For ten acres of vineyard will yield but a bath of wine, and a homer of seed only an ephah of grain." Sermons
I. THE INSTITUTION OF LANDED PROPERTY IN ISRAEL. According to the Law, each of the twelve tribes was to have its landed possessions, and each particular household was to have its definite portion of the land belonging to the tribe; and this was to be an inalienable heritage. Among an agricultural people it is most necessary that each family should thus have a fixed foothold on the land, a home, a center of toil and acquisition; and that thus its members should be firmly bound to their native land and to their fellow-countrymen. In a conquered land, again, it was equitable that the fields should be divided among those who took part in the burdens of war, and who desired to cultivate the conquered land in peace. In many passages of the Law we find the impress of this institution of real property. In the year of jubilee every man was to be restored to his patrimony (Leviticus 25:13). The land was never to be sold, because in fact it belonged to Jehovah (ver. 23), and the people were but his stewards. In the interesting case of the daughters of Zelophehad (Numbers 27:1-11), who had died in the desert, we find it laid down that the children, or nearest relatives of one who had died without coming into his portion, were to possess it in his stead. Again, the men of Reuben and of Gad refused to go to war until every man of them had received his inheritance (Numbers 32:16, sqq.). And Moses agreed to their conditions. In the same book we read the direction, "Ye shall divide the land by lot for an inheritance among your families: and to the more ye shall give the more inheritance, and to the fewer ye shall give the less inheritance" (Numbers 33:54). The land, it will be seen, was considered as in tenure from Jehovah himself, the only landlord. And how attached an Israelite would become to his ancestral estate, is seen from the story of Naboth, who will not give up his even for a better one, and at the king's request (1 Kings 21:3, sqq.; 2 Kings 9:10, 25, sqq.). The virtues of patriotism struck deep root in this relation to the soil of Palestine. These facts help us to understand the moral and national evils springing from selfish greed, which threatened this institution of property, of which the prophet here complains. II. THE VICE OF COVETOUSNESS. The root of the vice is a thorough-going selfishness. The rich men use the means at their command unjustly to absorb the land into their own possession. The result must be the hopeless misery and degradation of the mass of the people. An instructive parallel to the state of things described by the prophet is to be found in the history of Sparta, at the time of the great lawgiver, Lycurgus. Plutarch tells us that the disorders which he found existing in the state arose in great measure from the gross inequality of property, and from the long avarice and rapacity of the rich, who had thus added house to house and field to field. The lawgiver, therefore, redistributed the whole territory of Sparta. In Roman letters we-read allusions to the habit of forming latifundia, or "broad farms," with its unsocial consequences. "How far," indignantly exclaims Seneca, "will ye extend the bounds of your possessions; not content to circumscribe the area of your estates by the sowing of provinces? The broad acres own one lord; the people crowd into a narrow field. The courses of bright streams flow through private estates; great rivers, bounds of great nations, from the source to the mouth, all are yours. And this is nothing unless you have girdled your broad farms with seas; unless across the Hadriatic, the Ionian, and the AEgean your bailiff reigns; unless islands, domiciles of great dukes, are reckoned amongst the commonest of things. Shall there be no lake over which the roofs of your villas hang not? no stream whose banks are not covered by your buildings?" (Ep. 88.). In his beautiful 'Deserted Village,' Goldsmith says - "Ill fares the land, to hastening ills a prey, III. THE PUNISHMENT OF COVETOUSNESS. 