Isaiah · Chapter 22

V. 1. The valley-Of Judah; and especially of Jerusalem, called a valley, because great part of it flood in a valley; and the valley of vision, because of the many and clear visions or revelations of God’s mind, in that place. House-tops-As they used to do in times of great consternation, that they might look, to and cry to heaven for help.

Verse 1. Art—gone up to the house-tops— “Are gone up to the house-tops”] The houses in the east were in ancient times, as they are still, generally, built in one and the same uniform manner. The roof or top of the house is always flat, covered with broad stones, or a strong plaster of terrace, and guarded on every side with a low parapet wall; see Deuteronomy 22:8. The terrace is frequented as much as any part of the house. On this, as the season favours, they walk, they eat, they sleep, they transact business, ( 1 Samuel 9:25, see also the Septuagint in that place,) they perform their devotions Acts 10:9. The house is built with a court within, into which chiefly the windows open: those that open to the street are so obstructed with lattice-work that no one either without or within can see through them. Whenever, therefore, any thing is to be seen or heard in the streets, any public spectacle, any alarm of a public nature, every one immediately goes up to the house-top to satisfy his curiosity. In the same manner, when any one has occasion to make any thing public, the readiest and most effectual way of doing it is to proclaim it from the house-tops to the people in the streets. “What ye hear in the ear, that publish ye on the house-top,” saith our Saviour, Matthew 10:27. The people running all to the tops of their houses gives a lively image of a sudden general alarm. Sir John Chardin’s MS. note on this place is as follows: “Dans les festes pour voir passer quelque chose, et dans les maladies pour les annoncer aux voisins en allumant des lumieres, le peuple monte sur les terrasses.” “In festivals, in order to see what is going forward, and in times of sickness, in order to indicate them to neighbours by lighting of candles, the people go up to the house-tops.”

Verses 1-3. The burden of the valley of vision — Of Judah, and especially of Jerusalem, called a valley, because a great part of it stood in a valley between the opposite hills of Zion and Acra, and between Acra and Moriah; (see Josephus’s Jewish War, 5:13; and 6:6;) and the valley of vision, because it was the seat of divine revelation, the place where chiefly prophetic visions were given, and where God manifested himself visibly in the most holy place. The reader will observe this is the seventh discourse of the second part; and relates to the calamity brought on Jerusalem by the invasion of the Assyrians or Chaldeans, or both, and to the fall of Shebna. What aileth thee now? — The prophet refers here to the commotion into which the city was, or, he foresaw, would be, thrown upon the report of the approach of the hostile army to besiege it, and to the perturbation of the people’s minds and the general confusion. That thou art wholly gone up to the house-tops — Either to reconnoitre the approaching enemy, or to consult for thine own safety. Thou that art — Or rather, wast, full of stirs — Of great trade, people hurrying to and fro about their business; a tumultuous city — Populous and noisy; a joyous city — Full of revelling and jollity. What ails thee now that the shops and mercantile houses are quitted, and there is no more walking in the streets, but thou art to be seen crowding the housetops? — “The houses in the East were, in ancient times, as they are still generally, built in one and the same uniform manner. The roof, or top of the house, is always flat, covered with broad stones, or a strong plaster of terrace, and guarded on every side with a low parapet wall. The terrace is frequented as much as any part of the house. On this, as the season favours, they walk, they eat, they sleep, they transact business, they perform their devotions. The house is built with a court within, into which chiefly the windows open; those that are open to the street are so obstructed with lattice-work that no one either without or within can see through them. Whenever, therefore, any thing is to be seen or heard in the streets, any public spectacle, any alarm of a public nature, every one immediately goes up to the housetops to satisfy his curiosity. In the same manner, when any one had occasion to make any thing public, the readiest and most effectual way of doing it was, to proclaim it from the house-tops to the people in the streets.” — Bishop Lowth. Thy slain men are not slain with the sword — But either by famine or pestilence in the siege. 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 what was unwholesome. But this prediction, with that contained in the next verse, was more eminently fulfilled when the city was besieged by the Chaldeans. See Jeremiah 14:18; 38:2. And Vitringa is of opinion, that the prophet has that calamity in view, as well as the affliction suffered under the Assyrian invasion. All thy rulers are fled together — Zedekiah and his chief commanders, whose flight he foretels. See Jeremiah 39:3, 4. They are bound by the archers — Bishop Lowth renders this clause, they are fled from the bow, that is, from the bows and arrows of the Assyrian archers: or, as others translate this former part of the verse, All thy captains are fled together with a wandering flight from the bow. That is, they are fled far and wide; they are bound — Namely, those who could not flee away fast enough to escape the Chaldeans. All that are found in thee — Namely, in the city, with Zedekiah, during the siege; for those who had fled to the Chaldeans saved their lives and liberties. Or, as the words, Ëyaxmn lk, may be rendered, All that are found of thee, or belonging to thee; which have fled from far — Or, have fled a great way off, namely, who fled from Jerusalem, but were pursued and overtaken by the enemy, 2 Kings 25:4-7, and Jeremiah 52:8-11.

Verse 1. The valley of vision. A valley near Jerusalem, so called because of a school of the prophets said to have been there.

1. Valley of vision — Jerusalem itself, the seat of prophecy, the residence of Isaiah and his school of disciples. It is called a “valley” because, though on hills, it is surrounded by hills higher than itself; and because on three sides valleys steeply sloping to the city run into one running to the Dead Sea eastward. What aileth thee — A question occasioned by revelry resounding from all the housetops in a time of real peril, and this, from a daring, defiant sense of security. The question is a rebuke. The housetops were flat, and used as places of resort.

V. 2. Noises-Of joyful shouts. Tumultuous-Through revelling and jollity. Battle-But either by famine or pestilence in the siege, or in their flight.

Verses 1-3. The burden of the valley of vision — Of Judah, and especially of Jerusalem, called a valley, because a great part of it stood in a valley between the opposite hills of Zion and Acra, and between Acra and Moriah; (see Josephus’s Jewish War, 5:13; and 6:6;) and the valley of vision, because it was the seat of divine revelation, the place where chiefly prophetic visions were given, and where God manifested himself visibly in the most holy place. The reader will observe this is the seventh discourse of the second part; and relates to the calamity brought on Jerusalem by the invasion of the Assyrians or Chaldeans, or both, and to the fall of Shebna. What aileth thee now? — The prophet refers here to the commotion into which the city was, or, he foresaw, would be, thrown upon the report of the approach of the hostile army to besiege it, and to the perturbation of the people’s minds and the general confusion. That thou art wholly gone up to the house-tops — Either to reconnoitre the approaching enemy, or to consult for thine own safety. Thou that art — Or rather, wast, full of stirs — Of great trade, people hurrying to and fro about their business; a tumultuous city — Populous and noisy; a joyous city — Full of revelling and jollity. What ails thee now that the shops and mercantile houses are quitted, and there is no more walking in the streets, but thou art to be seen crowding the housetops? — “The houses in the East were, in ancient times, as they are still generally, built in one and the same uniform manner. The roof, or top of the house, is always flat, covered with broad stones, or a strong plaster of terrace, and guarded on every side with a low parapet wall. The terrace is frequented as much as any part of the house. On this, as the season favours, they walk, they eat, they sleep, they transact business, they perform their devotions. The house is built with a court within, into which chiefly the windows open; those that are open to the street are so obstructed with lattice-work that no one either without or within can see through them. Whenever, therefore, any thing is to be seen or heard in the streets, any public spectacle, any alarm of a public nature, every one immediately goes up to the housetops to satisfy his curiosity. In the same manner, when any one had occasion to make any thing public, the readiest and most effectual way of doing it was, to proclaim it from the house-tops to the people in the streets.” — Bishop Lowth. Thy slain men are not slain with the sword — But either by famine or pestilence in the siege. 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 what was unwholesome. But this prediction, with that contained in the next verse, was more eminently fulfilled when the city was besieged by the Chaldeans. See Jeremiah 14:18; 38:2. And Vitringa is of opinion, that the prophet has that calamity in view, as well as the affliction suffered under the Assyrian invasion. All thy rulers are fled together — Zedekiah and his chief commanders, whose flight he foretels. See Jeremiah 39:3, 4. They are bound by the archers — Bishop Lowth renders this clause, they are fled from the bow, that is, from the bows and arrows of the Assyrian archers: or, as others translate this former part of the verse, All thy captains are fled together with a wandering flight from the bow. That is, they are fled far and wide; they are bound — Namely, those who could not flee away fast enough to escape the Chaldeans. All that are found in thee — Namely, in the city, with Zedekiah, during the siege; for those who had fled to the Chaldeans saved their lives and liberties. Or, as the words, Ëyaxmn lk, may be rendered, All that are found of thee, or belonging to thee; which have fled from far — Or, have fled a great way off, namely, who fled from Jerusalem, but were pursued and overtaken by the enemy, 2 Kings 25:4-7, and Jeremiah 52:8-11.

2. Thy slain men — Or, men destined to perish, as the prophet sees a dire siege at hand. Not slain with the sword — Not to have this honour. They will die inside, not in battle; or, they will die as captives, far away.

V. 3. Rulers-Zedekiah and his chief commanders, whose flight he foretells. Found-That remain there with Zedekiah in the siege; for those who had fled to the Chaldeans saved their lives and liberties. Bound-In fetters, Jeremiah 52:11. Fled-Who fled from Jerusalem, but were pursued and overtaken by their enemies, and bound, as others had been.

Verse 3. All thy rulers—are bound by the archers— “All thy leaders-are fled from the bow”] There seems to be somewhat of an inconsistency in the sense according to the present reading. If the leaders were bound, wrsa usseru, how could they flee away? for their being bound, according to the obvious construction and course of the sentence, is a circumstance prior to their flight. I therefore follow Houbigant, who reads wrsh huseru, remoti sunt, “they are gone off.” wlg galu, transmigraverunt, Chaldee; which seems to confirm this emendation.

