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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 28:5,6. 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.

This chapter comprises a new prophecy and relates to a new subject. Gesenius supposes that it is to be connected with the following to to the close of Isaiah 33, and that they relate to the same subject, and were delivered at the same time. Munster supposes that the prophecy here commenced continues to the close of Isaiah 35:1-10, and that it relates to the Assyrian war in which the ten tribes were carried away captive. Doederlin supposes that this chapter and the two following were uttered at the same time, and relate to the same subject; Hensler, that the prophecy closes at Isaiah 33.

It is not improbable that this chapter and the following were delivered at the same time, and that they relate to the same general subject - the approaching calamities and wars with the Assyrians, which would terminate only in the removal of the people to a distant land, and in the destruction of the entire city and nation. But the prophecy in this chapter has not any necessary connection with those which follow, and it may be regarded as separate.

When it was uttered is not certainly known. It is clear, however, that it was before the carrying away of the ten tribes, or while the kingdom of Ephraim or Samaria was still standing. Yet it would seem that it was when that kingdom was exceedingly corrupt, and was hastening to a fall Isaiah 28:1-4. Perhaps it was in the time of Ahaz, or in the beginning of the reign of Hezekiah, when Samaria or Ephraim had entered into a league with Rezin, king of Damascus, and may therefore synchronize with Isaiah 7; 8. Whenever it was uttered, it is certain that its purpose was to predict the overthrow of Ephraim or Samaria, and the fact, that when that kingdom should be overthrown, the kingdom of Judah would still survive.

The prophecy consists of two parts:

1. The overthrow of Samaria or Ephraim Isaiah 28:1-4.

2. The fact that Yahweh would preserve and defend a portion of his people - those who comprise the kingdom of Judah Isaiah 28:5-29.

The following brief view will present an analysis of the prophecy:

I. Ephraim or Samaria, for its sins, particularly for intemperance, would be overthrown Isaiah 28:1-4.

II. God would preserve the residue of his people, yet they also deserved rebuke, and would be also subjected to punishment Isaiah 28:5-29.

1. He would preserve them Isaiah 28:5-6 and be their glory and strength.

2. Yet they deserved, on many accounts, to be reproved, particularly because many even of the priests and prophets were intemperate Isaiah 28:7-8.

3. They also disregarded the messengers of God, and treated their messages with contempt and scorn, as being vain repetitions and a mere stammering Isaiah 28:9-13.

4. They regarded themselves as safe, since they were firm and united, and had as it were made a league with death Isaiah 28:14-15.

5. God, in view of their sins, threatens them with deserved punishment Isaiah 28:16-21. This would occur in the following manner:

(a) He would lay in Zion a corner stone, tried and precious, and all that regarded that should be safe Isaiah 28:16.

(b) Yet heavy judgments would come upon the guilty and the unbelieving. Judgment would be laid to the line, and the storms of divine vengeance would sweep away their false refuges, and their covenant with death should not avail them Isaiah 28:17-21.

(c) The people are therefore admonished to attend to this, for the destruction was determined upon the whole land Isaiah 28:22.

(d) The whole account of their punishment is concluded by a reference to the conduct of a farmer, and an illustration is drawn from the fact that he takes various methods to secure his harvest. He plows, he sows, and in various ways he thrashes his grain. So in various ways God would deal with his people. He would instruct, admonish, correct, and punish them, in order that he might sect the greatest amount of piety and good fruits from them. Chastisement was just as necessary for them as it was for the farmer in various modes to beat out his grain Isaiah 28:28-29.

