Isaiah 28:11Meaning & Commentary from the Church Fathers

The prophets delivered messages from God that included both threats and assurances of blessings. When it became clear that Israel had not heeded these divine communications, the question arose: to whom shall we declare the misfortune, and to whom shall we convey the glad tidings? When the prophets seemed to silence their voices, the Almighty Himself stepped in to articulate the message: Those weaned from infancy and those deprived of early nourishment can only expect sorrow for sorrow and hope for hope. The inattentive, who repeatedly disobey the summons, have rightly been forsaken, and without Christ's salvation, their fate is ruin. But to you, who through faith have embraced the truth and have metaphorically outgrown the nourishment meant for infants and are no longer under the tutelage of the law, having transitioned to maturity in Christ, prepare yourselves to accept the fresh proclamation of the gospel of life, in line with Christ’s teachings. Even if trials besiege you and temptations arise in succession, and persecution seems relentless, endure these for a brief time, that you may inherit a hope that transcends human understanding; for it has been written, "For the eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what God hath prepared for them that love Him" (1 Cor. 2:9).

Now we reveal what the first hardship will be. Their mouths grow thin, and they speak in a new language. The significance of this prophecy connects with the account in the Acts of the Holy Apostles, which recounts that on the day of Pentecost the gathered multitude heard a sound as of a mighty wind (Acts 2:1, 2). The assembly, diverse in their origin, witnessed tongues like fire alighting on each of the apostles, filling them with the Holy Spirit to speak in different languages as the Spirit allowed (Acts 2:3, 4). Christ instructed them to remain in Jerusalem until they received the Holy Spirit's empowering promise (Acts 1:4). They then addressed the Israelites and those from distant nations in the languages bestowed upon them by God, astonishing the listeners, who questioned how Jews could speak in their own tongues, claiming they were intoxicated (Acts 2:7, Acts 8:13). This aligns with the notion of mouths growing thin and speaking differently; for they spoke in foreign tongues, showcasing God's omnipotence, fulfilling His prediction: "For with stammering lips and another tongue will I speak to this people, and yet they will not hear me" (1 Cor. 14:21; Isa. 28:11-12). Although the prophecy was clear, they foolishly dismissed the sign and persisted in their disobedience.

God expressed His displeasure with the obstinate hearts of the people, declaring, "Lo, I will send a famine upon the land; not a famine of bread nor a thirst for water, but of hearing the words of the Lord": they shall wander and seek the word of the Lord, yet they will not find it (Am. 8:11, 12). A spiritual famine descended upon the Israelites, who did not accept the bread of life sent from heaven, failing to partake of the sustenance that grants life to the world because, as it is written, "Man shall not live by bread alone, but by every word that proceeds out of the mouth of God" (Matthew 4:4). They gravely sinned against their Savior and Redeemer; yet, in His goodness, He extended an invitation for repentance through the holy apostles. Thus, Peter admonished them, declaring that they had denied the Holy and Righteous One and killed the Author of life, yet sought instead a murderer (Acts 3:14, 15). He acknowledged their ignorance in these actions, as did their leaders (Acts 3:17): "Repent, therefore, and let each of you be baptized in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Spirit. For the promise is for you and your children" (Acts 3:19; Acts 2:38, 39). Therefore, he stated, those who are mature and have been called to service as ministers of this new gospel will clarify to the people the meaning of true rest for the greedy and the devastation that awaits. Yet they did not heed. Consequently, a certain saint, filled with righteous indignation, cried out against them, “O stiff-necked and uncircumcised in heart and ears, you do always resist the Holy Spirit” (Acts 7:51). Observe how, despite their disobedience, they were guided by the apostles, who called them to repentance and taught them wisdom; yet they remained prideful, insensible, and defiantly obstinate.

John elucidates this further, expressing, “Wherefore they could not believe, as Isaiah said: ‘I have blinded their eyes and hardened their hearts, that they should not see with their eyes, nor understand with their hearts, nor be converted, and that I should heal them’” (John 12:39-40). While this might seem contradictory, it is essential to acknowledge that the clear intention was that they should not see. Thus, it is stated plainly that their inability to believe stemmed from their blindness. This presents a dilemma: who will defend the Jewish people by declaring them innocent for their lack of faith? After all, their blindness resulted in their inability to believe. In light of God’s goodness, we must conclude that their sins warranted this blindness, which, in turn, inhibited their faith.

John’s assertion reinforces this idea: “Wherefore they could not believe, as Isaiah said, that He had blinded their eyes” (John 12:39-40). Hence, attempting to argue that they were blinded for the sake of being converted becomes illogical, as one does not convert without first believing. Furthermore, we might acknowledge that some among the Jews were indeed capable of healing. Yet, they were so engulfed by pride that remaining in disbelief initially served them, rendering them blind to the parables of the Lord. Their failure to comprehend these teachings led them to reject Him, culminating in His crucifixion. Following His Resurrection, their humiliation over their actions could spur them into a genuine love for Him, the one who forgave them.

One might challenge this viewpoint unless they refer to the Acts of the Apostles, where it aligns with John’s words: “Wherefore they could not believe, because He had blinded their eyes, that they should not see.” This notion suggests that their blindness was designed not only for their conversion but also for deeper repentance after the Resurrection. The parables obscured the truths of God’s Word, leading them to initially misunderstand Him, causing their disbelief and subsequent crucifixion. After witnessing Christ's miracles following His Resurrection, they would be struck by guilt, urging them toward repentance, ultimately leading them to receive grace through obedience and increased love.

As for those unresponsive to this blinding, the prophet addresses them elsewhere, as the Apostle also implies concerning the obscurity of languages: “I will speak to this people in other tongues and with other lips, and so they will not hear me, saith the Lord” (1 Cor. 14:21; Isaiah 28:11). This statement indicates that the intention behind their inability to hear was to encourage humble confession and earnest pursuit of God’s grace. Such is the nature of physical healing; often, treatments initially cause discomfort in order to achieve restoration. Ointments necessary for healing cannot be effective unless they first disturb the senses.

It may appear contradictory when the prophet states, “Unless ye believe, ye shall not understand” (Isaiah 7:9), in light of John’s declaration that “Wherefore they could not believe, because He blinded their eyes” (John 12:40). If understanding was essential for belief, then how could they fail to believe due to their inability to understand? Isaiah’s statement refers to comprehending divine mysteries. When it comes to that which must be believed, if it is not properly understood, true belief is not possible. Thus, what is declared must first be grasped to be embraced in faith, enabling a comprehension of the truths not yet spoken.

Whether they received the message each in their own language, thus appearing as if a singular voice emanated from a multitude, or more explicitly, whether the various voices originated from that one voice, is a profound consideration. Alternatively, if we pause at the term heard, we might interpret it as the speakers expressing their own voices to the audience, indicative of diverse tongues. I find the latter interpretation more compelling, as the former suggests a miracle primarily impacting the listeners rather than the speakers. The latter directly involves the speakers, who were accused of drunkenness, thereby illustrating that through the Holy Spirit, they performed wonders in their proclamation. This took place on Pentecost.