1. Its folly is exposed. One would think, from their conduct, that these grasping men desired to dwell alone amidst a waste! But, as the old agricultural poet of Greece says, "The man who frames ills against another frames them against himself, and ill counsel turns out worst for him who devised it. The all-seeing eye of Zeus looks upon these things, and they escape him not" (Hesiod, 'Works and Days,' 265, 266). Judgment gets the better of injustice when it comes to the final issue, and the fool who suffers from his avarice knows it to his cost. Like a wronged woman, she passes through the city, bewailing the manners of the people, clothed in mist; for men see not her approach, and know not that she is the cause of their calamities, who have driven her forth by her unjust deeds. Those, continues the poet, who do right by the strangers and the natives of the land - their city flourishes, the people blossom therein; and peace, the nourisher of youths, prevails through the land. To them far-seeing Zeus appoints no bitter war; famine and curse are unknown. The earth produces abundance, the trees drop fruit and honey, the fleeces are heavy on the sheep; and mothers bear a noble offspring. But often a whole city suffers from an evil man, who is a sinner and devises haughty plans. Pestilence and famine come from the hands of the Supreme upon men; the houses are thinned and the people perish (ibid., 55. 217, etc.). These are close analogies to the great thoughts of our prophet. 2. The appropriate punishment. Those who have grasped at more than their right will find the coveted good dwindling in their hands, or, like a Dead Sea fruit, turning to ashes on their lips. One bucket only will be obtained from the "yoke" of vineyard; one bushel of corn from a quarter's seed. Thus may we find in nature a profound Scripture, a record and a testimony of Divine law not to be gainsaid. In this day of science perhaps we fix our thought too exclusively on the dependence of man on Nature. There is another side of truth equally important - the dependence of Nature on man. In moral energy, in compliance with the laws of right, we become more and more the masters of Nature, and she smiles back upon us with an aspect of recognition and blessing. In the sloth of our spirit and its corruption from truth we can no longer win the sympathy of the earth; and her groaning aspect reflects and represents a guilty decline of the soul These troths are general; only experience can teach where and how they must be modified in their application. - J. (A. B. Davidson, LL. D.) (N. Rogers.) 1. If we adopt, as most commentators seem to do, the former explanation, we have to face two very serious difficulties, neither of which can I meet.(1) The prophet here uses a term of endearment which would be strangely inconsistent with his usual style of addressing God, and such a use of the Hebrew term here employed occurs nowhere else in Scripture. It is a term of endearment of the strongest kind, answering very closely to our English word "darling"; and it is easy to see that there is something very repugnant to our ideas of seemliness and reverence in the application of such a term to that God with whose majesty Isaiah was himself so profoundly impressed. In every other ease in which this word is used as a term of endearment, it is addressed by the stronger to the weaker, by the superior to the inferior. Thus Benjamin is spoken of as the beloved of the Lord in the blessings of Deuteronomy, the thought suggested being, that as Benjamin himself was Jacob's favourite, the darling of his heart, so the tribe was to be specially dear to the great Father of the race. But obviously, while Benjamin might justly he called the darling of Jacob's heart, it would have been, to say the least, somewhat incongruous to speak of Jacob as Benjamin's darling. The term would have been wholly out of place here; and not less, but even more, out of place must it needs be in the lips of an Isaiah addressing his God.(2) Yet another difficulty has to be faced if we make the prophet the singer; for in that case, his song clearly ends at the close of the second verse, whereas on this hypothesis it must be assumed that there is an abrupt transition from the speech of the prophet to the speech of God. But it seems clear that the whole passage, down to the end of the seventh verse, constitutes the song referred to in the first verse, and it is all spoken of as a song sung to the beloved. 