Isaiah 28
PATprophet mixes thrcatenings with tho promises, as is usual. elsewhere, and tells the Jews, that before these happy days come, great calamities should befal them: Jerusalom and the rest of their fortified cities should be desolate. City is -here taken for cities in general. (See the verse foregoing, and the notes upon xxv. 2.) There shall the calf feed, cuid there shall he lie down.) Desolate places naturally turn to pasturage: so these and the like expressions are used to signify an entire desolation. v(Compare vii. 25. xvii. 2. xxxii. 14.) Vcr. 11. Wlien the bouglis thereof are withered, they shall be broken off: the women come and set them on fire.] The prophet continues to describe the places where cities stood, as turned into fields, where the fences are broke down, and • the withered branches of the trees gathered by women to make a lire: so should the whole countryof Judea be ex- • posed to the ravage and spoil of the weakest and most contemptible enemy. (Compare iii. 12.) Thus the fall of the, Assyrian is represented by the lopping of a great tree, and’♦breaking oif its boughs, Ezek. xxxi. 12, 13’. and the destruction of sinners is often compared to the burning of the dead branches. (See Matt. iii. 10. John xv. G.) For it is a people of no understanding: therefore he that made them will not have mercy on them, &c] These calamities are owing to their own stupidity and wilful blindness. • (See i. 3. vi. 10. Deut. xxxii. 28.) According to the division I proposed at the beginning of the book/here begins the fourth part or section of this prophecy, which chiefly. relates to. Sennacherib’s invasion, and is concluded with a.history of that affair, in the thirty-sixth and thirty-seventh chapters, which is placed there as a key to explain several of the foregoing prophecies. I observed upon i. 1. That the prophecies are not always recorded in that order of time in which they were published; so the beginning of this chapter denounces God’s judgments against the ten tribes, who were carried away captive some years before several of the foregoing prophecies were delivered. In the seventh and following verses, the prophet severely reproves, the two other tribes for their excess, their ignorance, and their.contempt of those threateningshe had denounced against their sins,!and which they fondly presumed that they could by their cunning and management evade and escape: but he tells them they would.find themselves very much mistaken….. conjunction with kaits, npoSpojuo? gvkov, the first ripe fig, the Greek word nprfSpojuo’c being a terra used by those who write, about trees and fruit, for the first ripe figs,.as Athenaeus shews out of Dioscorides, Dcipnosophist, lib. iii. and Pliny Nat. Hist lib. xvi. cap. 26. andHesyehius explains IlpoSpoua, by Ilpoafcjua^ovra ctukci, where the printed copies corruptly read IT/ooSpoffjua. Most people are very fond of early ripe fruit, and devour it greedily. (See Hos. ix. 10.) So shall the Assyrians serve the Israelites. supposed to have said thus much in express terms, but this was their true meaning. (See the note on xxx. 10.) Vcr. 1G. Behold, I lay in Zionfor a foundation a stone, a tried stone, &c] This prophecy cannot belong to any but Christ, to whom it is often applied in the New Testament. But it may import thus much, with respect to the time wherein Isaiah lived, that he should never be disappointed, who believes in God, whose dwelling is in Zion, and hath made peculiar promises to the Jewish church and kingdom seated there, which shall eminently be fulfilled at the coming of the Messias, in whom all God’s promises made to his people shall receive their final accomplishment. He that believeth shall not make haste.] He that believes God s promises made to his faithful servants, will patiently depend upon God, and not out of distrust of his mercy betake himself to any unlawful means of securing himself, as many did, (ver. 15.) The Septuagint, instead of shall not make haste, read, shall not be ashamed, which makes some think that they read jabish, in the Hebrew, instead ofjackhish, which is the reading of the present Hebrew copies. But our learned Dr. Pocock has shewed, that the verb chush still Signifies to be ashamed in the Arabic, tongue; which makes it probable, that it was formerly used in the same sense in the Hebrew. (See his Miscellaneous Notes in Portani Mosis, cap.l. p. 10.) In the same sense the verb chush is probably taken, Job xx. 2. where our English renders the place, For this I make haste; but the sense would run much better if it were translated, For this I am troubled or confounded. Capellus, who would fain suspect the present reading of the Hebrew copy, did not consider that the copies in the son of Sirach’s time, read as ours do now, as appears from those words of his, (Ecclus. ii. 2.) Make not haste in the time of trouble; which sentence certainly alludes to this text, taking the Hebrew chush in its usual signification.
