What More Can God Do?-Isaiah 5:1-7, 1, 4

Isaiah, Old Testament, Sermons

Isaiah 5:1-7, 1, 4 (1-7, 8-25, 26-30) Sermon Powerpoint. [Reading of Isaiah 5:1-7 with pictures – 1 min)]

“I will sing for the one I love a song about his vineyard: My loved one had a vineyard on a fertile hillside.” “What more could have been done for my vineyard than I have done for it? When I looked for good grapes, why did it yield only bad?” (Isa 5:1, 4).

Theme: What more can God do after all that he has done for the people he loves?

Recap: The Actual and the New (Isaiah 3-4). God will humble the proud and arrogant and God alone will be exalted. Despite man’s pride and rebellion, God’s plans will never be thwarted.

The genius of Isaiah is that chapter 1 alone, or chapters 1-5, or 1-6 have all been regarded by various OT scholars as the introduction to the entire book of Isaiah. Also, in chapters 1-5 we can identify three majestic movements or overtures:

  1. 1:1-31 (or 1:1-2:5). Judgment (1) or Judgment followed by Hope (2:1-5).
  2. 2:1-4:6 (or 2:6-4:6). Judgment (2:6-4:1) sandwitched/bookended by Hope (2:1-5; 4:2-6) or Judgment (2:6-4:1) followed by Hope (4:2-6).
  3. 5:1-30.

All 3 movements are predominantly judgment. But the first 2 movements are sprinkled with flashes of hope and salvation (1:18, 25-27; 2:1-4; 4:2-6). However, the third movement (5:1-30) is unrelenting judgment from beginning to the end. It ends with the same relentless hopelessness that has characterized the entirety of Isaiah 1-5.

Isaiah is a polemic and a diatribe, i.e. strong verbal or written attacks against someone or something. Notice how comprehensive Isaiah’s confrontations and indictments are in chapters 1-5:

  1. Nation (1:2-9): R________.
  2. Church (1:10-15): H________.
  3. City (1:21-31): U____________.
  4. God’s people (2:6-11): I_________.
  5. All people (2:12-22): S___-s__________.
  6. Men (3:1-15): O_________.
  7. Women (3:16-4:1): V_____.
  8. Nation [and city] (5:1-30, 3, 7): _____________.

Outline (5:1-30):

  1. The Song (1-7): Love and grace.
  2. The Woes (8-25): Laments of sorrow.
  3. The Judgment (26-30): Defeat and darkness.

Titles of Isaiah 5 from various Isaiah commentaries:

  • A Worthless Vineyard (Barry Webb, Bible Speaks Today).
  • A Harvest of Wild Grapes (John N. Oswalt, The Book of Isaiah, Chapters 1-39).
  • The Bitter Vintage (Derek Kidner, New Bible Commentary).
  • Israel’s Judgment and Exile (Moody Bible Commentary).
  • Destruction of Judah (Gary Smith, New American Commentary).
  • Grace Exhausted (J. Alec Motyer, Tyndale Old Testament Commentary).
  • Receiving the Grace of God in Vain (Raymond Ortland, God Saves Sinners).

Introduction of 5:1-30

  • With no transition at all, Isaiah moves from hope (4:2-6) back to judgment (5:1-30).
  • As in 2:6, Isaiah plunges from the heights (2:1-5) to the depths (2:6-4:1).
  • Why does Isaiah never stop with future hope?
  • So that we can never say, “Oh, everything is just fine.”
  • So, Isaiah drags us back to the present reality where everything is not fine.
  • Isaiah always lives with the tension between what will be and what is.

I. The Song (5:1-7)

This parable and song is a little masterpiece. It can be divided into four segments, the first three containing two verses each, and the last segment one verse:

  1. Setting explained (1-2): Tender care.
  2. Verdict sought (3-4): Decision requested.
  3. Owner’s decision (5-6): Destruction planned.
  4. Specific application (7): Identification revealed–It is you, Israel!

What is Isaiah’s thankless task?  It is to expose the sins of his fellows and warn them of the judgment to come. But it will not be easy for him to gain a hearing for such an unpleasant message (Isa 6:9-10). Eze 33:31-32, NIV says, “My people come to you, as they usually do, and sit before you to hear your words, but they do not put them into practice. Their mouths speak of love, but their hearts are greedy for unjust gain. Indeed, to them you are nothing more than one who sings love songs with a beautiful voice and plays an instrument well, for they hear your words but do not put them into practice.”

So how will Isaiah communicate his message to people who do not want to hear what he has to say?

A Vineyard Song of Love and Rejection. The function of this song (5:1-7) reminds the reader of the function of Nathan’s parable about the poor man who had only one lamb and the rich man who had many (2 Sam 12:1-10). Both stories aim to trap the unsuspecting listeners who do not expect the final shocking application of the story (Isa 5:7; 2 Sam 12:7). The song presents evidence against the vineyard and requests a judgment.

Meaning hidden initially. The people mentioned in this parable are initially and purposely disguised so that the audience does not recognize the singer’s ploy until the end of the song. Isaiah was probably trying to hide the full import of his words from his listeners at the beginning of his song (Isa 5:1-2). He wanted them to agree with his anger at the vineyard (Isa 5:3-6) before they perceived the full application of his final indictment in Isa 5:7.

