Sermon and Worship Resources

Isaiah 5:1-7 · The Song of the Vineyard

1 I will sing for the one I love a song about his vineyard: My loved one had a vineyard on a fertile hillside.

2 He dug it up and cleared it of stones and planted it with the choicest vines. He built a watchtower in it and cut out a winepress as well. Then he looked for a crop of good grapes, but it yielded only bad fruit.

3 "Now you dwellers in Jerusalem and men of Judah, judge between me and my vineyard.

4 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?

5 Now I will tell you what I am going to do to my vineyard: I will take away its hedge, and it will be destroyed; I will break down its wall, and it will be trampled.

6 I will make it a wasteland, neither pruned nor cultivated, and briers and thorns will grow there. I will command the clouds not to rain on it."

7 The vineyard of the Lord Almighty is the house of Israel, and the men of Judah are the garden of his delight. And he looked for justice, but saw bloodshed; for righteousness, but heard cries of distress.

Song of the Vineyard

Isaiah 5:1-7

Sermon
by Lee Ann Dunlap

Some of the best prophetic voices of any culture are its troubadours. Historically, the term refers to traveling musicians who once strolled the streets and pubs of medieval Europe singing love songs in exchange for food and lodging. Today they travel by jet or private coach filling auditoriums with screaming fans and recording "greatest hits" albums. Regardless of the time or language, music has an almost supernatural power to affect the human soul and even change the course of the human community. It lifts our spirits, bolsters our courage, and points out injustice. A single melody can change our minds and hearts; or at least it has that potential.

It seems there's not a lot of social justice music on the airwaves these days, not like the songs that penetrated the souls of those growing…

CSS Publishing Company, Inc., Sermons for Sundays after Pentecost (Middle Third): The Hard Task of Truth-telling, by Lee Ann Dunlap

Overview and Insights · The Branch, the Vineyard, and Justice (4:2–5:30)

Isaiah 4:2–6 interrupts the theme of judgment with a promise of restoration. Isaiah calls the Messiah the “Branch of the Lord,” a branch that will provide fruit for the land. In…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Isaiah 5:1-7 · The Song of the Vineyard

1 I will sing for the one I love a song about his vineyard: My loved one had a vineyard on a fertile hillside.

3 "Now you dwellers in Jerusalem and men of Judah, judge between me and my vineyard.

4 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?

5 Now I will tell you what I am going to do to my vineyard: I will take away its hedge, and it will be destroyed; I will break down its wall, and it will be trampled.

6 I will make it a wasteland, neither pruned nor cultivated, and briers and thorns will grow there. I will command the clouds not to rain on it."

Commentary · Judgment

Isaiah may have sung his parabolic poem about the vineyard (5:1–7) at a wine festival, surprising his listeners with the application. He sings about a “friend” (NIV “loved one”) who gives himself with exacting care to the preparation of a vineyard. The vineyard, however, produces only sour grapes. Isaiah asks what else this “friend” could have done for the vineyard. The rhetorical question must be answered! The prophet then explains that the vineyard represents the people of Israel and Judah and that the Lord is the keeper of the vineyard. He deeply cared for his people and lavished on them his grace and love, expecting justice and righteousness as the appropriate fruits. Instead of justice and righteousness, the people have responded with bloodshed, which has elicited a cry of distress f…

The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016

Dictionary

Direct Matches

Clouds

The OT depicts God as riding on a cloud (Judg. 5:4; Isa. 19:1; Pss. 18:11 12; 68:4; 104:3), and as the creator and sender of clouds: “Ask rain from the Lord in the season of the spring rain; from the Lord who makes the storm clouds, and he will give them showers of rain, to everyone the vegetation in the field” (Zech. 10:1 ESV [see also 1 Kings 18:44; Pss. 135:7; 147:8; Prov. 8:28; Isa. 5:6; Jer. 10:13]). Divine judgment is pictured as a dark storm (Isa. 30:30; Lam. 2:1; Nah. 1:3; Zech. 1:15).

At several crucial points God manifested his presence among the Israelites in the form of a cloud: in the wilderness (the “pillar of cloud” of Exod. 13:21 and elsewhere), on Mount Sinai (Exod. 19:9; 24:15), in the tabernacle (Exod. 40:34), in the temple at Jerusalem (1 Kings 8:10), and frequently in the visions of Ezekiel (e.g., Ezek. 1:4; 10:3).

The NT continues the imagery of the cloud as a manifestation of divine presence in the story of the transfiguration (Matt. 17:5; Mark 9:7; Luke 9:36), and also in depictions of Jesus as a cloud-rider in Matt. 26:64; Rev. 14:14 (see Dan. 7:13). Jesus was hidden by a cloud when he ascended (Acts 1:9), and believers will be caught up by clouds at his return (1 Thess. 4:17; Rev. 11:12).

Fruit

Literally, fruit is the seed-bearing part of a plant. It constitutes an important part of the diet in the ancient Near East. Common fruits are olives, grapes, and figs, though many other varieties of fruit are also available, including apples, apricots, peaches, pomegranates, dates, and melons. Fruit trees play a prominent role as a food source in God’s creation and preparation of the garden of Eden (Gen. 1 3). The law prohibits the Israelites from cutting down their enemy’s fruit trees (Deut. 20:19). The abundance of fruit trees characterizes the land that God has prepared for Israel (Deut. 8:8; Neh. 9:25) as well as the final restoration (Ezek. 47:12; Joel 2:22; Rev. 22:2).

One aspect of fruit is that it grows from a plant. This use of the term is often extended to represent what emerges from something else. Thus, fruit may represent offspring, whether human or animal (Deut. 7:13; 28:4), one’s actions (Matt. 7:16–20), the result of one’s actions or choices (Prov. 1:31; 10:16; Jer. 17:10), or words coming from one’s mouth (Prov. 12:14; Heb. 13:15). In the NT especially, producing much fruit symbolizes performing deeds that are pleasing to God (Matt. 3:8; 13:23; Mark 4:20; John 15:16; Rom. 7:4; Col. 1:10). Those who live by the Spirit produce the fruit of the Spirit (Gal. 5:22–23). The apostle Paul speaks of the first converts in a particular region as being firstfruits, probably referring to their conversion as the result of the gospel being preached in the area (Rom. 16:5; 2 Thess. 2:13).

Jerusalem

The central city and capital of ancient Israel. Throughout its history, the city has also been referred to variously as Zion, Jebus, Mount Moriah, and the City of David.

The name “Jerusalem” occurs more than 650 times in the OT, particularly in the history of Israel, and in the NT more than 140 times. The OT prophets used the city as a symbol of God’s dealing with his people and his plan. Jerusalem is viewed collectively as God’s abode, his chosen place, and his sovereignty, while its destruction is also representative of God’s judgment on apostasy among his people (e.g., Jer. 7:1 15; 26:18–19; Mic. 3:12). The rebuilding of the city represents the hope and grace of God (e.g., Isa. 40:1–2; 52:1, 7–8; 60–62; Jer. 30:18–19; 31:38–39; Ezek. 5:5; Hag. 2:6–8; Zech. 8:3–8). Like the writers of the OT, the NT authors spoke of Jerusalem in metaphorical and eschatological terms. Paul used Jerusalem to contrast the old and the new covenants (Gal. 4:24–26), and the writer of Hebrews used it as the place of the new covenant, sealed through the blood of Jesus (Heb. 12:22–24). In Revelation the concept of a new Jerusalem is related to the future kingdom of God (Rev. 3:12; 21:1–22:5).

Jerusalem is located in the Judean hill country, about 2,700 feet above sea level. It borders the Judean desert to the east. The city expanded and contracted in size over various hills and valleys. There are two major ridges (Eastern and Western Hills) separated by the Tyropoeon Valley. The Eastern Hill contains a saddle, the Ophel Hill, and north of this is the traditional site of Mount Moriah, where later the temple was constructed. The Eastern Hill was always occupied, since the only water source is the Gihon spring, located in the Kidron Valley. Two other ridges were important for the city, as they were used for extramural suburbs, cemeteries, and quarries. To the east is the Mount of Olives, which is separated from the Eastern Hill by the Kidron Valley. To the west of the Western Hill is the Central Ridge Route, separated by the Hinnom Valley.

Judah

The fourth son of Jacob (Gen. 35:23). The meaning of his name is debated, but his mother, Leah, links it to “praise” (29:35). He persuaded his brothers to sell Joseph instead of killing him (37:26 27). He also guaranteed the safety of Benjamin when the brothers returned to Egypt to purchase food (43:1–10). In spite of his despicable behavior with his daughter-in-law Tamar (Gen. 38), his father’s blessing included the promise of kingship (49:10).

Judgment

Of several Hebrew words for “judgment,” two are important here.

The word shepet is used of God, who brings the judgments upon the Egyptians in the plagues (Exod. 6:6; 7:4; 12:12). Ezekiel prophesies God’s judgment on Israel and other nations (e.g., Ezek. 5:10; 16:41; 25:11). The word is also applied to human beings, as the Syrians execute judgment on Israel (2 Chron. 24:24).

The most frequent noun is mishpat. Abraham is noted for mishpat, “judgment/justice” (Gen. 18:19). God by attribute is just (Gen. 18:25); he shows justice toward the orphan and the widow (Deut. 10:18) and brings judgment on behalf of the oppressed (Ps. 25:9). At the waters of Marah, God makes a judgment, an ordinance for the people (Exod. 15:25). Similarly, the mishpatim, “judgments/ordinances,” become law for life in Israel (Exod. 21:1). In making judicial judgments, the Israelites are to be impartial (Lev. 19:15), and they are to use good judgment and justice in trade (Lev. 19:35; Prov. 16:11). Israel will be judged for rejecting God’s judgments (Ezek. 5:7 8) and worshiping false gods (Jer. 1:16). Those accused of crime will come to judgment/trial (Num. 35:12). The children of Israel come to their judges for judgment (Judg. 4:5). God will bring each person to a time of judgment regarding how his or her life is spent (Eccles. 11:9).

One key word in the NT is krisis. It has a range of meaning similar to mishpat. In the NT, judgment is rendered for thoughts and words as well as deeds (Matt. 5:21–22; 12:36). Future, eschatological judgment is a key theme for Jesus (Matt. 10:15; 11:22, 24; 12:42), Paul (2 Thess. 1:5), and other NT writers (Heb. 9:27; 10:27; 2 Pet. 2:9; 3:7; 1 John 4:17; Jude 15; Rev. 14:7). Jesus himself will be the judge (John 5:22). The only way to avoid condemnation is by having eternal life in the Messiah (John 5:24).

Another key word in the NT is krima. It may refer to condemnation (Matt. 7:2; Rom. 3:8) or to judgment, again including the eschatological judgment (Acts 24:25). Krima is the word most frequently used by Paul. He also often presents judgment as already realized (e.g., Rom. 2:2–3; 5:16). In the later epistles judgment may be realized as well (2 Pet. 2:3; Jude 4). James points out that not many should presume to be teachers, because they will be judged more strictly (James 3:1).

Justice

The concept of justice pervades the Bible, especially, though not exclusively, the OT. The biblical concept of justice is an embodiment of two contemporary concepts: righteousness and justice. The former designates compliance with the divine norm, while the latter emphasizes conformity to a societal standard of what is right and equitable. Focusing exclusively on the latter hinders the correct understanding of justice in the biblical sense.

The source of justice is God himself. It flows from his essential character as one who is both just and righteous, whose actions are flawless, perfect, upright, and just (Deut. 32:4; 1 Sam. 12:7; 2 Sam. 22:31; Job 37:23; Ps. 89:14). God is the righteous lawgiver, hence the one who establishes the norm for right conduct (Deut. 4:4 8; Ps. 19:7–9). He requires justice of all his creatures (cf. Gen. 9:5–6; Exod. 21:12, 28–29). God also judges righteously (Gen. 18:25; 1 Kings 8:32; Ps. 9:4, 9; Jer. 9:24) and defends and vindicates the weak and oppressed (Deut. 10:18; Ps. 103:6). The responsibility of maintaining justice in the human community, however, he delegates to its leaders, such as civil magistrates or political officials, and requires them to execute this responsibility with integrity, equity, and impartiality (Deut. 1:16–17; 16:18–20; Ps. 82:2–4; Prov. 31:8–9; John 7:24; 1 Pet. 2:13–14). God’s requirement of justice in the human community is not limited to its leaders only; it is incumbent upon everyone therein (Ps. 15:1–5; Mic. 6:8; Zech. 7:9; 8:17; Matt. 23:23).

