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Commentary on Isaiah 28 verses 23–29
23 ¶ Give ye ear, and hear my voice; hearken, and hear my speech.
24 Doth the plowman plow all day to sow? doth he open and break the clods of his ground?
25 When he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and cast in the principal wheat and the appointed barley and the rie in their place?
26 For his God doth instruct him to discretion, and doth teach him.
27 For the fitches are not threshed with a threshing instrument, neither is a cart wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod.
28 Bread corn is bruised; because he will not ever be threshing it, nor break it with the wheel of his cart, nor bruise it with his horsemen.
29 This also cometh forth from the LORD of hosts, which is wonderful in counsel, and excellent in working.
This parable, which (like many of our Saviour's parables) is borrowed from the husbandman's calling, is ushered in with a solemn preface demanding attention, He that has ears to hear, let him hear, hear and understand, Isa 28:23.
I. The parable here is plain enough, that the husbandman applies himself to the business of his calling with a great deal of pains and prudence, secundum artem - according to rule, and, as his judgment directs him, observes a method and order in his work. 1. In his ploughing and sowing: Does the ploughman plough all day to sow? Yes, he does, and he ploughs in hope and sows in hope, Co1 9:10. Does he open and break the clods? Yes, he does, that the land may be fit to receive the seed. And when he has thus made plain the face thereof does he not sow his seed, seed suitable to the soil? For the husbandman knows what grain is fit for clayey ground and what for sandy ground, and, accordingly, he sows each in its place - wheat in the principal place (so the margin reads it), for it is the principal grain, and was a staple commodity of Canaan (Eze 27:17), and barley in the appointed place. The wisdom and goodness of the God of nature are to be observed in this, that, to oblige his creatures with a grateful variety of productions, he has suited to them an agreeable variety of earths. 2. In his threshing, Isa 28:27, Isa 28:28. This also he proportions to the grain that is to be threshed out. The fitches and the cummin, being easily got out of their husk or ear, are only threshed with a staff and a rod; but the bread-corn requires more force, and therefore that must be bruised with a threshing instrument, a sledge shod with iron, that was drawn to and fro over it, to beat out the corn; and yet he will not be ever threshing it, nor any longer than is necessary to loosen the corn from the chaff; he will not break it, or crush it, into the ground with the wheel of his cart, nor bruise it to pieces with his horsemen; the grinding of it is reserved for another operation. Observe, by the way, what pains are to be taken, not only for the earning, but for the preparing of our necessary food; and yet, after all, it is meat that perishes. Shall we then grudge to labour much more for the meat which endures to everlasting life? Bread-corn is bruised. Christ was so; it pleased the Lord to bruise him, that he might be the bread of life to us.
II. The interpretation of the parable is not so plain. Most interpreters make it a further answer to those who set the judgments of God at defiance: "Let them know that as the husbandman will not be always ploughing, but will at length sow his seed, so God will not be always threatening, but will at length execute his threatenings and bring upon sinners the judgments they have deserved; but in wisdom, and in proportion to their strength, not that they may be ruined, but that they may be reformed and brought to repentance by them." But I think we may give this parable a greater latitude in the exposition of it. 1. In general, that God who gives the husbandman this wisdom is, doubtless, himself infinitely wise. It is God that instructs the husbandman to discretion, as his God, Isa 28:26. Husbandmen have need of discretion wherewith to order their affairs, and ought not undertake that business unless they do in some measure understand it; and they should by observation and experience endeavour to improve themselves in the knowledge of it. Since the king himself is served of the field, the advancing of the art of husbandry is a common service to mankind more than the cultivating of most other arts. The skill of the husbandman is from God, as every good and perfect gift is. This takes off somewhat of the weight and terror of the sentence passed on man for sin, that when God, in execution of it, sent man to till the ground, he taught him how to do it most to his advantage, otherwise, in