Isaiah 28:9 Komentář

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.

The prophet here complains of the wretched stupidity of this people, that they were unteachable and made no improvement of the means of grace which they possessed; they still continued as they were, their mistakes not rectified, their hearts not renewed, nor their lives reformed. Observe, I. What it was that their prophets and ministers designed and aimed at. It was to teach them knowledge, the knowledge of God and his will, and to make them understand doctrine, Isa 28:9. This is God's way of dealing with men, to enlighten men's minds first with the knowledge of his truth, and thus to gain their affections, and bring their wills into a compliance with his laws; thus he enters in by the door, whereas the thief and the robber climb up another way. II. What method they took, in pursuance of this design. They left no means untried to do them good, but taught them as children are taught, little children that are beginning to learn, that are taken from the breast to the book (Isa 28:9), for among the Jews it was common for mothers to nurse their children till they were three years old, and almost ready to go to school. And it is good to begin betimes with children, to teach them, as they are capable, the good knowledge of the Lord, and to instruct them even when they are but newly weaned from the milk. The prophets taught them as children are taught; for, 1. They were constant and industrious in teaching them. They took great pains with them, and with great prudence, teaching them as they needed it and were able to bear it (Isa 28:10): Precept upon precept. It must be so, or (as some read) it has been so. They have been taught, as children are taught to read, by precept upon precept, and taught to write by line upon line, a little here and a little there, a little of one thing and a little of another, that the variety of instructions might be pleasing and inviting, - a little at one time and a little at another, that they might not have their memories overcharged, - a little from one prophet and a little from another, that every one might be pleased with his friend and him whom he admired. Note, For our instruction in the things of God it is requisite that we have precept upon precept and line upon line, that one precept and line should be followed, and so enforced by another; the precept of justice must be upon the precept of piety, and the precept of charity upon that of justice. Nay, it is necessary that the same precept and the same line should be often repeated and inculcated upon us, that we may the better understand them and the more easily recollect them when we have occasion for them. Teachers should accommodate themselves to the capacity of the learners, give them what they most need and can best bear, and a little at a time, Deu 6:6, Deu 6:7. 2. They courted and persuaded them to learn, Isa 28:12. God, by his prophets, said to them, "This way that we are directing you to, and directing you in, is the rest, the only rest, wherewith you may cause the weary to rest; and this will be the refreshing of your own souls, and will bring rest to your country from the wars and other calamities with which it has been long harassed." Note, God by his word calls us to nothing but what is really for our advantage; for the service of God is the only true rest for those that are weary of the service of sin and there is no refreshing but under the easy yoke of the Lord Jesus. III. What little effect all this had upon the people. They were as unapt to learn as young children newly weaned from the milk, and it was as impossible to fasten any thing upon them (Isa 28:9): nay, one would choose rather to teach a child of two years old than undertake to teach them; for they have not only (like such a child) no capacity to receive what is taught them, but they are prejudiced against it. As children, they have need of milk, and cannot bear strong meat, Heb 5:12. 1. They would not hear (Isa 28:12), no, not that which would be rest and refreshing to them. They had no mind to hear it. The word of God commanded their serious attention, but could not gain it; they were where it was preached, but they turned a deaf ear to it, or as it came in at one ear it went out at the other. 2. They would not heed. It was unto them precept upon precept, and line upon line (Isa 28:13); they went on in a road of external performances; they kept up the old custom of attending upon the prophet's preaching and it was continually sounding in their ears, but that was all; it made no impression upon them; they had the letter of the precept, but no experience of the power and spirit of it; it was continually beating upon them, but it beat nothing into them. Nay, 3. It should seem, they ridiculed the prophet's preaching, and bantered it. The word of the Lord was unto them Tsau latsau, kau lakau; in the original it is in rhyme; they made a song of the prophet's words, and sang it when they were merry over their wine. David was the song of the drunkards. It is great impiety, and a high affront to God, thus to make a jest of sacred things, to speak of that vainly which should make us serious. IV. How severely God would reckon with them for this. 1. He would deprive them of the privilege of plain preaching, and speak to them with stammering lips and another tongue, Isa 28:11. Those that will not understand what is plain and level to their capacity, but despise it as mean and trifling, are justly amused with that which is above them. Or God will send foreign armies among them, whose language they understand not, to lay their country waste. Those that will not hear the comfortable voice of God's word shall be made to hear the dreadful voice of his rod. Or these words may be taken as denoting God's gracious condescension to their capacity in his dealing with them; he lisped to them in their own language, as nurses do to their children, with stammering lips, to humor them; he changed his voice, tried first one way and then another; the apostle quotes it as a favour (Co1 14:21), applying it to the gift of tongues, and complaining that yet for all this they would not hear. 2. He would bring utter ruin upon them. By their profane contempt of God and his word they are but hastening on their own ruin, and ripening themselves for it; it is that they may go and fall backward, may grow worse and worse, may depart further and further from God, and proceed from one sin to another, till they be quite broken, and snared, and taken, and ruined, Isa 28:13. They have here a little and there a little of the word of God; they think it too much, and say to the seers, See not; but it proves too little to convert them, and will prove enough to condemn them. If it be not a savour of life unto life, it will be a savour of death unto death.