2. Let us adopt the other explanation of the passage, and all at once becomes straightforward and self-consistent, the only difficulty involved being that we have here a marvellously explicit reference to a great theological verity, that was not fully revealed to the world till the Christian epoch — the doctrine of the distinction of Persons (as we are obliged to express it for lack of better terms) in the Divine Unity. This great truth is, however, implied in many other passages of Old Testament Scripture, and therefore its occurrence here need not trouble us. According to this second interpretation, it is the eternal Father that is here addressing His well-beloved Son, the Angel of the Covenant, to whose tutelage the ancient Theocracy was delivered, just as at a subsequent period He became, in the flesh, the Founder and Head of the Christian Church. Here the expression used is just what might be expected, and we are reminded of the voice which fell from heaven in New Testament times: "This is My beloved Son, in whom I am well pleased." In this exegesis the identity of the singer and the unity of the song is preserved throughout, There is no abrupt transition from the utterance of one person to that of another; for He who sings and He to whom the song is sung are one. The Father does Himself that which He does through the Divine Word, and hence the passage from the third person to the first in the third verse ceases to be embarrassing; nay, additional force is added to the Divine expostulation; for the Father is jealous with a holy jealousy for the Person and work of His Son. He knows how well that work has been done, and has all the more reason to complain of its having been denied its proper results and its merited reward. There is something infinitely pathetic in the idea of this song of lamentation, poured forth from the great Father's heart of love into the sympathetic ear of His well-beloved Son, and in this enumeration of all that He, the well-beloved of the Father, had wrought for favoured Israel. When man was created, he was created as the result of the decree of a Divine council: "Let us make man in our own image." And now when, after years of trial, man has proved himself a miserable failure, the Divine Father and the co-eternal Son are represented as conferring over the disastrous issue. (W. Hay Aitken, M. A.) There are plaintive songs, mournful songs, as well as songs expressive of joy and delight.I. THE APPELLATIVE ADDRESS. "My well-beloved." Can you call Jesus so? "If any man love not our Lord Jesus Christ, let him be accursed at the coming of the Lord." II. THE SONG. Observe, that whilst this vineyard is the choice of "my well-beloved," and His own hand plants it, He has a right to the fruits. Take care and do not rob Him. Do not tell me anything about a sandy and barren Christianity. It is not worth twopence an acre, if you go by the measurement. Do not tell me of a tree in the Lord's vineyard that brings forth no fruit; tell me rather of the post in the street. I look for the fruits of the Spirit, that He may be glorified in and by you. III. THE KNOWLEDGE WHICH IS REQUISITE FOR THE SINGERS. (J. Iron.) 1. It is natural to ask, Who is this that says, "I will sing a song to my Beloved"! I take these words to be spoken, not in the person of Isaiah, but of God the Father to His Son our Lord, who in the evangelical style is called, "the beloved Son of God, in whom He is well pleased." But how can the Church of those times be called the vineyard of the Son? I answer, Because as the Father created all things by Him, so by Him He has always governed all things, and more especially His Church.2. The Church of God is styled a vineyard, which is a very pertinent resemblance of it. For as a vineyard is a plot of ground separated from common field and pasture, in order to be improved with such cultivation as that the vines and grapes it produces may supply the owner with generous wines: so God's Church consists of a people chosen by Him out of the rest of the world, that they may worship Him by the laws and rules of His own revealing, and so exercise a purer religion, and abound in the fruits of good living, above other men, who have not the light of the same revelation, nor direction of the same laws. This similitude of a vine, or vineyard, for the justness of the resemblance, is several times used to denote the Church. (Psalm 80.) 3. This vineyard is said to be situate in a very fruitful hill, alluding to the land of Canaan, which was a high-raised, and a very fertile soil, agreeable to the character which Moses gives of it (Deuteronomy 32:13). 4. God made a fence round about it, i.e., He distinguished His people from all other nations by peculiar laws, statutes, and observances, not only in religion, but even in civil life, in their very diet and conversation, so that it was impossible for them to remain Jews, and to accompany freely with the rest of the world. He also fenced them with a miraculous protection from the invasions of their adversaries, which bordered upon them on every side. 5. God cleared the soil of this vineyard from stones; not indeed in the literal sense, for this country pretty much abounds with rocks and flints, which are so far from being always prejudicial, that they are serviceable, not only for walls and buildings, but even for some parts of agriculture. But this is a proper continuation of the allegory, that as stones should be cast out of a vineyard, so God cast out the ancient inhabitants of Canaan, to make room for the children of Israel. And with them He cast out their idols, made of wood and stone, and demolished the temples dedicated to idolatry, that His own people might have no stumbling. blocks left in their way, but might be wholly turned to His service. 