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A Form-Critical Study of Isaiah 5:1-7

as a Song and a Juridical Parable

GALE A. YEE

164 Rusholme RoadToronto, Ontario M6H 2Y7

INARECENTLY PUBLISHEDarticle,J.T. Willis1presents cogent argumentsagainst various scholarly interpretations of Isa 5:1-7 as (1) an uncle's song,

(2) a satirical polemic against Palestinian fertilitycults,(3) the prophet's song

concerning his own vineyard, (4) the prophet's song expressing sympathy for

his friend, God, (5) a drinking song, (6) a bride's love song, (7) a groom's love

song, (8) a song of the friend of the bridegroom, (9) a lawsuit or accusation,

(10) a fable, and (11) an allegory. He suggests, and I think correctly, that Isa

5:1-7 is a parable.

However, Willis's analysis of the text as a parable is disappointing. Hedelineates the features of a parable (pp. 356-58), but he does not sufficiently

apply his definition to the Isaian text. Although maintaining that a parable

contains an intentional decoy so as to distract the hearers from, or (better)

draw them into, the speaker's experience and to pass judgment upon them

selves (p. 357), he does not demonstrate precisely how Isa 5:1-7 does this. He

does not show how the parable functions in the text. Moreover, he himself

admits that he did not analyze the parable's relation to Isaiah's own designa

tion of the form as a "song" (p. 359).

Inthis paperIwish to expand and make precise Willis's work on the Song

of the Vineyard Anticipating my results I submit that two similar but also


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ISA 5:1-7 AS A SONG AND A JURIDICAL PARABLE 31

functionally different literary forms compose Isa 5:1-7, viz., a song and a

juridical parable. It is through these two forms that Isaiah manipulates the

southern kingdom, "the inhabitants of Jerusalem and men of Judah(5:3),"to

condemn itself.

The Form of Isa 5:1-7 and Its Structure

The prophet announces to his audience, identified in v. 3 as the inhabit

ants of Jerusalem and men of Judah, that he wishes to sing the song of his

friend. Isaiah himself identifies the literary form ofhismessage as aSir.The

Hebrew wordsSirandsirencompass a number of different types of songs.2

Scholars have interpreted Isa 5:1-7 primarilyinterms of three of thesetypes:adrinking song, a cultic festival song, and an erotic love song.3

In concluding his own study, Willis asserts that Isa 5:1-7 is a parable

whose contents may be described as a parabolic song of a disappointed

husbandman.4He rejects categorizing the whole passage as a lawsuit because

legal matters can also belong to genres other than a lawsuit, viz., a parable.

Nevertheless,Idisagree with Willis that the element "song" militates against it

being a lawsuit and that the element "song" was combined with the element

"parable" simply to arrest the hearers' attention and draw them into the

event.51 suggest that the Song of the Vineyard be studied in light of the formal

aspects ofamajor OT song, Deuteronomy 32, which does contain a lawsuit.

In Deut 31:19 God, after a prediction of Israel's transgressions of the

covenant, commands Moses to write "this song." The word used here and in

Deut 31:21-22,30 and32:44 ishaSSr,the same cognate ofSirasthat found in

Isa 5:1. The song will function as a "witness"(ced)against the people during

times of evil and trouble. The detail that Moses spoke the words of this "song"

in the hearing of all the assembly of Israel appears in32:44forming aninclusio

with 31:30 delimiting the unit.The form of Deuteronomy 32 has been discussed extensively by G. E.

Wright, who finds that one basic form can be distinguished here, viz., the

covenant lawsuit or rib, even though present within the psalm itself is a

mixture of styles.6The form of the lawsuit found in Deuteronomy 32 will be

outlined in the following:

2

See thediscussionofsongsin O. Eissfeldt, The Old Testament:An Introduction (NewYork:Harper& Row, 1976) 87-124.3 See J. T. Willis, "Genre," 337-48.