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.

For precept must be upon precept, precept upon precept,.... Signifying, that they must be dealt with as children were, when first instructed in the rudiments of a language, first had one rule given them, and then another, and so one after another till they had gone through the whole: line upon line, line upon line; who are taught first to write one line, and then another; or to draw one line, and write after that, and then another; or where to begin one line, and, when finished, where to begin another; for the allusion is to writing by line, and not to a line used in building, as Kimchi and Ben Melech think: here a little, and there a little; a small lesson out of one book, and a small lesson out of another; a little one day, and a little on the next, and so on, that their memories may not be overburdened.

639. Second, he threatens the punishment of blindness: whom shall he teach? Hence the question is first set out, whom shall he teach knowledge? As if to say: why have you spurned knowledge? The hearing, namely, what I heard from the Lord. Second, the answer is set out: them that are weaned from the milk, that is, the humble and simple little ones: you have hid these things from the wise and prudent, and have revealed them to little ones (Matt 11:25); or all of the good who are separated from the milk of concupiscence. 643. Note also on the words, them that are weaned from the milk (Isa 28:9), that there is a certain milk that ought to be abandoned, and this is manifold: first, the milk of carnal concupiscence, above: the weaned child shall thrust his hand into the den of the basilisk (Isa 11:8); second, of imperfect justice: the child grew, and was weaned (Gen 21:8); third, of rudimentary doctrine: as unto little ones in Christ, I gave you milk to drink (1 Cor 3:1–2). There is also a milk that ought to be embraced: first, of a pure conscience: whiter than snow, brighter than milk (Lam 4:7), because of its brightness; second, of sound doctrine, because of its sweetness: honey and milk are under her tongue (Song 4:11); third, of eternal glory, because it easy to swallow: possess their land flowing with milk and honey (Lev 20:24).

One of those pretended prophets spoken of on the preceding chapter, having contrasted and opposed Jeremiah, receives an awful declaration that, as a proof to the people of his having spoken without commission, he should die in the then current year; which accordingly came to pass its the seventh month, vv. 1-17.

