“The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops?”
I. The consternation that the city should be in upon the approach of Sennacherib's army. It used to be full of stirs, a city of great trade, people hurrying to and fro about their business, a tumultuous city, populous and noisy. Where there is great trade there is great tumult. It used to be a joyous revelling city. What with the busy part and what with the merry part of mankind, places of concourse are places of noise. "But what ails thee now, that the shops are quitted, and there is no more walking in the streets and exchange, but thou hast wholly gone up to the house-tops (v. 1), to bemoan thyself in silence and solitude, or to secure thyself from the enemy, or to look abroad and see if any succours come to thy relief, or which way the enemies' motions are." Let both men of business and sportsmen rejoice as though they rejoiced not, for something may happen quickly, which they little think of, that will be a damp to their mirth and a stop to their business, and send them to watch as a sparrow alone upon the house-top, Ps 102 7. But why is Jerusalem in such a fright? Her slain men are not slain with the sword (v. 2), but, 1. Slain with famine (so some); for Sennacherib's army having laid the country waste, and destroyed the fruits of the earth, provisions must needs be very scarce and dear in the city, which would be the death of many of the poorer sort of people, who would be constrained to feed on that which was unwholesome. 2. Slain with fear. They were put into this fright though they had not a man killed, but so disheartened themselves that they seemed as effectually stabbed with fear as if they had been run through with a sword.
“Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle.”
1 The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? 2 Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. 3 All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. 4 Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. 5 For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. 6 And Elam bare the quiver with chariots of men and horsemen, and Kir uncovered the shield. 7 And it shall come to pass, that thy choicest valleys shall be full of chariots, and the horsemen shall set themselves in array at the gate.
“All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. by: Heb. of the bow”
II. The inglorious flight of the rulers of Judah, who fled from far, from all parts of the country, to Jerusalem (v. 3), fled together, as it were by consent, and were found in Jerusalem, having left their respective cities, which they should have taken care of, to be a prey to the Assyrian army, which, meeting with no opposition, when it came up against all the defenced cities of Judah easily took them, ch. 36 1. These rulers were bound from the bow (so the word is); they not only quitted their own cities like cowards, but, when they came to Jerusalem, were of no service there, but were as if their hands were tied from the use of the bow, by the extreme distraction and confusion they were in; they trembled, so that they could not draw a bow. See how easily God can dispirit men, and how certainly fear will dispirit them, when the tyranny of it is yielded to.
“Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. weep: Heb. be bitter in weeping”
III. The great grief which this should occasion to all serious sensible people among them, which is represented by the prophet's laying the thing to heart himself; he lived to see it, and was resolved to share with the children of his people in their sorrows, v. 4, 5. He is not willing to proclaim his sorrow, and therefore bids those about him to look away from him; he will abandon himself to grief, and indulge himself in it, will weep secretly, but weep bitterly, and will have none go about to comfort him, for his grief is obstinate and he is pleased with his pain. But what is the occasion of his grief? A poor prophet had little to lose, and had been inured to hardship, when he walked naked and barefoot; but it is for the spoiling of the daughter of his people. It is a day of trouble, and of treading down, and of perplexity. Our enemies trouble us and tread us down, and our friends are perplexed and know not what course to take to do us a kindness. The Lord God of hosts is now contending with the valley of vision; the enemies with their battering rams are breaking down the walls, and we are in vain crying to the mountains (to keep off the enemy, or to fall on us and cover us) or looking for help to come to us over the mountains, or appealing, as God does, to the mountains, to hear our controversy (Mic 6 1) and to judge between us and our injurious neighbours.
“And Elam bare the quiver with chariots of men and horsemen, and Kir uncovered the shield. uncovered: Heb. made naked”
IV. The great numbers and strength of the enemy, that should invade their country and besiege their city, v. 6, 7. Elam (that is, the Persians) come with their quiver full of arrows, and with chariots of fighting men, and horsemen. Kir (that is, the Medes) muster up their arms, unsheath the sword, and uncover the shield, and get every thing ready for battle, every thing ready for the besieging of Jerusalem. Then the choice valleys about Jerusalem, that used to be clothed with flocks and covered over with corn, shall be full of chariots of war, and at the gate of the city the horsemen shall set themselves in array, to cut off all provisions from going in, and to force their way in. What a condition must the city be in that was beset on all sides with such an army!
“Ye have seen also the breaches of the city of David, that they are many: and ye gathered together the waters of the lower pool.”