the greatness of his folly, he might have been for ever tilling the sand of the sea, labouring to no purpose. It is he that gives men capacity for this business, an inclination to it, and a delight in it; and if some were not by Providence cut out for it, and mad to rejoice (as Issachar, that tribe of husbandmen) in their tents, notwithstanding the toil and fatigue of this business, we should soon want the supports of life. If some are more discreet and judicious in managing these or any other affairs than others are, God must be acknowledged in it; and to him husbandmen must seek for direction in their business, for they, above other men, have an immediate dependence upon the divine Providence. As to the other instance of the husbandman's conduct in threshing his corn, it is said, This also comes forth from the Lord of hosts, Isa 28:29. Even the plainest dictate of sense and reason must be acknowledged to come forth from the Lord of hosts. And, if it is from him that men do things wisely and discreetly, we must needs acknowledge him to be wise in counsel and excellent in working. God's working is according to his will; he never acts against his own mind, as men often do, and there is a counsel in his whole will: he is therefore excellent in working, because he is wonderful in counsel. 2. God's church is his husbandry, 1 Co. 3. 9 If Christ is the true vine, his Father is the husbandman (Joh 15:1), and he is continually by his word and ordinances cultivating it. Does the ploughman plough all day, and break the clods of his ground, that it may receive the seed, and does not God by his ministers break up the fallow ground? Does not the ploughman, when the ground is fitted for the seed, cast in the seed in its proper soil? He does so, and so the great God sows his word by the hand of his ministers (Mat 13:19), who are to divide the word of truth and give every one his portion. Whatever the soil of the heart is, there is some seed or other in the word proper for it. And, as the word of God, so the rod of God is thus wisely made use of. Afflictions are God's threshing-instruments, designed to loosen us from the world, to separate between us and our chaff, and to prepare us for use. And, as to these, God will make use of them as there is occasion; but he will proportion them to our strength; they shall be no heavier than there is need. If the rod and the staff will answer the end, he will not make use of his cart-wheel and his horsemen. And where these are necessary, as for the bruising of the bread-corn (which will not otherwise be got clean from the straw), yet he will not be ever threshing it, will not always chide, but his anger shall endure but for a moment; nor will he crush under his feet the prisoners of the earth. And herein we must acknowledge him wonderful in counsel and excellent in working.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 23–29. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Vers. 23 seqq.) Pay attention and listen to my voice: listen and hear my speech. Does the plowman plow all day to sow, break up the soil, and harrow it? When he has leveled its surface, does he not sow dill, scatter cumin, plant wheat in rows, barley, millet, and rye in their proper place? For his God instructs him and teaches him the right way. For dill is not threshed with a threshing sledge, nor is a cartwheel rolled over cumin; but dill is beaten out with a stick and cumin with a rod, and the wheat for bread is crushed. But he will not crush him forever, nor will the wheel of his cart bruise him, nor will he grind him with his hoofs. This also comes forth from the LORD of hosts, who is wonderful in counsel, and excellent in working. Listen and hear my voice; pay attention and hear my words. Does the plowman keep plowing all day to sow? Does he keep turning the soil and breaking the clods? When he has leveled its surface, does he not sow the black cumin and scatter the cumin seed? He plants wheat in rows, barley in its designated place, and spelt along its borders, for he instructs him with judgment, and teaches him knowledge. For it is not when gith is cleansed by hardness, nor when the wheel of a cart goes over the cumin; but the gith is shaken off, and the cumin is eaten with bread. For I will not be angry with you forever, nor will the voice of my bitterness trample you, and these wonders have come from the Lord. Come, consult, exalt empty consolation. Now he even speaks to the same ones to whom he said before: Hear the word of God, you scoffers, who rule over my people who are in Jerusalem: and he commands them to hear his voice, and to carefully attend to his discourse. He says, 'Does the farmer always plow so that he may scatter