Isaiah 28:1-29

Isaiah 28:1-29

Isaiah 28:1-29

1. Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine!

1. Væ coronæ superbiæ temulentorum Ephraim; quia decor gloriæ ejus erit flos deciduus, quæ est super caput vallis pinguium, oppresorum a vino.

2. Behold, the Lord hath a mighty and strong one, which, as a tempest of hail, and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand.

2. Ecce durus et fortis Domino, sicut inundatio grandinis, turbo subvertens; sicut impetus aquarum vehementium inundantium, dejiciens in manu ad terram.

3. The crown of pride, the drunkards of Ephraim, shall be trodden under feet:

3. Pedibus conculabitur corona superbiæ temultorum Ephraim.

4. And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up.

4. Et erit flos deciduus decor gloriæ ejus, quæ est super caput vallis pinguium, quasi fructus præcox ante æstivos, quem qui viderit, aspiciens eum dum adhuc in manu est, devorat.

5. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people.

5. In illa die Iehova exercituum in corona gloriæ, et diadema decoris reliquiis populi sui,

6. And for spirit of judgement to him that sitteth in judgement, and for strength to them that turn the battle to the gate.

6. Et in spiritum judicii sedenti super tribunal, et in fortitudinem propulsantibus prœlium ad portam.

7. But they also have erred through wine, and through strong drink are out of the way: the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment.

7. At isti quoque præ vino errarunt, præ sicera hallucinati sunt. Sacerdos et propheta errarunt præ sicera, absorpti sunt a vino; hallucinati sunt præ sicera, errarunt in visione, impegerunt in judicio.

8. For all tables are full of vomit and filthiness, so that there is no place clean

8. Quoniam omnes mensæ plenæ sunt vomitu stercoreo, ut locus non vacet.

9. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

9. Quem docebit scientiam, et quem intelliegere faciet doctrinam? Abductos a lacte, abstractos ab uberibus?

10. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.

10. Quoniam præceptum ad præceptum, præceptum ad præceptum; instructio ad instructionem, instructio ad instructionem; paululum ibi, paululum ibi.

11. For with stammering lips, and another tongue, will he speak to this people.

11. Quoniam balbis labiis et lingua exotica loquetur ad populum istum.

12. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

12. Quoniam illis dixit, Hæc est requies; requiescere facite lassum, et hoc refrigerium; et noluerunt audire.

13. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.

13. Erit igitur illis verbum Iehovæ regula ad regulam, regula ad regulam; instructio ad instructonem, instructio ad instructionem; paululum ibi, paululum ibi; propterea ibunt, et corruent retrorsum, conterentur, irretientur et capientur.

14. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem.

14. Propterea audite verbum Iehovæ, viri illusores, qui dominamini populo huic, qui est in Ierusalem.

15. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves.

15. Quia dixitis, Percussimus fœdus cum morte, et cum inferno fecimus pactum; flagellum inundans cum transierit, non veniet ad nos; quia posuimus mendacium refugium nostrum, et sub vanitate sumus absconditi.

16. Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation: he that believeth shall not make haste.

16. Quare sic dicit Donminus Iehova: Ecce ego ponam in Sion lapidem, lapidem probationis, angulum pretiosum, fundamentum solidum. Qui credit non festinabit.

17. Judgement also will I lay to the line, and righteouseness to the plummet; and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding-place.

17. Et ponam judicium ad regulam, et justitiam ad mensuram (vel, trutinam.) Everret grando fiduciam mendacii, et latibulum aquæ inundabunt.

18. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it.

18. Et abolebitur pactum cum morte; visio vestra cum inferno non stabit, flagellum inundans cum transierit, tunc eritis ei in conculcationem.

19. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night; and it shall be a vexation only to understand the report.

19. Ex quo transierit, rapiet vos utique mane quotidie, transibit interdiu et noctu. Et erit ut terror (vel commotio) duntaxat intelligere faciat auditum.

20. For the bed is shorter than that a man can stretch himself on it; and the covering narrower that that he can wrap himself in it

20. Quoniam contractus est lectus, ut non sufficiat; angusta erit stragula colligendo.

21. For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act.

21. Quoniam sicut in monte Perazim stabit Iehova, et sicut in valle Gibeon, irascetur (vel, tumultuabitur) ad faciendum opus suum, alienum opus suum; ad designandum facinus suum, alienum facinus suum.

22. Now therefore be ye not mockers, lest your bands be made strong; for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth.

22. Nunc itaque ne sitis illusores; ne forte constringantur vincula vestra. Quoniam consumptionem et finitionem audivi a Domino Iehova exercituum super universam terram.

