Isaiah 5:3

Translation
King James Version
And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.
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KJV (with Strong's)
And now, O inhabitants H3427 of Jerusalem H3389, and men H376 of Judah H3063, judge H8199, I pray you, betwixt me and my vineyard H3754.
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Complete Jewish Bible
Now, citizens of Yerushalayim and people of Y'hudah, judge between me and my vineyard.
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Berean Standard Bible
“And now, O dwellers of Jerusalem and men of Judah, I exhort you to judge between Me and My vineyard.
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American Standard Version
And now, O inhabitants of Jerusalem and men of Judah, judge, I pray you, betwixt me and my vineyard.
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World English Bible Messianic
“Now, inhabitants of Jerusalem and men of Judah, please judge between me and my vineyard.
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Geneva Bible (1599)
Now therefore, O inhabitants of Ierusalem and men of Iudah, iudge, I pray you, betweene me, and my vineyarde.
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Young's Literal Translation
And now, O inhabitant of Jerusalem, and man of Judah, Judge, I pray you, between me and my vineyard.
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See also
Romans 3:4Psalms 51:4Jeremiah 2:4Jeremiah 2:5Romans 2:5Psalms 50:4Psalms 50:6
In the KJVVerse 17,743 of 31,102

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SUMMARY

Isaiah 5:3 marks a dramatic pivot in the "Song of the Vineyard" (Isaiah 5:1-7), where the prophet Isaiah, speaking as God's representative, directly confronts the people of Jerusalem and Judah. Following a detailed account of the divine vineyard owner's exhaustive and meticulous care for His vineyard, God now invites His people to serve as impartial arbiters in a divine legal dispute. He challenges them to discern objectively between His faithful and abundant provision and the vineyard's stark failure to yield righteous fruit. This potent rhetorical question not only underscores God's unimpeachable justice but also inexorably sets the stage for the pronouncement of a just and deserved judgment against a nation that has profoundly deviated from its covenant obligations.

CONTEXT

  • Literary Context: Isaiah 5:3 functions as the critical turning point within the "Song of the Vineyard" (Isaiah 5:1-7), a poignant allegorical poem. The preceding verses (Isaiah 5:1-2) meticulously detail the extraordinary efforts of the beloved vineyard owner—representing God—to cultivate a thriving vineyard, symbolizing Israel/Judah. Every conceivable measure was taken: digging, clearing stones, planting choice vines, building a watchtower, and hewing a wine vat, all with the expectation of a bountiful harvest of good grapes. Verse 3 then abruptly shifts the narrative from the owner's lament to a direct, confrontational appeal to the very people who embody the "vineyard." This direct challenge is a masterstroke of prophetic rhetoric, preparing the audience for the devastating rhetorical question in Isaiah 5:4, "What more could have been done to my vineyard that I have not done in it?" The passage culminates in the pronouncement of severe judgment and desolation in Isaiah 5:5-7, where the vineyard's production of "wild grapes"—symbolizing injustice and unrighteousness—justifies its impending ruin.
  • Historical & Cultural Context: The prophet Isaiah's ministry spanned the tumultuous 8th century BCE in Judah, a period characterized by profound political instability, rampant social injustice, and a pervasive spiritual decline. The northern kingdom of Israel faced imminent destruction by the formidable Assyrian Empire, while Judah itself was under increasing threat. Culturally, viticulture, or vineyard cultivation, was not merely an agricultural practice but a cornerstone of ancient Israelite life, deeply embedded in their economy and identity. Consequently, the vineyard metaphor resonated powerfully and immediately with Isaiah's audience, as a well-tended vineyard symbolized prosperity, divine blessing, and national well-being. The legalistic framework, with God presenting a "case" and inviting "judges," mirrors the common judicial practices of ancient Near Eastern societies, where disputes were frequently resolved through public arbitration. The specific address to the "inhabitants of Jerusalem and men of Judah" encompasses the entire covenant community, from the ruling elite to the common populace, all of whom were implicated in the nation's collective spiritual and moral failure.
  • Key Themes: This verse profoundly contributes to several overarching themes central to Isaiah's prophecy and the broader biblical narrative. Firstly, it powerfully underscores Divine Justice and Righteousness, portraying God not as an arbitrary sovereign but as a meticulously just judge who presents an irrefutable case before enacting judgment. His actions are always righteous responses to human unfaithfulness, demonstrating His integrity. Secondly, it highlights Accountability and Responsibility, emphasizing that despite God's immense provision and meticulous care for His people, they remain fully responsible for their moral and spiritual output. The vineyard's failure is presented as entirely its own, not a deficiency on the part of the owner. Thirdly, the verse vividly reveals God's Expectations for His covenant people. Having been uniquely chosen, redeemed, and blessed, Israel was expected to live righteously and justly, thereby reflecting God's character to the surrounding nations. This expectation is a recurring motif throughout Scripture, echoing the divine call to "do justice, and to love kindness, and to walk humbly with your God" found in Micah 6:8. Finally, the Vineyard Metaphor itself serves as a profound biblical symbol for Israel, representing God's chosen people and His tender cultivation of them, desiring them to bear spiritual fruit. This rich imagery permeates the Old Testament, as seen in Psalm 80:8, and is later powerfully reinterpreted by Jesus in the New Testament, notably in John 15:1.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • inhabitants (Hebrew, yâshab', H3427): Derived from a primitive root meaning "to sit down," this word carries the sense of dwelling, residing, or abiding. In this context, "inhabitants of Jerusalem" refers to those who have settled and made their permanent home in the capital city, implying a stable, established presence. It underscores that God is addressing those who have long benefited from His dwelling among them and His providential care over their land. The word also subtly carries a connotation of being "seated" as a judge, foreshadowing the very role they are asked to perform.
  • judge (Hebrew, shâphaṭ', H8199): This primitive root means "to judge," "pronounce sentence (for or against)," "vindicate," or "govern." Here, it is an imperative, an urgent command for the people to act as arbiters. God is inviting them to engage in a legal proceeding, to weigh the evidence and render a verdict. This highlights God's perfect justice, as He is supremely confident that any impartial judgment would unequivocally confirm His righteousness and their culpability.
  • vineyard (Hebrew, kerem', H3754): This term refers to a garden or vineyard, specifically a place where vines are cultivated for grapes. It is the central, overarching metaphor of the passage, representing the nation of Israel/Judah. The choice of this word emphasizes the agricultural context and the inherent expectation of fruitfulness, making the failure to produce good grapes a profound and damning indictment of the nation's spiritual barrenness and moral decay.

