Text -- Isaiah 28:7 (NET)

28:7 Even these men stagger because of wine, they stumble around because of beer– priests and prophets stagger because of beer, they are confused because of wine, they stumble around because of beer; they stagger while seeing prophetic visions, they totter while making legal decisions.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 28:7

Judah is guilty of the same sins with Israel, therefore they also must expect the same calamities; of which he speaks afterward.

Wesley: Isa 28:7

The teachers, who should have been patterns of sobriety to the people.

Wesley: Isa 28:7

The prophets miscarry in their sacred employment.

Wesley: Isa 28:7

The priests mistake in pronouncing the sentence of the law, which was their duty.

JFB: Isa 28:5-13

The prophet now turns to Judah; a gracious promise to the remnant ("residue"); a warning lest through like sins Judah should share the fate of Samaria.

JFB: Isa 28:5-13

In antithesis to the "fading crown" of Ephraim (Isa 28:1, Isa 28:3).

JFB: Isa 28:5-13

Primarily, Judah, in the prosperous reign of Hezekiah (2Ki 18:7), antitypically, the elect of God; as He here is called their "crown and diadem," so are they called His (Isa 62:3); a beautiful reciprocity.

JFB: Isa 28:7

Though Judah is to survive the fall of Ephraim, yet "they also" (the men of Judah) have perpetrated like sins to those of Samaria (Isa 5:3, Isa 5:11), which must be chastised by God.

JFB: Isa 28:7

"stagger . . . reel." Repeated, to express the frequency of the vice.

JFB: Isa 28:7

If the ministers of religion sin so grievously, how much more the other rulers (Isa 56:10, Isa 56:12)!

JFB: Isa 28:7

Even in that most sacred function of the prophet to declare God's will revealed to them.

JFB: Isa 28:7

The priests had the administration of the law committed to them (Deu 17:9; Deu 19:17). It was against the law for the priests to take wine before entering the tabernacle (Lev 10:9; Eze 44:21).

Calvin: Isa 28:7

7.But they also have erred through wine He returns to the irreligious despisers of God, who were Jews in name only, and proves their ingratitude to be highly aggravated, because, though they had before their eyes a striking proof of the anger of God, when they saw their brethren severely chastised, and not withstanding experienced God’s forbearance towards themselves, yet neither that example of severity, nor the conviction of the divine goodness, could bring them back into the right path, or make them in any respect better, although the Lord spared them. Here he speaks of “wine and strong drink” metaphorically; for I do not understand it to relate to ordinary drunkenness, against which he remonstrated at the beginning of the chapter, but, on the contrary, he says that they were like drunk men, because they wanted knowledge and sound understanding. If the word as be supplied before the words “through wine and through strong drink,” the meaning will be more easily understood. I do acknowledge that by continued drunkenness men become, as it were, brutalized, and I have no doubt that drunkenness and excessive eating and drinking contributed also to stupefy the minds of the Jews; but if we examine the whole of the context, it will be easy to see that the madness which he condemns is metaphorical.

The priest and the prophet have erred He proceeds still farther to exhibit their aggravated guilt, and says that not only the common people were drunk, but the priests themselves, who ought to have held out the light and pointed out the path to others; for, as Christ declares, they may be regarded as “the salt of the earth.” (Mat 5:13.) If they are mad, what shall the common people be? “If the eye is blind,” what shall become of the other parts of the body? (Mat 6:23.)

They have erred in vision The most grievous thing of all is, when he says that they err not only in the more flagrant transgressions of life, but in vision and judgment. Hence we ought to infer how desperate was the condition of the Jewish Church, and here, as in a mirror, we may behold our transgressions. It is indeed something monstrous that, after so many chastisements which God has employed for cleansing it, the Church is so deeply corrupted; but such is our wickedness that we fight against his strokes, ²¹⁷ and though he continually restrains us, and uses unceasing efforts to purify us from our sins, we not only render all his remedies useless, but bring upon ourselves new diseases. We ought not therefore to wonder that in the present day, after the numerous scourges and afflictions with which the Church has been chastised, men appear to be obstinate, and even become worse, when Isaiah testifies that the same thing took place in the ancient Church. True, indeed, the goodness of the Lord rose above the base and shameful wickedness of that nation, and still preserved the Church; but this was accomplished by his secret power, contrary to the expectation of all; for it would be of no advantage to us, if he employed ordinary remedies.

Hence also it is evident how silly and childish is the boasting of the Papists, who always have in their mouth “The Church,” and use as a pretext the names of priests, bishops, and pontiffs, and wish to fortify themselves by their authority against the word of God, as if that order could never err or mistake. They think that they have the Holy Spirit confined within their brains, and that they represent the Church, which God never forsakes. But we see what the Prophet declares concerning the priests, whose order was more splendid and illustrious. If ever there was a Church, there certainly was one at that time among the Jews; and that order derived from the word of God support to which they have no claim. And yet he shews that not only were they corrupt in morals, but erred “in vision and judgment,” and that the prophets, whom we know that God added to the priests, out of the ordinary course, on account of the carelessness of the priests, were nevertheless blind in that sacred office of teaching and in revelations. Nothing therefore is more idle than, under the pretext of an office which bears a splendid title, to hold out as exempt from the danger of erring those who, having forsaken God, and not only cast away all regard to religion, but even trodden shame under their feet, defend their tyranny by every means in their power.

TSK: Isa 28:7

erred : Isa 19:14, Isa 56:10-12; Lev 10:9, Lev 10:10; Pro 20:1, Pro 31:4, Pro 31:5; Ecc 10:17; Eze 44:21; Hos 4:11; Mic 2:11; Mat 24:29; Luk 21:34; Eph 5:28

are swallowed : Psa 107:27 *marg.

err in : Isa 3:12, Isa 9:16; Jer 14:14, Jer 23:13, Jer 23:16; Lam 2:4; Eze 13:7; Hos 4:12

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 28:7

But they also have erred through wine - In the previous verses the prophet had said that the kingdom of Judah should be saved, while that of Ephraim should be destroyed. Yet he does not deny that they also were guilty of crimes for which punishment would come upon them. To portray these crimes, and to declare the certain judgment which awaited them, is the design of the remainder of the chapter. The word rendered ‘ have erred’ ( שׁגוּ shâgû ) refers usually to the fact that people "stagger"or "reel"through wine, and is applied commonly to those who are intoxicated Pro 20:1. The subsequent part of this verse shows, however, that it does not refer merely to the fact that they stagger and reel as intemperate people do, but that it had an effect on their ‘ vision’ and ‘ judgment;’ that is, it disqualified them for the discharge of their duties as priests and as prophets. In this part of the verse, however, the simple idea is, that they reel or stagger through wine, that is, they are addicted to intoxication. In the subsequent part of the verse the prophet states the effect in producing indistinctness of vision and error of judgment.

And through strong drink - (see the note at Isa 5:11).

They are out of the way - ( תעוּ tā‛û ). They wander; stagger; reel (compare the notes at Isa 19:14).

The priest and the prophet - Probably these persons are specified to denote the higher classes of society. It is probable that the prophet also designs to indicate the enormity of the sins of the nation, from the fact that those who were especially devoted to religion, and who were supposed to have immediate communication with God, were addicted to intemperance.

They are swallowed up of wine - They are completely absorbed by it (see the note at Isa 25:7); they not only themselves indulge in its use, but they are themselves, as it were, swallowed up by it, so that their reason, and strength, and virtue are all gone - as a vessel is absorbed in a maelstrom or whirlpool.

They err in vision - For the sense of the word ‘ vision,’ see the note at Isa 1:1. The prophet here states the effect of the use of wine and strong drink on their mental and moral powers. It was the office of the prophets to declare the will of God; probably also to explain the sense of the sacred Scriptures, and to address the people on their duty. Here the prophet says that the effect of their intemperance was that they had themselves no correct and clear views of the truth, and that they led the people into error.

They stumble in judgment - There were many important subjects on which the priests sat in judgment among the Hebrews, particularly in all matters pertaining to religion. By the influence of intoxicating liquors they were disqualified for the high and holy functions of their office; and the consequence was, that the nation was corrupt, and was exposed to the heavy judgments of God.

Poole: Isa 28:7

But, alas! Judah is guilty of the same sins with Israel, and therefore they also must expect the same calamities; of which he speaks afterward. They run into the same excess of wine and strong drink, whereby they besot themselves, and fall into many errors and miscarriages, both in sacred and civil things. The many emphatical phrases and repetitions of the same thing in other words, in this verse, seem to evince that he here speaks of drunkenness, properly so called, although he afterward chargeth them with ignorance, and error, and stupidity; which also were the companions, and in part the effects, of that sin.

The priest to whom strong drink was expressly forbidden in the time of their sacred ministrations, lest they should thereby be led into errors in their work, Lev 10:9,10 .

The prophet the teachers, who should have been patterns of sobriety to the people, and to whom sobriety was absolutely necessary for the right discharge of their office.

Have erred in their conversation, and in their holy administrations.

They are swallowed up they are, as we say, drowned in it; their senses and reason are swallowed up and lost in it. They design only to swallow it, but indeed are swallowed up by it.

They err in vision the prophets miscarry in their sacred employment of prophesying or teaching, which is called vision, Pro 29:18 , and elsewhere.

They stumble in judgment the priests mistake in pronouncing the sentence of the law, which was their duty, Deu 17:9-11 .

Haydock: Isa 28:7

These also. The kingdom of Juda. (Challoner) ---

Ezechias could not correct every abuse; though what is here specified, regards rather the reigns of his successors.

