(4) "What more shall I do to my vineyard, and I will not do it unto it?" says God. "What have I not yet done, what would be required of Me to take care of him? Is the place not fat and fortified? Or is there no fence? No trenches? Or is the plant not the most noble? But it must be thought that the Scriptures also say this to us, who, being called to produce "the fruits of righteousness" (cf. James 3:18), fall "into misfortunes and snares, and into many lusts, senseless and damaging, which plunge men into destruction and destruction" (1 Tim. 6:18). 9).

"Wait for him to create a cluster, make thorns."

This identity is somewhat necessary, for the one who narrated the song said above: "Wait, that he may make a cluster"; but here he addresses the words to those before whom he is judged: "Judge between Me and My vineyard. Wait for him to create a cluster, make thorns."

(5) "Now I will tell you what I will do to my vineyard."

It is characteristic of God's love for mankind not to send punishments silently, but to foreshadow them, threatening to call those who have sinned to repentance. Thus God foretold to the Ninevites through Jonah. In the same way, He did not silently send destruction upon sinning Israel, but, having stirred up His servant to pray for the people, He foretold, saying: "And now leave Me, and I will consume" these people (cf. Exodus 32:10). We learn something similar in the Gospel, in connection with the parable of the fig tree. For her lord says to the tiller of the land: "Behold, the third summer, I come looking for fruit on this fig tree, and I do not find; Does he sow and exercise the earth?" (Luke 13:7). And he said this both as an encouragement to the cultivator to take care of the fig tree, and as an encouragement to the barren soul to bring forth the fruit required of it. And what we have said is more clearly found in Jeremiah. He says: "Behold, as the frail of the poor, so ye eat in My hand, the house of Israel, saith the Lord. At last I will cry out against the tongue and against the kingdom, that I may root them out and destroy them. And if that tongue turns from its wickedness, I will repent of the wickedness that I have thought of doing to them. And finally, I may build up a river against the tongue and upon the kingdom, and if they do evil before Me, if they do not listen to My voice, I will repent of the good things that I have done to them" (cf. Jeremiah 18:6-10). So here we take this saying not as a sentence about what will certainly be fulfilled, but as a threat to turn the one who tries to turn away from sin. What is the threat?

"I will take away its fence, and it will be plundered; and I will destroy its wall, and it will be trampled underfoot." (6) "And I will leave my vineyard, and it will not be circumcised, it will dig lower, and it will sprout on it like thorns, and we will sing like a cloud, lest rain fall on it." (7) "For the vineyard of the Lord of hosts, the house of Israel, is the house of Israel, and the man of Judah is the new beloved garden. Wait for judgment to be done, and do iniquity, and not righteousness, but outcry."

So, having taken and considered each threat separately and having delved into its meaning, let us examine whether what has been said does not apply to us also.

"I will take away," he says, "his guard." By the hedge can be understood the lawful commandments or Israel, as Paul says in his Epistle to the Ephesians: "For this is the center of the hedge that destroys, having abolished the law of commandments by teaching" (cf. Eph. 2:14-15). For the same thing seems to have served both as a guard for Israel, and as an obstacle to the mixing and uniting of the nations, who, seeing the heavy yoke of the law, refused to accept the doctrine of godliness. For this reason, by "teachings," that is, by lofty speculations, He "abolished" the carnal and low observance of the lawful letter, "Destroy the center of the fence," not leaving His people without a fence, but receiving them into one fold, so that "there may be one flock, and one Shepherd" (John 10:16). And now the word threatens to take away the fence, that is, to deprive Israel of all protection. And since the law was given through "angels by the hand of an intercessor" (cf. Gal. 3:19), it may imply the deprivation of the protection of the angels who guard the borders of Israel. And since each of us has a holy Angel "encamping around those who fear the Lord" (cf. Psalm 33:8), he can, after being convicted of sins, become guilty of the calamity pronounced in this threat; it will no longer be covered by a wall, that is, the protection of the Holy Powers, which, as long as they remain with a person, keep those who are protected by them invincible. And every soul left without this protection is left to be plundered by enemies, that is, by opposing actors, and to be trampled under foot by him who boasts and says: "Having passed through the heavenly places, behold, I am" (Job 1:7). A similar thing is said about the vine and the psalm: "Hast thou brought down his stronghold?" and "Ozoba and the boar of the oak forest" (Psalm 79:13, 14). For those who are not protected by the word and the power of the Angels are given over to irrational movements, and, because of the stench of sin that increases in them, they become capable of enjoying the feast of swine, they stir more and more of the sinful ooze and wallow in it. The Apostle says something similar: "As they did not tempt to have God in their minds, God gave them over in the passion of dishonor, doing unlike" (cf. Rom. 1:28, 26), that is, those who reject protection by means of the word are given over to bestial thoughts and evil demons that inspire uncleanness. But this threat befell Israel, when, because of their sin against the Lord, those who were betrayed and given over to the Gentiles became "plundering and trampling" on their enemies.

