Text -- Isaiah 22:17-25 (NET)

22:17 Look, the Lord will throw you far away, you mere man! He will wrap you up tightly. 22:18 He will wind you up tightly into a ball and throw you into a wide, open land. There you will die, and there with you will be your impressive chariots, which bring disgrace to the house of your master. 22:19 I will remove you from your office; you will be thrown down from your position. 22:20 “At that time I will summon my servant Eliakim, son of Hilkiah. 22:21 I will put your robe on him, tie your belt around him, and transfer your authority to him. He will become a protector of the residents of Jerusalem and of the people of Judah. 22:22 I will place the key to the house of David on his shoulder. When he opens the door, no one can close it; when he closes the door, no one can open it. 22:23 I will fasten him like a peg into a solid place; he will bring honor and respect to his father’s family. 22:24 His father’s family will gain increasing prominence because of him, including the offspring and the offshoots. All the small containers, including the bowls and all the jars will hang from this peg.’ 22:25 “At that time,” says the Lord who commands armies, “the peg fastened into a solid place will come loose. It will be cut off and fall, and the load hanging on it will be cut off.” Indeed, the Lord has spoken.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 22:17

Will cause thee to be carried into captivity by a strong hand.

Wesley: Isa 22:17

This may be an allusion to the ancient custom of covering the faces of condemned persons.

Wesley: Isa 22:18

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

Wesley: Isa 22:19

The Lord; such sudden changes of persons being very usual in these writings.

Wesley: Isa 22:20

By my powerful providence.

Wesley: Isa 22:21

There was a peculiar sort of robe and girdle which was the badge of his office.

Wesley: Isa 22:21

He shall govern them with fatherly care and affection.

Wesley: Isa 22:22

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.

Wesley: Isa 22:22

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.

Wesley: Isa 22:23

I will establish the power in his hands.

Wesley: Isa 22:23

In the strong walls, or solid timber, in the house.

Wesley: Isa 22:23

By his prudent and righteous government he shall procure great glory, to all that have any relation to him.

Wesley: Isa 22:24

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.

Wesley: Isa 22:24

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.

Wesley: Isa 22:24

All sorts of vessels, great or small, mean or precious, may be hanged upon him, without any fear of falling.

Wesley: Isa 22:25

Shebna, who seemed to be so.

Wesley: Isa 22:25

All those wicked officers that were advanced and supported by his power.

JFB: Isa 22:17

Rather, "will cast thee away with a mighty throw" [MAURER]. "Mighty," literally, "of a man" (so Job 38:3).

JFB: Isa 22:17

Namely, with shame, where thou art rearing a monument to perpetuate thy fame [VITRINGA]. "Rolling will roll thee," that is, will continually roll thee on, as a ball to be tossed away [MAURER]. Compare Isa 22:18.

JFB: Isa 22:18

Literally, "whirling He will whirl thee," that is, He will, without intermission, whirl thee [MAURER]. "He will whirl thee round and round, and (then) cast thee away," as a stone in a sling is first whirled round repeatedly, before the string is let go [LOWTH].

JFB: Isa 22:18

Perhaps Assyria.

JFB: Isa 22:18

Rather, "thy splendid chariots shall be there, O thou disgrace of thy lord's house" [NOYES]; "chariots of thy glory" mean "thy magnificent chariots." It is not meant that he would have these in a distant land, as he had in Jerusalem, but that he would be borne thither in ignominy instead of in his magnificent chariots. The Jews say that he was tied to the tails of horses by the enemy, to whom he had designed to betray Jerusalem, as they thought he was mocking them; and so he died.

JFB: Isa 22:19

Office.

JFB: Isa 22:19

God. A similar change of persons occurs in Isa 34:16.

JFB: Isa 22:20

Supposed by KIMCHI to be the same as Azariah, son of Hilkiah, who perhaps had two names, and who was "over the household" in Hezekiah's time (1Ch 6:13).

JFB: Isa 22:21

Of office.

JFB: Isa 22:21

In which the purse was carried, and to it was attached the sword; often adorned with gold and jewels.

JFB: Isa 22:21

That is, a counsellor and friend.

JFB: Isa 22:22

Emblem of his office over the house; to "open" or "shut"; access rested with him.

