From Isaiah 28-30
Drinking and teaching the scriptures do not mix. In today’s passage Isaiah condemns the priests and prophets of Ephraim. They are drunkards. They vomit. They in turn ridicule him. Isaiah has the last word however when he says a foreign people of strange tongue will teach them. When Jesus taught in parables he predicted some would not understand. Their refusal and inability to understand was a form of judgment.
This post is part of my bible in a year series.
Passage and Comments
Today’s passage is one of many that proclaims judgment on Israel. More specifically Isaiah condemns Ephraim. They are proud and drunk.
28 Ah, the proud crown of the drunkards of Ephraim, and the fading flower of its glorious beauty, which is on the head of the rich valley of those overcome with wine!
2 Behold, the Lord has one who is mighty and strong; like a storm of hail, a destroying tempest, like a storm of mighty, overflowing waters, he casts down to the earth with his hand.
3 The proud crown of the drunkards of Ephraim will be trodden underfoot;
4 and the fading flower of its glorious beauty, which is on the head of the rich valley, will be like a first-ripe fig before the summer: when someone sees it, he swallows it as soon as it is in his hand. (Is 28:1–4)
Ephraim you might remember was one of Joseph’s sons, born in Egypt. They became a tribe of Israel. The expression ‘drunkards of Ephraim’ does not give a positive opinion of their behaviour. Drunks are not considered productive citizens. They are prone to obnoxious behaviour and don’t care much for authority. When people are drunk they have less control over their inhibitions.
Getting drunk is a sin (cf. Eph 5.18). Don’t get drunk.
They used to be considered beautiful, now drunk their beauty fades. Isaiah’s main target here is clearly drunkenness. However I suggest the imagery is intended to include other forms of debauchery and sin such as sexual immorality, violence and filthy language, etc.
The LORD is pictured in powerful imagery associated with storms. Storms are violent and chaotic. They blow things around and destroy what is in their path. People hide from storms and seek protection. This is what Ephraim will try and do when the LORD comes to punish them.
5 In that day the LORD of hosts will be a crown of glory, and a diadem of beauty, to the remnant of his people, 6 and a spirit of justice to him who sits in judgment, and strength to those who turn back the battle at the gate. (Is 28:5-6)
By way of contrast the LORD is pictured as glorious and beautiful. He is recognised as such by the remnant of his people. The nation of Israel has always been a mix of the faithful and the unfaithful. It’s appropriate to question the sincerity of an individual or groups faith if they continue in sin.
The remnant are those who are chosen to remain true to the LORD (cf. Rom 11.4-5).
The LORD will guide his chosen leader. He will influence him to judge in righteousness. He will give strength to his people who need it.
7 These also reel with wine and stagger with strong drink; the priest and the prophet reel with strong drink, they are swallowed by wine, they stagger with strong drink, they reel in vision, they stumble in giving judgment.
8 For all tables are full of filthy vomit, with no space left. (Is 28:7-8)
In the general populace the leaders are also prone to getting drunk. Isaiah condemns the priests and the prophets. Both were considered professions in the OT. Not all of them were faithful or sober we see here.
Both however are given the responsibility of teaching the people and instructing them in the ways of the LORD.
‘They stumble in giving judgment’. They do not correct the people around them. Rather they participate in the same behaviour.
Isaiah must have seen some horrible sights. Drunkenness occasionally leads to vomiting. A filthy habit and sadly cause for some to joke about. Isaiah says there is ‘no space left’. Everything is covered with vomit. There is no clean space left for him to sit or stay.
9 “To whom will he teach knowledge, and to whom will he explain the message? Those who are weaned from the milk, those taken from the breast?
10 For it is precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little.” (Is 28:9-10)
What do you think Isaiah is saying here?
Consider first, in the immediate context Isaiah is talking about priests and prophets (v7). Consider also the use of the singular ‘he’. ‘To whom will he teach knowledge’ (v9). A number of scholars believe Isaiah is repeating what the priest and prophets direct towards him and his ministry.
They begin suggesting the he is only capable of teaching their children (‘weaned from the milk’, ‘taken from the breast’). Giving them knowledge and what they call ‘the message’.
