Every summer our family goes on vacation. We basically do the same thing- load up gear, a trailor of motor bikes and quads, and head for mountians to go riding. But each year we try to go some place different and even though the technique you use to ride is much the same, it is fun to discover new places, new vistas, new (old) historical sites. I often feel the same way in studying the scriptures. For instance, I realized as I approached Isaiah's parable of the vineyard, that I had never taken the time to learn about vineyards in ancient Israel, so I began to explore and found my vista expanding again. 
Did you know grape cultivation and winemaking originated in Israel’s neck of the woods,
so to speak? By the time the Children of
Israel marched in, it was already well established. A heavy vine covered in grapes was part of
the produce that Joshua and the Israelite spies brought back from their search
of the land of Canaan. (Numbers 13:23) At the time of Christ, premium wine from the
troublesome province of Judea was one of the luxury items that made it worth
the trouble. The Roman conquest of
Europe paved the way for cuttings from prime plants to be taken and grown on
Roman Estates in the far flung province of Gaul, which includes most of modern
day France. Obviously, winemaking became
a major industry there. On the other
hand, when Muslim rule came in the 7th century A.D., with that
religions’ prohibition on alcohol, the vineyards were destroyed. Now, modern vineyards have been replanted in
Israel on land which still boasts the remnants of ancient wine presses. All interesting facts, but it was HOW the
grapes were cultivated that really helped me understand more from Isaiah’s
parable.
For instance, grapes
are one of two major Israelite crops that, if properly tended to, actually grew
better in the poorer, rocky, hillside soil.
The other crop was the olive.
That caught my attention because right after the Children of Israel
miraculously crossed the Red Sea, Moses taught them a song of praise which
taught them the Lord would “bring them
in, and plant them in the mountain of thine inheritance….” (Exodus 15:17)
And the two plants the Lord repeatedly uses as types of Israel - the grape vine
and the olive tree. Different aspects
of those plants are brought out in different references, and we will discuss
more about the olive in a few chapters, but right now I would like to explore
their common ground – the poorer, rocky, hillside soil they thrive in IF they
have the proper care to enable that growth and how that proper care,
spiritually speaking, centers on (can you guess) the “mountain of the Lord’s house” - in other words the temple.
First, let’s go
back to Exodus 15, because the next words in that verse shows Moses teaching
the Israelites’ that the Promised Land is also one where the Lord has a
“Sanctuary” to dwell in and where the Lord will “reign”. (This verse was
referred to by King Solomon when he dedicated the first temple in Jerusalem.1
Kings 8:13, Also see Exodus 15:13) I think the translation in the New
International Version is worth sharing, because it is clear that we are talking
about the planting His people in His holy mountain.
You will bring them in and plant them on the
mountain of your inheritance--the place, O LORD, you made for your dwelling,
the sanctuary, O Lord, your hands established.
Next, the Lord put
a lot of effort into teaching the people His way of strengthening, supporting
them, and abiding among them. He began
by going “before them by day in a pillar
of a cloud to lead them the way; and by night in a pillar of fire, to give them
light; to go by day and night: He took not… the pillar away. (Exodus 13:21-22) When the Egyptians closed in on them, the
pillar moved to the rear of the camp, protecting them from the pursuing
Egyptian army, and still giving light to the camp. (Exodus14:19-20)
When the Tabernacle was built, the pillar
“covered” it and the “glory of the Lord
filled the tabernacle. And when the cloud was taken up from over the tabernacle
the children of Israel went onward in all their journeys, but if the cloud were
not taken up, then they journeyed not till the day that it was taken up. For
the cloud of the lord was upon the tabernacle by day, and fire was on it by
night, in the sight of all the house of Israel… throughout all their journeys.”(Exodus
40:34-38 also see Deuteronomy 1:33)
To keep their focus on the fact the Lord was with them, guiding and protecting them, He gave them “judgments” or, as we would say it, “ordinances,” which would help them understand the Lord’s ways, and above all, the atoning sacrifice of the Savior. (See Deuteronomy 30:16 and refer to footnote ‘b’ for an example of the word translated as “judgment(s)” being better translated as “ordinance.”)