Verses 1-3. The burden of the valley of vision — Of Judah, and especially of Jerusalem, called a valley, because a great part of it stood in a valley between the opposite hills of Zion and Acra, and between Acra and Moriah; (see Josephus’s Jewish War, 5:13; and 6:6;) and the valley of vision, because it was the seat of divine revelation, the place where chiefly prophetic visions were given, and where God manifested himself visibly in the most holy place. The reader will observe this is the seventh discourse of the second part; and relates to the calamity brought on Jerusalem by the invasion of the Assyrians or Chaldeans, or both, and to the fall of Shebna. What aileth thee now? — The prophet refers here to the commotion into which the city was, or, he foresaw, would be, thrown upon the report of the approach of the hostile army to besiege it, and to the perturbation of the people’s minds and the general confusion. That thou art wholly gone up to the house-tops — Either to reconnoitre the approaching enemy, or to consult for thine own safety. Thou that art — Or rather, wast, full of stirs — Of great trade, people hurrying to and fro about their business; a tumultuous city — Populous and noisy; a joyous city — Full of revelling and jollity. What ails thee now that the shops and mercantile houses are quitted, and there is no more walking in the streets, but thou art to be seen crowding the housetops? — “The houses in the East were, in ancient times, as they are still generally, built in one and the same uniform manner. The roof, or top of the house, is always flat, covered with broad stones, or a strong plaster of terrace, and guarded on every side with a low parapet wall. The terrace is frequented as much as any part of the house. On this, as the season favours, they walk, they eat, they sleep, they transact business, they perform their devotions. The house is built with a court within, into which chiefly the windows open; those that are open to the street are so obstructed with lattice-work that no one either without or within can see through them. Whenever, therefore, any thing is to be seen or heard in the streets, any public spectacle, any alarm of a public nature, every one immediately goes up to the housetops to satisfy his curiosity. In the same manner, when any one had occasion to make any thing public, the readiest and most effectual way of doing it was, to proclaim it from the house-tops to the people in the streets.” — Bishop Lowth. Thy slain men are not slain with the sword — But either by famine or pestilence in the siege. 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 what was unwholesome. But this prediction, with that contained in the next verse, was more eminently fulfilled when the city was besieged by the Chaldeans. See Jeremiah 14:18; 38:2. And Vitringa is of opinion, that the prophet has that calamity in view, as well as the affliction suffered under the Assyrian invasion. All thy rulers are fled together — Zedekiah and his chief commanders, whose flight he foretels. See Jeremiah 39:3, 4. They are bound by the archers — Bishop Lowth renders this clause, they are fled from the bow, that is, from the bows and arrows of the Assyrian archers: or, as others translate this former part of the verse, All thy captains are fled together with a wandering flight from the bow. That is, they are fled far and wide; they are bound — Namely, those who could not flee away fast enough to escape the Chaldeans. All that are found in thee — Namely, in the city, with Zedekiah, during the siege; for those who had fled to the Chaldeans saved their lives and liberties. Or, as the words, Ëyaxmn lk, may be rendered, All that are found of thee, or belonging to thee; which have fled from far — Or, have fled a great way off, namely, who fled from Jerusalem, but were pursued and overtaken by the enemy, 2 Kings 25:4-7, and Jeremiah 52:8-11.

Ver. 3. All thy rulers are fled. All thy captains of hundreds and thousands are gone beyond the Jordan, or wherever they could, from the bow and piercing arrows of the bloody Assyrians. The terror of the invaders deprived the people of natural courage.

3. Thy rulers are fled — This verse describes conquest and captivity.

V. 4. Look away-Take off your eyes and thoughts from me, and leave me alone.

Verses 4, 5. Therefore said I, &c. — “Behold the prophet here anticipating those lamentations which he was afterward to pour forth, and which Jeremiah so pathetically poured forth, an eye-witness of this calamity. For the expressions here are too strong to be applied to any other calamity than the great and final one, when the Jews were carried captives to Babylon;” of which the prophet had a clear foresight. Look away from me — Take off your eyes and thoughts from me, and leave me alone, that I may take my fill of sorrow. Labour not to comfort me — For all your labour will be lost. I neither can nor will receive any consolation. Because of the spoiling, &c. — Of that city and nation, whereof I am a member. The title of daughter is often given both to cities and nations, as hath been observed before. For it is a day of treadling down — In which my people are trodden under foot by their insolent enemies; and of perplexity by the Lord of hosts — This is added, partly to show, that this did not happen without God’s providence; and partly to aggravate their calamity, because, not only men, but God himself fought against them; breaking down the walls — Of the strong cities of Judah; which was done both by Sennacherib and by Nebuchadnezzar; and of crying to the mountains — With such loud and dismal outcries as should reach to the neighbouring mountains. “Who does not see,” says Vitringa, “in Isaiah, thus weeping over Jerusalem, a type of Jesus weeping over this same city in its last extremity?”

4, 5. Therefore… Look away from me — Advice to let the prophet alone, to obtrude not on his sorrow. No consolation can reach him. Daughter of my people — Inhabitants of Jerusalem. Trouble… treading down… perplexity — Mental anguish extreme to the prophet, while the thoughtless people are insensible to coming woes. Terrible day in prospect, but Jehovah sends it as the last recourse with a view to correction. Crying — Wails which reach to and echo back from the mountains, allusive of the valley whence they come.

V. 5. Treading down-In which my people are trodden under foot by their enemies. By the Lord-Not only men, but God himself fought against them. Walls-Of the strong cities of Judah. Mountains-With such loud and dismal outcries as should reach to the neighbouring mountains.

Verses 4, 5. Therefore said I, &c. — “Behold the prophet here anticipating those lamentations which he was afterward to pour forth, and which Jeremiah so pathetically poured forth, an eye-witness of this calamity. For the expressions here are too strong to be applied to any other calamity than the great and final one, when the Jews were carried captives to Babylon;” of which the prophet had a clear foresight. Look away from me — Take off your eyes and thoughts from me, and leave me alone, that I may take my fill of sorrow. Labour not to comfort me — For all your labour will be lost. I neither can nor will receive any consolation. Because of the spoiling, &c. — Of that city and nation, whereof I am a member. The title of daughter is often given both to cities and nations, as hath been observed before. For it is a day of treadling down — In which my people are trodden under foot by their insolent enemies; and of perplexity by the Lord of hosts — This is added, partly to show, that this did not happen without God’s providence; and partly to aggravate their calamity, because, not only men, but God himself fought against them; breaking down the walls — Of the strong cities of Judah; which was done both by Sennacherib and by Nebuchadnezzar; and of crying to the mountains — With such loud and dismal outcries as should reach to the neighbouring mountains. “Who does not see,” says Vitringa, “in Isaiah, thus weeping over Jerusalem, a type of Jesus weeping over this same city in its last extremity?”

4, 5. Therefore… Look away from me — Advice to let the prophet alone, to obtrude not on his sorrow. No consolation can reach him. Daughter of my people — Inhabitants of Jerusalem. Trouble… treading down… perplexity — Mental anguish extreme to the prophet, while the thoughtless people are insensible to coming woes. Terrible day in prospect, but Jehovah sends it as the last recourse with a view to correction. Crying — Wails which reach to and echo back from the mountains, allusive of the valley whence they come.

V. 6. Elam-The Persians, who now, and for a long time after, were subject to the Assyrian and Chaldean emperors. Quiver-Being expert bowmen. Horsemen-As some fought on foot, so others fought from chariots and horses. Kir-The Medes, so called from Kir, an eminent city and region of Media. Uncovered-Prepared it and themselves for the battle.

Verse 6. Chariots of men— “The Syriac”] It is not easy to say what אדם רכב recheb adam, a chariot of men, can mean. It seems by the form of the sentence, which consists of three members, the first and the third mentioning a particular people, that the second should do so likewise. Thus ופרשים ארם ברכב berecheb aram uparashim, “with chariots the Syrian, and with horsemen:” the similitude of the letters d daleth and r resh is so great, and the mistakes arising from it are so frequent, that I readily adopt the correction of Houbigant, ארם aram, Syria, instead of אדם adam, man; which seems to me extremely probable. The conjunction w vau, and, prefixed to פרשים parashim, horsemen, seems necessary in whatever way the sentence may be taken; and it is confirmed by five MSS., (one ancient,) four of Deuteronomy Rossi’s, and two ancient of my own; one by correction of Dr. Kennicott’s, and three editions. Kir was a city belonging to the Medes. The Medes were subject to the Assyrians in Hezekiah’s time, (see 2 Kings 16:9; 17:6;) and so perhaps might Elam (the Persians) likewise be, or auxiliaries to them.

Verses 6, 7. And Elam bare the quiver — This second member of the first part of this prophecy, which begins here, seems evidently to refer to the Assyrian invasion; for the Medes and Elamites, or Persians, were united with the Assyrians in the time of Sennacherib, but not of Nebuchadnezzar. The Persians were expert bowmen, as appears from Jeremiah 49:35, and from Strabo’s testimony. With chariots of men and horsemen — As some of them fought on foot, so others from chariots and horses. And Kir — That is, the Medes, so called, from an eminent city and region of that name in Media, 2 Kings 16:9; Amos 1:5; uncovered the shield — Prepared their defensive and offensive weapons, and themselves, for the battle; for in times of peace arms were wrapped up and covered, to preserve them clean and fit for use. Thy choicest valleys shall be full of chariots — Valleys were the most proper places for the use of chariots; and the horsemen at the gate — To assist and defend the footmen, while they made the assault, and to prevent those who endeavoured to escape.

Ver. 6. Elam, then subject to the Assyrians, bare the quiver, and were famed for archery. Jeremiah 49:35. Men and horsemen. Isaiah saw the far-famed Persian cavalry in the beautiful vales of Jerusalem, for the horse cannot act on rugged hills. Kir, a city of Media; but there were other towns of that name. He saw the infantry of that country uncover the shield, and prepare for battle.

6, 7. Elam — Not Persia, as a whole, but a district within it, supplying soldiers that used the bow. Kir — A province in Assyria on the river Kuros, which furnished men with lances and shields, (shields were in cases when not used.) However, Rawlinson locates “Kir” near the mouths of the Euphrates and of the Tigris.

In either case, the siege of this chapter may be that of Nebuchadnezzar, B.C. 605, or it may cover the character of several sieges, then future to Isaiah. Thy choicest valleys — That is, those passable to chariots near Jerusalem. These were Rephaim on the south, and the plateau north.

V. 7. Valleys-Valleys were the most proper places for the use of chariots. Gate-To assist the footmen while they made their assault, and to prevent those who endeavoured to escape.