Isaiah 28:1
rrOE to the crown of pride, to the drunkards of Ephraim. Woe to that proud kingdom of Israel, (com-’ pare Jer. xiii. 18. Lam. v. 16.) of which Ephraim is the head; Samaria the royal seat of that kingdom being situate.. in tbat tribe. (See note on vii. 2.) (Thedrunkards of Ephraim.] From whence Sichem, situate in that tribe, was called, by way of reproach, Sychar; i; e. the city of drunkards.. See John iv. 5.] - Whose glorious beauty is as a fading flower.] Whose state and pride should be of a very short continuance; like the beauty of a flower, which soon fades and withers. (See ver. 4.) * • >.>:.. Which are in the head of the fat valleys ^of them that are overcome with wine.] Samaria was built on a hill:’ (see 1 Kings xvi. 24.) having a very rich valley under it..
Isaiah 28:2
The Lord hath a Mighty and strong one, which, as a tempest, of ha(l, and a destroying storm. JJnder these rescmblauce$ the prophet represents; Shalmaneser the king of Assyria, who should carry the ten tribes away captive, and make an utter destruction of that kingdom: God’s severe judgments are often set forth under the era-.blems of storms and tempests, which are the artillery of heaven. (See xxix.6, xxx.30. Ezek.xiii.il. Rev.xyi.-21.) Shall cast down to the earth with the hand.] That is, with great force, as when an earthen vessel is dashed to pieces against the ground.,.
Isaiah 28:4
As the hasty fruit before the summer; which, when he that looketh upon it seethe while it is yet in his hand he eateth it ttp. Or, As the first ripe fruit, [which comes] before the other summer-fruits; for so the word kaits often signifies., and is translated so by our interpreters, xvi. 9. of this prophecy, Jer. xl. 10. 12. xlviii. 32. Amos viii. 1, 2. The Hebrew biccurah properly signifies the first ripe fruits, and is here translated by the Septuagint, in
Isaiah 28:5
In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, to the residue of his people.) God will then be the glory and protection of the two remaining tribes of Judah and Benjamin; he will raise up king Hezekiah for their defence, and signally protect him against his enemies.
Isaiah 28:6
And for a spirit of judgment to him that sitteth in judgment. The same God will direct the king, when he,sits upon the judgment-seat, to administer justice impartially to all his subjects. (Compare Prov. xx. 8.) And for strength to them that turn the battle from the gate.] Or, TJiat return the battle to the gate; that turn it back upon their enemies, and, pursue them to the gates of.their. own cities. (See 1 Sam.xvii. 52.)
Isaiah 28:7
But they also have erred through wine — the priest and the prophet have erred through strong drink, &c. The sins of excess are as notorious among the remaining two trihes, as they were in those that are carried away captive: and even among the. priests and prophets, persons more immediately dedicated to God’s service; although the priests were forbidden so much as to drink wine, during the time of their ministration, that they might more.exactly determine between what is holy and unholy, and between clean and unclean, (Lev. x. 9.),,,
Isaiah 28:9
Who.ni shall he teach knowledge? and whom shall lie make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. The prophet here, as elsew r here, upbraids the people’s profound ignorance and careless neglect of instructions. (See vi. 9, 10. xxix. 10, 11.) If the. teachers, saith he, were never so well qualified to instruct, there are none that will learn: they that.are grown to years of discretion, arc but children in respect of religious knowledge, and it is to as little purpose to undertake the instructing of this people, as it would be to teach infants that are but just weaned.
Isaiah 28:10
For precept must be upon precept — line upon line — here a little, and there a little. You must frame your instructions, as if you were to deal with children, repeat the same thing over and over again, and instil good principles into them by easy and gentle degrees, as they are able to bear it.
Isaiah 28:11
For with stammering lips, and another tongue,.will he speak to this people. The first word, or particle, ki, were better rendered therefore, which interpretation. gives the words this turn: God hath dealt with this people as with children; and as nurses teach them to speak by lisping and stammering like them; so he hath condescended to the lowest rudiments of instruction, and hath fed them with milk, and not with strong meat. But since all this is to no purpose, therefore now he will take a new course with them; he will send other sorts of stammerers among them, viz. the Assyrians and Chaldeans, whose language. they understand not, and they shall instruct them by roh. hi. blows and corrections. This is a great aggravation of the miseries that attend a foreign conquest, that there is no par: leying or treating with such a conqueror, nor any moving him to compassion, because they understand not each other’s language: accordingly this is threatened as one of the sorest judgments God can send upon a people, (Deut. xxviii. 49. Jer. v. 15.) That this is the true meaning of this verse, appears by St. Paul’s applying of it to the speaking in an unknown tongue, (1 Cor. xiv. 21, 22.) and by, the use of the Hebrew lanag, translated stammering, which is applied to a foreign language, xxxiii. 19. (See the noteupon that place.)
