Albert Barnes Commentary Isaiah 28

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 BC), 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 BC, 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 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, encompassed all around 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 fine 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 (compare Isaiah 5:11, note; Isaiah 5:22, note).

Whose glorious beauty is a fading flower - That is, it would 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).

Grotius thinks the allusion in this verse to the ‘crown’ and ‘the fading flower’ encircling Samaria is derived from the fact that among the ancients, drunkards and revelers 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 .

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, (הֲלוּמֵי יַיִן hălûmēy yāyin) ‘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 often been denied, but which further examination has abundantly confirmed, that the inhabitants of wine countries are as certainly intemperate as those who make use of ardent spirits.

Behold, the Lord hath a mighty and strong one — The Hebrew of this passage is, ‘Lo! there is to the Lord (לאדני la'donāy) mighty and strong.’ Lowth renders it:

‘Behold the mighty one, the exceedingly strong one.’

And supposes that it means the Lord himself. It is evident, however, that something must be understood as being that which the Lord ‘hath,’ for the Hebrew properly implies that there is something strong and mighty which is under his control, and with which, as with a tempest, he will sweep away and destroy Ephraim.

Jarchi supposes that רוח rûach (“wind”) is understood; Kimchi thinks that the word is יום yôm (“day”); others believe that חיל chayil (“an army”) is understood.

But I think the obvious interpretation is to refer it to the Assyrian king, as the agent by which Yahweh would destroy Samaria (2 Kings 17:3–6). This power was entirely under the direction of Yahweh and would be employed by him in accomplishing his purpose on that guilty people (compare the notes at Isaiah 10:5-6).

As a tempest of hail — A storm of hail is a most striking representation of the desolation that is produced by the ravages of an invading army (the note at Isaiah 30:30).

A flood of mighty waters — This is also a striking description of the devastating effects of an invading army (Jeremiah 46:7–8).

Shall cast down to the earth — To cast it to the earth means that it should be entirely humbled and destroyed (see the note at Isaiah 25:12).

With the hand — Septuagint: βίᾳ bia — ‘Force,’ ‘violence.’ This is its meaning here; as if it were taken in the hand, like a cup, and dashed indignantly to the ground.

As the hasty fruit before the summer - The word rendered ‘hasty fruit’ (בכוּרה bikûrâh; in Arabic, bokkore; in Spanish, albacore), denotes the “early fig.” This ripens in June; the common fig does not ripen until August.

Shaw, in his “Travels,” p. 370, says: No sooner does the ‘boccore’ (the early fig) draw near to perfection in the middle or latter end of June, than the ‘kermez’ or summer fig begins to be formed, though it rarely ripens before August, about which time the same tree frequently throws out a third crop, or the winter fig, as we may call it. This is usually of a much longer shape and darker complexion than the kermez, hanging and ripening on the tree after the leaves are shed; and provided the winter is mild and temperate it is gathered as a delicious morsel in the spring.

George Robinson, in his “Travels in Palestine and Syria,” vol. i, p. 354, says, The fig tree, which delights in a rocky and parched soil, and is therefore often found in barren spots where nothing else will grow, is very common in Palestine and the East. The fruit is of two kinds, the ‘boccore’ and the ‘kermouse.’ The black and white boccore, or early fig, is produced in May; but the kermouse, or the fig properly so called, which is preserved and exported to Europe, is rarely ripe before September. .

The phrase ‘before the summer’ means before the heat of the summer, when the common fig was usually ripe. The idea here is this: the early fig would be plucked and eaten with great greediness. So the city of Samaria would be seized upon and destroyed by its enemies.

Which when he that looketh upon it seeth ... - That is, as soon as he sees it, he plucks it and eats it at once. He does not lay it up for future use, but as soon as he has it in his hand, he devours it.

As soon as the Assyrian should see Samaria, he would rush upon it and destroy it. It was usual for conquerors to preserve the cities which they took in war for future use and to make them a part of the strength or ornament of their kingdom. But Samaria was to be destroyed at once. Its inhabitants were to be carried away, and it would be demolished as greedily as a hungry man plucks and eats the first fig that ripens on the tree.

In that day - This verse begins a new subject and affirms that while the kingdom of Israel would be destroyed, the kingdom of Judah would be preserved and restored (Compare to Isaiah 7–9).

Be for a crown of glory - He will reign there as its king, and He will guard and defend the remnant of His people there. This reign of Yahweh will be to them better than palaces, towers, walls, and fruitful fields, and will be a more glorious ornament than the proud city of Samaria was to the kingdom of Israel.

And for a diadem of beauty - A beautiful garland. The phrase stands opposed to the wreath of flowers or the diadem which was represented in Isaiah 28:1 and Isaiah 28:3 as adorning the kingdom and capital of Israel. Yahweh and His government would be to them their chief glory and ornament.

To the residue of His people - To the kingdom of Judah, comprising the two tribes of Judah and Benjamin. This doubtless refers to the comparatively prosperous and happy times of the reign of Hezekiah.

And for a spirit of judgment - (compare the note at Isaiah 1:26; Isaiah 11:2). The sense of this passage is that Jehovah would enlighten the judges of the land, so that they should understand what was right, and be disposed to do it.

To him that sitteth in judgment - This is to be understood collectively, and means those who sat upon the bench of justice; that is, the magistracy in general.

And for strength to them that turn the battle to the gate - That is, to the very gate of their enemies; who not only repel their foes from their own city, but who drive them even to the gates of their own cities, and besiege them there. Thus 2 Samuel 11:23: And we were upon them even unto the entering of the gate; that is, we drove them back to their own gates.