Verses 6, 7. And Elam bare the quiver — This second member of the first part of this prophecy, which begins here, seems evidently to refer to the Assyrian invasion; for the Medes and Elamites, or Persians, were united with the Assyrians in the time of Sennacherib, but not of Nebuchadnezzar. The Persians were expert bowmen, as appears from Jeremiah 49:35, and from Strabo’s testimony. With chariots of men and horsemen — As some of them fought on foot, so others from chariots and horses. And Kir — That is, the Medes, so called, from an eminent city and region of that name in Media, 2 Kings 16:9; Amos 1:5; uncovered the shield — Prepared their defensive and offensive weapons, and themselves, for the battle; for in times of peace arms were wrapped up and covered, to preserve them clean and fit for use. Thy choicest valleys shall be full of chariots — Valleys were the most proper places for the use of chariots; and the horsemen at the gate — To assist and defend the footmen, while they made the assault, and to prevent those who endeavoured to escape.

6, 7. Elam — Not Persia, as a whole, but a district within it, supplying soldiers that used the bow. Kir — A province in Assyria on the river Kuros, which furnished men with lances and shields, (shields were in cases when not used.) However, Rawlinson locates “Kir” near the mouths of the Euphrates and of the Tigris.

In either case, the siege of this chapter may be that of Nebuchadnezzar, B.C. 605, or it may cover the character of several sieges, then future to Isaiah. Thy choicest valleys — That is, those passable to chariots near Jerusalem. These were Rephaim on the south, and the plateau north.

V. 8. He-The enemy. Covering-He took those fenced cities, which were a covering or safe-guard both to the people of Judah, and to Jerusalem. The armour-Thy trust was placed in the arm of flesh. The forest-More fully called the house of the forest of Lebanon, 1 Kings 7:2, not because it was built in Lebanon, for it was in Jerusalem; but because it was built of the trees of Lebanon.

Verse 8. The armour— “The arsenal”] Built by Solomon within the city, and called the house of the forest of Lebanon; probably from the great quantity of cedar from Lebanon which was employed in the building. See 1 Kings 7:2, 3.

Verses 8-11. And he — Namely, the enemy Sennacherib, of whose invasion he seems to speak; discovered the covering of Judah — Took those fenced cities which were a covering or safeguard, both to the people of Judah and to Jerusalem. Thou didst look — Or, rather, as Dr. Waterland and Bishop Lowth render it, Thou shalt, or wilt look, &c. For the prophet is evidently predicting an invasion which was future, and the behaviour of the Jews on that occasion. He is showing beforehand some of the causes of these judgments, namely, the crimes and vices of the people; and first, in these verses, their inconsideration and want of faith. They would look, he says, to the armour of the house of the forest — But not to God. The history (2 Chronicles 32:2, &c.) best explains this passage. From thence we learn, that the prince and the people were rather solicitous to seek for human defence, by fortifying their city, than for that which was divine, by having respect unto him who was their king and protector. The house of the forest is that mentioned 1 Kings 7:2, where the armory was kept. See the note there. The prophet proceeds to foretel that they would see, that is, observe or consider, the breaches of the city of David — Namely, in order to the reparation of them, and to fortify the city; that they would gather the waters of the lower pool — In order that they might both deprive the enemy of water, and supply the city with it: of which see on 2 Chronicles 32:3, 4. That they would number the houses of Jerusalem — Namely, with a view to know their own strength, and the number of their people, that so they might lay the burdens more equally upon them, and make sufficient provision for them; that they would break down the houses — Namely, which stood upon or without the walls of their city, and which therefore would have given their enemies advantage against them, and have hindered the fortifying of the city. But, adds he, ye have not looked, or will not look, into the maker thereof — That is, of Jerusalem, mentioned in the foregoing verse; him that fashioned it — Hebrew, hrxyw, the former, or framer of it. God, who made it a city, and the place of his special presence and worship; which also he had undertaken to protect, on condition that the people would observe his commands; to whom, therefore, they should have had recourse in this time of their distress. The expression qwjrm, of old, or long ago, may be added to aggravate their sin in distrusting that God who had now, for a long time, given proof of his care and kindness in defending that city.

Ver. 8. He discovered the covering of Judah. It might read, Judah hath removed her covering, and looked for carnal armour, instead of the covering promised in chap. 5:5, the shield of Jehovah’s angels.

8-11. He discovered the covering of Judah — “He” is indefinite, but from the verses following it is quite evident that it refers to the Jews. The expression means, “The covering of Judah was removed.” The Jews become conscious of their own condition, and are alarmed. Look… to the armour — To the arsenal of shields, etc., in the house of the forest, so named from its Lebanon cedars of which it was made. Breaches — They look also to the bad condition of the walls, and to gathering from the outside lower pool adequate water supplies in the city. Numbered the houses — To see which can best be spared to take down, the stone to be used for repairing the walls. Estimating expenses and asserting materials for wall building may have had something to do with this numbering. Between the two walls — Or, pair of walls. This must mean that a basin was formed for collecting additional waters, a parallel wall to one then standing being reared for it. Old pool — The upper Gihon, probably three fourths of a mile outside, west, and higher than the city within the walls. To all these preparations the Jews looked, on awaking to their condition. But unto the maker… him that fashioned, etc. — They did not look. These words are to be taken as poetical equivalents for the Efficient Cause of all things. They were looking to arsenals, etc., but not to God. Long ago had God foreseen this, and ordered such a siege to punish and correct the Jews.

V. 9. Seen-That is, observed in order to the reparation of them. The waters-That you might both deprive the enemy of water, and supply the city with it.

Verse 9. Ye gathered together the waters— “And ye shall collect the waters”] There were two pools in or near Jerusalem, supplied by springs: the upper pool, or the old pool, supplied by the spring called Gihon, 2 Chronicles 32:30, towards the higher part of the city, near Sion, or the city of David, and the lower pool, probably supplied by Siloam, towards the lower part. When Hezekiah was threatened with a siege by Sennacherib, he stopped up all the waters of the fountains without the city; and brought them into the city by a conduit, or subterranean passage cut through the rock; those of the old pool, to the place where he had a double wall, so that the pool was between the two walls. This he did in order to distress the enemy, and to supply the city during the siege. This was so great a work that not only the historians have made particular mention of it, 2 Kings 20:20; 2 Chronicles 32:2, 3, 5, 30; but the son of Sirach also has celebrated it in his encomium on Hezekiah. “Hezekiah fortified his city, and brought in water into the midst thereof: he digged the hard rock with iron, and made wells for water,” Ecclus. xlviii.

Verses 8-11. And he — Namely, the enemy Sennacherib, of whose invasion he seems to speak; discovered the covering of Judah — Took those fenced cities which were a covering or safeguard, both to the people of Judah and to Jerusalem. Thou didst look — Or, rather, as Dr. Waterland and Bishop Lowth render it, Thou shalt, or wilt look, &c. For the prophet is evidently predicting an invasion which was future, and the behaviour of the Jews on that occasion. He is showing beforehand some of the causes of these judgments, namely, the crimes and vices of the people; and first, in these verses, their inconsideration and want of faith. They would look, he says, to the armour of the house of the forest — But not to God. The history (2 Chronicles 32:2, &c.) best explains this passage. From thence we learn, that the prince and the people were rather solicitous to seek for human defence, by fortifying their city, than for that which was divine, by having respect unto him who was their king and protector. The house of the forest is that mentioned 1 Kings 7:2, where the armory was kept. See the note there. The prophet proceeds to foretel that they would see, that is, observe or consider, the breaches of the city of David — Namely, in order to the reparation of them, and to fortify the city; that they would gather the waters of the lower pool — In order that they might both deprive the enemy of water, and supply the city with it: of which see on 2 Chronicles 32:3, 4. That they would number the houses of Jerusalem — Namely, with a view to know their own strength, and the number of their people, that so they might lay the burdens more equally upon them, and make sufficient provision for them; that they would break down the houses — Namely, which stood upon or without the walls of their city, and which therefore would have given their enemies advantage against them, and have hindered the fortifying of the city. But, adds he, ye have not looked, or will not look, into the maker thereof — That is, of Jerusalem, mentioned in the foregoing verse; him that fashioned it — Hebrew, hrxyw, the former, or framer of it. God, who made it a city, and the place of his special presence and worship; which also he had undertaken to protect, on condition that the people would observe his commands; to whom, therefore, they should have had recourse in this time of their distress. The expression qwjrm, of old, or long ago, may be added to aggravate their sin in distrusting that God who had now, for a long time, given proof of his care and kindness in defending that city.

8-11. He discovered the covering of Judah — “He” is indefinite, but from the verses following it is quite evident that it refers to the Jews. The expression means, “The covering of Judah was removed.” The Jews become conscious of their own condition, and are alarmed. Look… to the armour — To the arsenal of shields, etc., in the house of the forest, so named from its Lebanon cedars of which it was made. Breaches — They look also to the bad condition of the walls, and to gathering from the outside lower pool adequate water supplies in the city. Numbered the houses — To see which can best be spared to take down, the stone to be used for repairing the walls. Estimating expenses and asserting materials for wall building may have had something to do with this numbering. Between the two walls — Or, pair of walls. This must mean that a basin was formed for collecting additional waters, a parallel wall to one then standing being reared for it. Old pool — The upper Gihon, probably three fourths of a mile outside, west, and higher than the city within the walls. To all these preparations the Jews looked, on awaking to their condition. But unto the maker… him that fashioned, etc. — They did not look. These words are to be taken as poetical equivalents for the Efficient Cause of all things. They were looking to arsenals, etc., but not to God. Long ago had God foreseen this, and ordered such a siege to punish and correct the Jews.

V. 10. Numbered-That they might exactly know their own strength. The houses-Which stood upon or without the walls, and so gave their enemies advantage, and hindered the fortifying the city.