Gill: Isa 28:7

But they also have erred through wine,.... Either they that sat in judgment, and turned the battle to the gate, as Jarchi interprets it: or rather, since the Lord was a spirit of judgment and strength to those, the two tribes of Judah and Benjamin in later times are meant, in the latter end of Hezekiah's reign, or in the times of Manasseh, or nearer the Babylonish captivity; these tribes, which professed the true religion, and who had the word, and worship, and ordinances of God among them, even these were guilty of the same sin of drunkenness, as the ten tribes that had apostatized; there were the drunkards of Judah, as well Ephraim, who "erred through wine"; they erred and strayed from the rule of the divine word by excessive drinking, and this led them on to other sins, as drunkenness commonly does; and they were not only through it guilty of errors in practice, but in principle also; they made sad mistakes, as in life and conversation, so in doctrine, their memories, understandings, and judgments, being sadly affected and beclouded through this sin:

and through strong drink are out the of way; of God and his word; out of the way of truth and godliness: it signifies the same as before, only expressed in different words. The Targum renders the word for "strong drink", which designs any liquor that makes men drunk, by "old wine", which is accounted the best:

the priest and the prophet have erred through strong drink; committed sin, by drinking to excess, and made themselves unfit for the duties of their office, and were guilty of sad mistakes in the performance of it; the priest sinned by so doing against an express command, and made himself incapable of distinguishing between the holy and unholy, the clean and the unclean, Lev 10:9 though this need not be restrained to the priest only, for the word "cohen" signifies a prince as well as priest; and it is not fitting for kings to drink wine, nor princes strong drink, to excess, Pro 31:4 civil as well as ecclesiastical rulers may be here designed, though chiefly the latter, men that should set the best of examples to others; and the "prophet", as Kimchi observes, intends not the true, but false prophets. The Targum renders it a "scribe"; these and the priests are frequently mentioned together in the New Testament, and were both erroneous; and their errors here, both as to doctrine and practice, are imputed to their drunkenness; a very scandalous sin, especially in persons of such a character:

they are swallowed up of wine; they not only greedily swallowed it down, and were filled with it, but were swallowed up by it, drowned in it, and lost the exercise of their sense and reason, and were ruined and destroyed by it, and made wholly unfit for such sacred offices in which they were:

they are out of the way through strong drink; out of the of their duty, by sinning in this manner; and out the way of the performance of their office, being rendered incapable of it:

they err in vision: these were the prophets, the seers, who pretended to the visions of God, and related them to the people as such; but they mistook the imaginations of their crazy heads, intoxicated with liquor, for the visions of God; they erred in prophesying, which may be meant by "vision", they delivered out false prophecies, false doctrines, and grievous errors, of fatal consequence to the people; or, as Kimchi further interprets it, they erred "in seeing"; they mistook in those things which were plain and obvious to the eye of everyone, in things clear and manifest; drunkenness affects the eyes both of the body and of the mind, that a man can see clearly with neither. The Targum is,

"they turned after, or declined unto, sweet meat;''

as if they were guilty of gluttony as well as drunkenness; but it is not usual for drunkards to crave sweet meat, but rather what is relishing:

they stumble in judgment; or "reel" ^r and stagger, as drunken men do: this refers to the priest, who, through drunkenness, made sad hobbling work in expounding the law, and giving the sense of it, and in pronouncing sentence of judgment in matters of controversy brought before him, to whom those things appertained, Mal 2:7, Deu 17:8.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 28:7

¹ tn Heb “these.” The demonstrative pronoun anticipates “priests and prophets” two lines later.

² tn According to HALOT 135 s.v. III בלע, the verb form is derived from בָּלַע (bala’, “confuse”), not the more common בָּלַע (“swallow”). See earlier notes at 3:12 and 9:16.

³ tn Heb “in the seeing.”

⁴ tn Heb “[in] giving a decision.”

Geneva Bible: Isa 28:7

But ^{( g )} they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are overwhelmed with wine, they are out of the way through strong drink; they err in vision, they stumble [in] judgment.

^{( g )} Meaning, the hypocrites who were among them, and were altogether corrupt in life and doctrine, which is here meant by drunkenness and vomiting.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 28:1-29

1 The prophet threatens Ephraim for their pride and drunkenness.

5 The residue shall be advanced in the kingdom of Christ.

7 He rebukes their error;

9 their untowardness to learn;

14 and their security.

16 Christ the sure foundation is promised.

17 Their security shall be tried.

23 They are incited to the consideration of God's discreet providence.

Maclaren: Isa 28:1-13

The Judgment Of Drunkards And Mockers

Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! 2. Behold, the Lord hath a mighty and strong one, which, as a tempest of hail, and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. 3. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: 4. And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. 5. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of His people. 6. And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. 7. But they also have erred through wine, and through strong drink are out of the way: the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. 8. For all tables are full of vomit and filthiness, so that there is no place clean. 9. Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. 10. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: 11. For with stammering lips, and another tongue, will He speak to this people. 12. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. 13. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little and there a little; that they might go, and fall backward, and be broken, and snared, and taken.'--Isaiah 28:1-13.

THIS prophecy probably falls in the first years of Hezekiah, when Samaria still stood, and the storm of war was gathering black in the north. The portion included in the text predicts the fall of Samaria (Isaiah 28:1-6) and then turns to Judah, which is guilty of the same sins as the northern capital, and adds to them mockery of the prophet's message. Isaiah speaks with fiery indignation and sharp sarcasm. His words are aflame with loathing of the moral corruption of both kingdoms, and he fastens on the one common vice of drunkenness--not as if it were the only sin, but because it shows in the grossest form the rottenness underlying the apparent beauty.

I. The woe on Samaria (Isaiah 28:1-6).

Travellers are unanimous in their raptures over the fertility and beauty of the valley in which Samaria stood, perched on its sunny, fruitful hill, amid its vineyards. The situation of the city naturally suggests the figure which regards it as a sparkling coronet or flowery wreath, twined round the brows of the hill; and that poetical metaphor is the more natural, since revellers were wont to twist garlands in their hair, when they reclined at their orgies. The city is' the crown of pride '--that is, the object of boasting and foolish confidence--and is also' the fading flower of his sparkling ornament'; that is, the flower which is the ornament of Ephraim, but is destined to fade.

The picture of the city passes into that of the drunken debauch, where the chief men of Samaria sprawl, smitten down' by wine, and with the innocent flowers on their hot temples drooping in the fumes of the feast. But bright and sunny as the valley is, glittering in the light as the city sits on her hill, careless and confident as the revellers are, a black cloud lies on the horizon, and one of the terrible sudden storms which such lands know comes driving up the valley. The Lord hath a mighty and strong one'--the conqueror from, the north, who is God's instrument, though ha knows it not.

The swift, sudden, irresistible onslaught of the Assyrian is described, in harmony with the figure of the flowery coronal, as a tempest which beats down the flowers and flings the sodden crown to the ground. The word. rendered tempest' is graphic, meaning literally a downpour.' First comes hail, which batters the flowers to shreds; then the effect of the storm is described as destruction,' and then the hurrying words turn back to paint the downpour of rain, mighty' from its force in falling, and overflowing' from its abundance, which soon sets all the fields swimming with flood water. What chance has a poor twist of flowers in such a storm? Its beauty will be marred, and all the petals beaten off, and nothing remains but that it should be trampled into mud. The rush of the prophet's denunciation is swift and irresistible as the assault it describes, and it flashes from one metaphor to another without pause. The fertility of the valley of Samaria shapes the figures. As the picture of the flowery chaplet, so that which follows of the early fig, is full of local colour. A fig in June is a delicacy, which is sure to be plucked and eaten as soon as seen. Such a dainty, desirable morsel will Samaria be, as sweet and as little satisfying to the all-devouring hunger of the Assyrian.

But storms sweep the air clear, and everything will not go down before this one. The flower fadeth, but there is a chaplet of beauty which men may wreathe round their heads, which shall bloom for ever. All sensuous enjoyment has its limits in time, as well as in nobleness and exquisiteness; but when it is all don, o with, the beauty and festal ornament which truly crowns humanity shall smell sweet and blossom. The prophecy had regard simply to the issue of the historical disaster to which it pointed, and it meant that, after the storm of Assyrian conquest, there would still be, for the servants of God, the residue of the people, both in Israel and in Judah, a fuller possession of the blessings which descend on the men who make God their portion. But the principle involved is for ever true. The sweeping away of the perishable does draw true hearts nearer to God.

So the two halves of this prophecy give us eternal truths as to the certain destruction awaiting the joys of sense, and the permanence of the beauty and strength which belong to those who take God for their portion.

Drunkenness seems to have been a national sin in Israel; for Micah rebukes it as vehemently as Isaiah, and it is a clear bit of Christian duty in England to-day to set the trumpet to thy mouth and show the people' this sin. But the lessons of the prophecy are wider than the specific form of evil denounced. All setting of affection and seeking of satisfaction in that which, in all the pride of its beauty, is' a fading flower,' is madness and sin. Into every life thus turned to the perishable will come the crash of the destroying storm, the mutterings of which might reach the ears of the feasters, if they were not drunk with the fumes of their deceiving delights. Only one kind of life has its roots in that which abides, and is safe from tempest and change. Amaranthine flowers bloom only in heaven, and must be brought thence, if they are to garland earthly foreheads. If we take God for ours, then whatever tempests may howl, and whatever fragile though fragrant joys may be swept away, we shall find in Him all that the world fails to give to its votaries. He is a crown of glory' and a diadem of beauty.' Our humanity is never so fair as when it is made beautiful by the possession of Him. All that sense vainly seeks in earth, faith finds in God. Not only beauty, but a spirit of judgment,' in its narrower sense and in its widest, is breathed into those to whom God is the master light of all their seeing'; and, yet more, He is strength to all .who have to fight. Thus the close union of trustful souls with God, the actual inspiration of these, and the perfecting of their nature from communion with God, are taught us in the great words, which tell how beauty, justice, and strength are all given in the gift of Jehovah Himself to His people.

Maclaren: Isa 28:7-13

II. The prophet turns to Judah (Isaiah 28:7-13),

And charges them with the same disgusting debauchery. His language is vehement in its loathing, and describes the filthy orgies of those who should have been the guides of the people with almost painful realism. Note how the words reel' and stagger' are repeated, and also the words wine' and' strong drink.' We see the priests' and prophets' unsteady gait, and then they stumble' or fall. There they lie amid the filth, like hogs in a sty. It is very coarse language, but fine words are the Devil's veils for coarse sins; and it is needful sometimes to call spades, spades, and not to be ashamed to tell men plainly how ugly are the vices which they are not ashamed to commit. No doubt some of the drunken priests and false prophets in Jerusalem thought Isaiah extremely vulgar and indelicate, in talking about staggering teachers and tables swimming in vomit.' But he had to speak out. So deep was the corruption that the officials were tipsy even when engaged in their official duties, the prophets reeled while they were seeing visions; the judges could not sit upright even when pronouncing judgment.

Isaiah 28:9-10 are generally taken as a sarcastic quotation of the drunkards' scoffs at the prophet. They might be put in inverted commas. Their meaning is, Does he take us grave and reverend seigniors, priests and prophets, to be babies just weaned, that he pesters us with these monotonous petty preachings, fit only for the nursery, which he calls his "message"?' In Isaiah 28:10, the original for precept upon precept,' etc., is a series of short words, which may be taken as reproducing the babbling tones of the drunken mockers.'