JFB: Isa 22:22

So keys are carried sometimes in the East, hanging from the kerchief on the shoulder. But the phrase is rather figurative for sustaining the government on one's shoulders. Eliakim, as his name implies, is here plainly a type of the God-man Christ, the son of "David," of whom Isaiah (Isa 9:6) uses the same language as the former clause of this verse. In Rev 3:7, the same language as the latter clause is found (compare Job 12:14).

JFB: Isa 22:23

Large nails or pegs stood in ancient houses on which were suspended the ornaments of the family. The sense is: all that is valuable to the nation shall rest securely on him. In Ezr 9:8 "nail" is used of the large spike driven into the ground to fasten the cords of the tent to.

JFB: Isa 22:23

Resting-place to his family, as applied to Eliakim; but "throne," in the strict sense, as applied to Messiah, the antitype (Luk 1:32-33).

JFB: Isa 22:24

Same image as in Isa 22:23. It was customary to "hang" the valuables of a house on nails (1Ki 10:16-17, 1Ki 10:21; Son 4:4).

JFB: Isa 22:24

Rather, "the offshoots of the family, high and low" [VITRINGA]. Eliakim would reflect honor even on the latter.

JFB: Isa 22:24

Of small capacity: answering to the low and humble offshoots.

JFB: Isa 22:24

Larger vessels: answering to the high offshoots.

JFB: Isa 22:25

Shebna, who was supposed to be firmly fixed in his post.

JFB: Isa 22:25

All that were dependent on Shebna, all his emoluments and rank will fail, as when a peg is suddenly "cut down," the ornaments on it fall with it. Sin reaches in its effects even to the family of the guilty (Exo 20:5).

MENANDER, the historian, notices a siege of Tyre by Shalmaneser, about the time of the siege of Samaria. Sidon, Acco, and Old Tyre, on the mainland, were soon reduced; but New Tyre, on an island half a mile from the shore, held out for five years. Sargon probably finished the siege. Sennacherib does not, however, mention it among the cities which the Assyrian kings conquered (thirty-sixth and thirty-seventh chapters). The expression, "Chaldeans" (Isa 23:13), may imply reference to its siege under Nebuchadnezzar, which lasted thirteen years. Alexander the Great destroyed New Tyre after a seven months' siege.

Clarke: Isa 22:17

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

Clarke: Isa 22:19

I will drive thee - אהרסך ehersecha , in the first person, Syr. Vulg.

Clarke: Isa 22:21

To the inhabitants - ליושבי leyoshebey , in the plural number, four of Dr. Kennicott’ s MSS., (two ancient), and two of De Rossi’ s, with the Septuagint, Syriac, and Vulgate.

Clarke: Isa 22:22

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, κλειδουχος Ἡρας· Aeschyl. Suppl. 299. A female high in office under a great queen has the same title: -

Καλλιθοη κλειδουχος Ολυμπιαδος βασιλειης.

"Callithoe 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, κατωμαδιαν εχε κλαιδα, had the key on her shoulder. Callim. Ceres, verse 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. 1:355; and I think has succeeded very well in it. Homer Odyss. Isa 21:6, describes the key of Ulysses’ storehouse as ευκαμπης, of a large curvature; which Eustathius explains by saying it was δρεπανοειδης, 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. 1:18. 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 Savior, therefore, has upon a similar occasion made use of a like manner of expression, Mat 16:19; and in Rev 3:7 has applied to himself the very words of the prophet.

Clarke: Isa 22:23

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 moldering: 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. 1 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 Eze 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, Ezr 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.

Zec 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. 38:11, and 89:9. So some understand this passage of the Koran. Mr. Sale seems to prefer another interpretation

Taylor, in his Concordance, thinks יתד 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, etc., upon; referring to Shaw’ s Travels, p. 287. But יתד 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 יתד 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 honor and prosperity; and shall depend upon him, and be supported by him.

Clarke: Isa 22:24

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;"1Ki 10:21. "The vessels in the house of the forest of Lebanon,"the armory of Jerusalem so called, "were two hundred targets, and three hundred shields of beaten gold."Ibid. 1Ki 10:16, 1Ki 10:17. These were ranged in order upon the walls of the armory, (see Son 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 Lam 4:2; Jer 48:12), in opposition to אגנות aganoth , goblets of gold and silver used in the sacrifices. Exo 24:6.

