This chapter comprises a new prophecy and relates to a new subject. Gesenius supposes that it is to be connected with the following to to the close of Isaiah 33, and that they relate to the same subject, and were delivered at the same time. Munster supposes that the prophecy here commenced continues to the close of Isaiah 35:1-10, and that it relates to the Assyrian war in which the ten tribes were carried away captive. Doederlin supposes that this chapter and the two following were uttered at the same time, and relate to the same subject; Hensler, that the prophecy closes at Isaiah 33.
It is not improbable that this chapter and the following were delivered at the same time, and that they relate to the same general subject - the approaching calamities and wars with the Assyrians, which would terminate only in the removal of the people to a distant land, and in the destruction of the entire city and nation. But the prophecy in this chapter has not any necessary connection with those which follow, and it may be regarded as separate.
When it was uttered is not certainly known. It is clear, however, that it was before the carrying away of the ten tribes, or while the kingdom of Ephraim or Samaria was still standing. Yet it would seem that it was when that kingdom was exceedingly corrupt, and was hastening to a fall Isaiah 28:1-4. Perhaps it was in the time of Ahaz, or in the beginning of the reign of Hezekiah, when Samaria or Ephraim had entered into a league with Rezin, king of Damascus, and may therefore synchronize with Isaiah 7; Isaiah 8. Whenever it was uttered, it is certain that its purpose was to predict the overthrow of Ephraim or Samaria, and the fact, that when that kingdom should be overthrown, the kingdom of Judah would still survive.
The prophecy consists of two parts:
1. The overthrow of Samaria or Ephraim Isaiah 28:1-4.
2. The fact that Yahweh would preserve and defend a portion of his people - those who comprise the kingdom of Judah Isaiah 28:5-29.
The following brief view will present an analysis of the prophecy:
I. Ephraim or Samaria, for its sins, particularly for intemperance, would be overthrownIsaiah 28:1-4 Isaiah 28:1-4.
II. God would preserve the residue of his people, yet they also deserved rebuke, and would be also subjected to punishmentIsaiah 28:5-29 Isaiah 28:5-29.
1. He would preserve them Isaiah 28:5-6 and be their glory and strength.
2. Yet they deserved, on many accounts, to be reproved, particularly because many even of the priests and prophets were intemperate Isaiah 28:7-8.
3. They also disregarded the messengers of God, and treated their messages with contempt and scorn, as being vain repetitions and a mere stammering Isaiah 28:9-13.
4. They regarded themselves as safe, since they were firm and united, and had as it were made a league with death Isaiah 28:14-15.
5. God, in view of their sins, threatens them with deserved punishment Isaiah 28:16-21. This would occur in the following manner:
(a) He would lay in Zion a corner stone, tried and precious, and all that regarded that should be safe Isaiah 28:16.
(b) Yet heavy judgments would come upon the guilty and the unbelieving. Judgment would be laid to the line, and the storms of divine vengeance would sweep away their false refuges, and their covenant with death should not avail them Isaiah 28:17-21.
(c) The people are therefore admonished to attend to this, for the destruction was determined upon the whole land Isaiah 28:22.
(d) The whole account of their punishment is concluded by a reference to the conduct of a farmer, and an illustration is drawn from the fact that he takes various methods to secure his harvest. He plows, he sows, and in various ways he thrashes his grain. So in various ways God would deal with his people. He would instruct, admonish, correct, and punish them, in order that he might sect the greatest amount of piety and good fruits from them. Chastisement was just as necessary for them as it was for the farmer in various modes to beat out his grain Isaiah 28:28-29.