Then it is said: "And I will destroy his wall, and it will be trampled underfoot." Describing above His good deeds to the people, He says: "By enclosing the fences, and making a pillar." And here: "I will take away his enclosure and destroy the wall," instead of the pillar, as I think, calling the wall, because the pillar is also four walls connected together in the corners; wherefore even there the pillar must be understood as the girdling of the vine with high walls, so that the adversaries could not enter it and reach it with their hands. And the "wall" is taken away from us, when by our laziness we make ourselves unworthy of protection by means of divine dogmas. For to the righteous God is "a pillar of strength from the presence of the enemy" (Psalm 60:4), but from the sinner, as despised by God, all protection and bulwark of every stronghold will be taken away.

"And I will leave my vine, and it shall not be circumcised, but shall dig below." From this it is clearly seen that the abandonment of sinners is through contempt. For those for whom God provides, the word says: "I will not forsake thee, I will despise thee below" (Joshua 1:5), and those whom He has completely rejected are left free to do "the will of the flesh and of the mind" (Ephesians 2:3), because admonition will be useless for them. Therefore he says: "I will leave the grapes." What will happen to him from this? "Whom," says the Prophet, "he shall not be circumcised, but shall dig below." As those who prune the vine through this maintain strength in it, so that it comes out sparingly and prudently, being directed where it is needed, so the soul, bent by sorrows, as it were, is bent and humiliated to its advantage and brought to its proper care for itself, choosing in deeds what is necessary and useful. And the soul, left to its own devices, like an abandoned vineyard without care, grows into branches and is exhausted for unnecessary and useless things, making all the manifestations of deeds only for the deception of the people; for he who labors for perishable things is like a vineyard that cultivates trunks, leaves, and vines, but does not produce wine, which produces joy and is worthy of royal storehouses.

For this reason, the abandoned grapes suffer two disasters: it is said that they "are not circumcised, but dig lower." It is also explained what it means not to be "circumcised," that is, not to be struck by the blows of misfortune, which is arranged for the benefit of the afflicted. The one who is taught to use every substance around him for his own benefit "digs in". For example, a rich man who oppresses his soul with the burden of earthly things is not "dug up". Nor does the rain of heaven come down on it, because it does not reach the root, on which much vanity is imposed. But whoever has learned by a crushing word to alienate from himself the crowd of earthly and perishable things, to rest after crowding, to reveal his inwardness, to uproot and, as it were, to dry up the roots of "sorrow" by repentance, he is "dug up." All this prevents thorns from growing, that is, concerns for this life will not take place during the destruction of earthly things. In explanation of the words "it shall not be circumcised," we must also take what is said in the Gospel of John: "I am the true vine, and my Father is a worker. Every rod that does not bear fruit for Me will be worn out; and every one that beareth fruit shall cut it off, that it may bring forth more fruit" (John 15:1-2). For this reason the wicked "steward of the house" says: "I cannot dig" (cf. Luke 16:3)

As a result of the fact that the vineyard is not pruned or dug in, it sprouts on it, "as thorns on a chest." Of those who are given over to the cares of life, our Saviour said that they are the earth that brings forth thorns, and although it receives the fruit of the word, it nevertheless crushes it with thorns (cf. Luke 8:14). For this reason there is a great multitude of cares in the uncultivated soul. That is why it is said: "Thorns shall rise up on him as on a chest." Notice, then, that it is said above, "Wait for him to make a cluster, make thorns," and here he added, "and he shall ascend." For by the ascent of thorns, the word expresses a kind of greatness of evil and its extensive spread.

