Exegetical and Hermeneutical Commentary of Isaiah 28:22
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. A final appeal to the “scoffers” ( Isa 28:14), based on the irreversible decision of Jehovah.
be ye not mockers ] do not play the scoffer.
lest your bands be made strong ] i.e. “lest ye be firmly bound and delivered up for execution.”
a consumption, even determined ] an extermination and a decisive work (as ch. Isa 10:23).
Fuente: The Cambridge Bible for Schools and Colleges
Now therefore – In view of the certain judgment which God will bring upon you.
Be ye not mockers – This was the prevailing sin Isa 28:9-14, and on account of this sin in part the judgment of God was about to come upon the guilty nation.
Lest your bands be made strong – Lest your confinement should be more severe and protracted. God would punish them according to their sins, and if they now ceased to mock and deride him it would greatly mitigate the severity of their punishment (compare Isa 24:22).
For I have heard … – I, the prophet, have heard Yahweh of hosts threaten a consumption.
A consumption … – (see this phrase explained in the note at Isa 10:23)
Upon the whole earth – The whole land of Judea (see the note at Isa 24:1).
Fuente: Albert Barnes’ Notes on the Bible
Isa 28:22
Be ye not mockers
A warning to mockers
Enough is recorded in the chapter before us to justify this serious admonition.
I. A SOLEMN WARNING. Be ye not mockers.
1. Are there no mockers in our religious assemblies Let us pursue the inquiry. God has given us His Word; but how is that Word regarded?
(1) The Word of God denounces threatenings. But if no rousing effect is produced, can it be that the awful sentence is believed? Faith invariably produces an effect corresponding with the nature of the truth it receives: a consolatory truth yields comfort, an alarming truth creates dread: if then by the threatenings of the Bible, you are not excited to flee from the wrath to come, and warned to escape the damnation of hell, how is it accounted for? Are ye not mockers?
(2) This Word is also enriched with promises. How are these promises regarded? When the message of grace is disregarded; when its joyful tidings are heard with unconcern; when no need of the Saviour is felt, no desire of His salvation indulged; what does it prove? Are ye not mockers!
(3) The Bible contains, likewise, a variety of precepts. But if unfeeling selfishness be the temper we cherish; if fraud and extortion be the practices we allow; if the lust of the flesh, the lust of the eyes and the pride of life he the element we love, are we not mockers?
(4) In this Holy Book sin is severely censured. But are there not persons to be found who make light of this malignant, destructive evil?
2. Who can utter the egregious folly of this? Fools mock, while God frowns. They mock at that which cast angels down from Heaven, which excluded Adam from paradise, and which spread disorder through all the works of creation. They mock at that which is the spring of all the miseries of man–at that which is their own disease and disgrace–at that which procures their own death, which kindles the flames of hell. As many as are guilty of this deepest folly mock at all the sorrows and suffering of the compassionate Redeemer. Can you wonder at this earnest expostulation, this solemn and faithful warning?
II. A POWERFUL ARGUMENT to enforce the warning. It is founded on the danger which evidently attends the indulgence of this evil, and is well adapted to interest and affect the mind. Be ye not mockers, lest your bands be made strong. It implies that mockers are in bands, already in a state of bondage. And what is this bondage? They are tied and bound with the chain of their sins. Now the danger is, perpetuating this bondage; so securing the cords, and riveting the fetters, as that destruction becomes inevitable. In tracing the fatal progress of this danger, observe–
1. The sin against which you are warned weakens every virtuous restraint.
2. The sin of mocking strengthens vicious propensities. This naturally results from the relaxing of restraints: as the one declines, the ether gains ground.
3. This sin gives great advantage to your worst enemies. Among these are improper companions. Every compliance you grant only emboldens their demands and facilitates their conquest. But there is a worse enemy than these: the spirit which now worketh in the children of disobedience. Resist him, and he will flee from you; but invite his attacks, by parleying with temptation, and you inevitably fall–your bands are made strong.
4. It exposes to peculiar marks of the displeasure of God.
5. It terminates in remediless ruin.
III. We attempt an IMPROVEMENT of the subject, by recommending the opposite of what is reproved in the text. (T. Kidd.)
Mocking
Mocking the messengers of the Lord was Jerusalems measure-filling sin. (M. Henry.)