Verse Breakdown

  • "And now, O inhabitants of Jerusalem, and men of Judah,": This opening phrase signals a dramatic and immediate shift in the "Song of the Vineyard." Following God's lament over His vineyard's failure, He directly addresses the very people who are the allegorical subjects of the poem. "Jerusalem" signifies the spiritual, political, and cultural heart of the nation, while "men of Judah" encompasses the broader population of the southern kingdom. The address is direct, personal, and confrontational, effectively drawing the audience into the divine courtroom as both observers and, ironically, as the accused.
  • "judge, I pray you, betwixt me and my vineyard.": This constitutes the core of God's audacious challenge. The imperative "judge" (Hebrew: shiphtu) is a forceful legal term, inviting them to assume the role of impartial arbiters in a dispute. God presents Himself as the wronged party, the diligent cultivator, and "my vineyard"—the people themselves—as the defendant. The phrase "I pray you" (literally, "please") adds a tone of earnest appeal, not because God requires their validation, but to underscore the undeniable fairness and righteousness of His case. He is so confident in His just actions and their unrighteous response that He asks them to weigh the evidence themselves, knowing they will be compelled to self-condemn.

Literary Devices

Isaiah 5:3 is replete with literary artistry, primarily employing Allegory as its overarching framework, where the "vineyard" represents the nation of Israel/Judah and the "vineyard owner" is God. This specific verse functions as a powerful Rhetorical Question (though phrased as an imperative), challenging the audience to judge a case in which they are simultaneously the jury and the accused. The direct address, "O inhabitants of Jerusalem, and men of Judah," utilizes Apostrophe, speaking directly to an absent or personified entity, in this case, the very people being indicted. There is also a strong element of Irony, as God asks the very people who have failed to produce good fruit to judge His case against their own failure. This ironic twist forces a moment of profound self-reflection and implicit self-condemnation, making God's subsequent judgment appear undeniably just and unavoidable.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 5:3 encapsulates the profound theological truth of God's unwavering covenant faithfulness contrasted sharply with human unfaithfulness. It reveals God as a diligent, loving, and meticulous cultivator who provides every necessary resource for His people to thrive and bear righteous fruit. When they fail to do so, He does not immediately condemn but presents His case with undeniable clarity, inviting self-judgment before enacting a just sentence. This divine patience, coupled with meticulous justice, is central to understanding God's character throughout Scripture. The "wild grapes" represent the pervasive social injustice, systemic oppression, and spiritual idolatry that permeated Judah, demonstrating a stark and tragic departure from the righteousness God expected. This passage serves as a timeless reminder that divine blessing inherently comes with divine expectation, and accountability is an immutable component of the covenant relationship.

