Thomas Aquinas Commentary Isaiah 5:1-10

"Let me sing for my wellbeloved a song of my beloved touching his vineyard. My wellbeloved had a vineyard in a very fruitful hill: and he digged it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also hewed out a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; I will break down the wall thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor hoed; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of Jehovah of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for justice, but, behold, oppression; for righteousness, but, behold, a cry. Woe unto them that join house to house, that lay field to field, till there be no room, and ye be made to dwell alone in the midst of the land! In mine ears [saith] Jehovah of hosts, Of a truth many houses shall be desolate, even great and fair, without inhabitant. For ten acres of vineyard shall yield one bath, and a homer of seed shall yield [but] an ephah." — Isaiah 5:1-10 (ASV)

1. I will sing to my beloved. Here the prophet denounces the third sin of the two tribes—their abuse of things—using a metaphor. This section is divided into two parts.

   In the first, the metaphor is presented.

   In the second, it is explained: for the vineyard of the LORD of hosts is the house of Israel (Isaiah 5:7).

2. Regarding the first part, he does two things.

   First, he presents the title, saying, I will sing, meaning, “I will proclaim loudly and openly,” as it says later: lift up your voice with strength (Isaiah 40:9). He sings to my beloved, that is, to the people of the Jews, the song of my cousin, meaning the son of my uncle, concerning his vineyard—that is, what he did concerning his vineyard. Sometimes the prophets draw illustrations for their prophecies from such events, as is evident in Jeremiah 32:7 concerning the sale of a field: behold, Hanameel the son of Sellum your cousin shall come to you, saying: buy you my field, which is in Anathoth, for it is your right to buy it. So it may have literally happened that a cousin of the prophet had composed a similar song about his vineyard.

3. Alternatively, it may be understood differently: I will sing the song in the beloved,The form “dilecto” may be either dative (“to my beloved”) or ablative (“in my beloved” or “by my beloved”). namely, in God—that is, in the person of God, I will sing to his vineyard.

   Or another way: to the beloved, namely, to God, I will sing the song of my cousin, that is, concerning my cousin, namely the people of the Jews, for we descend from the same ancestors, concerning his vineyard, meaning, he who is my cousin is the vineyard of God the beloved.

   Or mystically, of my cousin, that is, of Christ, who is from the same people as I am, concerning his vineyard, meaning, he laments concerning his vineyard, which is the synagogue, that bore bitter fruits for him in his passion.

   Note that a song (canticle) is properly a song of exultation. Therefore, this is improperly called a song, since it is a song of mourning. David sang such a song concerning the death of Saul: The beauty of Israel is slain upon your high places: how are the mighty fallen? ... You mountains of Gilboa, let there be no dew, neither let there be rain, upon you (2 Samuel 1:19, 21); sing a mournful song (Ezekiel 32:18).

4. Second, where it says, My beloved had a vineyard, he presents the song itself, which contains the metaphor. In it, three things are set forth:

   First, the recounting of the cause.

   Second, the questioning of the court: And now, O inhabitants of Jerusalem (Isaiah 5:3).

   Third, the pronouncement of the sentence: And now I will show you what I will do to my vineyard (Isaiah 5:5).

   Concerning the first point, he presents two things: first, on the part of the one who laments, the diligence of his cultivation; second, on the part of the vineyard, the wickedness of its fruit: and I looked that it should bring forth grapes (Isaiah 5:4). The diligence of his cultivation is shown in three things: in the preparation of the location, in the choosing of branches, and in the costly construction.

5. The preparation of the location is shown in three ways.

   First, regarding the richness of the location, he says: a vineyard, of which it says in Psalm 79:8 (80:8): You have brought a vineyard out of Egypt: you have cast out the Gentiles, and planted it. This vineyard was made for my beloved, that is, for God, as a possession, or by God,As above, “dilecto” may be taken as dative or ablative. on a hill, that is, in a prominent location. This indicates the mountainous nature of the land, ideal for a good vineyard because it receives much sun. It was in a very fruitful hill, literally, a son of oil, meaning land so rich that it would produce an abundance of oil. This reflects a Hebrew idiom where someone is called the “son” of something they abound in, as is said in 1 Samuel 26:16: As the LORD lives, you are the sons of death. This designates the goodness of the land that was given to the Jews, of which Ezekiel 20:6 says: I lifted up my hand for them, to bring them forth of the land of Egypt into a land that I had provided for them, flowing with milk and honey, which is the glory of all lands.

