- Home
- Bible
- Isaiah
- Chapter 28
- Verse 28
Isaiah 28:5
Verse
Context
The Captivity of Ephraim
4The fading flower of his beautiful splendor, set on the summit above the fertile valley, will be like a ripe fig before the summer harvest: Whoever sees it will take it in his hand and swallow it. 5On that day the LORD of Hosts will be a crown of glory, a diadem of splendor to the remnant of His people, 6a spirit of justice to him who sits in judgment, and a strength to those who repel the onslaught at the gate.
Sermons
Mike Bickle
Raymond GolsworthySummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
In that day - Thus far the prophecy relates to the Israelites, and manifestly denounces their approaching destruction by Shalmaneser. Here it turns to the two tribes of Judah and Benjamin, the remnant of God's people who were to continue a kingdom after the final captivity of the Israelites. It begins with a favorable prognostication of their affairs under Hezekiah; but soon changes to reproofs and threatenings for their intemperance, disobedience, and profaneness. Jonathan's Targum on this verse is worthy of notice: "In that time Messiah, the Lord of hosts משיחא דיי צבאות meshicha dayai tsebaoth, shall be a crown of joy and a diadem of praise to the residue of his people." Kimchi says the rabbins in general are of this opinion. Here then the rabbins, and their most celebrated Targum, give the incommunicable name, יהוה צבאות Yehovah tsebaoth, the Lord of hosts, to our ever blessed Redeemer, Jesus Christ.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The threat is now followed by a promise. This is essentially the same in character as Isa 4:2-6. The place of the false glory thus overthrown is now filled by a glory that is divine and true. "In that day will Jehovah of hosts be the adorning crown and the splendid diadem to the remnant of His people; and the spirit of justice to them that sit on the judgment-seat, and heroic strength to them that drive back war at the gate." "The remnant of His people" (שׁאר with a fixed kametz, as in Isa 21:17) is not Judah, as distinguished from Ephraim that had utterly perished; but Judah and the remaining portion of Ephraim, as distinguished from the portion which had perished. After the perishable thin in which they gloried had been swept away, the eternal person of Jehovah Himself would be the ornament and pride of His people. He, the Lord of the seven spirits (Isa 11:1), would be to this remnant of His people the spirit of right and heroic strength. There would be an end to unjust judging and powerless submission. The judges are called "those who sit ‛al-hammishpât" in the sense of "on the seat of judgment" (Psa 9:5; Psa 122:5); the warriors are called "those who press back milchâmâh shâ‛râh" (war at the gate), i.e., either war that has reached their own gate (Isa 22:7), or war which they drive back as far as the gate of the enemy (Sa2 11:23; 1 Macc. 5:22). The promise in this last passage corresponds to Mic 5:4-5. The athnach in Isa 28:6 ought to stand at hammishpât; the second clause of the v. may be completed from the first, ולגבוּרה being equivalent to גבורה ולרוח, and משיבי to למישבי. We might regard 2 Chron 30 as a fulfilment of what is predicted in Isa 28:6, if the feast of passover there described really fell in the age succeeding the fall of Samaria; for this feast of passover did furnish a representation and awaken a consciousness of that national unity which had been interrupted from the time of Rehoboam. But if we read the account in the Chronicles with unprejudiced minds, it is impossible to shut our eyes to the fact that this feast of passover took place in the second month of the first year of Hezekiah's reign, and therefore not after the depopulation of the northern kingdom by Shalmanassar, but after the previous and partial depopulation by Tiglath-pileser. In fact, the fulfilment cannot be looked for at all in the space between the sixth and fourteenth years of Hezekiah, since the condition of Judah during that time does not answer at all to the promises given above. The prophet here foretells what might be hoped for, when Asshur had not only humbled Ephraim, but Judah also. The address consists of two connected halves, the promising beginnings of which point to one and the same future, and lay hold of one another.
Jamieson-Fausset-Brown Bible Commentary
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 (Isa 28:1, Isa 28:3). the residue--primarily, Judah, in the prosperous reign of Hezekiah (Kg2 18:7), antitypically, the elect of God; as He here is called their "crown and diadem," so are they called His (Isa 62:3); a beautiful reciprocity.