Of course, this
constant evidence of the Lord’s being present and guiding the Israelites did
not take the work - the rockiness - out of their journey. The whole point of their journey - and our
journey in life- was to use the combination of the “rocky soil” and the Lord’s
unfailing, nurturing care to become “fruitful.” Nephi succinctly sums up what
the Lord was trying to teach both groups of wandering Israelites: And
thus we see that the comandments of God must be fulfilled. And if it so be that
the children of men keep the commandments of God he doth nourish them, and
strengthen them, and provide a means whereby they can accomplish the thing
which he has commanded them. (1 Nephi 17:3)
To keep their focus on the fact the Lord was with them, guiding and protecting them, He gave them “judgments” or, as we would say it, “ordinances,” which would help them understand the Lord’s ways, and above all, the atoning sacrifice of the Savior. (See Deuteronomy 30:16 and refer to footnote ‘b’ for an example of the word translated as “judgment(s)” being better translated as “ordinance.”)
Of course, this
constant evidence of the Lord’s being present and guiding the Israelites did
not take the work - the rockiness - out of their journey. The whole point of their journey - and our
journey in life- was to use the combination of the “rocky soil” and the Lord’s
unfailing, nurturing care to become “fruitful.” Nephi succinctly sums up what
the Lord was trying to teach both groups of wandering Israelites: And
thus we see that the comandments of God must be fulfilled. And if it so be that
the children of men keep the commandments of God he doth nourish them, and
strengthen them, and provide a means whereby they can accomplish the thing
which he has commanded them. (1 Nephi 17:3)
Now, you might
think this tying together of Isaiah’s parable and the way the Lord showed his
presence to the wandering Israelites was my own brainchild, but in fact Isaiah
prefaces this parable with a promise in Isaiah 4:4-6 that when Israel gathers
and is made pure “by the spirit of
judgment (ordinance)” and the “spirit of burning”
then His presence, as manifest in “a
cloud…by day and the shining of a flaming fire by night,” will be not only
be in the “tabernacle,” but on every
dwelling and will be a defense and refuge for those who are gathered in. What an extraordinary promise- the
protecting, guiding influence of the Lord will then be in every home! And
notice what needs to happen for it to be fulfilled.
The “spirit of
burning” was referred to by John the Baptist when he taught, "I baptize
you with water for repentance. But after me will come one who is more powerful
than I, whose sandals I am not fit to carry. He will baptize you with the Holy
Spirit and with fire.”(Matthew 3:11) In
turn, a modern apostle explained this “spirit of burning” more fully:
We are commanded and instructed to so live
that our fallen nature is changed through the sanctifying power of the Holy
Ghost. President Marion G. Romney taught that the baptism of fire by the Holy
Ghost “converts [us] from carnality to spirituality. It cleanses, heals, and
purifies the soul. … Faith in the Lord Jesus Christ, repentance, and water
baptism are all preliminary and prerequisite to it, but [the baptism of fire]
is the consummation. To receive [this baptism of fire] is to have one’s garments
washed in the atoning blood of Jesus Christ” (Learning for the Eternities, comp. George J. Romney [1977], 133;
see also 3
Nephi 27:19–20). Hence,
as we are born again and strive to always have His Spirit to be with us, the
Holy Ghost sanctifies and refines our souls as if by fire (see 2
Nephi 31:13–14, 17). Ultimately, we are to stand spotless
before God. (Elder David A. Bednar, “Clean Hand and a Pure Heart,” Ensign,
November 2007)
But besides becoming
pure, we are promised the Lord’s presence will provide a source of strength,
refuge, and defense. 
What is the source of such moral and spiritual power, and
how do we obtain it? The source is God. Our access to that power is through our
covenants with Him. A covenant is an agreement between God and man, an accord
whose terms are set by God (see Bible Dictionary, “Covenant,” 651). In these divine
agreements, God binds Himself to sustain, sanctify, and exalt us in return for
our commitment to serve Him and keep His commandments. We enter into covenants
by priesthood ordinances, sacred rituals that God has ordained for us to
manifest our commitment…. Our covenant commitment to Him permits our Heavenly
Father to let His divine influence, “the power of godliness” (D&C 84:20), flow
into our lives. He can do that because by our participation in priesthood
ordinances we exercise our agency and elect to receive it. (Elder D. Todd Christofferson, “The Power of
Covenants,” Ensign, May 2009)
What is the source of such moral and spiritual power, and
how do we obtain it? The source is God. Our access to that power is through our
covenants with Him. A covenant is an agreement between God and man, an accord
whose terms are set by God (see Bible Dictionary, “Covenant,” 651). In these divine
agreements, God binds Himself to sustain, sanctify, and exalt us in return for
our commitment to serve Him and keep His commandments. We enter into covenants
by priesthood ordinances, sacred rituals that God has ordained for us to
manifest our commitment…. Our covenant commitment to Him permits our Heavenly
Father to let His divine influence, “the power of godliness” (D&C 84:20), flow
into our lives. He can do that because by our participation in priesthood
ordinances we exercise our agency and elect to receive it. (Elder D. Todd Christofferson, “The Power of
Covenants,” Ensign, May 2009)Now, let’s return to 2 Nephi 15:1 (which is Nephi quoting Isaiah 5:1) where is restored this small, but precious wording – And then -- a connecting phrase to help us understand that this parable isn’t about an ancient them, but for every person who in mortality has the opportunity to make and keep sacred covenants and receive the ordinances of the temple.
