November 1927
730
" T h e ’ ' K i n g ' s
B u s i n e s s
T N Chapter 3:1-15 the prophet as God’s official representative denounced the rulers of the Hebrew people because of their selfishness and greediness, their
giBISHlSIlllEBBs May we have the names
wickedness and injus tice, and their corrupt lives. In concluding this denunciation (13- 15), G od announces the fact that He will enter into judgment with “the elders of His people, and the princes thereof” who “crush My people and
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grind the face of the poor." Corrupt of ficials 1 may ignore God and use their po sitions and authority for selfish ends and seemingly prosper for the time being; but at the proper time God will enter into judgment with them and reward them according to their works. In 3:16-4:1 the prophet unflinchingly sets forth in most graphic language the sinfulness, boldness and wantonness of the daughters of Zion (the female pop ulation of Jerusalem), and ends his re buke with- a prophecy of a war in which the greater number of men shall fall by the sword. In the aftermath of this war appears the usual lowering of moral standards and the entrance of licentious ness, especially on the part of thé women, as is seen in 4:1. This pipture found a partial fulfillment in some historical war which came to pass after Isaiah’s day, probably in the Assyrian or Babylonian invasion ; but its complete fulfillment will come in the “end time.” Verse 2 of Chapter 4 is a definite pre diction of the coming of “the branch” of Jehovah, which prophecy found its ful fillment in the incarnation of the Lord Jesus Christ. The expression “the branch of Jehovah” is a reference, as is set forth by the able commentators, to the divine nature of Jesus Christ, while the expression "the fruit of the land” is a definite prediction of His human na ture. This prophecy is identical with that found in Isa. 9 : 6 , which latter prophecy is spoken in literal language, whereas this one is the same truth expressed in 1 fig urative language. John’s record of the Gospel is an elaboration of the thought contained in “the branch of Jehovah"; Luke’s record of the life of Christ is like wise an expansion of. the truth contained in the other expression “the fruit of the land.” In 4:3-6 appears a picture of millennial glory when Jerusalem shall be “the praise of the whole earth” (Isa. 62:1-7; 33: 17-24). 5 :1 : “Let me sing for my well-beloved a song of my beloved touching his vine yard.” In these words the prophet speaks to his fellow Hebrews who have gathered around him, a parable. The parable has been a favorite Inode of expressing great and many thoughts in few words. (See Judges 9:7; 2 Sam. 12:1-4; 2 Kings 14: 9; Ezek. 17:3; Matt. 13.) Isaiah and his audience to which he was singing, prob ably presented such a picture as did. Ez ekiel and his audience (Ezek. .33:30-33). The prophet’s, “beloved” one is God, con cerning Whose vineyard he was going to sing a song. This song or parable is put in such a skilful way that the audience at first little suspected that it applied to them, and, like those who heard Jesus (Matt. 21:41), they gave assent to the thoughts until suddenly the prophet ap-
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His “choicest vine” and having spared no pains in preparation of soil and cultiva tion and protection of the plant; should expect the finest and most luscious fruit; but, humanly speaking, He was greatly disappointed in finding “wild grapes.” The same disappointment fends the hearts of parents and guardians who, having be stowed all within their power upon chil dren ' and wards' in order that they may grow into ideal meri and women, see them falling far beneath their cherished hopes. V. 3. In this verse the prophet asks his audience to judge the case between the Lord and His vineyard which, having received every advantage, bore bitter fruit instead of good. V. 4. In this verse he asked two ques tions: “What could, have been done more to my vineyard, that l have not done in it?” and “Wherefore, when I looked that it should bring forth grapes, brought it forth zvild grapes?” The auditors were compelled to answer the first question; stating that God had exhausted all means possible upon the vineyard. The second question called forth the answer that the trouble was not with the owner of the vineyard, but with the vine. Vs. 5 and 6 . In these verses the prophet, continuing the parabolic form, said that God, since the vineyard had turned out so badly, would permit it to be destroyed completely.
plied the song to them. “My_well-beloved had a vineyard in a very fruitful hill.” To Isaiah God was “well-beloved.” The proph et had given his heart and life to God; hence, truly he called God his “well-be loved.” God should be the same to every one. today. “To know God is to love Him; to love Him is to trust Him; to trust Him is to have eternal life.” Love for God always expresses itself in strict obedience to His will. God selected “a very fruitful hill" for His “vineyard.” The Lord always places His people in that environment which will be conducive to their spiritual de velopment and growth. At the time when one is passing through sorrows and dis asters, all things may seem to be against one of God’s children (cf. Gen. 42:36), but in reality God is planting him in “a very fruitful hill." V. 2. In this verse the prophet, con tinuing his parable, declared that God had done everything possible for the growth, development and fruitfulness oi this choice vine. Note the fact that the vine was “the choicest vine." In their day, Abraham and Melchizedek were the choicest of all the earth. In all ages God’s “saints" are the choicest in the earth (see Psa. 16:3)-. " . . . and he looked that it should bring forth grapes, and it brought forth wild grapes." It was only reasonable that the Lord, having selected “a fruitful hill’ for
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