6. He planted it with the choicest vine, the true religion, and form of government both ecclesiastical and civil, which He had revealed from heaven. He made excellent provision for the instruction of His people, and the promulgation of His will and pleasure among them. 7. After much cultivation of His vineyard and choice of His vine, He justly expected a plentiful product of the best kind of grapes; but was recompensed for all His pains with no better than the fruits of wild, uncultivated nature; "grapes of Sodom and clusters of Gomorrah," as He complains (Deuteronomy 32). And He gives us a sample and taste of them in some of the following words "He looked for judgment, but behold oppression; for righteousness, but behold a cry." The great increase of their fields and flocks, wherewith He had blessed them, afforded them sufficient means of rendering those dues to religion, and loving kindness to their neighbours, especially to the more indigent sort, which by many sacred laws and serious exhortations He had enjoined. But instead of being led by the Divine beneficence to works of liberality and charity, they only studied how to sacrifice to their insatiable lusts and lewd affections. 8. Therefore with good reason God tells them and appeals to themselves for the justice of it, that He would take away the hedge of His vineyard, and my it open to be wasted and trodden under foot. The proper application of all this to ourselves, is briefly hinted by St. Paul (Romans 11:21). "If God spared not the natural branches, take heed lest He also spare not thee." (W. Reading, M. A.) The natural advantages of Great Britain have been deemed extremely great; an island (says an early historian) "whose valleys are as Eshcol, whose forests are as Carmel, whose hills as Lebanon, and whose defence is the ocean." But our country has to enumerate advantages of a still higher order, — both of a civil and of a religious nature. Our civil constitution is a fabric, which, on account of its symmetry and grandeur, has even called forth the admiration of foreigners. Respecting this invaluable constitution, the late Dr. Claudius Buchanan asks, "Was it the peculiar wisdom of the Danes which constructed it? or of the Saxons, or of the Normans, or of the natives of the island? What is the name of the great legislator who conceived the mighty plan? Was it created by chance, or by design?...We know well by whose counsel and providence our happy government hath been begun and finished. Our constitution is the gift of God, and we have to acknowledge His goodness for this blessing, as we thank Him for life, and breath, and all things." But should we be less grateful for the benefits of a religious description, which have been conferred in past years upon our ancestors, and so copiously upon ourselves? We have reason to believe that the holy light of Christian truth was introduced amongst the Britons in the apostolic age, and during the captivity of Caractacus; and that numerous churches being gradually formed, the sanguinary rites of the Druids, practised in the dark recesses of their forests, were exchanged for the pure worship of the Gospel. In the sixth century, Christianity, though too much tinctured with the superstition of the age, was introduced amongst the idolatrous Saxons. It was a benefit to many of our ancestors that the dawn of a reformation also appeared, when the doctrines of the Waldenses were brought from France; and when the intrepid Wicliffe — whose writings were of no small advantage to the revival of religion, both in his own country and in Bohemia — protested against the reigning errors. This reformation, though soon crushed, was renewed within about a century afterwards, and established under the auspices of a young monarch whose name should be remembered with the warmest gratitude, — the sixth Edward. The protestant Church was in the next reign greatly oppressed, and many were added to the noble army of martyrs; but in the following reign it acquired a stability unknown before; and notwithstanding the various difficulties with which it has struggled has flourished to this day.