23. Give ye ear, and hear my voice; hearken, and hear my speech.

23. Auscultate, et audite vocem meam; advertite et audite sermonem meum.

24. Doth the plowman plow all day to sow? doth he open and break the clods of his ground?

24. An quotidie arat arator, ut seminet? aperit et confringit glebas agri sui?

25. When he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and cast in the principal wheat, and the appointed barley, and the rye, in their place?

25. Annon cum æquaverit faciem ejus, tunc sparget viciam, seret cyminum, et ponet triticum in mensura, hordeum demensum, et speltam suo modo?

26. For his God doth instruct him to discretion, and doth teach him.

26. Docet eum rectitudinem Deus suus, et instituit eum.

27. For the fitches are not thrashed with a thrashing-instrument, neither is a cart-wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod.

27. Certe non triturabitur vicia tabula dentata, nec rota plaustri super cyminum circumferetur; quia baculo excutitur vicia, et cyminum virga.

28. Bread-corn is bruised; because he will not ever be thrashing it, nor break it with the wheel of his cart, nor bruise it with his horsemen.

28. Triticum licet trituretur, non in perpetuum triturat ipsum, nec rotam plaustri sui perpetuo strepere facit, ne dentibus suis conterat ipsum.

29. This also cometh forth from the Lord of hosts, which is wonderful in counsel, and excellent in working.

29. Etiam hoc ab Iehova exercituum egressum est, qui mirificus est, consilio et magnificus opere.

1. Woe to the crown of pride. Isaiah now enters on another and different subject from that which goes before it; for this discourse must be separated from the former one. He shews that the anger of the Lord will quickly overtake, first, Israel, and afterwards the Jews; for it is probable that the kingdom of Israel was still entire when the Prophet uttered these predictions, though nothing more can be affirmed with certainty than that there is good reason to believe that the ten tribes had not at that time been led into captivity.

Accordingly, the Prophet follows this order. First, he shews that the vengeance of God is not far from Israel, because various sins and corruption of every kind prevailed in it; for they were swelled with pride and insolence, had plunged into their luxuries and given way to every kind of licentiousness, and, consequently, had broken out into open contempt of God, as is usually the case when men take excessive liberties; for they quickly forget God. Secondly, he shews that God in some measure restrains his anger by sparing the tribe of Judah; for when the ten tribes, with the half tribe of Benjamin, had been carried into captivity, the Jews still remained entire and uninjured. Isaiah extols this compassion which God manifested, in not permitting his Church to perish, but preserving some remnant. At the same time he shews that the Jews are so depraved and corrupted that they do not permit God to exercise this compassion, and that, in consequence of the wickedness which prevailed among them, not less than in Israel, they too must feel the avenging hand of God. This order ought to be carefully observed; for many persons blunder in the exposition of this passage, because the Prophet has not expressly mentioned the name of Israel, though it is sufficiently known that Ephraim includes the ten tribes.

As to the words, since the particle הוי (hōī) very frequently denotes “wishing evil on a person,” I was unwilling to depart from the ordinary opinion of commentators, more especially because the Prophet openly threatens in this passage; yet if the translation, Alas the crown! be preferred, I have no objection.

For the excellence of its glory shall be a fading flower The copulative ו (vau) signifies for or because. He compares the “glory” and “excellence” of Israel to “a fading flower,” as will afterwards be stated. In general, he pronounces a curse on the wealth of the Israelites; for by the word “Crown” he means nothing else than the wicked confidence with which they were puffed up, and which proceeded from the excess of their riches. These vices are almost always joined together, because abundance and fullness produce cruelty and pride; for we are elated by prosperity, and do not know how to use it with moderation. They inhabited a rich and fertile country, and on this account Amos (Amos 4:1) calls them “fat cows,” which feed on the mountain of Samaria. Thus, being puffed up by their wealth, they despised both God and men. The Prophet calls them “drunkards,” because, being intoxicated by prosperity, they dreaded no adversity, and thought that they were beyond the reach of all danger, and that they were not even subject to God himself.

Note 210. {Bogus footnote}

A fading flower. He alludes, I doubt not, to the crowns or chaplets which were used at banquets, and which are still used in many places in the present day. The Israelites indulged in gluttony and drunkenness, and the fertility of the soil undoubtedly gave occasion to their intemperance. By calling it “a fading flower” he follows out his comparison, elegantly alluding to flowers which suddenly wither.