To further emphasize and point to the temple
and its ordinances, Isaiah uses some interesting word choices in that first
verse. The phrase “fruitful hill” in
particular was a surprise - not in the English- but I felt compelled to look up
the Hebrew words. I resisted a bit
because I had just done a bit of research on mounts, hills, and mountains, and
knew the words translated as “hill” were pretty consistent. (Maybe my subconscious had picked up on the
fact that there was an anomaly in that list, and it was the word used in this
verse.) This verse is the only time in
the Old Testament the word Isaiah uses here is translated as “hill.” Given the context, it is a good translation,
but you miss the nuance of Isaiah’s parable.
The word he uses here is usually translated as “horn.” As in a symbol of God’s power and authority. As in the “horns” the Lord commanded be put
on the corners of the altar of the temple (Exodus 27:2) As in the “horn” filled
with oil used to anoint those called to serve the Lord. (1 Samuel 16:3, 1 King
1:39) As in the “horn” of the altar blood was smeared on in performing the
mosaic ordinances pointing to the Savior’s atoning sacrifice. (Exodus 30:10,
Leviticus 9:9)
Well, after discovering that, I didn’t resist
the idea of looking up “fruitful,” and was not overly surprised to find it too
was an unusal choice. It is a, at least within the Old Testament, a uniqu
combination of two other distinct words.
The first means literally “to build” and “tent panel.” It is also THE word for “son” and conveys the idea
of “seed of the tent” or the
continuation of the family. The other word means literally “oil” as in
the olive oil used in the temple ordinances and to anoint those called by the
Lord. It also came to mean “fat” as in
having abundance. Another word for
“abundance” is translated as “multiply” and used in the Lord’s promises to
Abraham concerning him becoming a “father of many nations.” It comes from roots
that literally mean “the head of the
tent.” With that in mind I looked
again at the phrase “choicest vine” and immediately thought of Isaiah’s other
admonition, “Look
unto Abraham
your father,
and unto Sarah that bare you: for I called him alone,
and blessed
him, and increased him.” (Isaiah 51:2)
Add to that this restoring and clarifying revelation:
Abraham
received all things, whatsoever he received, by revelation and commandment, by
my word, saith the Lord, and hath entered into his exaltation and sitteth upon
his throne. Abraham
received promises concerning his seed, and of the fruit of his loins... and as touching Abraham and his seed, out of the world they
should continue; both in the world and out of the world should they continue as
innumerable as the stars;
or, if ye were to count the sand upon the seashore ye could not number them. This promise is yours also,
because ye are of Abraham, and the promise was made unto Abraham; and
by this law is the continuation of the works of my Father, wherein he
glorifieth himself. Go ye, therefore, and do the works of Abraham; enter ye into my law and ye
shall be saved. But if ye enter not into my law ye
cannot receive the promise of my Father, which he made unto Abraham. (Doctrine & Covenants 132:29-33)
Abraham
received all things, whatsoever he received, by revelation and commandment, by
my word, saith the Lord, and hath entered into his exaltation and sitteth upon
his throne. Abraham
received promises concerning his seed, and of the fruit of his loins... and as touching Abraham and his seed, out of the world they
should continue; both in the world and out of the world should they continue as
innumerable as the stars;
or, if ye were to count the sand upon the seashore ye could not number them. This promise is yours also,
because ye are of Abraham, and the promise was made unto Abraham; and
by this law is the continuation of the works of my Father, wherein he
glorifieth himself. Go ye, therefore, and do the works of Abraham; enter ye into my law and ye
shall be saved. But if ye enter not into my law ye
cannot receive the promise of my Father, which he made unto Abraham. (Doctrine & Covenants 132:29-33) 
It seems so important to understand that Isaiah is talking to all, both ancient and modern, who are “planted” in a place and time where they can affirm their willingness to “enter ye into” the Lord’s law by making sacred covenants through receiving the ordinances in the house of the Lord as the Lord has directed. And then – and this part is even more critical – striving to live according to that law. As Christ so pointedly taught, “all the law” and “all the prophets” “hang” or “hinge” on obedience to the commandments to love and serve God and, working hand in hand with Him, love our “neighbor.” (Matthew 22:40) In other words, Isaiah is addressing all those who have the opportunity to “do the works of Abraham.”
