Bibelkommentare

Chapters 28–32 (33)

This important group of discourses is the chief monument of Isaiah’s activity in the early years of Sennacherib’s reign. The negotiations with Egypt which preceded the revolt of 701 form the historical thread on which the prophecies are strung, and by the help of the prophet’s vivid allusions we can almost trace the development of the conspiracy from its first inception to the formal ratification of the treaty with Egypt (see Isaiah 28:15 [?], Isaiah 29:15, Isaiah 30:1 f., 6 f., Isaiah 31:1 ff.). The main interest of the chapters, however, lies in the light they throw upon Isaiah’s outlook on the ultimate issue of this great providential crisis. Two leading ideas cross each other throughout in a manner which causes surprise and sometimes perplexity. On the one hand there is the anticipation of a sweeping judgment on the unbelief and perversity of the nation, and this is occasionally spoken of in terms which appear to imply the capture of Jerusalem and the complete annihilation of the Hebrew state. (See on ch. Isaiah 22:1-14) On the other hand the prospect of an immediate and signal intervention of Jehovah, for the salvation of Judah and the destruction of the Assyrians, is no less clearly expressed as in Isaiah 10:5-34, Isa 17:12–14, 18). The peculiarity of the present section is that these two conceptions are presented in almost regular alternation (frequently with abrupt transition) while at the same time it appears impossible to merge them in a single harmonious picture of the future (see further General Introd., pp. 36 f. and the notes below).

That the prophecies are rightly assigned to the reign of Sennacherib would probably never have been questioned but for the opening verses (Isaiah 28:1-4), which must undoubtedly have been written before the fall of Samaria. Accordingly a few critics have held that this passage determines the date of the whole series, while a larger number detach ch. 28 from the group and assign it alone to the time before the overthrow of North Israel. It is easier, however, (in view of the numerous affinities between 28 and 29–31) to suppose that the opening oracle was for some special reason repeated by Isaiah in the time of Sennacherib, or at least incorporated in a volume of prophecies belonging to that period. The objections to throwing the whole cycle back to the earlier date appear insurmountable. Not only is the great decisive act of Jehovah anticipated within a very short space of time (Isaiah 29:1-2, Isaiah 32:10), but the whole situation presupposed is such as never emerged, so far as is known, prior to the years 704–701. What we have to do with is evidently no mere series of covert and underhand intrigues with Egypt; but a formal alliance with that empire involving an open revolt against Assyria. The nation has resolved to stake everything on a single desperate venture. Of negotiations with Egypt in the years 725–722 we have no record whatever; and if any took place they must, like those of 711, have been checked before leading to a declared rupture with the Assyrians. In these circumstances it would be extremely hazardous to abandon the assured historical ground supplied by the events of 704–701 in favour of any hypothetical rebellion at an earlier time.

The principal divisions are marked by the interjection Hôi (“woe”): Isaiah 28:1, Isaiah 29:1; Isaiah 29:15, Isaiah 30:1, Isaiah 31:1, Isaiah 33:1.

Ch. 28. Isaiah’s encounter with the dissolute nobles of Jerusalem

The chapter contains four separate discourses:

i. Isaiah 28:1-6. A denunciation of the “drunkards of Ephraim,” with an announcement of the speedy fall of their beautiful city (1–4); ending with a brief glance at the Messianic age beyond the judgment (5, 6). That the first four verses are a real prediction and were therefore uttered before 722 is hardly open to question; but it is not improbable that they were republished by Isaiah as an introduction to the volume of his prophecies (cf. Isaiah 30:8) connected with the revolt against Sennacherib.

ii. Isaiah 28:7-13. For, continues the prophet, the dissipation for which the northern capital was once notorious is now a startling symptom of the state of society in Jerusalem (7, 8). The policy of rebellion has been hatched by a clique of drunkards. What follows (9–13) evidently reproduces a remarkable dialogue between Isaiah and the leaders of the Egyptian party at one of their disgraceful orgies. The prophet has forced his way into the banquet-chamber; the unmasked debauchees turn on him with insolent raillery, and express in mocking tones their impatience of the irksome monotony of his teaching (9, 10); but Isaiah throws back their sarcasm in their teeth, telling them of a day when Jehovah will speak to them in a far more grievous language, which they cannot fail to understand (11–13).

iii. Isaiah 28:14-22. A warning against the scornful irreligious temper displayed by the politicians who built their hopes on the alliance with Egypt. With fatuous self-confidence they spoke of their cherished scheme as a covenant with Death and Hell, i.e. as one that secured perfect immunity from every conceivable kind of danger or evil (14, 15). The prophet declares that in the storm of judgment which is fast approaching, every false refuge will be swept away, and those alone will escape who put their trust in Jehovah’s immutable purpose of salvation towards Zion (16–22).

iv. Isaiah 28:23-29. A justification of God’s providential dealings with Israel, based on the analogy of the varied operations of agriculture. The wisdom of the husbandman is a reflection of the Infinite Wisdom which governs the world; consistency of aim with diversity of method is the characteristic of both. As the farmer varies his activity from season to season, and modifies his treatment in accordance with the nature of his crops, so in the Divine discipline of humanity there is the same wise adaptation of means to ends, and the same patient pursuit of a single beneficial aim through the mingled “goodness and severity” of God.