8 And he discovered the covering of Judah, and thou didst look in that day to the armour of the house of the forest. 9 Ye have seen also the breaches of the city of David, that they are many: and ye gathered together the waters of the lower pool. 10 And ye have numbered the houses of Jerusalem, and the houses have ye broken down to fortify the wall. 11 Ye made also a ditch between the two walls for the water of the old pool: but ye have not looked unto the maker thereof, neither had respect unto him that fashioned it long ago. 12 And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: 13 And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for to morrow we shall die. 14 And it was revealed in mine ears by the Lord of hosts, Surely this iniquity shall not be purged from you till ye die, saith the Lord God of hosts.
“And ye have numbered the houses of Jerusalem, and the houses have ye broken down to fortify the wall.”
What is meant by the covering of Judah, which in the beginning of this paragraph is said to be discovered, is not agreed. The fenced cities of Judah were a covering to the country; but these, being taken by the army of the Assyrians, ceased to be a shelter, so that the whole country lay exposed to be plundered. The weakness of Judah, its nakedness, and inability to keep itself, now appeared more than ever; and thus the covering of Judah was discovered. Its magazines and stores, which had been locked up, were now laid open for the public use. Dr. Lightfoot gives another sense of it, that by this distress into which Judah should be brought God would discover their covering (that is, uncloak their hypocrisy), would show all that was in their heart, as is said of Hezekiah upon another occasion, 2 Chron 32 31. Thus, by one means or other, the iniquity of Ephraim will be discovered and the sin of Samaria, Hos 7 1.
“Ye made also a ditch between the two walls for the water of the old pool: but ye have not looked unto the maker thereof, neither had respect unto him that fashioned it long ago.”
They were now in a great fright, and in this fright they manifested two things much amiss:—
“And in that day did the Lord GOD of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth:”
II. A great contempt of God's wrath and justice in contending with them, v. 12-14. Here observe,
“And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for to morrow we shall die.”
2. How contrary they walked to this design of God (v. 13): Behold, joy and gladness, mirth and feasting, all the gaiety and all the jollity imaginable. They were as secure and cheerful as they used to be, as if they had had no enemy in their borders or were in no danger of falling into his hands. When they had taken the necessary precautions for their security, then they set all deaths and dangers at defiance, and resolved to be merry, let come on them what would. Those that should have been among the mourners were among the wine-bibbers, the riotous eaters of flesh; and observe what they said, Let us eat and drink, for to-morrow we shall die. This may refer either to the particular danger they were now in, and the fair warning which the prophet gave them of it, or to the general shortness and uncertainty of human life, and the nearness of death at all times. This was the language of the profane scoffers who mocked the messengers of the Lord and misused his prophets. (1.) They made a jest of dying. "The prophet tells us we must die shortly, perhaps to-morrow, and therefore we should mourn and repent to-day; no, rather let us eat and drink, that we may be fattened for the slaughter, and may be in good heart to meet our doom; if we must have a short life, let it be a merry one." (2.) They ridiculed the doctrine of a future state on the other side death; for, if there were no such state, the apostle grants there would be something of reason in what they said, 1 Cor 15 32. If, when we die, there were an end of us, it were good to make ourselves as easy and merry as we could while we live; but, if for all these things God shall bring us into judgment, it is at our peril if we walk in the way of our heart and the sight of our eyes, Eccl 11 9. Note, A practical disbelief of another life after this is at the bottom of the carnal security and brutish sensuality which are the sin, and shame, and ruin of so great a part of mankind, as of the old world, who were eating and drinking till the flood came.
“And it was revealed in mine ears by the LORD of hosts, Surely this iniquity shall not be purged from you till ye die, saith the Lord GOD of hosts.”
3. How much God was displeased at it. He signified his resentment of it to the prophet, revealed it in his ears, to be by him proclaimed upon the house-top: Surely this iniquity shall not be purged from you till you die, v. 14. It shall never be expiated with sacrifice and offering, any more than the iniquity of the house of Eli, 1 Sam 3 14. It is a sin against the remedy, a baffling of the utmost means of conviction and rendering them ineffectual; and therefore it is not likely they should ever repent of it or have it pardoned. The Chaldee reads it, It shall not be forgiven you till you die the second death. Those that walk contrary to them; with the froward he will show himself froward.
“What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? as: or, O he”
1. A reproof of his pride, vanity, and security (v. 16): "What hast thou here, and whom hast thou here? What a mighty noise and bustle dost thou make! What estate has thou here, that thou was born to? Whom hast thou here, what relations, that thou art allied to? Art thou not of mean and obscure original, filius populi—a mere plebeian, that comest we know not whence? What is the meaning of this then, that thou hast built thyself a fine house, hast graved thyself a habitation?" So very nice and curious was it that it seemed rather to be the work of an engraver than of a mason or carpenter; and it seemed engraven in a rock, so firmly was it founded and so impregnable was it. "Nay, thou hast hewed thee out a sepulchre," as if he designed that his pomp should survive his funeral. Though Jerusalem was not the place of his father's sepulchres (as Nehemiah called it with a great deal of tenderness, Neh 2 3), he designed it should be the place of his own, and therefore set up a monument for himself in his life-time, set it up on high. Those that make stately monuments for their pride forget that, how beautiful soever they appear outwardly, within they are full of dead men's bones. But it is a pity that the grave-stone should forget the grave.
