9. Whom shall he teach knowledge? Here the Prophet shews by an expression of amazement, that the disease of the people is incurable, and that God has no other remedies adapted to cure them, for he has tried every method without effect. When he calls wanderers to return to the right path, and unceasingly warns those who are thoughtlessly going astray, this undoubtedly is an extraordinary remedy; and if it do no good, the salvation of those who refuse to accept of any aid from a physician is utterly hopeless.

Those who are weaned from the milk. The Prophet complains that the stupidity of the people may be said to hinder God from attempting to cure them of their vices; and therefore he compares the Jews to very young infants, (218) or who are but beginning to prattle, and whom it would be a waste of time to attempt to teach. Justly indeed does Peter exhort believers to draw near, “like infants newly born, to suck the milk of pure doctrine;” for no man will ever shew himself to be willing to be taught until he has laid aside that obstinacy which is the natural disposition of all. (219) (1Pe 2:2.) But now the Prophet condemns another kind of infancy, in which men who are stupefied by their vices pay no more regard to heavenly doctrine than if they had no understanding whatsoever. It is therefore a mistake to connect this statement of the Prophet with that passage in the Apostle Peter, as if Isaiah represented God as desirous to obtain disciples who had divested themselves of all pride, and were like infants lately weaned; for the Prophet, on the contrary, loudly complains, that to “teach doctrine” is useless, and merely provokes ridicule among stupid and senseless persons, who are “children, not in malice, but in understanding,” as Paul speaks. (1Co 14:20.) From what follows it will more clearly appear that, since they were unfit for receiving doctrine, God cannot be accused of undue severity if he reject them, and if he resolve not to bestow useless labor by thundering in their ears any longer.

(218) Bogus footnote

(219) Bogus footnote

Fuente: Calvin’s Complete Commentary

EARLY RELIGIOUS TRAINING
(Sunday School Anniversary Sermon.)

Isa. 28:9-10. Whom shall He teach knowledge? &c.

Whether we regard these verses as the language of the drunkards of Ephraim, deriding the Lords messengers for the plainness and urgency of their unwelcome instructions, or as the language of the prophet himself affirming interrogatively the spiritual ignorance and imbecility of the people, with their prophets and priests, they suggest the importance of earnestly instructing the young in the knowledge of our relations to God and eternity. We may turn to them more hopefully than to the old. Youth is the time for learning. In the first ten years of life are laid the foundations of the social and religious character which every man carries to the grave. Therefore we should not leave them to be laid haphazard, but should do our utmost to bring it to pass that they shall be such that on them can be built the structure of a holy life. To accomplish this we must instruct them in the revealed will of God.

1. The youth learns nothing good until he is taught. Though wise to do evil, to do good he has no knowledge.
2. The young mind is susceptible of deep and enduring impressions (H. E. I., 775, 776, 786).
3. Scriptural knowledge is not only of surpassing value, but is more easily imparted to the young than most of that human knowledge for which the opening powers are often severely taxed. If difficulties arise from immaturity and levity of mind, they are more than balanced by freedom from the prejudices of age, and the perplexing cares of life; by their docility and instinctive desire to penetrate the unknown; by the eagerness with which they seize upon the explanations of facts in nature and providence, or on similitudes and allegories; and by their unsuspecting confidence in the ability of their appointed teachers. Their natural aversion to God is but partially developed, and waits the coming of riper years to mature its strong resistance to the Divine claims.
4. The weightiest obligations rest on parents to give their children religious instruction (H. E. I., 803806). When parents are unable to do so personally, through defect of ability, or the urgency of paramount duties, it is their privilege to do so through the kind offices of others.
5. A failure in the discharge of parental obligations to children imposes on others who fear God the duty of teaching them knowledge. They are immortal; for them Christ died. Of the fulness and glory of the results of a faithful performance of this duty no adequate conception can be formed by us on this side of heaven.R. S. Storrs, D.D.: American National Preacher, xix. 121141.

THE POWER OF LITTLES

Isa. 28:10. Here a little and there a little.

The application of this text is first of all to the impressions produced by the Word of God and the efficacy of constant religious instruction. But it is in this same way, by little and little, that all great and lasting impressions are made and the mightiest results accomplished.

