Isaiah 28

1 the crown of pride. Or, “the proud crown of the drunkards,” etc.; i.e., the haughty capital of the sensualised people of the Ten Tribes. This refers to Samaria, which crowns the summit of a fine round swelling hill encircled by “fat (or rich) valleys”: see note on 1 Kings xvi. 24.

2 a mighty and strong one. Probably the king of Assyria: comp. vii. 17-20; viii. 7.

4 the hasty fruit. The early (not “hasty”; the “first ripe,” R.V.) fig is eagerly plucked and eaten as a rarity: so the Assyrians would eagerly seize and completely destroy Samaria.

7 they also have erred through wine, etc. The sins which had caused the ruin of Ephraim had deeply infected Judah also.

9. Whom shall he teach knowledge? That is, “Whom [say they] shall he teach?” etc. These are the questions of the demoralised priests and judges (7), who repel with scorn the idea that they should require the plain and repeated teachings of the prophet, which they regard as fit only for children.

10. For precept [must be] upon precept, etc. More exactly, as R.V., “For [it is] precept upon precept,” etc. The very sound of the words in Hebrew is expressive of scornfulness: tsav latsav, tsav latsav; kav lakav, kav lakav; teyr sham, teyr sham.

11. For with stammering lips, etc. This is a response to the preceding taunting language. Since the people refused to hearken to God’s messages, which they regarded as adapted only to children, He would teach them by the stammering (i.e., unintelligible) speech of foreigners.

12. This is the rest. In the plain instructions which God gave them, He pointed out the only way to real peace and safety. But “they would not hear”; therefore (13) these instructions have become to them a curse, and not a blessing: comp. 2 Cor. ii. 15, 16.

15. Because ye have said, etc. In thought, if not in word. This was the natural interpretation of their impious disregard of God’s threatenings and judgements. The language undoubtedly refers to the various attempts of the politicians of the time to gain the support of heathen powers: see 2 Kings xvi. 7, 9; and comp. Jer. ii. 17, 19.

with hell (Sheol). As though by a private understanding, to escape.

16. A stone. Before announcing the destruction of these sinners and their “refuge of lies,” the prophet points to Zion, and reminds God’s people of that ancient promise to the family of David, on which, amidst all God’s judgements, they were to build their peace and security. This passage, therefore, like many others, directed them to look forward for comfort to our Lord’s coming. The prophecy is more than once quoted in the New Testament; see Rom. ix. 33; x. 11; 1 Pet. ii. 6 (where it is specifically referred to Christ).

shall not make haste. “Shall not flee away.” “Wer glaubet, der fliehet nicht” (Luther’s version).

17. Judgement also will I lay to the line, etc. God would make strict justice the rule of His proceedings, as the builder regulates his work by the fine and plummet.

19. From the time that it goeth forth. Rather, as R.V., “As often as it passeth through.”

it shall be a vexation only to understand the report, or “message.” The “doctrine” (9), which they had derided as only fit for babes, shall become “a terror” to them when they once learn its meaning.

21 as in Mount Perazim, etc. God will treat His rebellious people as He formerly treated their heathen enemies: see Josh. x. 10, 11; 2 Sam. v. 17-25; 1 Chron. xiv. 8-17.

22 bands. “Bands” often represent penal suffering.

23 hear my speech. The following parable is a vindication of God’s severe and “strange” chastisements. As the farmer varies his operations according to the soil, the season, and the nature of the crop, so does God change His treatment of men according to their spiritual condition.

24. Doth he open? That is (as R.V.), “Doth he continually open?” He is not content to be always ploughing.

25. When he hath made plain, etc. Rather, “When he has levelled its surface, does he not cast abroad the fitches (or fennel), and sow cummin broad-cast, and plant wheat in rows, and barley marked out (perhaps drilled), and spelt in its border?” The two modes of sowing are clearly distinguished.

27 the fitches are beaten out, etc. Four modes or threshing are here described. Fitches and cummin are threshed with a flail, bread-corn with a sledge armed with sharp stones or iron teeth, other corn with the wheels of the wagon, and the trampling of horses. So God, from whom the farmer’s knowledge comes (v. 29), adapts His treatment to the needs of men.