Verses 8-11. And he — Namely, the enemy Sennacherib, of whose invasion he seems to speak; discovered the covering of Judah — Took those fenced cities which were a covering or safeguard, both to the people of Judah and to Jerusalem. Thou didst look — Or, rather, as Dr. Waterland and Bishop Lowth render it, Thou shalt, or wilt look, &c. For the prophet is evidently predicting an invasion which was future, and the behaviour of the Jews on that occasion. He is showing beforehand some of the causes of these judgments, namely, the crimes and vices of the people; and first, in these verses, their inconsideration and want of faith. They would look, he says, to the armour of the house of the forest — But not to God. The history (2 Chronicles 32:2, &c.) best explains this passage. From thence we learn, that the prince and the people were rather solicitous to seek for human defence, by fortifying their city, than for that which was divine, by having respect unto him who was their king and protector. The house of the forest is that mentioned 1 Kings 7:2, where the armory was kept. See the note there. The prophet proceeds to foretel that they would see, that is, observe or consider, the breaches of the city of David — Namely, in order to the reparation of them, and to fortify the city; that they would gather the waters of the lower pool — In order that they might both deprive the enemy of water, and supply the city with it: of which see on 2 Chronicles 32:3, 4. That they would number the houses of Jerusalem — Namely, with a view to know their own strength, and the number of their people, that so they might lay the burdens more equally upon them, and make sufficient provision for them; that they would break down the houses — Namely, which stood upon or without the walls of their city, and which therefore would have given their enemies advantage against them, and have hindered the fortifying of the city. But, adds he, ye have not looked, or will not look, into the maker thereof — That is, of Jerusalem, mentioned in the foregoing verse; him that fashioned it — Hebrew, hrxyw, the former, or framer of it. God, who made it a city, and the place of his special presence and worship; which also he had undertaken to protect, on condition that the people would observe his commands; to whom, therefore, they should have had recourse in this time of their distress. The expression qwjrm, of old, or long ago, may be added to aggravate their sin in distrusting that God who had now, for a long time, given proof of his care and kindness in defending that city.

8-11. He discovered the covering of Judah — “He” is indefinite, but from the verses following it is quite evident that it refers to the Jews. The expression means, “The covering of Judah was removed.” The Jews become conscious of their own condition, and are alarmed. Look… to the armour — To the arsenal of shields, etc., in the house of the forest, so named from its Lebanon cedars of which it was made. Breaches — They look also to the bad condition of the walls, and to gathering from the outside lower pool adequate water supplies in the city. Numbered the houses — To see which can best be spared to take down, the stone to be used for repairing the walls. Estimating expenses and asserting materials for wall building may have had something to do with this numbering. Between the two walls — Or, pair of walls. This must mean that a basin was formed for collecting additional waters, a parallel wall to one then standing being reared for it. Old pool — The upper Gihon, probably three fourths of a mile outside, west, and higher than the city within the walls. To all these preparations the Jews looked, on awaking to their condition. But unto the maker… him that fashioned, etc. — They did not look. These words are to be taken as poetical equivalents for the Efficient Cause of all things. They were looking to arsenals, etc., but not to God. Long ago had God foreseen this, and ordered such a siege to punish and correct the Jews.

V. 11. Thereof-Of Jerusalem, expressed in the foregoing verse. Him-God, who made it a city, and the place of his special presence and worship. Long ago-Which may be added to aggravate their sin, in distrusting that God, who had now for a long time given proof of his care and kindness in defending this city.

Verse 11. Unto the maker thereof— “To him that hath disposed this”] That is, to God the Author and Disposer of this visitation, the invasion with which he now threatens you. The very same expressions are applied to God, and upon the same occasion, Isaiah 37:26:— “Hast thou not heard of old, that I have disposed it; And of ancient times, that I have formed it?”

Verses 8-11. And he — Namely, the enemy Sennacherib, of whose invasion he seems to speak; discovered the covering of Judah — Took those fenced cities which were a covering or safeguard, both to the people of Judah and to Jerusalem. Thou didst look — Or, rather, as Dr. Waterland and Bishop Lowth render it, Thou shalt, or wilt look, &c. For the prophet is evidently predicting an invasion which was future, and the behaviour of the Jews on that occasion. He is showing beforehand some of the causes of these judgments, namely, the crimes and vices of the people; and first, in these verses, their inconsideration and want of faith. They would look, he says, to the armour of the house of the forest — But not to God. The history (2 Chronicles 32:2, &c.) best explains this passage. From thence we learn, that the prince and the people were rather solicitous to seek for human defence, by fortifying their city, than for that which was divine, by having respect unto him who was their king and protector. The house of the forest is that mentioned 1 Kings 7:2, where the armory was kept. See the note there. The prophet proceeds to foretel that they would see, that is, observe or consider, the breaches of the city of David — Namely, in order to the reparation of them, and to fortify the city; that they would gather the waters of the lower pool — In order that they might both deprive the enemy of water, and supply the city with it: of which see on 2 Chronicles 32:3, 4. That they would number the houses of Jerusalem — Namely, with a view to know their own strength, and the number of their people, that so they might lay the burdens more equally upon them, and make sufficient provision for them; that they would break down the houses — Namely, which stood upon or without the walls of their city, and which therefore would have given their enemies advantage against them, and have hindered the fortifying of the city. But, adds he, ye have not looked, or will not look, into the maker thereof — That is, of Jerusalem, mentioned in the foregoing verse; him that fashioned it — Hebrew, hrxyw, the former, or framer of it. God, who made it a city, and the place of his special presence and worship; which also he had undertaken to protect, on condition that the people would observe his commands; to whom, therefore, they should have had recourse in this time of their distress. The expression qwjrm, of old, or long ago, may be added to aggravate their sin in distrusting that God who had now, for a long time, given proof of his care and kindness in defending that city.

8-11. He discovered the covering of Judah — “He” is indefinite, but from the verses following it is quite evident that it refers to the Jews. The expression means, “The covering of Judah was removed.” The Jews become conscious of their own condition, and are alarmed. Look… to the armour — To the arsenal of shields, etc., in the house of the forest, so named from its Lebanon cedars of which it was made. Breaches — They look also to the bad condition of the walls, and to gathering from the outside lower pool adequate water supplies in the city. Numbered the houses — To see which can best be spared to take down, the stone to be used for repairing the walls. Estimating expenses and asserting materials for wall building may have had something to do with this numbering. Between the two walls — Or, pair of walls. This must mean that a basin was formed for collecting additional waters, a parallel wall to one then standing being reared for it. Old pool — The upper Gihon, probably three fourths of a mile outside, west, and higher than the city within the walls. To all these preparations the Jews looked, on awaking to their condition. But unto the maker… him that fashioned, etc. — They did not look. These words are to be taken as poetical equivalents for the Efficient Cause of all things. They were looking to arsenals, etc., but not to God. Long ago had God foreseen this, and ordered such a siege to punish and correct the Jews.

V. 12. Call-By his providence, and by his precepts requiring these things in such times. Baldness-By plucking or shaving off the hair of their heads, as was usual in great sorrows.

Verses 12-14. And in that day did, or will, the Lord call, &c. — Another fault, which the prophet imputes to the carnal Jews, is impenitence, or carnal security. He foretels that God would call them to weeping and mourning, and other instances and evidences of humiliation and godly sorrow; but that, instead thereof, he should find them given up to joy and gladness, slaying oxen, &c., that is, to levity and luxury, mirth and feasting: saying, Let us eat and drink, for to-morrow we die — The prophet tells us, that we shall certainly and suddenly be destroyed; it concerns us, therefore, to make our best of the present time, and to be merry while we have opportunity: a most perverse and desperate conclusion, proceeding from obstinate profaneness and contempt of God’s judgments. It was revealed in mine ears — God himself hath said to me; Surely this iniquity shall not be purged till you die — This, your hardening your hearts, under and against God’s judgments, and defeating and rendering ineffectual the means provided for bringing you to repentance, shall never be forgiven you, but you shall feel the effects of such conduct, and of God’s displeasure against you for it, as long as you live.

12-14. And now God calls to repentance, to weeping… to mourning… to baldness, etc. — Signs, all of them, of bitter repentance. But the people have gone too far into error of life to obey. The prophecy seems to touch on the last days of the kingdom; for though repentance is commanded, no promise, no consolation is offered, and the people seem incredulous; certainly they show no desire to obey, for the prophet sees them either confident still of security, or else thinking their situation a lost one, and so they rollic in heathenish revelry, and say, “Let us eat and drink, for to-morrow we die.” This piece of prophecy seems thus far really generic, embracing points applicable to all the sieges the Jews endured. Yet the 14th verse can scarcely apply to any other than the last one suffered by that people as a kingdom.

V. 13. Let us, &c.-A most perverse and desperate conclusion.

Verse 13. Let us eat and drink, for to-morrow we shall die.] This has been the language of all those who have sought their portion in this life, since the foundation of the world. So the poet:—

Heu, heu nos miseri! quam totus homuncio nil est!

Sic erimus cuncti, postquam nos auferet orcus.

Ergo vivamus, dum licet esse, bene.

Alas alas! what miserable creatures are we, only the semblances of men! And so shall we be all when we come to die. Therefore let us live joyfully while we may.

Domitian had an image of death hung up in his dining-room, to show his guests that as life was uncertain, they should make the best of it by indulging themselves. On this Martial, to flatter the emperor, whom he styles god, wrote the following epigram:—

Frange thoros, pete vina, tingere nardo.

Ipse jubet mortis te meminisse Deus.

Sit down to table—drink heartily—anoint thyself with spikenard; for God himself commands thee to remember death.

So the adage:—

Ede, bibe, lude: post mortem nulla voluptas.

“Eat, drink, and play, while here ye may:

No revelry after your dying day.”

St. Paul quotes the same heathen sentiment, 1 Corinthians 15:32: “Let us eat and drink, for to-morrow we die.”

Anacreon is full in point, and from him nothing better can be expected:— JWv oun et~ eudi estin,

Kai pine kai kubeue

Kai spende tw luaiw,

Mh nousov, hn tiv elqh,

Legh, se mh dei pinein.

ANAC. Od. xv., l. 11.

“While no tempest blots your sky,

Drink, and throw the sportful dye:

But to Bacchus drench the ground,

Ere you push the goblet round;

Lest some fatal illness cry,

‘Drink no more the cup of joy.’”

ADDISON.

Verses 12-14. And in that day did, or will, the Lord call, &c. — Another fault, which the prophet imputes to the carnal Jews, is impenitence, or carnal security. He foretels that God would call them to weeping and mourning, and other instances and evidences of humiliation and godly sorrow; but that, instead thereof, he should find them given up to joy and gladness, slaying oxen, &c., that is, to levity and luxury, mirth and feasting: saying, Let us eat and drink, for to-morrow we die — The prophet tells us, that we shall certainly and suddenly be destroyed; it concerns us, therefore, to make our best of the present time, and to be merry while we have opportunity: a most perverse and desperate conclusion, proceeding from obstinate profaneness and contempt of God’s judgments. It was revealed in mine ears — God himself hath said to me; Surely this iniquity shall not be purged till you die — This, your hardening your hearts, under and against God’s judgments, and defeating and rendering ineffectual the means provided for bringing you to repentance, shall never be forgiven you, but you shall feel the effects of such conduct, and of God’s displeasure against you for it, as long as you live.