Clarke: Isa 22:25

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, Isa 22:20-24, is very remarkable; and the literal meaning is not easy to be understood. From Isa 9:6, and from Rev 3:7, it seems to belong to our Lord alone. The removal of Shebna from being over the treasure of the Lord’ s house, Isa 22:19, and the investiture of Eliakim with his robe, girdle, office, and government, Isa 22:20, etc., probably point out the change of the Jewish priesthood, and the proclaiming of the unchangeable priesthood of Christ. See Psa 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, etc., 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, Isa 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, הצאצאים hatstseetsaim from יצא yatsa , to go out, - the suckers from the root; the sideshoots, the apostles and primitive ministers of his word. The issue, הצפיעות 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,"Isa 22:25, Kimchi refers not to Eliakim, but to Shebna, Isa 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 Savior 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.

Calvin: Isa 22:17

17.Behold, the Lord will carry thee away As if he had said, “Thou shalt be cast out of that place into a distant country, where thou shalt die ignominiously.” גבר ( gĕbĕr) is commonly translated as in the genitive case; that is, “with the casting out of a man thou shalt be cast out.” Again, גבר ( gĕbĕr) denotes not an ordinary man, but a strong and brave man, and thus it comes to mean, “with a mighty and powerful casting out.” Others render it in the vocative case, “O man!” as if he were addressing Shebna in mockery, “O illustrious man, who so proudly vauntest of thy greatness, who thinkest that thou art some hero!” But the former reading will be more appropriate. Yet here also commentators disagree; for, besides the exposition which I have mentioned, another is brought forward, that men will be carried to a greater distance than women. But I rather think that he alludes to the pride of Shebna, who had built so splendid a sepulcher, in order that his memory, like that of some distinguished man, might be handed down to posterity. “Thou wishest to be renowned after thy death: I will ennoble thee in a different manner. By a remarkable transportation will I remove thee to a foreign and distant country, where thou shalt be buried in an extraordinary manner.”

First, on the word סכן ( sōchēn) it is proper to remark how much God is displeased with a false and deceitful heart; for there is nothing which God more earnestly recommends to us than simplicity. He is called a ruler, because, being placed above others, he was likely to be dazzled by the luster of his present greatness, as happens to those who, elated and puffed up by their success, dread no adversity, as if they had been placed beyond the reach of all danger. The Lord threatens that he will be the judge of such persons. Here it also deserves notice, that Isaiah could not, without making himself the object of strong dislike, utter this prediction, especially when addressed to a man of such an elevated station and so haughty; and yet he must not refuse this office, but must approach and threaten this man, as God had commanded him.

As to the sepulcher, we know that solicitude about burying the dead is not wholly condemned; for although “the want of burial,” as one remarks, “is of little importance, yet the desire of being buried is natural to man, and ought not to be entirely disregarded.” He does not blame him, therefore, for wishing to be buried, but for his ambition in building a tomb, by which he shewed his eagerness to obtain vain and empty renown. But there is another circumstance connected with Shebna that must be observed; for, having wished to deliver the city into the hands of the Assyrians by treachery, he thought that he would reign permanently. He hoped that the Assyrians, if they were successful, would bestow on him the government of the kingdom as the reward of his treachery, and that, if they were defeated, he would permanently retain his rank and authority.

But this will appear more clearly from the words themselves, What hast thou here? He was a foreigner, and as such he could honestly become united to the people of God; but, being a traitor and a foreigner, he had no right to that city or country which the Lord had specially assigned to his own people. Isaiah therefore asks, “Of what country art thou? Though thou hast no connection with the people of God by blood or relationship, dost thou wish not only to reign in this country during thy life, but to procure for thyself a settled abode in it after thou art dead? Wilt thou betray us to the Assyrians, and drive out the actual possessors, that thou, who art a foreigner, mayest enjoy that country, of which not even an inch belongs to thee?”

Hence infer that God is highly displeased with that ambition by which men endeavor to obtain undying renown in the world, instead of being satisfied with those honors which they enjoy during their life. They wish to be applauded after death, and in some measure to live in the mouth of men; and although death sets aside everything, they foolishly hope that their name will last through all ages. But God punishes their haughtiness and presumption, and causes those things which they wished to be the records of their glory to become their disgrace and shame. Either their memory is abhorred, so that men cannot see or hear anything connected with them without utter loathing, or he does not even permit them to be laid in their graves, but sends them to gibbets and to ravens, of which we read many instances in history, (Est 7:10,) and we have seen not a few in our own times.

