not due to their own merits, but because of God's grace. The essence of his message is that He loved them as if He had discovered grapes in the barren wilderness or early figs from the tree. Such comparisons, considered incompatible with God's majesty, were intended to align with their proclivities. ‘You,’ he cautions, taking advantage of such affection, ‘have turned away, and have joined yourself to Baal-Peor’ (Hos. 9:10). Likewise, this prophet describes them as the beloved grapes, affirming that God did everything requisite since they did not first display love; rather, it was God who initiated the love. They did not subsequently prove worthy of such grace, but consistently demonstrated the opposite. ‘My Beloved had a vineyard on a fertile hill’ (representing His love and provision for them). Through the metaphor of the vineyard, the prophet illustrates God's extensive care and provision for them. He does not stop at this; he goes on to describe additional blessings. Initially, he highlights the setting. Referring to ‘a fertile hill,’ he praises both the quality of the land and the location, echoing what David expressed regarding Jerusalem: ‘The mountains surround Jerusalem, and the Lord surrounds His people’ (Psalms 124:2). God secured it, assuring its safety, not merely by its location, but because He Himself served as the greatest protector; the prophet conveys this through the expression ‘on the top of the hill’ (meaning a place of safety), signifying both protection and impenetrability, with the divine aid being paramount, using a metaphor borrowed from the strength of an ox's horn. Such language is often employed regarding those who seek refuge in secure places; the horn symbolizes strength, and is frequently referenced as the instrument of safety. Therefore, ‘on the top of the hill’ indicates security and elevation, consistent with the prophet's earlier declaration, ‘I have raised up and exalted the sons’ (Isaiah 1:2). ‘In a fertile place’; indeed, Moses articulated this by saying, ‘into a land flowing with milk and honey’ (a land abundant with milk and honey) (Exodus 3:8).

We observe that the prophets sometimes articulated similar sentiments regarding the people of God. For instance, the Prophet Jeremiah laments, Who will give me in the wilderness a rejuvenating spirit, that I may forsake my people and leave them (Jer. 9:2). In this context, he references those with whom he shares kinship as his people. Thus, the prophet composes a song for the Beloved, centered on the vineyard of the Beloved, namely Israel. As it is written, The vineyard of the Lord of hosts is the House of Israel, and the men of Judah are His delightful plants (Isaiah 5:7). By likening Israel to a vineyard, the prophet maintains this metaphor throughout his discourse. He proclaims that there will be grapes for the Beloved in the height of abundance. Some scholars suggest that they interpret the phrase: in the height of abundance, as referring directly to this very idea. Others believe the phrase: in the height signifies: by the power of God, since Israel attained the Promised Land through divine assistance in overcoming the nations that had long inhabited it. Hence, it is stated in the forty-third Psalm, ‘From you let us drive away our enemies' strength, and by Your name let us humble those who rise against us’ (Psalms 43:6), as the writings often associate the horn with strength, power, and regal majesty. It is essential to heed the words of the blessed David, who at times speaks as if representing all the righteous, saying, ‘My horn will be exalted like that of a wild ox’ (Psalm 91:11), and at other times referring to Christ, ‘His horn will be magnified in glory,’ for the dominion of Christ radiates unparalleled magnificence. The fertility of the Promised Land is affirmed by sacred Scripture, which frequently describes it as a land flowing with milk and honey. This notion is echoed by the blessed Psalmist, who sings of Israel, ‘You brought the vine out of Egypt: you cast out the nations and planted it’ (Psalm 79:9). Do you not perceive that the phrase: in the height signifies the power of God indicated in these words, since it is established after the nations have been driven out? Yet, some interpret the phrase: in the height as denoting: in a lofty and prominent place, such as Zion, which resides on a mountain.

It is none other than the Only Begotten, the source of all goodness towards whom all creation aspires, and whose love is inherently and profoundly imprinted in the souls of all rational beings. Thus, because, as stated by the Lord, all things are received and revealed to us by the Comforter from the Only Begotten (John 15:26; John 16:14), this song is also known as the song of the Beloved, derived from Him.