Then, since the produce of the vine is bad, the rain will also be taken away from it, because it did not use the rain for its proper purpose. Thus, when we also use the means given to us by God for other than good, heavenly help is taken away from us. But if the vine, Israel, remains uncultivated, not only because it does not bring forth to the Lord the fruit required of it, but also because at first he slew and stoned and killed the servants who were sent, and afterwards laid murderous hands on the Son of the Lord Himself, and yet these wicked and unrighteous deeds are called thorns, as the germ of the accursed earth, then the commandment is given to the clouds not to rain on the vines, bearing similar fruits. What kind of clouds and what kind of rain are they? Let us try to draw the meaning of what has been said from the nature of the clouds. Thus, a cloud is condensed air, composed of moist terrestrial evaporation, then lifted upwards by winds. When he receives from them a considerable thickness and becomes sufficiently heavy from the moisture scattered in him, then he pours drops on the ground. Such is the nature of the rains, which have their beginning on the earth and fall again to the earth through the air. Such were the prophets, raised up from the nature common to all, but in the purity of their souls exalted by the power of the Spirit and streaming drops of fruitful words into good and fruitful souls. Such was Moses, who says: "Let my proclamation wait like rain." And again: "As a cloud upon the cloth, and as frost upon the hay" (Deuteronomy 32:2). Thus, the very powers of Heaven accept the command not to rain on the vineyard, which has brought forth thorns and crowned its Lord with its own thorns. For this reason, now, in this Synagogue, the word of God is silent, and there is no longer a prophet, nor a prince, nor a leader (Dan. 3:38), but the terrible clarity and cloudlessness of the sky, in fulfillment of the ancient oath over it: "And the heaven above thy head shall be of brass, and the earth beneath thee shall be of iron." And again: "May the Lord give dust to the rain of thy earth, and dust from heaven shall come upon thee, until it shall crush thee" (Deuteronomy 28:23-24). For there are no more spiritual clouds, there is no prophet, because the commandment of God is firmly observed. And although it is said that the clouds rain, nevertheless the rain is the Lord. For the Prophet says: "No one rains like You" (cf. Jeremiah 14:22). And again from the face of God it is said: "And I will rain on one city, but on another (one) I will not rain; a portion of it alone shall wait, and a portion of it that shall not rain on it shall wither" (Amos 4:7). According to the Dispensation of the Good God, the land of the wicked is not watered with rain, so that the vegetative vegetation of wickedness may dry up on it. The prophet clearly expressed the intention of the word that Israel is called the vineyard (Isaiah 5:7), and threatens that what was proclaimed and foretold will be fulfilled in it.

"And the man of Judah is a new beloved garden." The name of Jacob was divided between Israel and Judah, first under David, when, after the death of Saul, the people were divided between the son of Saul and David, and finally under Rehoboam, when Jeroboam the son of Nebat, who led Israel into sin, tore away the ten tribes. For this reason the people even now have a double name. From the Second Book of Kings it turns out that Israel sinned more, which is why they were taken into captivity more quickly. And in Ezekiel (Ezekiel 4:5-6) ninety-three days are counted for the sins of Israel (in the text: one hundred and ninety), and forty days for the sins of Judah. Wherefore here also the vineyard bearing thorns is the house of Israel, and the "man of Judah" is not the vine, but the "new garden," not left without cultivation, but "beloved." Who is this man, descended from Judas, blossoming in life and truly beloved, it is not difficult to see this to one who has practiced such speculations.