The loose livers of all generations talk in the same fashion about the stern morality which rebukes their vice. They call it weak, commonplace, fit for children, and they pretend that they despise it. They are much too enlightened for such antiquated teaching. Old women and children may take it in, but men of the world, who have seen life, and know what is what, are not to be fooled so. What will this babbler say?' was asked by the wise men of Athens, who were but repeating the scoffs of the prophets and priests of Jerusalem, and the same jeers are bitter in the mouth of many a profligate man to-day. It is the fate of all strict morality to be accounted childish by the people whom it inconveniently condemns.

In Isaiah 28:11 and onwards the prophet speaks. He catches up the mockers' words, and retorts them. They have scoffed at his message as if it were stammering speech. They shall hear another kind of stammerers when the fierce invaders' harsh and unintelligible language commands them. The reason why these foreign voices would have authority, was the national disregard of God's voice. Ye would not hear' Him when, by His prophet, He spoke gracious invitations to rest, and to give the nation rest, in obedience and trust. Therefore they shall hear the battle-cry of the conqueror, and have to obey orders spoken in a barbarous tongue.

Of course, the language meant is the Assyrian, which, though cognate with Hebrew, is so unlike as to be unintelligible to the people. But is not the threat the statement of a great truth always being fulfilled towards the disobedient? If we will not listen to that loving Voice which calls us to rest, we shall be forced to listen to the harsh and strident tones of conquering enemies who command us to slavish toil. If we will not be guided by His eye and voice, we shall be governed by whip and bridle. Our choice is either to hearken to the divine call, which is loving and gentle, and invites to deep repose springing from faith, or to have to hear the voice of the taskmasters. The monotony of despised moral and religious teaching shall give place to a more terrible monotony, even that of continuous judgments.

The mills of God grind slowly.' Bit by hit, with gradual steps, with dismal persistence, like the slow drops on the rock, the judgments of God trickle out on the mocking heart. It takes a long time for a child to learn a pageful when he gets his lesson a sentence at a time. So slowly do His chastisements fall on men who have despised the continuous messages of His love. The word of the Lord, which was laughed at when it clothed itself in a prophet's speech, will be heard in more formidable shape, when it is wrapped in the long-drawn-out miseries of years of bondage. The warning is as needful for us as for these drunken priests and scornful rulers. The principle embodied is true in this day as it was then, and we too have to choose between serving God in gladness, hearkening to the voice of His word, and so finding rest to our souls, and serving the world, the flesh, and the devil, and so experiencing the perpetual dropping of the fiery rain of His judgments.

A Crown Of Pride Or A Crown Of Glory

The crown of pride, the drunkards of Ephraim, shall be trodden under feet: 4. And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. 5. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people.'--Isaiah 28:3-5.

THE reference is probably to Samaria as a chief city of Israel. The image is suggested by the situation of Samaria, high on a hill-side, crowning the valley, and by the rich vegetation and bright flowers which makes it even now one of the few lovely scenes in Palestine; and by the luxurious riot and sensual excess that were always characteristic of the northern kingdom.

The destruction of Samaria and of the kingdom, then, is here prophesied--the garland will fade, the hail will batter all its drooping flowerets, and it shall be trodden under foot. Look at that withered wreath that gleamed yesterday on some fair head, to-day flung into the ashpit or kicked about the street. That is a modern rendering of the prophet's imagery. But the reference goes further than merely to the city: the whole state of the nation is expressed by the symbol, as doomed to quick decay, fading in itself, and further smitten down by divine judgments.

There is a contrasted picture, that of the residue of the people' to whom there is an amaranthine crown, a festal diadem glorious and beautiful, which can never fade, even God Himself. To them who love Him He is an ornament, and His presence is the consecration of the true joyful feast. They who are crowned by Him are crowned, not for idle revelry, but for strenuous toil (sit in judgment') and for brave purpose (turn the battle to the gate,')and their coronation day is ever the day when earthly garlands are withered, whether it be the crises and convulsions of nations and institutions, or times of personal trial, or in the hour of death or in the day of judgment.' Expanding then these thoughts, we have--

I. All godless joys are but fading chaplets.

Of course the first application of such words is to purely sensuous delights.

Men who seek to make life a mere revel and banquet. Nothing is so short-lived as gratification of appetite. It is not merely that each act lasts but for a moment, but also that past gratifications leave no sort of solace to the appetite behind them; whereas past acquirements or deeds of goodness are a perpetual joy as well as the foundation of the present. There is something essentially isolated in each act of sensuous delight. No man can by so willing recall the taste of eaten food, nor slake his thirst by remembrance of former draughts, or cool himself by thinking of' frosty Caucasus.' But each such gratification is done when it is done, and there is an end of its power to gratify.

Further, the power of enjoyment wanes, though the lust for it waxes. Hence each act has less and less power of satisfying.

One sees blase young men of twenty-five. It was a man of under thirty-five who wrote,' Man delights not me, no, nor woman neither.' It was a used-up roue that was represented as saying, Vanity of vanities, all is vanity.' It was of sensuous' pleasures that poor Burns wrote, like the snowfall in the river.

A moment white,--then melts for ever.'

When a people is given over to such excess, late or soon the fate of Samaria comes upon them. Think of the French Revolution or of the fall of Rome, and learn that the prophet was announcing a law for all nations, in his fiery denunciation, and one which holds good to-day as ever.

But we may generalise more widely. Every godless life is essentially transitory; of course, all life is so in one view. But suppose two men, working side by side at the same occupation, passing through the same circumstances. So far as physical changes go, these men are the same. Both lose much. Both leave behind much. Both cease to be interested in much that was dear to them. Both die at last, and leave it all. Is there any difference? The transitoriness is the same, and the eternal consequences are eternal alike in both; and yet there is a very solemn sense in which the one man's life has utterly perished, and the other's abides. Suppose a man, educated to be a first-rate man of business, dies. Which of his trained faculties will he have scope for in that new order of things? Or a student, or a lawyer, or a statesman?

Oh, it is not our natural mortality that makes these thoughts so awful; but it is the thought that the man who is doing these things is immortal The head which wears the fading wreath will live for ever. What will ye do in the end?'

II. Godly life brings unfading joys.

Communion with God yields abiding joys. The law of change remains the same. The law of death remains the same. But the motives which direct and impel the godly man are beyond the reach of change.

The habits which he contracts are for heaven as well as for earth. The treasures which he amasses will always be his.

His life in its essence and his work are one in all worlds. What a grand continuity, then, knits into one a godly life whether it is lived on earth or in heaven!

Communion with God gives beauty and ornament to the whole character. It brings the true refining and perfecting of the soul. No doubt many Christian men, as we see them, are but poor specimens of this effect of godliness; still, it is an effect produced in proportion to the depth and continuity of their communion. We might dwell on the effect on Will, Affections, Understanding, produced by dwelling in God. It is simple fact that the highest conceivable type of beauty is only reached through communion with God.

Communion with God gives power as well as gladness. The life of abiding with God is also one of strenuous effort and real warfare. In the context it is promised that God will be for strength to them that turn the battle to the gate.

The luxurious life of self-indulgence ends, as all selfish life must do, in the vanishing of delights. The life of joy in God issues, as all true joy does, in power for work and in power for conflict.

God doth anoint thee with His odorous oil, to wrestle, not to reign.'

III. There will be a coronation day.

In that day,' the day when the crown of pride shall be trodden under foot,' the people of God are crowned with the diadem of beauty which is God Himself. That twofold work of that one day suggests--The double aspect of trials and sorrows. The double aspect of death.

The double aspect of final Judgment.

Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day.'

To be crowned or discrowned in that day' is the alternative set before each of us. Which of the two do we choose?

Man's Crown And God's

In that day shall the Lord of hosts be for a crown of glory, and a diadem of beauty.'--Isaiah 28:5.

Thou shall also be a crown of glory in the hand of the Lord.'-- Isaiah 62:3.

CONNECTION of first prophecy--destruction of Samaria. Its situation, crowning the hill with its walls and towers, its fertile fat valley,' the flagrant immorality and drunkenness of its inhabitants, and its final ruin, are all presented in the highly imaginative picture of its fall as being like the trampling under foot of a garland on a reveller's head, the roses of which fade and droop amid the fumes of the banqueting hall, and are then flung out on the highway. The contrast presented is very striking and beautiful. When all that gross and tumultuous beauty has faded and died, then God Himself will be a crown of beauty to His people.

The second text comes into remarkable line with this. The verbal resemblance is not quite so strong in the original. The words for diadem and crown are not the same; the word rendered glory in the second text is rendered beauty in the first, but the two texts are entirely one in meaning. The same metaphor, then, is used with reference to what God is to the Church and what the Church is to God. He is its crown, it is His.

I. The Possession of God is the Coronation of Man.

(a) Crowns were worn by guests at feasts. They who possess God sit at a table perpetually spread with all which the soul can wish or want. Contrast the perishable delights of sense and godless life with the calm and immortal joys of communion with God; a crown that fadeth not away' beside withered garlands.

(b) Crowns were worn by kings. They who serve God are thereby invested with rule over selves, over circumstances, over all externals. He alone gives completeness to self-control.

(c) Crowns were worn by priests. The highest honour and dignity of man's nature is thereby reached. To have God is like a beam of sunshine on a garden, which brings out the colours of all the flowers; contrast with the same garden in the grey monotony of a cloudy twilight.

II. The Coronation of Man in God is the Coronation of God in Man.

That includes the following thoughts.

The true glory of God is in the communication of Himself. What a wonderful light that throws on divine character! It is equivalent to God is Love.'

He who is glorified by God glorifies God, as showing the most wonderful working of His power in making such a man out of such material, by an alchemy that can convert base metal into fine gold; as showing the most wonderful condescension of His love in taking to His heart man, into whose flesh the rotting leprosy of sin has eaten.

Such a man will glorify God by becoming a conscious herald of His praise. He who has God in his heart will magnify Him by lip and life. Redeemed men are secretaries of His praise' to men, and' to principalities and powers in heavenly places is made known by the Church the manifold wisdom of God.'

He who thus glorifies God is held in God's hand.

None shall pluck them out of My Father's hand.' All this will be perfected in heaven. Redeemed men lead the universal chorus that thunders forth glory to Him that sitteth on the throne.'

He shall come to be glorified in His saints.'

Glorify Thy Son, that Thy Son also may glorify Thee.'