For the vine, once cherished and now repentant, the song takes on a redemptive tone; however, for those who persist in sin, it transforms into sorrow and lamentation, which is also reflected in Ezekiel’s writings, noting that within the same text are recorded “both song, and weeping and woe” (Ezekiel 2:10). The Word of the Lord that calls to eternal life and to the blessings of heaven was a melody that inspired souls toward disciplined and virtuous endeavors. In contrast, John’s preaching that directed the disobedient towards repentance functioned as a lament that cultivates enduring sorrow for salvation (2 Cor. 7:10). Yet, many Jews remained hard-hearted, unconverted to life through lenient speech, and unrepentant despite strict admonitions. Consequently, this current song serves both as a commendation of their ancient honor and of God’s care for them, while simultaneously denouncing their current transgressions and forewarning the calamities that may ensue. However, the former does not restore this defiant people to their true dignity, nor can the latter soften them and lead to greater purity. The hymn opens with praises of their former greatness: “The grapes were to the Beloved in the rose, in a place of fatness.” Here, the Prophet refers to the people of Israel as grapes, aligning with the proclamation, “Grapes out of Egypt thou hast brought forth” (Psalms 79:9). In Jeremiah, the same symbol is used as a point of reprimand: “But I planted thee with fruitful grapes, all true; how is it that thou art turned into sorrow, O grape of strangers?” (Jer. 2:21).

“In the rose, in a place of fatness.” The prophet speaks of the land bestowed upon Israel, promised to their ancestors by God. “In a rose, in a place of fatness.” A succinct yet profound accolade! The horn symbolizes the strongest and most elevated part of the body; it adorns the head and serves as protection, yet it is dry. Thus, the young of horned creatures do not instinctively seek their mother’s horns but look for nourishment in a moist and rich setting. Hence, the prophetic word illustrates that the land of Judah is sufficient for both safety from foes and sustenance for its inhabitants, merging the two aspects: “in the rose, in a place of fatness,” referring to a land robust and nurturing. Some interpreters extend this symbolism further. Just as the head of horned animals appears first at birth, and forms fully last, only later acquiring the adornment of horns, so Israel, being the first among nations to enter into relationship with God (as indicated in “The people of the Lord are the Lord's people, His portion, already His heritage Israel” (Deut. 32:9)), shall one day reach perfection while all other nations are honored subsequently. Indeed, as “the fulfilment of tongues shall come in,” it is promised that “all Israel shall be saved” (Rom. 11:25, 26).

An oral tradition preserved by the Church recounts that Judea was the first homeland for Adam, who, after his expulsion from Paradise, was settled there to find solace amid his losses. Therefore, it was the first place to receive a dead man when Adam faced condemnation. This scene was unprecedented for those of that time—a skull bereft of flesh—and they interred it in a specific location, referring to it as the “frontal” place (Matthew 27:33). It is likely that Noah was familiar with the resting place of the patriarch of humanity, which explains how this narrative persisted after the flood. Thus, the Lord, in searching out the origins of human death, chose to suffer in the so-called frontal place, allowing life in the Kingdom to spring forth from where human corruption first began, ensuring that death, which gained strength through Adam, was rendered powerless in Christ's passion. Therefore, “in the rose,” represents Christ's Cross as a defense against enemies, and “in a place of fatness,” denotes the honor that follows after Paradise with primacy among all creation.

God cultivates our fruitfulness so that we are not destined for judgment as worthless. He continually draws parallels between human souls and vines, as illustrated in the statement, “My Beloved had a vineyard on the top of a mortified mountain; and, He planted therein selected vines, and enclosed it with a hedge.” Clearly, the use of grapes symbolizes human souls for whom He created a protective enclosure—a stronghold of commandments watched over by angels. He desires that we intertwine with one another in love's embrace, mindful of the highest aspirations, like curling grape branches reaching toward the zenith. He also asks us to endure the trials of transformation. The soul is lifted by shedding worldly anxieties, which weigh heavily upon our hearts. Therefore, the one who has cast aside fleshly desires and attachments to wealth, recognizing the futility of ephemeral glory, becomes reinvigorated and liberates himself from the burdensome vanity of earthly wisdom.

That Christ is referred to as beloved and most cherished is revealed through the translation by Aquila of the term πατροίδελφον, meaning the son of an uncle or cousin, as noted in the title of the forty-fourth Psalm, ‘Song of the beloved’ (Psalms 44:1). Also, the voice of God the Father proclaims in the Gospel, ‘This is my beloved Son, in whom I am well pleased’ (Matthew 3:17), guiding us to this understanding. The sixty-seventh Psalm further states, ‘The Lord will give utterance to those who preach the gospel with great power’ (Psalm 67:12-13). Thus, this Beloved has crafted a lament for His vineyard, which I shall sing to my beloved yet sorrowful people. Alternatively, one might interpret it as me singing to Almighty God the Father the song of Christ, my brother, who shares in my nation.