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32 THECATHOLICBIBLICALQUARTERLY | 43, 1981

1 Deut 321Call to witnesses togiveear to theproceedings These are "theheavens"and"the earth"addressed in 1

2 Deut32 46Introductory statement of thecaseatissueby the divinejudge

andprosecutoror by hisearthlyofficial3 Deut32 714Recital of thebenevolentacts ofthesuzerain Recountedhere

are major moments in Israelite historytheir election by Yhwh, thewildernessexperience,theconquestof thepromisedland,and Yhwh'senduringcovenantallove for his people in providing for theirneeds

4 Deut32 1518Indictment Yhwh's loving kindness towards his people isjuxtaposedwiththeirinfidelity inturningtowards idols We have heretheformalcomplaintofthepoet

5 Deut 32 1929Sentence Inthe first personGodnow declares what hewill

dotohispeopleasaresultoftheirunfaithfulness Notethehiclausein28 7

It is important to note that for Wright the lawsuit in Deuteronomy 32encompasses only vv 129 In the history of thetradition, this lawsuit wasexpandedintoa liturgicalhymncontainingmotifs oftheHoly War "Thustheribbecame a mode of confession, the hymnic portions resolving the tensionintoan expression of hopeand faith in God for deliverance " 8Nevertheless,the legal aspect of the song is still preserved in the final redaction since the

song functions in the text as a "witness" (c

ed) against the assembly duringperiods of troubledue totheirunfaithfulness

Isa5 17 contains features which are analogous to Deut 32 129 In thefirst place,both units are designated as aSir,"song " Both deal thematicallywith the contrast between the covenantal love of God for his people and their

infidelity Moreover, Isa 5 4b corresponds to Deut 32 15-18 as the indictment

in the form of a question Isa 5 5-6 corresponds to Deut 32 19-29 as the

sentence in which the vineyard-owner reveals what he will do to his vineyard

as a result of its unproductiveness

There are, however, differences in the two units In the first place, Yhwh's

benevolent acts in the Isaian passage are not as concretely expressed as in

Deut 32 7-14 Whatever activity the Lord expends on his people is couched

metaphorically in vv 1-2 Second, very integrally related to this first differ

ence are the facts that the identity of Yhwh as the disappointed husbandman

as well as the identity of the offending party are not revealed until the end of

the unit Third, God functions as judge over the people in the Deuteronomy

London SCM 1962)41-42 See also Huffmon "The Covenant Lawsuit m the Prophets "


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text, whereas in the Isaian passage "the inhabitants of Jerusalem and men of

Judah" (v.3)are asked to judge between the vineyard-owner and the vineyard.

These dissimilarities are due, for the most part, to the fact that two

different forms are joined in the Isaian text: aSirembodyingalawsuit, whichIhave discussed above, and a juridical parable, whichIwill discuss presently.

The "song" form isa"broken" form in this text, since it is not presented in pure

form.9It isthejuridical parable which "breaks" this form. An understanding

of both forms throws light on the logic of this passage.

The most extensive treatment of the juridical parable as a literary form is

U. Simon's analysis of Nathan's parable in 2 Sam 12:1-14. According

to Simon,

the juridical parable constitutes a realistic story about a violation of the law,related to someone who had committed a similar offense with the purpose ofleadingtheunsuspectinghearer topass judgmentonhimself.Theoffenderwill becaught in the trap set forhimifhetruly believes that the story told him actuallyhappened, and only ifhedoes not detect prematurelythesimilarity between theoffence in the story and the one he himselfhascommitted.10

The main feature of a juridical parable is thus its intentional decoy which

provokes the hearer to condemn himself. Simon lists five examples of OT

juridical parables: 2 Sam 12:1-14; 14:1-20; 1 Kgs 20:35-43; Isa 5:1-7; and Jer3:1-5. Agreeing with Long that the juridical parable does not adequately

describe the form of Jer 3:l-5,n I therefore eliminate it from my discussion.

The common element in the four remaining texts is the legal issue in which the

decoy is concealed. In the historical books the case is presented to the king,

while in Isaiah the case is delivered to the inhabitants of Jerusalem and men of

Judah. Each text to some extent follows a standard rhetorical pattern which I

would now like to examine, adding to Simon's study of such parables.