the seed? Will he not first break up the soil and turn over the furrows with a plow, and break up the clods with a rake and a hoe, so that when he has leveled the surface of the earth and softened the previously hard fields, then he may spread spelt or cumin and sow wheat, barley, millet, and spelt in his fields, according to the variation of the soil and the seasons; for not all things are sown at the same time.' Some understand by farre what the Greeks call ζέαν. And God, by His natural judgment, teaches the farmer, that is, the sower, and instructs him to know what cultivation he should apply to each seed. Finally, when the time for harvesting comes, barley and cumin, which are weaker seeds, are not crushed by the wheels of carts, which are turned and pulled like sawmills over the harvested crops; but they are beaten out with a stick and a staff, which are commonly called flails. But bread, that is, wheat from which bread is made, is ground with iron wheels, and all its chaff is crushed into straw. However, it is not always ground and crushed by the nails of the wheels; for this reason, it is said in Hebrew with their horses: so that because he had mentioned the nails of the wheels, he would maintain the metaphor in the rest. Some want it to be shown from the fact that he mentioned nails and horses, the herds of mares, which are usually sent into the threshing floors for grinding wheat: but the Scripture could not say that the province of Judea did not have them. However, this, that is, that the branches of gith and cumin are shaken off with a stick: the grain of barley and far, perhaps also millet, is crushed with iron wheels, is not a perpetual judgment of God, who in all things shows his wonderful counsel, and shows the greatness of his justice in all things. We have said these things paraphrastically, so that we may more easily understand the meaning for which these things are said. God dispenses the human race in various ways, now punishing, now having mercy: now rebuking, now defending; that is, now he plows, now he sows, now he harvests the ripe fruits, and threshes them in the barns, and governs his own world as he pleases. He who knew the will of his Lord, and did not do it, will be beaten with many stripes (Luke 12:47); and in another place it is written: The mighty shall suffer mighty tortures (Wisdom 6:7). But they will not be tormented forever. For it is one thing to be impious, another thing to be a sinner. What we have interpreted concerning the nations and the Jews, others explain as referring to the people and the priests, so that the ignorant multitude will be chastised like a reed and cumin with a rod; but the priests who have the key of knowledge will be tormented with great punishments. And may this be done by the judgment of the Lord, who reveals his wonderful counsel and the truth of justice in all things, so that those who have received more will be required to give more. As for what we have translated: 'On a rod the gith will be shaken, and cumin on a staff.' I do not know why the LXX translators chose to translate it this way, but cumin is actually eaten with bread. And indeed, even the ancient Greek translators, discussing the Hebrew text, remained silent about this passage, perhaps because they did not know what to say. But what we have placed according to the Hebrew is: 'He will not continually thresh him, nor will a wagon wheel drive over him, nor will his hooves crush him.' The LXX translators interpreted it not according to the exact words, but according to the meaning: 'For I will not be angry with you forever, nor will the voice of my bitterness trample you.' They were showing future blessings to sinners after torment, and that these things were like wonders and miracles that have come from the Lord. Where it is commanded to sinners who are about to be punished, that they should seek counsel and raise up their consolation, not in any way vain, as it is added by the Seventy, but absolutely consolation. For God would never command them to raise up their vain consolation, which would not be profitable for them.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 28:23 serves as a potent and urgent prophetic summons, demanding profound spiritual attentiveness from its audience. Through a series of emphatic and synonymous imperatives, the prophet Isaiah implores the people to incline their hearts and minds fully to the divine message he is about to deliver. This verse functions as a critical preface, underscoring the vital importance, authoritative nature, and purposeful wisdom of God's forthcoming instruction, which will reveal His methodical dealings with His people, even amidst the context of impending judgment.