Pray

In the OT there is no language or understanding comparable to modern ways of talking about prayer as conversational or dialogical. Prayer does not involve mutuality. Prayer is something that humans offer to God, and the situation is never reversed; God does not pray to humans. Understanding this preserves the proper distinction between the sovereign God and the praying subject. Therefore, prayers in the OT are reverential. Some OT prayers have extended introductions, such as that found in Neh. 1:5, that seem to pile up names for God. These should be seen as instances not of stiltedness or ostentation, but rather as setting up a kind of “buffer zone” in recognition of the distance between the Creator and the creature. In the NT, compare the same phenomenon in Eph. 1:17.

A presupposition of prayer in the OT is that God hears prayer and may indeed answer and effect the change being requested. Prayer is not primarily about changing the psychological state or the heart of the one praying, but rather about God changing the circumstances of the one praying.

The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.

Jesus tells his disciples to address God as “Father” (Matt. 6:9; cf. Rom. 8:15; Gal. 4:6). Prayer to God is now to be made in the name of Jesus (Matt. 18:19 20; John 14:13; 15:16; 16:23–26).

Prayer can also be made to Jesus (John 14:14), and such devotion to him in the early church is evidence of his being regarded as deity. Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

The Holy Spirit plays a vital role in prayers. It is by him that we are able to call out, “Abba, Father” (Rom. 8:15; Gal. 4:6). The Spirit himself intercedes for us (Rom. 8:26). Our praying is to be done in the Spirit (Eph. 6:18; Jude 20; possibly 1 Cor. 14:15).

Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).

Jesus becomes the model of prayer. He prays before important decisions (Luke 6:12–13) and in connection with significant crisis points (Matt. 14:23; 26:36–44; Luke 3:21; 9:29; John 12:27). He offers prayers that are not answered (Luke 22:41–44) and prayers that are (Heb. 5:7). Even as he tells his disciples to always pray and not give up (Luke 18:1 [which is also the meaning of the sometimes overly literalized “pray without ceasing” in 1 Thess. 5:17 NRSV]), so he himself wrestles in prayer (Luke 22:41–44; Heb. 5:7). He has prayed for his disciples (John 17; Luke 22:32), and even now, in heaven, he still intercedes for us (Heb. 7:25). Indeed, our intercession before God’s throne is valid because his is (Heb. 4:14–16).

Rain

In an agrarian society with an unpredictable climate, such as Israel, rainfall was of the utmost importance. Two rainy periods could be hoped for each year, in February/March and in October/November, and these seasons were critical in producing a good crop. Regular rainfall thus formed a significant part of God’s promise of a good and fruitful land for his people (Lev. 26:4). Solomon’s prayer acknowledges the conditional nature of this promise: rain would be withheld from a sinful nation but would be given to a forgiven and obedient people (1 Kings 8:35 36).

Rain could also be sent in judgment, most notably in the flood narratives, where God sent rain in order to destroy all living things on the face of the earth (Gen. 7:4), and in the exodus narrative, where rain accompanied hail and thunder in the seventh plague (Exod. 9:23).

Since rain is completely beyond human control, it naturally became a symbol of God’s sovereignty in both blessing and curse. A striking example of this is in 1 Kings 17–18, when for three years the rains were withheld, until finally Elijah’s trust in God was vindicated above the prophets of Baal, and the rain followed. The effectiveness of Elijah’s prayers, first for drought and later for rain, is held up in the NT as an example for all believers (James 5:17–18).

Righteousness

Righteousness is an important theme in both Testaments of the Bible. The concept includes faithfulness, justice, uprightness, correctness, loyalty, blamelessness, purity, salvation, and innocence. Because the theme is related to justification, it has important implications for the doctrine of salvation.

Being careful to avoid imposing Western philosophical categories onto OT texts, we may say that the core idea of righteousness is conformity to God’s person and will in moral uprightness, justness, justice, integrity, and faithfulness. Behind the many and varied uses of righteousness language in the OT stands the presupposition that God himself is righteous in the ultimate sense (e.g., Ezra 9:15; Isa. 45:21; Zeph. 3:5). Righteousness is the expression of his holiness in relationship to others (Isa. 5:16), and all other nuances of righteousness in the biblical texts are derived from this.

Related to humans, righteousness is often found as the opposite of wickedness. Righteousness often occurs in evaluative contexts, where it relates to proper conduct with respect to God, the order of the world as he created it, the covenant, or law (e.g., Deut. 6:25). God reigns in righteousness and justice (e.g., Ps. 97:2), and humans should align their conduct with this righteous reign. Righteousness can be expressed as personal integrity with phrases such as “my righteousness” (2 Sam. 22:21, 25; Ps. 7:8) and “their righteousness” (1 Sam. 26:23). Unrighteousness is found in poetic parallel to injustice (e.g., Jer. 22:13); the unjust are parallel with the wicked (Ps. 82:2).

Righteousness language is more rare in the Gospels than one might expect in light of OT and Jewish intertestamental usage. These references fit with the Jewish setting: righteousness is required of God’s people, and unrighteousness is to be avoided. Righteousness is proper conduct with respect to God or Torah (Matt. 21:32) in contrast to wickedness (Matt. 13:49). Righteousness could be conceived as one’s own (e.g., Luke 18:9) and has its reward (Matt. 10:41). While the specific terms related to righteousness are infrequent in the Gospels, the broader concept of conformity to God’s will is widely apparent in calls for repentance, personal moral uprightness, mercy, and concern for the marginalized. The NT Epistles continue these general strands of the concept. Righteousness is related to personal conduct (1 Thess. 2:10; 1 Tim. 6:11; 2 Tim. 2:22; 1 Pet. 2:24) and is contrasted with wickedness (2 Cor. 6:14); it is a matter of doing, not knowing (Rom. 2:13). An example of righteousness in doing is the kindness shown by the prostitute Rahab, who hid the Israelite spies (James 2:25).

The NT does signal some new dimensions related to righteousness. In the Sermon on the Mount (Matt. 5 7), Jesus extends the requirements of righteousness to conformity to his own teaching and directives, a shocking display of authority. In his mission to call sinners rather than the “righteous” (e.g., Mark 2:17), Jesus implicitly questions the righteousness of the “righteous.” In similar manner, personal righteousness in terms of a righteousness of one’s own is negative in the NT (Rom. 10:3; Phil. 3:6; cf. Luke 18:9).

The NT continues the OT theme of righteousness as it relates to God himself. God is righteous (John 17:25; Rom. 3:5; 9:14; Heb. 6:10; cf. Matt. 6:33). His judgments are righteous (Rom. 2:5), and his commands and laws are righteous (Rom. 7:12; 8:4). God is a righteous judge (2 Tim. 4:8). His saving activity is righteous; he does not compromise his own justice in justifying the ungodly (Rom. 3:24–26). The righteousness of God is contrasted with human unrighteousness and wickedness (Rom. 3:5; James 1:20). Since God reigns over creation in righteousness, human conduct should conform to that standard (e.g., Rom. 14:17). Jesus is also noted as righteous (Acts 3:14; 7:52; 22:14; 1 Pet. 3:18; 1 John 2:1, 29). He fulfilled righteousness in the absolute sense of demonstrating complete conformity to the nature and will of God (e.g., 1 Pet. 3:18). He also fulfilled God’s righteousness in the sense of his saving activity toward humans (e.g., 2 Pet. 1:1).

Watchtower

Military watchtowers could be part of city battlements (Isa. 21:8) or more-isolated lookouts (2 Chron. 20:24 NRSV). Vineyards also had watchtowers (Isa. 5:2; Matt. 21:33; Mark 12:1).

Wine

An alcoholic beverage made primarily by fermenting grapes, wine was valued as both a pleasurable and a functional drink (Ps. 104:15; 1 Tim. 5:23) and therefore a staple of ceremonial practice and social gatherings (Exod. 29:40; John 2:1 3). For this reason, wine is a symbol of God’s blessing (Gen. 27:28; John 2:11), particularly for his covenant people (Isa. 25:6; 55:1; 1 Cor. 11:25). Yet the Bible also warns against the abuse of alcohol, which can lead to drunkenness and debauchery (Prov. 9:4–5; Eph. 5:18). Such abuse becomes a symbol of God’s curse for disobedience (Hos. 4:11; 9:2; Matt. 27:48–49).

Winepress

A mechanical device that extracts juice from grapes for use in making wine. Winepresses in ancient Israel were hewn from bedrock to form a flat surface for treading. They consisted of a pair of square or circular vats arranged at different levels and connected by a channel. The vat in which the grapes were trodden (gat) was higher and larger than its deeper counterpart (yeqeb) into which the juice flowed from the press.

The vintage season was a joyous occasion accompanied by celebrating, feasting, shouting, and rejoicing as family members trod the grapes. Thus, the imagery of a winepress overflowing with new wine often stands for divine blessing (Prov. 3:10; Joel 2:24), and the lack of new wine from a winepress is a picture of divine judgment (Job 24:11; Jer. 48:33; cf. Isa. 16:10). As a metaphor based upon the treading of the grapes in the vats, the winepress connotes divine destruction and judgment. In Joel 3:13 the image of God’s mighty army trampling the enemy is couched in the language of a vintner treading the grapes. The abundant flow from the presses is then compared to the greatness of the wickedness of the nations. Isaiah 63:3 likens a judging God to a lonely treader of a winepress, and the juice from the press to blood. This is best understood against the background that normally treading in vintage is communal work. The lonely treader conveys the idea that God is the only judge of the nations. The metaphor of the wine-press for judgment is used climactically in Rev. 14:19 20; 19:15, where the winepress is identified with divine wrath and the juice with bloodshed. In Sir. 33:17, however, the winepress is used as a positive metaphor connoting the learning of Torah.

The winepress and wine occur in various places in the book of Judges, yet in each there is a literary twist. Gideon was introduced as threshing wheat in a winepress to hide it from the Midianites (6:11). Zeeb, the Midianite general, was killed at the winepress of Zeeb (7:25). Gideon calmed the anger of the Ephraimites by reference to Abiezrite wine (8:2). A vintage festival marked the beginning of the end for Abimelek (9:27). Finally, the kidnap of the women of Shiloh occurred during a vintage festival (21:20–22).

Direct Matches

Brier

Being prickly and hardy, this plant carries negative connotations such as torment (Judg. 8:7; John 19:2), vexing enemies (Isa. 27:4; Ezek. 28:24), and judgment (Isa. 5:6; 7:23–25). It is also planted as a hedge for protection (Isa. 5:5).

Clouds

Clouds and theophany. The storm god Baal occupied a central place in Canaanite religion, and so a cloud, especially a rain cloud, was considered a prominent manifestation of the divine presence. In Ugaritic texts Baal is described as the “rider on the cloud.”

The OT depicts the God of Israel in similar terms, as riding on a cloud (Judg. 5:4; Isa. 19:1; Pss. 18:11–12; 68:4; 104:3), and as the creator and sender of clouds: “Ask rain from the Lord in the season of the spring rain; from the Lord who makes the storm clouds, and he will give them showers of rain, to everyone the vegetation in the field” (Zech. 10:1 ESV [see also 1 Kings 18:44; Pss. 135:7; 147:8; Prov. 8:28; Isa. 5:6; Jer. 10:13]). Divine judgment is pictured as a dark storm (Isa. 30:30; Lam. 2:1; Nah. 1:3; Zech. 1:15). In his taunt against the king of Babylon, Isaiah attributes to the king the arrogant intention of ascending “above the tops of the clouds,” that is, to the dwelling place of God (Isa. 14:14).

Clouds in nature. A handful of biblical texts describe clouds appearing in the land of Israel from the west, from the Mediterranean Sea (1 Kings 18:14; Luke 12:54).

Clouds stand for the highest point in the sky (Job 35:5; Jer. 51:9). They were understood to release their rain when full (Eccles. 11:3). Clouds are associated with rainbows (Gen. 9:13; Rev. 10:1).

Garden

An enclosed farming area where vegetables and fruit trees are cultivated. Vineyards, orchards, and olive groves belong to a broader category of the garden. Gardens in biblical times generally were surrounded by a wall of mud-bricks or stones, along with a hedge of thorny bushes (Prov. 24:31; Song 4:12; Isa. 5:5). A booth or watchtower was set up to guard it from thieves and wild animals (Job 27:18; Isa. 1:8; 5:2). For irrigation, water was raised from wells or brought in through a canal system connected to rivers or springs.