Lest your bands be made strong
Growing bands
In the tropical forests of South America, where everything climbs, and everything seeks to overcome everything else, there is a curious class of plants, to which the natives give the name of lianas or bush ropes. They are creeping plants, and twine round large trees in order to be lifted up above the dense mass of vegetation into the pure air and bright sunshine overhead. The lianas do not belong to the same family of plants; often there are great differences between their leaves and flowers; but they have this peculiarity in common, that they all climb round certain trees to reach the full, unbroken sunshine above the billowy top of the forest. When the seed of one of them, say the one known to the natives as the Sipo Matador, or Murderer Liana, is dropped by the wind or by a bird at the foot of a tree that is suitable, it begins to grow at once. At first it sends forth a slender, thread-like stem, that leans upon the tree for support. At this stage it is soft and brittle, and looks like a vein of sap flowing and hardening as it flows, and a childs finger could snap it across with ease. But as it grows and lengthens it becomes thicker and tougher, and twines itself round the tree like a strongly twisted cable, composed of several strands. Its grasp of the tree becomes tighter the older it grows; and by and by the tree becomes strangled by its thick bands, which it would require an axe to cut. The leaves of the poor victim wither and fall off, the veins cannot circulate the sap through the branches, and thus it slowly dies and becomes a mere mass of dry, rotten wood, still clasped by its cruel enemy, which flourishes, green and vigorous, upon its decay. Ephraim was the noblest of the tribes of Israel But it suffered certain evil habits to grow around it. It indulged in idolatry, and covetousness, and drunkenness. And these evil habits, which might at first have been given up without any great difficulty, became at last so strong that they could not be broken, and completely bound and enslaved the people. (H. Macmillan, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 22. The Lord God] Adonai Jehovah. Adonai is omitted by four of Kennicott’s MSS., and in the Septuagint, Syriac, and Arabic.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Be ye not mockers; for your own sakes do not make a mock of Gods word and threatenings, as you use to do.
Lest your bands be made strong; lest thereby you make the judgments of God, which are oft compared to bands, as Psa 66:11; 73:4, and elsewhere, more sure and unavoidable, and more severe and terrible, as bands are when they are tied faster and more strongly upon a prisoner.
I have heard from the Lord God of hosts a consumption, even determined upon the whole earth; God hath assured me that he will utterly root out and destroy the people of Israel; as indeed he did in Hezekiahs reign.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. mockersa sin which theyhad committed (Isa 28:9; Isa 28:10).
bandstheir Assyrianbondage (Isa 10:27); Judah wasthen tributary to Assyria; or, “lest your punishment be madestill more severe” (Isa24:22).
consumptiondestruction(Isa 10:22; Isa 10:23;Dan 9:27).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now therefore be ye not mockers,…. At the words of the prophets, and the judgments denounced by them, which is very common, when they are deferred, and not immediately executed: this was the case before the destruction of Jerusalem by the Chaldeans, and one cause of it, 2Ch 36:16 and also by the Romans; see Ac 13:41:
lest your bands be made strong; punishment become heavier, and more grievous; and so the Syriac version renders it; as prisoners that attempt to make their escape have their bonds and fetters made faster, and so are put to more pain and distress; to which the allusion seems to be, signifying, that by scoffing and mocking at the word of God they would bring upon themselves greater and sorer punishments,
Heb 10:29:
for I have heard from the Lord GOD of hosts; in a vision from him, by a spirit of prophecy, as a secret communicated by him; for whatever the Lord did he usually made it known to his prophets; and it might be depended upon what they said, as being what the Lord had declared in their hearing; see Am 3:7:
a consumption, even determined upon the whole earth: or, “on the whole land”, the land of Judea; for this destruction seems only to respect that; and is the same with “the consummation, and that determined”, that should be “poured upon the desolate”, Da 9:27 which manifestly designs the destruction of the Jews by the Romans, which was an affair determined by the Lord, whose counsel shall stand, and therefore would surely come to pass.
Fuente: John Gill’s Exposition of the Entire Bible
But the possibility of repentance was still open to them, and at least a modification of what had been threatened was attainable. “And now drive ye not mockeries, lest your fetters be strengthened; for I have heard from the Lord, Jehovah of hosts, a judgment of destruction, and an irrevocable one, upon the whole earth.” It is assumed that they are already in fetters, namely, the fetters of Asshur (Nah 1:13). Out of these fetters they wanted to escape by a breach of faith, and with the help of Egypt without Jehovah, and consequently they mocked at the warnings of the prophet. He therefore appeals to them at any rate to stop their mocking, lest they should fall out of the bondage in which they now ere, into one that would bind them still more closely, and lest the judgment should become even more severe than it would otherwise be. For it was coming without fail. It might be modified, and with thorough repentance they might even escape; but that it would come, and that upon the whole earth, had been revealed to the prophet by Jehovah of hosts. This was the sh e muah which the prophet had heard from Jehovah, and which he gave them to hear and understand, though hitherto he had only been scoffed at by their wine-bibbing tongues.
