TRV
Translation
King James Version
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?
Complete Jewish Bible
What more could I have done for my vineyard that I haven't already done in it? So why, when I expected good grapes, did it produce sour, wild grapes?
Berean Standard Bible
What more could I have done for My vineyard than I already did for it? Why, when I expected sweet grapes, did it bring forth sour fruit?
American Standard Version
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?
World English Bible Messianic
What could have been done more to my vineyard, that I have not done in it? Why, when I looked for it to yield grapes, did it yield wild grapes?
Geneva Bible (1599)
What coulde I haue done any more to my vineyard that I haue not done vnto it? why haue I looked that it should bring foorth grapes, and it bringeth foorth wilde grapes?
Young's Literal Translation
What--to do still to my vineyard, That I have not done in it! Wherefore, I waited to the yielding of grapes, And it yieldeth bad ones!
In the KJVVerse 17,744 of 31,102
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Commentary on Isaiah 5 verses 1–7
1 ¶ Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill:
2 And he fenced 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 made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.
3 And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.
4 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?
5 And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down:
6 And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.
7 For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.
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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Origen of AlexandriaAD 253
HOMILIES ON JEREMIAH 1:4
See then how very bad sinning is, that they may be delivered to Satan, who holds captive the souls of those forsaken by God—though God does not forsake without cause or judgment those whom he has abandoned. For when he sends the rain for the vineyard and the vineyard bears thorns instead of grapes, what else will God do except order the clouds not to sprinkle rain on the vineyard?
JeromeAD 420
HOMILIES ON THE PSALMS 34 (PSALM 107)
It is obvious enough that the prophet is referring to the apostles and to the saints; that they are not to rain his rain upon the Jews but upon the Gentiles.
JeromeAD 420
HOMILIES ON THE PSALMS 56 (PSALM 146)
The clouds are the prophets; the Lord commanded them to rain no rain upon Israel. The word of prophecy has turned to us.
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.
CassiodorusAD 585
EXPOSITION OF THE PSALMS 96:4
Just as clouds when they rumble and clash (so the physicists tell us) send forth darts of lightning, so the words of the prophets shone out as signs of truth. In fact you often find the prophets in the divine Scriptures compared with clouds; for example, “And I will command the clouds not to rain upon it.”
CassiodorusAD 585
EXPOSITION OF THE PSALMS 76:18
The noise of the waters is great when sweet psalmody is offered, when guilt is removed by groans and tears, when thanks are rendered for a gift received. The different prayers of people resound in sacred churches like the crashing of the sea. He beautifully appends why the noise of the waters is great: it was because the clouds sent forth a sound. We have often said that clouds signify preachers, of whom Scripture says, “I will command my clouds not to pour rain on that land.” They uttered that great sound when they made known the precepts of the Lord throughout the whole world.
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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SUMMARY
Isaiah 5:4 presents God's poignant rhetorical question within the "Song of the Vineyard," an allegorical lament expressing divine disappointment. It powerfully highlights the meticulous and exhaustive care God, as the vineyard owner, has invested in His "vineyard"—representing the house of Israel and the men of Judah. The verse starkly contrasts this perfect divine provision with Israel's utter failure to yield the expected fruit of righteousness, instead producing "wild grapes" of injustice and corruption. This profound question underscores God's just expectation of a return on His investment and His deep sorrow over Israel's spiritual barrenness, setting the stage for the pronouncement of impending judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 5:4 is rich with literary artistry, serving to amplify its powerful message. The primary device is Rhetorical Question, which God poses to underscore the undeniable truth of His perfect provision and Israel's inexcusable failure. This question is an integral part of an extended Allegory or Parable (the "Song of the Vineyard"), where the vineyard represents Israel, the owner represents God, and the fruit represents the nation's spiritual output. The use of Personification is evident as the vineyard is treated as an entity capable of producing or failing to produce, implying a moral responsibility and accountability. There is a powerful Contrast and Juxtaposition between the expected "grapes" (good fruit) and the actual "wild grapes" (foul, worthless fruit), highlighting the profound disparity between God's desire for righteousness and Israel's reality of injustice. Finally, Symbolism is pervasive throughout the passage: the vineyard symbolizes God's chosen people, the diligent care symbolizes His covenant faithfulness and abundant provision, and the "wild grapes" symbolize the bitter fruit of their sin, rebellion, and moral corruption.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 5:4 profoundly illustrates the biblical principle of divine expectation and human accountability within the context of God's covenant relationship. It reveals God as a diligent and faithful cultivator who invests fully in His people, providing all necessary resources for spiritual flourishing. The verse implicitly teaches that God's grace and provision are not passive; they come with a just expectation of a return—namely, lives that reflect His character and purpose. Israel's failure to bear good fruit, despite God's perfect care, underscores the gravity of spiritual barrenness and unfaithfulness, demonstrating that divine patience has limits and that unrighteousness will inevitably lead to judgment. This serves as a timeless reminder that privilege entails responsibility, and God's investment demands a response of obedience and fruitfulness.