Since most of the land of Canaan was a hilly and arid region, a well-watered garden was highly valued. Thus Balaam blesses the tents of the Israelites to be “like gardens beside a river” (Num. 24:6–7; cf. Ps. 1:3; Jer. 17:8). Notably, in Gen. 13:10 the Plain of Jordan, in its fertility from the ample water supply, is likened to two places: “the garden of the Lord” and “the land of Egypt.” The land of Egypt had developed vegetable gardens, with an irrigation system connected to the Nile (Deut. 11:10; cf. Num. 11:5). The garden of the Lord, or the garden of Eden, was also such a place of fruitfulness, with rivers and fruit trees, especially the tree of life (Gen. 2:9–10).

The garden of Eden also carries various connotations that are developed in the rest of the Bible. It is a place secluded from the world, where nakedness is not shameful (Gen. 2:25). Song of Songs describes the garden as a place of perfect love. It is also a meeting place between God and human beings (Gen. 2:16–17; 3:8–14; cf. idolatrous gardens in Isa. 1:29–31; 65:3; 66:17). More important, God is the gardener who planted it (Gen. 2:8).

The metaphorical identification of God as the gardener is frequently developed in the OT. In Deut. 11:10–12 the land of Canaan is described as a garden that God himself will take care of. Isaiah presents Zion as the vineyard that God planted and cultivated but decided to destroy due to its unfruitfulness (Isa. 5:1–7; cf. Jer. 12:10; Ezek. 19:10; Joel 2:3); after the time of its desolation, however, God also promises to restore and care for it (Isa. 27:2–6). Restored Zion is likened to a well-watered garden and even the garden of Eden (Isa. 51:3; 58:11; 61:11; cf. Jer. 31:12; Ezek. 36:34–35; 47:12).

Descriptions of God as the gardener perhaps convey the conception of kingship. Gardens belonged to socially prestigious people, especially royalty, as indicated by the references to the king’s garden at Jerusalem (2 Kings 25:4; Jer. 39:4; 52:7; Neh. 3:15) as well as the Persian palace garden (Esther 1:5; 7:7–8). But a royal garden was particularly regarded as the main achievement of a king (Eccles. 2:4–6; also note the story of Naboth’s vineyard in 1 Kings 21). The allusions to the garden of Eden in the taunt songs of the kings of Tyre, Assyria, and Pharaoh (Ezek. 28:13; 31:8–9, 16, 18) also support this relationship.

Metaphorical use of the garden continues in the NT. The people of God are described as the vegetation whose fruits reveal their identities (cf. Matt. 7:16–19). The need to bear fruit is particularly emphasized in the vineyard imagery of John 15, in which God is introduced as a farmer, Jesus as the vine, and believers as its branches. Paul mentions the bearing of fruit as the goal of Christian life (Rom. 7:4–5; Phil. 1:11; Col. 1:10), which is possible through the work of the Holy Spirit (Gal. 5:22–25). Revelation 21:1–22:5 describes the new Jerusalem as a restored garden of Eden, in the midst of which a river of life, issuing from beneath God’s throne, provides abundant water for the tree of life on both sides.

Also noteworthy is the reference in the Gospel of John to the two gardens: the garden of Jesus’ arrest (18:1–11) and the garden of Jesus’ burial (19:41). Considering their location in Jerusalem and the usage of royal gardens for burial (cf. 2 Kings 21:18), it seems that John mentions the gardens in order to underline Jesus’ kingship, which he particularly develops in John 18–19. Mary’s perception of the risen Christ as a gardener possibly supports this interpretation (John 20:15).

God

For Christians, God is the creator of the cosmos and the redeemer of humanity. He has revealed himself in historical acts—namely, in creation, in the history of Israel, and especially in the person and work of Jesus Christ. There is only one God (Deut. 6:4); “there is no other” (Isa. 45:5). Because “God is spirit” (John 4:24), he must reveal himself through various images and metaphors.

Imagery of God

God’s character and attributes are revealed primarily through the use of imagery, the best and most understandable way to describe the mysterious nature of God. Scripture employs many images to describe God’s being and character. Some examples follow here.

God is compared to the father who shows compassion and love to his children (Ps. 103:13; Rom. 8:15). The father image is also used by the prophets to reveal God’s creatorship (Isa. 64:8). Jesus predominantly uses the language of “Father” in reference to God (Mark 8:38; 13:32; 14:36), revealing his close relationship with the Father. God is also identified as the king of Israel even before the Israelites have a human king (1 Sam. 10:19).

The Psalter exalts Yahweh as the king, acknowledging God’s sovereignty and preeminence (Pss. 5:2; 44:4; 47:6–7; 68:24; 74:12; 84:3; 95:3; 145:1). God is metaphorically identified as the shepherd who takes care of his sheep, his people, to depict his nature of provision and protection (Ps. 23:1–4). The image of the potter is also employed to describe the nature of God, who creates his creatures according to his will (Jer. 18:6; Rom. 9:20–23). In Hos. 2:4–3:5 God is identified as the long-suffering husband of the adulterous wife Israel. In the setting of war, God is depicted as the divine warrior who fights against his enemy (Exod. 15:3).

God is also referred to as advocate (Isa. 1:18), judge (Gen. 18:25), and lawgiver (Deut. 5:1–22). The image of the farmer is also frequently adopted to describe God’s nature of compassionate care, creation, providence, justice, redemption, sanctification, and more (e.g., Isa. 5:1–7; John 15:1–12). God is often referred to as the teacher (Exod. 4:15) who teaches what to do, as does the Holy Spirit in the NT (John 14:26). The Holy Spirit is identified as the counselor, the helper, the witness, and the guide (John 14:16, 26; 15:26). God is often metaphorically compared to various things in nature, such as rock (Ps. 18:2, 31, 46), light (Ps. 27:1), fire (Deut. 4:24; 9:3), lion (Hos. 11:10), and eagle (Deut. 32:11–12). In particular, the Davidic psalms employ many images in nature—rock, fortress, shield, horn, and stronghold (e.g., Ps. 18:2)—to describe God’s perfect protection.

Last, anthropomorphism often is employed to describe God’s activities. Numerous parts of the human body are used to speak of God: face (Num. 6:25–26), eyes (2 Chron. 16:9), mouth (Deut. 8:3), ears (Neh. 1:6), nostrils (Exod. 15:8), hands (Ezra 7:9), arms (Deut. 33:27), fingers (Ps. 8:3), voice (Exod. 15:26), shoulders (Deut. 33:12), feet (Ps. 18:9), and back (Exod. 33:21–22).

Names and Attributes of God

The OT refers to God by many names. One of the general terms used for God, ’el (which probably means “ultimate supremacy”), often appears in a compound form with a qualifying word, as in ’el ’elyon (“God Most High”), ’el shadday (“God Almighty”), and ’el ro’i (“the God who sees me” or “God of my seeing”). These descriptive names reveal important attributes of God and usually were derived from the personal experiences of the people of God in real-life settings; thus, they do not describe an abstract concept of God.

The most prominent personal name of God is yahweh (YHWH), which is translated as “the Lord” in most English Bibles. At the burning bush in the wilderness of Horeb, God first revealed to Moses his personal name in sentence form: “I am who I am” (Exod. 3:13–15). Though debated, the divine name “YHWH” seems to originate from an abbreviated form of this sentence. Yahweh, who was with Moses and his people at the time of exodus, is the God who was with Abraham, Isaac, and Jacob. According to Jesus’ testimony, “the God of Abraham, the God of Isaac, and the God of Jacob” is identified as the God “of the living” (Matt. 22:32). Hence, the name “Yahweh” is closely tied to God’s self-revelation as the God of presence and life. (See also Names of God.)

Many of God’s attributes are summarized in Exod. 34:6–7: “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.” Below are further explanations of some of the representative attributes of God.

Holiness. The moral excellence of God is the attribute that underlies all other attributes. Thus, all God’s attributes can be modified by the adjective holy: holy love, holy justice, holy mercy, holy righteousness, holy compassion, holy wisdom, and so forth. God is the only supremely holy one (1 Sam. 2:2; Rev. 15:4). God’s name is also holy; those who profane God’s name are condemned as guilty (Exod. 20:7; Lev. 22:32). God is depicted as the one who has concern for his holy name, which the Israelites profaned among the nations; God actively seeks to restore the holiness of his defiled name (Ezek. 36:21–23). God’s holiness is revealed by his righteous action (Isa. 5:16). Not only is God holy, but also he expects his people to be holy (Lev. 11:45; 19:2). All the sacrificial codes of Leviticus represent the moral requirements of holiness for the worshipers. Because of God’s character of holiness, he cannot tolerate sin in the lives of people, and he brings judgment to those who do not repent (Hab. 1:13).

Love and justice. Because “God is love,” no one reaches the true knowledge of God without having love (1 John 4:8). Images of the father and the faithful husband are frequently employed to portray God’s love (Deut. 1:31; Jer. 31:32; Hos. 2:14–20; 11:1–4). God’s love was supremely demonstrated by the giving of his only Son Jesus Christ for his people (John 3:16; Rom. 5:7–8; 1 John 4:9–10). God expects his people to follow the model of Christ’s sacrificial love (1 John 3:16).

God’s justice is the foundation of his moral law and his ways (Deut. 32:4; Job 34:12; Ps. 9:16; Rev. 15:3). It is also seen in his will (Ps. 99:4). God loves justice and acts with justice (Ps. 33:5). God’s justice is demonstrated in judging people according to their deeds—punishing wickedness and rewarding righteousness (Ezek. 18:20; Ps. 58:11; Rev. 20:12–13). God establishes justice by upholding the cause of the oppressed (Ps. 103:6) and by vindicating those afflicted (1 Sam. 25:39). God is completely impartial in implementing justice (Job 34:18–19). As with holiness, God requires his people to reflect his justice (Prov. 21:3).

God keeps a perfect balance between the attributes of love and justice. God’s love never infringes upon his justice, and vice versa. The cross of Jesus Christ perfectly shows these two attributes in one act. Because of his love, God gave his only Son for his people; because of his justice, God punished his Son for the sake of their sins. The good news is that God’s justice was satisfied by the work of Jesus Christ (Rom. 3:25–26).

Righteousness and mercy. God’s righteousness shows his unique moral perfection. God’s nature, actions, and laws display his character of righteousness (Pss. 19:8–9; 119:137; Dan. 9:14). “Righteousness and justice” are the foundation of God’s throne (Ps. 89:14). God’s righteousness was especially demonstrated in the work of Jesus Christ (Rom. 3:21–22). God’s righteousness will ultimately be revealed in his final judgment (Rev. 19:2; 20–22; cf. Ps. 7:11).

The English word “mercy” renders various words in the original languages: in Hebrew, khesed, khanan, rakham; in Greek, charis, eleos, oiktirmos, splanchnon. English Bibles translate these variously as “mercy,” “compassion,” “grace,” “kindness,” or “love.” The word “mercy” is chosen here as a representative concept (cf. Ps. 86:15). God’s mercy is most clearly seen in his act of forgiving sinners. In the Psalter, “Have mercy on me” is the most common form of expression when the psalmist entreats God’s forgiveness (Pss. 41:4, 10; 51:1). God’s mercy is shown abundantly to his chosen people (Eph. 2:4–8). Because of his mercy, their sins are forgiven (Mic. 7:18), their punishments are withheld (Ezra 9:13), and even sinners’ prayers are heard (Ps. 51:1; Luke 18:13–14). God is “the Father of mercies” (2 Cor. 1:3 NRSV).

God keeps a perfect balance between righteousness and mercy. His righteousness and mercy never infringe upon each other, nor does one operate at the expense of the other. God’s abundant mercy is shown to sinners through Jesus Christ, but if they do not repent of their sins, his righteous judgment will be brought upon them.

Faithfulness. God’s faithfulness is revealed in keeping the covenant that he made with his people. God “is the faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commandments” (Deut. 7:9). God is faithful to his character, his name, and his word (Neh. 9:8; Ps. 106:8; 2 Tim. 2:13; Heb. 6:13–18). God’s faithfulness is clearly seen in fulfilling his promise (Josh. 23:14). God showed his faithfulness by fulfilling all the promises that he made to Abraham (Gen. 12:2–3; Rom. 9:9; Gal. 4:28; Heb. 6:13–15), by having Solomon build the temple that he promised to David (2 Sam. 7:12–13; 1 Kings 8:17–21), and by sending his people into exile in Babylon and returning them to their homeland (Jer. 25:8–11; Dan. 9:2–3). God’s faithfulness was ultimately demonstrated by sending Jesus Christ, as was promised in the OT (Luke 24:44; Acts 13:32–33; 1 Cor. 15:3–8).

Goodness. Jesus said, “No one is good—except God alone” (Mark 10:18). God demonstrates his goodness in his actions (Ps. 119:68), in his work of creation (1 Tim. 4:4), in his love (Ps. 86:5), and in his promises (Josh. 23:14–15).

