Untitled Sermon (2)
Vineyards normally required four to five years to mature. This is likely a factor in the Levitical prohibition against consuming grapes from a vineyard prior to the fifth year (Lev 19:24–25, Matthews, “Actual and Metaphorical,” 24). To encourage more fruit to grow, vines needed regular pruning; failure to prune a vine resulted in the growth of more leaves and wood (Walsh, Viticulture, 119, 122; Isa 5:6). A calendar discovered at Gezer and dated to the 10th century BC identifies two months of the year as suitable for pruning vines. This indicates that Israelite farmers cared for their grapes in a normal yearly cycle.
Tending vines was a communal activity, particularly during harvest time. Entire families would gather the crops in the fields together. Israelite houses and households were designed around agriculture, agricultural activities, and the storage of food. Some houses even had their own winepresses (Walsh, Viticulture, 33–36, 46–49, 59–63). Although vineyards were central to life, viticulture could be too demanding or unpredictable for individuals. Contractual relationships between tenant farmers and landowners could spread the risks associated with agriculture (Silver, “Crop-Share Leases, 325–30). Towers or stone huts for rest, shade, and security were common features of ancient vineyards, though not every vineyard owner could afford such luxuries (Matthews, “Actual and Metaphorical,” 27; Walsh, Viticulture, 132–42). In Roman times, there were detailed instructions for the cultivation of vines, accounting for such variables as soil, sunlight, supports, and spacing (Pliny, Natural History 17.35.156–187). Like most other significant subjects, various opinions existed in antiquity about the best growing practices, especially the spacing between vines in a vineyard (Walsh, Viticulture, 110). Isaiah 5 provides a realistic depiction of the cultivation of a vineyard.
Products and Economic Significance
While grapevines were most valued for their grapes and the resultant wine, ancients found many additional uses. For example, tender shoots of the vines could be eaten boiled or pickled (Pliny, Natural History 14.23.119). Grapes were made into raisins, or their juice was boiled down into syrup. The high sugar content in raisins and syrup formed a natural preservative (1 Sam 25:18; Miller, “Use,” 9).
Vines, grapes, and wine played a significant role in ancient economies. Grapevines were important in a variety of cultures around the Mediterranean and throughout the ancient Near East (Brown, “Vocabulary of the Vine,” 146–70). Wine was a routine part of life for much of the ancient world (Gen 27:37; Deut 11:14; Ruth 2:14; Dan 10:3; Hos 2:8). Excavations in the area around Megiddo have yielded 117 winepresses (Matthews, “Actual and Metaphorical,” 22). Archaeologists have discovered hundreds of winepresses in locations around ancient Israel as well, bearing witness to the widespread economic impact of wine production in antiquity (Walsh, Viticulture, 144). The biblical text attests to the economic significance of vines and grapes. For example, Proverbs warns against the economic ruin that could be caused by laziness in the vineyard (Prov 24:30–34). Revelation includes wine among items in cargoes transported by merchants (Rev 18:13).
In the biblical text, vines symbolize prosperous and stable social conditions (2 Kgs 18:32; Isa 36:16). A threat against “vines and fig trees” is a threat against stability and economic prosperity (Hos 2:12; Jer 5:17). In contrast, a “vine and fig tree” is a symbol of blessing (Hag 2:19).
Vines as Symbols
Because vines were such a familiar part of life for the people of the biblical world, Old Testament authors often referred to vines metaphorically. For example:
• Vines often represent Israel (Hos 10:1; Psa 80:8–11; Isa 5:1–7; Matthews, “Actual and Metaphorical Viticulture,” 19–32).
• Choice vines are symbolic of how God created Israel, and a wild vine is symbolic of Israel’s rebellion against God (Isa 5:2; Jer 2:21).
• Vine and fig trees together represented the promised blessings of God (Mic 4:4; 1 Kgs 4:25; Mal 3:1; Brueggemann, “Vine and Fig Tree,” 188–204).
• Sitting under your own vine and fig tree refers to times of peace (Mic 4:4; 1 Kgs 4:25; Zech 3:10).
• A withered vine is a symbol of divine judgment (Joel 1:12).
• A vine yielding its fruit represents hope (Zech 8:12).
• Vines and vineyards could refer symbolically to a woman’s sexuality (Song 1:6; 2:13; 6:11; 7:8, 12; 8:11; Longman, Song of Songs).
• Enemies of Israel are called the “vine of Sodom” (Deut 32:32).
• Proverbs uses vineyards to describe the character of both a lazy person and an excellent wife (Prov 24:30–31; 31:16).
Vines are used in a variety of metaphorical ways in the New Testament. Most prominently, in John 15 Jesus portrays Himself as “the vine”—an extended metaphor representing His connection with His followers (John 15:1–8). This reference is best understood against the Old Testament background of Israel as a vine, with Jesus as the fulfillment and completion of Israel (Keener, John, 988–93).
Jesus associates the fruit of the vine with the coming kingdom (Matt 26:29; Mark 14:25; Luke 22:18). In Revelation, being under the influence of wine symbolizes the influence of evil (Rev 17:2; 18:3). Harvesting the vine and crushing the grapes in a winepress is symbolic of the judgment of God, and a cup of wine symbolizes the wrath of God (Rev 14:18–20; 16:19). The protection of wine in Rev 6:6 represents a relatively limited duration of a famine because grape vines were more resilient than some other crops.