Note 211. {Bogus footnote}

Which is on the head of the valley of fatness. He says that that glory is “on the head of the valley of fatness,” because they saw under their feet their pastures, the fertility of which still more inflamed their pride. שמנים (shĕmānīm) is translated by some “of ointments;” but that is inapplicable, for it denotes abundance and fullness, which led them to neglect godliness and to despise God. By the word “head” or “top,” he alludes to the position of the country, because the Israelites chiefly inhabited rich valleys. He places on it a crown, which surrounds the whole kingdom; because it was flourishing and abounded in every kind of wealth. This denotes riches, from which arose sluggishness, presumption, rashness, intemperance, and cruelty. This doctrine relates to us also; for the example of these men reminds us that we ought to use prosperity with moderation, otherwise we shall be very unhappy, for the Lord will curse all our riches and abundance.

Note 212. {Bogus footnote}

2. Behold, the Lord hath a mighty and strong one. This may refer to the Assyrians, as if he had said, that they will be ready at God’s command to fight under his authority, as soon as they shall be called. Yet I prefer to take it without a substantive, to mean either “a staff,” or some other instrument, by which the Lord will cast them down from this lofty pride.

As a deluge of hail. He compares it to “a deluge” or to “hail,” by which both herbs and flowers are thrown down, and all the beauty of the earth is marred. Thus he continues the metaphor of the “fading flower,” which he had introduced at the beginning of the chapter; for nothing can be more destructive to flowers than a heavy shower or “hail.” He makes use of the demonstrative particle הנה, (hinnēh,) behold; because wicked men are not moved by any threatenings, and therefore he shews that he does not speak of what is doubtful, or conjecture at random, but foretells those things which will immediately take place.

Casting them down with the hand to the earth. ביד, (bĕyād,) which I have translated “with the hand,” is translated by Jerome, “a spacious country,” which does not agree with the words. Others take it for “strength,” so as to mean a violent casting down. But the plain meaning appears to me to be, that the glory and splendor of the Israelites will be laid low, as if one threw down a drunk man “with the hand.” The same statement is confirmed by him in the third verse.

4. And the excellence of its glory. He repeats nearly the same words; for we know how difficult it is to terrify and humble those who have been blinded by prosperity, and whose eyes success covers in the same manner that fatness would. As Dionysius the Second, in consequence of gorging himself at unseasonable banquets, was seized with such blindness that he constantly stumbled, so pleasures and luxuries blind the minds of men in such a manner that they no longer know either God or themselves. The Prophet therefore inculcates the same truth frequently on the minds of men who were stupid and amazed, that they might understand what would otherwise have appeared to them to be incredible.

Note 213. {Bogus footnote}

Note 214. {Bogus footnote}

As the hasty fruit before the summer. He now illustrates the subject by another metaphor exceedingly beautiful and appropriate; for the first-ripe fruits are indeed highly commended, because they go before others, and hold out the expectation of the rest of the produce; but they last but a short time, and cannot be preserved, for they are quickly eaten up either by pregnant women, or by children, or by men who do not make a proper selection of their food. He says that the happiness of the Israelites will be of that sort, because their flourishing prosperity will not be of long duration, but will be swallowed up in a moment. What Isaiah declared about the kingdom of Israel, applies also to the whole world. By their ingratitude men prevent all the goodness which the Lord has bestowed on them from reaching maturity; for we abuse his blessings and corrupt them by our wickedness. The consequence is, that hasty and short-lived fruits are produced, which could not yield to us continual nourishment.

5. In that day shall the Lord of hosts. After having spoken of the kingdom of Israel, he passes to the tribe of Judah, and shews that, amidst this severe vengeance of God, there will still be room for compassion, and that, although ten tribes perished, yet the Lord will preserve some remnant, which he will consecrate to himself; so that there will be in it a crown of glory and diadem of excellence, that is, that the Church is never disfigured in such a manner that the Lord does not adorn it with beauty and splendor.

Yet I do not extend this prophecy indiscriminately to all the Jews, but to the elect who were wonderfully rescued from death; for although he calls the tribe and half-tribe a remnant, as compared with the other ten tribes, yet, as we advance, we shall see that he makes a distinction between the tribe of Judah itself and the others. Nor ought we to wonder that the Prophet speaks differently about the same people, directing his discourse, sometimes to a body corrupted by crimes, and sometimes to the elect. Certainly, as compared with the ten tribes, which had revolted from the worship of God and from the unity of faith, he justly calls the Jews a remnant of the people; but when he leaves out of view this comparison, and considers what they are in themselves, he remonstrates with equal justice against their corruptions.