Patience. God is “slow to anger” (Exod. 34:6; Num. 14:18), which is a favorite expression for his patience (Neh. 9:17; Pss. 86:15; 103:8; Joel 2:13). God is patient with sinful people for a long time (Acts 13:18). Because of his patient character, he delays punishment (Isa. 42:14). For instance, God was patient with his disobedient prophet Jonah and also with the sinful people of Nineveh (Jon. 3:1–10). The purpose of God’s patience is to lead people toward repentance (Rom. 2:4).

God of the Trinity

The Christian God of the Bible is the triune God. God is one but exists in three persons: the Father, the Son, and the Holy Spirit (Matt. 28:19). The Son is one with the Father (John 10:30); the Holy Spirit is one with God (2 Sam. 23:2–3). All three share the same divine nature; they are all-knowing, holy, glorious, and called “Lord” and “God” (Matt. 11:25; John 1:1; 20:28; Acts 3:22; 5:3–4; 10:36; 1 Cor. 8:6; 2 Cor. 3:17–18; 2 Pet. 1:1). All three share in the same work of creation (Gen. 1:1–3), salvation (1 Pet. 1:2), indwelling (John 14:23), and directing the church’s mission (Matt. 28:18–20; Acts 16:6–10; 14:27; 13:2–4).

Hedge

In agriculture, a protective barrier placed around a vineyard to facilitate growth. A divine hedge may surround an individual (Job 1:10) or a nation (Isa. 5:5–7), enabling prosperity. The removal of a hedge has consequences (Job 1:11–19; Isa. 5:5–7). It also describes the placement of an obstacle that entangles an individual (Job 3:23; Hos. 2:6; cf. Mic. 7:4).

Justice

The concept of justice pervades the Bible, especially, though not exclusively, the OT. The key biblical terms that convey this concept include mishpat, tsedeq/tsedaqah, yashar in the OT and the dik- word group in the NT (whose noun and verb forms are translated respectively as “righteous” and “justify” or their respective cognates). The biblical concept of justice is an embodiment of two contemporary concepts: righteousness and justice. The former designates compliance with the divine norm, while the latter emphasizes conformity to a societal standard of what is right and equitable. Focusing exclusively on the latter hinders the correct understanding of justice in the biblical sense. Additionally, the biblical understanding of this concept is encumbered by the use of differing English terms to translate the same Hebrew or Greek terms.

Mishpat and Tsedaqah

Mishpat inherently encompasses the idea of judicial activism consisting in the provision of standard criteria (legislation, instructions, directives) for conduct and adjudication, and/or the actual arbitration between parties with the goal of ascertaining culpability or otherwise and administering the requisite sanctions or acquittal. Tsedaqah, on the other hand, emphasizes the established norm of just order for right conduct both in the larger society and for individuals. Whereas mishpat emphasizes the action that seeks to establish or enforce right patterns of behavior for the common good, tsedaqah stresses the practice (or lack thereof) of such a norm in society, or between individuals, or an individual’s compliance with such a norm.

When used in combination as a hendiadys (or word pair), these two terms signify an inherent requirement for conformity to an established norm (whether in the religious sphere or in civil society) or the requirement of loyalty or right conduct between individuals. To the person who stands to benefit from this norm, it approximates a right (i.e., a claim). Conversely, implicit duty is placed upon the person who ensures the conformity to such an established norm. This fact is better appreciated when we reckon with the covenantal nature of requirements for justice in the ancient world, in which both parties have both claim and responsibility. Broadly speaking, this concept also implies good governance, which accrues order to life and common benefits to all members of the community.

This idea is exemplified even in passages that do not use this precise phraseology (mishpat utsedaqah). Judah’s widowed daughter-in-law, Tamar, had an inherent right to be provided with a (kinsman-redeemer) husband to raise up progeny for her deceased husband, while Judah had the incumbent duty of giving her in levirate marriage to his surviving son. When Judah failed to execute his duty, Tamar entrapped him into an incestuous relationship, from which she conceived. When condemned to die for adultery in a clannish court setting, Tamar revealed the identity of her unborn child’s father, to which Judah responded by saying, “She is more righteous than I, since I wouldn’t give her to my son Shelah” (Gen. 38:26). That is, she acted more in conformity to the norm than he did. In another instance, Yahweh, while challenging the Judeans concerning their loyalty to him in a covenant lawsuit setting, asks, “A son honors his father, and a slave his master. If I am a father, where is the honor due me? If I am a master, where is the respect due me?” (Mal. 1:6). It is Yahweh’s right as father and master to receive honor and respect, while it is their duty to give him both.

God as the Source and Model of Justice

To be just, then, implies conformity to that which is right—yashar (the standard or norm). In Scripture, this standard is the revealed divine will and character. Compliance to it is often expressed in biblical narrative as doing what is “right [or good] in the Lord’s sight” (Deut. 6:18; 12:28; 1 Kings 14:8; 22:43), while its antithesis is doing what is “evil in the eyes of the Lord” (Judg. 2:11; 1 Kings 11:6; 14:22) or doing what some human figure(s) “saw fit” (Deut. 12:8; Judg. 17:6; 21:25).

Therefore, the source of justice is God himself. It flows from his essential character as one who is both just and righteous, whose actions are flawless, perfect, upright, and just (Deut. 32:4; 1 Sam. 12:7; 2 Sam. 22:31; Job 37:23; Ps. 89:14). God is the righteous lawgiver, hence the one who establishes the norm for right conduct (Deut. 4:4–8; Ps. 19:7–9). He requires justice of all his creatures (cf. Gen. 9:5–6; Exod. 21:12, 28–29). God also judges righteously (Gen. 18:25; 1 Kings 8:32; Ps. 9:4, 9; Jer. 9:24) and defends and vindicates the weak and oppressed (Deut. 10:18; Ps. 103:6). The responsibility of maintaining justice in the human community, however, he delegates to its leaders, such as civil magistrates or political officials, and requires them to execute this responsibility with integrity, equity, and impartiality (Deut. 1:16–17; 16:18–20; Ps. 82:2–4; Prov. 31:8–9; John 7:24; 1 Pet. 2:13–14). God’s requirement of justice in the human community is not limited to its leaders only; it is incumbent upon everyone therein (Ps. 15:1–5; Mic. 6:8; Zech. 7:9; 8:17; Matt. 23:23).

Executing justice requires doing all that is essential to bring about the divine order implicit in creation and explicit in revealed truth, to produce harmony in all relationships in which humankind is involved (divine-human, human-human, and human-nature). This has the twofold result of restraining evil and advancing the benefits of just living within the human society. Thus, the fruits of justice are to be seen in all spheres of human life, such as spirituality (2 Cor. 5:17–21), morality and ethics (Phil. 4:8; Col. 3:5–9; Titus 2:11–13), social justice (Exod. 22:21–24; Isa. 56:1; Amos 2:6–7; Ezek. 22:7–29; James 2:1–9), and economic justice (Amos 5:11; 8:4–6; James 5:1–6), as well as in the environment (Deut. 20:19–20; Pss. 96:9–13; 104:1–31; Eccles. 2:5–6; Rom. 8:19–22).

Additionally, the outworking of justice produces (re)distribution and retribution. Distribution means that those blessed materially share of their blessings with those in need (Deut. 15:1–15; Ps. 112:5–9; Prov. 28:27; Isa. 58:1–11; 2 Cor. 8–9). Retribution relates to the vindication and deliverance of the oppressed and judgment on the wicked (1 Sam. 2:7–10; Job 36:5–10; Ps. 72:4; Luke 4:17–20). This is both attested in biblical Israel’s experience (Isa. 1:17–20; 5:1–9; Jer. 5:26–29; Mic. 2:1–3) and is being anticipated at the final judgment (Isa. 66:24; Dan. 12:1–3; Matt. 25:31–46; 2 Thess. 1:5–10). The vindicated obtain God’s love and grace, while the judged receive his justice. Justice and love, therefore, are the two sides of God’s holiness.

Plants

Common and valuable for food, beans were cooked while green in the pods or after being dried. Dry beans were threshed and winnowed like cereals and other grains. Beans are mentioned twice in the NIV (2 Sam. 17:28; Ezek. 4:9).

Stone

A mineral cluster or rock. Although the terms “rock” and “stone” are occasionally used synonymously, “rock” usually refers to a large geological formation such as a cliff, cave, outcropping, or bedrock, while “stone” is preferred when the rock is small enough to be fashioned or handled by human beings. “Stone” can also function as an adjective, referring to a material made of stone, or as a verb, referring to the casting of stones.

Rocks and stones were found naturally on the ground (Job 8:17; Ps. 91:12; Isa. 5:2; Mark 5:5; Luke 3:8). They could be heaped or piled up as a sign of disgrace (Josh. 7:26; 8:29; 2 Sam. 18:17), as a marker or memorial (Gen. 31:46–50), or as an altar (Exod. 20:25). A single rock or stone could also be used as a place marker (Gen. 28:22; 35:14, 20; 1 Sam. 7:12), especially standing stones (Deut. 27:2–8; Josh. 4:3–9). Large stones could also be used to cover a well (Gen. 29:2–3) or to seal a cave or tomb, such as at the tombs of Lazarus (John 11:38–39) and of Jesus (Matt. 27:60; Mark 16:3–4).

Stone was used as a construction material, particularly for the temple (1 Kings 5:15–18; 1 Chron. 2:22; Ezra 5:8; Hag. 2:15; Mark 13:1–2). Stone was used in a building’s foundation and for the cornerstone or capstone (1 Kings 5:17; Jer. 51:26; Isa. 28:16), as well as for the walls (Hab. 2:11). Psalm 118:22 refers metaphorically to the stone rejected by the builders becoming the cornerstone. In the NT, this is interpreted as referring to Jesus (Matt. 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet. 2:7; cf. Eph. 2:20). Stone could also function as a writing material (Josh. 8:32), such as the tablets on which the Ten Commandments were inscribed (Exod. 24:12; Deut. 9:9–11; 1 Kings 8:9; cf. 2 Cor. 3:3, 7). Stone was also carved, although at Sinai the Israelites are instructed not to use cut or “dressed” stones when constructing an altar (Exod. 20:25; cf. Josh. 8:31). The phrase “carved stone” refers specifically to idols, since stone was one material used for crafting false gods (Lev. 26:1; cf. Deut. 4:28; 29:17; 2 Kings 19:18; Isa. 37:19; Rev. 9:20); the term “stone” itself can therefore be used to refer to an idol, especially in the phrase “wood and stone” (Jer. 3:9; Ezek. 20:32).

Stones were used as a weapon or instrument of destruction, whether thrown by hand (Num. 35:17, 23) or flung with a sling (Judg. 20:16; 1 Sam. 17:40, 49–50; Prov. 26:8). The verb “to stone” refers to the throwing of stones at an individual, which typically functioned as an official manner of execution (Exod. 19:13; 21:28–29; Deut. 21:20–21; 1 Kings 21:13–15; John 8:5; Acts 7:58–59), although it was at times the action of an angry crowd (Exod. 17:4; 1 Kings 12:18; cf. John 8:59).

The phrases “precious stones” and “costly stones” refer to gems (2 Sam. 12:30; Esther 1:6; Isa. 54:12; 1 Cor. 3:12). Gems were used as a display of wealth or honor (1 Kings 10:2, 10–11; 2 Chron. 32:27; Ezek. 27:22) and for decoration (1 Chron. 3:6; Rev. 17:4; 18:16). The two stones on the high priest’s ephod and the twelve precious stones on his breastpiece represented the twelve tribes (Exod. 25:7; 28:9–12, 17–21), a symbolism echoed in the twelve types of precious stones adorning the foundations of the new Jerusalem (Rev. 21:19–20).

Rocks and stones are used often in metaphors or similes (e.g., hard as a rock, still as a stone). They can represent something that is common (1 Kings 10:27; Job 5:23; Matt. 3:9; 4:3), strong (Job 6:12), hard (Job 38:30; 41:24), heavy (Exod. 15:5; Prov. 27:3), motionless (Exod. 15:16), or immovable (Zech. 12:3). A “heart of stone” describes coldheartedness (Ezek. 11:19; 36:26). A “stumbling stone,” which is literally a stone that causes one to stumble (Isa. 8:14), is used in the NT as a metaphor for an obstacle to faith in Jesus (Rom. 9:32–33; 1 Pet. 2:8).