Ver. 13. Let us eat and drink, for to-morrow we shall die. St. Paul cites this text as epicurean language. If there be no hereafter, yet the infidel had better die sober, and die bravely; for by courage he might save himself and his country. The prophet says, that this should be a time of weeping and of sackcloth, not of feasting.

12-14. And now God calls to repentance, to weeping… to mourning… to baldness, etc. — Signs, all of them, of bitter repentance. But the people have gone too far into error of life to obey. The prophecy seems to touch on the last days of the kingdom; for though repentance is commanded, no promise, no consolation is offered, and the people seem incredulous; certainly they show no desire to obey, for the prophet sees them either confident still of security, or else thinking their situation a lost one, and so they rollic in heathenish revelry, and say, “Let us eat and drink, for to-morrow we die.” This piece of prophecy seems thus far really generic, embracing points applicable to all the sieges the Jews endured. Yet the 14th verse can scarcely apply to any other than the last one suffered by that people as a kingdom.

V. 14. ‘Till ye die-You shall feel the sad effects of this, as long as you live.

Verse 14. It was revealed in mine ears— “The voice of Jehovah”] The Vulgate has vox Domini; as if in his copy he had read hwhy lwq kol Yehovah; and in truth, without the word lwq kol, voice, it is not easy to make out the sense of the passage; as appears from the strange versions which the rest of the ancients, (except the Chaldee,) and many of the moderns, have given of it; as if the matter were revealed in or to the ears of JEHOVAH: en toiv wsi Kuriou, in the ears of the Lord, Septuagint. Vitringa translates it, Revelatus est in auribus meis JEHOVAH, “JEHOVAH hath revealed it in mine ears,” and refers to 1 Samuel 2:27; 3:21: but the construction in those places is different, and there is no speech of God added; which here seems to want something more than the verb hlgn nigleh to introduce it. Compare Isaiah 5:9, where the text is still more imperfect.

The Lord God of hosts] twabx hwhy ynda Adonai Yehovah tsebaoth. But ynda Adonai, Lord, is omitted by two of Kennicott’s and Deuteronomy Rossi’s MSS., and by two of my own; by three editions, and the Septuagint, Syriac and Arabic.

Verses 12-14. And in that day did, or will, the Lord call, &c. — Another fault, which the prophet imputes to the carnal Jews, is impenitence, or carnal security. He foretels that God would call them to weeping and mourning, and other instances and evidences of humiliation and godly sorrow; but that, instead thereof, he should find them given up to joy and gladness, slaying oxen, &c., that is, to levity and luxury, mirth and feasting: saying, Let us eat and drink, for to-morrow we die — The prophet tells us, that we shall certainly and suddenly be destroyed; it concerns us, therefore, to make our best of the present time, and to be merry while we have opportunity: a most perverse and desperate conclusion, proceeding from obstinate profaneness and contempt of God’s judgments. It was revealed in mine ears — God himself hath said to me; Surely this iniquity shall not be purged till you die — This, your hardening your hearts, under and against God’s judgments, and defeating and rendering ineffectual the means provided for bringing you to repentance, shall never be forgiven you, but you shall feel the effects of such conduct, and of God’s displeasure against you for it, as long as you live.

12-14. And now God calls to repentance, to weeping… to mourning… to baldness, etc. — Signs, all of them, of bitter repentance. But the people have gone too far into error of life to obey. The prophecy seems to touch on the last days of the kingdom; for though repentance is commanded, no promise, no consolation is offered, and the people seem incredulous; certainly they show no desire to obey, for the prophet sees them either confident still of security, or else thinking their situation a lost one, and so they rollic in heathenish revelry, and say, “Let us eat and drink, for to-morrow we die.” This piece of prophecy seems thus far really generic, embracing points applicable to all the sieges the Jews endured. Yet the 14th verse can scarcely apply to any other than the last one suffered by that people as a kingdom.

Verse 15. Go—unto Shebna] The following prophecy concerning Shebna seems to have very little relation to the foregoing, except that it might have been delivered about the same time; and Shebna might be a principal person among those whose luxury and profaneness is severely reprehended by the prophet in the conclusion of that prophecy, Isaiah 22:11-14. Shebna the scribe, mentioned in the history of Hezekiah, Isaiah 36:11, seems to have been a different person from this Shebna, the treasurer or steward of the household, to whom this prophecy relates. The Eliakim here mentioned was probably the person who, at the time of Sennacherib’s invasion, was actually treasurer, the son of Hilkiah. If so, this prophecy was delivered, as the preceding, (which makes the former part of the chapter,) plainly was, some time before the invasion of Sennacherib. As to the rest, history affords us no information.

“And say unto him”] Here are two words lost out of the text, which are supplied by two of Dr. Kennicott’s MSS., one ancient, which read wyla trmaw veamarta elaiv, and thou shalt say unto him; by the Septuagint, kai eipon autw, and in the same manner by all the ancient versions. It is to be observed that this passage is merely historical, and does not admit of that sort of ellipsis by which in the poetical parts a person is frequently introduced speaking, without the usual notice, that what follows was delivered by him.

Verse 15. Thus saith the Lord of hosts, &c. — This second part of the prophet’s discourse, which contains the judgment upon Shebna, seems to be so connected with the former as to give reason to suppose that this man was the chief among the profane nobles of that time, against whom the prophet declaims in the preceding verses; and that, having the first place in the state and palace after the king, he had, by his example, corrupted many others. We know nothing certain concerning him, further than that he was the treasurer, or steward of the king’s household. He seems to have been a different person from that Shebna, the scribe, mentioned Isaiah 37:2. Some have thought that he was not a native Jew, but a foreigner, and a man of low birth; which they infer from “the pride of his desire to ennoble himself by a splendid sepulchre:” but of these things there is no evidence.

15, 16. The “Burden” now passes from the character of the people to that of chief individuals, and of their characters in contrast. Unto Shebna — This is not a person’s name, but an official title; not that of treasurer, for the original means, dear friend, but that of prefect of the palace — over the house. The name appears again in Isaiah 36:3, thus making this prophecy to apply in part to Hezekiah’s time. What hast thou here… whom, etc. — What right, what claims, for making a family sepulchre in Jerusalem? The tone of the questions implies that this officer was a foreigner as well as a wicked man, using also, quite probably, the public funds for a personal object. Sepulchre on high — At a height in a cliff, to be secure from depredation; hence an extravagant and presumptuous use of public funds.

V. 16. What-What right hast thou to this place and office? Whom-What kindred or relations? For the Jews say, he was a stranger by birth; which is the more probable, because his pedigree is not mentioned in any of those places of scripture where he is named. On high-In an high and eminent place. An habitation-He erected a stately house to live in, and a stately sepulchre to receive him when he died. And these two are fitly joined together, because their sepulchres were commonly built in or near their houses. A rock-A fit place both for strength and state.

Verse 16. A sepulchre on high—in a rock] It has been observed before, on Isaiah 13:1, that persons of high rank in Judea, and in most parts of the east, were generally buried in large sepulchral vaults, hewn out in the rock for the use of themselves and their families. The vanity of Shebna is set forth by his being so studious and careful to have his sepulchre on high—in a lofty vault; and that probably in a high situation, that it might be more conspicuous. Hezekiah was buried, למעלה lemalah, en anabasei, Sept.: in the chiefest, says our translation; rather, in the highest part of the sepulchres of the sons of David, to do him the more honour, 2 Chronicles 32:33. There are some monuments still remaining in Persia of great antiquity, called Naksi Rustam, which give one a clear idea of Shebna’s pompous design for his sepulchre. They consist of several sepulchres, each of them hewn in a high rock near the top; the front of the rock to the valley below is adorned with carved work in relievo, being the outside of the sepulchre. Some of these sepulchres are about thirty feet in the perpendicular from the valley, which is itself perhaps raised above half as much by the accumulation of the earth since they were made. See the description of them in Chardin, Pietro della Valle, Thevenot, and Kempfer. Diodorus Siculus, lib. xvii., mentions these ancient monuments, and calls them the sepulchres of the kings of Persia.—L.

Verses 16-19. What hast thou here? — Or, What dost thou here? What right hast thou to this place and office? And whom hast thou here? — What relations or family? That thou hast hewed thee out a sepulchre — That thou art ambitious of raising a stately sepulchre for thyself and thine heirs? As he that heweth out a sepulchre on high — In a high and eminent place; a habitation for himself in a rock — A monument that shall preserve his memory to all succeeding times. The Lord will carry thee away with a mighty captivity — Will cause thee to be carried into captivity by a strong hand, or by the hand of a mighty man, from which, therefore, thou shalt not be able to escape. The Hebrew, rbg hlclc ˆlclcm, is rendered by Dr. Waterland, will throw thee out hence with a mighty throw, and may also be rendered, will cast thee away with the casting of a mighty man, that is, with great force; and will surely cover thee — Namely, with confusion, as is here implied, and as this phrase is more fully expressed Psalm 109:29. Or, this may be an allusion to the condition of mourners in general, and particularly of condemned persons, whose faces were wont to be covered. He will violently turn and toss thee like a ball — Hebrew, rwdk hpnx ˆpnxy ãwnx, rolling he will roll thee with the rolling of a ball; into a large country — Like a ball which is cast into a large and plain spot of ground, where, being thrown with great force, it runs far and wide. Or, to a far country, meaning probably Assyria. There shalt thou die — After having lived in obscurity. And the chariots of thy glory shall be the shame of thy lord’s house — The honour thou didst arrive at, and the chariots in which thou didst ride with so much state at Jerusalem, shall turn to thy shame, and to the reproach of those who preferred so unworthy a person. Dr. Waterland translates the verse, He will toss and whirl thee, as he were whirling a ball, &c., and there shall be thy glorious chariots, O thou shame of thy lord’s house. And I will drive thee, &c. — These are the Lord’s words; and from thy state shall he pull thee down — Namely, the Lord shall; such sudden changes of persons being very usual in these writings.

