Chapter 22

1 The prophet lamenteth the invasion of Jewry by the Persians. 8 He reproveth their human wisdom and worldly joy. 15 He prophesieth Shebna’s deprivation, 20 and Eliakim, prefiguring the kingdom of Christ, his substitution.

1. The burden. See on ch. 13:1.

The valley of vision. Jerusalem is the “valley of vision,” as the message itself makes clear (see vs. 4, 8–10).

What aileth thee now? Literally, “What to you thus?” meaning, “What has happened to you that you act thus?”

Thou art wholly. Literally, “all of you.”

To the housetops. The flat roofs of the houses of Palestine were customary places for various activities (Judges 16:27; Neh. 8:16). At a time of grave danger the people had gathered on the housetops, lighthearted and reckless, indulging in drinking and revelry (see v. 13).

2. Stirs. Literally, “noise.”

Not slain with the sword. While the country of Judah was being devastated by the Assyrian armies and multitudes were dying, the inhabitants of Jerusalem were not risking their lives upon the field of battle, helping their compatriots; they were engaged in a strange and tumultuous seeking for pleasure. It was a sin for them to act thus at a time when so many of their brethren were suffering the loss of life and property (vs. 4–11), especially since God had proclaimed mourning (v. 12).

3. Thy rulers are fled. Isaiah may refer to a lull in Sennacherib’s siege of Jerusalem, caused by the approach of Taharka with his Ethiopian army (see ch. 37:8, 9), which gave some of the leaders in Jerusalem an opportunity to flee the city. Such a lifting of the siege, temporary though it was, could well have been regarded by the populace of Jerusalem as marking the end of the Assyrian danger, and thus could have led to widespread rejoicing.

Bound by the archers. The meaning of the Hebrew expression thus translated is uncertain. Some have suggested the translation, “without the bow they have been bound,” meaning that in their endeavor to escape, the rulers were captured without their weapons and without having engaged in battle.

4. Look away from me. Isaiah is deeply affected over the plight of Jerusalem, and requests to be left alone in his grief. Later, Jeremiah also wailed bitterly over the fate of the city, which he likewise termed “the daughter of my people” (Lam. 3:48; cf. Jer. 8:19).

5. A day of trouble. Isaiah pictures the day of trouble and distress when the enemy surrounds the city and breaks down its walls with battering rams, and when its people cry to the mountains in their anguish (see Isa. 2:19, 21; Hosea 10:8; cf. Luke 23:30; Rev. 6:16).

The valley of vision. See on v. 1.

6. Elam bare the quiver. Among the Assyrian forces invading Judea were skilled archers from Elam (Jer. 49:35).

Kir. The exact location of Kir is unknown. It is mentioned in 2 Kings 16:9 as the place to which Tiglath-pileser carried away captive the people of Damascus (see also Amos 1:5).

Uncovered the shield. That is, prepared for battle.

7. Thy choicest valleys. There were many valleys around Jerusalem, including those of Hinnom and Kidron. These would be filled with hostile forces attacking the city.

8. Discovered the covering. That is, revealed the secret defenses of Judah, making it possible to overcome the nation.

The house of the forest. The royal armory. The golden (later bronze) shields of the royal guard were kept in the house of the forest of Lebanon (see on 1 Kings 10:17; 14:27). The people are pictured as turning to their weapons of defense.

9. The breaches. Upon the threat of attack the people of Jerusalem became aware of various parts of the wall of the city of David that were in urgent need of repair (2 Chron. 32:5).

The lower pool. See on 2 Chron. 32:4. A reservoir constructed especially to supply the city with water during a siege, and also to deprive an enemy outside the city of an ample water supply.

10. Numbered the houses. A list was made of the houses in Jerusalem, certain of which were selected for demolition in order to provide materials for the repair of the city walls.

11. A ditch between the two walls. The “ditch” here referred to was possibly the tunnel built by Hezekiah to conduct the waters from the old pool at Gihon, a distance of 1,749 ft. (533 m.) southwest, to another pool, or reservoir, known as the Pool of Siloam (see Vol. II, p. 87). Outside an earlier wall, and also outside Hezekiah’s aqueduct and the Pool of Siloam, was a second wall (see on 2 Chron. 32:5). The entire water supply of the Gihon was thus made available to the inhabitants of Jerusalem and denied an enemy without the city. The walls protected the water system.

Him that fashioned it. Many in Jerusalem no longer looked to God for protection, but to the works they had themselves devised. They forgot that the Lord was the true builder and maker of the city, and alone able to provide the help needed in time of distress.