Vine

Grape-producing plants are widely cultivated in Palestine. The first biblical reference to vine cultivation appears in Gen. 9:20, where the restoration of the earth is implied by Noah’s planting of a vineyard. The appearance of the vine in Pharaoh’s chief cupbearer’s dream implies widespread vine cultivation in Egypt (Gen. 40:9–11). Before the Israelites’ entry, the land of Canaan was also famous for the production of grapes and wine (cf. Num. 13:23; Deut. 6:11; 8:8). Several places around the region are named in the OT for their fruitful vines: Eshkol (Num. 13:23), Sorek (Judg. 16:4), Sibmah, Heshbon, Jazer, Elealeh (Isa. 16:8–10), Helbon (Ezek. 27:18), Lebanon (Hos. 14:7), and En Gedi (Song 1:14).

Vine cultivation. Vine cultivation is detailed in the Bible. A hilly terrain is terraced, stones are cleared, and soil is plowed (Ps. 80:9; Isa. 5:2). The walls are built up with stones, often with a hedge of thorny bushes, to protect the vineyard from thieves and wild animals (Isa. 5:2). Then young vines are planted where water is supplied (Ezek. 19:10). As their branches develop, they are raised up on supports (Ezek. 17:6). In the spring the vines are pruned so that they will bear good grapes (Lev. 25:3; John 15:2). Winepresses are hewn out of wood or rocky ground (Isa. 5:2). A watchtower is erected to overlook the vineyard, especially as the harvest season draws near (Job 27:18; Isa. 1:8; 27:3). When the grapes are ripe, they are gathered in baskets and taken to winepresses (Hos. 9:2), while some are dried into raisins. When the harvest is done, the poor in the village are allowed to enter the vineyard to gather the gleanings (Lev. 19:10; Deut. 24:21; cf. Isa. 24:13; Jer. 49:9; Mic. 7:1).

Since the production of grapes was of major importance to the Israelites, the continuing cycle of vine cultivation meant national peace and security (cf. “under their own vine and under their own fig tree” in 1 Kings 4:25; Mic. 4:4; Zech. 3:10; joy of the harvest in Isa. 16:10; Jer. 48:33). Thus, the characteristic expression of planting vineyards and consuming their fruits signals God’s blessing (2 Kings 19:29; Ps. 107:37; Isa. 65:21–22; Jer. 31:5; 40:12; Ezek. 28:26; Amos 9:14), whereas not enjoying the fruit signifies misfortune (Deut. 20:6) or God’s judgment (Deut. 28:30; Ps. 78:47; Jer. 8:13; Amos 5:11; Hab. 3:17; Zeph. 1:13). Likewise, a feast with wine signifies God’s blessing (Isa. 25:6; 55:1; Jer. 31:12; Joel 2:19; cf. Jesus turning water into wine [John 2:1–11]), while the lack of wine means God’s judgment (Isa. 24:9, 11; 62:8; Hos. 2:9; 9:2; Joel 1:10).

Old Testament. The vine and the vineyard are important metaphors in the OT. The fruitfulness of the vine often symbolizes the fruitfulness or blessedness of a person (e.g., Joseph in Gen. 49:22; a fruitful wife in Ps. 128:3). In Song of Songs the vineyard is not only the main place of love (2:13, 15; 6:11; 7:12) but also a metaphor for the woman’s body (8:11); also, the “beloved” is compared to “henna blossoms from the vineyards of En Gedi” (1:14), and her breasts to the “clusters of grapes on the vine” (7:8).

The metaphors of the vine and the vineyard are also used of God’s people. In Ps. 80:8–13 Israel’s history is presented in terms of the vine-cultivation cycle (cf. Jer. 2:21; Hos. 10:1). A similar story is heard in Isa. 5:1–7, which compares the Israelites’ lack of justice and righteousness to the bearing of wild grapes (cf. “vine of Sodom” in Deut. 32:32; “a corrupt, wild vine” in Jer. 2:21). Ezekiel also uses the vine metaphor in rebuking the Israelites’ iniquity (Ezek. 15:2–4; 17:3–10; 19:10–14). If the aforementioned passages describe Israel’s history from its birth to judgment, Isa. 27:2–6 presents God’s promise of restoration through the story of the restored vineyard.

New Testament. In five parables Jesus refers to vines and cultivation (Matt. 9:17 pars.; 20:1–16; 21:28–32; 21:33–46 pars.; Luke 13:6–9). Notable is the fact that God often is portrayed as the owner of the vineyard (Matt. 20:1; 21:28, 33; Luke 13:6). In Rev. 14:18–20 God’s judgment upon his enemies is described by means of the imagery of the vine harvest, in which the enemies are trampled like harvested grapes in the “great winepress of God’s wrath” (cf. Isa. 63:1–6; Joel 3:13). In the vine metaphor in John 15:1–8, Jesus identifies God as the farmer, himself as the “true vine,” and the believers as its branches. No longer are God’s people identified as the vine, which is expected to bear good fruits; rather, Jesus is the vine, and the believers are his branches. So the fruitfulness of the branches depends on their adherence to the vine. Jesus’ use of the “fruit of the vine” at the Last Supper as the symbol of his atoning blood can be compared to his metaphorical self-identification as the vine (Matt. 26:29; Mark 14:25; Luke 22:18). See also Plants.

Vineyard

Watchtower

Military watchtowers could be part of city battlements (Isa. 21:8) or more-isolated lookouts (2 Chron. 20:24 NRSV). Vineyards also had watchtowers (Isa. 5:2; Matt. 21:33; Mark 12:1).

Secondary Matches

The following suggestions occured because Isaiah 5:1-7 is mentioned in the definition.

Agriculture

Agriculture is the practice of producing food through cultivation and harvesting. For the biblical Israelites and their ancestors, it was one of the primary expressions of subsistence in their economy and life. The priority of agricultural pursuits for Israel’s worldview is indicated in the fact that it was among the first mandates given by God to man in the garden (Gen. 1:28–29). This primacy of place in agricultural concerns meant that care and stewardship of the land was the prerogative of every member of society. In fact, individuals, the priesthood, and the monarchy could all possess and care for the land (Num. 27:1–8; 35:1–8; 1 Chron. 27:26–28).

The primary produce of the biblical farmer included cereals (wheat, barley, millet), legumes (beans, peas), olives, and grapes. Additional, less predominant crops included nuts (almonds, walnuts, pistachios), herbs (cumin, coriander, sesame), and vegetables (cucumbers, onions, greens). The production of the various crops was largely limited to certain geographic regions of Israel (such as the coastal plain or the plains of Moab) because much of the land was ill suited for agriculture, being rocky and arid.

The entire calendar in most ancient Near Eastern societies centered on the agricultural cycle, and many important biblical feasts included some connection with the seasonal calendar. For Israel, some of the first festivals were linked to the agricultural seasons (Exod. 23:14–16; Lev. 23). Cereals were sown at the Feast of Booths/Tabernacles (late October) and harvested in middle to late spring at the Feasts of Passover (March) and Weeks/Pentecost (May). Grapes and other fruit were harvested in late summer into the fall.

The actual craft of agriculture involved the three steps of sowing, reaping, and threshing/production. The fields typically were plowed following the first autumn rains, and sowing lasted about two months. Harvest season lasted seven months in all. Cereal products went through the process of threshing, whereas fruits were immediately produced into wine or dried. The practice of threshing the grains mostly took place on threshing floors located adjacent to the fields. The threshing floors were designed as a circle, generally 25 to 40 feet in diameter. Typically animals such as donkeys or oxen were driven around the floor as the grains were fed into their paths and subsequently crushed. The resulting broken husks were then thrown into the air, allowing the wind to carry away the chaff and producing a separated grain that could then be cleaned and processed for home use.

Besides playing a significant role in the practical matters of life, agricultural practices found numerous applications in the images and ideals of the biblical writers (Judg. 8:2; 9:8–15; Ezek. 17:6–10). The medium could be used to express both blessings and curses. Several texts point to the cursing of agricultural endeavors as a punishment from God. Ceremonial defilement was a possibility if proper methodology in sowing seeds was not followed (Lev. 19:19; Deut. 22:9). Similarly, Yahweh’s assessment of Israel’s failure to uphold the covenant commitments could lead to disease, locust attacks, crop failure, and total loss of the land (Deut. 28:40; Joel 1:4; Amos 7:1). Conversely, agricultural bounty and blessings were also a part of covenant stipulations. Indeed, many of the offerings themselves were centered on agriculture (Lev. 2; Num. 18:8–32). Even the Sabbath rest itself was extended to matters of agriculture and care for the land (Lev. 25:1–7). Finally, the covenant saw some of the greatest benefits of life before Yahweh as being blessed through agricultural bounty (Deut. 28:22; Amos 9:13). In a few cases, agricultural imagery cut both ways. For instance, the vine was an image that could express judgment, care, and restoration in both Judaism and Christianity (Isa. 5:1–8; John 15:1–11). Despite the link between agricultural realities and the covenant, the Scriptures are very careful to distinguish Israel from the fertility cults of its Canaanite neighbors (1 Kings 18:17–40; Hos. 2:8–9). This distinction also seems to have found expression in certain NT texts (1 Cor. 6:15–20).

Beans

Book of Isaiah

The first of the Major Prophets in the canon, the book of Isaiah is one of the longest books in the Bible. This, coupled with the NT’s frequent use of Isaiah, has contributed to the book’s great importance in Christian tradition. Isaiah contains some of the most memorable passages in Scripture, with its majestic poetry and evocative sermons making it a literary masterpiece. Nevertheless, it has also been characterized as a difficult book to comprehend and make sense of as a whole because the connections between different paragraphs and sections appear to be haphazard at times and are difficult to understand. However, some knowledge of the way the book was formed can aid in interpretation.

Authorship

The authorship of Isaiah has been one of the most debated issues in biblical interpretation. Ancient tradition credited the eighth-century BC prophet Isaiah with the entire sixty-six chapters. However, an early Jewish tradition in the Talmud claims that “the men of Hezekiah” compiled Isaiah, showing their awareness that the book did not come entirely from Isaiah.

Literary evidence. Isaiah son of Amoz is referred to as author in three sections of the book (1:1; 2:1; 13:1) and is featured in both third-person (chaps. 7; 20; 36–39) and first-person (chaps. 6; 8) narratives. However, chapters 40–66 have no such headings and do not even mention Isaiah. While references to Isaiah as author in specific sections may suggest that he actually did write the whole book, they may also indicate that he did not write sections that are not ascribed to him. Similarly, historical narratives referring to the prophet in the third person may suggest that someone else wrote them, although the intimate information in them (e.g., 7:3) could point to Isaianic authorship.

Another possible indication of multiple authorship is the marked difference in literary style and vocabulary found in different sections of Isaiah. While such judgments are quite subjective, both sides of the authorship debate acknowledge these stylistic differences.

Historical settings. The debate regarding the authorship of Isaiah really centers on the diverse historical settings within different sections of the book. Chapters 1–39 clearly are set during the late eighth century BC, the period when Assyria is threatening Judah. Assyria is frequently mentioned (e.g., 7:17; 8:4; 10:12; 11:11; 19:23; 20:1; 27:13; 36:1), as are Judean kings (e.g., 1:1; 6:1; 7:1; 14:28; 36:1) and the prophet Isaiah himself (e.g., 1:1; 2:1; 13:1; 20:2; 37:5).

In contrast, the historical setting of chapters 40–55 is not eighth-century BC Judah. Israel is described as in captivity and Jerusalem is referred to as ruined and deserted (44:26, 28; 52:9); there is frequent allusion to the sufferings of the exile (42:22, 25; 43:28; 47:6; 51:17; 52:5); and the coming return from exile is described as close at hand (40:2; 46:13; 48:20). Furthermore, in chapters 40–55 Babylon is Israel’s enemy, even though in Isaiah’s day they were allies. Also, Cyrus the Great, the Persian king who conquered Babylon in 539 BC (ending the exile), is mentioned with no introduction or explanation (44:28; 45:1), even though he lived 150 years after Isaiah. In sum, chapters 40–55 appear to be addressed to Judeans in Babylonian exile.

Conversely, chapters 56–66 appear to come from yet another historical period. Unlike in chapters 40–55, where the temple was destroyed and out of operation, in chapters 56–66 the temple (66:6), along with sacrifices (56:7; 66:3), offerings (57:6; 65:3; 66:3), and Sabbaths (56:2; 58:13; 66:23), is referred to. Also, Jerusalem and its walls are standing (62:6), unlike in chapters 40–55, where it is predicted that Jerusalem will be rebuilt (44:26). This seems to indicate that it addresses those who have returned to Jerusalem after the exile.

