Isaiah 28:19 Ulasan

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.

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 the bed is shorter than that a man can stretch himself on it,.... When a bed is short, a man cannot lie at his full length, and at ease: and the covering narrower than that he can wrap himself in it; when the bedclothes are narrow a man cannot cover himself with them, so as to be warm and comfortable. These proverbial expressions are interpreted by Kimchi of Jerusalem, when besieged by the Assyrian army, when the inhabitants of it were much straitened, distressed, and made uncomfortable; perhaps it may be better understood of the same city when besieged by the Romans, to which the Jews flocked from all parts, in such numbers, for shelter, that there was not room enough for them, at least not provision, and which was the cause of that great distress and miserable condition they were reduced to: in general, the design of the words may be to show that all refuges and shelters, all means made use of for safety and protection, by which they endeavoured to cover and secure themselves, would be insufficient; and particularly such that laid themselves at ease on the bed of their own righteousness, not submitting to Christ and his righteousness, and covered themselves with the rags of their own doings, and not with the garments of his salvation, would find themselves in a very uncomfortable and unsafe state.

Every time is suitable for your ablution, since any time may be your death. With Paul I shout to you with that loud voice, “Behold now is the accepted time; behold now is the day of salvation”;56 and that now does not point to any one time but is every present moment. And again “Awake, you that sleep, and Christ shall give you light,” dispelling the darkness of sin. For as Isaiah says, “In the night hope is evil,” and it is more profitable to be received in the morning.

(Verse 19). When it passes by, it will seize you; for it will pass through in the morning, in the day and at night, and its vexation will only give understanding to the ear. LXX: When it passes, it will lift you up in the morning, it will pass in the morning; day and night there will be the worst of hope. Learn to listen, you who are in tribulation: we cannot fight, for we ourselves are weak to be gathered. For always the wrath of the Lord will fall upon you, and you will feel it both in times of prosperity and adversity, and cruel death will ravage you. What shall I say about punishments? Fear of punishments alone and the dread of torments will correct you for salvation, and will make you understand your evils. And when you have been tormented, then you will know that my Prophets have spoken the truth. According to the Hebrew. Furthermore, as for what is read in the LXX: Learn to hear, you who are troubled: we cannot fight, but we ourselves are weak so that we may gather together. I completely do not know the meaning of this, and how it is connected to the previous context. Unless perhaps the divine speech speaks to the leaders of the people and encourages them to have hope in God, and not in death and hell, and teaches them to listen to the prophecies of the prophets, and they respond that they cannot fight against opposing powers due to the weakness of their strength, nor gather among the people of God.

Now righteous people conceive a dread of God before his indignation is stirred up against them; they fear him at rest, lest they should feel him as moved. But, on the other hand, the wicked then for the first time fear to be smitten when they are under the rod, and terror then rouses them from the sleep of their insensibility when vengeance is troubling them. And hence it is said by the prophet, “And only the vexing alone shall supply understanding to the hearing.” For when they have begun to be stricken in vengeance for the contempt and neglect of God’s precepts, then they understand the thing that they heard.

Third, the fruit of the exclusion, and vexation alone, above: Lord, they have sought after you in distress (Isa 26:16).

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.

(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).

From the time, &c.--rather, "As often as it comes over (that is, passes through), it shall overtake you" [HORSLEY]; like a flood returning from time to time, frequent hostile invasions shall assail Judah, after the deportation of the ten tribes. vexation . . . understand . . . report--rather, "It shall be a terror even to hear the mere report of it" [MAURER], (Sa1 3:11). But G. V. SMITH, "Hard treatment (HORSLEY, 'dispersion') only shall make you to understand instruction"; they scorned at the simple way in which the prophet offered it (Isa 28:9); therefore, they must be taught by the severe teachings of adversity.