The Nathan parable of 2 Sam 12:1-14 follows the story of David's

indiscretion with Bathsheba and his subsequent order to Joab to place Uriah

at the battlefront. The narrative begins with Yhwh sending the prophet,

Nathan, to David.Ioutline the rhetorical structure, which will beaparadigm

for the three other parables, as follows:

A.Parable2Sam 12:lb-4: Nathan presents to David foralegal decision the"case" concerning the robbery of the poor man's ewe-lamb by therich man.

9 Ibid., 53-54 on "broken" forms in Deuteronomy 32.


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34 THE CATHOLIC BIBLICAL QUARTERLY I 43,1981

B. Judgment2 Sam 12:5-6: David responds angrily to the case and utters an

oath, pronouncing a judgment of death upon the rich man and sentenc

ing him to a fourfold retribution for the ewe-lamb.

C. Interpretation2 Sam 12:7a: Nathan, after David thus condemns himself byhis judgment, announces, "You are the man."

D. Recital of the benevolent actions of God2 Sam 12:7b-8: Yhwh himself

recapitulates his generosity towards David in the first person. (Jnki)

E? Indictment2 Sam 12:9: The accusation of ingratitude is expressed in a

rhetorical question beginning with the adverbmaddac: "Why have you

despised the Lord to do what is evil in his sight?" An application of the

parable to David's heinous crimes follows.

F. Sentence2 Sam 12:10-12: The consequences of David's ingratitude are

introduced rhetorically by the adverbw

c

att. Inv.11Yhwh, through hisspokesman Nathan, announces the sentence in the first person. Note the

dramatic conclusion of the oracle marked by the particle hi, where

David's past deeds are juxtaposed with Yhwh's future deeds which result

from them.

The jur idi cal pa rab le in 2 Sam 14:5-17 follows a similar patt ern . The

age nt, howeve r, is no t a pr ophet b ut a "wise wo ma n, " disguised as a mo ur ni ng

widow. She was sent to David by Joab, who sensed that David was longing for

his exiled son, Absalom.

A. Parable2 Sam 14:5-7: The woman presents her case to the king: she is a

widow with two sons, one killing the other in a quarrel. The whole clan

seeks vengeance for the murdered son in the life of his brother: "Thus

they would quench my coal which is left and leave to my husband neither

name nor remnant upon the face of the earth" (v. 7).

B. Judgment2 Sam 14:8-11: The woman manipulates the king to pronounce

an oath and pass the judgment that her son will not be destroyed.

E. Indictment2 Sam 14:13a: The accusation of the offense "against the peopleof God" is phrased in a rhetorical question (wlmm), as in the Nathan

parable.

C. Interpretation2 Sam 14:13b-14: The interpretation of the woman's parable

begins with the particlehi:"for in giving this decision the king convicts

himself, inasmuch as he does not bring his banished one home again."

F. Sentence2 Sam 14:15-17: Withwcatt the woman returns to her own case

although there remains a "double entendre" in her words, in that she

appears to be describing her own case when, in fact, she refers to the

king's situation.12 Because of the delicate balance the woman mustmaintain between her function as the defendant appealing for mercy and


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the accuser oftheking, the sentence takestheform ofwhatthe king will

do in response to her: "For(ki)theking willhear anddeliver his servant

from the hand of the man who would destroy me and my son togetherfrom the heritage ofGod"(v. 16).

The juridical parable of the woman at Tekoa departs from the Nathan

form in the absence of DTherecital of the benevolent actions of God.This is

also true of the juridical parable found in1Kgs 20:35-43. In this episode the

spokesman is another prophet whose mode of concealment is a bandage over

his wounds. King Ahab has just covenanted himself with the enemy,

Ben-Hadad.

A.Parable1 Kgs 20:39-40a: The disguised prophet presents his"case"to theking:Asoldierhadentrusted a prisoner ofwarto him, threatening thatshould thismanescape, "your life shallbefor his life,or elseyou payatalent of silver." This prisoner did escape when his keeper waspreoccupied.

B.Judgment1 Kgs20:40b:Theking declares: "Soshallyourjudgmentbe;youyourself have decidedit,"thus condemninghimself.