Isa 5:7b–an unforgettable last line–expresses Isaiah’s powerful use of language:

“And he looked for justice (mishpat), but saw bloodshed (mispach);

for righteousness (tsĕdaqah), but heard cries of distress (tsa`aqah).”

Its double word-play in Hebrew defies reproduction, but might be rendered, “Did he find right, nothing but riot! Did he find decency? Only despair.” “Justice” is the righting of wrongs, while “bloodshed” is the inflicting of wrongs. “Righteousness” is right living and right relationships, while “cries” (tsa`aqah, “scream”) indicates wrong relationships and the anguish of the oppressed.

I will sing for the one I love (Isa 5:1). “I” is Isaiah. “The one I love” or “my beloved” (ESV) is God (1a). Isaiah had an intimate relationship with God.The prophets, including Isaiah, are touched by the pathos of God. God is passionate for his people. He is jealous for them. Yet they seemed determined to have their own way at all costs. It is like Isaiah is entering into the heart of God, feeling the very heart of God as God looks at his vineyard (1b).

Judah is good only for growing grapes (Isa 5:2). The land is only good for vineyards, while Israel had some land that was good for wheat and barley and pasture. Isaiah’s audience would have immediately resonated with the vineyard. It would be 3 years before you received your first crop. The first 2 years was mainly for clearing the land, especially clearing the rocks. Then they build watchtowers or people will steal your grapes (2a). After all that work and labor the grapes are bitter (2b).

Worthless Christianity is God’s grace that accepts us, but not transform us. Why does Paul urge us not to receive the grace of God in vain (2 Cor 6:1)? Because God’s grace not only accepts us, it also transforms us. But if all we want out of God is acceptance without transformation, we are receiving his grace in vain and our Christianity is worthless.

The power of grace is not automatic. Each of us lives out of our own inner world that is shaped by our personalities, culture, upbringing and experiences. These may be obstacles to God which may be formidable. Our intuitive ways of thinking, the tilt of our very desires — these powerful internal structures can hinder the advance of God. Isaiah 5 helps us by identifying six ways we resist God’s grace (8-25).

Entirely by grace. This song reminded the listener that God is the lover who poured out his love for his special vineyard (Isa 5:2). The vineyard was specially created, planted, and continually cared for entirely by God’s grace. People deserve no credit for their election or their privileged status, for it happened totally by grace.

Expecting good fruit. Once God chooses a people, he tenderly cares for and protects them. He patiently waits for his people to produce good fruit in their lives (Isa 5:2b, 4b, 7b). God views all fruit as either rotten or good according to his standards–not ours (Mt 7:15-23). God’s protection and care may be withdrawn from those who fail to produce godly fruit (Jn 15:1-7). God is especially severe on privileged people who mistreat others through injustice.

Evaluate the fruit of your own life. Jesus uses a somewhat similar parable of the vineyard (Mk 12:1-9) to indict those who were supposed to take care of God’s vineyard. People who are true to God produce good fruit, walk in the ways of justice, exalt God alone (Isa 2:11, 17; 5:16) and honor God’s Son.

II. The Woes (5:8-25)

“So people will be brought low and everyone humbled,the eyes of the arrogant humbled. 16 But the Lord Almighty will be exalted by his justice, and the holy God will be proved holy by his righteous acts” (Isa 5:15-16, NIV).

The six woes specify the “bad fruit” or bitter grapes of Isa 5:2, 4. They specifically mention denunciations of particular sins. The list is damning:

  1. Greed (5:8-10): Land-grabbing. Property acquisition. The “good life.”
  2. Self-indulgence (5:11-13): Drunkenness. Pleasure. Leisure.
  3. Blasphemy (5:18-19): Arrogant defiance of God. Mocking God. Deceit. Mockery, scorn, cynicism.
  4. Perversion (5:20): Moral distortion. Reversing the moral order. Reversal of good and evil. Self-justification.
  5. Conceit (5:21): Wise in one’s own eyes. Blinding arrogance.
  6. Corruption (5:22-23). Perversion of justice. Injustice. Oppressing the poor.

What are the bitter grapes (5:2, 4)? They are spelled out in a series of Woe poems (5:8-25). Woe is like a judgment term in English. “You’re going to get it and I’m glad.” But in Hebrew it is a word of regret, like Alas! When Isaiah cries “Woe” he does not do it with glee but with tears. The NLT says, “What sorrow for you…” Oh, how sad. Oh, what grief.

Woe denounces and laments. Isaiah is not a blindly ranting and rebuking condemnatory demagogue. Though this passage does pronounce powerful denunciations, they also express deep pathos, forthe word “woe” itself–appearing 6times in the passage–does not justdenounceour sins, itlaments our sins. Also, Isaiah’s words of woe are measured and reasoned. He presents indisputable evidence (the “woes”), and then carefully draws out logical and inescapable conclusions (the “therefores”).

The four therefore’s (5:13, 14, 24, 25) introduces the judgments to the offenders that accompany the woes. Roughly, the coming judgment matches the sin.

