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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 28:9–13. His two-level outline is real structure in the source text, so it is rendered as structure.
The prophet here complains of the wretched stupidity of this people, that they were unteachable and made no improvement of the means of grace which they possessed; they still continued as they were, their mistakes not rectified, their hearts not renewed, nor their lives reformed. Observe,
I.What it was that their prophets and ministers designed and aimed at.
It was to teach them knowledge, the knowledge of God and his will, and to make them understand doctrine, Isa 28:9. This is God's way of dealing with men, to enlighten men's minds first with the knowledge of his truth, and thus to gain their affections, and bring their wills into a compliance with his laws; thus he enters in by the door, whereas the thief and the robber climb up another way.
II.What method they took, in pursuance of this design.
They left no means untried to do them good, but taught them as children are taught, little children that are beginning to learn, that are taken from the breast to the book (Isa 28:9), for among the Jews it was common for mothers to nurse their children till they were three years old, and almost ready to go to school. And it is good to begin betimes with children, to teach them, as they are capable, the good knowledge of the Lord, and to instruct them even when they are but newly weaned from the milk. The prophets taught them as children are taught; for,
1.They were constant and industrious in teaching them. They took great pains with them, and with great prudence, teaching them as they needed it and were able to bear it (Isa 28:10): Precept upon precept. It must be so, or (as some read) it has been so. They have been taught, as children are taught to read, by precept upon precept, and taught to write by line upon line, a little here and a little there, a little of one thing and a little of another, that the variety of instructions might be pleasing and inviting, - a little at one time and a little at another, that they might not have their memories overcharged, - a little from one prophet and a little from another, that every one might be pleased with his friend and him whom he admired. Note, For our instruction in the things of God it is requisite that we have precept upon precept and line upon line, that one precept and line should be followed, and so enforced by another; the precept of justice must be upon the precept of piety, and the precept of charity upon that of justice. Nay, it is necessary that the same precept and the same line should be often repeated and inculcated upon us, that we may the better understand them and the more easily recollect them when we have occasion for them. Teachers should accommodate themselves to the capacity of the learners, give them what they most need and can best bear, and a little at a time, Deu 6:6, Deu 6:7.
2.They courted and persuaded them to learn, Isa 28:12. God, by his prophets, said to them, "This way that we are directing you to, and directing you in, is the rest, the only rest, wherewith you may cause the weary to rest; and this will be the refreshing of your own souls, and will bring rest to your country from the wars and other calamities with which it has been long harassed." Note, God by his word calls us to nothing but what is really for our advantage; for the service of God is the only true rest for those that are weary of the service of sin and there is no refreshing but under the easy yoke of the Lord Jesus.
III.What little effect all this had upon the people.
They were as unapt to learn as young children newly weaned from the milk, and it was as impossible to fasten any thing upon them (Isa 28:9): nay, one would choose rather to teach a child of two years old than undertake to teach them; for they have not only (like such a child) no capacity to receive what is taught them, but they are prejudiced against it. As children, they have need of milk, and cannot bear strong meat, Heb 5:12.
1.They would not hear (Isa 28:12), no, not that which would be rest and refreshing to them. They had no mind to hear it. The word of God commanded their serious attention, but could not gain it; they were where it was preached, but they turned a deaf ear to it, or as it came in at one ear it went out at the other.
2.They would not heed. It was unto them precept upon precept, and line upon line (Isa 28:13); they went on in a road of external performances; they kept up the old custom of attending upon the prophet's preaching and it was continually sounding in their ears, but that was all; it made no impression upon them; they had the letter of the precept, but no experience of the power and spirit of it; it was continually beating upon them, but it beat nothing into them. Nay,
3.It should seem, they ridiculed the prophet's preaching, and bantered it. The word of the Lord was unto them Tsau latsau, kau lakau; in the original it is in rhyme; they made a song of the prophet's words, and sang it when they were merry over their wine. David was the song of the drunkards. It is great impiety, and a high affront to God, thus to make a jest of sacred things, to speak of that vainly which should make us serious.
IV.How severely God would reckon with them for this.