Whenever I read this passage, I am forcibly reminded of a similar instance, resembling it indeed more closely than any other, that of Thomas More, who held the same office as Shebna; for it is well known that he was Lord Chancellor to the king of England. Having been a very bitter enemy of the gospel, and having persecuted good men by fire and sword, he wished that on this account his reputation should be extensive, and his wickedness and cruelty permanently recorded. He therefore ordered the praises of his virtue to be inscribed on a tomb which he had caused to be built with great cost and splendor, and sent his epitaph, which he had drawn up, to Basle, to Erasmus, along with a palfrey which he gave him as a present, to get it printed. He was so desirous of renown, that he wished to obtain during his life the reputation and praises which he hoped to enjoy after his death. Among other applauses the most conspicuous was, that he had been a very great persecutor of the Lutherans, that is, of the godly. ⁸⁹ What happened? He was accused of treason, condemned, and beheaded; and thus he had a gibbet for his tomb. Do we ask more manifest judgments of God, by which he punishes the pride, the unbounded eagerness for renown, and the blasphemous vaunting, of wicked men? In this inveterate enemy of the people of God, not less than in Shebna, we ought undoubtedly to acknowledge and adore God’s overruling providence.

Another circumstance worthy of notice is, that this Shebna was a foreigner. Thus, all the tyrants and enemies of the people of God, though they be foreigners, would wish to cast out the actual lords of the soil, that they alone might possess the land; but at length the Lord drives them out, and strips them of all possession, so that they do not even continue to have a tomb. ⁹⁰ There are innumerable instances in history. True, this does not always happen; but the instances which the Lord holds out to us, ought to lead our thoughts farther to consider his judgments against tyrants and wicked men, who wished to be applauded and celebrated, but are distinguished by some remarkable kind of death, so that their infamy becomes universally known. Thus, the renown of that sepulcher which Shebna had built is indirectly contrasted with the ignominy which quickly followed it.

Calvin: Isa 22:18

18.Turning he will turn thee ⁹¹ Isaiah continues the same discourse, in which he ridiculed the pride of Shebna, who had bestowed so much cost on building a sepulcher. This statement is connected with the first clause of the former verse; for, as he formerly said “He will remove thee by an extraordinary removal,” so he now says, “He will toss thee as a ball into an open plain.” By this comparison he means that nothing will prevent the Lord from casting him out into a distant country, though he thinks that his power is firmly established; and since he had been so careful about his sepulcher, and had given orders about it, as if he had been certain as to his death, Isaiah declares that he will not die in Jerusalem, but in a foreign country, to which he shall be banished.

The chariot of thy glory Under the word chariot he includes all the fame and rank of Shebna; as if he had said that disgrace would be his reputation among foreigners. Thus, the Lord ridicules the mad ambition of those who look at nothing but the world, and who judge of their happiness by the glory of fading and transitory objects.

The shame of thy lord’s house He calls it “the shame of” the royal “house,” either because he had polluted that holy place which might be regarded as the sanctuary of the Lord, or because Hezekiah had judged ill in elevating him to that station. That the mask of his high rank might not screen him from this prediction, the Prophet expressly states, that the office which he holds aggravates his guilt and renders him more detestable. Let princes, therefore, if they do not wish to expose themselves and their houses to reproaches, learn to act with judgment in appointing men to hold office.

Calvin: Isa 22:19

19.And I will cast thee out He says nothing new, but concludes the former prediction. Though in the next verse he will again mention Shebna, yet now he gives a brief summary of what has been already said. Shebna thought that he had a fixed abode in Jerusalem, so that, whatever might happen, he thought that he could not be driven or removed from it. But the Lord threatens that he will cast him out, and will banish him to a distant country. Thus, the Lord frequently overturns the thoughts of the wicked, (Psa 33:10,) who, relying on their cunning and dexterity, toss about public affairs according to their own pleasure. The change of person shews that the Prophet speaks sometimes in his own name, and sometimes in the name of God.

Calvin: Isa 22:20

20.And it shall come to pass in that day It is uncertain at what time Eliakim was substituted in the room of Shebna; for we shall see, in the thirty-seventh chapter, that Eliakim was steward of the king’s house when Shebna was chancellor. Whether or not any change took place during the interval cannot with certainty be affirmed; yet it is probable, as I lately hinted, that through the stratagems of this wicked man, Eliakim was afterwards driven from his office, and that Shebna, after having triumphed, was punished for his frauds which had been detected, and, having been driven or banished from Judea, fled to the Assyrians, and there received the reward of his treachery. In like manner does it frequently happen to traitors, who, when they cannot fulfill their engagements, are hated and abhorred by those whom they have deceived; for, having been bold and rash in promising, they must be discovered to be false and treacherous.

