---
title: "Commentary Critical and Explanatory on the Whole Bible -  Isaiah 28"
description: "CHAPTER 28   :-. The twenty-eighth through
thirty-third chapters form almost one continuous prophecy concerning
the destruction of Ephraim, the impiety an"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/isaiah/28"
---

CHAPTER 28

.
The twenty-eighth through
thirty-third chapters form almost one continuous prophecy concerning
the destruction of Ephraim, the impiety and folly of Judah, the
danger of their league with Egypt, the straits they would be reduced
to by Assyria, from which Jehovah would deliver them on their turning
to Him; the twenty-eighth chapter refers to the time just before the
sixth year of Hezekiak's reign, the rest not very long before his
fourteenth year.

**1. crown of pride**—*Hebrew*
for "*proud crown* of the drunkards," c. [HORSLEY],
namely, Samaria, the capital of Ephraim, or Israel. "Drunkards,"
literally ([Isaiah 28:7](../../../kjv/isaiah/28/7) [Isaiah 28:8](../../../kjv/isaiah/28/8);
[Isaiah 5:11](../../../kjv/isaiah/5/11); [Isaiah 5:22](../../../kjv/isaiah/5/22);
[Amos 4:1](../../../kjv/amos/4/1); [Amos 6:1-6](../../../kjv/amos/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 ([1 Kings 16:24](../../../kjv/1-kings/16/24));
but the garland is "fading," as garlands often do, because
Ephraim is now close to ruin (compare [1 Kings 16:24](../../../kjv/1-kings/16/24)); fulfilled 721 B.C.
([2 Kings 17:6](../../../kjv/2-kings/17/6); [2 Kings 17:24](../../../kjv/2-kings/17/24)).

**2. strong one**—the Assyrian
([Isaiah 10:5](../../../kjv/isaiah/10/5)).
**cast down**—namely,
Ephraim ([Isaiah 28:1](../../../kjv/isaiah/28/1)) and Samaria,
its crown.
**with . . . hand**—with
violence ([Isaiah 8:11](../../../kjv/isaiah/8/11)).

**3. crown . . . the drunkards**—rather,
"the crown *of* the drunkards."

**4.** Rather, "the fading
flower, their glorious beauty (), which is on the head of the fat (fertile) valley, shall be
as the early fig" [G. V. SMITH].
Figs usually ripened in August; but earlier ones (*Hebrew bikkurah,*
Spanish *bokkore*) in June, and were regarded as a delicacy
([Jeremiah 24:2](../../../kjv/jeremiah/24/2); [Hosea 9:10](../../../kjv/hosea/9/10);
[Micah 7:1](../../../kjv/micah/7/1)).
**while it is yet**—that
is, *immediately,* without delay; describing the *eagerness*
of the Assyrian Shalmaneser, not merely to conquer, but to *destroy
utterly* Samaria; whereas other conquered cities were often
spared.

**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.
**crown**—in antithesis to
the "*fading* crown" of Ephraim ([Isaiah 28:1](../../../kjv/isaiah/28/1);
[Isaiah 28:3](../../../kjv/isaiah/28/3)).
**the residue**—primarily,
*Judah,* in the prosperous reign of Hezekiah ([Isaiah 28:3](../../../kjv/isaiah/28/3)), antitypically, *the elect of God;* as He here is
called *their* "crown and diadem," so are they called
*His* ([Isaiah 62:3](../../../kjv/isaiah/62/3)); a
beautiful reciprocity.

**6.** Jehovah will inspire their
magistrates with justice, and their soldiers with strength of spirit.
**turn . . . battle to . . .
gate**—the defenders of their country who not only repel the foe
from themselves, but drive him to the gates of his own cities
([2 Samuel 11:23](../../../kjv/2-samuel/11/23); [2 Kings 18:8](../../../kjv/2-kings/18/8)).

**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 ([Isaiah 5:3](../../../kjv/isaiah/5/3);
[Isaiah 5:11](../../../kjv/isaiah/5/11)), which must be
chastised by God.
**erred . . . are out of the
way**—"stagger . . . reel." Repeated, to express the
*frequency* of the vice.
**priest . . . prophet**—If
the ministers of religion sin so grievously, how much more the other
rulers ([Isaiah 56:10](../../../kjv/isaiah/56/10); [Isaiah 56:12](../../../kjv/isaiah/56/12))!
**vision**—even in that
most sacred function of the prophet to declare God's will revealed to
them.
**judgment**—The priests
had the administration of the law committed to them ([Deuteronomy 17:9](../../../kjv/deuteronomy/17/9);
[Deuteronomy 19:17](../../../kjv/deuteronomy/19/17)). It was against the law
for the priests to take wine before entering the tabernacle ([Leviticus 10:9](../../../kjv/leviticus/10/9);
[Ezekiel 44:21](../../../kjv/ezekiel/44/21)).

