The parable begins with a tender description of the preparation and allotment of the vineyard.
The picture is based upon Isaiah's lovely apologue (Isaiah 5:1), which was, no doubt, familiar to the learned officials. But there is a slight difference in the application of the metaphor which in Isaiah means the nation, and in the parable is rather the theocracy as an institution, or, as we may put it roughly, the aggregate of divine revelations and appointments which constituted the religious prerogatives of Israel.
Our Lord follows the original passage in the description of the preparation of the vineyard, but it would probably be going too far to press special meanings on the wall, the wine-press, and the watchman's tower. The fence was to keep off marauders, whether passersby or' the boar out of the wood' (Psalm 80:12-13); the wine-press, for which Mark uses the word which means rather the vat into which the juice from the press proper flowed, was to extract and collect the precious liquid; the tower was for the watchman.
A vineyard with all these fittings was ready for profitable occupation. Thus abundantly had God furnished Israel with all that was needed for fruitful, happy service. What was true of the ancient Church is still more true of us who have received every requisite for holy living. Isaiah's solemn appeal has a still sharper edge for Christians: Judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard that I have not done in it?'
The letting of the vineyard to husbandmen' means the committal to Israel and its rulers of these divine institutions, and the holding them responsible for their fruitfulness. It may be a question whether the tenants are to be understood as only the official persons, or whether, while these are primarily addressed, they represent the whole people. The usual interpretation limits the meaning to the rulers, but, if so, it is difficult to carry out the application, as the vineyard would then have to be regarded as being the nation, which confuses all. The language of Matthew(which threatens the taking of the vineyard and giving it to another nation) obliges us to regard the nation as included in the husbandmen, though primarily the expression is addressed to the rulers.
But more important is it to note the strong expressions for man's quasi-independence and responsibility. The Jew was invested with full possession of the vineyard. We all, in like manner, have intrusted to us, to do as we will with, the various gifts and powers of Christ's gospel. God, as it were, draws somewhat apart from man, that he may have free play for his choice, and bear the burden of responsibility. The divine action was conspicuous at the time of founding the polity of Judaism, and then came long years in which there were no miracles, but all things continued as they were. God was as near as before, but He seemed far off. Thus Jesus has, in like manner, gone into a far country to receive a kingdom and to return'; and we, the tenants of a richer vineyard than Israel's, have to administer what He has intrusted to us, and to bring near by faith Him who is to sense far off.