C.Interpretation^. IndictmentandF'.Sentence1 Kgs20:41-42.Theprophet

removeshisdisguiseandis recognized by the kingasone ofthespokesmen ofGod.The interpretation oftheparable is found inthestatementwhich both indictsandsentences the king: "Because you have let go outof yourhand the man whom I haddevotedtodestruction,therefore yourlife shall go for his life and your people for his people." Note that theindictment/sentenceisformulated inthedivinefirstpersonandthat thesentence echoes the parableitself,making an immediate application.

Before an examination of Isa 5:1-7 I would like to summarize the results

thus far on theOTjuridical parable. First of all, the three juridical parables

and the lawsuit in theSirof Deuteronomy 32 are formally similar. They all

contain an indictment and sentence. Moreover, the Nathan parable shares the

recapitulation of God's acts found in Deut 32:7-14.

In two of the three juridical parables prophets are sent to thekings;in the

third, a gifted woman.Ineach example the real situation of the kingismasked

in the parable. After the parable is related, an oath is pronounced by the king

in two instances beforehegives the judgment on the"case."The oath serves to

clinch the condemnation which the king brings uponhimself.Only the Nathan

parable has a short application oftheparable to David and a recital of God'sbenevolence immediately following the king's judgment. All three instances


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36 THE CATHOLIC BIBLICAL QUARTERLY | 43, 1981

in v. 7a. In the woman's parable the interpretation follows the indictment with

the particle ki. In the 1 Kings parable the interpretation is implied in the

indictment itself. Finally, all the cases contain a sentencing of the royaloffender. In both the Nathan parable and the 1Kings parable, the sentence isannounced in the divine first person. This is not the case for the woman's

parable because of her sensitive role as both defendant in the case and accuser

of the king. Noteworthy is the fact that in both of the 2 Samuel parables, the

sentencing begins with wcatt and closes with ki. We can now assess the

Isaian parable in light of the other juridical parables discussed.

Isa 5:1-7 follows the form of the juridical parable but with a significant

modification:

A.ParableIsa5:lb-2: Within the framework ofa"song" Isaiah presents the"case" about his friend and the unproductiveness of the choice vineswhich he planted in his vineyard.

B.JudgmentIsa 5:3: After the "case" is laid out, the speaker changes to thevineyard-owner himself who requests the inhabitants of Jerusalem andmen ofJudah to judgethe proceedings accordingly.

D.Recitalofbenevolent actionsofGodIsa5:4a: There is no immediate interpretation of the parable or indictment followingthejudgment as in the

other OT parables. However, like the Nathan parable and the song ofDeuteronomy 32, the vineyard-owner in the first person recounts hispositive activity for the vineyard in a rhetorical question.

E.IndictmentIsa5:4b: The accusationisalso formulatedin arhetorical question,beginning withmadduaclikethe Nathan parable. Themajorcomplaint is the fact that although choice vines were planted, rotten grapeswere produced.

F.SentenceIsa5:5-6: In the first person emphasized rhetorically by the pronounDni9thevineyard-ownerreveals what he will do to the vineyard as a

result ofitsunfruitfulness. The use ofthefirst person for God who givesthe sentenceisalso found in the Nathan parable, in the1Kings parable,andin Deuteronomy32.Observefurthermorethat thesentence,as in thetwo 2 Samuel parables, begins with the adverbwcatt.

C.InterpretationIsa5:7: Signalled by the particlekiasin 2 Sam 14:13b, theinterpretation unveils the real identities involved in the case.13

The major departure from form in Isa 5:1-7 is the positioning of the

interpretation as the final part of the song. Moreover, a rhetorical question in

5:4a recapitulates the labor expended by the vineyard-owner on behalf of his

vineyard which is found in the Nathan parable, but not in the other OTparables studied. Another difference in the Song of the Vineyard from the


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other parables is not a formal one. The others are addressed to the king for

decision, and in his judgment he condemnshimself.In Isaiah, on the otherhand, the "inhabitants of Jerusalemandmen of Judah"arerequested to judge

the vineyard. Implied in the text is their denunciation and thus their ownsubsequent conviction. The condemnation brought upon themselves by their

judgment would only be complete if, in fact, they believe that thevineyard is

liable and that it represented something other than themselves. The ultimate

revelation of their guilt appears in the climactic interpretation of v.7which is

the most rhetorically brilliant feature of the text.