Then they refer to ‘precepts’, ‘lines’ and little things. This last cryptic statement probably refers to some set of law and various commands. Precepts refer to rules and commands. Lines mark off acceptable from unacceptable behaviour (e.g. ‘cross the line’).
“The objectors profess to find in the prophet’s teaching nothing grand, nothing broad—no enunciation of great leading principles; but a perpetual drizzling rain of petty maxims and rules, vexatious, cramping, confining; especially unsuitable to men who had had the training of priests and prophets, and could have appreciated a grand theory, or a new religious standpoint, but were simply revolted at a teaching which seemed to them narrow, childish, and wearisome.” (Spence-Jones, H. D. M. (Ed.). (1910). Isaiah (Vol. 1, p. 449). London; New York: Funk & Wagnalls Company.)
11 For by people of strange lips and with a foreign tongue the LORD will speak to this people,
12 to whom he has said, “This is rest; give rest to the weary; and this is repose”; yet they would not hear.
13 And the word of the LORD will be to them precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little, that they may go, and fall backward, and be broken, and snared, and taken. (Is 28:11–13)
In reply Isaiah says, a foreign people will teach them the precepts, lines and little things in a new language (‘strange lips’, ‘foreign tongue’). Isaiah is implying at some point in time they will be under the control of a foreign nation imposing ‘precepts, lines and little things’ on them.
However it will be the LORD speaking to Israel through a foreign people.
The LORD rested after he had finished his work of creation. The signifies what it means to live in the time after which work has been completed. The world is under God’s rule (Kingdom). All things exist in harmony (Peace). People live as God intended (Righteously).
So a foreign people will be teaching Israel what it means to live in God’s rest – ‘yet they will not hear’.
The LORD will teach them through this people ‘precepts’, ‘lines’ and little things. But stubborn to the end they refuse to accept his instruction. The LORD knows they will respond this way. He keeps doing it so they may ‘fall’, ‘break’, be ‘snared’ and ‘taken’. His commands pertaining to his rest become a form a punishment.
Story of Israel
In the Old Testament drinking is sometimes seen as a positive thing. Drink does make people feel good and be merry. But drinking in excess, getting drunk is never portrayed in a positive light.
Noah became drunk and was abused by his son (Gen 9.21). Near the beginning of Isaiah, he comments on their addiction to drink (Is 5:11–12,22). The sin of drinking to excess seems to be common among the Israelites (Dt 21.20; 1 Sam 25.36; 2 Sam 11.13; 1 Ki 16.9; 20.16; Prov 20.1; 23.21; Joel 1.5; Am 6.6).
In particular getting drunk is commonly associated with experiencing the LORD’s wrath. They drink the cup of his wrath and stagger around as if they were drunk (Isa 24.20; 51.17,21-22; 63.6; Jer 51.7; Hab 2.15-16).
Isaiah accuses the priests and the prophets of being drunks. Leviticus commands them not to (Lev 10.9). At the end of the passage they will receive instruction but will not understand it. Their inability to understand the message is a form of judgment.
Story of Jesus
The same is true in Jesus ministry. Jesus spoke in parables. Short stories, analogies and teachings some might reserve for children. Those who understood were blessed. Those who did not were under judgment.
10 Then the disciples came and said to him, “Why do you speak to them in parables?” 11 And he answered them, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. 12 For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away. 13 This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. 14 Indeed, in their case the prophecy of Isaiah is fulfilled that says:
“ ‘ “You will indeed hear but never understand, and you will indeed see but never perceive.”
15 For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.’
16 But blessed are your eyes, for they see, and your ears, for they hear. 17 For truly, I say to you, many prophets and righteous people longed to see what you see, and did not see it, and to hear what you hear, and did not hear it. (Mt 13:10–17)
The LORD teaches his people by ‘precepts’, ‘lines’ and little things. The message is a blessing and a curse. A blessing for those who seek understanding from Jesus. A curse for those who reject him and his teaching.
Copyright © Joshua Washington and thescripturesays, 2015. All Rights Reserved.