REFLECTION AND APPLICATION

Isaiah 5:3 powerfully calls us to a deep, honest, and unflinching self-examination, much like God called Judah to judge their own spiritual fruitfulness. It serves as a potent reminder that God, as our divine cultivator, has invested immeasurably in our lives—through His living Word, the indwelling Holy Spirit, the nurturing community of faith, and supremely, through His Son. The pressing question for us today is, "What fruit are we producing in response to such divine investment?" Are our lives characterized by the "wild grapes" of injustice, selfishness, apathy, or spiritual barrenness, or by the "good fruit" of the Spirit—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control, as enumerated in Galatians 5:22-23? This verse challenges us to humbly acknowledge God's perfect justice and our own inherent accountability, prompting us to align our lives with His righteous expectations. This alignment should not stem from fear, but from a grateful and willing response to His unfailing love, meticulous care, and boundless grace. Ultimately, it is an invitation to repent, to yield fully to His transformative cultivation, and to bear abundant fruit that brings honor and glory to His holy name.

Questions for Reflection

  • In what specific areas of my life has God invested His care and abundant provision, and what "fruit" am I currently producing in return?
  • How does understanding God's meticulous justice, as presented in this passage, shape my perspective on His expectations for my personal spiritual walk and conduct?
  • Am I truly willing to allow God to "judge" my life impartially, honestly identifying and confronting areas where I might be producing "wild grapes" instead of good, righteous fruit?
  • What concrete, practical steps can I commit to taking this week to more intentionally cultivate the fruit of the Spirit in my daily thoughts, words, and actions?

FAQ

What is the "vineyard" in Isaiah 5:3?

Answer: In Isaiah 5:3 and the broader "Song of the Vineyard" (Isaiah 5:1-7), the "vineyard" is a powerful and central allegory representing the nation of Israel, and more specifically, the kingdom of Judah. It symbolizes God's chosen people whom He meticulously cared for, provided for, and from whom He expected to produce righteous fruit. This metaphor is deeply rooted in Old Testament imagery, appearing elsewhere to describe God's relationship with His people (e.g., Psalm 80:8), and highlights God's intimate covenant with His people, as well as His profound disappointment when they failed to live up to their divine calling.

Why does God ask the people to "judge" between Him and His vineyard?

Answer: God asks the "inhabitants of Jerusalem, and men of Judah" to "judge" (Hebrew: shâphaṭ) not because He needs their validation or is unsure of His own righteousness, but as a brilliant rhetorical and legal device to underscore the undeniable justice of His case. By inviting them to be the arbiters, God forces them into a position where any honest and impartial assessment would inevitably lead to their self-condemnation. It highlights His perfect righteousness and their profound unfaithfulness. This approach demonstrates that God's forthcoming judgment is not arbitrary or capricious, but a just and deserved consequence of their actions, making them fully accountable for their own spiritual barrenness and moral corruption.

How does this verse relate to God's justice?

Answer: Isaiah 5:3 is a profound demonstration of God's impeccable justice. It portrays God as a benevolent yet absolutely righteous judge who presents a clear, comprehensive, and irrefutable case. He meticulously outlines His exhaustive efforts in cultivating His vineyard, leaving no doubt that He provided every single thing necessary for its flourishing. When the vineyard subsequently yields "wild grapes"—symbolizing social injustice and unrighteousness, as explicitly revealed in Isaiah 5:7—God's subsequent judgment is shown to be entirely warranted, fair, and proportionate. This verse powerfully emphasizes that God's judgments are always rooted in His perfect, unchanging character and are a just response to human sin, rebellion, and covenant unfaithfulness, never arbitrary acts of power.

