The valley of vision: Jerusalem. The temple of Jerusalem was built upon Mount Moria, or the mountain of vision. But the city is here called, the valley of vision, either because it was lower than the temple, or because of the low condition to which it was to be reduced, (Challoner) during the captivity. (Worthington) — Vision. Septuagint, “Sion.” (Haydock) — This prophecy regards the devastation caused by Sennacherib, (St. Jerome) Nabuchodonosor, (Sanctius) the Romans, (Eusebius) or by Assaradon, when he took Manasses, 2 Paralipomenon xxxiii. 11., and 4 Kings xxi. 10. — Tops, to weep.
Meaning, Judea, which was compassed about with mountains, and was called the valley of visions, because of the Prophets, which were always there, whom they named Seers. He speaketh to Jerusalem, whose inhabitants were fled up to the housetops for fear of their enemies.
Verses 1-7 Why is Jerusalem in such terror? Her slain men are not slain with the sword, but with famine; or, slain with fear, disheartened. Their rulers fled, but were overtaken. The servants of God, who foresee and warn sinners of coming miseries, are affected by the prospect. But all the horrors of a city taken by storm, faintly shadow forth the terrors of the day of wrath.
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.
Battle. He taxes the king with cowardice.
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.
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.
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.