15, 16. The “Burden” now passes from the character of the people to that of chief individuals, and of their characters in contrast. Unto Shebna — This is not a person’s name, but an official title; not that of treasurer, for the original means, dear friend, but that of prefect of the palace — over the house. The name appears again in Isaiah 36:3, thus making this prophecy to apply in part to Hezekiah’s time. What hast thou here… whom, etc. — What right, what claims, for making a family sepulchre in Jerusalem? The tone of the questions implies that this officer was a foreigner as well as a wicked man, using also, quite probably, the public funds for a personal object. Sepulchre on high — At a height in a cliff, to be secure from depredation; hence an extravagant and presumptuous use of public funds.

V. 17. Will carry-Will cause thee to be carried into captivity by a strong hand. Cover-This may be an allusion to the ancient custom of covering the faces of condemned persons.

Verse 17. Cover thee] That is, thy face. This was the condition of mourners in general, and particularly of condemned persons. See Esther 6:12; 7:8.

Verses 16-19. What hast thou here? — Or, What dost thou here? What right hast thou to this place and office? And whom hast thou here? — What relations or family? That thou hast hewed thee out a sepulchre — That thou art ambitious of raising a stately sepulchre for thyself and thine heirs? As he that heweth out a sepulchre on high — In a high and eminent place; a habitation for himself in a rock — A monument that shall preserve his memory to all succeeding times. The Lord will carry thee away with a mighty captivity — Will cause thee to be carried into captivity by a strong hand, or by the hand of a mighty man, from which, therefore, thou shalt not be able to escape. The Hebrew, rbg hlclc ˆlclcm, is rendered by Dr. Waterland, will throw thee out hence with a mighty throw, and may also be rendered, will cast thee away with the casting of a mighty man, that is, with great force; and will surely cover thee — Namely, with confusion, as is here implied, and as this phrase is more fully expressed Psalm 109:29. Or, this may be an allusion to the condition of mourners in general, and particularly of condemned persons, whose faces were wont to be covered. He will violently turn and toss thee like a ball — Hebrew, rwdk hpnx ˆpnxy ãwnx, rolling he will roll thee with the rolling of a ball; into a large country — Like a ball which is cast into a large and plain spot of ground, where, being thrown with great force, it runs far and wide. Or, to a far country, meaning probably Assyria. There shalt thou die — After having lived in obscurity. And the chariots of thy glory shall be the shame of thy lord’s house — The honour thou didst arrive at, and the chariots in which thou didst ride with so much state at Jerusalem, shall turn to thy shame, and to the reproach of those who preferred so unworthy a person. Dr. Waterland translates the verse, He will toss and whirl thee, as he were whirling a ball, &c., and there shall be thy glorious chariots, O thou shame of thy lord’s house. And I will drive thee, &c. — These are the Lord’s words; and from thy state shall he pull thee down — Namely, the Lord shall; such sudden changes of persons being very usual in these writings.

17-19. Behold — The doom of this faithless heathen officer, also a leader away of the people, now follows. Carry thee… mighty captivity — The words of these verses are violent words, and indicate sharp, indignant, violent feeling and action in executing punishment upon this man. There is scarce power in any language to translate them. Cover thee — Wrap thee up, (as by straps and thongs.) Violently turn and toss thee — Some translate: “Bind thee with head band into a ball, then whirl thee round and round and cast thee away.” Into a large country — Perhaps Assyria; there is nothing certain as to what country is meant. The Jewish comment is, that Shebna was tied, as a traitor, to horses’ tails in Assyria, and so died.

V. 18. Thy chariots-Thy glorious chariots where thou didst ride in great state at Jerusalem, shall be turned into shame to thyself, and to thy master.

Verses 16-19. What hast thou here? — Or, What dost thou here? What right hast thou to this place and office? And whom hast thou here? — What relations or family? That thou hast hewed thee out a sepulchre — That thou art ambitious of raising a stately sepulchre for thyself and thine heirs? As he that heweth out a sepulchre on high — In a high and eminent place; a habitation for himself in a rock — A monument that shall preserve his memory to all succeeding times. The Lord will carry thee away with a mighty captivity — Will cause thee to be carried into captivity by a strong hand, or by the hand of a mighty man, from which, therefore, thou shalt not be able to escape. The Hebrew, rbg hlclc ˆlclcm, is rendered by Dr. Waterland, will throw thee out hence with a mighty throw, and may also be rendered, will cast thee away with the casting of a mighty man, that is, with great force; and will surely cover thee — Namely, with confusion, as is here implied, and as this phrase is more fully expressed Psalm 109:29. Or, this may be an allusion to the condition of mourners in general, and particularly of condemned persons, whose faces were wont to be covered. He will violently turn and toss thee like a ball — Hebrew, rwdk hpnx ˆpnxy ãwnx, rolling he will roll thee with the rolling of a ball; into a large country — Like a ball which is cast into a large and plain spot of ground, where, being thrown with great force, it runs far and wide. Or, to a far country, meaning probably Assyria. There shalt thou die — After having lived in obscurity. And the chariots of thy glory shall be the shame of thy lord’s house — The honour thou didst arrive at, and the chariots in which thou didst ride with so much state at Jerusalem, shall turn to thy shame, and to the reproach of those who preferred so unworthy a person. Dr. Waterland translates the verse, He will toss and whirl thee, as he were whirling a ball, &c., and there shall be thy glorious chariots, O thou shame of thy lord’s house. And I will drive thee, &c. — These are the Lord’s words; and from thy state shall he pull thee down — Namely, the Lord shall; such sudden changes of persons being very usual in these writings.

17-19. Behold — The doom of this faithless heathen officer, also a leader away of the people, now follows. Carry thee… mighty captivity — The words of these verses are violent words, and indicate sharp, indignant, violent feeling and action in executing punishment upon this man. There is scarce power in any language to translate them. Cover thee — Wrap thee up, (as by straps and thongs.) Violently turn and toss thee — Some translate: “Bind thee with head band into a ball, then whirl thee round and round and cast thee away.” Into a large country — Perhaps Assyria; there is nothing certain as to what country is meant. The Jewish comment is, that Shebna was tied, as a traitor, to horses’ tails in Assyria, and so died.

V. 19. He-The Lord; such sudden changes of persons being very usual in these writings.

Verse 19. I will drive thee] Ësrha ehersecha, in the first person, Syr. Vulg.

Verses 16-19. What hast thou here? — Or, What dost thou here? What right hast thou to this place and office? And whom hast thou here? — What relations or family? That thou hast hewed thee out a sepulchre — That thou art ambitious of raising a stately sepulchre for thyself and thine heirs? As he that heweth out a sepulchre on high — In a high and eminent place; a habitation for himself in a rock — A monument that shall preserve his memory to all succeeding times. The Lord will carry thee away with a mighty captivity — Will cause thee to be carried into captivity by a strong hand, or by the hand of a mighty man, from which, therefore, thou shalt not be able to escape. The Hebrew, rbg hlclc ˆlclcm, is rendered by Dr. Waterland, will throw thee out hence with a mighty throw, and may also be rendered, will cast thee away with the casting of a mighty man, that is, with great force; and will surely cover thee — Namely, with confusion, as is here implied, and as this phrase is more fully expressed Psalm 109:29. Or, this may be an allusion to the condition of mourners in general, and particularly of condemned persons, whose faces were wont to be covered. He will violently turn and toss thee like a ball — Hebrew, rwdk hpnx ˆpnxy ãwnx, rolling he will roll thee with the rolling of a ball; into a large country — Like a ball which is cast into a large and plain spot of ground, where, being thrown with great force, it runs far and wide. Or, to a far country, meaning probably Assyria. There shalt thou die — After having lived in obscurity. And the chariots of thy glory shall be the shame of thy lord’s house — The honour thou didst arrive at, and the chariots in which thou didst ride with so much state at Jerusalem, shall turn to thy shame, and to the reproach of those who preferred so unworthy a person. Dr. Waterland translates the verse, He will toss and whirl thee, as he were whirling a ball, &c., and there shall be thy glorious chariots, O thou shame of thy lord’s house. And I will drive thee, &c. — These are the Lord’s words; and from thy state shall he pull thee down — Namely, the Lord shall; such sudden changes of persons being very usual in these writings.

17-19. Behold — The doom of this faithless heathen officer, also a leader away of the people, now follows. Carry thee… mighty captivity — The words of these verses are violent words, and indicate sharp, indignant, violent feeling and action in executing punishment upon this man. There is scarce power in any language to translate them. Cover thee — Wrap thee up, (as by straps and thongs.) Violently turn and toss thee — Some translate: “Bind thee with head band into a ball, then whirl thee round and round and cast thee away.” Into a large country — Perhaps Assyria; there is nothing certain as to what country is meant. The Jewish comment is, that Shebna was tied, as a traitor, to horses’ tails in Assyria, and so died.

V. 20. Call-By my powerful providence.

Verses 20-22. I will call my servant Eliakim — By my Spirit fitting him for the work, and moving the heart of Hezekiah to call him to it. And I will clothe him with, thy robe, &c. — There was a peculiar sort of robe and girdle, which was the badge of his office, which should be taken from him and given to Eliakim. And he shall be a father to the inhabitants of Jerusalem — He shall not only have the authority of a father, which thou now hast, but he shall govern them with fatherly care and affection. And the key, &c. — As the robe and the girdle or baldric, mentioned in the preceding verse, were the ensigns of power and authority, so likewise was the key; being a significant emblem of the power of opening and shutting, of binding and loosing, of letting inferiors into an office, or putting them out of it; whence the delivering of the keys of a house or city into a person’s hands signifies the giving him the power and possession of it, or the confirming to him such a grant. “To comprehend,” says Bishop Lowth, “how the key could be borne on the shoulder, it will be necessary to observe, that one sort of keys, used by the ancients, was of considerable magnitude, and, as to the shape, very much bent and crooked. Homer (Odyss., 21:6) describes the key of Ulysses’s storehouse as eukamphv, a large curvature, which Eustathius explains by saying it was drepanoeidhv, in shape like a reap-hook. Huetius says, the constellation Cassiopeia answers to this description; the stars to the north making the curve part, that is, the principal part of the key; the southern stars the handle. The curve part was introduced into the key-hole, and, being properly directed by the handle, took hold of the bolts within, and moved them from their places. We may easily collect from this account, that such a key would lie very well upon the shoulder; that it must be of some considerable size and weight, and could hardly be commodiously carried otherwise. In allusion to the key as the ensign of power, the unlimited extent of that power is expressed here with great clearness as well as force by the sole and exclusive authority to open and to shut. Our Saviour, therefore, has, upon a similar occasion, made use of a like manner of expression, Matthew 16:19; and in Revelation 3:7 has applied to himself the very words of the prophet.”

