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In that day the LORD of hosts will become a beautiful crown
And a glorious diadem to the remnant of His people;
A spirit of justice for him who sits in judgment,
A strength to those who repel the onslaught at the gate.
— Isaiah 28:5-6 (NASB 1995)
This chapter begins with a "woe" or condemnation of "the drunkards of Ephraim", representing the northern kingdom of Israel — Samaria — and in particular their leadership, as we can see from verse 7. However, the message was likely delivered in Jerusalem, meant as a warning to the leadership of the southern kingdom, as is suggested by verses 14 and following.
The (proud) crown described in verse 1 is the Hebrew עֲטָרָה. The word can refer to a crown in the sense we normally think of one, like a gold or silver crown. But it can also be translated "garland". Comparing this with the latter half of verse 1, and verse 3, likely this is referring to a wreath of flowers placed on the head. It represents their honor and authority, and the beauty and prosperity of their territory. But these drunken rulers seek only frivolity and their own pleasure, and when judgment comes (verses 2-4) they will be despised and put to shame, and the "fading flower" of their land will be trampled over and destroyed by the foriegn invaders.
Verse 7 condemns the false prophets and the false priests of the northern kingdom. Prophets and priests are those who, in principle, are suppose to be intermediaries between God and the people, for the good of the people, deliverying God's messages, and making judgments regarding the application of God's laws. But these prophets were not only fakes and frauds to begin with, but were so consumed with their own pleasure, and so dull of conscience, that they couldn't manage to be sober even while performing their official duties.
Verses 9 and following expands further on the coming judgment that God would bring about through foreign invaders, due to the nation's rejection of God's word and the call to repentance. The judgment of the northern kingdom would be brought about by the brutal Assyrians.
Wrapped up in the middle of this description of woe and judgment, are gems of hope and promise in verses 5 and 6.
The promises of verses five and six will happen "in that day" (בַּיּוֹם הַהוּא) which is a general term in Isaiah for a future time of judgment and of restoration for God's people. TBKC asserts verses 5 and 6 refer to the Millenium reign, with the Messiah being the one who "sits in judgment" in verse 6. To me, it does seem like verse 5 must be referring forward to Millenium, but I'm inclined to believe verse six is not referring only to Messiah, but to all those of God's people who will need a "spirit of justice" to govern justly, and who will need "strength" to repel the "onslaught at the gate". So I'm not entirely clear on what that verse is referring to in the prophetic timeline. But certainly when Messiah returns, as described in the book of the Revelation, he will soundly defeat Israel's enemies, and he will lead his people and the world in a reign of just judgment.
The phrase לַעֲטֶרֶת צְבִי is translated "beautiful crown" in the NASB translations and the NET Bible, but many translations prefer "crown of glory" or "glorious crown". The crown is a mark of honor and authority, as can be seen from the metaphorical uses of the Hebrew word in the Bible. (See TWOT and Proverbs 16:31, 17:6, 12:4, and 4:9 with 14:24.)
The word translated "beautiful" or "glorious" is צְבִי, and TWOT explains the meaning of the word as follows:
The best in regards to splendor and honor is referred to as beautiful or glorious: the promised land (Ezk 20:6, 15; Dan 11:16, 41), the temple mount (Dan 11:45), the strategic cities of Moab (Ezk 25:9), Babylon, the greatest nation (Isa 13:19).
To clarify further what TWOT is explaining, I refer to my English dictionary: "Splendor" is defined in English as "great brightness; brilliant luster" or "great show of richness and elegance; magnificence; impressiveness; pomp; grandeur" (Webster's New Twentieth Century Dictionary Unabridged, 2nd Ed.). "Honor" has many meanings, but TWOT is likely referring to "the esteem due or paid to worth" or "dignity, exalted rank or place; distinction; noble appearance" (ibid).
So, in contrast to the failing crown of the "drunkards of Ephraim", in the coming day of restoration ʏʜᴡʜ of hosts will be a beautiful crown to his people. He will make them respected and powerful in a way that is delightful and impressive and attention-getting.
The parallel expression "and a glorious diadem" (וְלִצְפִירַ֖ת תִּפְאָרָ֑ה) communicates mostly the same thought. The "diadem" here refers to a "chaplet", that is, "a garland or wreath to be worn on the head" (see HALOT and TWOT). HALOT puts this instance of תִּפְאָרָה under the definition "glory, splendour, radiance" whereas TWOT defines it as "beauty, glory, [or] pride".
The words translated "justice" and "judgment" in verse six are the same word in Hebrew, מִשְׁפָּט. It is important for us to understand that, in the Hebrew mind and nation, there was no branches of government as we are accustomed to today, and there was no distinct judicial branch. Rather the Law, or Torah, was something that was supposed to regulate every aspect of the life of God's people, corporately and individually. Elders, judges (that is, rulers) and kings were simply those who were in a position to apply the law and to make sure it was being followed. So מִשְׁפָּט or "judgment" was really the idea of just governance. (See TWOT.)
The hope given here is that, in a future day, the government of God's people will be just and right on every level, as the leaders are given the "spirit of justice" which enables them to effectively lead the people to do God's will and to follow God's law. No more crooked, corrupt, and selfish government, but instead leadership that is empowered by ʏʜᴡʜ.
The word "strength" here, Hebrew גְבוּרָה, refers to might, the might of the strong warrior (TWOT). It can refer to either physical or military strength (HALOT). God's people would be given strength to repel the "onslaught" (מִלְחָמָה) at the gate. The word מִלְחָמָה literally refers to hand-to-hand combat, but is used more generally of any intense struggle or war (HALOT). The Israelites often throughout their history found themselves under intense assault by hoards of brutal foriegn enemies and sadly, due to their sins, much of Isaiah's prophecies predicted defeat and loss. But in "that day" God will give them strength to be victorious over their enemies.
Obviously these promises were meant to be hope and encouragement to Israel in their trials, and to lead them to faith and repentance. But it is critical to remember that this same ʏʜᴡʜ, the source of this hope and strength, dwells within every one who has put his trust in Christ and has been born again of the Spirit of ʏʜᴡʜ.
Our faith receives receives little honor in this world, and more often scorn and mockery. Those who put their trust in Christ and in God's word are held in contempt, labelled as bigoted, stupid, or uneducated. But this is only temporary. In "that day" the faith of God's people will be vindicated, and God will give his children great beauty and honor, which will be recognized and respected by all.
Also, while we still dwell in this ungodly world, this same ʏʜᴡʜ who gives strength and the "spirit of justice" can aid us as we look to him. In our unfriendly culture which seeks to dethrone God and to present us with many temptations to do evil, it can be very difficult to live lives that are pleasing to God and which honor him. But God's Spirit gives us discernment between good and evil, and he gives us both the desire and ability to walk in the good way. Our churches, our families, and our own souls are opposed by many dangers of a spiritual nature, like a fortress or city beseiged by a great army. But the Holy Spirit gives us strength to "repel the onslaught at the gate" and be victorious, as we look to him for that strength, and we put our trust in his promises.
This work © 2024 by Christopher Howard is licensed under Attribution-NonCommercial-ShareAlike 4.0 International.
Scripture quotations taken from the (NASB®) New American Standard Bible®, Copyright © 1960, 1971, 1977, 1995 by The Lockman Foundation. Used by permission. All rights reserved.