CONTEXT
Literary Context: Isaiah 28:23 marks a significant transition within a broader section of Isaiah (chapters 28-33), often characterized as "Oracles of Woe." The preceding verses in Isaiah 28 deliver severe pronouncements of judgment against both the northern kingdom of Israel (Ephraim) for their spiritual drunkenness and pride, and then against Judah (Jerusalem) for their reliance on human alliances and rejection of God's counsel. The prophet condemns the nation's leaders—both religious and political—for their spiritual blindness, moral corruption, and perversion of justice. Verse 23 acts as a distinct and urgent call, shifting from direct condemnation to an invitation for deeper understanding of God's wisdom. It powerfully introduces a profound agricultural parable in Isaiah 28:24-29, which illustrates God's methodical, wise, and purposeful work, even in His acts of judgment and discipline. Thus, the insistent call to listen prepares the audience for a revelation of divine order and sovereignty, contrasting sharply with the chaotic and foolish ways of the unfaithful.
Historical & Cultural Context: Isaiah prophesied during the volatile 8th century BC, a period dominated by the inexorable rise of the Assyrian Empire. Both Israel and Judah faced immense geopolitical pressure, leading them to seek protective alliances with powerful nations like Egypt, rather than placing their trust solely in the Lord. This historical backdrop of political instability and pervasive spiritual apostasy is crucial for understanding the prophet's message. Culturally, the Israelites were a covenant people, and the act of listening (Hebrew: shema) was a foundational and deeply significant aspect of their relationship with God, epitomized by the Shema in Deuteronomy 6:4. The agricultural imagery that immediately follows this verse (vv. 24-29) would have resonated profoundly with an agrarian society, using familiar farming practices to convey complex theological truths about God's measured and wise actions. The prophet's urgent call to "give ear" and "hearken" was a direct and necessary challenge to a people who had become spiritually deaf to God's voice, preferring the deceptive counsel of human leaders and foreign powers.
Key Themes: The most prominent theme introduced by this verse is the Imperative of Attentive Listening. The repeated commands emphasize that God's word is not to be taken lightly; it demands a receptive, engaged, and obedient audience. This theme is foundational to the covenant relationship, where truly hearing God's voice inherently implies understanding, heeding, and responding with obedience, as powerfully articulated in passages such as Deuteronomy 28:1. Another significant theme is Divine Authority and Wisdom. The "voice" and "speech" belong exclusively to God, highlighting His ultimate sovereignty and the perfect wisdom embedded within His plans, even when those plans involve judgment. The subsequent parable of the farmer's precise and timely work (e.g., Isaiah 28:26) vividly illustrates that God's actions are never arbitrary but are executed with meticulous purpose and design. Finally, the verse underscores the theme of Preparation for Understanding. By demanding such intense attention, Isaiah prepares his listeners to grasp the deeper truths about God's righteous character and His just, yet ultimately redemptive, purposes, which often remain veiled to those who are spiritually dull or indifferent. This insistent call sets the stage for the profound revelation of God's patient and wise dealings with His people, even as He disciplines them for their unfaithfulness.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 28:23 is profoundly enriched by its use of Parallelism, specifically Synonymous Parallelism. The verse employs two pairs of phrases that convey nearly identical meanings using different but closely related words: "Give ye ear, and hear my voice" is mirrored by "hearken, and hear my speech." This deliberate repetition of similar ideas serves to intensify the message and underscore its critical importance, creating a powerful sense of urgency and insistence. It ensures the audience grasps the absolute necessity of spiritual attentiveness. The pervasive use of Imperative Verbs ("Give ye ear," "hear," "hearken") directly addresses the audience, demanding an immediate, active, and volitional response. This direct address, combined with the reinforcing parallelism, functions as a potent Rhetorical Device designed to penetrate the spiritual indifference, hardness of heart, and intellectual arrogance that characterized the people of Judah and Israel. Furthermore, the phrases "my voice" and "my speech" are subtle examples of Metonymy, where the attribute (voice/speech) stands for the speaker (God), thereby emphasizing the divine origin, inherent authority, and profound significance of the message being conveyed.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 28:23 stands as a profound theological declaration on the absolute necessity of divine revelation and the corresponding human responsibility of receptivity. It powerfully highlights God's unwavering initiative in communicating His will, wisdom, and purposes, even to a people steeped in rebellion and spiritual apathy. The repeated, insistent call to "hear" underscores that genuine spiritual understanding, discernment, and obedience are entirely contingent upon a humble and willing posture of listening to God's authoritative word. This principle is foundational to biblical theology, asserting that all true wisdom and knowledge originate from the Creator and are accessed through attentive and submissive engagement with His divine instruction. The verse thereby underscores God's deep desire for His people to comprehend His ways, even when those ways involve corrective discipline, preparing them to grasp the depth of His purposeful governance and the ultimate wisdom of His plans.