With this in mind
the rest of the chapter (not to mention the whole book) opens up. The grape vine he used in the parable does
thrive best in the hill’s rocky soil, but it cannot survive in a manner to
produce good fruit without the care of the Lord of the vineyard. The ground on the hill is too hard for the
tender roots to penetrate on their own; it must be dug up to make way for the
vine to grow deep, healthy roots. The
large stones, too, would prevent its growth and the loosened soil would be
washed away in the first heavy rainstorm. So the Lord laboriously gathers the
rocks, and uses what used to be obstacles to the vines growth, to create
terraces to prevent the soil washing away and allow the rain water to soak
deeper into the ground, again to encourage deep roots. Tender young leaves are tasty and a cutting
from the “choicest vine” would not be an inexpensive acquisition. Critters of both the two legged and four
legged variety would be tempted to prey on the tender vine. So the wise Lord, with great discomfort to
himself, used the thorny brambles cleared from the land to make a hedge- a
strong deterrent - and adds the expense of a wall and a watchtower. One other
step, which Isaiah mentions only when the Lord talks about what is going to
happen to the unfruitful vineyard, is pruning.
Not something the plant enjoys, but absolutey essential on an annual
basis if the vine is to bear fruit.
Finally, he builds a press, which would ensure that none of ripened
fruit would be wasted to spoilage. All
is in place for the vine to become all it has the potential to become. 
I have come to love
this parable as a beautiful illuminating illustration of how much work
–infinitely beyond any sacrifice or work I have done in my life – is meant when
the Lord says, “This is my work and my
glory to bring to pass the immortality and eternal life of man.”(Moses
1:39) And the relationship of the Lord
of the vineyard to the vine is so hands on, so invested, so personal. Even though I am not a keeper of a vineyard,
as most of Isaiah’s original listeners would have been, I can still understand how
unthinkable would be the possibility of the vineyard producing “wild
grapes.” I think that is one of Isaiah’s
objectives, to get us to stop and “consider
the work of the Lord… and the operation of his hands.” (Isaiah 5:12) And to check our own lives for the production
of “wild grapes,” which are identified as filling our lives with the pursuit of
wealth and pleasure, often at the expense of the welfare of our “neighbor” and
at the expense of taking the time and effort to “feast upon the words of
Christ.” (Compare Isaiah 5:12,24 and 2 Nephi 32:3)
This prophecy
immediately precedes the prophecy of Elijah coming to “turn the heart of the father to the children, and the hearts of the
children to their fathers.” (Malachi 4:5-6, 3 Nephi 25:5-6, Joseph Smith
History 1:37-39, Doctrine & Covenants 2)
Which brings us back to the temple.
In fact, a lot of what Isaiah says doesn’t make much sense without an
understanding of the power of priesthood keys to bind on earth and in
heaven. It is also so important to understand that the work done in the
temple is one of most glorious - available here and now- gifts to help us gain
eternal perspective and begin to understand more deeply the infinite nature of the atonement of
Christ. I have discovered this theme is
so prevalent throughout Isaiah that I think I will leave a more detailed
exploration to later, but I must quote a couple of my favorites because I think I
see these promises happening a bit in my life-
Yes,
Lord, walking in the way of your
(ordinances) we wait for you; your name and renown are the desire of our hearts. My
soul yearns for you in the night; in the morning my spirit longs for
you. When your (ordinances) come upon the earth,
the people of the world learn righteousness.
(Isaiah 26:8-9)
It is when I think of my father, who is no longer here in mortality and do not doubt that our separation is temporary; or when I find myself treasuring people over books and being amazed and the strength and goodness I see in them; or when I remember that I know, really know, that what God has in mind for me is far greater than I could ever imagine and that if the veil were removed in full I would again kneel in humble awe and gratitude and affirm again my firm defense of His plan; or when I hear others voice, in different words, the same conviction, that I feel my heart burn within me and then I know these promises are already being fulfilled.
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