(T. Sims, M. A.) Homilist. The Eternal employs fiction, as well as fact, in the revelation of His grit thoughts to man. Hence we have in the Bible, fable, allegory, parable. Fiction, used in the way which the Bible employs it, is a valuable servant of truth. It is always pure, brief, attractive, and strikingly apt. The Divine idea flashes from it at once, as the sunbeam from the diamond. The text is one of the oldest parables, and is run in a poetic mould. It is fiction set to music. "I will sing to my beloved a song touching his vineyard." Isaiah's heart, as all hearts should be, is in loving transports with the absolutely Good One, and by the law of strong affections he expresses himself in the language of bold metaphor and the music of lofty verse. Love is evermore the soul of poetry and song. This parabolic song is not only a song of love, but a song of sadness, for it expresses in stirring imagery how the Almighty had wrought in mercy to cultivate the Hebrew people into goodness, how unsuccessful He had been in all His gracious endeavours, and how terrible the judgment that would descend from His throne in consequence of their unfruitfulness. We have man under Divine culture here set before us in three aspects.I. RECEIVING THE UTMOST ATTENTION. So much had the Eternal done for the Hebrew race in order to make them good, that He appeals to the men of Jerusalem and Judah in these remarkable words: "What could have been done more to My vineyard, that I have not done in it?" What has the great moral Husbandman done towards our moral culture? 1. Look at nature. There is an intelligence, a goodness, a calm, fatherly tenderness, animating, beautifying, and brightening all nature, which is, in truth, its moral soul, that silently works evermore to fashion the heart of humanity for God. 2. Look at history. There is running through all history, as its very life, an Eternal Spirit of inexorable justice and compassionating mercy, whose grand mission it is to turn the souls of men from the hideousness of crime to the beauties of virtue, from confidence in man, "whose breath is in his nostrils," to trust in Him who liveth forever, from the temporary pleasures of earth to the spiritual joys of immortality. 3. What are the events of our individual life? Why is our life, from the cradle to the grave, one perpetual change of scene and state? Why the unceasing alternation of adversity and prosperity, friendship and bereavement, sorrow and joy? Rightly regarded, they are God's implements of spiritual culture. 4. Look at mediation. Why did God send His only-begotten Son into the world? We are expressly told that it "was to redeem men from all iniquity." 5. Look at the Gospel ministry. Why does the great God ordain and qualify men in every age to expound the doctrines, offer the provisions, and enforce the precepts of the Gospel of His Son? Is it not to enlighten, renovate, purify, and morally save the souls of men? II. BECOMING WORSE THAN FRUITLESS. "He looked that it should bring forth grapes, and it brought forth wild grapes." The idea is that the Jewish people, under the culturing care of God, produced instead of good fruit the foetid, noxious fruit of the wild vine. And truly their history demonstrates this lamentable fact. From age to age they grew more and more corrupt, morally offensive, and pernicious, Thus they went on until the days of Christ. Unfruitfulness is bad enough, but pernicious fruitfulness is worse. The history of the world shows that it is a common thing for men to grow in evil under the culturing care of God. Pharaoh's heart was hardened under the ministry of Moses; Saul advanced in depravity under the ministry of Samuel; and Judas became a devil under the ministry of Christ Himself. Man growing in evil under the culturing agency of God indicates two facts in human nature. 1. The spontaneity of man's action. What stronger proof can there be that our Maker has endowed us with a sovereign power of freedom than the fact that we act contrary to His purpose regarding us, and neutralise His culturing efforts? 2. The perversity of man's heart. The disposition to run counter to Heaven, which is coeval with unregenerate souls, is the root of the world's upas. How came it? It does not belong to human nature as a constitutional element. It is our own creation, and for it eternal justice holds us responsible. III. SINKING INTO UTTER DESOLATION (vers. 5, 6). These words threaten a three-fold curse. 