REFLECTION AND APPLICATION
Isaiah 5:4 serves as a powerful mirror for believers today, prompting deep introspection regarding our own spiritual lives. Just as God meticulously cultivated His ancient vineyard, He continues to lavish His grace, truth, and Spirit upon us through His Word, the Church, and countless personal blessings. The rhetorical question, "What could have been done more...?" echoes in our hearts, challenging us to consider if we are truly responding to His abundant provision with lives that bear fruit for His glory. Are we producing the "good grapes" of righteousness, justice, love, and service, or are our lives characterized by the "wild grapes" of self-centeredness, spiritual apathy, unresolved sin, or a lack of genuine transformation? This verse calls us to a profound stewardship of the spiritual blessings we have received, urging us to cultivate a life of intentional obedience and fruitfulness that honors God's diligent care. It reminds us that God's investment in us is purposeful, and He justly expects a return that reflects His character and advances His kingdom.
Questions for Reflection
FAQ
What does "wild grapes" (bᵉʼushîym) truly signify in this context?
Answer: The term "wild grapes" (Hebrew: bᵉʼushîym) is far more severe than merely sour or unripe fruit. It literally means "stinkers" or "foul things," implying something utterly worthless, rotten, and offensive in both smell and taste. In Isaiah 5:4, it signifies the complete and repulsive failure of Israel to produce the expected fruit of righteousness and justice. Instead of reflecting God's character, their actions were characterized by injustice, oppression, and moral corruption, which were detestable in God's sight. This emphasizes the depth of their spiritual decay and the profound disappointment of God, who had invested so much in them.
Does God truly experience "disappointment" or "sorrow" as a human would?
Answer: While God is sovereign and immutable, the biblical text often uses anthropomorphic language to describe His emotions, allowing us to grasp His relational nature. In Isaiah 5:4, the rhetorical question "What could have been done more...?" conveys a divine lament, a profound sense of sorrow, frustration, and even betrayal over Israel's unfaithfulness despite His perfect care. This is not a human weakness but a righteous indignation and grief over His people's rebellion against His lovingkindness and covenant. It reveals God's deep personal involvement with His creation and His just response to sin, demonstrating that His character includes both perfect love and perfect justice. This divine "disappointment" is a holy emotion, justifying the subsequent judgment.
How does this passage relate to God's grace, given the emphasis on expected fruit?
Answer: This passage highlights the interplay between God's grace and human responsibility. God's initial investment in the vineyard—clearing, planting, building—is an act of pure grace and unmerited favor. He provides everything necessary for fruitfulness, demonstrating His immense love and commitment to His people. However, this grace is not passive; it creates an expectation of a response. The "fruit" God looks for is not something earned to receive grace, but rather the natural outflow and evidence of a life transformed by that grace. When the vineyard produces "wild grapes" instead of good fruit, it signifies a rejection or perversion of the grace received. Thus, the passage teaches that God's grace empowers us for fruitfulness, and our failure to bear fruit indicates a spiritual problem that warrants divine intervention, whether through discipline or judgment.
CHRIST-CENTERED FULFILLMENT
Isaiah 5:4, with its lament over the unfruitful vineyard, finds its ultimate Christ-centered fulfillment in several profound ways. First, Jesus Himself reinterprets and embodies the vineyard metaphor, declaring, "I am the true vine, and My Father is the vinedresser" in John 15:1. Where Israel, the Old Covenant vineyard, failed to produce good grapes despite God's exhaustive care, Jesus, as the perfect and obedient Son, perfectly fulfills the Father's will, bearing the ultimate fruit of righteousness. He is the one "choice vine" that God truly desired. Second, Israel's failure to produce justice and righteousness, symbolized by "wild grapes," foreshadows their ultimate rejection of God's Son, the very embodiment of justice and righteousness. Jesus' parable of the wicked tenants in Matthew 21:33-46 directly connects the vineyard's unfruitfulness to Israel's rejection of God's prophets and, climactically, His Son, leading to the vineyard being given to others. Finally, through Christ's atoning sacrifice, the possibility of true fruitfulness is restored for all who are "in Him." The "wild grapes" of human sin are dealt with on the cross, and believers, grafted into the true vine (Jesus), are now empowered by the Holy Spirit to produce the "fruit of the Spirit"—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23). Thus, Isaiah 5:4's lament is answered in Christ, who perfectly fulfills God's expectation and enables His people to finally bear the good fruit He desires.