This evidence suggests that the book of Isaiah was written by several authors from different time periods. Alternatively, these diverse historical settings could be explained by supposing that Isaiah spoke to audiences in the distant future through divine inspiration. While skeptical scholars holding antisupernatural worldviews have denied this possibility, those who believe in an almighty God believe that he can reveal the distant future to his prophets. However, the question is whether that is in fact the case with Isaiah. It is significant that in chapters 40–55 Babylonian oppression is not predicted as something to come in the future but rather is presupposed as the present conditions under which the writer is living—only the release from exile is predicted. Logically, it would seem that the author lived in the situation that he presupposes and before the situation that he predicts.

Arguments for the unity of Isaiah. Some scholars still hold to the unity of Isaiah on the following grounds: (1) no ancient manuscripts show that the book ever existed in another form; (2) differences in style and vocabulary can be explained by different subject matter (besides which, the title “Holy One of Israel” unites all sections of Isaiah, as it is used thirteen times in chapters 1–39, sixteen times in chapters 40–66, and only seven times in the rest of the Bible); (3) it seems unlikely that an author as great as the one who wrote chapters 40–55 should remain anonymous; and (4) although it is logical to assume that a prophet is contemporary with what he presupposes, once a prophet makes a prediction, that prediction can become a presupposition for another prediction. Therefore, Isaiah’s prediction of exile in 39:6–7 could become the basis or presupposition on which he continued to prophesy the end to the exile.

However, these arguments are not compelling. Although no manuscripts attest to earlier versions of the book, we possess so few manuscripts from before the time of Christ (and none dating to the time during which the three sections of Isaiah are thought to have been combined) that this is insignificant. Also, the differences in subject matter do not seem great enough to explain the very different style and language in the various sections. Regarding the unlikelihood that the writer of chapters 40–55 could remain anonymous, the fact is that many biblical books are indeed anonymous (e.g., Judges, 1–2 Kings, 1–2 Chronicles). However, most significant are the different historical settings of the major sections of Isaiah. If Isaiah was addressing an audience in the distant future, not only would it be a situation unparalleled in the biblical prophets, but also the message would have been largely unintelligible to Isaiah’s contemporaries (especially references to Cyrus). Moreover, the text does not claim to predict these situations but only presupposes them. However, the reality of prophetic inspiration is underscored, as a later author predicts not only the end of the exile but also a suffering messiah.

First, Second, and Third Isaiah. For convenience (and not to imply that each author was named “Isaiah”), the three major sections are often referred to as First Isaiah (chaps. 1–39), Second Isaiah (chaps. 40–55), and Third Isaiah (chaps. 56–66). In light of the purposeful connections between the different sections, it is probable that the book was the product of a “school” of Isaiah’s disciples (cf. 8:16) who collected and organized Isaiah’s words and added to them over a long period of time.

In the end, the involvement of multiple authors in the composition of Isaiah does not undermine its authority as Scripture. Its authority derives not from the namesake prophet but rather from God, who inspired its writing (2 Tim. 3:16).

Plan of the Book

Isaiah has a literary structure similar to that of Ezekiel, Zephaniah, Joel, and the Greek translation of Jeremiah. The first section is concerned with judgment on Israel (chaps. 1–12), the second with judgment on foreign nations (chaps. 13–23), and the third records prophecies of hope and salvation (chaps. 24–27). This structure purposefully places hopeful oracles of comfort after the judgment oracles. Some view the entire book of Isaiah as following this pattern (chaps. 1–12, judgment on Israel; chaps. 13–35, judgment on other nations; chaps. 40–66, oracles of comfort). However, both of these schemes are somewhat forced, since each section is slightly mixed (there are oracles of salvation in chaps. 1–12, prophecies against Judah in chaps. 13–23, and judgment oracles in chaps. 56–66). However, in broad outline it is helpful to recognize this structure.

Outline

I. Judgment on Judah (1–12)

II. Judgment on the Nations (13–27)

III. Warnings to Trust in the Lord (28–35)

IV. The Assyrian Crisis (36–39)

V. The Second Exodus (40–48)

VI. The Restoration of Jerusalem (49–55)

VII. The Earthly and New Jerusalem (56–66)

First Isaiah (Isa. 1–39)

Key historical events. This section of Isaiah comes from the period when the nation of Assyria was aggressively expanding its territory and terrorizing weaker nations, such as Israel and Judah. Two key historical events form the background for many oracles in chapters 1–39 and are the prominent focus there: the Syro-Ephraimite war of 734 BC and the 701 BC Assyrian invasion of Judah.

The Syro-Ephraimite war. The nations of Aram (Syria) and Israel (Ephraim) allied together against Assyria and tried to coerce Judah into joining them. They planned to replace King Ahaz with a king of their choice (7:6), which would end the Davidic dynasty. In the end, Ahaz rejected Isaiah’s advice to simply trust God (7:9) and instead appealed to the king of Assyria for aid. The Assyrians conquered Aram (732 BC) and Israel (722 BC) and assimilated them into the Assyrian empire. Judah survived but had to pay tribute to Assyria from that point onward.

The Assyrian invasion of Judah. The Assyrian king Sennacherib invaded Judah when Hezekiah, Ahaz’s son, reigned in Jerusalem. The invasion devastated Judah; however, when Jerusalem was threatened, Hezekiah, in contrast to his father, trusted God to save them, and the Assyrian army suffered massive losses and failed to take Jerusalem (37:36).

Structure and themes. The structure of chapters 1–39 is quite complex. However, the prophecies and historical narratives concerned with Isaiah’s day are roughly in chronological order (e.g., prophecies and events occurring during the reign of King Ahaz [6:1–8:22] precede those during Hezekiah’s reign [36:1–39:8]). The structure of these chapters alternates between threat and promise (e.g., chap. 1 = threat; 2:1–4 = promise of hope; 2:5–4:1 = threat; 4:2–6 = promise of hope). Analogously, the main themes of these chapters alternate between threat and promise.

Holiness. A major theme of Isaiah is God’s holiness, as evidenced in its favorite title for the Lord, “Holy One of Israel.” While the original idea underlying holiness was physical separation and did not have an ethical dimension (e.g., temple prostitutes in the ancient Near East were called “holy women”), a different concept of holiness emerges in chapter 6, the account of Isaiah’s call. Since 6:1–9:7 is the only part in the book with autobiographical narration, these chapters probably come from an original memoir of Isaiah himself. The memoir is surrounded by judgment oracles with a repeated element, “Yet for all this, his anger is not turned away, his hand is still upraised” (5:25; 9:12, 17, 21; 10:4), suggesting that the memoir as a whole was inserted between these oracles to explain God’s anger recorded in 1–12. God’s mandate to Israel was to “be holy, because I am holy” (Lev. 11:44–45), but Israel failed to follow this command. In the presence of the holy God, Isaiah realized his own sinfulness and the sinfulness of his people (6:5), connecting the concepts of holiness and righteousness.

The remnant. Already in the first chapter we see the emergence of two groups within Israel: the wicked, who will be punished, and a remnant, who will be redeemed (1:27–31). This focus on the remnant was one way in which Isaiah saw hope for Israel despite the coming judgment that he predicted. The remnant theme highlights the apparent tension between God as holy and God as redeemer: God’s holiness is upheld through the judgment on Israel, but God’s character as savior is witnessed through the remnant that is redeemed.

A coming messianic king. The section 6:1–9:7 dates from the time of the Syro-Ephraimite war, and it appears that Isaiah wrote it down (8:16) when Ahaz refused his counsel. The memoir emphasizes the rejection of the Davidic king Ahaz and predicts the birth of a royal son who would replace Ahaz and bring freedom from oppression (9:1–7). This dissatisfaction with the reigning Davidic king was the seedbed for messianic expectations and is the background for the messianic trilogy of 7:14–16; 9:2–7; 11:1–9. While some of these passages may have originally referred to Hezekiah, he falls short of these messianic expectations, leaving the community of faith awaiting another anointed one (messiah). Ominously, chapter 39 describes Hezekiah’s entertaining guests from Babylon, perhaps implying an alliance between the two nations. Hezekiah’s actions prompt Isaiah to predict the Babylonian exile (39:6–7), providing a fitting segue to chapters 40–66.

Second Isaiah (Isa. 40–55)

A message to the exiles. Second Isaiah was written near the end of the exilic period for those who were deported by Nebuchadnezzar to Babylon. Although the exiles in Babylon were settled in communities (Ezek. 3:15) and allowed to build houses and farm the land (Jer. 29:5–7), they had no temple for worship, and many of the exiles probably saw the destruction of Jerusalem and their temple as the end of God’s action on their behalf. The gods of Babylon appeared to have won the victory. The exiles’ faith was flagging, and even those who did not abandon worship of Israel’s God simply clung to the past and expected nothing new from him.

Contrary to these expectations, Second Isaiah proclaims that God is doing something new for his people and bringing an end to the exile (40:1; 55:12). The role of Cyrus in this deliverance is highlighted, with explicit and implicit reference made to the Persian king (41:2–3, 25; 44:28; 45:1–4, 13–14). However, amid the oracles of comfort there is also a challenge to Israel, which is somehow resistant to the message. To break down this resistance, the prophecy has a sustained rhetoric against idol worship, with some quite hilarious sections ridiculing idol makers (44:9–20). Israel needed to realize that only Yahweh is God and to trust that he will redeem Israel for his purposes. Chapters 1–39 allude to the redemption of Israel (1:27; 35:9), and chapters 40–66 reveal more of how this redemption will take place: the work of “the servant.”

The servant. Several poems featuring an anonymous “servant” (42:1–9; 49:1–12; 50:4–11; 52:13–53:12) are often referred to as the Servant Songs. As far back as the Ethiopian eunuch (Acts 8:34), interpreters have struggled with how to identify “the servant.” At times, Israel is explicitly identified as the servant (Isa. 41:8–9; 42:19 [2×]; 43:10), yet the servant clearly also has individual features, suggesting that a person was to fill the role. Some have suggested Cyrus because 42:1 says that the servant “will bring justice to the nations,” and Cyrus is described as conquering nations (41:2, 25; 45:1). However, despite all the talk of Cyrus, the text never explicitly applies the term “servant” to him, which can hardly be by chance. Alternatively, the servant could be the prophet who speaks in these chapters (as the Ethiopian eunuch speculated), since he was destined for his mission before his birth (49:1) and equipped for a mission involving prophetic speech (49:2) and had received divinely revealed knowledge (50:4).

Yet the Servant Songs are also messianic and look forward to a future anointed one who will fulfill the role of the servant fully. In the NT, Jesus is presented as the new Israel (cf. Matt. 2:15 with Hos. 11:1) who truly fulfills the role of the servant (John 12:38, quoting Isa. 53:1; Matt. 8:17, quoting Isa. 53:4). However, Paul appears to hold to a collective interpretation of the songs, as he sees himself as the servant in some instances (Acts 13:47; Rom. 15:21; Gal. 1:15). Both the individual and the collective interpretations are legitimated in the NT, as both Jesus (individual) and the church (collective), which is Christ’s body, fulfill the role of the servant.

Third Isaiah (Isa. 56–66)

In 539 BC Cyrus allowed the exiles to return home to rebuild Jerusalem and its temple (Ezra 1:1–4). Despite many obstacles, the temple was finished in 515 BC. Even with this success, living in the land was challenging (see Malachi), with factions among the people, economic troubles, hypocritical worship (Isa. 58:1–14), and problems with corrupt leaders (56:9–57:13). It was for this postexilic community that Third Isaiah was written (probably before the reforms of Ezra and Nehemiah in 445 BC brought lasting change to the desperate situation).

Unlike in chapters 40–55, where Israel needs to be roused from its despair by the imminent actions of God, in chapters 56–66 the people are pleading with God to help them (59:11; 62:7). In chapter 59 the prophet declares that God’s delay in helping his people is due not to his inability but rather to the sins of the people, which are described, confessed, and lamented.

In many ways, Third Isaiah unites the themes of First Isaiah and Second Isaiah. Second Isaiah emphasizes the inbreaking of a new age that contrasts with the old. The former things are remembered, but the new thing that God was doing—the return from exile—is stressed. However, in Third Isaiah the deliverance from Babylon is seen as merely a foretaste of God’s promise, which is now identified as a new heaven and earth (chaps. 65–66). Third Isaiah looks forward to the new things that are still ahead.

First Isaiah predicts a Davidic messiah who would rule in righteousness (9:1–7; 11:1–9) and a faithful remnant that would respond in trust (10:20; 28:16). Second Isaiah does not continue with these themes, instead turning attention to the “servant” whose suffering and death would atone for Israel (53:4–5). However, Third Isaiah links First Isaiah’s faithful remnant with obedient “servants” who take on the mission of the Suffering Servant in Second Isaiah. This interpretation sets the direction for the NT’s identification of the royal messiah of chapters 1–39 as the servant of chapters 40–55 (Luke 24:26; Acts 8:32). Third Isaiah thus unites and reinterprets the book as a whole.