The people of Israel are identified as God's vineyard, as noted at the conclusion of this song: ‘The vineyard of the Lord of Hosts is the house of Israel, and the men of Judah are His cherished plant’ (Isaiah 5:7). Likewise, the seventy-ninth Psalm proclaims: ‘You brought a vine out of Egypt, you cast out the nations and planted it’ (Psalm 79:9). In the Gospel, in nearly the same words the prophet uses, the Lord presents a parable: ‘A certain man planted a vineyard and set a hedge around it, dug a winepress, and built a tower, and leased it to vinedressers’ (Matthew 21:33), and so forth. Jeremiah also speaks: ‘I planted you a noble vine, a seed of the highest quality; how then have you turned before me into the degenerate plant of an alien vine?’ (Jeremiah 2:21). Thus, Jerusalem is mourned over, and its downfall is lamented in the prophet's words.

In contrast, for the Church and the people who were once Gentiles, a new song is sung, as noted in the Psalms: ‘Sing to the Lord, all the earth; proclaim the day of His salvation from day to day. Declare His glory among the nations, His marvelous works among all the peoples’ (Psalm 95:1-3), and again, ‘Sing to the Lord a new song, for He has done marvelous things. His right hand and His holy arm have worked salvation for Him’ (Psalm 97:1-12). My beloved had a vineyard on the horn, the son of oil. Theodotion and Aquila aptly translated it according to the Hebrew; Simmachus rendered it more plainly, ‘My beloved had a vineyard on the horn, amidst the olive trees’; however, the LXX conveys the meaning rather than a literal translation, stating, ‘My beloved had a vineyard on a horn, in a place of richness or fertile ground,’ as πίων can signify both. Indeed, there is nothing richer than the land promised to us, apart from some barren and desolate areas; it encompasses everything from the brook of Egypt to the great river Euphrates to the east and reaches north to Mount Taurus and the Cape of Zephyrus in Cilicia, extending into the sea.

The term horn frequently symbolizes kingship and power, as seen in the Gospel: ‘He has raised up a horn of salvation for us in the house of His servant David’ (Luke 1:69), and ‘We will push down our enemies under our feet’ (Psalm 4:6). In Zechariah, the four horns represent four mighty kingdoms (Zech. 1:1). The Hebrew explanation is that the vineyard is established by Christ upon a horn, indicating a strong and elevated place named the son of oil, possibly because it relies on the mercy of God and flourishes by His aid, or because it has shared the illuminating truth of divine knowledge with all nations.

Therefore, I caution you, holy seedlings, I caution you, new growths in the Lord's field: Do not let it be said of you as it was of Israel's vineyard: I hoped for it to produce good grapes, but it yielded wild ones. May the one who Himself is a grape trodden in the winepress find in you the wine's fruitful offering. Bear good fruit, and lead a righteous life.

Thus, He who understood the origins of human mortality suffered at a site known as the skull (Mk. 15:22), initiating the vitality of the Kingdom precisely where human decay first began. Just as death proliferated through Adam, so too did it see its demise in the death of Christ. As the Prophet Isaiah remarked: 'in the rose in a place of fatness’ (Is. 5:1). 'In the rose,' for it is protected by the Lord's Cross against death; and 'in the place of fatness,' as it received prominence over all things after the expulsion from Paradise.

The Holy Spirit initiates the song, or it is spoken through the prophet inspired by the Holy Spirit, beginning with the words, The vineyard was with the Beloved in the rose in a place of fatness. As clarified in verse 7, the vineyard represents the nation of Israel, particularly the tribe of Judah. Throughout the Old Testament, the chosen people are frequently illustrated through the imagery of a vineyard. For instance, the Psalmist describes the journey of the Israelites from Egypt to the land of Canaan, occupied by Gentiles, as if they were transporting vineyards from one location to another: the grapes out of Egypt thou hast brought, thou hast cast out, the tongues, and planted them (Psalm 79:9). Furthermore, in the New Testament, Christ Himself depicts the chosen people in the parable of the vineyard (Matt. 21:33).

The horn of the mountain and the place of fatness where the Beloved's vineyard was situated refers to the lush and mountainous region of Canaan. It is in this territory that the Lord established His people after their exodus from Egypt, demonstrating the tender care emblematic of a vineyard owner, who typically selects elevated areas with fertile soil for planting vines. The Beloved, in Whose vineyard it blooms in a place of rich soil and under special care, signifies Christ, the Beloved, to Whom the song about the vineyard belongs. Christ is the head of both the New Testament Church and the Old Testament Church; His chosen people were the focus of His devoted care. What did this care entail?