“And I will drive thee from thy station, and from thy state shall he pull thee down.”
2. A prophecy of his fall and the sullying of his glory. (1.) That he should not quickly be displaced and degraded (v. 19): I will drive thee from thy station. High places are slippery places; and those are justly deprived of their honour that are proud of it and puffed up with it, and deprived of their power that do hurt with it. God will do it, who shows himself to be God by looking upon proud men and abasing them, Job 40 11, 12. To this v. 25 refers. "The nail that is now fastened in the sure place (that is, Shebna, who thinks himself immovably fixed in his office) shall be removed, and cut down, and fall." Those are mistaken who think any place in this world a sure place, or themselves as nails fastened in it; for there is nothing here but uncertainty. When the nail falls the burden that was upon it is cut off; when Shebna was disgraced all that had a dependence upon him fell into contempt too. Those that are in high places will have many hanging upon them as favourites whom they are proud of and trust to; but they are burdens upon them, and perhaps with their weight break the nail, and both fall together, and by deceiving ruin one another—the common fate of great men and their flatterers, who expect more from each other than either performs. (2.) That after a while he should not only be driven from his station, but driven from his country: The Lord will carry thee away with the captivity of a mighty man, v. 17, 18. Some think the Assyrians seized him, and took him away, because he had promised to assist them and did not, but appeared against them: or perhaps Hezekiah, finding out his treachery, banished him, and forbade him ever to return; or he himself, finding that he had become obnoxious to the people, withdrew into some other country, and there spent the rest of his days in meanness and obscurity. Grotius thinks he was stricken with a leprosy, which was a disease commonly supposed to come from the immediate hand of God's displeasure, particularly for the punishment of the proud, as in the case of Miriam and Uzziah; and by reason of this disease he was tossed like a ball out of Jerusalem. Those who, when they are in power, turn and toss others, will be justly turned and tossed themselves when their day shall come to fall. Many who have thought themselves fastened like a nail may come to be tossed like a ball; for here have we no continuing city. Shebna thought his place too strait for him, he had no room to thrive; God will therefore send him into a large country, where he shall have room to wander, but never find the way back again; for there he shall die, and lay his bones there, and not in the sepulchre he had hewn out for himself. And there the chariots which had been the chariots of his glory, in which he had rattled about the streets of Jerusalem, and which he took into banishment with him, should but serve to upbraid him with his former grandeur, to the shame of his lord's house, of the court of Ahaz, who had advanced him.
“And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah:”
II. The prophecy of Eliakim's advancement, v. 20, etc. He is God's servant, has approved himself faithfully so in other employments, and therefore God will call him to this high station. Those that are diligent in doing the duty of a low sphere stand fairest for preferment in God's books. Eliakim does not undermine Shebna, nor make an interest against him, nor does he intrude into his office; but God calls him to it: and what God calls us to we may expect he will own us in. It is here foretold, 1. That Eliakim should be put into Shebna's place of lord-chamberlain of the household, lord-treasurer, and prime-minister of state. The prophet must tell Shebna this, v. 21. "He shall have thy robe, the badge of honour, and thy girdle, the badge of power; for he shall have thy government." To hear of it would be a great mortification to Shebna, much more to see it. Great men, especially if proud men, cannot endure their successors. God undertakes the doing of it, not only because he would put it into the heart of Hezekiah to do it, and his hand must be acknowledged guiding the hearts of princes in placing and displacing men (Prov 21 1), but because the powers that are, subordinate as well as supreme, are ordained of God. It is God that clothes princes with their robes, and therefore we must submit ourselves to them for the Lord's sake and with an eye to him, 1 Pet 2 13. And, since it is he that commits the government into their hand, they must administer it according to his will, for his glory; they must judge for him by whom they judge and decree justice, Prov 8 15. And they may depend upon him to furnish them for what he calls them to, according to this promise: I will clothe him; and then it follows, I will strengthen him. Those that are called to places of trust and power should seek unto God for grace to enable them to do the duty of their places; for that ought to be their chief care. Eliakim's advancement is further described by the laying of the key of the house of David upon his shoulders, v. 22. Probably he carried a golden key upon his shoulder as a badge of his office, or had one embroidered upon his cloak or robe, to which this alludes. Being over the house, and having the key delivered to him, as the seals are to the lord-keeper, he shall open and none shall shut, shut and none shall open. He had access to the house of the precious things, the silver, and the gold, and the spices; and to the house of the armour and the treasures (ch. 39 2), and disposed of the stores there as he thought fit for the public service. He put whom he pleased into the inferior offices and turned out whom he pleased. Our Lord Jesus describes his own power as Mediator by an allusion to this (Rev 3 7), that he has the key of David, wherewith he opens and no man shuts, he shuts and no man opens. His power in the kingdom of heaven, and in the ordering of all the affairs of that kingdom, is absolute, irresistible, and uncontrollable. 