Ver. 20. My servant Eliakim, supposed to be a highpriest, and a great minister. But mystically the reference is to Christ, on whose shoulders the government shall rest.

On a review of this chapter, a special reference is had to the invasion under Sennacherib, king of Assyria, for there was no Eliakim to heal and restore Zion after the invasion made by Nebuchadnezzar.

20-23. I will call my servant — A very different character enters Shebna’s place in the person of Eliakim, a native Jew, because his father’s name is given, which was not done in the other case. He is invested with the robe — badge of authority; and the girdle — in which was the purse, and from which the sword was suspended; also the key hung over the shoulder — denoting civil authority next to the king himself. Isaiah 9:6. In his administration he is truly father to all the people.

V. 21. Girdle-There was a peculiar sort of robe and girdle which was the badge of his office. A father-He shall govern them with fatherly care and affection.

Verse 21. To the inhabitants] ybvwyl leyoshebey, in the plural number, four of Dr. Kennicott’s MSS., (two ancient,) and two of Deuteronomy Rossi’s, with the Septuagint, Syriac, and Vulgate.

Verses 20-22. I will call my servant Eliakim — By my Spirit fitting him for the work, and moving the heart of Hezekiah to call him to it. And I will clothe him with, thy robe, &c. — There was a peculiar sort of robe and girdle, which was the badge of his office, which should be taken from him and given to Eliakim. And he shall be a father to the inhabitants of Jerusalem — He shall not only have the authority of a father, which thou now hast, but he shall govern them with fatherly care and affection. And the key, &c. — As the robe and the girdle or baldric, mentioned in the preceding verse, were the ensigns of power and authority, so likewise was the key; being a significant emblem of the power of opening and shutting, of binding and loosing, of letting inferiors into an office, or putting them out of it; whence the delivering of the keys of a house or city into a person’s hands signifies the giving him the power and possession of it, or the confirming to him such a grant. “To comprehend,” says Bishop Lowth, “how the key could be borne on the shoulder, it will be necessary to observe, that one sort of keys, used by the ancients, was of considerable magnitude, and, as to the shape, very much bent and crooked. Homer (Odyss., 21:6) describes the key of Ulysses’s storehouse as eukamphv, a large curvature, which Eustathius explains by saying it was drepanoeidhv, in shape like a reap-hook. Huetius says, the constellation Cassiopeia answers to this description; the stars to the north making the curve part, that is, the principal part of the key; the southern stars the handle. The curve part was introduced into the key-hole, and, being properly directed by the handle, took hold of the bolts within, and moved them from their places. We may easily collect from this account, that such a key would lie very well upon the shoulder; that it must be of some considerable size and weight, and could hardly be commodiously carried otherwise. In allusion to the key as the ensign of power, the unlimited extent of that power is expressed here with great clearness as well as force by the sole and exclusive authority to open and to shut. Our Saviour, therefore, has, upon a similar occasion, made use of a like manner of expression, Matthew 16:19; and in Revelation 3:7 has applied to himself the very words of the prophet.”

20-23. I will call my servant — A very different character enters Shebna’s place in the person of Eliakim, a native Jew, because his father’s name is given, which was not done in the other case. He is invested with the robe — badge of authority; and the girdle — in which was the purse, and from which the sword was suspended; also the key hung over the shoulder — denoting civil authority next to the king himself. Isaiah 9:6. In his administration he is truly father to all the people.

V. 22. The key-The government, the power of opening and shutting, of letting men into it, or putting them out of it, whereof a key is a fit emblem. Shoulder-He mentions the shoulder rather than the hand, in which keys are commonly carried, from some ceremony then in use, of carrying a key upon the shoulder of the officer of state.

Verse 22. And the key of the house of David will I lay upon his shoulder] As the robe and the baldric, mentioned in the preceding verse, were the ensigns of power and authority, so likewise was the key the mark of office, either sacred or civil. The priestess of Juno is said to be the key-bearer of the goddess, kleidoucov ~Hpas, Æschyl. Suppl. 299. A female high in office under a great queen has the same title:— Kalliqoh kleidoucov Olumpiadov basileihv.

“Callithœ was the key-bearer of the Olympian queen.”

Auctor Phoronidis ap. Clem. Alex. p. 418, edit. Potter. This mark of office was likewise among the Greeks, as here in Isaiah, borne on the shoulder; the priestess of Ceres, katwmadian ece klaida, had the key on her shoulder. Callim. Ceres, ver. 45. To comprehend how the key could be borne on the shoulder, it will be necessary to say something of the form of it: but without entering into a long disquisition, and a great deal of obscure learning, concerning the locks and keys of the ancients, it will be sufficient to observe, that one sort of keys, and that probably the most ancient, was of considerable magnitude, and as to the shape, very much bent and crooked. Aratus, to give his reader an idea of the form of the constellation Cassiopeia, compares it to a key. It must be owned that the passage is very obscure; but the learned Huetius has bestowed a great deal of pains in explaining it, Animadvers. in Manilii, lib. i. 355; and I think has succeeded very well in it. Homer Odyss. xxi. 6, describes the key of Ulysses’ storehouse as eukamphv, of a large curvature; which Eustathius explains by saying it was drepanoeidhv, in shape like a reaphook. Huetius says the constellation Cassiopeia answers to this description; the stars to the north making the curve part, that is, the principal part of the key; the southern stars, the handle. The curve part was introduced into the key-hole; and, being properly directed by the handle, took hold of the bolts within, and moved them from their places. We may easily collect from this account, that such a key would lie very well upon the shoulder; that it must be of some considerable size and weight, and could hardly be commodiously carried otherwise. Ulysses’ key was of brass, and the handle of ivory: but this was a royal key. The more common ones were probably of wood. In Egypt they have no other than wooden locks and keys to this day; even the gates of Cairo have no better. Baumgarten, Peregr. i. 18. Thevenot, part ii., chap. 10. But was it not the representation of a key, either cut out in cloth and sewed on the shoulder of the garment, or embroidered on that part of the garment itself? The idea of a huge key of a gate, in any kind of metal, laid across the shoulder, is to me very ridiculous.

In allusion to the image of the key as the ensign of power, the unlimited extent of that power is expressed with great clearness as well as force by the sole and exclusive authority to open and shut. Our Saviour, therefore, has upon a similar occasion made use of a like manner of expression, Matthew 16:19; and in Revelation 3:7 has applied to himself the very words of the prophet.

Verses 20-22. I will call my servant Eliakim — By my Spirit fitting him for the work, and moving the heart of Hezekiah to call him to it. And I will clothe him with, thy robe, &c. — There was a peculiar sort of robe and girdle, which was the badge of his office, which should be taken from him and given to Eliakim. And he shall be a father to the inhabitants of Jerusalem — He shall not only have the authority of a father, which thou now hast, but he shall govern them with fatherly care and affection. And the key, &c. — As the robe and the girdle or baldric, mentioned in the preceding verse, were the ensigns of power and authority, so likewise was the key; being a significant emblem of the power of opening and shutting, of binding and loosing, of letting inferiors into an office, or putting them out of it; whence the delivering of the keys of a house or city into a person’s hands signifies the giving him the power and possession of it, or the confirming to him such a grant. “To comprehend,” says Bishop Lowth, “how the key could be borne on the shoulder, it will be necessary to observe, that one sort of keys, used by the ancients, was of considerable magnitude, and, as to the shape, very much bent and crooked. Homer (Odyss., 21:6) describes the key of Ulysses’s storehouse as eukamphv, a large curvature, which Eustathius explains by saying it was drepanoeidhv, in shape like a reap-hook. Huetius says, the constellation Cassiopeia answers to this description; the stars to the north making the curve part, that is, the principal part of the key; the southern stars the handle. The curve part was introduced into the key-hole, and, being properly directed by the handle, took hold of the bolts within, and moved them from their places. We may easily collect from this account, that such a key would lie very well upon the shoulder; that it must be of some considerable size and weight, and could hardly be commodiously carried otherwise. In allusion to the key as the ensign of power, the unlimited extent of that power is expressed here with great clearness as well as force by the sole and exclusive authority to open and to shut. Our Saviour, therefore, has, upon a similar occasion, made use of a like manner of expression, Matthew 16:19; and in Revelation 3:7 has applied to himself the very words of the prophet.”

Ver. 22. The key of the house of David. A key worn over the shoulder, or pendant to the neck, was a badge of high office and dignity. Christ gave Peter and the apostles the keys of his kingdom; and this honour he will confer on every victorious soul.

20-23. I will call my servant — A very different character enters Shebna’s place in the person of Eliakim, a native Jew, because his father’s name is given, which was not done in the other case. He is invested with the robe — badge of authority; and the girdle — in which was the purse, and from which the sword was suspended; also the key hung over the shoulder — denoting civil authority next to the king himself. Isaiah 9:6. In his administration he is truly father to all the people.

V. 23. Fasten-I will establish the power in his hands. Sure place-In the strong walls, or solid timber, in the house. He shall be-By his prudent and righteous government he shall procure great glory, to all that have any relation to him.