The Jews allege that at last he was torn in pieces on account of his treachery, but no history supports that statement. Leaving that matter doubtful, it is certain that he was cast out or banished, and that he ended his days in a foreign country, and not at Jerusalem. It is probable that, after his banishment, Eliakim was again placed in his room.

I will call It is certain that all princes and magistrates are called by the Lord, even though they be wicked and ungodly; for “all authority is from God,” as Paul affirms. (Rom 13:1.) But here the Prophet speaks of a peculiar calling, by which the Lord manifests his goodness towards his people, when he appoints such persons to be his servants, that it may be known that God governs by them; and they, on the other hand, are well aware of the purpose for which they have been appointed by God, and faithfully discharge the office assigned to them. Shebna had indeed been called for a time, but it was that he might be God’s scourge; for nothing was farther from his thoughts than to obey God. Eliakim was a different kind of person; for he acknowledged himself to be a servant of God, and obeyed the holy calling.

I will call, means, therefore, “I will give a sign to my servant, that he may know that it is I who have raised him to that honorable rank.” There is in this case a peculiar relation between the master and the servant, which does not apply to ungodly men when they obey their own inclination and wicked passions; but this man acknowledged the Lord and sincerely obeyed him. Lastly, this mark distinguishes the true servant of God from a wicked and hypocritical person, who had risen to honor by wicked practices.

Calvin: Isa 22:21

21.And I will clothe him He now explains more fully what he had briefly noticed in the former verse, that it was only by the purpose of God that Shebna was deposed, in order that Eliakim might succeed him. It is true, indeed, that all the changes that happen in the world are directed by the providence of God; for he “girds kings with a girdle,” as we are told in the book of Job, “and ungirds them, according to his pleasure.” (Job 12:18.) A witty saying was at one time current about the Roman emperors, “that they were theatrical kings;” because, as players, who perform their parts in the theater, no sooner have laid aside the rank of a king, than they presently become poor mechanics; so the emperors, after having been thrown down from their lofty station, were speedily hurried to a disgraceful punishment. And yet it is certain that those insurrections did not take place by chance, or merely through the designs of men, or by military forces, but by the purpose of God, which directed the whole. But the Prophet declares, that there is this peculiarity in the case of Shebna, that his deposition will be a clear proof of the vengeance of God, and that the restoration of Eliakim will be regarded as a lawful form of government.

With thy robes and with thy girdle By the robes and girdle are meant the badges of the magistrates’ office. The girdle was an emblem of royalty, and the chief magistrates undoubtedly wore it as an honorable distinction. At Rome, also, the prætors wore this badge. Job says, that God ungirds kings when he deprives them of their royal rank. (Job 12:18.) These things were foretold by the Prophet, that all might not only see clearly in this instance the providence of God, and acknowledge his purpose, but might perceive that this wicked man, who had raised himself improperly and by unlawful methods, was justly deposed.

He shall be Father Wicked magistrates are indeed appointed by God, but it is in his anger, and because we do not deserve to be placed under his government. He gives a loose rein to tyrants and wicked men, in order to punish our ingratitude, as if he had forsaken or ceased to govern us. But when good magistrates rule, we see God, as it were, near us, and governing us by means of those whom he hath appointed. The Prophet means that Eliakim will perform the part of a father, because he has been endued with the Spirit of God. At the same time he reminds all godly persons that they will have good reasons for wishing the government of Eliakim, because it tends to the general advantage of the Church.

By the appellation father, he shews what is the duty of a good magistrate. The same thing has been taught by heathen writers, that “a good king holds the place of a father;” and when they wished to flatter those who crushed the commonwealth by the exercise of tyranny, nature suggested to them to call the tyrants by the honorable title of “fathers of their country.” In like manner, philosophers, when they say that a family is the picture of a kingdom, shew that a king ought to hold the place of a father. This is also proved by the ancient titles given to kings, such as “Abimelech,” (Gen 20:2,) that is, “my father the king,” and others of the same kind, which shew that royal authority cannot be separated from the feelings of a father. Those who wish to be regarded as lawful princes, and to prove that they are God’s servants, must therefore shew that they are fathers to their people.