MHCC: Isa 28:5-15

The prophet next turns to Judah, whom he calls the residue of his people. Happy are those alone, who glory in the Lord of hosts himself. Hence his people get wisdom and strength for every service and every conflict. But it is only in Christ Jesus that the holy God communicates with sinful man. And whether those that teach are drunk with wine, or intoxicated with false doctrines and notions concerning the kingdom and salvation of the Messiah, they not only err themselves, but lead multitudes astray. All places where such persons have taught are filled with errors. For our instruction in the things of God, it is needful that the same precept and the same line should be often repeated to us, that we may the better understand them. God, by his word, calls us to what is really for our advantage; the service of God is the only true rest for those weary of the service of sin, and there is no refreshment but under the easy yoke of the Lord Jesus. All this had little effect upon the people. Those who will not understand what is plain, but scorn and despise it as mean and trifling, are justly punished. If we are at peace with God, we have, in effect, made a covenant with death; whenever it comes, it cannot do us any real damage, if we are Christ's. But to think of making death our friend, while by sin we are making God our enemy, is absurd. And do not they make lies their refuge who trust in their own righteousness, or to a death-bed repentance? which is a resolution to sin no more, when it is no longer in their power to do so.

Matthew Henry: Isa 28:1-8

Here, I. The prophet warns the kingdom of the ten tribes of the judgments that were coming upon them for their sins, which were soon after executed by the king of Assyria, who laid their country waste, and carried the people into captivity. Ephraim had his name from fruitfulness, their soil being very fertile and the products of it abundant and the best of the kind; they had a great many fat valleys (Isa 28:1, Isa 28:4), and Samaria, which was situated on a hill, was, as it were, on the head of the fat valleys. Their country was rich and pleasant, and as the garden of the Lord: it was the glory of Canaan, as that was the glory of all lands; their harvest and vintage were the glorious beauty on the head of their valleys, which were covered over with corn and vines. Now observe,

1. What an ill use they made of their plenty. What God gave them to serve him with they perverted, and abused, by making it the food and fuel of their lusts. (1.) They were puffed up with pride by it. The goodness with which God crowned their years, which should have been to him a crown of praise, was to them a crown of pride. Those that are rich in the world are apt to be high-minded, 1Ti 6:17. Their king, who wore the crown, was proud that he ruled over so rich a country; Samaria, their royal city, was notorious for pride. Perhaps it was usual at their festivals, or revels, to wear garlands made up of flowers and ears of corn, which they wore in honour of their fruitful country. Pride was a sin that generally prevailed among them, and therefore the prophet, in his name who resists the proud, boldly proclaims a woe to the crown of pride. If those who wear crowns be proud of them, let them not think to escape this woe. What men are proud of, be it ever so mean, is to them as a crown; he that is proud thinks himself as great as a king. But woe to those who thus exalt themselves, for they shall be abased; their pride is the preface to their destruction. (2.) They indulged themselves in sensuality. Ephraim was notorious for drunkenness, and excess of riot; Samaria, the head of the fat valleys, was full of those that were overcome with wine, were broken with it, so the margin. See how foolishly drunkards act, and no marvel when, in the very commission of the sin, they make fools and brutes of themselves; they yield, [1.] To be conquered by the sin; it overcomes them, and brings them into bondage (2Pe 2:19); they are led captive by it, and the captivity is the more shameful and inglorious because it is voluntary. Some of these wretched slaves have themselves owned that there is not a greater drudgery in the world than hard drinking. They are overcome not with the wine, but with the love of it. [2.] To be ruined by it. They are broken by wine. Their constitution is broken by it, and their health ruined. They are broken in the callings and estates, and their souls are in danger of being eternally undone, and all this for the gratification of a base lust. Woe to these drunkards of Ephraim! Ministers must bring the general woes of the word home to particular places and persons. We must say, Woe to this or that person, if he be a drunkard. There is a particular woe to the drunkards of Ephraim, for they are of God's professing people, and it becomes them worse than any other; they know better, and therefore should give a better example. Some make the crown of pride to belong to the drunkards, and to mean the garlands with which those were crowned that got the victory in their wicked drinking matches and drank down the rest of the company. They were proud of their being mighty to drink wine; but woe to those who thus glory in their shame.

2. The justice of God in taking away their plenty from them, which they thus abused. Their glorious beauty, the plenty they were proud of, is but a fading flower; it is meat that perishes. The most substantial fruits, if God blast them and blow upon them, are but fading flowers, Isa 28:1. God can easily take away their corn in the season thereof (Hos 2:9), and recover locum vastatum - ground that has been alienated and has run to waste, those goods of his which they prepared for Baal. God has an officer ready to make a seizure for him, has one at his beck, a mighty and strong one, who is able to do the business, even the king of Assyria, who shall cast down to the earth with the hand, shall easily and effectually, and with the turn of a hand, destroy all that which they are proud of and pleased with, Isa 28:2. He shall throw it down to the ground, to be broken to pieces with a strong hand, with a hand that they cannot oppose. Then the crown of pride, and the drunkards of Ephraim, shall be trodden under foot (Isa 28:3); they shall lie exposed to contempt, and shall not be able to recover themselves. Drunkards, in their folly, are apt to talk proudly, and vaunt themselves most when they most shame themselves; but they thereby render themselves the more ridiculous. The beauty of their valleys, which they gloried in, will be, (1.) Like a fading flower (as before, Isa 28:1); it will wither of itself, and has in itself the principles of its own corruption; it will perish in time by its own moth and rust. (2.) Like the hasty fruit, which, as soon as it is discovered, is plucked and eaten up; so the wealth of this world, besides that it is apt to decay of itself, is subject to be devoured by others as greedily as the first-ripe fruit, which is earnestly desired, Mic 7:1. Thieves break through and steal. The harvest which the worldling is proud of the hungry eat up (Job 5:5); no sooner do they see the prey but they catch at it, and swallow up all they can lay their hands on. It is likewise easily devoured, as that fruit which, being ripe before it has grown, is very small, and is soon eaten up; and there being little of it, and that of little worth, it is not reserved, but used immediately.

II. He next turns to the kingdom of Judah, whom he calls the residue of his people (Isa 28:5), for they were but two tribes to the other ten.

1. He promises them God's favours, and that they shall be taken under his guidance and protection when the beauty of Ephraim shall be left exposed to be trodden down and eaten up, Isa 28:5, Isa 28:6. In that day, when the Assyrian army is laying Israel waste, and Judah might think that their neighbour's house being on fire their own was in danger, in that day of treading down and perplexity, then God will be to the residue of his people all they need and can desire; not only to the kingdom of Judah, but to those of Israel who had kept their integrity, and, as was probably the case with some, betook themselves to the land of Judah, to be sheltered by good king Hezekiah. When the Assyrian, that mighty one, was in Israel as a tempest of hail, noisy and battering, as a destroying storm bearing down all before it, especially at sea, and as a flood of mighty waters overflowing the country (Isa 28:2), then in that day will the Lord of hosts, of all hosts, distinguish by peculiar favours his people who have distinguished themselves by a steady and singular adherence to him, and that which they most need he will himself be to them. This very much enhances the worth of the promises that God, covenanting to be to his people a God all-sufficient, undertakes to be himself all that to them which they can desire. (1.) He will put all the credit and honour upon them which are requisite, not only to rescue them from contempt, but to gain them esteem and reputation. He will be to them for a crown of glory and for a diadem of beauty. Those that wore the crown of pride looked upon God's people with disdain, and trampled upon them, for they were the song of the drunkards of Ephraim; but God will so appear for them by his providence as to make it evident that they have his favour towards them, and that shall be to them a crown of glory; for what greater glory can any people have than for God to acknowledge them as his own? And he will so appear in them, by his grace, as to make it evident that they have his image renewed on them, and that shall be to them a diadem of beauty; for what greater beauty can any person have than the beauty of holiness? Note, Those that have God for their God have him for a crown of glory and a diadem of beauty; for they are made to him kings and priests. (2.) He will give them all the wisdom and grace necessary to the due discharge of the duty of their place. He will himself be a spirit of judgment to those that sit in judgment; the privy counsellors shall be guided by wisdom and discretion and the judges shall govern by justice and equity. It is a great mercy to any people when those that are called to places of power and public trust are qualified for their places, when those that sit in judgment have a spirit of judgment, a spirit of government. (3.) He will give them all the courage and boldness requisite to carry them resolutely through the difficulties and oppositions they are likely to meet with. He will be for strength to those that turn the battle to the gate, to the gates of the enemy whose cities they besiege, or to their own gates, when they sally out upon the enemies that besiege them. The strength of the soldiery depends as much upon God as the wisdom of the magistracy; and where God gives both these he is to that people a crown of glory. This may well be supposed to refer to Christ, and so the Chaldee paraphrast understands it: In that day shall the Messiah be a crown of glory. Simeon calls him the glory of his people Israel; and he is made of God to us wisdom, righteousness, and strength.

2. He complains of the corruptions that were found among them, and the many corrupt ones (Isa 28:7): But they also, many of those of Judah, have erred through wine. There are drunkards of Jerusalem, as well as drunkards of Ephraim; and therefore the mercy of God is to be so much the more admired that he has not blasted the glory of Judah as he has done that of Ephraim. Sparing mercy lays us under peculiar obligations when it is thus distinguishing. Ephraim's sins are found in Judah, and yet not Ephraim's ruins. They have erred through wine. Their drinking to excess is itself a practical error; they think to raise their fancy by it, but they ruin their judgment, and so put a cheat upon themselves; they think to preserve their health by it and help digestion, but they spoil their constitution and hasten diseases and deaths. It is also the occasion of a great many errors in principle; their understanding is clouded and their conscience debauched by it; and therefore, to support themselves in it, they espouse corrupt notions, and form their minds in favour of their lusts. Probably some were drawn in to worship idols by their love of the wine and strong drink which there was plenty of at their idolatrous festivals; and so they erred through wine, as Israel, for love of the daughters of Moab, joined themselves to Baal-peor. Three things are here observed as aggravations of this sin: - (1.) That those were guilty of it whose business it was to warn others against it and to teach them better, and therefore who ought to have set a better example: The priest and the prophet are swallowed up of wine; their office is quite drowned and lost in it. The priests, as sacrificers, were obliged by a particular law to be temperate (Lev 10:9), and, as rulers and magistrates, it was not for them to drink wine, Pro 31:4. The prophets were a kind of Nazarites (as appears by Amo 2:11), and, as reprovers by office, were concerned to keep at the utmost distance from the sins they reproved in others; yet there were many of them ensnared in this sin. What! a priest, a prophet, a minister, and yet drunk! Tell it not in Gath. Such a scandal are they to their coat. (2.) That the consequences of it were very pernicious, not only by the ill influence of their example, but the prophet, when he was drunk, erred in vision; the false prophets plainly discovered themselves to be so when they were in drink. The priest stumbled in judgment and forgot the law (Pro 31:5); he reeled and staggered as much in the operations of his mind as in the motions of his body. What wisdom or justice can be expected from those that sacrifice reason, and virtue, and conscience, and all that is valuable to such a base lust as the love of strong drink is? Happy art thou, O land! when thy princes eat and drink for strength, and not for drunkenness, Ecc 10:17. (3.) That the disease was epidemic, and the generality of those that kept any thing of a table were infected with it: All tables are full of vomit, Isa 28:8. See what an odious thing the sin of drunkenness is, what an affront it is to human society; it is rude and ill-mannered enough to sicken the beholders, for the tables where they eat their meat are filthily stained with the marks of this sin, which the sinners declare as Sodom. Their tables are full of vomit, so that the victor, instead of being proud of his crown, ought rather to be ashamed of it. It bodes ill to any people when so sottish a sin as drunkenness has become national.