Verse 23. A nail] In ancient times, and in the eastern countries, as the way of life, so the houses, were much more simple than ours at present. They had not that quantity and variety of furniture, nor those accommodations of all sorts, with which we abound. It was convenient and even necessary for them, and it made an essential part in the building of a house, to furnish the inside of the several apartments with sets of spikes, nails, or large pegs, upon which to dispose of and hang up the several movables and utensils in common use, and proper to the apartment. These spikes they worked into the walls at the first erection of them, the walls being of such materials that they could not bear their being driven in afterwards; and they were contrived so as to strengthen the walls by binding the parts together, as well as to serve for convenience. Sir John Chardin’s account of this matter is this:— “They do not drive with a hammer the nails that are put into the eastern walls. The walls are too hard, being of brick; or, if they are of clay, too mouldering: but they fix them in the brick-work as they are building. They are large nails, with square heads like dice, well made, the ends being bent so as to make them cramp-irons. They commonly place them at the windows and doors, in order to hang upon them, when they like, veils and curtains.” Harmer’s Observ. i. p. 191. And we may add, that they were put in other places too, in order to hang up other things of various kinds; as appears from this place of Isaiah, and from Ezekiel 15:3, who speaks of a pin or nail, “to hang any vessel thereon.” The word used here for a nail of this sort is the same by which they express that instrument, the stake, or large pin of iron, with which they fastened down to the ground the cords of their tents. We see, therefore, that these nails were of necessary and common use, and of no small importance in all their apartments; conspicuous, and much exposed to observation: and if they seem to us mean and insignificant, it is because we are not acquainted with the thing itself, and have no name to express it but by what conveys to us a low and contemptible idea. “Grace hath been showed from the Lord our God,” saith Ezra, Ezra 9:8, “to leave us a remnant to escape, and to give us a nail in his holy place:” that is, as the margin of our Bible explains it, “a constant and sure abode.”

“He that doth lodge near her (Wisdom’s) house,

Shall also fasten a pin in her walls.”

Ecclus. 14:24.

The dignity and propriety of the metaphor appears from the Prophet Zechariah’s use of it:—

“From him shall be the corner-stone, from him the nail,

From him the battle-bow,

From him every ruler together.”

Zechariah 10:4.

And Mohammed, using the same word, calls Pharaoh the lord or master of the nails, that is, well attended by nobles and officers capable of administering his affairs. Koran, Sur. xxxviii. 11, and lxxxix. 9. So some understand this passage of the Koran. Mr. Sale seems to prefer another interpretation.

Taylor, in his Concordance, thinks dty yathed means the pillar or post that stands in the middle, and supports the tent, in which such pegs are fixed to hang their arms, &c., upon; referring to Shaw’s Travels, p. 287. But dty yathed is never used, as far as appears to me, in that sense. It was indeed necessary that the pillar of the tent should have such pegs on it for that purpose; but the hanging of such things in this manner upon this pillar does not prove that dty yathed was the pillar itself.

A glorious throne— “A glorious seat”] That is, his father’s house and all his own family shall be gloriously seated, shall flourish in honour and prosperity; and shall depend upon him, and be supported by him.

Verse 23. I will fasten him as a nail — I will establish the power in his hands, as a nail is fixed in the strong walls or solid timber of a house. “In ancient times, and in eastern countries, as the way of life, so the houses were much more simple than ours at present. They had not that quantity and variety of furniture, nor those accommodations of all sorts, with which we abound. It was convenient, and even necessary for them, and it made an essential part in the building of a house, to furnish the inside of the several apartments with sets of spikes, nails, or large pegs, upon which to dispose of, and hang up, the several moveables and utensils in common use, and proper to the apartment. These spikes they worked into the walls at the first erection of them; the walls being of such materials that they could not bear their being driven into them afterward; and they were contrived so as to strengthen the walls by binding the parts together, as well as to serve for convenience. We see, therefore, that these nails were of necessary and common use, and of no small importance in all their apartments; conspicuous, and much exposed to observation; and if they seem to us mean and insignificant, it is because we are not acquainted with the thing itself, and have no name to express it by, but what conveys to us a low and contemptible idea. Grace hath been showed from the Lord our God, says Ezra, (Ezra 9:8,) to leave us a remnant to escape, and to give us a nail in his holy place; that is, as the margin of our Bible explains it, a constant and sure abode.” Bishop Lowth. And he shall be a glorious throne to his father’s house — By his prudent and righteous government he shall procure great glory, not only to himself, but to all that have any relation to him.

Ver. 23. As a nail in a sure place. Hebrews dty itad, designates strength and security to the state, or to the flock. Ecclesiastes 12:11.

20-23. I will call my servant — A very different character enters Shebna’s place in the person of Eliakim, a native Jew, because his father’s name is given, which was not done in the other case. He is invested with the robe — badge of authority; and the girdle — in which was the purse, and from which the sword was suspended; also the key hung over the shoulder — denoting civil authority next to the king himself. Isaiah 9:6. In his administration he is truly father to all the people.

V. 24. The glory-Of his own kindred and family, who shall all depend upon him, and receive glory from him; of the house of David, which is called his father’s house, because he was of the blood-royal. The offspring-Great and small, the children and grand-children of his father’s house, the meanest of them shall receive a lustre from their relation to him. All vessels-All sorts of vessels, great or small, mean or precious, may be hanged upon him, without any fear of falling.

Verse 24. All the glory] One considerable part of the magnificence of the eastern princes consisted in the great quantity of gold and silver vessels which they had for various uses. “Solomon’s drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold; none were of silver; it was nothing accounted of in Solomon’s days;” 1 Kings 10:21. “The vessels in the house of the forest of Lebanon,” the armoury of Jerusalem so called, “were two hundred targets, and three hundred shields of beaten gold.” Ibid. 1 Kings 10:16, 17. These were ranged in order upon the walls of the armoury, (see Song of Solomon 4:4,) upon pins worked into the walls on purpose, as above mentioned. Eliakim is considered as a principal stake of this sort, immovably fastened in the wall for the support of all vessels destined for common or sacred uses; that is, as the principal support of the whole civil and ecclesiastical polity. And the consequence of his continued power will be the promotion and flourishing condition of his family and dependents, from the highest to the lowest.

Vessels of flagons— “Meaner vessels”] נבלים nebalim seems to mean earthen vessels of common use, brittle, and of little value, (see Lamentations 4:2; Jeremiah 48:12,) in opposition to twnga aganoth, goblets of gold and silver used in the sacrifices. Exodus 24:6.

Verses 24, 25. They shall hang upon him all the glory of his father’s house — Of his own kindred and family, who shall all depend upon him, and receive glory from him; the offspring and the issue — Great and small, the children and grand-children, of his father’s house. All vessels of small quantity — The meanest of them shall receive a lustre and advantage from their relation to him; from the vessels of cups, &c. — All sorts of vessels, great or small, mean or precious, may be hanged upon him, without any fear of falling. In that day shall the nail, &c. — This must be understood of Shebna, as a repetition and confirmation of the sentence above denounced against him; shall the nail that is fastened — That seemed to be so, both in his own eyes, and in the eyes of others; be removed and fall — As above described; and the burden that was upon it shall be cut off — All those wicked officers that were advanced and supported by his power.

24. I will fasten… as a nail — As a peg or spike fastened in the wall in Oriental houses, on which family ornaments were suspended. The sense is, all that is valuable to the nation rests on him. Glorious throne to his father’s house — It seems idle to suppose, with Delitzsch, that here begins an intimation of Eliakim’s gradual fall from his integrity to the government by observing nepotism in appointing his relatives only to offices. The expression rather indicates fidelity. He is to the government as the tentpin in a strong setting, or nail firmly fixed in the wall. He is the faithful prefect of the house, the palace; the seat whence issue all government advices.

V. 25. The nail-Shebna, who seemed to be so. The burden-All those wicked officers that were advanced and supported by his power.

Verse 25. The nail that is fastened] This must be understood of Shebna, as a repetition and confirmation of the sentence above denounced against him.

WHAT is said of Eliakim the son of Hilkiah, Isaiah 22:20-24, is very remarkable; and the literal meaning is not easy to be understood. From Isaiah 9:6, and from Revelation 3:7, it seems to belong to our Lord alone. The removal of Shebna from being over the treasure of the Lord’s house, Isaiah 22:19, and the investiture of Eliakim with his robe, girdle, office, and government, Isaiah 22:20, &c., probably point out the change of the Jewish priesthood, and the proclaiming of the unchangeable priesthood of Christ. See Psalm 110:4. Eliakim signifies The resurrection of the Lord; or, My God, he shall arise. Hilkiah signifies The Lord my portion or lot. The key of David, shutting and opening, &c., may intend the way of salvation through Christ alone. For the hope of salvation and eternal life comes only through Eliakim, the resurrection of Jesus Christ from the dead.

It is said, Isaiah 22:24, “They shall hang upon him all the glory of his father’s house”—for, in Jesus Christ dwells all the fullness of the Godhead bodily; and the offspring and the issue, µyaxaxh hatstseetsaim from axy yatsa, to go out,—the suckers from the root; the sideshoots, the apostles and primitive ministers of his word. The issue, tw[ypxh hatstsephioth, probably means the issue’s issue; so the Targum. The grandchildren, all those who believe on the Lord Jesus through their word. “The nail that is fastened in the sure place shall be removed,” Isaiah 22:25, Kimchi refers not to Eliakim, but to Shebna, Isaiah 22:17-19. By, “They shall hang upon him all vessels of small quantity and large quantity,” has been understood the dependence of all souls, of all capacities, from the lowest in intellect to the most exalted, on the Lord Jesus, as the only Saviour of all lost human spirits.

As the literal interpretation of this prophecy has not been found out, we are justified from parallel texts to consider the whole as referring to Jesus Christ, and the government of the Church, and the redemption of the world by him. Nor are there many prophecies which relate to him more clearly than this, taken in the above sense.

ISAIAH

Verses 24, 25. They shall hang upon him all the glory of his father’s house — Of his own kindred and family, who shall all depend upon him, and receive glory from him; the offspring and the issue — Great and small, the children and grand-children, of his father’s house. All vessels of small quantity — The meanest of them shall receive a lustre and advantage from their relation to him; from the vessels of cups, &c. — All sorts of vessels, great or small, mean or precious, may be hanged upon him, without any fear of falling. In that day shall the nail, &c. — This must be understood of Shebna, as a repetition and confirmation of the sentence above denounced against him; shall the nail that is fastened — That seemed to be so, both in his own eyes, and in the eyes of others; be removed and fall — As above described; and the burden that was upon it shall be cut off — All those wicked officers that were advanced and supported by his power.

25. Shall the nail… fall — Delitzsch, of course, supposes the reference here is to Eliakim, and grammatical considerations are on his side. But the altogether better logical view is, that of an abrupt return (not without like examples with Isaiah) to the treasurer, who was a failure in the government, a heathen, without doubt, smuggled into office probably by the heathenish Ahaz, and unfortunately retained in office by pious Hezekiah, till, in the order of divine providence, he was ignominiously thrust out.