CHRIST-CENTERED FULFILLMENT

Isaiah 5:3, with its poignant depiction of God's meticulous care for His vineyard and the vineyard's subsequent tragic failure to produce good fruit, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While Israel, the original vineyard, consistently failed to produce the expected fruit of righteousness and justice, Jesus declares Himself to be the "true vine" in John 15:1. He is the perfectly fruitful Israel, the one who perfectly embodies and fulfills all of God's righteous expectations. The judgment that righteously hung over the barren vineyard of old is not merely averted but absorbed and satisfied by Christ on the cross, as He becomes the perfect, atoning sacrifice for the "wild grapes" of humanity's sin. Through His atoning work and resurrection, believers are spiritually grafted into Him, the true vine, enabling them by the indwelling power of the Holy Spirit to finally bear the "fruit of the Spirit" (Galatians 5:22-23)—the very fruit of love, joy, and righteousness that God always desired from His people. Thus, the divine expectation of fruitfulness, once a source of condemnation, is transformed into a glorious promise of transformation and abundant life in vital union with Christ (John 15:5), the one who perfectly judged and flawlessly fulfilled all of God's righteous requirements.

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Commentary on Isaiah 5 verses 1–7

See what variety of methods the great God takes to awaken sinners to repentance by convincing them of sin, and showing them their misery and danger by reason of it. To this purport he speaks sometimes in plain terms and sometimes in parables, sometimes in prose and sometimes in verse, as here. "We have tried to reason with you (Isa 1:18); now let us put your case into a poem, inscribed to the honour of my well beloved." God the Father dictates it to the honour of Christ his well beloved Son, whom he has constituted Lord of the vineyard. The prophet sings it to the honour of Christ too, for he is his well beloved. The Old Testament prophets were friends of the bridegroom. Christ is God's beloved Son and our beloved Saviour. Whatever is said or sung of the church must be intended to his praise, even that which (like this) tends to our shame. This parable was put into a song that it might be the more moving and affecting, might be the more easily learned and exactly remembered, and the better transmitted to posterity; and it is an exposition of he song of Moses (Deu. 32), showing that what he then foretold was now fulfilled. Jerome says, Christ the well-beloved did in effect sing this mournful song when he beheld Jerusalem and wept over it (Luk 19:41), and had reference to it in the parable of the vineyard (Mat 21:33, etc.), only here the fault was in the vines, there in the husbandmen. Here we have,

I. The great things which God had done for the Jewish church and nation. When all the rest of the world lay in common, not cultivated by divine revelation, that was his vineyard, they were his peculiar people. He acknowledged them as his own, set them apart for himself. The soil they were planted in was extraordinary; it was a very fruitful hill, the horn of the son of oil; so it is in the margin. There was plenty, a cornucopia; and there was dainty: they did there eat the fat and drink the sweet, and so were furnished with abundance of good things to honour God with in sacrifices and free-will offerings. The advantages of our situation will be brought into the account another day. Observe further what God did for this vineyard. 1. He fenced it, took it under his special protection, kept it night and day under his own eye, lest any should hurt it, Isa 27:2, Isa 27:3. If they had not themselves thrown down their fence, no inroad could have been made upon them, Psa 125:2; Psa 131:1-3 :4. 2. He gathered the stones out of it, that, as nothing from without might damage it, so nothing within might obstruct its fruitfulness. He proffered his grace to take away the stony heart. 3. He planted it with the choicest vine, set up a pure religion among them, gave them a most excellent law, instituted ordinances very proper for the keeping up of their acquaintance with God, Jer 2:21. 4. He built a tower in the midst of it, either for defence against violence or for the dressers of the vineyard to lodge in; or rather it was for the owner of the vineyard to sit in, to take a view of the vines (Sol 7:12) - a summer-house. The temple was this tower, about which the priests lodged, and where God promised to meet his people, and gave them the tokens of his presence among them and pleasure in them. 5. He made a wine-press therein, set up his altar, to which the sacrifices, as the fruits of the vineyard, should be brought.