Keil-Delitzsch: Isa 28:7-8

With the words, "and they also,"the prophet commences the second half of the address, and passes from Ephraim to Judah. "And they also reel with wine, and are giddy with meth; priest and prophet reel with meth, are swallowed up by wine: they are giddy with meth, reel when seeing visions, stagger when pronouncing judgment. For all tables are full of filthy vomit, without any more place." The Judaeans are not less overcome with wine than the Ephraimites, and especially the rulers of Judah. In wicked violation of the law of God, which prohibited the priests from drinking strong drink when performing priestly service, and that on pain of death (Lev 10:9, cf., Eze 44:21), they were intoxicated even in the midst of their prophetic visions ( הראה , literally "the thing seeing,"then the act of seeing; equivalent to ראי , like חזה in Isa 28:15 = חזוּת ; Olshausen, §176, c ), and when passing judicial sentences. In the same way Micah also charges the prophets and priests with being drunkards (Mic 3:1., cf., Isa 2:11). Isaiah's indignation is manifested in the fact, that in the words which he uses he imitates the staggering and stumbling of the topers; like the well-known passage, Sta pes sta mi pes stas pes ne labere mi pes . Observe, for example, the threefold repetition of shâgu - tâghu , shâgu - tâghu , shâgu - pâqu . The hereditary priests and the four prophets represent the whole of the official personages. The preterites imply that drunkenness had become the fixed habit of the holders of these offices. The preposition בּ indicates the cause ("through,"as in 2Sa 13:28 and Est 1:10), and min the effect proceeding from the cause (in consequence of wine). In v. 8 we can hear them vomit. We have the same combination of the and צ in the verb kotzen , Gothic kozan . All the tables of the carousal are full, without there being any further room (cf., Isa 5:8); everything swims with vomit. The prophet paints from nature, here without idealizing. He receives their conduct as it were in a mirror, and then in the severest tones holds up this mirror before them, adults though they were.

Constable: Isa 7:1--39:8

III. Israel's crisis of faith chs. 7--39

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

Constable: Isa 13:1--35:10

B. God's sovereignty over the nations chs. 13-35

This major section of the book emphasizes the folly of trusting in the nations rather than in Yahweh. The section preceding it shows how King Ahaz trusted in Assyria and experienced destruction (chs. 7-12). The section following it shows how King Hezekiah trusted in the Lord and experienced deliverance (chs. 36-39). In this section the prophet expanded his perspective from Israel to include the world. The God of Israel is also Lord of the nations.

Constable: Isa 28:1--33:24

3. The folly of trusting the nations chs. 28-33

Chapters 28-35 are somewhat similar to chapters 13-27 in content and form. The same general pattern of argument unfolds, but the historical context is generally later. The historical context of chapters 13-27 was mainly Ahaz's reign in which Judah faced temptation to trust in Assyria for her safety rather than in the Lord.²⁶⁴ The historical context of chapters 28-35 was mainly Hezekiah's reign in which Judah faced temptation to trust in Egypt.²⁶⁵ Also different is the emphasis in chapters 13-27 on Yahweh's sovereignty over the nations compared with the emphasis in chapters 28-35 on Judah's choice to trust Him or not. This is a matter of emphasis, however, since both sections deal with both issues.

The first part of the present section, chapters 28-33, serves the same general function as chapters 13-23: they focus on the particular situation in Isaiah's day to warn Judah against trusting neighbor nations. The second part, chapters 34-35, like chapters 24-27, again project farther into the future and deal more with Israel's eschatological hope.

The presence of six "woes" also marks off chapters 28-33 as a distinct unit of Isaiah's prophecy (28:1; 29:1, 15; 30:1; 31:1; 33:1; cf. 5:8-10, 18-23; Matt. 23:13-39; Rev. 8:13; 9:12; 12:12; 11:14). This section is divisible into three parts. Chapters 28-29 paint the picture of Judah's foolish leaders concluding that something must be done at once, other than trusting God, to save the people from their enemy. Here the principles involved in Judah's situation emerge clearly. Chapters 30-31 focus on the proposed solution, trust in Egypt, and the folly of that option. Chapters 32-33 stress the proper solution, namely, acknowledgment of Israel's true King and trust in Him. In these last four chapters the application of the principles in history and in the eschaton receive more attention.

"Principles	Applications
28:1-29 When God's people reject his word (9-13) and covenant (14-15), destruction follows (18-22), held within divine purposes (23-29)	30:1-33 Refuge is sought in Egypt (1-7), rejecting the Lord's word (8-12), but his ultimate (13-26) and immediate (27-33) purposes are settled
29:1-14 There is disaster and deliverance (1-8) but historical deliverance does not change people spiritually. This needs a further divine action (9-14), which is already planned	31:1-32:20 Divine deliverance scorns both Egypt's help and Assyria's enmity (31:1-9). Beyond lies the perfect kingdom with true king (32:1) and transformed people (3:8). The pattern of history will be repeated: overthrow (9-14) and transformation (15-20)
29:15-24 People may think to run the world without God (15), but he is the sovereign and his transforming purposes (16-17) will work out spiritually (18-19), morally and socially (20-21), fulfilling what began in Abraham (22) and establishing a truly renewed people (23-24)	33:1-35:10 Treacherous people (33:1, 8) may seem to rule but divine sovereignty remains (33:3, 10). The perfect kingdom (33:13-24), morally and socially (33:15) and spiritually (33:24), will come. The enemy will finally be destroyed (chapter 34) and the redeemed will gather to Zion (chapter 35)"266

In chapters 28-29 Isaiah pointed out that the situations in the Northern and the Southern Kingdoms were quite similar. Both nations faced threats to their security from a strong foreign enemy, and unworthy leaders who urged trust in man rather than in God ruled both nations. Judah was in a more dangerous position, however, because her leaders were cynical; they believed nothing and trusted no one.

Constable: Isa 28:1-29

The woe against Ephraim and Judah ch. 28

"The section begins (1-6) and ends (23-29) with double illustrations drawn from nature and agriculture. Between lies a meditation in eight broadly equal parts on how Jerusalem's leaders refused the word of invitation and inherited the word of wrath (7-22)."²⁶⁷

The prophet began by exposing the folly of the leaders of the Northern Kingdom. He condemned them for their proud scoffing. The "woe" appears at first to be against them alone, but as the chapter unfolds it becomes clear that Isaiah was pronouncing woe on the leaders of the Southern Kingdom even more.

28:1 "Woe" (Heb. hoy), as mentioned earlier (cf. 5:8, 11, 18, 20, 21, 22; 6:5), is a term of lament and threat. It expresses emotion, summons others, and connotes sympathy. Here the object of the prophet's "woe" was the leaders of Ephraim, the Northern Kingdom of Israel. The reason for his "woe" was the pride of these representatives that was their outstanding mark and that resulted in their complacent revelry (cf. Amos 4:1; 6:1, 6). This nation and its leaders had been objects of admiration, but now their glory was fading, like the flowers they wore in garlands on their heads as they indulged in drunken revelry. Ephraim's capital, Samaria, stood like a crown at the eastern end of the fertile Shechem Valley that drained into the Mediterranean Sea to the west. A false sense of security led these leaders to spend too much time drinking wine, which now controlled them.

28:2 Ephraim was in danger because the Lord had an irresistible agent who would humble her pride, as a storm overwhelms the unprepared. Assyria was that agent, but the prophet did not name it, perhaps because he wanted to emphasize the principles involved in the judgment.

28:3 With prophetic perfect tenses, Isaiah predicted the overthrow of Ephraim and its leaders. It was as good as accomplished. With hand (v. 2) and foot (v. 3) God would throw down and trample His people.

28:4 Ephraim's pride (v. 3) made her ripe for judgment. Her enemy would pluck her and consume her as greedily and as easily as a person who sees a ripe fig on a tree at the beginning of the fig season picks it, pops it into his mouth, and swallows it (cf. Hos. 9:10; Mic. 7:1).

28:5-6 "In that day," when Ephriam would fall, the Lord would also preserve a remnant of the Northern Kingdom. He would be the true crown (king, cf. 11:1-9) of His people and a source of glory for them, in contrast to their present fading garlands (cf. v. 1; 4:2-6). He would also become the standard and facilitator of justice for their judges and the strength of their soldiers (cf. 11:2). This does not mean that the faithful Ephraimites would turn on their enemies and defeat them but that they would find in the Lord all that they had looked for in the wrong places before. Note that this note of mercy concludes a pronouncement of judgment.

Isaiah now compared the pride and indulgence of the Ephraimite leaders to that of their Southern Kingdom brethren. The leaders of Judah were even worse.²⁶⁸

28:7-8 The priests and the false prophets in Judah also drank so much that their visions and judgments were distorted, and they degraded themselves by throwing up all over their tables.

28:9-10 These drunken leaders mocked Isaiah for the simplicity and repetition with which he presented the Lord's messages.

"Verses 9, 10 give us the jeering reply of the pro-Assyrian party of King Ahaz, who resisted the impact of Isaiah's words recorded in the previous paragraph. They scoffed at his remarks as Sunday School moralizing,' appropriate for infants but quite irrelevant to grown men who understand the art of practical politics."²⁶⁹

"His [God's] laws are like little petty annoyances, one command after another, or one joined to another, coming constantly."²⁷⁰

They accused him of proclaiming elementary teaching and of speaking to them like small children (cf. 6:9-10). What Isaiah advocated was trust in the Lord rather than reliance on foreign alliances for national security. Isaiah built his hearers' knowledge bit by bit adding a little here and a little there. This is, of course, the best method of teaching, but it has never appealed to proud intellectuals who consider themselves beyond the simplicity of God's truth. Similarly today many modern university professors of religion ridicule those who believe we should take the Bible at face value.