1.He would deprive them of the privilege of plain preaching, and speak to them with stammering lips and another tongue, Isa 28:11. Those that will not understand what is plain and level to their capacity, but despise it as mean and trifling, are justly amused with that which is above them. Or God will send foreign armies among them, whose language they understand not, to lay their country waste. Those that will not hear the comfortable voice of God's word shall be made to hear the dreadful voice of his rod. Or these words may be taken as denoting God's gracious condescension to their capacity in his dealing with them; he lisped to them in their own language, as nurses do to their children, with stammering lips, to humor them; he changed his voice, tried first one way and then another; the apostle quotes it as a favour (Co1 14:21), applying it to the gift of tongues, and complaining that yet for all this they would not hear.
2.He would bring utter ruin upon them. By their profane contempt of God and his word they are but hastening on their own ruin, and ripening themselves for it; it is that they may go and fall backward, may grow worse and worse, may depart further and further from God, and proceed from one sin to another, till they be quite broken, and snared, and taken, and ruined, Isa 28:13. They have here a little and there a little of the word of God; they think it too much, and say to the seers, See not; but it proves too little to convert them, and will prove enough to condemn them. If it be not a savour of life unto life, it will be a savour of death unto death.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(Vers. 10 seqq.) Who will teach knowledge, and who will make understanding? Weaned from milk, pulled from the breasts: command, re-command; command, re-command; wait, re-wait; wait, re-wait; a little here, a little there. For with stammering lips and another tongue He will speak to this people, to whom He said, 'This is the rest, give rest to the weary,' and 'This is the refreshing,' but they would not hear. And the word of the Lord will be to them, command, re-command; command, re-command; wait, re-wait; wait, re-wait; a little here, a little there, that they may go and fall backward, and be broken, snared, and caught. LXX: To whom shall we announce evil, and to whom shall we announce good news? Those who have been weaned from milk, those who have been taken away from the breast. Expect tribulation upon tribulation; wait for hope upon hope; still little, still little: because of the mockery of lips, because of the other tongue with which they will speak to this people, saying to them: This is the rest for the hungry, and this is the crushing, and they did not want to hear. The word of the Lord will come upon them: Tribulation upon tribulation: wait, wait; hope upon hope: still little, still little; so that they may go and fall backward, and be crushed, and be endangered, and be captured. Who, he says, is worthy of the teaching of the Lord, to whom are the words of the Savior saying: 'He who has ears to hear, let him hear' (Matthew 12:15), so that what he has heard with his ears, he may understand with his heart? The following verse shows who they are: 'Weaned from milk, drawn from the breast, who are not nourished with milk in infancy, but are fed with solid food; who were drawn from the breast with Isaac: for the joy of this, Abraham made a great feast' (Genesis 22); they deserve to hear the mysteries of the Lord, and to understand what the priest and prophet do not know, intoxicated and absorbed by wine, who wandered and did not know the one who sees, because all their tables are filled with vomit and filth, who, when the prophets announce the future and threaten torments unless they did what was commanded, used to say scoffing: 'Command, re-command; command, re-command,' that is, 'order, order, command what we should do.' And when they abused the patience of God, who delays his anger in order to show mercy; who used to say even this in jest through the mouths of the prophets: Wait a little longer, wait a little while, the things that we have prophesied will come. But all of these things they spoke to the people, because they did not believe the words of God; and immediately the prophet brings this in: By no means will God speak to you with these words, in order to give you a commandment of what you should do, and to wait for the things that are to come, but he will speak to you in present fury, who had previously said to the people: This is my rest, revive the weary, I have labored for a long time, I have found no rest in anything. Foxes have dens, and birds of the sky have nests; but the Son of Man has nowhere to lay his head (Matthew 8; Luke 9). And this is my refreshment, that I may find rest in you at times. Those who did not want to listen and despised my warnings; therefore, they say to the prophets what they used to say when they were playing: Command, re-command; command, re-command; wait, re-wait; wait, re-wait; a little here, a little there, and they mock my patience, thinking that I am threatening things that I will never do: let them experience the fulfillment of their desires, so that they may go to destruction and fall back incurably; and may they never make progress and be unable to say with the Apostle: Forgetting the past, we stretch out to what is ahead (Philippians 3:13); but may they be broken and ensnared, and captured by either the Babylonian or the Roman army. For that which we have said: Command, re-command; command, re-command; expect, re-expect; expect, re-expect; a little here, a little there, in Hebrew it is written thus: Sau Lasau, Sau Lasau; Cau Lacau, Cau Lacau: Zer Sam, Zer Sam; and with these words the most impure heresy is accustomed to deceive and terrify the simple ones, in order to make them fear the novelty of the words, so that whoever knows these words and remembers them during their intercourse, without any doubt, will pass on to the kingdom of heaven. We read in the Apostle: 'In other tongues and with other lips I will speak to this people, and even then they will not listen to me,' says the Lord (1 Corinthians 14:21). This seems to me to be taken from the present chapter according to the Hebrew, and we observed this in the Old Testament (except for a few testimonies, which only Luke abuses by having more knowledge of the Greek language). Wherever something is said from the Old Testament, we do not follow the Septuagint, but the Hebrew, not following any interpretation, but translating the Hebrew sense into our own language. Symmachus, Theodotion, and the Septuagint had different opinions on this passage, and since it is long to speak about all of them, let us briefly pass over the Septuagint interpreters who are read in the Churches. I reject the Jewish people, the Priests and the Prophets, who have become drunk with wine, and have strayed and their plan, which they entered into because of greed, has been consumed by a curse. Will we announce future tribulations for the sake of Christ to them? To whom will evil be prepared as the crown of virtues? Surely it signifies the apostles, those who have been weaned from milk, those who have been torn away from the breast: Expect tribulation upon tribulation. But it speaks to the choir of the apostles and of all believers, that they should prepare themselves not for one, but for many tribulations, so that when they are troubled and oppressed, they may hope again, and have hope upon hope. And if the things that are promised are delayed a little, let them not be unbelieving: for indeed, it is a small and little delay, and the things that are promised will come. Indeed, tribulation works patience; patience, probation: probation, hope; and hope does not disappoint. (Rom. V, 3, 4, 5). And this same tribulation will be multiplied by the detraction of lips and the blasphemies of persecutors, with which they rage against the people of God with a rabid mouth. Moreover, the apostles and apostolic men will speak to the Jewish people, saying: This is the rest for the hungry for justice, and this is the contrition and anguish that leads to life. When these things were preached, the wicked refused to listen. Therefore, what was said to the people of God: Endure tribulation, endure tribulation; wait for hope, wait for hope: a little longer, a little longer, will be turned into punishment for those who refused to hear the word of the Lord, so that they may fall and go backwards, and fall into the danger of siege and death, and be captured without any end to their misery. But the Hebrew word Dea, which everyone translates as 'knowledge', was only interpreted poorly by the Seventy, a clear error. For the first letter is distinguished either as Daleth or Res with a small apex. Therefore, if it is read as Dea (), it means 'knowledge'; if Rea (), it means 'malice'; not from evil, which is contrary to good, but from constraint.
“My conscience is at rest, and I know that it is not from any fault of mine that I am suffering; moreover affliction in this world is a ground for expecting a reward hereafter.” When the enemy was more than usually forward and ventured to reproach her to her face, she used to chant the words of the Psalter.… When she felt herself tempted, she dwelt upon the words of Deuteronomy.… In tribulations and afflictions she turned to the splendid language of Isaiah: “You that are weaned from the milk and drawn from the breasts, look for tribulation upon tribulation, for hope also upon hope. Yet a little while must these things be by reason of the malice of the lips and by reason of a spiteful tongue.” This passage of Scripture she explained for her own consolation as meaning that the weaned, that is, those who have come to full age, must endure tribulation upon tribulation that they may be accounted worthy to receive hope upon hope.
