(1) Now will I sing to my wellbeloved.—Literally, Now let me sing. The chapter bears every mark of being a distinct composition, perhaps the most elaborately finished in the whole of Isaiah. The parable with which it opens has for us the interest of having obviously supplied a starting-point for a later prophet (Jeremiah 2:21), and for our Lord’s teaching in the like parable of Matthew 21:33-41. Here, however, there is the distinctive touch of the irony of the opening verse. The prophet presents himself, as it were, in the character of a minstrel, ready to sing to his hearers one of the love-songs in which their culture delighted (Amos 6:5.) In its language and rhythm it reminds us of the Song of Solomon. The very word “beloved” recalls Song of Solomon 5:1-2; the description of the vineyards, that of Song of Solomon 8:11-13. The probability that the parallelism was intentional is increased by the coincidence of Isaiah 7:23, and Song of Solomon 8:11, which will meet us further on. On this assumption Isaiah’s words have a special interest as showing how early that poem lent itself to a mystical interpretation. One might almost conjecture that the prophet allured the people to listen by music as well as words, and appeared, as Elisha and other prophets had done, with harp or pipe in hand (2Kings 3:15; 1Samuel 10:5; 1Samuel 16:23; Isaiah 30:29). The frequency of such hymns (Isaiah 12, 25, Isaiah 26:1-4) shows, at any rate, that the prophet had received the training of a psalmist. (See Introduction.)

A song of my beloved.—A slightly different reading adopted by some critics gives A song of love. The “beloved” is purposely not named, but appears afterwards as none other than Jehovah. The word, closely connected with the ideal name Jedediah (the beloved of Jehovah; 2Samuel 12:25), occurs in twenty-six passages of Song of Sol., and not elsewhere.

A very fruitful hill.—Literally, a horn, the son of oil. The combination “horn of oil” in 1Samuel 16:1; 1Samuel 16:13, and 1Kings 1:39, suggests the thought that the phrase is equivalent to “the horn of the anointed” (Kay). The term “horn” was a natural synonym for a hill. So we have Matterhorn, Aarhorn, &c., in the Alps. Oil was naturally symbolic of fertility. In Psalm 80:8-16, we have a striking parallel. The “fruitful hill” was Canaan as a whole, with a special reference to Judah and Jerusalem. The “choicest vine”—literally, vine of Sorek (Genesis 49:11; Jeremiah 2:21), bearing a small dark purple grape—pointed back to the fathers of the nation, who, idealised in the retrospect, were as the heroes of faith compared with the then present generation. The picture which forms the parable might almost take its place among the Georgics of Palestine. The vineyard on the hillside could not be ploughed, and therefore the stones had to be taken out by hand. It was fenced against the beasts of the field. There was a tower for a watchman to guard it against the attacks of robbers. (Comp. Virg. Georg. ii. 399-419.) Each part has its own interpretation.

To my well-beloved - The word used here - ידיד yedı̂yd - is a term of endearment. It properly denotes a friend; a favorite; one greatly beloved. It is applied to saints as being the beloved, or the favorites of God, in Psalm 127:2; Deuteronomy 33:12. In this place, it is evidently applied to Yahweh, the God of the Jewish people. As there is some reason to believe that the God of the Jews - the manifested Deity who undertook their deliverance from Egypt, and who was revealed as "their" God under the name of 'the Angel of the covenant' - was the Messiah, so it may be that the prophet here meant to refer to him. It is not, however, to the Messiah "to come." It does not refer to the God incarnate - to Jesus of Nazareth; but to the God of the Jews, in his capacity as their lawgiver and protector in the time of Isaiah; not to him in the capacity of an incarnate Saviour.

A Song of my beloved - Lowth, 'A song of loves,' by a slight change in the Hebrew. The word דוד dôd usually denotes 'an uncle,' a father's brother. But it also means one beloved, a friend, a lover; Sol 1:13-14, Sol 1:16; Sol 2:3, Sol 2:8, Sol 2:9; Sol 4:16. Here it refers to Jehovah, and expresses the tender and affectionate attachment which the prophet had for his character and laws.

Touching his vineyard - The Jewish people are often represented under the image of a vineyard, planted and cultivated by God; see Psalm 80; Jeremiah 2:21; Jeremiah 12:10. Our Saviour also used this beautiful figure to denote the care and attention which God had bestowed on his people; Matthew 21:33 ff; Mark 12:1, following.

My beloved - God.

Hath a vineyard in a very fruitful hill - Hebrew 'On a horn of the son of oil.' The word "horn" used here in the Hebrew, denotes the "brow, apex," or sharp point of a hill. The word is thus used in other languages to denote a hill, as in the Swiss words "shreckhorn, buchorn." Thus "Cornwall," in England, is called in the old British tongue "Kernaw," as lessening by degrees, like a horn, running out into promontories, like so many horns; for the Britons called a horn "corn," and in the plural "kern." The term 'horn' is not unfrequently applied to hills. Thus, Pococke tells us (vol. ii. p. 67), that there is a low mountain in Galilee which has both its ends raised in such a manner as to look like two mounts, which are called the 'Horns of Hutin.' Harmer, however, supposes that the term is used here to denote the land of Syria, from its resemblance to the shape ofa horn; Obs. iii. 242. But the idea is, evidently, that the land on which God respresents himself as having planted his vineyard, was like an elevated hill that was adapted eminently to such a culture. It may mean either the "top" of a mountain, or a little mountain, or a "peak" divided from others. The most favorable places for vineyards were on the sides of hills, where they would be exposed to the sun. - Shaw's "Travels," p. 338. Thus Virgil says:

- denique apertos

Bacchus amat colles.