John Gill Bible Commentary
And for a spirit of judgment to him that sitteth in judgment,.... That is, as the Lord would give honour and glory to the people in general, so wisdom and prudence, a spirit of judgment and discerning, to the king in particular, who sat on the throne of judgment to do justice, and execute judgment among his subjects: though this need not be restrained to the king, but be applied to all the judges and magistrates in the land, who sat and heard causes and complaints brought before them, for which they should be qualified by the Lord; so Aben Ezra interprets it of the sanhedrim: and for strength to them that turn the battle to the gate; as wisdom is promised to the king and judges of the land, so strength of body and mind, valour and courage, to the prince and his army; so that they should turn the battle, and cause their enemies to fly before them, and pursue them to the very gates of their cities, as Hezekiah did, Kg2 18:8. The Syriac version is, "who turn the battle from the gate"; who, when besieged, sally out upon the besiegers, and drive them from their gates, oblige them to break up the siege, and fly before them. The Vulgate Latin version renders it, "and strength to them that return from war to the gate": that come home victorious to their own houses; and so the Targum, "that he may give victory to them that go out in war, to return them in peace to their own houses.'' Wisdom in the cabinet and courts of judicature, and courage in the camp, are two great blessings to a nation, and serve much to explain the glory and beauty before promised.
Tyndale Open Study Notes
28:5-6 In the future, after God’s judgment has purged his people, he will restore a righteous remnant, transforming the desires and character of his people. Samaria will no longer be the source of Israel’s pride; instead, they will glory in the Lord, their true crown.
Isaiah 28:5
The Captivity of Ephraim
4The fading flower of his beautiful splendor, set on the summit above the fertile valley, will be like a ripe fig before the summer harvest: Whoever sees it will take it in his hand and swallow it. 5On that day the LORD of Hosts will be a crown of glory, a diadem of splendor to the remnant of His people, 6a spirit of justice to him who sits in judgment, and a strength to those who repel the onslaught at the gate.
- Scripture
- Sermons
- Commentary
09 the Forerunner Message in Isaiah 28-29
By Mike Bickle191:16:19Trust in GodSpiritual BlindnessISA 28:5Mike Bickle emphasizes the relevance of Isaiah's prophecies from 700 BC for today's leaders and nations, particularly in the context of spiritual blindness and the dangers of making covenants with worldly powers instead of relying on God. He highlights the three woe oracles that Isaiah delivered, lamenting over the leaders of Israel who compromised their covenant with God for political alliances, warning that such actions lead to destruction. Bickle draws parallels between the historical context of Isaiah's message and the contemporary situation, urging listeners to recognize the importance of trusting in God's leadership amidst societal pressures. He concludes with a hopeful reminder that despite the impending judgments, God's glory and beauty will ultimately be revealed, leading to restoration and salvation for those who remain faithful.
The Shining Testimony
By Raymond Golsworthy0PSA 106:8ISA 28:5ISA 60:1ISA 66:1DAN 12:3MAT 13:43LUK 22:29JHN 17:10ROM 9:23ROM 11:36EPH 2:1REV 21:10Raymond Golsworthy preaches on Isaiah 60, where God calls His people to 'Arise and shine' as His light and glory rise upon them. The chapter reveals God's plans for the resurrection and restoration of His people, leading to a shining testimony of His power and glory. Through five significant names given to the favored city, the sermon emphasizes God's desire for His Church to be the vessel of His glory, the place of His sanctuary, the place of His feet, an eternal excellency, and the branch of His planting, all pointing to the deep relationship between God and His redeemed people.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
In that day - Thus far the prophecy relates to the Israelites, and manifestly denounces their approaching destruction by Shalmaneser. Here it turns to the two tribes of Judah and Benjamin, the remnant of God's people who were to continue a kingdom after the final captivity of the Israelites. It begins with a favorable prognostication of their affairs under Hezekiah; but soon changes to reproofs and threatenings for their intemperance, disobedience, and profaneness. Jonathan's Targum on this verse is worthy of notice: "In that time Messiah, the Lord of hosts משיחא דיי צבאות meshicha dayai tsebaoth, shall be a crown of joy and a diadem of praise to the residue of his people." Kimchi says the rabbins in general are of this opinion. Here then the rabbins, and their most celebrated Targum, give the incommunicable name, יהוה צבאות Yehovah tsebaoth, the Lord of hosts, to our ever blessed Redeemer, Jesus Christ.