**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.
**crown**—in antithesis to
the "*fading* crown" of Ephraim ([Isaiah 28:1](../../../kjv/isaiah/28/1);
[Isaiah 28:3](../../../kjv/isaiah/28/3)).
**the residue**—primarily,
*Judah,* in the prosperous reign of Hezekiah ([Isaiah 28:3](../../../kjv/isaiah/28/3)), antitypically, *the elect of God;* as He here is
called *their* "crown and diadem," so are they called
*His* ([Isaiah 62:3](../../../kjv/isaiah/62/3)); a
beautiful reciprocity.

**9, 10.** 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* (). God's mode of teaching offends by its simplicity the
pride of sinners ([2 Kings 5:11](../../../kjv/2-kings/5/11);
[2 Kings 5:12](../../../kjv/2-kings/5/12); [1 Corinthians 1:23](../../../kjv/1-corinthians/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 [1 Corinthians 1:23](../../../kjv/1-corinthians/1/23)). A just and merciful retribution.

**11. For**—rather, "Truly."
This is *Isaiah's reply to* the scoffers: Your drunken questions
shall be answered by the severe lessons from God conveyed through the
Assyrians and Babylonians; the dialect of these, though Semitic, like
the *Hebrew,* was so far different as to sound to the Jews like
the speech of *stammerers* (compare [Isaiah 33:19](../../../kjv/isaiah/33/19);
[Isaiah 36:11](../../../kjv/isaiah/36/11)). To them who will not
understand God will speak still more unintelligibly.

**12.** Rather, "He (Jehovah)
who hath said to them."
**this . . . the rest**—Reference
may be primarily to "rest" from national warlike
preparations, the Jews being at the time "weary" through
various preceding calamities, as the Syro-Israelite invasion (; compare [Isaiah 30:15](../../../kjv/isaiah/30/15);
[Isaiah 22:8](../../../kjv/isaiah/22/8); [Isaiah 39:2](../../../kjv/isaiah/39/2);
[Isaiah 36:1](../../../kjv/isaiah/36/1); [2 Kings 18:8](../../../kjv/2-kings/18/8)).
But spiritually, the "rest" meant is that to be found in
obeying those very "precepts" of God ([2 Kings 18:8](../../../kjv/2-kings/18/8)) which they jeered at (compare [Jeremiah 6:16](../../../kjv/jeremiah/6/16);
[Matthew 11:29](../../../kjv/matthew/11/29)).

**13. But**—rather, "Therefore,"
namely, because "they would not hear" ().
**that they might go**—the
*designed result* to those who, from a defect of *the will,*
so far from profiting by God's mode of instructing, "precept
upon precept," c., made it into a stumbling-block ([Hosea 6:5](../../../kjv/hosea/6/5)
[Hosea 8:12](../../../kjv/hosea/8/12); [Matthew 13:14](../../../kjv/matthew/13/14)).
**go, and fall**—image
appropriately from "drunkards" ([Isaiah 28:7](../../../kjv/isaiah/28/7);
[Isaiah 28:8](../../../kjv/isaiah/28/8), which they were) who in
trying to "go *forward* fall *backward.*"

**14. scornful**—(See on ).

**15. said**—virtually, in your
conduct, if not in words.
**covenant**—There may be a
tacit reference to their confidence in their "covenant"
with the Assyrians in the early part of Hezekiah's prosperous reign,
before he ceased to pay tribute to them, as if it ensured Judah from
evil, whatever might befall the neighboring Ephraim (). The *full* meaning is shown by the language
("covenant with death—hell," or *sheol*) to apply to
all lulled in false security spiritually ([Psalms 12:4](../../../kjv/psalms/12/4);
[Ecclesiastes 8:8](../../../kjv/ecclesiastes/8/8); [Jeremiah 8:11](../../../kjv/jeremiah/8/11));
the godly alone are in covenant with death ([Job 5:23](../../../kjv/job/5/23);
[Hosea 2:18](../../../kjv/hosea/2/18); [1 Corinthians 3:22](../../../kjv/1-corinthians/3/22)).
**overflowing scourge**—two
metaphors: the hostile Assyrian armies like an overwhelming flood.
**pass through**—namely,
through Judea on their way to Egypt, to punish it as the protector of
Samaria ([2 Kings 17:4](../../../kjv/2-kings/17/4)).
**lies**—*They* did
not use these *words,* but Isaiah designates their sentiments by
their true name ([Amos 2:4](../../../kjv/amos/2/4)).