Bacchus loves open hills;' "Georg." ii. 113. The phrase, "son of oil," is used in accordance with the Jewish custom, where "son" means descendant, relative, etc.; see the note at Matthew 1:1. Here it means that it was so fertile that it might be called the very "son of oil," or fatness, that is, fertility. The image is poetic, and very beautiful; denoting that God had planted his people in circumstances where he had a right to expect great growth in attachment to him. It was not owing to any want of care on his part, that they were not distinguished for piety. The Chaldee renders this verse, 'The prophet said, I will sing now to Israel, who is compared to a vineyard, the seed of Abraham my beloved: a song of my beloved to his vineyard.'

Isa 5:1-30. Parable of Jehovah's Vineyard.

A new prophecy; entire in itself. Probably delivered about the same time as the second and third chapters, in Uzziah's reign. Compare Isa 5:15, 16 with Isa 2:17; and Isa 5:1 with Isa 3:14. However, the close of the chapter alludes generally to the still distant invasion of Assyrians in a later reign (compare Isa 5:26 with Isa 7:18; and Isa 5:25 with Isa 9:12). When the time drew nigh, according to the ordinary prophetic usage, he handles the details more particularly (Isa 7:1-8:22); namely, the calamities caused by the Syro-Israelitish invasion, and subsequently by the Assyrians whom Ahaz had invited to his help.

1. to—rather, "concerning" [Gesenius], that is, in the person of My beloved, as His representative [Vitringa]. Isaiah gives a hint of the distinction and yet unity of the Divine Persons (compare He with I, Isa 5:2, 3).

of my beloved—inspired by Him; or else, a tender song [Castalio]. By a slight change of reading "a song of His love" [Houbigant]. "The Beloved" is Jehovah, the Second Person, the "Angel" of God the Father, not in His character as incarnate Messiah, but as God of the Jews (Ex 23:20, 21; 32:34; 33:14).

vineyard—(Isa 3:14; Ps 80:8, &c.). The Jewish covenant-people, separated from the nations for His glory, as the object of His peculiar care (Mt 20:1; 21:33). Jesus Christ in the "vineyard" of the New Testament Church is the same as the Old Testament Angel of the Jewish covenant.

fruitful hill—literally, "a horn" ("peak," as the Swiss shreckhorn) of the son of oil; poetically, for very fruitful. Suggestive of isolation, security, and a sunny aspect. Isaiah alludes plainly to the Song of Solomon (So 6:3; 8:11, 12), in the words "His vineyard" and "my Beloved" (compare Isa 26:20; 61:10, with So 1:4; 4:10). The transition from "branch" (Isa 4:2) to "vineyard" here is not unnatural.Israel God’s vineyard; his mercies, and their unfruitfulness; should be laid waste, Isaiah 5:1-7. Judgments upon covetousness, Isaiah 5:8-10; upon drunkards, and the lascivious, Isaiah 5:11,12. The great misery of the Jews, Isaiah 5:13-17. Judgments on impiety, scoffers at God’s threatenings, those who corrupt the notions of good and ill, strong drinkers, and unjust judges, Isaiah 5:18-23. God’s anger and the Chaldeans’ army against them, Isaiah 5:24-30.

Now will I sing; I will record it, to be a witness for God, and against you, as Moses did his song, Deu 31:19 32:1.

To my Well-beloved; to the Lord of the vineyard, as appears by the last clause of the verse; to God or Christ, whom I love and serve, and for whose glory, eclipsed by you, I am greatly concerned.

A song of my Beloved; not devised by me, not the effect of my envy or passion; but inspired by God, which therefore it behoveth you to lay to heart.

His vineyard; his church, oft and very fitly called a vineyard, because of God’s singular respect to it, and care of it, and his delight in it, and expectation of good fruit from it, &c.

In a very fruitful hill; hills being places most commodious for vines: see Psalm 80:10. Heb. in a horn (which may signify either,

1. The figure or shape of the land of Canaan, which resembles a horn; or,

2. The height and hilliness of that land, as horns are the highest parts of beasts; or,

3. The goodliness and excellency of it, as a horn, when it is ascribed to a man, signifies his glory and dignity, as Job 16:1,5 Psa 89:17,24, &c.) the son of oil, which, by a vulgar Hebraism, notes an oily or a fat soil.

a song of my beloved; which was inspired by him, or related to him, and was made for his honour and glory; or "a song of my uncle" (q), for another word is used here than what is in the preceding clause, and is rendered "uncle" elsewhere, see Leviticus 25:49 and may design King Amaziah; for, according to tradition, Amoz, the father of Isaiah, was brother to Amaziah king of Judah, and so consequently Amaziah must be uncle to Isaiah; and this might be a song of his composing, or in which he was concerned, being king of Judah, the subject of this song, as follows:

touching his vineyard; not his uncle's, though it is true of him, but his well beloved's, God or Christ; the people of Israel, and house of Judah, are meant, comparable to a vineyard, as appears from Isaiah 5:7 being separated and distinguished from the rest of the nations of the world, for the use, service, and glory of God.

My beloved hath a vineyard in a very fruitful hill; or, "in a horn, the son of oil" (r); which designs the land of Israel, which was higher than other lands; and was, as some observe, in the form of a horn, longer than it was broad, and a very fruitful country, a land of olive oil, a land flowing with milk and honey, Deuteronomy 8:7. The Targum is,

"the prophet said, I will sing now to Israel, who is like unto a vineyard, the seed of Abraham, my beloved, a song of my beloved, concerning his vineyard. My people, my beloved Israel, I gave to them an inheritance in a high mountain, in a fat land.''

(q) "canticum patruelis mei", V. L. (r) "in cornu, filio olei", V. L.

(a) The prophet by this song sets before the people's eyes their ingratitude and God's mercy.

(b) That is, to God.

(c) Meaning that he had planted his Church in a place most plentiful and abundant.