I. The processes of nature.Mighty and sudden changes are not the rule, but gradual and prepared ones. The seasons, the months, day into night, night into dayhow gradual and imperceptible the transitions. The germination of seed, &c.

II. The formation of character.Little by little every mans character is formed (H. E. I., 709711, 18361851) or spoiled (H. E. I., 45214523, 47204725). All the steps, successively, that lead either to heaven or hell are small, one by one, except in great crimes, and even then there has been a gradual preparation for them (H. E. I., 428, 429). So conversion, that great change of the soul, is prepared for imperceptibly (H. E. I., 1462). From minute and commonplace thoughts, words, actions, results character for eternity!

III. Christian service.Called not to acts of heroism, but to a faithful discharge of commonplace duties (H. E. I., 4149).

IV. Christian work.It is by little and little that, in such a world as this, we must do the greater part of the good that we ever accomplish (H. E. I., 1725).

V. The training of children.Heavenly habits are to be formed in them by the influence upon them of daily, familiar, minute, but ever-recurring examples set before them (H. E. I., 777779, 790, 802).

VI. Preparation for heaven.Try to gain a little for God, a little for heaven, a little more of grace every day. Do this in little things and you will accomplish great things. Here a little and there a little will carry you on from step to step, from grace to glory (H. E. I., 2512, 2537).G. B. Cheever, D.D.: American National Preacher, xxvi. 145152.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(9) Whom shall he teach knowledge?The two verses that follow reproduce the language of the drunkards as they talk scornfully of the prophet. To whom does he come with what he calls his knowledge and his doctrine? (better, message, as in Isa. 28:19). Does he think that they are boys just weaned, who are to be taught the first elements of the religion of the infant school? Then in their mockery they describe (Isa. 28:10) his teaching, with what was to them its wearisome iteration, Always precept upon precept, line upon line . . .petty rebukes and puerile harping upon the same note, semper eandem canens cantilenam. We can scarcely doubt that Isaiah was indignantly reproducing, as St. Paul does in 2Co. 10:10; 2Co. 11:16-17; the very words, almost the drunken accents, in which the priests and false prophets had spoken of him.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

9, 10. These verses appear to imply an interruption on the part of those against whom the prophet is inveighing. They seem to reply scornfully.

Whom shall he teach knowledge “He, the intolerable moralist: does he mean us, already advanced in understanding? We need it not. We are through with our tuition in the schools. We want no more of precept upon precept line upon line here a little and there a little. We want no more of his elementary teachings, his petty teasings; no more of the many repetitions of his excited, high toned addresses.” Perhaps they attempted to mimic him, but were only able to speak (hic) (being then well drunken) in stammering (hic) words. Among the several explanations of these verses, this, which was first hinted by Jerome, and later accepted by Lowth, Ewald, and Delitzsch, seems the best.

Fuente: Whedon’s Commentary on the Old and New Testaments

His Opponent Mock Isaiah’s Teaching ( Isa 28:9-13 ).

Isaiah’s opponents mock him because all that he does is proclaim a repetitive message. In their view that is to treat them like children. But his reply is that God will indeed speak to them through what they see as babbling, because He will bring against them people who speak in a strange tongue, which to them will seem like babbling. And this will happen because they have refused the rest that He has repeatedly offered them. And the result can only be disaster.

Analysis.

a To whom will he teach knowledge, and whom will he make to understand the message? Those who are weaned from the milk, and drawn from the breasts? (Isa 28:9).

b For it is precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little (Isa 28:10).

c No, but with babbling lips and with a different tongue, will he speak to this people (Isa 28:11).

c To whom he has said, “This is rest, give rest to the weary, and this is a resting place”, but they would not hear (Isa 28:12).

b Therefore will the word of Yahweh be to them, “Tsaw latsaw tsaw latsaw, kaw lakaw kaw lakaw, ze‘er sham ze‘er sham” (precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little) (Isa 28:13 a).

a That they may go and fall backwards, and be broken and snared and taken (Isa 28:13 b).

In ‘a’ they mock him declaring that his teaching can only be for babes, and in the parallel like babes they try to ‘go’, fall over backwards, and are ensnared. In ‘b’ his message is repetitive and in the parallel the word of Yahweh is repetitive to them. In ‘c’ he speaks to the people as with babbling lips, and with a different tongue (because they have been exiled abroad in a place where there is no rest), and that because in the parallel they would not hear his message of rest in their resting place.