"There is no more hardened nor cynical person in the world than a religious leader who has seared his conscience. For them, tender appeals which would move anyone else become sources of amusement. They have learned how to debunk everything and to believe nothing (Heb. 10:26-31), all the while speaking loftily of matters of the spirit (Jas. 3:13-18)."²⁷¹

"How odd that the more correction we need, the less we think we need it."²⁷²

28:11-12 Isaiah turned his critics' words back on themselves; what they had said about his words in mockery would overtake them. If God's people refused to listen to words spoken in simple intelligibility, He would give them unintelligibility as a judgment (cf. Matt. 23:37). Since they refused to learn from a prophet who appealed to them in their own language, He would teach them with plunderers whose language (Akkadian) they would not understand but whose lances they would. They would learn to rest on Yahweh from their foreign foe's treatment of them if they refused to learn that lesson from Isaiah.²⁷³

28:13 The Lord would continue to teach them bit by bit, and a little here and a little there, through hardship, but the result would be retrogression, brokenness, entrapment, and captivity.

". . . in order for maturity to be reached, the child must be allowed to suffer the consequences of its actions. For the parent to intervene constantly and to nullify the results is to give the child a wholly misshapen understanding of life."²⁷⁴

28:14-15 The rulers in Jerusalem scoffed at the Lord's word, but Isaiah called on them to listen to it.²⁷⁵ They had made a covenant with some nation (probably Egypt) that involved deception and falsehood (probably against Assyria).²⁷⁶ They thought that as a result the scourge of their dreaded enemy (Assyria) would not touch them. But Isaiah sarcastically told them that their covenant was really with death and Sheol; death would be the outcome of their pact. They were the naive ones, not he (cf. vv. 9-10).

28:16 "In contrast to this supposedly clever diplomacy of power politics, God declares the true basis of Israel's safety: the person and work of the Messianic Redeemer."²⁷⁷

The Lord God's response to His people's lack of faith in Him was to reveal that He was doing something too. He was laying a firm foundation in Jerusalem that they could and should build on. This huge "stone" was tested, planted securely, and a sound basis for security.²⁷⁸ What was it? I believe it was Messiah (cf. Ps. 118:22; Zech. 3:9; 10:4; Matt. 21:42; Mark 12:10; Luke 20:17; Acts 4:11; Rom. 9:33; 10:11; Eph. 2:20; 1 Pet. 2:6).²⁷⁹ God was doing something that would make possible a stable edifice (Israel), namely, preparing for Messiah. Those in Isaiah's day who believed that God was working for His people would not panic. Perhaps Isaiah's hearers did not recognize this as messianic prophecy when the prophet gave it (cf. 7:14; 9:6). Perhaps they thought that Isaiah just meant that God was doing something hidden that would result in the security of their nation and they should trust Him.

28:17 The rulers had made a covenant in which they hoped (v. 15), but God would make justice and righteousness the measuring standards by which He would act and judge His people. They thought they could avoid the "overwhelming scourge" (cf. 10:22, 26) of their enemy by taking refuge in a treaty (v. 15), but God would allow them to be swept away by an adversary (cf. v. 2).

28:18-19 Their signed agreements would prove meaningless. Their boast of immunity from catastrophe would prove hollow. They mocked a message leading to rest and chose to embrace a message resulting in terror. The scourge God would send would be like a marauding beast as well as a hailstorm and a flood.

"The Assyrian annals report numerous returns to the same areas, each return being accompanied by vast slaughter and pillage. The steady hammer blows of such an attack spread out over years, whether calculatedly so, or as a result of political exigencies elsewhere, could be expected to reduce a people to shivering terror, as the prophet noted here."²⁸⁰

28:20 The resting place and the cover the Judahites had chosen for themselves (v. 12) would prove disappointingly uncomfortable.

28:21 A second reason for the Jerusalemites' terror (cf. vv. 18-19) would be divine hostility. The Lord would rise up against His people to defeat them as He formerly rose up to defeat the Philistines at Mount Perazim (lit. breaking forth) "like the break-through of waters" (2 Sam. 5:20; 1 Chron. 14:11). He had also defeated the Canaanites in the valley of Gibeon with hailstones (Josh. 10:11). Defeating the Israelites was strange work for the Lord because He customarily defended them. Judgment is His "strange work," especially judgment of His own people, a work foreign to what He usually does, namely, bless.

28:22 Isaiah called on the rulers to stop being scoffers (cf. v. 14) or their punishment would be worse. It was unavoidable, but by repenting they could lessen it. Thus this section of the "woe" that describes judgment coming on Judah ends with a note of mercy just as the section describing judgment coming on Ephraim did (vv. 5-6).

How would the leaders of Judah respond? Would they continue in their chosen course of action and so suffer the fate of the Northern Kingdom, or would they repent and experience a milder judgment? Isaiah ended this "woe" by illustrating the alternatives and urging repentance (cf. chs. 5-6).

28:23 The prophet appealed to his audience to listen to him (cf. Mark 4:3, 9), even though some of them were scoffers. What he had to say was very important for them. Failure to listen to God's word had been the fatal flaw of the leaders, but they could still hearken and respond. The prophet used two illustrations.

28:24-26 A wise farmer follows a plan in his plowing and planting so each type of seed will grow best. Some seed requires planting under the ground and other seed on top. God teaches the farmer this discrimination just as God Himself practices discrimination in dealing with people. Earlier in this chapter Isaiah offered a promise of blessing (vv. 5-6), but later he promised blasting (vv. 14-22). God would use both instruments to deal with His people. Using both was not inconsistent.

28:27-29 Likewise a farmer threshes dill, cummin, and grain different ways. This is also wisdom that Yahweh of armies teaches. A simple farmer learns how to plow, plant, thresh, and grind from God, by studying nature, and as he applies what God teaches there is blessing. How much more should the sophisticated leaders of Judah learn from Him to trust Him.

". . . God measures the instruments of His purpose to the condition of His people; He employs what will best carry out His holy will."²⁸¹

"The farmer does not plow for the sake of plowing, but rather to prepare for his intended crop. So also God prepares his garden for the crop he wishes to reap--the crop of righteousness from a holy people. To this end God must employ the cutting and crumbling force of disciplinary judgments, perfectly adjusted to Israel's spiritual needs, just as the farmer (using the intelligence God gave him) uses the proper threshing instruments for each type of grain."²⁸²

An implication of these two parables (vv. 24-25 and 27-28), not stated, is that God would deal differently with the Southern Kingdom than He dealt with the Northern Kingdom. The Jerusalemites should not conclude that because God would allow the Assyrians to defeat the Ephraimites the same fate would necessarily befall them. A change of attitude could mitigate their judgment. So this whole "woe" ends with an implied offer of grace.

As things worked out, of course, God did allow an invading army to take the Judahites into captivity as another invading army had taken the Israelites captive. But that did not happen at the same time. Sennacherib destroyed Samaria but not Jerusalem. God postponed Judah's judgment because He found a measure of repentance there.

Guzik: Isa 28:1-29

Isaiah 28 - A Word to Drunkards

Isaiah 28 begins an eight-chapter section (28-35) mostly directed to the southern kingdom of Judah. Since it is often most effective to address a sin present in a third party, and then apply it directly to the person, Isaiah will first speak of the sin of Israel, then switch the focus to Judah.

A. The sinful state of the drunkards of Ephraim.

1. (1-4) A flood of judgment upon the drunkards of Ephraim.

Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower which is at the head of the verdant valleys, to those who are overcome with wine! Behold, the Lord has a mighty and strong one, like a tempest of hail and a destroying storm, like a flood of mighty waters overflowing, who will bring them down to the earth with His hand. The crown of pride, the drunkards of Ephraim, will be trampled underfoot; and the glorious beauty is a fading flower which is at the head of the verdant valley, like the first fruit before the summer, which an observer sees; he eats it up while it is still in his hand.

a. To the drunkards of Ephraim: In Ephraim (another name for the northern nation of Israel, because the tribe of Ephraim was a prominent tribe in that nation), drunkenness was a significant enough problem that the LORD directed Isaiah to directly address the drunkards of Ephraim.

i. This is one of several passages of Scripture that speaks to drunkards. Proverbs 23:29-35 speaks of the folly of drunkenness. Ephesians 5:18 tells us to be filled with the Spirit instead of being drunk. Romans 13:13, 1 Corinthians 5:11, 6:10, 11:21, Galatians 5:21, and 1 Peter 4:3 each contain commands against drunkenness. Jesus specifically warned against drunkenness in the last days (Luke 21:34-36).

ii. Our society pays a terrible price for drunkenness; the direct effect on the drunkard is bad enough, but the extended costs are staggering. Yearly, in the United States, alcohol is responsible for almost 100,000 deaths (25,000 by drunk drivers alone), 6 million non-fatal injuries, and more than $100 billion in economic losses such as unemployment and loss of productivity.

iii. Drunkenness is behind many other crimes and sins. Many drunkards either commit violent or sexual crimes, or become victims violent or sexual crimes. 75% of the men and 55% of the women involved in date-rape situations had been drinking or taking drugs just before the attack. The FBI says that 50% of all rapes involve alcohol.

iv. Drunkenness is heavily promoted in our culture, and advertising often targets young people, recruiting them to a future of heavy drinking. The average television viewer sees 90,000 incidents of drinking on TV by age 21, and 100,000 beer commercials by age 18. Many of the commercials use cute animals and upbeat music that appeal to young audiences.

b. Woe to the crown of pride, to the drunkards of Ephraim: Like any other sin, drunkenness is connected to pride, so much so that Isaiah likens the drunkards of Ephraim to a crown of pride. Much of the self-hatred and self-despising drunkards feel is rooted in too much focus upon one's self, which is the essence of pride.

c. Whose glorious beauty is a fading flower: Drunkenness makes everything beautiful and good in our lives fade away. Many men and women have gone from the top to skid row because of drunkenness.

d. To those who are overcome with wine: When alcohol overcomes us, we are in sin. When it impairs our senses, our thinking, our judgment, or our reflexes, we are overcome with wine and it is sin.