Fuente: Keil & Delitzsch Commentary on the Old Testament
22. Now therefore. He again reminds those wicked men, whom he had formerly called “scorners,” (Isa 28:14,) that their cunning, and contempt, and jeers, and mockery, will avail them nothing, because all their ingenuity will be thwarted; and he exhorts them to repentance, if there still be any of them that are capable of being cured. For this reason he repeats the same threatenings, in order to arouse them.
Lest your chains be more firmly fastened. He says that all that they will gain by resistance will be to draw themselves more firmly into their nets. Instead of “chains,” there are some who render מוסרים ( mōsĕrīm) “chastisements;” but this does not agree with the context. The metaphor of “chains” is highly appropriate in this passage; for, as the fox which has fallen into a snare, fastens the knot more firmly by his attempts to extricate himself and escape, so wicked men by their disobedience entangle and fasten themselves more and more. They desire to escape the hand of God, and kick against the spur, like an unruly horse which bends all its strength to shake of its rider; but all that they accomplish by their obstinacy and stubbornness is to receive heavier and severer blows.
Be ye not mockers. This shews us how we ought to deal with wicked men, when we see that they are altogether destitute of the fear of God. All that remains for us to do is, to warn them that their jeers and scorn will be attended by no success in resisting the vengeance of God which hangs over them. We are also reminded that we ought not to sport with God, since we see, as in a mirror, what has been the end of those who despised the warnings and threatenings of the prophets since the beginning of the world.
For I have heard a consumption. That his prediction may be firmly believed, he declares that he brings nothing forward which God did not reveal. כלה ( chālāh) sometimes signifies “perfection,” and sometimes “consumption,” as we formerly stated (240) (Isa 10:23.) Here it must denote “consumption,” for the Prophet means nothing else than that God has determined speedily to destroy the whole earth by a general slaughter. This includes two things; first, that dreadful and grievous destruction is about to overtake the world, (unless it be thought better to limit the word “earth” to Judea, to which I do not object,) and, secondly, that the day is fixed and is not distant. The word hearing is here used to denote Revelation. He says that it has been made known to him; for, as the Lord determined to make use of the ministry of the prophets, so he revealed to them his secrets, that they might be, as it were, interpreters of them.
Upon the whole earth. As if he had said, “The whole world abounds with shocking impiety, reprobate men have grown wanton in their wickedness, as if there would be no judgment of God; but throughout the whole world, or in every part of Judea, God will shew that he is judge and avenger, and not a corner of the earth will be exempted from troubles and calamities, because they have despised the word.” Now, although these things were revealed in the age of Isaiah, yet they belong not less to other times, in which God shews that he is always like himself, and is wont to execute his judgments by the same method and rule. (241)
(240) Bogus footnote
(241) Bogus footnote
Fuente: Calvin’s Complete Commentary
IRRELIGIOUS MOCKERY
Isa. 28:22. Now, therefore, be ye not mockers, lest your bands be made strong.
The sense of the ludicrous is excited by words, ideas, images, or objects in which unexpected resemblances are seen in things previously considered incongruous, or in which incongruity is perceived where complete resemblance was supposed. The perception of the ludicrous varies. Where it exists in connection with the ability to convey the ludicrous idea in language, it is called wit. It is one of Gods gifts. There is no reason why it should not be exercised. The evil is in untimeliness and excess. It is dispiriting and sad to be with people who always and only see the dismal side of everything. It is equally pitiable to observe people who are ever in search of something laughable. The latter is a present-day danger. We have publications whose aim is to present the ludicrous side of everything. The popular taste encourages such writing. Even grand themes are not exempt from this kind of treatment. Some mock deliberately that they may injure; others thoughtlessly for the amusement of the moment. Of all wit it is the most gratuitous, the easiest, the most mischievous and dangerous.
I. THE OBJECTS BY WHICH IT IS EXCITED.
Religious persons; their peculiarities, especially their foibles. Christian ministers as to their style and manner. In their impatience of the warnings addressed to them by the prophet, the people of Judah mocked his teaching as characterised by the repetition that is only suitable to children (913). Some find food for mockery in the doctrines of the Gospel. Others in its demand of holiness (Pro. 14:9). Others in the observances of worship. Others find the language of Scripture the most convenient point to their jests.
II. THE MOTIVES IN WHICH IT ORIGINATES.
Many do it from mere inconsiderateness. It is sometimes indulged in from the wish to please. Mockery of religious persons and things is so palatable to many that there is great temptation to it. More frequently it originates in the rooted hostility of the carnal mind against all earnest religion. Mockery is the most annoying form of attack; it is most keenly felt; it is most difficult to answer. It serves the purpose when argument fails. One grinning Voltaire may do more execution than many reasoning Humes. Many a time since the days of Nehemiah have Sanballat and his Samaritans mocked the builders of the wall of Jerusalem.