Isa 28:9-10

‘To whom will he teach knowledge,

And whom will he make to understand the message?

Those who are weaned from the milk,

And drawn from the breasts?

For it is precept upon precept, precept upon precept,

Line upon line, line upon line,

Here a little, there a little.’

In their drunken state the leaders reply by deriding Isaiah. They see themselves as wiser and more superior in thought than he is. They think that he clearly does not understand politics. They ask, to whom then should he convey his knowledge, to whom should he give his message? Who is there who can possibly be expected to listen to what he wants to tell them? Their answer is that it can only be those who are so young that they have just been weaned from their milk, or even recently withdrawn from the breast. For what he says is like rote teaching, constant repetition, a message that never changes, elementary repetitive words unfit for grown men, with a bit here and a bit there added as words are seen to be remembered, but constantly repeated over and over again. (For all he can say is ‘trust in Yahweh, trust in Yahweh, trust in Yahweh’, but that is for children. People today say the same thing about the Gospel).

‘Precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little.’ That is he teaches in an elementary fashion and by rote. The Hebrew is ‘tsaw latsaw tsaw latsaw kaw lakaw kaw lakaw ze‘er sham ze‘er sham’, a clear example of childish rote learning or even a baby’s babbling. So they deliberately insult him saying, ‘he just goes on and on saying tsaw latsaw tsaw latsaw kaw lakaw kaw lakaw ze‘er sham ze‘er sham’. He just teaches repetitively at a child’s level or even as a babbling baby.

Isa 28:11-12

‘No, but with babbling lips and with a different tongue,

Will he speak to this people, to whom he has said,

“This is rest, give rest to the weary,

And this is a resting place”, but they would not hear.’

The stern reply comes back. He has offered them the option of resting in Yahweh, and of helping their weary subjects by giving them rest. Indeed he has offered them a complete resting place in Yahweh (see Isa 28:16; Isa 7:4; Isa 26:3-4; Isa 30:15). Note the deliberate repetitiveness of ‘rest’ and ‘resting place’, sarcastically confirming what they say. But they still will not listen to him, and instead accuse him of babbling. So be it, is his reply. God will in turn speak to them through babbling lips in a foreign tongue. In other words He will now speak to them in Assyrian (Akkadian)!! God’s word will come through the strange foreign words of Assyrian generals, and by action through the Assyrian invasion. And they will have to learn them in exile once they are taken to Assyria. The Assyrian ‘words’ from Yahweh will be difficult to understand and even more difficult to accept, but they will certainly speak powerfully.

Isa 28:13

‘Therefore will the word of Yahweh be to them,

“Tsaw latsaw tsaw latsaw,

Kaw lakaw kaw lakaw,

Ze‘er sham ze‘er sham”

That they may go and fall backwards,

And be broken and snared and taken.’

So Yahweh’s word to them will appear like the meaningless repetition that they have accused him of. Thus because they will not listen they will go and fall backwards into the camouflaged trap prepared for them where their bodies will be broken and they will be ensnared and captured. The picture is of the hunter’s pit with its wooden pointed stakes waiting to receive them. There may also be in mind the unsteadiness of a babe on its feet.

“Tsaw latsaw tsaw latsaw, kaw lakaw kaw lakaw, ze‘er sham ze‘er sham.” That is, ‘line upon line, precept upon precept, here a little, there a little.’ They might mock in this way, but in fact this is how spiritual growth takes place, learning verse upon verse, doctrine upon doctrine, here a little, there a little, until we grow to the measure of the stature of the fullness of Christ.

But in context it is a reminder to us that if we treat God’s word to us as fit only for children we can only expect devastating consequences.