Calvin: Isa 22:22

22.And the key of the house of David ⁹² This expression is metaphorical, and we need not spend much time, as some do, in drawing from it an allegorical meaning; for it is taken from an ordinary custom of men. The keys of the house are delivered to those who are appointed to be stewards, that they may have the full power of opening and shutting according to their own pleasure. By “the house of David” is meant “the royal house.” This mode of expression was customary among the people, because it had been promised to David that his kingdom would be for ever. (2Sa 7:13; Psa 132:11.) That is the reason why the kingdom was commonly called “the house of David.”

The key is put in the singular number for keys. Though “keys” are usually carried in the hands, yet he says that they are laid on the shoulders, ⁹³ because he is describing an important charge. Yet nothing more is meant than that the charge and the whole government of the house are committed to him, that he may regulate everything according to his pleasure; and we know that the delivering of keys is commonly regarded as a token of possession.

Some commentators have viewed this passage as referring to Christ, but improperly; for the Prophet draws a comparison between two men, Shebna and Eliakim. Shebna shall be deprived of his office, and Eliakim shall succeed him. What has this to do with Christ? For Eliakim was not a type of Christ, and the Prophet does not here describe any hidden mystery, but borrows a comparison from the ordinary practice of men, as if the keys were delivered to one who has been appointed to be steward, as has been already said. For the same reason Christ calls the office of teaching the word, (Mat 16:19,) “the keys of the kingdom of heaven;” so that it is idle and foolish to spend much time in endeavoring to find a hidden reason, when the matter is plain, and needs no ingenuity. The reason is, that ministers, by the preaching of the word, open the entrance into heaven, and lead to Christ, who alone is “the way.” (Joh 14:6.) By the keys, therefore, he means here the government of the king’s house, because the principal charge of it would be delivered to Eliakim at the proper time.

Calvin: Isa 22:23

23.And I will fasten him as a nail in a sure place The particle of comparison must here be supplied, and therefore I have inserted in the text the word as. By נאמן , ( nĕĕmān,) faithful, he means what is “firm and sure.” The original idea of the word is “truth;” for where “truth” is, there firmness and certainty are found; ⁹⁴ and therefore Hebrew writers employ the word “truth” to denote what is firm and certain. Isaiah employs an elegant metaphor, from which godly magistrates, who are few in number, ought to draw large consolation. They may conclude that not only has God raised them to that honorable rank, but they are confirmed and established, as if they had been fixed by his hand. And indeed, where the fear of the Lord dwells, there the stability, and power, and authority of kings, as Solomon says, are established by justice and judgment. (Pro 16:12.)

This consolation ought to be of advantage to princes, not only that they may meet all danger courageously, but likewise that they may firmly and resolutely proceed in their office, and not turn aside on any account, or shrink from any danger. But there are very few who can actually relish this doctrine. Almost all are like Jeroboam, (1Kg 12:28,) and think that religion should yield to them, and, so far as they imagine, that it will be of service to them, follow it, or rather bend and change it for their own convenience. Their last thought is about God and religion; and we need not wonder if they are always in doubt about their own affairs, and are scarcely ever at rest; for they do not direct their thoughts to him from whom all authority proceeds. (Rom 13:1.) Hence springs treachery, hence springs cruelty, covetousness, violence, and frauds and wrongs of every kind, in which the princes of the present day indulge with less restraint and with greater impudence than all others. Yet there are some in whom we see what is here said of Eliakim. The Lord guards and upholds them, and blesses that regard to equity and justice which he had bestowed upon them. If the Lord permits even tyrants for a time, because they have some appearance of regular government, what shall happen when a prince shall endeavor, to the utmost of his power, to defend justice and judgment, and the true worship of God? Will he not be still more confirmed and established by him who is the continual guardian of righteousness?

Calvin: Isa 22:24

24.And they shall hang upon him It is as if he had said that Eliakim would be fully qualified for discharging his duties, and would not be indolent in his office. Hence we infer that God does not exalt princes to honor, in order that they may live in indolence or gratify their own passions. The office of a prince is very labourious, if he discharges it properly, and if he do not copy the unmeaning countenances of those who imagine that they have been raised to that honor, that they may live in splendor and may freely indulge in every kind of luxury. If a prince wish to discharge his office in a proper manner, he must endure much toil. It must not be thought that the comparison of a nail is inapplicable to princely government, since it denotes an office full of activity and cares; and we know that metaphors do not apply at all points, but we ought to observe the purpose for which they are introduced.