   Second, the diligence of his preparation is presented with respect to the fortification of the location; hence he says, And he fenced it in: I will hedge up your way with thorns (Hosea 2:6). This signifies the guardianship of angels and good men.

   Third, regarding its purification: and gathered the stones thereof out, that is, he diligently collected them: you have cast out the Gentiles, and planted it (Psalms 79:8 (80:8)).

6. Regarding the choosing of branches, it is said: and planted it with the choicest vine, that is, from the choicest branches. Hence another translation has, Sorek vine, which is the noblest kind of vine. This signifies the goodness of their fathers: Yet I had planted you a noble vine, wholly a right seed (Jeremiah 2:21).

   Regarding the cost of the construction, which pertains to defense, he says: and built a tower in the midst of it. This shows royal dignity: you were made exceeding beautiful, and you did prosper into a kingdom (Ezekiel 16:13); the tower of David built for an armory (Song of Solomon 4:4). Or, according to others, it represents the temple. A tower is used for the preservation of fruit and for keeping watch.

   Regarding the gathering of fruit, he says: and also made a winepress therein: so shall your barns be filled with plenty, and your presses shall burst out with new wine (Proverbs 3:10). This signifies the altar of burnt offerings because of the outpouring of blood.

7. And he looked that it should bring forth grapes. Here the wickedness of the fruit is described. He says, and he looked, in accordance with the benefits given, that it should bring forth grapes—the fruit of good works—and it brought forth wild grapes (labruscas), so called because they grow on the lips (labiis) of the roads, namely on fences. This notes the bitterness of their vices: how then are you turned into the degenerate plant of a strange vine unto me? (Jeremiah 2:21); The best of them is as a brier: the most upright is sharper than a thorn hedge (Micah 7:4).

8. And now, O you inhabitants. Here the questioning of the court is presented, and concerning this, he does two things.

   First, he appeals to the judges, saying: Therefore, because I did what I ought to have done, now, my case having been heard, judge, I pray you, between me and my vineyard: Plead with your mother, plead: for she is not my wife, neither am I her husband (Hosea 2:2). In 2 Samuel 12, a similar judgment is sought by David of himself, as if of another man, upon the sin he committed concerning his adultery and the murder of Uriah the Hittite.

9. Second, he seeks judgment, and he asks two things.

   First, whether he had sinned from negligence; hence he says: What could have been done more to my vineyard, beyond what has been said? O my people, what have I done unto you? and wherein have I wearied you? testify against me (Micah 6:3).

   Second, whether he had sinned in the cultivation of the vineyard from excessive care. He says: Perhaps I seem to have done contrary to what was right in that I looked, while tending it well, that it should bring forth grapes, and it brought forth wild grapes? It is as if to say: In this I seem rather to be excessive, that I have applied such cultivation to my vineyard. As it says later: O LORD, you have been favorable to the nation: are you glorified? (Isaiah 26:15); and: I have called you a transgressor from the wombVentre. Vg.: utero. for my name’s sake (Isaiah 48:8–9); At the noise of a great tumult he has kindled a fire in it, and the branches of it are broken (Jeremiah 11:16).

10. Note that in the words, my beloved had a vineyard (Isaiah 5:1), the vineyard is manifold.

    First is the vineyard of sinful desire: their vines are of the vineyard of Sodom, and of the suburbs of Gomorrah (Deuteronomy 32:32).

    • The first wine of this vineyard is the wine of wrath: their wine is the gall of dragons (Deuteronomy 32:33).
    • Second is the wine of lust: all nations have drunk of the wine . . . of her fornication (Revelation 18:3).
    • Third is the wine of improper joy: it turns every mind into security and cheerfulness .