Fuente: Commentary Series on the Bible by Peter Pett

Isa 28:9-10. Whom shall he teach knowledge? This period, though different in words, is the same in sense with that preceding. The meaning is, that the teachers, priests, and elders of the people, whose duty it was to maintain the purity and integrity of the public doctrine and counsels, had deviated so far from the path of right, that they were entirely ignorant with respect to the true doctrine of salvation, which was to be found in the ancient patriarchal and Mosaic system; they could neither perceive, digest, nor teach it: that the scholastic doctrine of that time here referred to was a doctrine accommodated to a puerile, childish understanding, as was that of the Pharisees; not masculine, solid, well-connected, such as ought to be the doctrine of true religion, which should satisfy a man of a strong and well-exercised mind; but that it consisted of precepts, commended indeed under the specious name of ancient traditions, but entirely independent, and by no means connected together. The reader will observe the italics in these verses, which should be omitted in the perusal, as they destroy the sense: the original of the last verse is remarkably strong and expressive, particularly of the trifling and false doctrine of the Pharisees. See Vitringa, and Origen against Ceisus, lib. 2: p. 60.

Fuente: Commentary on the Holy Bible by Thomas Coke

Isa 28:9 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.

Ver. 9. Whom shall he teach knowledge? ] Quem docebit scientiam? Doceo governeth two accusative cases. Ministers must have (1.) Quem, Whom to teach; and (2.) Quid, What to teach – sc., knowledge. Isaiah had no want of knowledge, as being apt and able to teach; but he wanted a fit audience, as having to do with a sort of drunken sots that were unteachable, incapable. So, Eze 47:11 , when the waters of the sanctuary flowed, the miry places could not be healed. Think the same also of those that are drunk with pride as Isa 28:1 and self-conceitedness; who make divinity only a matter of discourse, or that come to sit as judges or critics on their ministers’ gifts, &c. It will be long enough ere such will be taught anything. One may as good undertake to teach a young weanling void of understanding, and in some respects better, for these to their natural corruption and impotence have added habitual hardness and obstinace, to their sinews of iron, brows of brass, Isa 48:4 and what hope can there be of working upon such?

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Isa 28:9-22

9To whom would He teach knowledge,

And to whom would He interpret the message?

Those just weaned from milk?

Those just taken from the breast?

10For He says,

‘Order on order, order on order,

Line on line, line on line,

A little here, a little there.’

11Indeed, He will speak to this people

Through stammering lips and a foreign tongue,

12He who said to them, Here is rest, give rest to the weary,

And, Here is repose, but they would not listen.

13So the word of the LORD to them will be,

Order on order, order on order,

Line on line, line on line,

A little here, a little there,

That they may go and stumble backward, be broken, snared and taken captive.

14Therefore, hear the word of the LORD, O scoffers,

Who rule this people who are in Jerusalem,

15Because you have said, We have made a covenant with death,

And with Sheol we have made a pact.

The overwhelming scourge will not reach us when it passes by,

For we have made falsehood our refuge and we have concealed ourselves with deception.

16Therefore thus says the Lord GOD,

Behold, I am laying in Zion a stone, a tested stone,

A costly cornerstone for the foundation, firmly placed.

He who believes in it will not be disturbed.

17I will make justice the measuring line

And righteousness the level;

Then hail will sweep away the refuge of lies

And the waters will overflow the secret place.

18Your covenant with death will be canceled,

And your pact with Sheol will not stand;

When the overwhelming scourge passes through,

Then you become its trampling place.

19As often as it passes through, it will seize you;

For morning after morning it will pass through, anytime during the day or night,

And it will be sheer terror to understand what it means.

20The bed is too short on which to stretch out,

And the blanket is too small to wrap oneself in.

21For the LORD will rise up as at Mount Perazim,

He will be stirred up as in the valley of Gibeon,

To do His task, His unusual task,

And to work His work, His extraordinary work.

22And now do not carry on as scoffers,

Or your fetters will be made stronger;

For I have heard from the Lord GOD of hosts

Of decisive destruction on all the earth.

Isa 28:9-10 Isaiah’s words (or YHWH’s words through him) were attacked by (1) the religious leadership or (2) those he addressed in Isa 28:7-8 (cf. Jer 26:9-15; Amo 7:12; Mic 2:6-11).

Isa 28:10; Isa 28:13 This is a very cryptic reference. It involved the repetition of (BDB 846, in Hos 5:11 it means command) and (BDB 876 II, in Isa 28:17 it means a measuring line). The religious drunkards were accusing Isaiah’s messages of being childish and difficult to understand (KB 1081 I #2). Isa 28:11 is God’s reaction to their reaction to Isaiah’s message.

Isa 28:11-13 This is Isaiah’s response to the religious elite and arrogant of his day in Jersualem.