2. That he should be fixed and confirmed in that office. He shall have it for life, and not durante bene placito—during pleasure (v. 23): I will fasten him as a nail in a sure place, not to be removed or cut down. Thus lasting shall the honour be that comes from God to all those who use it for him. Our Lord Jesus is as a nail in a sure place: his kingdom cannot be shaken, and he himself is still the same. 3. That he should be a great blessing in his office; and it is this that crowns the favours here conferred upon him. God makes his name great, for he shall be a blessing, Gen 12 2. (1.) He shall be a blessing to his country (v. 21): He shall be a father to the inhabitants of Jerusalem and to the house of Judah. he shall take care not only of the affairs of the king's household, but of all the public interests in Jerusalem and Judah. Note, Rulers should be fathers to those that are under their government, to teach them with wisdom, rule them with love, and correct what is amiss with tenderness, to protect them and provide for them, and be solicitous about them as a man is for his own children and family. It is happy with a people when the court, the city, and the country, have no separate interests, but all centre in the same, so that the courtiers are true patriots, and whom the court blesses the country has reason to bless too; and when those who are fathers to Jerusalem, the royal city, are no less so to the house of Judah. (2.) He shall be a blessing to his family (v. 23, 24): He shall be for a glorious throne to his father's house. The consummate wisdom and virtue which recommended him to this great trust made him the honour of his family, which probably was very considerable before, but now became much more so. Children should aim to be a credit to their parents and relations. The honour men reflect upon their families by their piety and usefulness is more to be valued than that which they derive from their families by their names and titles. Eliakim being preferred, all the glory of his father's house was hung upon him; they all made their court to him, and his brethren's sheaves bowed to his. Observe, The glory of this world gives a man no intrinsic worth or excellency; it is but hung upon him as an appurtenance, and it will soon drop from him. Eliakim was compared to a nail in a sure place, in pursuance of which comparison all the relations of his family (which, it is likely, were numerous, and that was the glory of it) are said to have a dependence upon him, as in a house the vessels that have handles to them are hung up upon nails and pins. It intimates likewise that he shall generously take care of them all, and bear the weight of that care: All the vessels, not only the flagons, but the cups, the vessels of small quantity, the meanest that belong to his family, shall be provided for by him. See what a burden those bring upon themselves that undertake great trusts; they little think how many and how much will hand upon them if they resolve to be faithful in the discharge of their trust. Our Lord Jesus, having the key of the house of David, is as a nail in a sure place, and all the glory of his father's house hangs upon him, is derived from him, and depends upon him; even the meanest that belong to his church are welcome to him, and he is able to bear the stress of them all. That soul cannot perish, nor that concern fall to the ground, though ever so weighty, that is by faith hung upon Christ.
“And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.”
I. The prophecy of Shebna's disgrace. He is called this treasurer, being entrusted with the management of the revenue; and he is likewise said to be over the house, for such was his boundless ambition and covetousness that less than two places, and those two of the greatest importance at court, would not satisfy him. It is common for self-seeking men thus to grasp at more than they can manage, and so the business of their places is neglected, while the pomp and profit of them wholly engage the mind. It does not appear what were the particular instances of Shebna's mal-administration, for which Isaiah is here sent to prophesy against him; but the Jews say, "He kept up a traitorous correspondence with the king of Assyria, and was in treaty with him to deliver the city into his hands." However this was, it should seem that he was a foreigner (for we never read of the name of his father) and that he was an enemy to the true interests of Judah and Jerusalem: it is probable that he was first preferred by Ahaz. Hezekiah was himself an excellent prince; but the best masters cannot always be sure of good servants. We have need to pray for princes, that they may be wise and happy in the choice of those they trust. These were times of reformation, yet Shebna, a bad man, complied so far as to keep his places at court; and it is probable that many others did like him, for which reason Sennacherib is said to have been sent against a hypocritical nation, ch. 10 6. In this message to Shebna we have,