Isaiah 28:12
And it shall come to pass in that day. At the time mentioned ver. 2. The prophet returns to his former subject, the two last verses being in the nature of a parenthesis. That the Lord shall beat off.] The metaphor is taken from thrashing, or separating the pure grain from the chaff; so shall God sever his saints from the hypocrites, in order to the restoring the righteous from their several dispersions,’ and destroying the wicked. This relates to the restoration.of the Jews in the latter times. (Consider and compare Ezek. xx. 34. 38. 40. Amos ix. 8, 9.). h\ From the channel of the river to the stream of Egypt.] J From the river Euphrates, which is upon the border of As- • syria,.to the river Nile, which is the boundary of Egypt.’ (See the following verse.) This expression denotes the several dispersions of the Jews, these two countries being the places into which the’ greatest part of. them we’re dis-. persed. (See the note on xi. 16.) [To the stream of Egypt.] The river of Egypt is to be dis-, tinguished from the Nile.; it riseth but of Mount Paran, and: takes it course towards Rhinocorura($o the LXX. translate • ithere, ewe pivoicopovpvv); and from thence falls into the i Mediterranean Sea. See Gen. xv. 18. Josh.xv. 47.1 Kings. Yiii. G5.]. • ),, And ye shall be gathered one by one, O. ye children of, Israel.] Each man of you, none of you shall be left behind, \ or neglected. (See the note on liv. 7.) To whom he said, TJiis is the rest tvherewithjje may cause the weary to rest; and this is the refreshing: yet they would not hear.] God often admonished this people by his prophets, that his word, and the promises of it, were the only thing that could give true comfort to those that were under any pressure or trouble: (see 1. 4. Matt. xi. 28.) but.they would not hearken to his advice.
Isaiah 28:13
And it shall come to pass in that day, that the great trumpet sJiall be blown. A general alarm or summons shall be given: compare Matt. xxiv. 31. which place some understand of this very restoration of the Jews the prophet here speaks of. The expression is taken from the use of trumpets under the law, which was to assemble the congregation together: (see Numb. %. 22. Jer. iv. 5. Joel ii. 15.) or it may allude to the loud voice of the trumpet which summoned all Israel at Mount Sinai, (Exod. xix. 19.) And shall worship the Lord in the holy mount at Jerusa* lem.] They shall be joined to the true worshippers of God, and serve him in his church. (Compare ii. 3. xi. 9. xxiv. 23. xxv. G, 7. 10. aad see the note on xix. 19.) But the word of the Lord was unto them precept upon precept, &c] This should be joined to the foregoing sentence, and the beginning of the verse rendered, Although the word of the Lord, &e. They would not hearken, though God spake never so plainly, and often renewed the same message by his prophets. TJiat they might go, and fall backward, and be broken, and snared, and taken.] That is, that in their goings they might fall backwards, &e. This refractoriness of theirs will, in.the event, prove their utter ruin: it will L*e the cause of those calamities, which will end in their being carried captive to Babylon, and it will occasion their utter rejection under the times of the gospel. (Compare vi. 11, 12. viii. 14.).St. Peter, alluding to this place, saith, that God’s word is a stone of stumbling to the disobedient, (1 Pet. ii. 8.) and it is appointed or decreed by God, that they, who Ayill not accept of the offers of grace, should be ruined by rejecting.them. (See Matt. xxi. 44. and the notes on viii, 14.)
Isaiah 28:14
Ye scornful men, that rule this people which is in Jerusalem. The rulers and chief magistrates are here reproved as men that despised God’s words and threaten-, ings, and trusted wholly to the art of worldly policy. (See „ver, 22. and compare i. 10.) v,,.