Isa 28:11 Through stammering lips and a foreign tongue This is God’s response to their rejection of His prophet. In essence He says, If you are having a hard time understanding his basic ABC’s, wait until you hear the Assyrian language (cf. Isa 28:13; Isa 33:19; Jer 5:15). Paul quotes this verse in 1Co 14:21 in his discussion of speaking in tongues.

See my commentary on 1 Corinthians 14 online at www.freebiblecommentary.org .

Isa 28:12 Here is rest, give rest to the weary YHWH wanted His people to have rest (BDB 629) and peace (cf. Isa 11:10; Isa 30:15; Isa 32:17-18). The VERB (BDB 628, KB 679) is a Hiphil IMPERATIVE. This refers to Isaiah’s messages of hope and restoration, if only they would turn to YHWH, but they would not (Isa 28:12 b)!

Jesus gave a similar call to them in Mat 11:28-29.

Isa 28:13 YHWH’s only message to them was Isaiah’s message, which they rejected to their ruin.

1. stumble backward, BDB 505, KB 502, Qal PERFECT, cf. Isa 3:8; Isa 59:14

2. be broken, BDB 990, KB 1402, Niphal PERFECT, cf. Isa 8:15

3. be snared, BDB 430, KB 432, Niphal PERFECT, cf. Isa 8:15

4. be taken captive, BDB 539, KB 530, Niphal PERFECT, cf. Isa 8:15; Isa 24:18

Isa 28:14 hear This VERB (BDB 1033, KB 1570, Qal IMPERATIVE) was both a call to obedience and an introduction to judgment. They would not listen (cf. Isa 28:12; Isa 28:14; Isa 28:22-23 [twice]; Isa 29:18; Isa 30:9; Isa 30:19; Isa 30:21; Isa 30:30; Isa 32:3; Isa 32:9; Isa 33:13; Isa 33:15; Isa 33:19; Isa 34:1 [twice]). What a recurrent theme-God tries to instruct, but they refuse to listen!

Hear the word of the LORD is the literary marker of a judgment oracle.

O scoffers This is a CONSTRUCT (men, BDB 35 and scorning BDB 539). They are mentioned often in Proverbs (i.e., Pro 1:22; Pro 24:9). How surprising that this refers to the leaders of Judah and Jerusalem who should have known better and trusted more! Crisis reveals true leadership or lack of it.

Isa 28:15 We have made a covenant with death Isaiah sarcastically characterizes the thoughts of the leaders of Jerusalem. This refers to a treaty (i.e., covenant, BDB 136, see Special Topic: Covenant , and the rare term, pact, BDB 302, cf. Isa 28:18) that Judah made with the Egyptians (cf. Isa 30:1-7). It is a theological play on God’s word through Moses of providing His people with a choice of life or death in Deu 30:15-20 (see notes from Deuteronomy online at www.freebiblecommentary.org .). In this instance, the choice involved choosing protection from an earthly military source or trusting in God. They chose death.

Sheol This refers to the holding place of the dead and is synonymous with the Greek term Hades. See Special Topic: The Dead, Where Are They? (Sheol/Hades, Gehenna, Tartarus) .

NASBoverwhelming scourge

NKJV, NRSVoverflowing scourge

NJBscourging flood

JBdestructive whip

LXXthe rushing storm

REBraging flood

The first term is a PARTICIPLE (BDB 1009, KB 1474, Qal ACTIVE). It is the second term that presents options (NIDOTTE, vol. 4, pp. 64-65)

1. , BDB 1009, overflow, cf. Isa 8:8; Isa 10:22 (i.e., an invading army)

2. , BDB 1002, scourge, whip, cf. 1Ki 12:11; 1Ki 12:14

passes by This VERB (BDB 716, KB 778) is either a Qal IMPERFECT (qere) or a Qal PERFECT (kethiv, cf. Isa 26:20). The VERB means to pass over, to pass through, or to pass by. It is used thirty-four times in Isaiah in this literary unit (i.e., chapters 28-35, cf. Isa 28:15; Isa 28:18-19 [twice]; Isa 29:5; Isa 31:9; Isa 33:8; Isa 33:21; Isa 34:10; Isa 35:8).

For we have made falsehood our refuge and we have concealed ourselves with deception What a tragedy for God’s people: a self induced state of trusting in the arm of flesh!

