The vine-figure of God's people.
A favourite figure with the prophets. The metaphor is applied to Israel in Isaiah 5:1-7; Jeremiah 2:21; Ezekiel 15:6; Ezekiel 17:6-8. There was a golden vine representing the nation, sculptured on the gate of the temple. The association of the vine with Egypt has been disputed; but the mural paintings at Thebes, at Beni-Hassan, and in the pyramids contain representations of vineyards. Boys are seen frightening away the birds from the ripe clusters; men gather them and deposit them in baskets, and carry them to the wine press. Two things are suggested—
I. THE VINE AS A FIGURE FOR GOD'S PEOPLE.
1. The vine is a foreign plant, not really belonging to Canaan. Quite possibly it had actually been introduced from Egypt; but its proper home seems to be the hilly region on the southern shares of the Caspian Sea. Israel, like the vine, was transplanted, not a native of Palestine—transplanted in order to accomplish a Divine purpose, remaining only so long as the Divine Husbandman may think right.
2. The vine itself is a worthless plant; its value lies wholly in the fruit that it bears. Vine wood is altogether useless, too porous and light to serve any good purpose. It only carries the sap that is to appear as luscious fruit. So Israel was reminded that it had no merit as a nation; it could only convey the Divine life to men as it brought forth the fruits of righteousness.
3. The vine represented Israel because it is a plant which is so dependent, needs so much care, and has such splendid possibilities. It must be held up; it must be vigorously pruned and thinned; it must be richly nourished. And so Israel needed Divine upholding, discipline, and encouragement; and that Divine care had been fully and freely given.
II. MAN'S TREATMENT OF HIS VINES A FIGURE OF GOD'S TREATMENT OF HIS PEOPLE. See the details given in Isaiah 5:1-30; and compare the description of planting vineyard, given by Van Lennep, in 'Bible Lands and Customs,' vol. 1. p. 112. Note:
1. Careful selection of ground—soil and aspect are most important. So God selects Palestine for the nation of Israel. Show the singular appropriateness of its situation, and its characteristic features.
2. Fencing it in. This necessary because of the enemies of the vine—little foxes that are cunning, wild bears and bears that are strong. See the fencing in of Israel—on the west, by sea; on the north, by mountains; on the east and south, by deserts.
3. Gathering oat the stones. Because richness and depth of earth are needed, and there should be no hindrance to the spreading of the roots. So God dispossessed the nations that were occupying the soil.
4. Building a tower. For a watchman to see approaching foes in time of the ripening. So God's guiding eye and hand were ever on his people.
5. Making a wine vat. Implying full expectation of fruitage. So God looks that his people bring forth "much fruit."—R.T.
Bitter experiences as Divine chastisements.
The wild boar is a creature which abounds in all parts of Asia Minor, and it is the farmer's greatest plague. It is specially mischievous in vineyards—what with eating and trampling underfoot, it will destroy a vast quantity of grapes in a single night. Homer writes of
"A monstrous boar,
That levell'd harvests and whole forests tore?
The bitter experiences of the vineyard are of three kinds.
1. The vineyard loses its fence (Psalms 80:12).
2. The beasts make it a ruin (Psalms 80:13).
3. Found in hopeless condition, it is at last cut down and burnt.
So Israel began its national woes when it lost the Divine Guard and Defence. Its enemies then gained their power and opportunity. Illustrate from the supreme anxiety of Moses, because Jehovah threatened no longer to lead and guide the people; also, from Joshua's trouble, when Israel lost its Divine fence before Ai. See the consequences of the withdrawal of God's protection from the first king, Saul. It may be said that circumstances sufficiently account for the national calamities that befell Israel; but it is of supreme importance that we see deeper than the movement of circumstances, and trace the working of him who moves the circumstances. Withdrawing his special defence, and leaving a man to himself and to his circumstances, is the severest form of Divine chastisement, because it implies that God is grieved. The man or the nation has not only done wrong, he has done wrong in such a way as to offend or insult God. There is no chastisement so hard as being "left to our own devices." It involves our supreme humiliation. We then find ourselves out, and learn that "it is not in man that walketh to direct his steps;" and we find our perils out. The child that loses its mother has to learn from what varied forms of danger its mother preserved it; and we find out what God's "compassing our path and lying down" means, when God, grieved with us, withdraws into a cloud. When God held aloof from Israel, Assyria came in on the vineyard, like a wild boar, and Babylon like a bear, trampling and destroying. In this, however, we are but to see God's sternest form of chastisement, not vindictiveness, not mere punishing for the sake of upholding authority, but chastisement with a view to correction. Grace withdrawn that grace may come to be sought and valued.—R.T.