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The threat is now followed by a promise. This is essentially the same in character as Isa 4:2-6. The place of the false glory thus overthrown is now filled by a glory that is divine and true. "In that day will Jehovah of hosts be the adorning crown and the splendid diadem to the remnant of His people; and the spirit of justice to them that sit on the judgment-seat, and heroic strength to them that drive back war at the gate." "The remnant of His people" (שׁאר with a fixed kametz, as in Isa 21:17) is not Judah, as distinguished from Ephraim that had utterly perished; but Judah and the remaining portion of Ephraim, as distinguished from the portion which had perished. After the perishable thin in which they gloried had been swept away, the eternal person of Jehovah Himself would be the ornament and pride of His people. He, the Lord of the seven spirits (Isa 11:1), would be to this remnant of His people the spirit of right and heroic strength. There would be an end to unjust judging and powerless submission. The judges are called "those who sit ‛al-hammishpât" in the sense of "on the seat of judgment" (Psa 9:5; Psa 122:5); the warriors are called "those who press back milchâmâh shâ‛râh" (war at the gate), i.e., either war that has reached their own gate (Isa 22:7), or war which they drive back as far as the gate of the enemy (Sa2 11:23; 1 Macc. 5:22). The promise in this last passage corresponds to Mic 5:4-5. The athnach in Isa 28:6 ought to stand at hammishpât; the second clause of the v. may be completed from the first, ולגבוּרה being equivalent to גבורה ולרוח, and משיבי to למישבי. We might regard 2 Chron 30 as a fulfilment of what is predicted in Isa 28:6, if the feast of passover there described really fell in the age succeeding the fall of Samaria; for this feast of passover did furnish a representation and awaken a consciousness of that national unity which had been interrupted from the time of Rehoboam. But if we read the account in the Chronicles with unprejudiced minds, it is impossible to shut our eyes to the fact that this feast of passover took place in the second month of the first year of Hezekiah's reign, and therefore not after the depopulation of the northern kingdom by Shalmanassar, but after the previous and partial depopulation by Tiglath-pileser. In fact, the fulfilment cannot be looked for at all in the space between the sixth and fourteenth years of Hezekiah, since the condition of Judah during that time does not answer at all to the promises given above. The prophet here foretells what might be hoped for, when Asshur had not only humbled Ephraim, but Judah also. The address consists of two connected halves, the promising beginnings of which point to one and the same future, and lay hold of one another.
Jamieson-Fausset-Brown Bible Commentary
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 (Isa 28:1, Isa 28:3). the residue--primarily, Judah, in the prosperous reign of Hezekiah (Kg2 18:7), antitypically, the elect of God; as He here is called their "crown and diadem," so are they called His (Isa 62:3); a beautiful reciprocity.
John Gill Bible Commentary
And for a spirit of judgment to him that sitteth in judgment,.... That is, as the Lord would give honour and glory to the people in general, so wisdom and prudence, a spirit of judgment and discerning, to the king in particular, who sat on the throne of judgment to do justice, and execute judgment among his subjects: though this need not be restrained to the king, but be applied to all the judges and magistrates in the land, who sat and heard causes and complaints brought before them, for which they should be qualified by the Lord; so Aben Ezra interprets it of the sanhedrim: and for strength to them that turn the battle to the gate; as wisdom is promised to the king and judges of the land, so strength of body and mind, valour and courage, to the prince and his army; so that they should turn the battle, and cause their enemies to fly before them, and pursue them to the very gates of their cities, as Hezekiah did, Kg2 18:8. The Syriac version is, "who turn the battle from the gate"; who, when besieged, sally out upon the besiegers, and drive them from their gates, oblige them to break up the siege, and fly before them. The Vulgate Latin version renders it, "and strength to them that return from war to the gate": that come home victorious to their own houses; and so the Targum, "that he may give victory to them that go out in war, to return them in peace to their own houses.'' Wisdom in the cabinet and courts of judicature, and courage in the camp, are two great blessings to a nation, and serve much to explain the glory and beauty before promised.
Tyndale Open Study Notes
28:5-6 In the future, after God’s judgment has purged his people, he will restore a righteous remnant, transforming the desires and character of his people. Samaria will no longer be the source of Israel’s pride; instead, they will glory in the Lord, their true crown.