Whom shall he teach knowledge?" Whom, say they, would he teach knowledge?" - The scoffers mentioned below, Isa 28:14, are here introduced as uttering their sententious speeches; they treat God's method of dealing with them, and warning them by his prophets, with contempt and derision. What, say they, doth he treat us as mere infants just weaned? doth he teach us like little children, perpetually inculcating the same elementary lessons, the mere rudiments of knowledge; precept after precept, line after line, here and there, by little and little? imitating at the same time, and ridiculing, in Isa 28:10, the concise prophetical manner. God, by his prophet, retorts upon them with great severity their own contemptuous mockery, turning it to a sense quite different from what they intended. Yes, saith he, it shall be in fact as you say; ye shall be taught by a strange tongue and a stammering lip; in a strange country; ye shall be carried into captivity by a people whose language shall be unintelligible to you, and which ye shall be forced to learn like children. And my dealing with you shall be according to your own words: it shall be command upon command for your punishment; it shall be line upon line, stretched over you to mark your destruction, (compare Kg2 21:13); it shall come upon you at different times, and by different degrees, till the judgments, with which from time to time I have threatened you, shall have their full accomplishment. Jerome seems to have rightly understood the general design of this passage as expressing the manner in which the scoffers, by their sententious speeches, turned into ridicule the warnings of God by his prophets, though he has not so well explained the meaning of the repetition of their speech in Isa 28:13. His words are on Isa 28:9 "Solebant hoc ex persona prophetarum ludentes dicere:" and on Isa 28:14 "Quod supra diximus, cum irrisione solitos principes Judaeorum prophetis dicere, manda, remanda, et caetera his similia, per quae ostenditur, nequaquam eos prophetarum credidisse sermonibus, sed prophetiam habuisse despectui, praesens ostendit capitulum, per quod appellantur viri illusores." Hieron. in loc. And so Jarchi interprets the word משלים mishelim in the next verse: Qui dicunt verba irrisionis parabolice." And the Chaldee paraphrases Isa 28:11 to the same purpose, understanding it as spoken, not of God, but of the people deriding his prophets: "Quoniam in mutatione loquelae et in lingua subsannationis irridebant contra prophetas, qui prophetabant populo huic." - L.

(Isa. 28:1-29) crown of pride--Hebrew for "proud crown of the drunkards," &c. [HORSLEY], namely, Samaria, the capital of Ephraim, or Israel. "Drunkards," literally (Isa 28:7-8; Isa 5:11, Isa 5:22; Amo 4:1; Amo 6:1-6) and metaphorically, like drunkards, rushing on to their own destruction. beauty . . . flower--"whose glorious beauty or ornament is a fading flower." Carrying on the image of "drunkards"; it was the custom at feasts to wreathe the brow with flowers; so Samaria, "which is (not as English Version, 'which are') upon the head of the fertile valley," that is, situated on a hill surrounded with the rich valleys as a garland (Kg1 16:24); but the garland is "fading," as garlands often do, because Ephraim is now close to ruin (compare Isa 16:8); fulfilled 721 B.C. (Kg2 17:6, Kg2 17:24).

Here the drunkards are introduced as scoffingly commenting on Isaiah's warnings: "Whom will he (does Isaiah presume to) teach knowledge? And whom will He make to understand instruction? Is it those (that is, does he take us to be) just weaned, &c.? For (he is constantly repeating, as if to little children) precept upon precept," &c. line--a rule or law. [MAURER]. The repetition of sounds in Hebrew tzav latzav, tzav latzav, qav laqav, qav laquav, expresses the scorn of the imitators of Isaiah's speaking; he spoke stammering (Isa 28:11). God's mode of teaching offends by its simplicity the pride of sinners (Kg2 5:11-12; Co1 1:23). Stammerers as they were by drunkenness, and children in knowledge of God, they needed to be spoken to in the language of children, and "with stammering lips" (compare Mat 13:13). A just and merciful retribution.

"Whom then would he teach knowledge? And to whom make preaching intelligible? To those weaned from the milk? To those removed from the breast? For precept upon precept, precept upon precept, line upon line, line upon line, a little here, a little there!" They sneer at the prophet, that intolerable moralist. They are of age, and free; and he does not need to bring knowledge to them (da‛ath as in Isa 11:9), or make them understand the proclamation. They know of old to what he would lead. Are they little children that have just been weaned (on the constructives, see Isa 9:2; Isa 5:11; Isa 30:18; Ges. 114, 1), and who must let themselves be tutored? For the things he preaches are nothing but endless petty teazings. The short words (tsâv, as in Hos 5:11), together with the diminutive זעיר (equivalent to the Arabic sugayyir, mean, from sagı̄r, small), are intended to throw ridicule upon the smallness and vexatious character of the prophet's interminable and uninterrupted chidings, as ל (= על, אל; comp. יסף ל, Isa 26:15) implies that they are; just as the philosophers in Act 17:18 call Paul a σπερμολόγος, a collector of seeds, i.e., a dealer in trifles. And in the repetition of the short words we may hear the heavy babbling language of the drunken scoffers.