1. falsehood, BDB 469, cf. Isa 28:17 (common in Psalms and Proverbs)

2. deception, BDB 1005, cf. Isa 9:15; Isa 32:7; Isa 44:20; Isa 57:4; Isa 59:3; Isa 59:13 (common in Psalms and Proverbs, used often in Jeremiah)

The VERB form of refuge (BDB 340) denotes placing confidence and trust in something or someone. It is often used of taking refuge in YHWH.

1. YHWH as the rock, Deu 32:37; Psa 18:2

2. YHWH as a mother bird, Rth 2:12; Psa 36:7; Psa 57:1; Psa 61:4; Psa 91:4

3. YHWH as shield, 2Sa 22:3; 2Sa 22:31; Psa 18:30; Psa 144:2; Pro 30:5

4. in Him, Psa 2:12; Psa 5:11; Psa 7:1; Psa 11:1; Psa 16:1; Psa 25:20; Psa 31:1; Psa 31:19; Psa 34:8; Psa 34:22; Psa 37:40; Psa 57:1; Psa 64:10; Psa 71:1; Psa 118:8-9; Psa 141:8; Isa 57:13; Nah 1:7

5. YHWH’s right hand, Psa 17:7

6. Zion, Isa 14:32

7. YHWH’s name, Zep 3:12

Isa 28:16 This verse is a shocking change of mode, a theological reversal of hope amidst judgment. YHWH’s redemptive universal plan reveals itself again. Messiah will come! It is only one verse, but what a verse!

This is a series of Messianic titles using construction metaphors.

1. The term stone (BDB 6) is often used of God; however, the term cornerstone (BDB 819) has a unique connection with the Messiah (cf. Psa 118:22; Mat 21:42; Mat 21:44 : Luk 20:17; Act 4:11; Rom 9:33; Rom 10:11; Eph 2:20; 1Pe 2:6-8).

2. The term tested (BDB 103) is an Egyptian loan word for a fine grain stone suitable for carving. This seems to mean that God is going to inscribe the cornerstone with the phrase found in 16d. The key to this thought is the term believes (cf. Isa 30:15 for a similar emphasis on trust).

3. The term foundation (BDB 414) is found only here and 2Ch 8:16, where it refers to Solomon’s laying the foundation of the temple. Notice that this foundation is firmly placed (NASB margin, well-laid). The Hebrew has another doubling of a word. This is where the description firmly or well-laid comes from.

See Special Topics: Cornerstone at Isa 8:14-15 and Special Topic: Believe, Trust, Faith, and Faithfulness in the OT .

Isa 28:17 justice See Special Topic: Judge, Judgment, Justice .

measuring line. . .level These were ways of measuring the straightness (cf. 2Ki 21:13) of the horizontal (BDB 876 II) and vertical (BDB 1054).

righteousness See Special Topic: RIGHTEOUSNESS .

Lines c and d are again plays on water (cf. Isa 27:12). The refuge of lies and the secret place may refer to the practice of idolatry in the temple itself (cf. Ezekiel 8 and Deu 27:15). YHWH does not act or speak in a secret, dark place, but openly in the light (cf. Isa 45:19; Isa 48:16).

Isa 28:18

NASBcanceled

NKJV, NRSV,

JBannulled

TEVabolished

NJBbroken

LXX, Peshitta,

REBwill not stand

This Hebrew VERB (BDB 877, KB 1086,Qal IMPERFECT) means to arise, to stand, or to stand up. It is metaphorical for that which will not happen (cf. Isa 7:7; Isa 8:10; Isa 28:18; Pro 15:22). God’s will and plan supersede human plans (cf. Isa 14:24-27; Isa 40:8; Isa 46:10; Psa 35:10-11; Pro 19:21; Jer 44:28)!

Isa 28:19 This verse relates to the overwhelming scourge of Isa 28:18. It (the invader, cf. 2Ki 24:2) will come again and again and bring terror and confusion. They will not be able to understand why (in contrast to Isa 50:4).

Isa 28:20 This proverb reflects the inadequacy of human plans.

Isa 28:21 Mount Perazim. . .the valley of Gibeon These both refer to God’s aid to David in his battle against the Philistines; however, in the current situation God is not on Judah’s side, but on Assyria’s (cf. 2Sa 5:17-21; 1Ch 14:13-17).