i. One might wish that there was a strict prohibition against drinking alcohol in the Bible, but there isn't. Jesus made wine (John 2:1-10) and drank wine (Mark 14:22-26), and was even unjustly accused of being a drunkard (Matthew 11:19). Paul recommended the use of wine to Timothy, knowing that is was more pure to drink than plain water (1 Timothy 5:23). The Bible regards drink, moderately used, as a gift from God (Psalm 104:15). So, while the Bible allows the moderate use of alcohol, it strictly condemns drunkenness.

ii. What is drunkenness? Some only consider a person drunk if they are "passed-out drunk." But whenever alcohol impairs our senses, our thinking, our judgment, or our reflexes, we are overcome with wine and it is sin. Whenever we feel compelled to drink, or have difficulty not drinking, we are overcome with wine and it is sin. If we have to hide our drinking, or are secretly ashamed of our drinking, we are overcome with wine and it is sin.

iii. Overcome is the Hebrew word halam, which literally means "to strike down" and by implication means "to hammer, to conquer, to beat down, to overcome, to hit with a hammer." The same word is translated pounded in Judges 5:26, describing when Jael pounded a tent peg through the head of Sisera. When you get drunk, that's what you are doing to yourself.

e. Behold, the Lord has a mighty and strong one: The drunkard needs to know that God is stronger than the drunkard, stronger than the power of alcohol, stronger than anything. If the drunkard is powerless to stop his drinking, God has the power to help him stop - or the power to judge him (the drunkards of Ephraim will be trampled underfoot).

f. Like the first fruit before the summer, which an observer sees; he eats it up while it is still in his hand: The drunkard needs to learn the value of delayed gratification. The gratification of drinking may be intense and immediate, but it fades quickly and crashes hard. The drunkard must learn the value delaying immediate gratification for a future benefit, instead of eating the fruit . . . while it is still in his hand.

i. The importance of appreciating the value of delayed gratification has been measured in what has been called the marshmallow test. A researcher gave this choice to a four year old: "I am leaving for a few minutes to run an errand and you can have this marshmallow while I am gone, but if you wait until I return, you can have two marshmallows." Researchers at Stanford did this test in the 1960s, and a dozen years later they found that the kids who grabbed the single marshmallow tended to be more troubled as adolescents, and the one-marshmallow kids also scored an average of 210 points less on SAT tests. Learning to delay gratification is important!

2. (5-6) The beauty of the LORD replaces the faded beauty of Ephraim.

In that day the LORD of hosts will be for a crown of glory and a diadem of beauty to the remnant of His people, for a spirit of justice to him who sits in judgment, and for strength to those who turn back the battle at the gate.

a. The LORD of hosts will be for a crown of glory and a diadem of beauty: Sometimes when we see the faded glory that comes with sins like drunkenness, we can grow discouraged or depressed. But even if all the glory of man fades because of disobedience and sin, God's glory remains. When we are completely "ungloried" because of the wreckage of sin, we can set our focus on the glory of the LORD.

b. For a spirit of justice to him who sits in judgment: When our glory has faded because of our sin, we may lose our judgment and discernment. But then we can receive them from the LORD.

c. And for strength to those who turn back the battle at the gate: When our glory has faded because of our sin, we may lose our strength and ability to fight. But then we can receive them from the LORD.

3. (7-8) The corruption of drunkenness in Judah.

But they also have erred through wine, and through intoxicating drink are out of the way; the priest and the prophet have erred through intoxicating drink, they are swallowed up by wine, they are out of the way through intoxicating drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filth; no place is clean.

a. They also: Since Isaiah mentions the priest and the prophet in this section, it seems that they also refers to the people of Jerusalem and Judah. If the people of Ephraim had a problem with drunkenness, so did they also.

i. "Judah had caught this disease of Ephraim . . . Sin is more contagious and catching than the plague." (Trapp)

b. They also have erred through wine and through intoxicating drink are out of the way: Drunkenness always leads to error and takes us out of the way - the way of wisdom and God's will.

c. The priest and the prophet have erred through intoxicating drink: Drunkenness is something that can touch any person, at any stage of life. Even the priest and the prophet can find themselves under the tyranny of drunkenness (swallowed up by wine).

d. For all tables are full of vomit and filthiness, so that no place is clean: Drunkenness leads to this kind of degradation and disgrace. This is because of the way alcohol works. Alcohol is a depressant; it "loosens" people because it depresses their self-control, their wisdom, their balance and judgment.

i. This makes the idea of being "drunk in the Holy Spirit" especially unbiblical and offensive. The Holy Spirit does not depress us; He has the exact opposite effect. The Holy is a stimulant, and He moves every aspect of our being to better and more perfect performance. Of those who act silly or crazy claiming to be "drunk in the Holy Spirit," the most charitable thing to say is that they are simply acting in their own flesh, because they certainly are not being led by the Holy Spirit of God.

B. God's message to those who are ripe for judgment.

1. (9-10) The simple message is mocked.

"Whom will he teach knowledge? And whom will he make to understand the message? Those just weaned from milk? Those just drawn from the breasts? For precept must be upon precept, precept upon precept, line upon line, line upon line, here a little, there a little."

a. Whom will he teach knowledge? These are the words of the drunk, ungodly prophets and priests described in Isaiah 28:7-8. They ask Isaiah, the godly prophet, Whom will he teach knowledge? And whom will he make to understand the message? In their mocking minds, Isaiah's message is fit only for children (Those just weaned from milk).

i. "Verses 9 and 10 portray the sarcastic reaction these Judean leaders had to Isaiah's words of rebuke. They were tired of Isaiah's strictness and of his recurring application of God's laws. The string of monosyllables in verse 10 may mean that the Judean leaders regarded Isaiah's message as meaningless or as child's play." (Wolf)

ii. "Many commentators have been puzzled by verse 10 and have wrestled to make sense of the Hebrew. The truth of the matter seems to be, as the NIV margin suggests, that it is not meant to make sense. Isaiah's words had hardly penetrated the alcohol-impregnated atmosphere that surrounded his hearers." (Grogan)

iii. "Thus this good prophet became the drunkard's song. Any man may be witty in a biting way, and those that have the dullest brains have commonly the sharpest teeth to that purpose." (Trapp)

b. Precept upon precept: With this, the drunk, ungodly prophets and priests mock Isaiah's teaching. "It is too simple. It is simply precept upon precept . . . line upon line . . . here a little, there a little. We are so smart and spiritually sophisticated and advanced that we can go on to deeper things."

i. In their mocking of Isaiah's message, they actually pay him a great compliment. It is a beautiful thing for God's truth to be presented precept upon precept . . . line upon line . . . here a little, there a little. When the word of God is properly presented, there is something for both the simple and immature to receive, and also something for the great saint to rejoice in and be fed.

2. (11-13) Isaiah warns of the consequences of rejecting the simple message of the LORD.

For with stammering lips and another tongue He will speak to this people, to whom He said, "This is the rest with which You may cause the weary to rest," and, "This is the refreshing"; yet they would not hear. But the word of the LORD was to them, "Precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little," That they might go and fall backward, and be broken and snared and caught.

a. With stammering lips and another tongue He will speak to this people: If the simple, straightforward message is rejected, God will find another way to communicate to the hard-hearted. He will send unusual messengers to bring the word.

b. The message of rest and deliverance (this is the rest . . . this is refreshing) will be rejected (they would not hear). But it wasn't the fault of the word of the LORD - the word of the LORD was to them, "Precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little."

i. This is the blessed way to present God's word: precept upon precept, line upon line. Isaiah takes the taunt of the drunkards and receives it as a compliment. God's messengers are to present all of God's word (without skipping a line), and to present it simply.

ii. This also implies that we can't receive all aspects of God's message at once. "It is an excellent thing that the gospel is taught us by degrees. It is not forced home upon men's minds all at once, but it comes thus, 'Precept upon precept, line upon line, here a little and there a little.' God does not flash the everlasting daylight on weak eyes in one blaze of glory, but there is at first a dim dawn, and the soft incoming of a tender light for tender eyes, and so by degrees we see." (Spurgeon)

c. In fact, the result of the faithful presentation of the word of the LORD for those who reject isn't good for them: That they might go and fall backward and be broken and snared and caught.

3. (14-15) The false confidence of sinful leaders.

Therefore hear the word of the LORD, you scornful men, who rule this people who are in Jerusalem, because you have said, "We have made a covenant with death, and with Sheol we are in agreement. When the overflowing scourge passes through, it will not come to us, for we have made lies our refuge, and under falsehood we have hidden ourselves."

a. You scornful men, who rule this people who are in Jerusalem: Sadly, some of the simple and immature were those who rule this people. They needed to hear the word of the LORD just as everyone did.

i. There is no one too high, too exalted, too mature, too advanced for the word of the LORD, and to hear it precept upon precept, line upon line, here a little and there a little.

b. We have made a covenant with death: The rulers of Jerusalem were extreme in their rejection of God, and felt they had an "agreement" with death and the grave (Sheol). They proudly believed the overflowing scourge of God's judgment and correction would not come against them.

i. They had no fear of death, and thought they had made friends with death and the grave. This same way of thinking is common in our modern world. The ungodly should fear death, because with death ends all opportunity for repentance, and their eternal doom is sealed. Satan has a significant interest in making the wicked feel that death is their friend.

ii. A 1996 Los Angeles Times article told the story of Heidi, a 15-year-old who lived in Rancho Palos Verdes. She attended one of the nation's finest public schools, where she played soccer as a sophomore. She loved horses, and had recently been baptized into the Mormon Church. Chris was a 16-year-old surfer from San Pedro, who got A's and B's, took college prep courses, and had a part time job working a gas pump. His grandfather said he was a well-adjusted kid. Chris played guitar in a garage band, and was deeply affected by the suicide of grunge singer Kurt Cobain, and how he had devoted a creative writing project to the subject of suicide. A friend of Chris' said: "He was kind of death-happy. Not sad, but more like, 'The other side is gonna be so much more fun.' More like, 'I can't wait to die.'" On Saturday, March 16, Heidi swiped the keys to her mom's white Plymouth Horizon, sneaked out and met Chris in San Pedro. Late that night, Heidi and Chris hiked 100 feet down a rugged path, then ducked through a hole in the chain-link fence to get to a narrow concrete spillway known as "the diving board." On the ledge, they set down a blue cigarette lighter, and cigarette butts arranged in an arrow point to the sea, which lay 150 feet below. Then they both jumped to their deaths. Chris and Heidi were both deceived into thinking that death could be their friend, but the moment they passed into eternity, they would have given anything to go back to the world where they could repent and get right with God.

c. We have made lies our refuge: This is their strength! This is their protection! What slender confidence!

i. In his sermon titled Refuges of Lies and What Will Become Of Them, Charles Spurgeon lists six lies that men try to take refuge in: 1. The lie that we are, or can be good enough. 2. The lie that fate or predestination determines all, so there is nothing for us to do. 3. The lie that places confidence in new, false teachings. 4. The lie that religious profession is enough. 5. The lie that one can have a saved soul and an unchanged life. 6. The lie that trusts an old experience instead of an ongoing relationship.