II. The disappointment of his just expectations from them: He looked that it should bring forth grapes, and a great deal of reason he had for that expectation. Note, God expects vineyard-fruit from those that enjoy vineyard-privileges, not leaves only, as Mar 11:12. A bare profession, though ever so green, will not serve: there must be more than buds and blossoms. Good purposes and good beginnings are good things, but not enough; there must be fruit, a good heart and a good life, vineyard fruit, thoughts and affections, words and actions, agreeable to the Spirit, which is the fatness of the vineyard (Gal 5:22, Gal 5:23), answerable to the ordinances, which are the dressings of the vineyard, acceptable to God, the Lord of the vineyard, and fruit according to the season. Such fruit as this God expects from us, grapes, the fruit of the vine, with which they honour God and man (Jdg 9:13); and his expectations are neither high nor hard, but righteous and very reasonable. Yet see how his expectations are frustrated: It brought forth wild grapes; not only no fruit at all, but bad fruit, worse than none, grapes of Sodom, Deu 32:32. 1. Wild grapes are the fruits of the corrupt nature, fruit according to the crabstock, not according to the engrafted branch, from the root of bitterness, Heb 12:15. Where grace does not work corruption will. 2. Wild grapes are hypocritical performances in religion, that look like grapes, but are sour or bitter, and are so far from being pleasing to God that they are provoking, as theirs mentioned in Isa 1:11. Counterfeit graces are wild grapes.

III. An appeal to themselves whether upon the whole matter God must not be justified and they condemned, Isa 5:3, Isa 5:4. And now the case is plainly stated: O inhabitants of Jerusalem, and men of Judah! judge, I pray you, betwixt me and my vineyard. This implies that God was blamed about them. There was a controversy between them and him; but the equity was so plain on his side that he could venture to put the decision of the controversy to their own consciences. "Let any inhabitant of Jerusalem, any man of Judah, that has but the use of his reason and a common sense of equity and justice, speak his mind impartially in this matter." Here is a challenge to any man to show, 1. Any instance wherein God had been wanting to them: What could have been done more to my vineyard, that I have not done in it? He speaks of the external means of fruitfulness, and such as might be expected from the dresser of a vineyard, from whom it is not required that he should change the nature of the vine. What ought to have been done more? so it may be read. They had everything requisite for instruction and direction in their duty, for quickening them to it and putting them in mind of it. No inducements were wanting to persuade them to it, but all arguments were used that were proper to work either upon hope or fear; and they had all the opportunities they could desire for the performance of their duty, the new moons, and the sabbaths, and solemn feasts; They had the scriptures, the lively oracles, a standing ministry in the priests and Levites, besides what was extraordinary in the prophets. No nation had statutes and judgments so righteous. 2. Nor could any tolerable excuse be offered for their walking thus contrary to God. "Wherefore, what reason can be given why it should bring forth wild grapes, when I looked for grapes?" Note, The wickedness of those that profess religion, and enjoy the means of grace, is the most unreasonable unaccountable thing in the world, and the whole blame of it must lie upon the sinners themselves. "If thou scornest, thou alone shalt bear it, and shalt not have a word to say for thyself in the judgment of the great day." God will prove his own ways equal and the sinner's ways unequal.

IV. Their doom read, and a righteous sentence passed upon them for their bad conduct towards God (Isa 5:5, Isa 5:6): "And now go to, since nothing can be offered in excuse of the crime or arrest of the judgement, I will tell you what I am now determined to do to my vineyard. I will be vexed and troubled with it no more; since it will be good for nothing, it shall be good for nothing; in short, it shall cease to be a vineyard, and be turned into a wilderness: the church of the Jews shall be unchurched; their charter shall be taken away, and they shall become lo-ammi - not my people." 1. "They shall no longer be distinguished as a peculiar people, but be laid in common: I will take away the hedge thereof, and then it will soon be eaten up and become as bare as other ground." They mingled with the nations and therefore were justly scattered among them. 2. "They shall no longer be protected as God's people, but left exposed. God will not only suffer the wall to go to decay, but he will break it down, will remove all their defences from them, and then they will become an easy prey to their enemies, who have long waited for an opportunity to do them a mischief, and will now tread them down and trample upon them." 3. "They shall no longer have the face of a vineyard, and the form and shape of a church and commonwealth, but shall be levelled and laid waste." This was fulfilled when Jerusalem for their sakes was ploughed as a field, Mic 3:12. 4. "No more pains shall be taken with them by magistrates or ministers, the dressers and keepers of their vineyard; it shall not be pruned nor digged, but every thing shall run wild, and nothing shall come up but briers and thorns, the products of sin and the curse," Gen 3:18. When errors and corruptions, vice and immorality, go without check or control, no testimony borne against them, no rebuke given them or restraint put upon them, the vineyard is unpruned, is not dressed, or ridded; and then it will soon be like the vineyard of the man void of understanding, all grown over with thorns. 5. "That which completes its woe is that the dews of heaven shall be withheld; he that has the key of the clouds will command them that they rain no rain upon it, and that alone is sufficient to run it into a desert." Note, God in a way of righteous judgment, denies his grace to those that have long received it in vain. The sum of all is that those who would not bring forth good fruit should bring forth none. The curse of barrenness is the punishment of the sin of barrenness, as Mar 11:14. This had its partial accomplishment in the destruction of Jerusalem by the Chaldeans, its full accomplishment in the final rejection of the Jews, and has its frequent accomplishment in the departure of God's Spirit from those persons who have long resisted him and striven against him, and the removal of his gospel from those places that have been long a reproach to it, while it has been an honour to them. It is no loss to God to lay his vineyard waste; for he can, when he please, turn a wilderness into a fruitful field; and when he does thus dismantle a vineyard, it is but as he did by the garden of Eden, which, when man had by sin forfeited his place in it, was soon levelled with common soil.