**16.** Literally, "*Behold
Me* as Him who *has laid*"; namely, in My divine counsel
([Revelation 13:8](../../../kjv/revelation/13/8)); none save I could
lay it ([Isaiah 63:5](../../../kjv/isaiah/63/5)).
**stone**—*Jesus Christ;
Hezekiah* [MAURER], or
*the temple* [EWALD],
do not realize the full significancy of the language; but only in
type point to Him, in whom the prophecy receives its exhaustive
accomplishment; whether *Isaiah* understood its fulness or not
([1 Peter 1:11](../../../kjv/1-peter/1/11); [1 Peter 1:12](../../../kjv/1-peter/1/12)),
the Holy Ghost plainly contemplated its fulfilment in Christ alone;
so in [Isaiah 32:1](../../../kjv/isaiah/32/1); compare [Genesis 49:24](../../../kjv/genesis/49/24);
[Psalms 118:22](../../../kjv/psalms/118/22); [Matthew 21:42](../../../kjv/matthew/21/42);
[Romans 10:11](../../../kjv/romans/10/11); [Ephesians 2:20](../../../kjv/ephesians/2/20).
**tried**—both by the devil
([Luke 4:1-13](../../../kjv/luke/4/1-13)) and by men
([Luke 20:1-38](../../../kjv/luke/20/1-38)), and even
by God ([Matthew 27:46](../../../kjv/matthew/27/46)); a stone of
tested solidity to bear the vast superstructure of man's redemption.
The *tested righteousness* of Christ gives its peculiar merit to
His vicarious sacrifice. The connection with the context is, though a
"scourge" shall visit Judea ([Matthew 27:46](../../../kjv/matthew/27/46)), yet God's gracious purpose as to the elect remnant, and
His kingdom of which "Zion" shall be the center, shall not
fail, because its rests on Messiah ([Matthew 7:24](../../../kjv/matthew/7/24);
[Matthew 7:25](../../../kjv/matthew/7/25); [2 Timothy 2:19](../../../kjv/2-timothy/2/19)).
**precious**—literally, "of
preciousness," so in the *Greek,* ([2 Timothy 2:19](../../../kjv/2-timothy/2/19)). *He is preciousness.*
**corner-stone**— ([1 Kings 5:17](../../../kjv/1-kings/5/17);
[1 Kings 7:9](../../../kjv/1-kings/7/9); [Job 38:6](../../../kjv/job/38/6));
the stone laid at the corner where two walls meet and connecting
them; often costly.
**make haste**—flee in
hasty alarm; but the *Septuagint* has "be ashamed"; so
[Romans 9:33](../../../kjv/romans/9/33); [1 Peter 2:6](../../../kjv/1-peter/2/6),
"be confounded," substantially the same idea; he who rests
on Him shall not have the shame of disappointment, nor flee in sudden
panic (see [Isaiah 30:15](../../../kjv/isaiah/30/15); [Isaiah 32:17](../../../kjv/isaiah/32/17)).

**17. line**—the measuring-line of
the plummet. HORSLEY
translates, "I will appoint judgment for the rule, and justice
for the plummet." As the corner-stone stands most perpendicular
and exactly proportioned, so Jehovah, while holding out grace to
believers in the Foundation-stone, will judge the scoffers () according to the exact *justice* of the law (compare
[James 2:13](../../../kjv/james/2/13)).
**hail**—divine judgment
([Isaiah 30:30](../../../kjv/isaiah/30/30); [Isaiah 32:19](../../../kjv/isaiah/32/19)).

**18. disannulled**—obliterated,
as letters traced on a waxen tablet are obliterated by passing the
stylus over it.
**trodden down**—passing
from the metaphor in "scourge" to the thing meant, the *army*
which *treads down* its enemies.

**19. 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],
([1 Samuel 3:11](../../../kjv/1-samuel/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 ([1 Samuel 3:11](../../../kjv/1-samuel/3/11)); therefore, they must be taught by the severe teachings of
adversity.

**20.** Proverbial, for they shall
find all their sources of confidence fail them; all shall be hopeless
perplexity in their affairs.

**21. Perazim**—In the valley of
Rephaim ([2 Samuel 5:18](../../../kjv/2-samuel/5/18); [2 Samuel 5:20](../../../kjv/2-samuel/5/20);
[1 Chronicles 14:11](../../../kjv/1-chronicles/14/11)), there Jehovah, by
David, *broke forth* as waters do, and made a *breach*
among the *Philistines,* David's enemies, as *Perazim*
means, expressing a sudden and complete overthrow.
**Gibeon**— ([1 Chronicles 14:16](../../../kjv/1-chronicles/14/16);
[2 Samuel 5:25](../../../kjv/2-samuel/5/25), *Margin*); not
Joshua's victory ([Joshua 10:10](../../../kjv/joshua/10/10)).
**strange**—as being
against His own people; judgment is not what God delights in; it is,
though necessary, yet strange to Him ([Joshua 10:10](../../../kjv/joshua/10/10)).
**work**—punishing the
guilty ([Isaiah 10:12](../../../kjv/isaiah/10/12)).