Isa 5:7 has been variously interpreted by a number of scholars. H.

Wildberger, although admitting that the expression "house of Israel" can be

used to refer specifically to the northern kingdom, asserts that in Isa 5:7"house ofIsrael"indubitably stands in parallel with and not in opposition to

"men of Judah." Moreover, both concepts are identical with "the inhabitants

of Jerusalem" and "men of Judah" in v. 3.14F. Delitzsch,15E. Young,16and O.

Kaiser17do not find precise synonyms in the chiasmus but rather consider the

"house of Israel" as the whole nation with the "men of Judah"asa part within

the whole. G. B. Gray seems to leave open the question of the identity of the

"house of Israel,"18while E. A. Leslie identifies it as the northern kingdom.19

For specific reasonsIprefer understanding the concept, "house of Israel"

as the northern kingdom. In the first place, the term "house of Israel" never

occurs elsewhere in the Hebrew scriptures in a synonymous parallel with

either "men of Judah" or "inhabitants of Jerusalem." Against Wildberger I

think it is quite significant that in Hosea and Amos, prophets just prior to

Isaiah, and in Micah, Isaiah's southern contemporary, every instance of bet

yisr^lrefers to the north.20Even the later prophet Jeremiah in many instan

ces carries on the tradition of referring to the north asbetyisrDl.21Isaiah

prophesied then in a milieu which did characterize the north as the "house

of Israel."Inthe second place,bt yisr^lis unmasked in Isa 5:7asthe "vineyard of

the Lord of Hosts." Similar imagery of a vine/vineyard representing the

14 Jesaja 1-12 (BKAT X /l ; Neukirchen-Vluyn: Neukirchener, 1972) 172. So also G.

Fohrer,Das Buch Jesaja, Band 1(Stuttgart: Zwingli, 1966) 78.15

Biblical Commentary on the Prophecies of Isaiah(Edinburgh: Clark, 1898) 153.16

The Book of Isaiah (Grand Rapids: Eerdmans, 1970), 1. 203.17 Isaiah 1-12: A Commentary (Philadelphia: Westminster, 1972)61.18 For Gray (A Critical and Exegetical Commentary on the Book of Isaiah [ICC 15;

Edinburgh: Clark, 1928] 87) the expression could refer to the north. However, this equation


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people is associated with the northern kingdom. Thus we read in Hosea:

Israel is a luxuriant vine that yields its fruit. (Hos 10:1)

Like grapes in the wilderness,Ifound Israel. (Hos 9:10)They (Israel) shall blossom as the vine. (Hos 14:8)

In Psalm 80, which scholars such as Eissfeldt, Mowinckel, Weiser, Briggs,

Sabourin, and Dahood believe has a northern provenance, Israel is presented

as a vine in language very reminiscent of God's activity in his vineyard in Isa

5:1-7. All of the scholars cited, with the exception of Briggs, would date this

psalm during the last days of the northern kingdom probably after the

successful campaigns of Tiglath-pileser against the north of 734-32 B.C. If

these scholars are correct, we have further evidence that during the time ofIsaiah the north was described in vine imagery.22

If it would have been customary around Isaiah's time to refer to the

northern kingdom by thismotif, Isaiah's hearers, the men of Judah, beingdeceived byaparable concerningavineyard, could quite conceivably identify

the vineyard with the north and judge against their rival nation. We must

realize that at the time when Isaiah wrote this text, Israel was stripped of much

of its territory by Tiglath-pileser. Thus the sentencing the parable had begun

to come true. Because of the north's transgressions, God had, in fact, removed

the hedge, and it was devoured. God had broken down its wall, and it was

being trampled by the Assyrians. It would not be difficult to picture the

Judeans very smug upon hearing Isaiah's words and easily condemning the

north. The interpretation in Isa 5:7, therefore, reveals that, although the

vineyard of the Lord of Hosts is the north, the favorite plant of the Lord and

ultimate offender of Yhwh is Judah. Isaiah was warning Judah, who was as

morally and politically decadent as Israel, that it will suffer the same fate as

Israel if it does not repent.

