Isaiah 28:24

28:23-29 The husbandman applies to his calling with pains and prudence, in all the works of it according to their nature. Thus the Lord, who has given men this wisdom, is wonderful in counsel, and excellent in his working. As the occasion requires, he threatens, corrects, spares, shows mercy, or executes vengeance. Afflictions are God's threshing instruments, to loosen us from the world, to part between us and our chaff, and to prepare us for use. God will proportion them to our strength; they shall be no heavier than there is need. When his end is answered, the trials and sufferings of his people shall cease; his wheat shall be gathered into the garner, but the chaff shall be burned with unquenchable fire.

Doth the ploughman plough all day to sow?.... Or, "every day"; he ploughs in order to sow; by ploughing he prepares the ground for sowing, that is his end in ploughing; and he may plough a whole day together when he is at it, but he does not plough every day in the year; he has other work to do besides ploughing, as is later mentioned; such as breaking of clods, sowing seed, and threshing the grain after it is ripe, and reaped, and gathered. The prophet signifies that the Lord, like a ploughman, had different sorts of work; he was not always doing one and the same thing; and particularly, that he would not be always admonishing and threatening men, and making preparation for his judgments, but in a little time he would execute them, signified by after metaphors: doth he open and break the clods of his ground? he does, with a mallet or iron bar, or with the harrow; whereby the ground is made even, and so more fit for sowing.

The Targum interprets the whole in a mystical sense, of the instructions of the prophets, thus, "at all times the prophets prophesy to teach, if perhaps the ears of sinners may be opened to receive instruction;'' and it may be applied to the work of the Spirit of God upon men's hearts, by the ministry of the word: the heart of man is like the "fallow ground", hard and obdurate, barren and unfruitful; the ministry of the word is the "plough", and ministers are the "ploughmen"; but it is the Spirit of God that makes their ministrations useful, for the conviction of the mind, the pricking of the heart, and breaking it in pieces; see Jeremiah 4:3.

Doth the ploughman plough all day to sow? the ploughman doth not spend all his time in ploughing the ground, in order to the sowing it, or, as it follows, in opening it, and breaking its clods; but he hath several times for several works, a time for ploughing, and a time for sowing and harrowing, and a time for reaping, and a time for threshing, or beating, and bruising the corn for his own use; which wisdom God hath put into him. This is the sum of the similitude propounded here and in the following verses; the design and meaning whereof seems to be this, to teach them that God had his times and seasons for several works, and that the methods of his providence were various at several times, and towards several persons or people; and therefore that those scoffing Israelites were guilty of great folly, in flattering themselves, and despising God’s threatenings, because of God’s long patience towards them, and because of their present impunity and prosperity; for God would certainly and speedily take a time to thresh and break them with his judgments, as at present he ploughed and harrowed them, and so prepared them for it by his threatenings. Doth he open; understand, all day, or continually, out of the foregoing clause. And break the clods of his ground; which they used to do with a kind of harrow, or other proper instrument. See Jeremiah 4:3 Hosea 10:11,12

24 . all day ] i.e. continually (R.V.), “uninterruptedly.” The emphasis of the question lies on this word. to sow is an awkward addition and may be a gloss. If genuine the sense must be paraphrased “seeing he has the intention of sowing.” doth he open … ground ] Trans. doth he ( continually ) open and narrow his ground? 24–26 . Ploughing is followed by sowing.

Verse 24. - Doth the plowman plow all day ? The Church of God, go often called a vineyard, is here compared to an arable field, and the processes by which God educates and disciplines his Church are compared to those employed by man in the cultivation of such a piece of ground, and the obtaining of a harvest, from it. First of all, the ground must be ploughed, the face of the earth "opened" and the "clods broken." This, however, does not go on forever; it is for an object - that the seed may be sown; and, as soon as the ground is fit for the sowing to take place, the preparation of the soil ceases. Doth he open and break , etc.? Harrowing succeeds to ploughing in the natural order of things, the object of the harrowing being to break and pulverize the clods. Isaiah 28:24

(24) Doth the plowman plow all day . . .? —Better, every day. Ploughing represents naturally, as in Jeremiah 4:3 , the preparatory discipline by which the spiritual soil is rendered fit for the sower’s work. It is a means, and not an end, and is, therefore, in its very nature but for a season. To a nation passing through this stage, Assyrian invaders scoring their long furrows visibly on the surface of the land, the parable gave the hope that this was preparing the way for the seed-time of a better harvest.

Doth the plowman ... - The question here asked implies that he does "not" plow all the day. The interrogative form is often the most emphatic mode of affirmation. All day - The sense is, does he do nothing else but plow? Is this the only thing which is necessary to be done in order to obtain a harvest? The idea which the prophet intends to convey here is this. A farmer does not suppose that he can obtain a harvest by doing nothing else but plow. There is much else to be done. So it would be just as absurd to suppose that God would deal with his people always in the same manner, as it would be for the farmer to be engaged in nothing else but plowing. Doth he open ... - That is, is he always engaged in opening, and breaking the clods of his field? There is much else to be done besides this. The word 'open' here refers to the furrows that are made by the plow. The earth is laid open as it were to the sunbeams, and to the showers of rain, and to the reception of seed. The word rendered 'break' (ישׁדד yshadēd) properly means "to harrow," that is, to break up the clods by harrowing Job 39:10; Hosea 10:11.

The address of the prophet is here apparently closed. But an essential ingredient is still wanting to the second half, to make it correspond to the first. There is still wanting the fringe of promise coinciding with Isaiah 28:5 , Isaiah 28:6 . The prophet has not only to alarm the scoffers, that if possible he may pluck some of them out of the fire through fear ( Judges 5:23 ); he has also to comfort believers, who yield themselves as disciples to him and to the word of God ( Isaiah 8:16 ). He does this here in a very peculiar manner. He has several times assumed the tone of the mashal, more especially in chapter 26; but here the consolation is dressed up in a longer parabolical address, which sets forth in figures drawn from husbandry the disciplinary and saving wisdom of God. Isaiah here proves himself a master of the mashal. In the usual tone of a mashal song, he first of all claims the attention of his audience as a teacher of wisdom. V. 23 "Lend me your ear, and hear my voice; attend, and hear my address!" Attention is all the more needful, that the prophet leaves his hearers to interpret and apply the parable themselves. The work of a husbandman is very manifold, as he tills, sows, and plants his field. Vv. 24-26 "Does the ploughman plough continually to sow? to furrow and to harrow his land?

Is it not so: when he levels the surface thereof, he scatters black poppy seed, and strews cummin, and puts in wheat in rows, and barley in the appointed piece, and spelt on its border? And He has instructed him how to act rightly: his God teaches it him." The ploughing (chârash) which opens the soil, i.e., turns it up in furrows, and the harrowing (siddēd) which breaks the clods, take place to prepare for the sowing, and therefore not interminably, but only so long as it necessary to prepare the soil to receive the seed. When the seed-furrows have been drawn in the levelled surface of the ground (shivvâh), then the sowing and planting begin; and this also takes place in various ways, according to the different kinds of fruit. Qetsach is the black poppy (nigella sativa, Arab. habbe soda, so called from its black seeds), belonging to the ranunculaceae. Kammōn was the cummin (cuminum cyminum) with larger aromatic seeds, Ar. kammūn, neither of them our common carraway (Kmmel, carum). The wheat he sows carefully in rows (sōrâh, ordo; ad ordinem, as it is translated by Jerome), i.e., he does not scatter it about carelessly, like the other two, but lays the grains carefully in the furrows, because otherwise when they sprang up they would get massed together, and choke one another.