11. Second is the vineyard of the faithful soul: our vineyard has flourished (Song of Solomon 2:15).

    • The first wine in this vineyard is the wine of penance: went to him, and bound up his wounds, pouring in oil and wine (Luke 10:34).
    • Second is the wine of bodily purity: For what is his goodness, and what is his beauty, but the corn of the elect, and wine budding forth virgins? (Zechariah 9:17).
    • Third is the wine of spiritual joy: and wine that makes glad the heart of man (Psalms 103:15 (104:15)).

12. Third is the vineyard of the Church militant: The peaceable had a vineyard, in that which has people (Song of Solomon 8:11).

    • The first wine of this vineyard is the wine of the holy washing: and wine for a drink offering of the same measure (Numbers 15:5).
    • Second is the wine of fruitful preaching: Through the fruit of their corn, their wine, and oil, they are multiplied (Psalms 4:7 (4:8)).
    • Third is the wine of devout confession: your throat like the best wine (Song of Solomon 7:9).

13. Fourth is the vineyard of heaven: Naboth the Jezreelite had a vineyard (1 Kings 21:1).

    • The first wine of this vineyard is the wine of divine enjoyment: I have eaten my honeycomb with my honey; I have drunk my wine with my milk (Song of Solomon 5:1).
    • Second is the wine of inner fullness: wine also in abundance and of the best was presented, as was worthy of a king’s magnificence (Esther 1:7).
    • Third is the wine of the fellowship of the saints’ joy: I will give you a cup of spiced wine (Song of Solomon 8:2).

14. And now I will show you. Here the sentence is pronounced.

    First, he calls for attention, saying: now, because you do not want to pronounce sentence, I myself will show you what I will do to my vineyard. As it says later: I have declared it to you from of old; before it came to pass I showed it you: lest you should say, My idol has done them, and my graven image, and my molten image, has commanded them. You have heard, see all this (Isaiah 48:5–6).

15. Second, he pronounces the just sentence: that he should take away from the ungrateful the benefits he has furnished, when he says, I will take away the hedge thereof.

    First, he takes away the benefit of protection, which is twofold. There is the protection of angels, and regarding this he says, I will take away the hedge thereof, that is, the help of the angels, by whom it was protected against enemies, and it shall be wasted by the Gentiles: Where there is no hedge, the possession shall be spoiled (Sirach 36:25 (36:27)). There is also the protection of leaders, and regarding this he says, I will break down the wall thereof, that is, the garrisons of the kingdom, of which it says above: and the loftiness of man shall be bowed down (Isaiah 2:17). And it shall be trodden down, that is, made worthless: You have broken down her hedges (Psalms 79:12 (80:12)).

16. Second, he takes away the benefit that pertains to the diligence of cultivation. Hence he says: And I will lay it waste, that is, I will leave it uncultivated like a desert. It shall not be pruned by the whip of admonition or correction when they sin, nor dug, so that occasions of evil might be taken away from them like weeds. But briers and thorns shall come up, that is, major and minor sins; or the briers of sins and the thorns of tribulations. As it says later: for upon all the land shall come up briers and thorns (Isaiah 7:24).

17. Third, he takes away the benefit of fertility, against which he sets a lack of rain. Hence he says: and I will also command the clouds that they rain no rain upon it, literally. Or the clouds represent preachers,Cf. Augustine, Enarr. in Ps. 35.8, 56.17, 134.17; Conf. 13.15.18; Gregory, Moral. 17.26. as it says later: Who are these that fly as a cloud, and as the doves to their windows? (Isaiah 60:8); Therefore the showers have been withholden, and there has been no latter rain (Jeremiah 3:3).

18. For the vineyard of the LORD of hosts. Here he explains the metaphor.

    First, regarding the vineyard, he explains it by saying, for the vineyard of the LORD of hosts is the house of Israel, meaning either all of Israel, or the ten tribes, which were called Israel after the separation of the kingdom because of their greater number (1 Kings 12; 2 Chronicles 10).

    Second, regarding the plantGermen. or branches, he says, and the men of Judah his pleasant plant, that is, the two tribes in which the worship of God was still observed: Though you, Israel, play the harlot, yet let not Judah offend (Hosea 4:15). Or it is because the princes came from Judah: but Judah prevailed above his brethren, and of him cameGerminati sunt. the chief ruler (1 Chronicles 5:2).