III. THE DANGERS WHICH IT INVOLVES.
1. To those who hear it. They become less susceptible of religious impression. If the head of a family habitually refer to religious persons and subjects in a mocking and disrespectful manner, his children will probably grow up with a dislike of religion.
2. To those who indulge in it. They lose their own respect for religion, if they had any, by associating it with ideas of a low and ludicrous nature. They lose the elevating mental influence of having their minds in earnest contact with its grand truths. They lose the spiritual improvement which might have been the result of such contact.
3. And the warning of the text points to direct punishment. The consumption determined. It points to the bands of captivity which would be more strong because of their unbelieving mockery. The mocker is preparing strong bands of distress for his conscience, if the day should ever come when he is awakened to a sense of sin and an earnest desire for salvation. How bitterly will he repent the injury his levities did to his own mind and the mind of others. Still more saddening is the thought that the mocker is likely so to harden his heart into insensibility to serious impression, that even on the bed of death, and with the solemnities of eternity before him, it will be impossible to awaken serious concern.
Follow the mocking soul to the bar of God where it must answer for its mockeries, and for all the state of mind which rendered it possible to mock. There will be no mockery in hell!
Do not brave these bands. Young men, do not sit in the seat of the scorner. Do not be among the mockers. Let the mocker hear the solemn warning of the text, and repent and seek mercy through the cross, and relinquish his folly.J. Rawlinson.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(22) Now therefore be ye not mockers . . .The rulers are warned that the scorn in which they indulge so freely will only make the fetters which already gall them tighter and heavier. In the words that follow the prophet reproduces his own language in Isa. 10:23 (where see Notes), probably because they had been singled out as a special subject for derision.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. Yet he so loves his own people, and yearns over them, that this fearful “work” may be at least partially averted. Otherwise the prophet could not remonstrate in terms as follows:
Now therefore be ye not mockers Repentance is still open. Change of base in your lives, policies, and teaching is yet possible. Pursue not your mockeries further, lest your fetters ( bands) be strengthened. At present we are only tributary to Assyria. If we succeed, which we shall not, in gaining effective alliance with Egypt, a consumption, a judgment of destruction, is determined upon the whole earth. Upon the whole of the Lord’s land, as well as upon Egypt also.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 28:22 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.
Ver. 22. Now therefore be ye not mockers. ] For those are the worst of men; Isa 28:14 pests, the Septuagint commonly render them; abjects and castaways David calleth them, and yet they proudly disdain others, and far their betters, as thimbles full of dust, and the goodly braveries of their scorn. But shall they escape by this iniquity? – shall they carry it away so? In no wise. For
Their bands shall be made strong.
a Ne vincula vestra invalescant.
b An object of fear; a bogy, spectre
c Mr Clark from Mr White.
d Jun.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
earth = land, or soil.
Fuente: Companion Bible Notes, Appendices and Graphics
be ye: Isa 28:15, 2Ch 30:10, 2Ch 36:16, Jer 15:17, Jer 20:7, Mat 27:39, Mat 27:44, Act 13:40, Act 13:41, Act 17:32
lest: 2Ch 33:11, Psa 107:16, Jer 39:7, Lam 1:14, Rev 22:18, Rev 22:19
a consumption: Isa 10:22, Isa 10:23, Isa 24:1-23, Isa 32:12-14, Jer 25:11, Dan 9:26, Dan 9:27, Luk 21:24
Reciprocal: Gen 19:14 – as one Num 17:13 – consumed Job 13:9 – as one Psa 89:8 – O Lord Pro 9:12 – General Pro 19:29 – Judgments Isa 28:14 – ye Isa 28:29 – cometh Jer 23:36 – for ye Eze 12:23 – I will Hab 1:5 – for Mat 27:41 – General Act 8:23 – the bond Rom 9:28 – and cut
Fuente: The Treasury of Scripture Knowledge
Isa 28:22. Now therefore be not mockers For your own sakes do not make a mock of Gods word and threatenings, as you use to do. Lest your bands be made strong Lest thereby you make the judgments of God, which are often compared to bands, more sure and unavoidable, and more severe and terrible, as bands are when they are tied faster and more strongly upon a prisoner. For I have heard from the Lord a consumption, &c. God hath assured me that he will utterly root out the people of Israel, the kingdom of the ten tribes; as indeed he did in Hezekiahs reign, and the Jews, the kingdom of the two tribes, in the reign of Zedekiah.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Isaiah called on the rulers to stop being scoffers (cf. Isa 28:14), or their punishment would be worse. It was unavoidable, but by repenting they could lessen it. Thus, this section of the "woe" that describes judgment coming on Judah ends with a note of mercy, just as the section describing judgment coming on Ephraim did (Isa 28:5-6).