1. In a single image of great beauty the prophet describes the picturesque situation of the city, the tone of its society, and its ripeness for judgment. Samaria, with its ramparts and white terraced streets crowning the summit of a low hill, which rises in the middle of a fertile valley (1 Kings 16:24), is compared to the chaplet of flowers that wreathes the flushed temples of a reveller (cf. Wisd. Song of Solomon 2:7-8). But the long carousal is nearly over, the wreath is already faded and soon (Isaiah 28:3) will be dashed to the ground. The verse should be read:

Woe to the proud crown of the drunkards of Ephraim,

And (to) the fading flower of his glorious beauty,

Which is upon the fat valley of the wine-smitten.

overcome (lit. “struck down”) with wine] (οἰνοπλῆγες) the last stage of intoxication. Hard drinking is compared to a combat between the toper and his drink, in which the latter is victorious, ch. Isaiah 16:8.

1–4. The fate of the drunkards of Ephraim. On the luxury and debauchery of Samaria, see Amos 3:12; Amos 3:15; Amos 4:1; Amos 6:1; Amos 6:6.

2. The reason for the woe of Isaiah 28:1. Render: Behold Jehovah hath a mighty and strong one, like a tempest of hail, a destroying storm; like a flow of mighty overflowing waters, which casts down to the earth with violence.

a mighty and strong one] i.e. the Assyrian, Jehovah’s instrument (ch. Isaiah 10:5).

a destroying storm] Delitzsch renders, less suitably perhaps, “a pestilential wind.” The word occurs again only in Deuteronomy 32:24; Psalm 91:6; but a closely related one in Hosea 13:14 (A.V. “destruction”). The image of the storm, here presented in three forms, recurs in Isaiah 28:15; Isaiah 28:18 f.

shall cast] Better, casts (perf. of experience, Davidson, Synt. § 40, e) The subj. is the storm of waters.

with the hand] i.e. with force.

3. The verb shall be trodden is in the plural number. Apparently the prophet intended to include in its subject both the images of Isaiah 28:1; but his thoughts were diverted by the other figure which is developed in Isaiah 28:4. In the Hebr. the order is: With the feet shall be trodden down the proud crown of the, &c. (as Isaiah 28:1).

4. Render: And the fading flower of his glorious beauty, which is on the head of the fat valley (Isaiah 28:1), shall be like the early fig before the fruit-harvest, &c. These “early figs,” which might be found in the end of June, several weeks before the proper fig-season (in August), were esteemed a great delicacy; Hosea 9:10; Micah 7:1; Nahum 3:12; Jeremiah 24:2.

which when he … seeth] Render: which when any one seeth (lit. “(the seer) seeth”; indef. subj., Davidson, Synt. § 108, R. 1). To see, to snatch, to swallow, is the work of a moment. So greedily and hastily and easily shall the Assyrians devour Samaria!

5. a crown of glory] no longer a “crown of pride,” as Isaiah 28:1; Isaiah 28:3.

diadem of beauty] The word çěphîrâh (diadem) occurs again only in Ezekiel 7:7; Ezekiel 7:10 (where, however, the sense is disputed). It probably denotes a “ring or circlet.

the residue (remnant) of his people] The exact phrase is not found elsewhere.

5, 6. Jehovah Himself the true glory of His people; a Messianic pendant to the foregoing picture of Samaria’s fall. The phrase in that day points as usual to the indefinite future of the Messianic age, not to the day of the judgment on North Israel. Whether the “remnant of His people” denotes the survivors of the Northern tribes, or those of Judah, or of the whole nation, it means a converted remnant; and there is no reason to suppose that Isaiah at any time expected the conversion of Judah to follow immediately the destruction of Ephraim. He is here looking beyond the whole series of national judgments, and the insertion of the promise is evidently suggested by the contrast between the false glory that has vanished and the true glory which shall endure.

6. Jehovah is not only the beauty of the redeemed nation, but the source of all civic and martial virtues.

a spirit of judgment] The same phrase (but with a different meaning) occurs in ch. Isaiah 4:4. “Spirit” is used here as in ch. Isaiah 11:2. to him that sitteth in judgment] (or “over the judgment[-seat]”)—the king or the judge (cf. ch. Isaiah 32:1).

for strength (or, valour) to them that … gate] Better, at the gate, not the gate of the enemy, but of the city or land (Nahum 3:13) into which the enemy have penetrated. The promise is somewhat remarkable for Isaiah (cf. Micah 5:5 ff.).

7, 8 form the literary introduction to the dramatic incident represented in Isaiah 28:9-13; they are not part of Isaiah’s spoken discourse on that occasion. The opening words But these also (R.V.) connect this section with the preceding, but the connexion is due to similarity of subject, and not to coincidence of date. There are obvious reasons why the prediction of the fall of Samaria should be republished in the time of Sennacherib. The magnates of Jerusalem were following the lead of Samaria, both in their dissolute habits and in their foolish trust in an Egyptian alliance; Samaria is a mirror in which they may read their own character and their own doom. On intemperance among the Judæan nobility see ch. Isaiah 5:11 f., 22.

7. the priest and the prophet] Better: priest and prophet. These are specially mentioned as the spiritual leaders of the people, who opposed Isaiah in the name of Jehovah, and backed up the plans of the politicians with the pretended authority of Divine revelation.

swallowed up of wine] Perhaps, “confused by wine,” see on Isaiah 3:12.

are out of the way] R.V. have gone astray—see Isaiah 19:14.

vision (a peculiar form in the Hebr.) refers to the function of the prophets; judgment (lit. “judicial matters”) to that of the priests (cf. Deuteronomy 17:8 ff; Deuteronomy 19:17; Ezekiel 44:24). It is not asserted that the prophets have no visions, but only that, through self-indulgence, they lack the capacity to discern their real significance.