It is fitting that Jesus read the opening verses of Isa. 61 in the synagogue at the beginning of his ministry. Like Third Isaiah, he united prophecies of both the messianic Davidic ruler of First Isaiah and the Suffering Servant of Second Isaiah, taking on both roles himself. Third Isaiah ends with a glorious future pictured for the Jewish community as they function as priests in the world (61:6). Similarly, Christ’s body, the church, now functions in these same roles in the world (cf. Acts 13:47; Rev. 5:10).

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Showing 1 to 50 of232 results

1. THE VINEDRESSER

Illustration

Stephen Stewart

Isaiah 5:4 - "What more was there to do for my vineyard, that I have not done in it?"

Matthew 21:28 - "Aman had two sons; and he went to the first and said, ‘Son, go and work in the vineyard today.’ "

Fossilized grape leaves, stem pieces and seeds unearthed from prehistoric deposits indicate the long existence and wide distribution of the grape vine. We know, for example, that it was grown in ancient Egypt and in Canaan prior to the time of Abraham. Viticulture (the tending of vines) also dates far back. Seeds found in the remains of the Swiss lake dwellings of the Bronze period (@3500 B.C.-1900 B.C.), and entombed with mummies in Egypt closely resemble seeds of the oldest and most extensively cultivated species of today. Viticulture’s tradition is almost as old as man; details for grape…

2. Song of the Vineyard

Illustration

Larry Powell

Three observations about Isaiah’s "Song of the Vineyard":

1. It was a song. That is to say, it was a marked variation in the prophet’s manner of proclamation. Isaiah was an eloquent, forthright orator, not a balladeer. It has been suggested that the reason for this temporary departure in style may have been the circumstances at that particular time. Deuteronomy 16:13-16 describes the carnival-like atmosphere which occurred in the ancient Feast of Booths. Some commentators have surmised that Isaiah rendered this specific message at such an occasion, in a manner consistent with the mood of the observance. However, there was perhaps another reason for the message being contained in a song.

It has been told that Arkansas’ own Jimmy Driftwood was once a teach…

3. I Am the True Vine - Sermon Starter

Illustration

Brett Blair

It is fascinating to me that in our Protestant religious culture, such a strong emphases is placed upon literal interpretation. Interestingly, Jesus so often did not speak literally, but figuratively. He spoke in allegories and images. He painted word pictures. Instead of literally coming out and saying what he meant, he so often would tell a story and let people draw their own conclusion. Indeed, these hidden messages of Jesus frequently frustrated his disciples. They wished that he would speak literally and not be quite so subtle.

This morning we take a look at one of the "I Am" sayings of Jesus. Jesus said: I am the true vine. Now, even the most ardent fundamentalist has to agree that when Jesus spoke these words he was not speaking literally. Obviously, if we are to understand what Je…

4. Fairness

Illustration

George E. Thompson

We are shocked by the message of the parable of the workers in the vineyard, for it goes against the grain of our natural expectation. It mocks our logical sense of justice. Perhaps we are more drawn to the message of the Norwegian writer Jens Peter Jacobsen in his novel Niels Lyhne, which tell about a man who rejected God. As he grew older, he secretly desired the peace of faith, but he refused to come to God weak-kneed toward life's ending. Fate had been harsh to him, with death visiting those whom he loved most. Tenaciously, he held on to disbelief and a philosophy of nihilism even though he wanted …

5. The Strongest Connection

Illustration

King Duncan

The popular radio Bible teacher J. Vernon McGee once told about a little piece of wood that he kept on his desk. He explained that he took this small piece of wood from a vineyard in the San Joaquin Valley. The small piece of wood consisted of a section of a grapevine out of which grew a branch. The owner of the vineyard told McGee that if two people were to have a tug of war with th…

6. Clinging Creepers

Illustration

J. Alistair Brown

Walking through a park, I passed a massive oak tree. A vine had grown up along its trunk. The vine started small, nothing to bother about. But over the years, the vine grew taller and taller. By the time I passed the tree again, the entire lower half of the tree was covered by the vine's creepers. The mass of tiny feelers was so thick that the tree looked as though it had innumerable birds' ne…

7. Pruning Process

Illustration

Merrill C. Tenney

Merrill Tenney gives his observation about the work of a vinedresser and the pruning process in his commentary on John:

In pruning a vine, two principles are generally observed: first, all dead wood must be ruthlessly removed; and second, the live wood must be cut back drastically. Dead wood harbors insects and diseas…

8. The Tragedy of the Unprepared Life - Sermon Starter

Illustration

Brett Blair

There's a true story that comes form the sinking of the Titanic. A frightened woman found her place in a lifeboat that was about to be lowered into the raging North Atlantic. She suddenly thought of something she needed, so she asked permission to return to her stateroom before they cast off. She was granted three minutes or they would leave without her.

She ran across the deck that was already slanted at a dangerous angle. She raced through the gambling room with all the money that had rolled to one side, ankle deep. She came to her stateroom and quickly pushed a side her diamond rings and expensive bracelets and necklaces as she reached to the shelf above her bed and grabbed three small oranges. She quickly found her way back to the lifeboat and got in.

Now that seems incredible becau…

9. Dealing With the Pain of Rejection - Sermon Opener

Illustration

James W. Moore

There is no pain in the world quite like it: the awful pain of feeling rejected. It hurts! It crushes the spirit and breaks the heart. Let me show you what I mean with a true story.

Pastor James Moore tells a story about a girl named Jessica. She was a tall, slender, sixteen-year-old blonde girl, who looked like she might grow up to be a model or president of the P.T.A., or a corporate executive. She was attractive, outgoing, personable, radiant, and happy. She was an only child and her parents were devoted to her and so proud of her. A member of his church she did a youth "speak-out" in an evening worship service. Her words were inspired and thoughtful from the pulpit that night. She was so wholesome, so clean-cut, so full of life.

But, the next morning, an urgent ringing of the telepho…

10. Neighbors Who Never Met - Sermon Starter

Illustration

Brett Blair

What parable would make a man with three doctoral degrees (one in medicine, one in theology, one in philosophy) leave civilization with all of its culture and amenities and depart for the jungles of darkest Africa? What parable could induce a man, who was recognized as one of the best concert organists in all of Europe, go to a place where there were no organs to play. What parable would so intensely motivate a man that he would give up a teaching position in Vienna, Austria to go and deal with people who were so deprived that they were still living in the superstitions of the dark ages for all practical purposes. The man who I am talking about, of course, is Dr. Albert Schweitzer. And the single parable that so radically altered his life, according to him, was our text for this morning. I…

11. God Is Good, Life Isn’t Fair

Illustration

Johnny Dean

I seriously doubt that the story of the early and late workers in the vineyard would make very many folks' Top Ten Parables list. It's the parable most everyone loves to hate. And for good reason! The parable runs against the grain of one of our most deeply cherished values, the value of hard work and just reward: The more you work and t…

12. From the Vine

Illustration

Gerald Whetstone

Recently we experienced severe thunderstorms with very high winds. My neighbor had a tree which the winds tore off several large limbs. Because the limbs were large it took him several days to get them cut up and removed. There was one very noticeable thing about the limbs that lie there on the ground tore from the trunk of the tree. They died. This may sound very trite and you may be saying, "well of course they did! A limb cannot live separated from the tree." I too know this …

13. Refusing to Share

Illustration

Keith Wagner

There was a little village in the mountains of Italy where the people grew grapes. The mountain sides were covered with vineyards and each family in the community contributed to the making of wine. It was some of the finest wine in the world. Each village had a number of different recipes. Each family would bring their wine to the center of town and pour it into one large keg. As a result, the wine was a mixture of many recipes which made it very unique.

One particular year the weather did not cooperate and the vineyards did not produce an abundance of grapes. One of the wine makers decided that since things would be tight that y…

14. The Parable of the Five Brothers

Illustration

Joachim Jeremias

The first point is concerned with the reversal of fortune in the after-life (vv. 19-26), the second (vv. 27-31) with the petition of the rich man that Abraham may send Lazarus to his five brethren. . . [Jesus places] the stress is on the second point. That means that Jesus does not want to comment on a social problem, nor does he intend to give teaching about the after-life, but he relates the parable to warn men who resemble the brothers of the rich man of the impending danger. Hence the poor Lazarus is only a secondary figure, introduced by way of contrast. The parable is about the fiv…

15. FARMER

Illustration

Stephen Stewart

Jeremiah 14:4 - "Because of the ground which is dismayed, since there is no rain in the land, the farmers are ashamed, they cover their heads."

2 Timothy 2:6 - "It is the hard-working farmer who ought to have the first share of the crops."

James 5:7 - "Be patient, therefore, brethren, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it until it receives the early and the late rain."

Palestine was one of the world’s earliest agricultural centers. By 7500 B.C., the land was irrigated, and farming was good. The Israelites learned to farm from the Canaanites, and they built their villages near their fields where they worked all day. In later times, these villages grew into walled towns. Much of the farming was done on hillsides, …

16. Care of Vines

Illustration

Michael P. Green

The usual practice in viticulture, the care of vines, is for the branches to be pruned back each year in order to cleanse them. A vine produces certain shoots called “sucker shoots,” which start to grow where a branch joins the stem. If allowed to continue to grow, they would dissipate the life of the vine th…

17. Pulling Weeds - Sermon Starter

Illustration

King Duncan

Last week we talked about planting seeds. This week we're talking about pulling weeds. The two go together. Every gardener knows that planting seeds is the easy part of having a successful garden. It is much more time consuming to weed that same garden. And it's hard work. As someone has said: "When weeding, the best way to make sure you are removing a weed and not a valuable plant is to pull on it. If it comes out of the ground easily, it is a valuable plant."

There is a corollary to that truth: "To distinguish flowers from weeds, simply pull up everything. What grows back is weeds."

Some of you can relate to one unknown homemaker who wrote: I don't do windows because . . . I love birds and don't want one to run into a clean window and get hurt. I don't wax floors because . . . I am te…

18. William Barclay on the Rich Fool

Illustration

William Barclay

The problem with the Rich Fool is he never saw beyond himself. There is no parable like this one which is so full of the words, I, me, my and mine. From verse 16 to 19, four verses, so much is revealed in the frequency of the personal pronouns. Listen to how many times they are used: I, I, my, I, I, I, my, my, I, my. A schoolboy was once asked what parts of speech my and mine are. He answered, "Aggressive pronouns." The rich fool was aggressively self-centered. It was said of a self-centered young lady, "Edith lived in a little world, bounded on the north, south, east and west by Edith." The famous criticism was made of a self-centered person, "There is too much ego in his cosmos." When this ma…

19. Commentary

Illustration

Archibald M. Hunter

The Parable of the Talents makes no attempt to examine the causes of the slave's laziness, but one factor is evident from the dialogue: the slave has no love for his master. He is really interested only in himself, and consequently security, not service, is his goal. There is not the slightest trace of gratitude that his mast…

20. The Details Raise Questions

Illustration

Paul Rader

Have you ever seen the Salvador Dali painting where clock is sliding off the table and another one is bent backwards on a tree branch? It is called "the persistence of memory." Now, you know that clocks do not bend and melt and do not assume the positions they do in this painting. But what might it be saying about time? What happens to time? Time flies, time melts away, time disintegrates, things fall apart … You may not like Dali's painting, but you cannot help but think about it.

The details in the parable of…

21. Kudzu – More Harm Than Good

Illustration

A landowner sows good seed in his field. His enemy sows bad seed. Which can happen, I suppose. I heard tell of a fraternity prank that involved "bad seed." On "Fraternity Row" at a southern university, there was a great rivalry between two of the houses. At one fraternity house, a new lawn was being prepared. Topsoil had been brought in. Seed had been laid down. But late one night, members of the rival fraternity threw kudzu seeds in the cultivated plot. Which may not mean much to you who have lived your life in the North. But a Southerner would understand the implications of such an act.