19. And he looked for judgment. Here he explains the trial of the vineyard, which consists in the fault and the punishment that follows. This is divided into three parts.

    In the first, the fault is set out in general.

    In the second, the punishment and the fault are described together in particular, where it says, Woe unto them that join house to house (Isaiah 5:8).

    In the third, the punishment is described in general, where it says, For all this his anger is not turned away (Isaiah 5:25).

    He denounces the general fault of their leaders, to whom it belongs to execute judgment, where he says: and he looked, in accordance with the benefits given, for judgment, meaning just judgment, but behold oppression, as an inequality of judgment: I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there (Ecclesiastes 3:16).

    Second, he denounces the fault of their subjects, to whom it belongs to adhere to the justice appointed to them by their leaders: for righteousness, which is measured by the precepts of the law, but behold a cry, the tumult of quarrelers, or the lamentation of the poor. As it says later: What ails you now, that you are wholly gone up to the housetops? You that are full of stirs, a tumultuous city, a joyous city (Isaiah 22:1–2).

20. Woe unto them that join house to house. Here he describes their particular fault in the abuse of things, going through it part by part. This is divided into two sections.

    In the first, he denounces them for the fault itself.

    In the second, he denounces them for their obstinacy in sinning, where it says, Woe unto them that draw iniquity (Isaiah 5:18).

    Concerning the first, he does two things: first, he denounces them for the abuse of possessions, which occurs through avarice; second, for the abuse of food, which occurs through gluttony, where it says, Woe unto them that rise up early in the morning (Isaiah 5:11).

21. Concerning the first, he sets out three things.

    First, their superfluous multiplication of possessions is denounced, where he says: Woe unto them that join house to house, that lay field to field, till there be no place,Terminum. that is, up to the public road: The princes of Judah were like them that remove the bound:Terminum. therefore I will pour out my wrath upon them (Hosea 5:10); Woe unto him that builds his house by unrighteousness, and his chambers by wrong; that uses his neighbour's service without wages, and gives him not for his work. That says, I will build me a wide house and large chambers (Jeremiah 22:13–14); And they covet fields, and take them by violence; and houses, and take them away: so they oppress a man and his house, even a man and his heritage (Micah 2:2).

22. Second, the interpretation of the judge is set out: that they may be placed alone in the midst of the earth? This earth is broad and spacious and given as a possession to many: be fruitful, and multiply, and replenish the earth (Genesis 1:28).

23. Third, the threat of punishment is set out, and concerning this, two things are presented.

    First is the authority and power of the one who punishes; hence he says: In my ears said the LORD of hosts, who is able to punish. These words, which I will speak to you, are still sounding in my ears, within. This notes the certainty of the words, as it says later: he wakens morning by morning, he wakens my ear to hear as the learned. The Lord GOD has opened my ear, and I was not rebellious (Isaiah 50:4–5).

24. Second, the severity of the punishment is set out, where it says, Of a truth many houses shall be desolate, even great and fair.

    First, regarding the desertion of their houses, he says, Of a truth many houses, great and fair, shall be desolate, regarding their guardianship, and without inhabitant, regarding their abandonment. It is as if to say: unless this happens, my wrath will not rest. This is an aposiopesis, which is an abrupt breaking off of speech. He describes those things in which the riches of houses consist: namely, in multitude, and as to this, he says, many; in beauty, and as to this, he says, fair; and in size: great. And their goods shall become a booty, and their houses a desolation (Zephaniah 1:13).

    Second, regarding the barrenness of the vineyard, he says: Yea, ten acres (a jugerum is 120 feet in length) of vineyard shall yield one bath. A bath is the same volume for liquids as an ephah is for dry goods.

    Third, regarding the loss of seed: and the seed of an homer shall yield an ephah, because you will harvest less than you sowed: When one came to an heap of twenty measures, there were but ten (Haggai 2:16). Other readings have cors, or ephahs, which is one-tenth of a cor: The ephah and the bath shall be of one measure, that the bath may contain the tenth part of a cor, and the ephah the tenth part of a cor (Ezekiel 45:11).