We read in the book of Job how, while the first messenger of evil was yet speaking, there came also another; and in the same book it is written, “Is there not a temptation”—or as the Hebrew better gives it—“a warfare to man upon earth?” It is for this end that we labor, it is for this end that we risk our lives in the warfare of this world, that we may be crowned in the world to come. That we should believe this to be true of people is nothing wonderful, for even the Lord was tempted, and of Abraham the Scripture bears witness that God tested him. It is for this reason also that the apostle says, “We glory in tribulations … knowing that tribulation works perseverance; and perseverance, character; and character, hope. Now hope does not disappoint.” And in another passage [we read], “Who shall separate us from the love of Christ? Shall tribulation or distress or persecution or family or nakedness or peril or sword? As it is written, ‘for your sake we are killed all the day long; we are accounted as sheep for the slaughter.’ ” The prophet Isaiah comforts those in a similar case in these words: “You who are weaned from the milk, you who are drawn from the breasts, look for tribulation upon tribulation, but also for hope upon hope.” For, as the apostle puts it, “The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.”
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Summary
Isaiah 28:10, often misunderstood, is a profound expression of the spiritual arrogance of Judah and Israel's leaders, who sarcastically mocked the prophet Isaiah's divinely inspired messages. They scorned God's clear, foundational instructions as simplistic, repetitive babble, akin to the rudimentary teaching given to infants. This verse encapsulates their profound spiritual blindness, their disdain for divine authority, and chillingly foreshadows God's impending judgment, where He would speak to them not through His patient prophets, but through the harsh, foreign language of their Assyrian conquerors, compelling them to learn "line upon line" through bitter, inescapable experience.
Context
Literary Context
Isaiah 28 opens with a severe "Woe to the proud crown of the drunkards of Ephraim," directly addressing the northern kingdom of Israel (Ephraim) and its capital, Samaria, for their profound spiritual and moral decay. The prophet condemns their revelry, arrogance, and outright rejection of God's word. The preceding verses detail their spiritual stupor and inability to discern truth. Isaiah 28:9-10 directly quotes the contemptuous words of these leaders, who deride Isaiah's teaching as simplistic and monotonous, fit only for toddlers. This sets the stage for God's powerful and terrifying response in Isaiah 28:11-13, where He declares that He will indeed speak to them, but through the foreign tongues of their conquerors, turning their scorn into a horrific reality. The passage starkly contrasts God's patient, clear instruction with the people's stubborn refusal to listen, leading inevitably to their stumbling and judgment.
Historical & Cultural Context
The prophecy in Isaiah 28 is delivered against the ominous backdrop of the Assyrian Empire's relentless expansion and dominance in the 8th century BCE. The northern kingdom of Israel, particularly Ephraim, was characterized by political instability and a perilous tendency to seek alliances with foreign powers (such as Egypt) rather than placing their trust in Yahweh. Spiritually, they were deeply entrenched in idolatry and moral corruption, adopting pagan practices from surrounding nations. The description of their leaders as "drunkards" likely refers to both literal intoxication and a pervasive spiritual stupor that rendered them incapable of sober judgment and discernment. They perceived Isaiah's messages, which called for repentance and unwavering reliance on God, as an irritating inconvenience or an insult to their perceived sophistication. The pedagogical concept of "precept upon precept" and "line upon line" would have been a common method for teaching young children, making their mockery particularly condescending and deeply insulting to the prophet and, by extension, to God Himself.
Key Themes
This verse powerfully contributes to several overarching themes woven throughout the book of Isaiah. Firstly, it highlights the pervasive theme of the rejection of divine revelation by God's own covenant people, a recurring motif across the prophetic literature. The leaders' scorn for Isaiah's "simple" messages vividly underscores their spiritual arrogance and their preference for human wisdom and revelry over the profound truth of God. Secondly, it emphasizes the theme of judgment and consequence, illustrating how God's long-suffering patience eventually gives way to a more severe form of "instruction." Their stubborn refusal to learn from God's gentle, clear teaching, which offered them rest and refreshment (Isaiah 28:12), ultimately leads to a far harsher lesson delivered through foreign invasion and exile. Thirdly, it subtly points to God's pedagogical patience, even in the face of flagrant rebellion. Despite their mocking, God had indeed been teaching them progressively, "here a little, and there a little," demonstrating His persistent desire for their repentance and understanding before the inevitable onset of judgment. This theme resonates deeply with the broader biblical principle of God's incremental and gracious revelation of truth to humanity.