The dynamics of the text are such that the Judeans are led to believe thatthe vineyard is Israel, that they judge and condemn it and witness Yhwh's

prediction to wipe it out. Moreover, the interpretation reveals that the vine

yard is indeed Israel. However, with an ironic twist the interpretation also

discloses that Judah, whose own situation was analogous to the north's, is the

21 Jer 2:4; 3:18; 5:1; 11:10, 17;13:11;31:27, 31; 33:14; 48:13.22

Cf. also Mie 1:6. I realize that Jeremiah frequently described the south with the plantmotif.In fact, the theme of a choice vine,srq, turning renegade appears in Jer2:21just as in Isa5:1 -7. (Cf. the plant motif in Jer 6:9; 12:2; 18:9; 24:6; 32:41 ; 42:10; 45:4). Jeremiah however is much


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real transgressorinthe song. This brief disclosure has the same overwhelming

impact as Nathan's short declaration to David: "You are the man."

Since the success of the juridical parable depends on concealing the real

situation addressed in the parable from its hearers, the analogy between the

choice vines planted in the vineyard and the men of Judah as "his favorite

plant" cannot be pressed so far as to consider the south responsible for the

north's dilemma.23The primary purpose of the parable is deception intended

to manipulate the Judeans into condemningacorrupt condition of which they

too are guilty. U. Simon has concluded likewise with regard to the Nathan

parable which lacks a motive paralleling Uriah's slaying and a parallel in

David's situation to the unexpected traveller of the parable.24

I would now like to make a few remarks concerning the interrelationshipbetween the songandthe juridical parable.Inoted above the formal similarity

between a song based on a lawsuit in Deuteronomy 32 and Isa 5:1-7 which is

entitled a "song." Both containanindictment and sentence. Both furthermore

deal with the relationshp of God with his people: the graciousness of God is

recounted vis--vis the disloyalty of the people. However, I also pointed out

the dissimilarities between Deuteronomy32 andIsa5:1-7.Inthe latter parablethe explicitness of God's actions for his people is obfuscated. The identities of

God and the offenders are not revealed until the veryendafter the sentence of

the vineyard-owner has been given. Isaiah's decoy, the intentional veiling of

the real transgressor, differs from the other juridical parables because of its

relationship with the "song." The "cases" in the other parables are truly

fictional situations similar to the king's own predicaments. The "song," on the

other hand, articulates a real situation between God and his people. The

vineyard-decoy, therefore, represents figuratively arealsituation used as a

subterfuge by Isaiah to trap Judah.

Conclusion

The Isaian text is a "song" addressed to Judah who would be familiar

with the usual content of songs, viz., the covenant between Yhwh and his

people. Moreover, the Judeans would also appreciate the fact that in certain

songs God indicts and sentences his people. These songs would indeed func

tion as "witness"(ced)against those who are unfaithful in their own part of the

23 The recurring motif in Isaiah's parable, in his indictment, and in his interpretation is the

fact that the owner expected choice grapes but rotten grapes were yielded (vv 2b 4b 7b) In spite


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covenant. This being so, the prophet after announcing a "song" to Judah

introduces secretively at this point the parable which deals with a vineyard

whose vines fail to yield their best. In a milieu which did regard the northern

kingdom in terms of vine imagery, the men of Judah predictably equate thetwo in the parable, unaware that the "case" is designed to provoke their

own condemnation.

Conjoined in Isa 5:1-7, then, are two literary forms: a song and a juridical

parable. Both types have formal and functional similarities. Within the overall

framework of a song the parabolic element operates covertly to bring about

the hearers' own judgment against themselves.25Viewed from this functional

aspect to convict its audience, previous interpretations ofIsa5:1-7asallegory,

fable, erotic love poem, etc. are inadequate.


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