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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 28:23–29. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(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.
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Summary
Isaiah 28:25 offers a profound illustration of God's methodical wisdom and divine order, presented through the analogy of a skilled farmer. Following a severe rebuke of the arrogant and foolish leaders of Judah and Ephraim, this verse highlights the Lord's precise and purposeful actions in cultivating the "ground" of humanity. Just as a farmer carefully prepares the soil and then sows different seeds—some broadcast, others precisely placed—according to their nature and purpose, so too does God deal with His people and the nations with discerning wisdom, ensuring that every action, whether in discipline or blessing, is perfectly suited to achieve His intended, righteous outcome.
Context
Literary Context
Isaiah 28 opens with a scathing denunciation of the "drunkards of Ephraim" (Samaria), characterized by their arrogance, moral decay, and spiritual blindness. Their "glorious beauty" is depicted as a fading flower, ripe for judgment. The prophet then shifts focus to Judah, warning its leaders, who are equally scornful and dismissive of God's simple, repeated instructions, likening them to children needing "line upon line, precept upon precept" as found in Isaiah 28:9-10. In response to their scoffing, God declares He will speak to them through foreign tongues and exile. Verses Isaiah 28:23-29 introduce an extended agricultural parable, where God presents Himself as the ultimate wise Farmer. This parable serves as a stark contrast to the human folly and shortsightedness previously condemned, demonstrating that God's actions, even His judgments, are not arbitrary but are executed with the same deliberate wisdom and precision that a farmer employs in cultivating his fields. The preceding verses, Isaiah 28:23-24, set the stage by asking rhetorical questions about a farmer's common sense in plowing and preparing the ground before sowing, leading directly into the specific sowing methods described in verse 25.
Historical & Cultural Context
The prophecy in Isaiah 28 is delivered during a period of significant political and spiritual turmoil for both the Northern Kingdom of Israel (Ephraim/Samaria) and the Southern Kingdom of Judah. Ephraim, proud of its capital Samaria, was on the brink of Assyrian conquest (which occurred in 722 BC), largely due to its idolatry and political alliances rather than trust in Yahweh. Judah, though not yet fallen, was facing similar temptations to rely on human alliances (like Egypt) rather than God, and its leaders were exhibiting similar spiritual complacency and moral corruption. Agricultural practices were central to ancient Israelite life and economy, making the farming analogy highly relatable and impactful. Farmers understood the necessity of preparing the soil, the different characteristics of various crops, and the specific methods required for sowing and harvesting each. Some seeds, like spices (fitches, cummin), were typically broadcast (scattered broadly), while staple grains (wheat, barley, rye/spelt) required more careful, even row-by-row, planting for optimal yield. This common knowledge forms the bedrock of God's argument for His own precise and discerning governance.
Key Themes
This verse powerfully contributes to several overarching themes within Isaiah and biblical theology. Firstly, it underscores God's Sovereign Wisdom and Knowledge, contrasting it sharply with human foolishness. Just as the farmer possesses inherent knowledge of his craft, God's understanding of how to deal with His creation, including His people, is perfect and beyond human comprehension, a truth echoed in Isaiah 55:8-9. Secondly, it highlights Divine Order and Purposefulness. Every action God takes, whether in judgment or restoration, is not chaotic or impulsive but is executed with deliberate precision, tailored to achieve a specific, righteous end. There is a "place" and a method for everything in God's economy, reflecting His meticulous design evident from the creation account in Genesis 1. Lastly, the passage subtly introduces the theme of Discerning Discipline and Judgment. In the broader context of Isaiah 28, the different sowing methods foreshadow God's varied approaches to discipline and judgment. He does not apply the same "threshing" method to all "crops" (nations or individuals). Some require lighter, broader scattering (like the fitches and cummin), while others, like the staple grains, undergo more intensive and precise processes, all designed for purification, growth, and ultimately, the demonstration of His justice and mercy, rather than indiscriminate destruction.
Exposition and Analysis
Key Word Analysis
Meaning "to level, i.e. equalize; figuratively, to resemble; by implication, to adjust (i.e. counterbalance, be suitable, compose, place, yield, etc.)." In the context of "made plain the face thereof," it refers to the farmer leveling or smoothing the ground after plowing, creating a uniform surface. This speaks to God's meticulous preparation and order before He acts, ensuring the conditions are optimal for His purposes.
A primitive root meaning "to sprinkle (fluid or solid particles); be here and there, scatter, strew." This word specifically describes the method of sowing for the fitches and cummin, which are small seeds often broadcasted widely. It illustrates God's ability to distribute or apply His influence broadly and less intensely, suited to the nature of the "crop" or situation.
A primitive root meaning "to designate." This term, used for the barley, emphasizes the deliberate and specific nature of its placement. Unlike the scattered seeds, the "appointed barley" suggests a more precise, designated sowing, indicating God's intentionality and specific design for certain aspects of His dealings, where each element has its precise role and position within His grand plan.
Verse Breakdown
"When he hath made plain the face thereof,"
This opening clause refers to the farmer's initial preparation of the soil. After plowing, the ground is leveled or smoothed, creating an even surface suitable for planting. Spiritually, this signifies God's preparatory work in hearts or nations, removing obstacles and creating conditions conducive to His subsequent actions, whether in judgment or blessing. It speaks to His sovereign control over the circumstances that precede His interventions.
"doth he not cast abroad the fitches, and scatter the cummin,"
This part describes the sowing of smaller, less demanding crops like fitches (black cumin or fennelflower) and cummin, which were typically broadcast or "cast abroad" by hand over a wide area. This method is less precise but effective for these particular seeds. The rhetorical question ("doth he not...?") implies an obvious truth, emphasizing the farmer's (and God's) common-sense approach to different situations, applying methods appropriate to the nature of the "crop."