4. (16-19) The security of the Messiah and the precarious place of sinners.

Therefore thus says the Lord GOD: "Behold, I lay in Zion a stone for a foundation, a tried stone, a precious cornerstone, a sure foundation; whoever believes will not act hastily. Also I will make justice the measuring line, and righteousness the plummet; the hail will sweep away the refuge of lies, and the waters will overflow the hiding place. Your covenant with death will be annulled, and your agreement with Sheol will not stand; when the overflowing scourge passes through, then you will be trampled down by it. As often as it goes out it will take you; for morning by morning it will pass over, and by day and by night; it will be a terror just to understand the report."

a. Behold, I lay in Zion a stone for a foundation: In contrast to the weak, narrow foundation of the wicked (we have made lies our refuge, and under falsehood we have hidden ourselves), God has a solid foundation for our lives - a stone for a foundation.

i. What is this foundation? 1 Peter 2:6 applies this passage directly to the Messiah, Jesus Christ. He is the foundation for our lives, and only with a secure, stable foundation can anything lasting be built. Anything "added on" to the house, not built upon the foundation, is sure to end up in wreckage.

ii. Who lays this stone? Behold, I lay in Zion. It is God's work. We are unable to provide the right kind of foundation for our lives, but God can lay a foundation for us. We are asked to behold God's foundation, appreciate it, wonder at it, value it, and build our lives upon it.

b. A tried stone: Our Messiah was tried, was tested, and was proven to be the glorious, obedient Son of God in all things.

c. A precious cornerstone: Our Messiah is precious, and a cornerstone. The cornerstone provides the lines, the pattern for all the rest of the construction. The cornerstone is straight and true, and everything in the entire building lines up in reference to the cornerstone.

d. A sure foundation: Our Messiah is a sure foundation, and we can build everything on Him without fear.

e. Justice the measuring line, and righteousness the plummet: In God's building, it isn't just as if He establishes the cornerstone and then walks away and allows the building to be built any way it pleases. Instead, He keeps the building straight with justice and righteousness.

f. The hail will sweep away the refuge of lies, and the waters will overflow the hiding place: The ungodly leaders of Jerusalem made lies their refuge, and found a hiding place under falsehood (Isaiah 28:15). But the storms of life and God's judgment would sweep away their refuge of lies and their hiding place. They had built on the wrong foundation, and would therefore see destruction.

g. Your covenant with death will be annulled: The ungodly leaders of Jerusalem thought they made a "deal with death," but will find that God will annul their covenant with death. When His scourge of judgment comes, they will surely be trampled down by it.

i. And the scourge of judgment will not touch them lightly. Morning by morning and by day and by night they will feel the sting of God's correction.

5. (20-22) Advice to those ripe for judgment.

For the bed is too short to stretch out on, and the covering so narrow that one cannot wrap himself in it. For the LORD will rise up as at Mount Perazim, He will be angry as in the Valley of Gibeon; that He may do His work, His awesome work, and bring to pass His act, His unusual act. Now therefore, do not be mockers, lest your bonds be made strong; for I have heard from the Lord GOD of hosts, a destruction determined even upon the whole earth.

a. The bed is too short . . . the covering so narrow: The rulers of Jerusalem had to realize that their present place was precarious, and they could find no refuge where they were at right then.

i. Their rejection of God gave them no peace, no rest, and no warmth. What can be worse than trying to sleep in a bed that is too short? With trying to keep warm with something so narrow that he cannot wrap himself in it? Yet this is a picture of the world, working, striving, longing for their bed - and when they gain it, it is too short and has no proper blankets! The child of God, on the other hand, is given rest and peace and covering by Jesus Christ. We shouldn't long for the short beds and narrow coverings of the world; we should thank God for the place He gives us in Jesus Christ and enjoy it!

b. For the LORD will rise up: The rulers of Jerusalem had to realize that fighting against God was always a losing proposition. There was no way they could win that battle, because God would always do His work, His awesome work.

c. At Perazim, the LORD accomplished a great victory for Israel in the days of David (2 Samuel 5:20). At Gibeon, the LORD accomplished a great victory for Israel in the days of Joshua (Joshua 10:11). In those cases, the LORD fought for Israel, but if her leaders did not repent, they would soon find the LORD fighting against Israel. This use of God's strength against His people is surely His awesome work, or as the King James Version puts it, His strange work.

d. Now therefore, do not be mockers: The rulers of Jerusalem had to realize the danger of mocking God with their "deals with death" and haughty words against God.

6. (23-29) The timing of the farmer and the timing of God.

Give ear and hear my voice, listen and hear my speech. Does the plowman keep plowing all day to sow? Does he keep turning his soil and breaking the clods? When he has leveled its surface, does he not sow the black cummin and scatter the cummin, plant the wheat in rows, the barley in the appointed place, and the spelt in its place? For He instructs him in right judgment, his God teaches him. For the black cummin is not threshed with a threshing sledge, nor is a cartwheel rolled over the cummin; but the black cummin is beaten out with a stick, and the cummin with a rod. Bread flour must be ground; therefore he does not thresh it forever, break it with his cartwheel, or crush it with his horsemen. This also comes from the LORD of hosts, who is wonderful in counsel and excellent in guidance.

a. Give ear and hear my voice: The rulers of Jerusalem had to listen to God's word, and pay attention to His voice.

b. Does the plowman keep plowing all day to sow? The end of Isaiah 28 is a poem relating the work of God to the work of a farmer. A farmer doesn't only plow; he knows when to stop plowing and when to level the ground, when to plant, and what to plant where. He uses different tools at different times, and works them all together to produce crops. In the same way, God knows what instruments to use in our life, and what time to use them. We don't have to doubt or despair at what God is doing in our lives, because He is an expert farmer, working on us with all His wisdom.

i. "He used the proper instrument and procedure at the proper time to accomplish His purposes among His stubborn people." (Wolf)

c. Who is wonderful in counsel and excellent in guidance: The phrase wonderful in counsel is the same words used to describe the Messiah in Isaiah 9:6 (Wonderful Counselor). It reminds us of the perfect timing and wisdom of God's work in our lives.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 28 (Chapter Introduction)

Overview

Isa 28:1, The prophet threatens Ephraim for their pride and drunkenness; Isa 28:5, The residue shall be advanced in the kingdom of Christ; Isa 28:7, He rebukes their error; Isa 28:9, their untowardness to learn; Isa 28:14, and their security; Isa 28:16, Christ the sure foundation is promised; Isa 28:17, Their security shall be tried; Isa 28:23, They are incited to the consideration of God’s discreet providence.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 28 (Chapter Introduction)

CHAPTER 28

The drunkenness of Ephraim bringeth destruction on them: a remnant shall be honourable, Isa 28:1-8 . Their unteachableness, Isa 28:9-13 . Their mock at God’ s threatenings, Isa 28:14,15 . Christ prophesied for a sure foundation to believers, Isa 28:16 , and destruction to the mockers, who are exhorted to amend, Isa 28:17-22 . God’ s providence, its work and seasons towards the church set out by a husbandman, Isa 28:23-29 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 28 (Chapter Introduction)

(Isa 28:1-4) The desolations of Samaria.

(Isa 28:5-15) The prosperity of Judah; with reproofs for sinfulness and unbelief.

(Isa 28:16-22) Christ is pointed out as the sure Foundation for all believers.

(Isa 28:23-29) God's dealings with his people.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 28 (Chapter Introduction)

In this chapter, I. The Ephraimites are reproved and threatened for their pride and drunkenness, their security and sensuality (Isa 28:1-8). But, in the midst of this, here is a gracious promise of God's favour to the remnant of his people (Isa 28:5, Isa 28:6). II. They are likewise reproved and threatened for their dulness and stupidity, and unaptness to profit by the instructions which the prophets gave them in God's name (Isa 28:9-13). III. The rulers of Jerusalem are reproved and threatened for their insolent contempt of God's judgments, and setting them at defiance; and, after a gracious promise of Christ and his grace, they are made to know that the vain hopes of escaping the judgments of God with which they flattered themselves would certainly deceive them (Isa 28:14-22). IV. All this is confirmed by a comparison borrowed from the method which the husbandman takes with his ground and grain, according to which they must expect God would proceed with his people, whom he had lately called his threshing and the corn of his floor (Isa 21:10) (Isa 28:23-29). This is written for our admonition, and is profitable for reproof and warning to us.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

Bibliography

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 28 (Chapter Introduction)

INTRODUCTION TO ISAIAH 28

In this chapter the ten tribes of Israel and the two tribes of Judah and Benjamin, are threatened with divine judgments, because of their sins and iniquities mentioned. The ten tribes, under the name of Ephraim, for their pride and drunkenness, Isa 28:1 the means of their destruction, the Assyrian monarch, compared to a hail storm, and a flood of mighty waters, Isa 28:2 which destruction, for their sins, is repeated, and represented as sudden and swift; when they would be like a fading flower and hasty fruit, Isa 28:3 and then, as for the two tribes, though they had a glorious prince at the head of them, who had a spirit of wisdom and judgment for government, and of valour and courage for war, Isa 28:5 yet the generality of the people, led on by the example of priest and prophet, went into the same sensual gratifications as they of the ten tribes did, Isa 28:7 and became sottish and unteachable, and were like children just taken from the breast, and to be used as such, Isa 28:9 and though the doctrine proposed to be taught them was such as, if received, would be of the greatest advantage to them, for their comfort and refreshment, yet it was refused by them with the utmost contempt; which was to be their ruin, Isa 28:12, wherefore the rulers of Jerusalem are threatened with the judgments of God, which should come upon them night and day, the report of which would be a vexation to them; and from which they should not be screened by their covenant with death and hell, or by their shelters and coverings with lies and falsehood, in which they placed their confidence, Isa 28:14 in the midst of which account, for the comfort of the Lord's people, stands a glorious prophecy, concerning the sure foundation laid in Zion, on which all that are built are safe and happy, Isa 28:16 and the certainty of these judgments is illustrated by the method which the ploughman takes in sowing his corn, and threshing it out; for which he has instruction and direction from the Lord of hosts, Isa 28:23.