Exposition and Analysis
Key Word Analysis
From the root meaning "to command" or "to enjoin," this word (H6673) refers to an injunction, a commandment, or a divine instruction. In this context, it denotes a simple, direct, and foundational command from God, which the mocking leaders found simplistic and irritating. The repetition of "precept upon precept" emphasizes the basic, perhaps even monotonous, nature of the instructions as perceived by the scoffers.
This term (H6957) literally means "a cord" or "a measuring line," but figuratively it refers to a rule, a standard, or an established guideline. The repetition "line upon line" suggests a methodical, incremental unfolding of truth or a series of rules that build upon one another. The leaders' mockery implies they felt these "lines" were too elementary or too numerous, failing to appreciate the orderly and progressive nature of divine revelation.
Derived from an unused root meaning "to dwindle," this word (H2191) signifies something small or insignificant. The phrase "here a little, and there a little" further underscores the leaders' contempt, portraying Isaiah's teaching as fragmented, piecemeal, and lacking in profound insight, akin to disjointed lessons given to a young child.
Verse Breakdown
"For precept upon precept, precept upon precept;"
This phrase, a direct and scornful quote of the mocking leaders, encapsulates their utter disdain for Isaiah's prophetic messages. They perceived God's commands as overly simplistic and childishly repetitive, perhaps delivered in short, staccato bursts, like instructions given to an infant. The doubling emphasizes the perceived monotony and lack of sophistication in God's teaching methods, which they found insulting to their supposed wisdom.
"line upon line, line upon line;"
Continuing their sarcastic imitation, this clause further ridicules the prophet's method of divine instruction. The "lines" refer to rules or standards, suggesting that God's revelation was being presented in a basic, step-by-step fashion, which the "wise" leaders found beneath their intellectual and spiritual capacity. They saw it as an affront to their intelligence, not a patient, foundational instruction designed for their true spiritual growth.
"here a little, and there a little:"
This final phrase completes the picture of condescending mockery. It implies that God's truth was being dispensed in small, fragmented doses, seemingly without a grand, coherent vision or profound insight. The leaders scoffed at the incremental nature of divine revelation, utterly failing to grasp that God teaches progressively, building understanding "a little" at a time, as His people are able to receive and apply it.
Literary Devices
Isaiah 28:10 is exceptionally rich in Irony, Repetition, and Onomatopoeia. The primary device is profound Irony, as the prophet quotes the very words of his scoffers, which God then turns back upon them as a terrifying prophecy of judgment in the subsequent verses. What they mock as childish babble ("precept upon precept," "line upon line") becomes the very manner in which God will speak to them through foreign invaders (Isaiah 28:11). The deliberate Repetition of "precept upon precept" and "line upon line" is a masterful literary choice that precisely mimics the perceived monotonous and simplistic teaching style that the leaders are ridiculing. This repetition also brilliantly creates a sense of Onomatopoeia in the original Hebrew ( tzav latzav, tzav latzav, qav laqav, qav laqav ), which is designed to sound like nonsensical, disjointed babbling. This use of sound to reflect meaning powerfully underscores the leaders' spiritual immaturity and their profound, contemptuous disrespect for divine revelation.
Theological and Thematic Connections
Isaiah 28:10, though born from a context of scorn and impending judgment, reveals profound truths about God's pedagogical approach and humanity's often-flawed response to divine revelation. It highlights the perilous danger of spiritual arrogance, where those who deem themselves wise dismiss or reject foundational truths, leading inevitably to a state of profound spiritual blindness. God's patient, incremental teaching, though scorned by some, is a testament to His enduring desire for His people to grow in understanding and obedience. However, when this patient instruction is stubbornly rejected, God, in His sovereign wisdom, allows circumstances to become the teacher, often through severe judgment, forcing lessons that words alone could not impart. This serves as a solemn warning against despising the "simplicity that is in Christ" and a powerful reminder that true wisdom begins with profound humility before God's revealed word.
