Isaiah 5:7Meaning & Commentary from the Church Fathers

By designating it as ‘beloved’, the prophet reproaches the Jews, reminding them of their prior standing before a God who cherished them deeply. A characteristic of love is to express profound affection even amidst admonishments. This teaches us an important principle: the timing and context for interpreting scriptural passages figuratively are not left up to our whims but must adhere to the guidance provided within Scripture. In this instance, the text mentions grapes, enclosure, and winnowing, yet does not allow the listener to apply these meanings to whatever they please, instead clarifying that the grapes of the Lord of hosts signify the house of Israel. Moreover, Ezekiel, portraying a majestic eagle entering Lebanon and severing the top of the cedar, does not leave its interpretation to the vagueness of the audience but identifies the eagle and the cedar explicitly (Ezekiel 17:3-12). When this same prophet speaks of a powerful river flowing over Judah, he eliminates ambiguity by naming the king referred to as the river (Isaiah 8:7). This principle permeates Scripture: when metaphorical language is utilized, an explanation follows to prevent the erratic interpretations of those who might misuse such language. It is no surprise that the prophets adhered to this standard, and the author of Proverbs follows suit. He remarked, "The fountain of love, and the fountain of your grace shall speak to you, and the spring of your water shall be to you alone," explaining that this was about a lawful and virtuous wife, thereby advising against relations with an immoral and foreign spouse (Proverbs 5:18-19). Thus, this prophet too clarifies his term for what he identifies as a grape. After addressing accusations and penalties, he ultimately conveys a message of justification towards the end of his address: "He waited for justice, but behold there was bloodshed; he waited for righteousness, and behold there was a cry." Here, he rightly prescribes the punishment, as he anticipated ‘justice’, or truth, yet was met with the contrary: iniquity, unrighteousness, and a lamenting voice. By ‘howling’, he refers to greed, unjust irritability, reckless anger, disputes, and conflicts.

Thus, as mentioned, he has deceived the expectations of the vinedresser. From where it was reasonable to expect the fruits of righteousness, a life emerged that contradicted the sacred laws and defied divine commandments. Therefore, he performs iniquity rather than truth, crying out. It seems he means that their lives were troubled by passions and rife with confusion. This is why the Apostle Paul admonished the saints to rid themselves of “all bitterness, and wrath, and anger, and clamour, and blasphemy, along with all malice” (Eph. 4:31). It is inappropriate for those with steadfast hearts to indulge in loud outbursts; such behavior is rather indicative of those whose lives are unstable and prone to evil, driven more by irritation than by wisdom. There also appears to be a reference to the loud outcry made against Christ Himself. When Pilate questioned them regarding their desire to crucify their King, they abandoned all decorum and piety, yelling, “Take Him, take Him, crucify Him. We have no king but Caesar.” This unholy shout, belonging to the generation of the Jewish synagogue, led them to be stripped of protection and nourishment from the holy clouds, leaving them uncared for. He proclaims, “I will leave my grapes, and this one shall be cut off, and the one that is below shall be dug up.” The thorns that generated thorns have been left utterly desolate, serving only as fuel for fire.

Ezekiel (Ezekiel 4: 5-6) notes ninety-three days assigned to the sins of Israel, and forty days for those of Judah. Accordingly, the vine that produces thorns represents the house of Israel, while the 'man of Judah' is not merely a vine but a 'new garden,' cultivated and cherished. It is readily apparent to anyone who reflects on these matters who this man is that came from Judah, flourishing with life and affection. 'I wait for him to execute judgment, but he will act unjustly, not righteously, but with cries.' As Solomon states, 'the thoughts of the righteous are just' (Proverbs 12:5), it is imperative that we conduct ourselves with wisdom and avoid recklessness, for a life marked by rashness leads to injustice. Those who stray from sound teaching and fail to judge according to the law’s guidance do wrong and are not bearers of righteousness, but instead contributors to noise, rebellion, and disorder. This is why righteous judgments lead to the silence of the accused, who accept the decisions with resolve, while unrighteous judgments provoke outcry and defiance from those who oppose injustice. The Apostle also speaks to this noise, advising, 'Let all bitterness and wrath and anger and clamour and evil speaking be put away from you, with all malice' (Eph. 4:31). However, there exists a commendable cry, such as that which the Lord proclaimed while in the temple (John 7:37), echoed by David, who said, 'With my voice I will cry unto the Lord' (Psalm 141:2). It is hardly surprising that one name corresponds to opposing realities, denoting a turbulent and unsettled condition or the richness and profundity of heavenly truths. Yet, in this context, the cry resembles that which emerged from Sodom and Gomorrah (Gen. 19:13).

For this reason, Ezekiel, in order to purge the transgressions of both nations, counts according to the Seventy one hundred and ninety days for Israel on the left side, or, as rendered correctly in Hebrew, three hundred and ninety days, and for Judah forty days (Ezekiel 4, according to the LXX and Hebrew). This comparison serves to highlight the loveable and beloved Judah, which, at the time Isaiah addressed the people, had priests and Levites and maintained faith in God. The whole nation of Israel is aptly referred to as a house, while Judah, which grew after the ten tribes separated, is called a delightful new planting. Notably, what was figuratively or metonymically expressed earlier is later made clear: the vineyard and the new planting refer to Israel and Judah respectively. I looked for justice, yet behold, injustice; for righteousness, yet behold, a cry (or as the LXX translates, I looked for justice, but found injustice, and not righteousness, but a cry).

Our desire is to convey to Latin speakers what we have learned from the Hebrews. They refer to judgment as mesphat, and iniquity, or ruin, as Aquila translates it, mesphaa; furthermore, truth in Hebrew is sadaca, and cry is saaca. By altering or adding a letter, the similarity of these terms was skillfully utilized: instead of mesphat, He employs mesphaa, and instead of sadaca, saaca, creating an elegant play and resonance of words typical of the Hebrew language. God expected the people of Judah to bear good grapes, signifying just deeds, but they produced wild grapes, representing iniquity. He anticipated righteousness, hoping they would embrace the generous Father who sends abundant gifts; instead, they raised a cry against the Lord, shouting, "Take Him, take Him, crucify Him" (John 19:15). Hence, the Apostle Paul instructs, Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, along with all malice (Eph. 4:31). Indeed, because they shed the blood of the Righteous One, the blood of the Lord's suffering cries out to Him. Thus, instead of righteousness, they cried out as recorded in Genesis, "The voice of your brother's blood cries out to Me" (Gen. 4:10).

Thus saith the Lord, The house of Israel is the vine of the Lord of hosts, and the man of Judah is the new garden of the beloved. I look for justice to be rendered, but instead, there is iniquity and cries for help. The Lord, who tended to His chosen people with the diligence of a vinedresser, anticipated good fruit from His spiritual vineyard—His beloved people—seeking justice and a life of righteousness. Yet, this expectation proved futile. The people brought shame upon themselves through their transgressions—by failing to uphold justice towards their neighbors, particularly the less fortunate—and their actions echoed to heaven, calling for retribution.