12. Call to weeping. The danger confronting the city should lead the people to repentance and prayer. This was true of Hezekiah (ch. 37:1–4, 15–20). In view of the coming of the day of the Lord, Joel similarly called upon the people to turn to God with fasting and weeping, that He might be gracious to them (Joel 2:12–17).

13. Behold joy and gladness. In spite of their desperate situation the people did not turn to God, but continued in revelry and feasting. They had given themselves over to reckless sensuality, from which nothing could dissuade them. Compare Paul’s comments on the Epicurean philosophy of his time (1 Cor. 15:32).

14. This iniquity. The people refused to turn to the Lord, and their iniquity could not be pardoned. This was no arbitrary decree on the part of God. The Lord could not save them while they persisted in their perversity.

15. Unto Shebna. Shebna’s position as treasurer was one of the most important in the realm. He may have been the royal vizier, acting in behalf of the king in all important affairs of state. These may have included national finances, internal affairs, and responsibility for the royal household. As regent, Jotham had been “over the house” (2 Kings 15:5).

16. A sepulchre. Isaiah was roused to indignation by the arrogance of Shebna. He seems to have newly risen to power and affluence, and to have had no family tomb where his fathers would have been interred. Accordingly, he determined to construct a new and stately tomb to honor him in his position of importance and to ensure him a place in the memory of future generations. Instead of devoting his efforts to the saving of the nation in this time of peril, his chief aim was to promote his personal interests. Rock-hewn sepulchres of the type Shebna was constructing for himself are common in the environs of Jerusalem.

Prof. N. Avigad has identified this tomb of Shebna with one on the slopes of the Mount of Olives discovered many years ago, and from which an inscription was taken to the British Museum. This inscription, which defied decipherment for many years, reads: “This is [the sepulcher of Sheban]yahu, who is over the house. There is no silver or gold here, but [his bones] and the bones of his slave-wife with him. Cursed be the man who will open this!” (Brackets indicate a conjectural restoration of broken and illegible portions of the inscription in its present state.)

17. Carry thee away. Literally, the clause reads, “hurl you away with a great hurling.” Shebna would not occupy the tomb, but perish in a foreign land.

18. Toss thee. Isaiah vividly foretells the fate of Shebna.

A large country. Probably Mesopotamia.

The chariots. Ostentatious pride was the weakness of Shebna. He provided himself with a splendid chariot, which would, however, accompany him into captivity.

19. Drive thee. The Lord would remove Shebna from his post of honor. When Sennacherib’s envoys came to Jerusalem, another (see on v. 21) took his place “over the household,” while he filled the inferior position of scribe (ch. 36:22).

20. My servant Eliakim. Eliakim has not been mentioned previously, and we know nothing of his earlier history.

21. Clothe him. Eliakim was to be given Shebna’s position, together with the robe and girdle, the insignia of office. This prediction soon came to pass (Isa. 36:22; cf. Prov. 16:18; Dan. 4:37; Luke 14:11).

He shall be a father. Unlike Shebna, Eliakim was to exercise his office wisely, ruling for the good of the people and proving to be “a father” to them in their time of need. Nothing is known of his later activities other than the fact that he was head of the delegation that treated with Sennacherib’s envoys who came to demand the surrender of Jerusalem (ch. 36:11, 22).

22. The key. As royal chamberlain, Eliakim would carry the keys of the palace.

23. As a nail. Or, “as a peg,” either for fastening a tent to the ground or on which to hang household articles. It is used here in the latter sense, as a symbol of something that is fast and secure and upon which men may place their confidence.

For a glorious throne. Eliakim would be an honor to the hitherto obscure house of his father. It is the Lord who thus raises the poor and lowly to positions of trust and honor (1 Sam. 2:7, 8; see on Luke 14:11).

24. All the glory. Literally, “all the weight [or honor].” The symbol of a peg on which things may be hung is continued.

25. Cut down, and fall. This verse has given rise to much discussion. Some think it applies to Eliakim, who, in spite of all the gracious things thus far said concerning him, will ultimately prove unworthy, like his predecessor, and be removed from his position of trust and honor. Others think this prediction cannot apply to Eliakim, for it seems inappropriate that a prediction of shame should follow so closely upon one of honor, without explanation. This verse provides the climax to a solemn message against Judah and Jerusalem (see on v. 1). Here, it may refer to the nation as such, and not to Eliakim as an individual. That peg would be removed, the burden fastened to it would fall, and the end would be disgrace and ruin. Such was indeed the fate of Jerusalem and Judah, and of those against whose riotous revelry this “burden” was directed.

Ellen G. White comments

23  Ev 177; PK 348; 9T 27, 112