Kudzu was brought to thi…

22. Imitate Generosity

Illustration

Douglas R. A. Hare

The climax of the parable occurs in verse 15: "Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?" The vineyard owner claims the right to pay his workers not on the basis of their merits but on the b…

23. What Is a Parable?

Illustration

Philip W. McLarty

I had the privilege of studying the parables in seminary with Dr. William Farmer, who, at the time, was one of the foremost New Testament scholars in the world, and I'll never forget the first lesson Dr. Farmer taught us. He said, "A parable is a simple …

24. Thinking Abstractly

Illustration

Kari Jo Verhulst

As children develop, their capacity to comprehend parity and disparity becomes more sophisticated. For example, if you give a 4-year-old two small pieces of cake, and a 10-year-old one big piece of cake that amounts to the exact same amount, the 4-year-old will surely protest. No matter how hard you try to exp…

25. The Vineyard Belongs to God

Illustration

Roger Lovette

An announcement in a church's weekly newsletter said that the following Sunday the church would celebrate the Lord's Supper. A new Christian with no church background saw the notice and said to one of the congrega…

26. Fairness

Illustration

This parable goes against the business mentality that dominates our lives. We have always been taught: You get out of something directly in proportion to that which you put in it. Yet, that is not what happened in Jesus' story. In our way of thinking, the laborers who came to the field late got something for nothing. This parable challenges us not to look upon the Kingdom of Go…

27. Best Advice

Illustration

Brett Blair

Fortune Magazine asked 19 accomplished people what was the best advice they ever got. Here are some of them: (Don't try to preach all 17 excerpts below. We suggest using 3 to 4 examples that mean the most to your community. Then skip down and use the conclusion to this illustration.)

Michael Bloomberg, the mayor of New York, got his from his days at Salomon Brothers: "Always ask for the order, and second, when the customer says yes, stop talking."

Mark Hurd, the CEO of Hewlett-Packard, got his years ago from his days under NCR CEO Chuck Exley who was listening to an executive's presentation. At the end Exley said to the presenter: "Good Story, but it's hard to look smart with bad numbers." Hurd said he has reflected on that over the years, and says, if you "deliver good numbers and you …

28. Funny but Critical Bible Erros

Illustration

Staff

CAMELS BIBLE In 1832 an edition had Rebekah leaving her tent to meet Isaac with a group of - not damsels - but camels.

WIFE-HATER BIBLE An 1810 version read, "If any man come to me, and hate not . . . his own wife (instead of :life"), he cannot be my disciple."

"SIN ON" BIBLE. The first English-language Bible to be printed in Ireland, in 1716, encouraged its readers to "sin on more" rather than "sin…

29. The Shocking Samaritan

Illustration

Ben Squires

Biblical scholar Kenneth Bailey paints the picture of what it meant for the Good Samaritan to take the wounded man on his own donkey, ride into town, put him up at the inn, and care for him. There's an unwritten shock in the parable of Jesus, a shock only heard by peop…

30. What a Difference a Change Makes

Illustration

Editor James S. Hewett

Once upon a time there was a prince who fell in love with a fair maiden. But his enemy captured the fair maiden and held her captive in a tower. Now the prince had a plan to rescue her, so he recruited the help of two small animals to send a message to the maiden. First there was Claude Caterpillar. Claude was a nice guy, and he didn't mind helping fair maidens in distress. But Claude was kind of a crusty old character. You might wonder, did he get up on the wrong side of the bed? Maybe he has a migraine headache or something.

Anyway, the prince gave him the message, and he started inching along toward the tower. Being a fat little caterpillar, he had to work hard to get there, even sweat a bit. He thought to himself, wouldn't you know it, the sun would have to be shining today! Just then…

31. ‘Goodness Sakers’

Illustration

Maxie Dunnam

H.G. Wells once wrote an essay on a tribe of people he called the "Goodness Sakers". These were the folks who when they saw something that needed to be done, or when they saw a social evil, or detected some moral shortcoming, would s…

32. In the City

Illustration

Thomas Long

One cool September night at Yankee Stadium in New York, a foul ball was hit into the lower left field stands. It was heading right toward a boy of about nine who had obviously come to the game that night hoping for just such a moment. He had a pair of cheap binoculars around his neck and was wearing an oversized Yankees cap and a small Little League glove which had the hardly-broken-in look of a mitt worn by a kid you let play right field in the late innings of hopeless games.

The foul ball was arching directly toward this boy's outstretched hand, but suddenly, a man of about 35 wearing an expensive knit shirt and horn-rimmed glasses reached over the boy, jostling him aside, and caught the ball. In the jostle, the plastic binoculars were broken, and the boy, despite his mother's comfort, …

33. Preparing for the Wrong Thing

Illustration

Larry Powell

According to Jewish religious laws the eldest son of a family was entitled to inherit twice the share as the younger brother (Deuteronomy 21:15-17). In all probability the person who approached Jesus in our text was a younger brother who wanted more than his legal share of an inheritance. Jesus replied to the subject at hand by citing the parable of the "Rich Young Fool." The bottom line of the parable is that the rich fool had prepared for the wrong thing. He had taken his goods into account, but had made up no provision for his own soul.

A dear couple in another city, exceptionally active in the church I was serving at the time, constructed a storm cellar in their backyard. Over a period of several months both of them had shoveled dirt, poured concrete, laid blocks, and literally built …

34. Jesus Startles Us

Illustration

Joel D. Kline

As in so many of Jesus' parables and teachings, we find the message of this parable shocking. As Donald Kraybill writes in The Upside Down Kingdom:

Again and again in parables, sermons, and acts Jesus startles us. Things are not like they are supposed to be. The stories don't end as we expected. The Good Guys turn out to be the Bad Guys. The ones we expected to re…

35. The Sheep and the Goats - Sermon Starter

Illustration

Brett Blair

Like it or not, judgment is a fact of life. That is true whether we are talking about the histories of nations or the events of our own personal life. If we break the law, then society will judge us. If we live immorally drink too much, engage in sexual promiscuity, live a lifestyle of constant stress then our bodies will judge us. We simply cannot escape judgment in life.

Jesus rarely spoke about the final judgmen…

36. In Communion with Christ

Illustration

James Merritt

I heard about a little five-year-old boy who fell out of bed. His cry awakened the entire household. After his mother had safely tucked him back under the covers, she said, "Why did you fall out of bed?" Between tears and sobs, he said, "Well, I guess I went to sleep too close to where I got in."

Far too many …

37. Wishing to Be Like God

Illustration

D. Wayne Burkette

There is a legend about a simple man who was lifted from the gutter and magically granted three wishes. First he wished for material goods and forth with became very rich. Then he wished for understanding and soon be…

38. If It Were Up To Me

Illustration

Scott Hoezee

If it were up to me, I'd draw a thick black line underneath Matthew 22:10 and just end this parable right there. If I were allowed to edit the sacred text, I'd grab my little bottle of White-Out and paint over verses 11-14. Because up to that point this had been a fairly lovely parable of grace. Had the story concluded with verse 10, we'd be left with the happy portrait of …

39. Familiarity Breeds Contempt

Illustration

In 1986 Henri Nouwen, a Dutch theologian and writer, toured St. Petersburg, Russia, the former Leningrad. While there he visited the famous Hermitage where he saw, among other things, Rembrandt's painting of the Prodigal Son. The painting was in a hallway and received the natural light of a nearby window. Newman stood for two hours, mesmerized by this remarkable painting. As he stood there the su…

40. An English Grammar Reminder

Illustration

Brett Blair

I want you to reach back into your Junior High school experience and remember something your English teacher taught you. For some of you that's going to be quite a stretch. For others not so much. You know who you are.

The concept I want you to pull up into your memory banks is the concept of a metaphor. A metaphor is a figure of speech in the English language where you use something totally unrelated to a particular idea, to describe that idea. Usually metaphors capture our attention, because in a few words, they accurately describe our emotions or the facts of a situation.

Let me give you some examples:

That person is about as nervous as a long-tailed c…

41. A Famous Atheist Believes In God - Sermon Starter

Illustration

Brett Blair

A British philosophy professor who had been a leading champion of atheism for more than a half-century changed his mind. He now believes in God. His name is Antony Flew. You don’t know him but you have heard of the people he hung around with in 1950. In that year Professor Flew presented a paper called Theology and Falsification to a gathering of religious men called the Socratic Club at Oxford University. The club’s leader was C.S. Lewis. Another member of the club was JRR Tolkein. I don’t know how you stand in front of the author of The Chronicles of Narnia and the author of Lord of The Rings and argue that God doesn’t exist. But Professor Flew did and this is what he said. He began with this parable:

Once upon a time two explorers came upon a clearing in the jungle. In the clearing wer…

42. I Want You All to Get A’s

Illustration

Will Willimon

The Parable of the Workers in the Vineyard that cries out against our sense of judgment. We cannot help but puzzle and protest over the actions of the landowner. We cannot avoid the conclusion that this story is just not fair.

William Willimon gives the story a modern twist: First day of class the professor says, "Now class, this is a course in advanced mathematics. Your entire grade will be based upon your solution of a very difficult mathematical problem. And I want you all to do well. I want everyone to get an A. So I am going to go ahead and give you the problem. I urge you to begin work on it right away, because it is a real challenge."

You do not want to happen again what happened last semester. So you set aside some time every day to do work on the problem. But you are somewhat…

43. What Are You Doing?

Illustration

Edward F. Markquart

In 1905, we received a classic interpretation of this parable in the person of Dr. Albert Schweitzer. The truth of the parable finally penetrated his heart and Dr. Schweitzer wrote the following words: "We British (and Americans) are the rich people. Out there in Africa lies wretched La…

44. A Teddy Bear and Christmas

Illustration

Bill Bouknight

Jesus often taught by telling parables. These were simple, down-to-earth stories which expressed spiritual truth. Today, on this third weekend of Advent, I want to use a favorite Christmas story as a modern parable. This is a true story, told to me some ten years ago by Dr. Edward Bauman of Washington, D.C.

About 30 years ago a boy named Tony was born into a family in a Midwestern state. He was blind at birth. He suffered from an extremely rare eye problem for which there was no known cure. When the little fellow was about seven years old, his doctor read in the New England Journal of Medicine of a new surgical procedure that showed some promise for correcting this particular problem. A young surgeon at Massachusetts General Hospital in Boston had developed it. The local doctor and the su…

45. Where Are We At the Parable’s End?

Illustration

Frank G. Honeycutt

Let's step back outside with the older brother, still in need of a shower, arms folded across his chest, the moral high road. "But when this son of yours came back ... you killed the fatted calf for him." He cannot even bring himself to acknowledge his brother with a name "this son of yours." A sense of unfairness, as you know, can turn venomous rather quickly.

So where are we at parable's end? Are we insid…

46. Life Just Isn’t Fair

Illustration

William J. Carl, III

Have you ever noticed how sometimes life just isn't fair? It's one of the hard realities we learn early on. No one has to wait for adolescence or old age to find it out. You can learn it in nursery school. Sometimes life just isn't fair.

Little brothers and sisters seem to get such special privileges. The things my little brother and sister got away with! There were times when I really felt like the prodigal son story was some kind of Jungian archetype for familial systems down through the centuries. Well, I didn't exa…

47. Not Nearly as Big a Man

Illustration

Maxie Dunnam

It seems that the University of Tennessee coach bought a bolt of cloth thinking he would have a suit made out of it. He took the material to his tailor in Knoxville where the tailor measured him, examined the bolt of cloth, did some computations on a piece of paper, and said, "I'm sorry, coach, there just isn't enough material in this bolt to make a suit for you." The coach was disappointed, but he threw the bolt of cloth in the trunk of his car, wondering what he was going to do with it.

A couple of weeks later he was in Tuscaloosa, Alabama the …

48. Until You Beat the Path

Illustration

Robert Dunham

Persistent prayer is very important, even when such prayers are not answered in the ways we think best. It is important to be unrelenting in our prayers...not only because of the changes our prayers may elicit in God's mind, but for the changes such prayers can work in our own hearts and minds. As Frederick Buechner said years ago, persistence is a key, "not bec…

49. Jesus, Out of Doors

Illustration

J. Ellsworth Kalas

Jesus lived with nature, and he taught from it. If I want an object lesson, I have to carry it into the pulpit or trust that you and I can blend our imaginations to envision a scene. Jesus had his illustrations at first hand; the people could often reach out and touch them. "Consider the lilies of the field," Jesus said, and the people looked at a hillside just to their right. "A certain man went out to sow seed," Jesus said, and every person in the crowd knew wh…

50. Building Barns, Postponing Life - Sermon Opener

Illustration

The background for our story this morning is an incident that occurred in Galilee as Jesus was teaching to a large crowd. A young man called out from the crowd and said: "Rabbi, tell my brother to divide the inheritance of our father.” Now, Jewish law clearly prescribed that at the death of a father, the elder son received 2/3 of the inheritance, and the young son received 1/3. This is obviously a younger son who is complaining about the inherent unfairness of it all. Nothing will divide brothers and sisters more than dividing up an estate. So it was then, and so it is now. Jesus refused to get involved in a petty family squabble.

Jesus was concerned, however, with the larger implications of preoccupation with the things of this…

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