To do His task, His unusual task,

And to work His work, His extraordinary work Many people refer this unusual task to God’s judgment of His own people; however, I think, because of the context, the unusual task is God’s judgment, but through the use of the godless Assyrian Empire (cf. Habakkuk, NIDOTTE, vol. 1, p. 775).

Isa 28:22

NASBof decisive destruction

NKJVa destruction determined

NRSVa decree of destruction

TEVdecision to destroy

NJBirrevocably decided

REBdestruction decreed

The VERB (BDB 358, KB 356, Qal PERFECT) in the Qal stem denotes to cut, decree, or to determine.

1. human life span, Job 14:5

2. future events, Isa 10:22-23; Dan 9:26-27

History is not undirected; it is teleological. It has a divine plan and purpose (i.e., the redemption of fallen humanity, cf. Gen 3:15). Notice the statements of

1. Luk 22:22

2. Act 2:23

3. Act 3:18

4. Act 4:28

5. Act 13:29

on all the earth The universal judgment seen in Isaiah 24-27 is repeated, but thank God, there will also be a universal redemption (i.e., Isa 28:16)!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Whom = Whom [say they].

milk. breasts? (Two questions.)

Fuente: Companion Bible Notes, Appendices and Graphics

shall he teach: Isa 30:10-12, Psa 50:17, Pro 1:29, Jer 5:31, Jer 6:10, Joh 3:19, Joh 12:38, Joh 12:47, Joh 12:48

doctrine: Heb. the hearing, Isa 53:1, *marg.

weaned: Psa 131:2, Mat 11:25, Mat 21:15, Mat 21:16, Mar 10:15, 1Pe 2:2

Reciprocal: Neh 8:2 – could hear with understanding Psa 34:11 – Come Jer 5:4 – General Jer 35:13 – Will Mat 11:17 – We Mat 15:16 – General Mat 21:27 – We cannot tell Mar 7:18 – General Luk 7:32 – are Eph 4:14 – no more Heb 5:12 – teach Heb 5:13 – he

Fuente: The Treasury of Scripture Knowledge

Isa 28:9-10. Whom shall he Namely, God, or his prophet, or minister; teach knowledge? and whom shall he make to understand doctrine? Who is there among this people, that are capable and willing to be taught the good knowledge of God? them that are wearied from the milk, &c. A minister may as soon teach a young child as these men. For precept must be upon precept, &c. They must be taught like little children, slowly, and with leisure, the same things being often repeated, because of their great dulness. Line upon line One line of the book after another, as children are taught to read.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

28:9 {h} 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.

(h) For there was no one that was able to understand any good doctrine: but were foolish and as unfit as young babes.

Fuente: Geneva Bible Notes

These drunken leaders mocked Isaiah for the simplicity and repetition with which he presented the Lord’s messages (cf. Act 17:18).

"Verses 9, 10 give us the jeering reply of the pro-Assyrian party of King Ahaz, who resisted the impact of Isaiah’s words recorded in the previous paragraph. They scoffed at his remarks as ’Sunday School moralizing,’ appropriate for infants but quite irrelevant to grown men who understand the art of practical politics." [Note: Archer, p. 628.]

"His [God’s] laws are like little petty annoyances, one command after another, or one joined to another, coming constantly." [Note: Young, 2:276.]

They accused Isaiah of proclaiming elementary teaching and of speaking to them like small children (cf. Isa 6:9-10). What Isaiah advocated was trust in the Lord rather than reliance on foreign alliances for national security. Isaiah built his hearers’ knowledge bit by bit, adding a little here and a little there. This is, of course, the best method of teaching, but it has never appealed to proud intellectuals who consider themselves beyond the simplicity of God’s truth. Similarly, today, many modern university professors of religion ridicule those who believe we should take the Bible at face value.

"There is no more hardened nor cynical person in the world than a religious leader who has seared his conscience. For them, tender appeals which would move anyone else become sources of amusement. They have learned how to debunk everything and to believe nothing (Heb 10:26-31), all the while speaking loftily of matters of the spirit (Jas 3:13-18)." [Note: Oswalt, p. 509.]

"How odd that the more correction we need, the less we think we need it." [Note: Ibid., p. 511.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)