V. The explanation of this parable, or a key to it (Isa 5:7), where we are told, 1. What is meant by the vineyard (it is the house of Israel, the body of the people, incorporated in one church and commonwealth), and what by the vines, the pleasant plants, the plants of God's pleasure, which he had been pleased in and delighted in doing good to; they are the men of Judah; these he had dealt graciously with, and from them he expected suitable returns. 2. What is meant by the grapes that were expected and the wild grapes that were produces: He looked for judgment and righteousness, that the people should be honest in all their dealings and the magistrates should strictly administer justice. This might reasonably be expected among a people that had such excellent laws and rules of justice given them (Deu 4:8); but the fact was quite otherwise; instead of judgment there was the cruelty of the oppressors, and instead of righteousness the cry of the oppressed. Every thing was carried by clamour and noise, and not by equity and according to the merits of the cause. It is sad with a people when wickedness has usurped the place of judgment, Ecc 3:16. It is very sad with a soul when instead of the grapes of humility, meekness, patience, love, and contempt of the world, which God looks for, there are the wild grapes of pride, passion, discontent, malice, and contempt of God - instead of the grapes of praying and praising, the wild grapes of cursing and swearing, which are a great offence to God. Some of the ancients apply this to the Jews in Christ's time, among whom God looked for righteousness (that is, that they should receive and embrace Christ), but behold a cry, that cry, Crucify him, crucify him.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Verse 3, 4.) Now therefore, O inhabitants of Jerusalem and men of Judah, judge between me and my vineyard. What more could have been done to my vineyard that I have not done in it? Why then, when I expected it to bring forth good grapes, did it bring forth wild grapes? I have done everything I could for it; I planted it in the best soil, built a protective wall around it, carefully selected stones, and raised its branches with sturdy poles and supports. The vine itself was not just any vine, but a chosen and fruitful one. I built a very strong tower, in which I could store grain, and from which I could observe the wild animals that lurk around the grain. I also constructed a wine press, so that grapes could be pressed and wine could be poured in the same place. Therefore, I ask the inhabitants of Jerusalem and Judah to respond to me: indeed, let them judge between me and my vineyard, what I should have done and have not done? And with them remaining silent, he responds to himself: unless, of course, I made a mistake in waiting for grapes to be produced from my work, and not wild grapes, which the uncultivated and deserted vineyard is accustomed to produce. This is what the Prophet Nathan sent to David, as recorded in II Samuel 12, and he questions him through a parable, so that while he judges about someone else, he reveals his own judgment. Therefore, even here, the people are questioned as if about a vineyard, so that they themselves answer against themselves. This passage is further fulfilled by the Savior in the Gospel of Matthew 21, and what is skipped here, he questions the scribes and Pharisees. For in Isaiah, nothing is said about the farmers, nor is it indicated what they will suffer; but it is only about the vineyard: but there, as if there were another vineyard and other farmers, he speaks about the people and the teachers, so that he may destroy the wicked ones and place the vineyard with other farmers; signifying the apostles and those who will succeed the apostles. And indeed, it is not a tautology, as many believe, in what he says: An quod exspectavi, ut faceret uvas, et fecit labruscas? For above, he speaks silently within himself, but here he asks others what he had thought.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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