1. The withdrawal of Divine protection. "I will take away the hedge thereof," etc. The meaning is, that He will withdraw His guardianship from the Hebrew people. This threat was fulfilled in their experience. Heaven withdrew its aegis, and the Romans entered and wrought their ruin. What thus occurred to the Jew is only a faint symbol of what must inevitably occur in the experience of all who continue to grow in evil under the culturing agency of God. 2. A cessation of culturing effort. "It shall not be pruned nor digged; but there shall come up briers and thorns." The idea is that He would put forth no more effort to improve their condition, that He would cease to send them visions and prophets. The time must come in the case of all the unregenerate, when God will cease His endeavours to improve. His Spirit will not "always strive with man." 3. The withholding of fertilising elements. "I will also command the clouds that they rain no rain upon it." However protected the vineyard might be, and however enriched the soil, and skilfully pruned the branches, if no rain come, the whole will soon be ruined. What a terrible picture of a soul is this! — here is a soul from which its great Father has withdrawn all protection, ceased all culturing efforts, and withholds all fertilising influences! Here is hell. This subject starts many solemn reflections, and has many practical uses.(1) It unfolds the mercifulness of God. How infinite His condescending love in taking this little world under His culturing care.(2) It reveals the morality of life. Man is a moral being, and everything here connected with his life has a moral purpose, and a moral bearing.(3) It explains all human improvement. God, as the great Husbandman, is here "building fences," "digging and pruning," and thus helping on the world to moral fruitfulness.(4) It urges self-scrutiny. In what state is our vineyard?(5) It suggests the grand finale of the world's history. There is a harvest marching up the "steeps of time." (Homilist.) Homilist. I. AS ABUNDANTLY POSSESSED. The vineyard here is represented —1. As in a salubrious position. "In a very fruitful hill." 2. As subject to culturing care. Canaan was the fruitful hill; the theocratic government was the fence built around it. What rare opportunities has every man amongst us! Bibles in our houses, churches near our dwellings, preachers of every type of mind, class of thought, and oratorio power. II. AS SHAMEFULLY ABUSED. "When I looked that it should bring forth grapes, it brought forth wild grapes." III. AS UTTERLY LOST. (Homilist.) We have in this parable a summing up of the history of God's chosen people.I. GOD'S CARE FOR THEM — their privileges. II. GOD'S GRIEF OVER THEM — their Sin and unfaithfulness. III. GOD'S SENTENCE UPON THEM — their punishment. (C. J. Ridgeway.) I. Here is human life PLACED IN A GOOD SITUATION. "In a very fruitful hill."II. Here is human life AS THE SUBJECT OF DETAILED CARE (ver. 2). He stood back and waited like a husbandman. The vineyard was upon a hill, and therefore could not be ploughed. How blessed are those vineyards that are cultivated by the hand! There is a magnetism in the hand of love that you cannot have in an iron plough. He gathered out the stones thereof one by one...He fenced...He built...He made a wine press. It is hand made. There is a peculiar delight in rightly accepting the handling of God. We are not cultivated by the great ploughs of the constellations and the laws of nature; we are handled by the Living One, our names are engraven on the palms of His hands: "The right hand of the Lord doeth gloriously." Human life, then, is the subject of detailed care; everything, how minute soever, is done as if it were the only thing to be done; every man feels that there is a care directed to him which might belong to an only son. III. Human life is next regarded AS THE OBJECT OF A JUST EXPECTATION. "He looked that it should bring forth grapes." Had, He not a right to do so? Is there not a sequence of events? When men sow certain seed, have they not a right to look for a certain crop? When they pass through certain processes in education, or in commerce, or in statesmanship, have they not a right to expect that the end should correspond with the beginning? Who likes to lose all his care? IV. Human life AS THE OCCASION OF A BITTER DISAPPOINTMENT. "It brought forth wild grapes." (Joseph Parker, D. D.) It is not the best at the first; it has to be fenced, and the stones are to be taken out, and the choice vine is to be planted, and the tower is to be set in the midst of it, and the wine press is to be built therein. The child is but the beginning; the man should be the cultivated result. Culture is bestowed for fruit. Culture is not given for mere decoration, ornamentation, or for the purpose of exciting attention, and invoking and securing applause; the meaning of culture, ploughing, digging, sowing is — fruit, good fruit, usable fruit, fruit for the healing of the nations. The fruit for which culture is bestowed is moral. God looked for judgment and for righteousness.