**22. mockers**—a sin which they
had committed ([Isaiah 28:9](../../../kjv/isaiah/28/9); [Isaiah 28:10](../../../kjv/isaiah/28/10)).
**bands**—their Assyrian
bondage ([Isaiah 10:27](../../../kjv/isaiah/10/27)); Judah was
then tributary to Assyria; or, "lest your punishment be made
still more severe" ([Isaiah 10:27](../../../kjv/isaiah/10/27)).
**consumption**—destruction
([Isaiah 10:22](../../../kjv/isaiah/10/22); [Isaiah 10:23](../../../kjv/isaiah/10/23);
[Daniel 9:27](../../../kjv/daniel/9/27)).

**23.** Calling attention to the
following illustration from husbandry ([Psalms 49:1](../../../kjv/psalms/49/1);
[Psalms 49:2](../../../kjv/psalms/49/2)). As the husbandman does
his different kinds of work, each in its *right time* and *due
proportion,* so God adapts His measures to the varying exigencies
of the several cases: now mercy, now judgments; now punishing sooner,
now later (an answer to the scoff that His judgments, being put off
so long, would never come at all, [Psalms 49:2](../../../kjv/psalms/49/2)); His object being not to *destroy* His people any more
than the farmer's object in threshing is to destroy his crop; this
vindicates God's "strange work" ([Psalms 49:2](../../../kjv/psalms/49/2)) in punishing His people. Compare the same image, [Jeremiah 24:6](../../../kjv/jeremiah/24/6);
[Hosea 2:23](../../../kjv/hosea/2/23); [Matthew 3:12](../../../kjv/matthew/3/12).

**24. all day**—emphatic; he is
not *always* ploughing: he also "sows," and that, too,
in accordance with sure rules ().
**doth he open**—supply
"always." Is he *always harrowing?*

**25. face**—the "surface"
of the ground: "made plain," or level, by harrowing.
**fitches**—rather, "dill,"
or "fennel"; *Nigella romana,* with black seed, easily
beaten out, used as a condiment and medicine in the East. So the
*Septuagint,* "cummin" was used in the same way.
**cast in . . . principal
wheat**—rather, *plant the wheat in rows* (for wheat was
thought to yield the largest crop, by being planted sparingly [PLINY,
*Natural History,* 18.21]); [MAURER];
"sow the wheat regularly" [HORSLEY].
But GESENIUS, like *English
Version,* "fat," or "principal," that is,
excellent wheat.
**appointed barley**—rather,
"barley in its appointed place" [MAURER].
**in their place**—rather,
"in its (the field's) border" [MAURER].

**26. to discretion**—in the due
rules of husbandry; God first taught it to man ().

**27.** The husbandman uses the same
discretion in threshing. The dill ("fitches") and cummin,
leguminous and tender grains, are beaten out, not as wheat, c., with
the heavy corn-drag ("threshing instrument"), but with "a
staff" heavy instruments would crush and injure the seed.
**cart wheel**—two iron
wheels armed with iron teeth, like a saw, joined together by a wooden
axle. The "corn-drag" was made of three or four wooden
cylinders, armed with iron teeth or flint stones fixed underneath,
and joined like a sledge. Both instruments cut the straw for fodder
as well as separated the corn.
**staff**—used also where
they had but a small quantity of *corn;* the flail ().

**28. Bread corn**—corn of which
bread is made.
**bruised**—*threshed*
with the corn-drag (as contrasted with dill and cummin, "beaten
with the staff"), or, "trodden out" by the hoofs of
cattle driven over it on the threshing-floor [G. V. SMITH],
([Deuteronomy 25:4](../../../kjv/deuteronomy/25/4); [Micah 4:13](../../../kjv/micah/4/13)).
**because**—rather, "but"
[HORSLEY]; though the corn
is threshed with the heavy instrument, *yet* he will not always
be thus threshing it.
**break it**—"drive
over it (continually) the wheel" [MAURER].
**cart**—threshing-drag.
**horsemen**—rather,
"horses"; used to tread out corn.

**29. This also**—The skill
wherewith the husbandman duly adjusts his modes of threshing is given
by God, as well as the skill () wherewith he tills and sows ([Isaiah 28:24](../../../kjv/isaiah/28/24);
[Isaiah 28:25](../../../kjv/isaiah/28/25)). Therefore He must
also be able to adapt His modes of treatment to the several moral
needs of His creatures. His object in sending *tribulation*
(derived from the Latin *tribulum,* a "threshing
instrument," [Luke 22:31](../../../kjv/luke/22/31);
[Romans 5:3](../../../kjv/romans/5/3)) is to sever the moral
chaff from the wheat, not to crush utterly; "His judgments are
usually in the line of our offenses; by the nature of the judgments
we may usually ascertain the nature of the sin" [BARNES].

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