"and cast in the principal wheat and the appointed barley and the rie in their place?"
In stark contrast to the scattering, this clause details the careful, deliberate planting of staple grains like wheat, barley, and rye (spelt). These were often sown in furrows or rows, requiring more precision to ensure optimal growth and yield. The phrase "in their place" underscores the intentionality and order—each seed is put in its proper, designated position. This illustrates God's precise and purposeful dealings, where His actions are perfectly suited to the nature and significance of the "crop" (people, circumstances, or judgments) He is cultivating, ensuring maximum fruitfulness according to His divine design.
Literary Devices
Isaiah 28:25 is rich with literary devices that enhance its message. The primary device is Analogy, specifically an Agricultural Parable, where the familiar actions of a farmer are used to explain the complex and often misunderstood ways of God. The entire passage, Isaiah 28:23-29, functions as an extended metaphor, inviting the audience to draw parallels between the farmer's wisdom and God's divine wisdom. The verse also employs Rhetorical Question ("doth he not...?"), which serves to engage the audience and elicit an obvious affirmative answer, thereby reinforcing the self-evident nature of God's wisdom and methodical approach. The contrast between "cast abroad" (broadcasting) and "cast in... in their place" (precise planting) is an example of Antithesis, highlighting the varied and discerning methods employed by the farmer, which mirrors God's diverse dealings with humanity. This Symbolism of different seeds and sowing methods represents different types of people or situations, and God's tailored responses to them, whether in gentle discipline or more severe, targeted judgment, all for a specific, intended outcome.
Theological and Thematic Connections
Isaiah 28:25 profoundly reveals the character of God as the ultimate sovereign and wise cultivator of His creation. Just as a skilled farmer understands the unique requirements of each crop and applies the appropriate method for sowing and harvesting, so too does God act with perfect discernment in all His dealings with humanity and the nations. His actions are never arbitrary or chaotic, but are always purposeful, methodical, and precisely tailored to achieve His righteous ends, whether that involves broad, gentle scattering of grace or more precise, intensive cultivation through discipline and judgment. This divine wisdom ensures that every process, even those that seem difficult or inexplicable to us, is designed for ultimate fruitfulness and the manifestation of His glory. We are called to trust in this inherent wisdom, recognizing that His ways are higher than our ways, and His thoughts deeper than our thoughts.
Reflection and Application
Isaiah 28:25 offers immense comfort and practical guidance for believers navigating life's complexities. Understanding God as the wise Farmer encourages us to trust His process, even when it feels uncomfortable or unclear. Just as a farmer knows precisely how to prepare the soil and sow each seed for optimal growth, God knows exactly how to cultivate our lives, using varied methods—some gentle, some more rigorous—to bring forth spiritual fruit. What might appear as random hardship or an unfair burden to our limited perspective is, in God's infinite wisdom, a perfectly "appointed" process designed for our sanctification and His glory. This verse calls us to surrender our anxieties and doubts to His sovereign hand, to patiently endure the "sowing" and "pruning" seasons, and to recognize that every experience is part of His deliberate plan to shape us into His image. It reminds us that our growth is not accidental but orchestrated by a God who is intimately involved in every detail of our spiritual development, always working towards a bountiful harvest.
Questions for Reflection
FAQ
What is the main message of Isaiah 28:25?
The main message of Isaiah 28:25 is that God operates with absolute wisdom, order, and precision, much like a skilled farmer. It contrasts human foolishness and arrogance with God's perfect discernment, illustrating that His actions, whether in judgment or blessing, are always purposeful and tailored to the specific situation or "crop" (people/nations) He is dealing with. The verse emphasizes that God's methods are deliberate and effective, ensuring the right outcome.
How does this verse relate to God's judgment and discipline?
In the broader context of Isaiah 28, this agricultural parable serves to explain God's seemingly harsh judgments and discipline upon Judah and Ephraim. Just as a farmer uses different tools and methods for different crops—some scattered broadly, others carefully placed, and later, some threshed lightly while others are crushed (as explained in Isaiah 28:27-28)—so God applies varied forms of discipline. He doesn't destroy indiscriminately but uses precise methods of judgment and correction, always with the ultimate purpose of purification, instruction, and bringing forth righteousness, rather than utter annihilation. It demonstrates that His discipline is not arbitrary but a wise and purposeful act of cultivation.
Christ-Centered Fulfillment
Isaiah 28:25, with its depiction of God as the wise Farmer, finds profound Christ-centered fulfillment in the person and work of Jesus. Christ is the ultimate Sower, who came to sow the seed of the Word of God into the hearts of humanity, as illustrated in the Parable of the Sower. Just as the farmer in Isaiah 28:25 carefully prepares the ground and sows different seeds according to their nature, Jesus, through His teaching and ministry, prepared the hearts of His disciples and continues to sow the seeds of the Gospel, adapting His approach to the varying receptivity of human hearts. He is also the true Vine, the one who cultivates His branches (believers) through pruning and nurturing so that they may bear much fruit, as He declares in John 15:1-8. The "appointed" nature of the seeds in the Old Testament verse foreshadows God's ultimate "appointed" plan for salvation, meticulously executed through Christ's sacrificial death and resurrection. The wisdom of God, so evident in the farmer's actions, is fully revealed and embodied in Christ, "in whom are hidden all the treasures of wisdom and knowledge," a truth affirmed in Colossians 2:2-3. Ultimately, the careful sowing and cultivation point to the spiritual harvest that Christ initiated, gathering those who respond to His call, preparing them for the eternal kingdom, where the Lord of the harvest will gather His wheat into the barn, as promised in Matthew 9:37-38 and Matthew 13:30.