(Joseph Parker, D. D.) I. THE MOTIVES OR REASONS INDUCING US TO FRUITFULNESS.1. Every creature in its kind is fruitful. The poorest creature God hath made is enabled, with some gift, to imitate the goodness and bounty of the Creator, and to yield something from itself to the use and benefit of others Shall not every creature be a witness against man, and rise up in judgment to condemn him, if he be fruitless? 2. The fruitfulness of a Christian is the groundwork of all true prosperity. 3. If we be fruitful, bringing forth the fruits of the Spirit, there is no law against us (Galatians 5:22, 23). 4. The circumstance of time calls upon us to bring forth the fruits of obedience. Forasmuch as the Lord hath year by year, for so long succession of years, sought for fruit of us and found none, it is now high time to bring forth plenty. 5. If all this will not serve to make us fruitful, that which our Saviour saith in John 15:2, 6, should awaken us. II. SOME PROFITABLE MEANS THAT MUST BE USED TO MAKE US GROW MORE FRUITFUL. 1. See thou be removed out of thy natural soil, and be engrafted into another stock. 2. See thou plant thyself by the running brooks. 3. See thou labour for humility and tenderness of heart. The ground which is hard and strong is unfit for fruit. 4. Beware of overshadowing thy heart by any sinful lust, whereby the warm beams of the Sun of Righteousness are kept from it. 5. A special care must be had to the root that that grow well Faith is the radical grace. 6. We must be earnest with the Lord, that He would make us fruitful. III. THE NATURE AND QUALITY OF THAT FRUIT WHICH WE MUST BRING FORTH. 1. Proper. It must be thy own. 2. Kindly, resembling the Author, who is the Spirit of grace. 3. Timely and seasonable (Psalm 1:3). 4. Ripe. 5. A fifth property of good fruit is universalities. Fruits of the first and second table, of holiness towards God and righteousness towards man. Fruits inward and outward. 6. Constant. (N. Rogers.) People Ephah, IsaiahPlaces Jerusalem, Mount ZionTopics Acres, Amount, Bath, Ephah, Fields, Grain, Homer, Measure, Produce, Seed, Ten, Vines, Vineyard, Wine, Yea, Yes, Yield, YieldethOutline 1. Under the parable of a vineyard, God excuses his severe judgment8. His judgments upon covetousness 11. Upon lasciviousness 13. Upon impiety 20. And upon injustice 26. The executioners of God's judgments Dictionary of Bible Themes Isaiah 5:10 4510 sowing and reaping Library A Prophet's Woes'Woe unto them that join house to house, that lay field to field, till there be no place, that they may he placed alone in the midst of the earth! 9. In mine ears said the Lord of hosts, Of a truth many houses shall he desolate, even great and fair, without inhabitant. 10. Yea, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah. 11. Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame … Alexander Maclaren—Expositions of Holy Scripture Holy Song from Happy Saints The Well-Beloved's vineyard. Of Confession and Self-Examination God's Last Arrow Dishonest Tenants Miracles no Remedy for Unbelief. The Knowledge that God Is, Combined with the Knowledge that He is to be Worshipped. The Barren Fig-Tree. A Sermon on a Text not Found in the Bible. Religion Pleasant to the Religious. "For to be Carnally Minded is Death; but to be Spiritually Minded is Life and Peace. " a survey of the third and closing discourse of the prophet Eleventh Day. The Holy one of Israel. The Harbinger Letter Xlviii to Magister Walter De Chaumont. In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables. The Third Day in Pasion-Week - the Last Series of Parables: to the Pharisees and to the People - on the Way to Jerusalem: the Parable Of Orders. And thou, Bethlehem Ephratah, too little to be among the thousands of Judah An Analysis of Augustin's Writings against the Donatists. The Gateway into the Kingdom. Links Isaiah 5:10 NIVIsaiah 5:10 NLT Isaiah 5:10 ESV Isaiah 5:10 NASB Isaiah 5:10 KJV Isaiah 5:10 Bible Apps Isaiah 5:10 Parallel Isaiah 5:10 Biblia Paralela Isaiah 5:10 Chinese Bible Isaiah 5:10 French Bible Isaiah 5:10 German Bible Isaiah 5:10 Commentaries Bible Hub |
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