  1. Land-grabbing (5:8) will be followed by exile (5:13a), and alcoholic indulgence (5:11) will be followed by thirst (5:13b).
  2. Those who are greedy for pleasure and leisure (5:11-12) will be swallowed up by death (5:14).
  3. The third and fourth “therefore” forecasts death and destruction (5:24-25, 26-30) on all who live in defiance of God and who pervert justice (5:18-23).

1st woe: Greed (5:8-10) is the result of covetousness (10th commandment). Paul calls this idolatry, the worship of this world. The destruction of a nation begins with greed.

2nd woe: Self-indulgence (5:11-12) is the bitter grape.

3rd woe: Mockery and scorn for what is right (5:18-19). They sin for the heck of it and dare God to do something about it.

4th and 5th woe go together: Reversing the moral order (5:20, 21).

6th woe: Perverting justice (5:22-23) is particularly aimed at the leaders. Leaders who are drunks and as a result perverting justice on every side.

The results: 5:13, 14, 15-16 (reminds us of ch. 2), 17. The land will become desolate.

Next (5:24-25) what will happen and why.

III. The Judgment (5:26-30)

What will happen in 5:26-30? The Assyrians pick up steam again. Assyria had been remarkably quiet probably because of Jonah, but can’t prove it.

Isa 5:26 explain why Assyria is coming? God is sending them. This is the fulfillment of the imagery of Isa 5:5-6.

If you want darkness (Isa 5:20), God will give you darkness (cf. 1 Jn 1:5). If you insist on the source of your own light, then you will have nothing but darkness.

What a way to end the introduction or overture to the book of Isaiah! However a glimmer of hope appears in the very next chapter, Isaiah 6, when Isaiah sees the Lord, the God of hosts (the God of heaven’s armies) and has an unforgettable encounter with the living God.

Questions:

  1. In Isaiah 1-4, what challenges and choices does Isaiah present to his audience (Judah and us)?
    1. Be a ______ (Isa 1:2) Or be __________ (Isa 1:27).
    2. Be _________ and __________ Or _______ and ________ (Isa 1:19-20).
    3. Walk in the _______ Or ___________ (Isa 2:5; 5:30).
    4. Trust _____ Or _____ (Isa 2:22).
    5. _______ God alone Or remain _________ and ________ (Isa 2:11, 17).
    6. Live with the glorious ______ of God’s coming kingdom (Isa 2:1-4; 4:2-6) or live in _______ (Isa 2:11, 17; 3:16).
  2. Who is “I”? “The one I love” (Isa 5:1)? What does this show about the relationship between God and the prophet? What does Isa 5:2 teach us about God (5:1)? In terms of rhetoric (the art of persuasion) what is Isaiah doing in Isa 5:3–4? Compare Isa 5:5–6 with Isa 4:5–6. What is the significance of this?
  3. How might the function of this song (Isa 5:1-7) function like Nathan’s parable to King David (2 Sam 12:1-10)? Jesus’ parable of the tenants (Mt 21:40-43)? What is the relation of 5:8–25 to 5:1–7? Look especially at Isa 5:7b.
  4. List and title each of the six “woes” or behavior (Isa 5:8, 11, 18, 20, 21, 22). Do you see any progression? What would the opposite “good grapes” be in each case? What does it mean to have “no regard for the deeds of Yahweh” (Isa 5:12)?
    1. ___________ (Isa 5:8-10).
    2. _________________ (Isa 5:11-13).
    3. _________________________ (Isa 5:18-19).
    4. ____________________ (Isa 5:20).
    5. ________________ (Isa 5:21).
    6. _________________ (Isa 5:22-23).
  5. “Therefore” in Isa 5:13, 14, 24, 25 introduces the effect of a prior cause. What is the cause and what are the effects? How are they related in the context of the vineyard imagery?
  6. Note Isa 5:15 –16 and compare them with Isa 2:11,17. Where is true human glory to be found? Compare Isa 5:25 with 9:12, 17, 21; 10:4. What do you think the significance of this is? How might this relate to America and the West today?
  7. What does 5:26–30 say about Yahweh’s lordship of history? Why is Assyria coming? How do they relate to Isa 5:5–6? What effects is the imagery that Isaiah hopes to convey? Compare Isa 5:30, 20; 8:22.

References:

  1. Download a PDF of the Sermon Powerpoint
  2. Smith, Gary V. Isaiah 1-39. The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture. B & H Publishing Group. Noshville, TN. 2007.
  3. Motyer, J. Alec. Isaiah. Tyndale Old Testament Commentaries. IVP. Downers Grove, IL, USA. 1999.
  4. Webb, Barry G. The Message of Isaiah: On Eagles’ Wings. The Bible Speaks Today. IVP. Downers Grove, IL, USA. 1997.
  5. Kidner, Derek. New Bible Commentary. IVP. Downers Grove, IL, USA. 1994.
  6. Ortlund Jr., Raymond C. Isaiah: God Saves Sinners. Preaching The Word. Crossway books. Wheaton, IL, USA. 1995. (Book. 50 audio sermons on Isaiah by Ray Ortlund.)
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