Isaiah 28:15
Because ye say, We have made a covenant with death, and with hell we are at agreement. We have made peace, say they, with those that threaten to destroy us, (meaning, probahly, Sennacherib Jjnd his forces: see note on viii. 12.) So that we need not fear any of those evils from them, with which you threaten us. The phrase of making a covenant with death, is best explained from Hos. ii. 18. where God’s making a covenant for the Jews with the beasts of the field, is the same with giving them assurance that the beasts shall not hurt them. Hell, or the grave, and death, are often joined together as equivalent. (See Ps^il. lv. 15. and the notes on xiv. 9.) WJten the. overflowing scourge shall pass through, it shall not come to us.] Though a gcfteral calamity shpuld-go through the land, yet wo shall escape; the expression is metaphorical, and taken from storms or inundations, that carry all before them. (See viii. 8. Dan. xi. 22.).. For we have made lies our rqfuge, and ttndqr falsehood have we hid ourselves.] Our arts of cunning and falsehood will secure us in the most difficult times. They are not 3X
Isaiah 28:17
Judgment also will I lay to the line, and righteousness to the plummet. The prophet carries on the metaphor of building, and tells those scorncrs, that God would square his actions by the severest rules of justice, as they should find to their cost. And the hail shall sweep away the refuge and lies, and the waters shall overflow the hiding-place.’] God’s judgments, like a storm of rain and hail, (sec ver. 2. 15.) shall destroy all that security in which you place your confidence.
Isaiah 28:18
And your covenant with death sliall be disannulled, &c. Sec vcr. 15.
Isaiah 28:19
From the time that it goeth forth it shall take you, &c. The prophet still persists in the metaphor of an inundation, which seizes immediately without giving any warning, and carries all before it without intermission. And it shall be a vexation only to understand the report.’] The words may be better translated thus, And nothing but vexation can make you understand (or lay to heart) this instruction. You will not believe what I say till the event verifies my words. The Hebrew word sheinunah, which our English renders report, signifies instruction, in the ninth verse of this chapter. And the verb bhn, signifies not only to understand, but likewise to consider and lay to heart, in which sense it is used, xl. 21. (Seethe note there.) So likewise, Psal. cxix. 95. where Qurlranslation renders it, I will consider thy testimonies; again, Psal. cvi. 7. where our last translation reads, Our fathers understood not thy wonders in Egypt, the old translation expresses the sense better by Our fathers regarded not thy wonders, &c. In like manner, the verb ijadang, to know, signifies to consider, xliii. 25. of this prophecy. The Greek word, Swlij^, is taken in the same sense, Matt. xiii. 19. When any one hears tJte word of the kingdom, and considers it not, or laycth it not to heart; for so it should be translated.
Isaiah 28:20
For the bed is shorter than that a man can stretch himself on it; and the covering narrower than that he can wrap himself in it. Two proverbial expressions, importing that all worldly comforts are insufficient to cure the maladies they arc applied to, and that human devices are too short to secure us against the hand of Providence> whenever that will find ns out to punish us. And therefore we ought not to rely too much on outward mcans> much less betake ourselvesto evil arts for our security* but commit ourselves to God in well-doing, as the surest refuge in the time of trouble. And the covering narrower.] An allusion to the covering of falsehood, mentioned ver. 15. 17.
Isaiah 28:21
For the Lord shall rise up as in Mount Perazini. See 2 Sam. v. 20. The destruction of the Philistines is there compared to a breach of waters: the same resemblance which is here used, ver. 19. Tliat he may do his work, his strange work; and bring to pass his act, his strange act.] Those extraordinary manifestations of God’s power at Perazim and Gibcon were for the deliverance of his people, and the destruction of their enemies: but now God will act contrary to his usual proceedings of grace and mercy, and employ his power in destroying his own people.
Isaiah 28:22
Now therefore be not mockers, lest your bands be made strong. Do not despise God’s threatcnings: (see ver. 14.) or else this incorrigible temper will be a means of bringing you under a foreign yoke. (Compare Iii.2. Jer. xxvii. 2.) For I have heard from the Lord God of hosts a consumption, even determined upon the whole earth.] Or rather, the whole land. (See x. 23.) The prophet had, in the beginning of the chapter, foretold the destruction of the ten tribes; and here he denounceth the like judgment upon the two tribes remaining.
Isaiah 28:23
Give ear, and hear my voice; hearken, and hear my speech. The design of the ensuing parable is to shew, that as a husbandman hath his set times and methods of manuring the ground, and “ordering his grain when it is brought into the barn: so God hath his seasons of mercy and judgment; and even in inflicting judgments he deals in different measures with the righteous and the wicked: he chastiseth the former in order to his amendment, and punishes the latter to his utter destruction. Vcr. 24. Doth the ploughman plough all day to sow?] Or, as the words may better be rendered, Doth the ploughman plough every day to soiv? Doth he [every day] open and break the clods of his ground? Is there not a time for harrowing and sowing too? which are described in the following verse. Vcr. 26. For his God doth instruct him, &c] The art of husbandry is so necessary for the support of human life, that all men have ascribed its original to God, as the"in<-