I am aware that some expound it differently, on account of what is said immediately afterwards about wine and strong drink, (verse 7,) and think that this statement ought to be viewed in connection with the beginning of the chapter. Yet perhaps the Lord spares the Jews. But how would he spare them? They are in no respect better than the others; for they are equally in fault, and must also be exposed to the same punishments. But those commentators do not consider that the Prophet holds out an instance of the extraordinary kindness of God, in not exercising his vengeance at the same time against the whole family of Abraham, but, after having overthrown the kingdom of Israel, granting a truce to the Jews, to see if they would in any degree repent. Neither do they consider that, by the same means, he employs the circumstance which he had stated for placing in a stronger light the ingratitude of the people, that is, that they ought to have been instructed by the example of their brethren; for the calamity of Israel ought to have aroused and excited them to repentance, but it produced no impression on them, and did not make them better. Although therefore they were unworthy of so great benefits, yet the Lord was pleased to preserve his Church in the midst of them; for this is the reason why he rescued the tribe of Judah, and the half-tribe of Benjamin, from that calamity.

Note 215. {Bogus footnote}

Note 216. {Bogus footnote}

Now, since the tribe of Judah was a small portion of the nation, and therefore was despised by the haughty Israelites, the Prophet declares that in God alone there is enough of riches and of glory to supply all earthly defects. And hence he shews what is the true method of our salvation, namely, if we place our happiness in God; for as soon as we come down to the world, we gather fading flowers, which immediately wither and decay. This madness reigns everywhere, and more than it ought to be among ourselves, that we wish to be happy without God, that is, without happiness itself. Besides, Isaiah shews that no calamities, however grievous, can prevent God from adorning his Church; for when it shall appear that everything is on the eve of destruction, God will still be a crown of glory to his people. It is also worthy of observation, that Isaiah promises new splendor to the Church only when the multitude shall be diminished, that believers may not lose courage on account of that dreadful calamity which was at hand.

6. And for a spirit of judgment. He explains the manner in which the Lord will adorn that “remnant” with additional splendor; for he holds out instances of the true art of civil government, which mainly contributes to the upholding of nations. It consists chiefly of two things, counsel and strength. The internal administration must be conducted by counsel and wisdom, and “strength” and force are needed against enemies who are without. Since therefore it is by these two defences that kingdoms and commonwealths defend and uphold their rank, he promises to his people the spirit of “wisdom” and “strength.” At the same time he shews that it is God who gives both, and that they ought not to be expected from any other; for magistrates will not be able to rule and to administer justice in a city, and military generals will not be able to repel enemies, unless the Lord shall direct them.

7. But they also have erred through wine. He returns to the irreligious despisers of God, who were Jews in name only, and proves their ingratitude to be highly aggravated, because, though they had before their eyes a striking proof of the anger of God, when they saw their brethren severely chastised, and not withstanding experienced God’s forbearance towards themselves, yet neither that example of severity, nor the conviction of the divine goodness, could bring them back into the right path, or make them in any respect better, although the Lord spared them. Here he speaks of “wine and strong drink” metaphorically; for I do not understand it to relate to ordinary drunkenness, against which he remonstrated at the beginning of the chapter, but, on the contrary, he says that they were like drunk men, because they wanted knowledge and sound understanding. If the word as be supplied before the words “through wine and through strong drink,” the meaning will be more easily understood. I do acknowledge that by continued drunkenness men become, as it were, brutalized, and I have no doubt that drunkenness and excessive eating and drinking contributed also to stupefy the minds of the Jews; but if we examine the whole of the context, it will be easy to see that the madness which he condemns is metaphorical.

The priest and the prophet have erred. He proceeds still farther to exhibit their aggravated guilt, and says that not only the common people were drunk, but the priests themselves, who ought to have held out the light and pointed out the path to others; for, as Christ declares, they may be regarded as “the salt of the earth.” (Matthew 5:13.) If they are mad, what shall the common people be? “If the eye is blind,” what shall become of the other parts of the body? (Matthew 6:23.)

They have erred in vision. The most grievous thing of all is, when he says that they err not only in the more flagrant transgressions of life, but in vision and judgment. Hence we ought to infer how desperate was the condition of the Jewish Church, and here, as in a mirror, we may behold our transgressions. It is indeed something monstrous that, after so many chastisements which God has employed for cleansing it, the Church is so deeply corrupted; but such is our wickedness that we fight against his strokes, and though he continually restrains us, and uses unceasing efforts to purify us from our sins, we not only render all his remedies useless, but bring upon ourselves new diseases. We ought not therefore to wonder that in the present day, after the numerous scourges and afflictions with which the Church has been chastised, men appear to be obstinate, and even become worse, when Isaiah testifies that the same thing took place in the ancient Church. True, indeed, the goodness of the Lord rose above the base and shameful wickedness of that nation, and still preserved the Church; but this was accomplished by his secret power, contrary to the expectation of all; for it would be of no advantage to us, if he employed ordinary remedies.

Note 217. {Bogus footnote}