Reflection and Application
While the original context of Isaiah 28:10 is undeniably one of scorn and impending judgment, the underlying principle embedded in the phrase "precept upon precept, line upon line; here a little, and there a little" has been thoughtfully reappropriated in Christian tradition to describe the gradual, progressive nature of spiritual learning and growth. This reapplication, though not the prophet's original intent, holds a profoundly valuable truth: God often reveals Himself and His divine will incrementally, building our understanding step by step, as we are able to receive and assimilate it. This calls for profound humility and enduring patience in our spiritual journey, recognizing that the most profound and transformative truths are often built upon foundational principles. We are therefore encouraged to diligently and consistently engage with Scripture, allowing its truths to accumulate and integrate deeply into our hearts and minds, trusting that God, in His faithfulness, will lead us from the "milk" of basic understanding to the "solid food" of deeper theological insight as we mature. Conversely, the original context serves as a potent and sobering warning against spiritual arrogance, reminding us that despising simple truths or mocking God's clear instructions inevitably leads to spiritual blindness and, ultimately, severe consequences. We must vigilantly guard against becoming so "wise" in our own eyes that we reject the very word of God that offers eternal life, true wisdom, and spiritual flourishing.
Questions for Reflection
FAQ
Is Isaiah 28:10 a positive statement about how God teaches?
While often quoted positively today to describe a gradual learning process, in its original context, Isaiah 28:10 is a statement of mockery by the spiritually arrogant leaders of Israel and Judah. They were ridiculing the prophet Isaiah's clear, simple, and repetitive divine instructions, viewing them as childish babble fit only for infants. The verse immediately following, Isaiah 28:11, clarifies God's response: because they rejected His simple teaching, He would indeed speak to them, but through the harsh, terrifying foreign tongues of their Assyrian conquerors, a lesson they would be forced to learn. So, while it describes a method of teaching (incremental), it's presented negatively by the scoffers and then turned into a prophecy of judgment.
What does "precept upon precept" and "line upon line" actually mean?
The Hebrew words behind these phrases, tsav latzav (precept upon precept) and qav laqav (line upon line), refer to basic commands, instructions, or established rules and standards. The repetition emphasizes the foundational, elementary nature of the teaching. In the context of the mocking leaders, it implies they found God's messages to be overly simplistic, repetitive, and condescending, as if God were speaking to toddlers. It highlights their profound disdain for the patient, step-by-step revelation of divine truth, which they considered beneath their intellectual and spiritual sophistication.
How can this verse be applied constructively today, despite its negative origin?
Although the original context is negative, the underlying principle of incremental learning is universally true and can be applied constructively to spiritual growth. God does often reveal truth progressively, "here a little, and there a little," building our understanding over time. This verse can serve as a powerful reminder of the importance of humility in learning God's word, valuing even the most basic truths as foundational for deeper understanding. It encourages patience in spiritual growth, recognizing that true mastery and spiritual maturity come through consistent, repeated engagement with Scripture. It also serves as a solemn warning against spiritual arrogance, reminding us not to despise simple truths or God's patient teaching, lest we face harsher lessons down the line, much like the leaders of ancient Israel.
Christ-Centered Fulfillment
While Isaiah 28:10 primarily functions as a prophetic indictment of Israel's spiritual arrogance and impending judgment, it subtly points to the ultimate pedagogical patience and profound wisdom of God, fully and perfectly revealed in Christ. The very "precepts" and "lines" that the leaders scorned were integral parts of God's unfolding redemptive revelation, meticulously preparing the way for the Messiah. Jesus, the Living Word made flesh (John 1:14), perfectly embodies God's truth, delivering it not as fragmented "little" bits, but as the complete and authoritative revelation of the Father (John 1:18). He taught His disciples "line upon line" through parables, miracles, and direct, patient instruction, progressively building their understanding of the Kingdom of God. The New Testament speaks eloquently of spiritual growth from "milk" to "solid food" (Hebrews 5:12-14), echoing the principle of progressive revelation and spiritual maturation that the Old Testament leaders so tragically rejected. Ultimately, the "line" of God's redemptive plan, which began with foundational precepts, culminates in Christ, the "cornerstone" upon whom the entire spiritual temple is built (Ephesians 2:20). Those who, like the ancient leaders, reject God's clear, simple truth in Christ will stumble and be broken (1 Peter 2:7-8), but those who humbly receive Him find salvation, wisdom beyond measure (1 Corinthians 1:30), and eternal life.