This chapter begins with a denunciation of the approaching ruin of the Israelites by Shalmaneser, whose power is compared to a tempest or flood, and his keenness to the avidity with which one plucks and swallows the grape that is soonest ripe, Isaiah 28:1-4. It then turns to the two tribes of Judah and Benjamin, who were to continue a kingdom after the final captivity of their brethren; and gives first a favorable prognostication of their affairs under Hezekiah, Isaiah 28:5, Isaiah 28:6; but soon changes to reproofs and threatenings for their intemperance and their profaneness, Isaiah 28:7, Isaiah 28:8. They are introduced as not only scornfully rejecting, but also mocking and ridiculing, the instructions of the prophet, Isaiah 28:9, Isaiah 28:10. To this God immediately retorts in terms alluding to their own mocking, but differently applied, Isaiah 28:11-13. The prophet then addresses these scoffers, Isaiah 28:14; who considered themselves as perfectly secure from every evil, Isaiah 28:15; and assures them that there was no method under heaven but one, by which they could be saved, Isaiah 28:16; that every other vain resource should fail in the day of visitation, Isaiah 28:17, Isaiah 28:18. He then farther adds, that the judgments of God were particularly levelled against them; and that all the means to which they trusted for warding them off should be to no purpose, Isaiah 28:19, Isaiah 28:20; as the Almighty, who, on account of his patience and long-suffering, is amiably described as unacquainted with punishing, had nevertheless determined to punish them, Isaiah 28:21, Isaiah 28:22. The prophet then concludes with a beautiful parable in explanation and defense of God's dealing with his people, Isaiah 28:23-29.

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, Isaiah 28:1 the means of their destruction, the Assyrian monarch, compared to a hail storm, and a flood of mighty waters, Isaiah 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, Isaiah 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, Isaiah 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, Isaiah 28:7 and became sottish and unteachable, and were like children just taken from the breast, and to be used as such, Isaiah 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, Isaiah 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, Isaiah 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, Isaiah 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, Isaiah 28:23.

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.

Isa 28:1-29.

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

(Isa 28:7, 8; Isa 5:11, 22; Am 4:1; 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

(1Ki 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.

(2Ki 17:6, 24).

Wo - (see the note at Isaiah 18:1). The word here is used to denounce impending judgment.

To the crown of pride - This is a Hebrew mode of expression, denoting the proud or haughty crown. There can be no doubt that it refers to the capital of the kingdom of Ephraim; that is, to Samaria. This city was built by Omri, who purchased 'the hill Samaria' of Shemer, for two talents of silver, equal in value to 792 British pounds, 11 shillings, 8d., and built the city on the hill, and called it, after the name of Shemer, Samaria 1 Kings 16:24. Omri was king of Israel (925 b.c.), and he made this city the capital of his kingdom. The city was built on a pleasant and fertile hill, and surrounded with a rich valley, with a circle of hills beyond; and the beauty of the hill on which the city was built suggested the idea of a wreath or chaplet of flowers, or a "crown." After having been destroyed and reduced to an inconsiderable place, it was restored by Herod the Great, 21 b.c., who called it "Sebaste" (Latin, "Augusta"), in honor of the Emperor Augustus. It is usually mentioned by travelers under the name of Sebaste. Maundrell (Travels, p. 58) says, 'Sebaste, the ancient Samaria, is situated on a long mount of an oval figure; having first a fruitful valley, and then a ring of hills running round it.' The following is the account which is given by Richardson: 'Its situation is extremely beautiful, and strong by nature; more so, I think, than Jerusalem. It stands on a fine large insulated hill, compassed all round by a broad, deep valley.

The valley is surrounded by four hills, one on each side, which are cultivated in terraces to the top, sown with grain, and planted with fig and olive trees, as is also the valley. The hill of Samaria, likewise, rises in terraces to a height equal to any of the adjoining mountains.' Dr. Robinson, who visited this place in 1838, says, 'The find round swelling hill, or almost mountain of Samaria, stands alone in the midst of the great basin of some two hours (seven or eight miles) in diameter, surrounded by higher mountains on every side. It is near the eastern side of the basin; and is connected with the eastern mountains, somewhat after the manner of a promontory, by a much lower ridge, having a wady both on the south and on the north. The mountains and the valleys around are to a great extent arable, and enlivened by many villages and the hand of cultivation. From all these circumstances, the situation of the ancient Samaria is one of great beauty.