REFLECTION AND APPLICATION
Isaiah 28:23 serves as a timeless and urgent summons to cultivate a posture of profound spiritual attentiveness in a world increasingly saturated with noise, distractions, and competing voices. The prophet's insistent call to "give ear," "hear," and "hearken" challenges us to move beyond superficial listening to a deep, intentional, and receptive engagement with God's divine voice. This requires actively quieting the clamor of our daily lives, setting aside preconceived notions, and humbly opening our hearts and minds to receive divine instruction, whether it comes through the inspired Scriptures, through earnest prayer, or through the discerning counsel of the Holy Spirit. It powerfully reminds us that true wisdom, unfailing guidance, and ultimate truth originate from God alone, and our spiritual well-being, growth, and alignment with His will are profoundly dependent on our willingness to truly hear and respond to His "speech." In an age of information overload and spiritual apathy, this verse beckons us to prioritize the singular, authoritative, and life-giving voice of our Creator, recognizing that His words are always purposeful, infinitely wise, and absolutely essential for navigating life's complexities and aligning our lives with His perfect, redemptive plan.
Questions for Reflection
FAQ
Why does Isaiah repeat the command to listen so many times in this single verse?
Answer: The repetition in Isaiah 28:23 serves as a powerful and deliberate rhetorical device designed to underscore the extreme urgency, critical importance, and solemn authority of the message about to be delivered. The prophet Isaiah is addressing a people who have become spiritually dull, deaf to God's warnings, and largely unresponsive to His covenant demands, as vividly detailed in the preceding verses of Isaiah 28. The repeated imperatives—"Give ye ear," "hear my voice," "hearken," "hear my speech"—are strategically employed to break through their indifference, compel their attention, and emphatically emphasize that what follows is not merely human counsel but the authoritative "speech" of God Himself. It is an insistent, almost pleading, call for them to overcome their spiritual apathy and truly internalize the divine wisdom that will be revealed, particularly in the subsequent parable of the farmer's measured and purposeful work. The redundancy is for emphasis, demanding a response from a hardened audience.
CHRIST-CENTERED FULFILLMENT
Isaiah 28:23, with its insistent prophetic call to "hear my voice" and "hearken," finds its ultimate and most profound fulfillment in the person of Jesus Christ, who is the very Word of God incarnate. While Isaiah's immediate audience was summoned to listen to God's prophetic word delivered through the prophet, the New Testament unequivocally reveals that God has now spoken definitively and exhaustively through His Son, as declared in Hebrews 1:1-2. Jesus Himself frequently issued the imperative, "He who has ears to hear, let him hear," particularly when teaching profound truths about the Kingdom of God and the mysteries of salvation (e.g., Matthew 13:9 and Mark 4:9). He is the living embodiment of God's "voice" and "speech," the perfect and complete revelation of divine wisdom, purpose, and grace. The call to listen in Isaiah thus foreshadows the ultimate call to hear and obey the voice of the Good Shepherd, as Jesus Himself proclaims in John 10:27, "My sheep hear my voice, and I know them, and they follow me." To truly "hear" God's speech today is to listen to Christ, to receive His teachings, and to respond in faith and obedient discipleship to Him, for He is the living Word through whom all of God's promises and eternal wisdom are made manifest.