The hill itself is cultivated to the top; and, at about midway of the ascent, is surrounded by a narrow terrace of level land like a belt, below which the roots of the hill spread off more gradually into the valleys. The whole hill of Sebastich (the Arabic form for the name Sebaste) consists of fertile soil; it is cultivated to the top, and has upon it many olive and fig trees. It would be difficult to find, in all Palestine, a situation of equal strength, fertility, and beauty combined. In all these particulars, it has very greatly the advantage over Jerusalem.' (Bib. Researches, vol. iii. pp. 136-149). Standing thus by itself, and cultivated to the top, and exceedingly fertile, it was compared by the prophet to a crown, or garland of flowers - such as used to be worn on the head, especially on festival occasions.

To the drunkards of Ephraim - Ephraim here denotes the kingdom of Israel, whose capital was Samaria (see the note at Isaiah 7:2). That intemperance was the prevailing sin in the kingdom of Israel is not improbable. It prevailed to a great extent also in the kingdom of Judah (see Isaiah 28:7-8 : compare Isaiah 5:11, note; Isaiah 5:22, note).

Whose glorious beauty is a fading flower - That is, it shall soon be destroyed, as a flower soon withers and fades away. This was fulfilled in the destruction that came upon Samaria under the Assyrians when the ten tribes were carried into captivity 2 Kings 17:3-6. The allusion in this verse to the 'crown' and 'the fading flower' encircling Samaria, Grotius thinks is derived from the fact that among the ancients, drunkards and revellers were accustomed to wear a crown or garland on their heads, or that a wreath or chaplet of flowers was usually worn on their festival occasions. That this custom prevailed among the Jews as well as among the Greeks and Romans, is apparent from a statement by the author of the Book of Wisdom:

'Let us fill ourselves with costly wine and ornaments,

And let no flower of the spring pass by us;

Let us crown ourselves with rose-buds before they are withered.'

• Wisdom Romans 2:7, Romans 2:8.

Which are on the head - Which flowers or chaplets are on the eminence that rises over the fat valleys; that is, on Samaria, which seemed to stand as the head rising from the valley.

Of the fat valleys of them that are overcome with wine - That are occupied by, or in the possession of, those who are overcome with wine. Margin, 'Broken' with wine. Hebrew, (יין הלוּמי hălûmēy yâyin) 'Smitten with wine;' corresponding to the Greek ὀινοπλὴξ oinoplēx; that is, they were overcome or subdued by it. A man's reason, conscience, moral feelings, and physical strength are all overcome by indulgence in wine, and the entire man is prostrate by it. This passage is a proof of what has been often denied, but which further examination has abundantly confirmed, that the inhabitants of wine countries are as certainly intemperate as those which make rise of ardent spirits.

Wo to the crown of pride - By the crown of pride, etc., Samaria is primarily understood. "Sebaste, the ancient Samaria, is situated on a long mount of an oval figure, having first a fruitful valley, and then a ring of hills running round about it;" Maundrell, p. 58. "E regione horum ruderum mons est peramoenus, planitie admodum frugifera circumseptus, super quem olim Samaria urbs condita fuit;" Fureri Itinerarium, p. 93. The city, beautifully situated on the top of a round hill, and surrounded immediately with a rich valley and a circle of other hills beyond it, suggested the idea of a chaplet or wreath of flowers worn upon their heads on occasions of festivity, expressed by the proud crown and the fading flower of the drunkards. That this custom of wearing chaplets in their banquets prevailed among the Jews, as well as among the Greeks and Romans, appears from the following passage of the book of The Wisdom of Solomon: -

"Let us fill ourselves with costly wine and ointments,

And let no flower of the spring pass by us:

Let us crown ourselves with rose-buds before they are withered."

The Wisdom of Solomon 2:7, 8.