All the glory of his father’s house, ⁹⁵ the grandchildren and great-grandchildren. ⁹⁶ The expression, “his father’s house,” leaves no room to doubt that Eliakim was of royal blood; and therefore by his successors I understand not only those who were nearly related to him, but the whole family of David. He will have the charge of all that shall be in the king’s house. By adding grandchildren, he likewise shews that this princely government will be of long duration, that it will not only last during the life of one individual, but will also extend to his successors. ⁹⁷ For good princes are useful not only to their own age, but also to posterity, to whom they leave good laws, salutary regulations, and the traces of good government; so that their successors, even though they be wicked men, are ashamed to give themselves up all at once to abandoned wickedness, and, even against their will, are compelled through shame to retain something that is good. He shews that this will be the case with Eliakim, whose government will be so righteous that even posterity shall reap advantage from it.

The smaller vessels ⁹⁸ Metaphorically it denotes that there will be uniform justice, or equal laws, as the phrase is; and it is as if he had said, “He will not only support the nobles, but will likewise attend to the interests of the lowest rank.” The more rarely this is found in a prince, so much higher praise does he deserve than if he favored none but the rich and powerful; for these can guard and protect themselves, but the poor and feeble lie open as a prey to the attacks of others, and there is hardly any one that pleads their cause.

To all vessels of music ⁹⁹ By vessels the Hebrew writers denote instruments of all kinds, and the meaning is very extensive. When he speaks of musical ¹⁰⁰ vessels, he follows out what he had said in a single word; for it serves to explain the word קטן , ( kātān,) little; as if he had said that there would be nothing so small, or minute, or insignificant, that he would not take charge of it.

Calvin: Isa 22:25

25.In that day It might be thought that this is inconsistent with what he had formerly said; but he no longer speaks of Eliakim, for he returns to Shebna, who was about to be cast down from his rank, as Isaiah had said. But for this, it might have been thought that there was no way by which Eliakim could arrive at that honor, but by the deposition of Shebna, who had arranged his matters so well, that no person thought it possible that he could be driven from his position. Yet though he has fortified himself by many defences, and thinks that he is at a great distance from all danger, still he shall be deprived of his office, and Eliakim shall be placed in his room.

In a sure place When he calls it “a sure place,” this must be understood with respect to men; for men judge that what is defended on all sides will be of long duration; but God casts it down with the smallest breath. It was only by way of concession that he called it “a sure place.” Hence it ought to be inferred how foolishly men boast, and rely on their greatness, when they have been exalted to a high rank of honor; for in a very short time they may be cast down and deprived of all honor.

And the burden that was upon it shall be cut off When wicked men are ruined, all who relied on their authority must also be ruined; and indeed it is in the highest degree reasonable that they who were united by the same bond of crimes, and who aided this wicked man as far as lay in their power, should share in the same punishment. It is difficult for those who place themselves under the protection of wicked men, and employ all their influence in behalf of them, not to be also partakers of their crimes; and if they were guiltless of crime, (which seldom, or rather, we may say, never happens,) still they are justly punished on this ground, that they have placed their trust on them as a very sure defense, and have depended wholly on their will and authority.

Defender: Isa 22:20

"Eliakim," in contrast to "Shebna" (Isa 22:15-19), was a faithful steward, keeper of the treasury of Jerusalem in the days of King Hezekiah. Because of his faithfulness, he becomes a type of Christ."

Defender: Isa 22:22

The "key," hanging on the shoulder, was symbolic of governmental authority (compare Isa 9:6), giving access to the treasures of the kingdom. Eliakim becomes a type of Christ, who alone has full authority over "the house of David."

Defender: Isa 22:22

This particular authority of Eliakim is quoted in Rev 3:7, Rev 3:8, assuring faithful believers in Christ that it is Christ alone, having the key of David, who can open and shut doors."

Defender: Isa 22:23

The "nail in a sure place" (Ezr 9:8) speaks of stability in a time of trouble. Eliakim filled that role for a time and, in that way, was typical of Christ. However, even that would eventually be broken off (Isa 22:25), when Judah was finally sent into captivity."

TSK: Isa 22:17

will carry : etc. or, who covered thee with an excellent covering, and clothed thee gorgeously, shall surely violently turn, etc. Isa 22:18

a mighty captivity : Heb. the captivity of a man

cover : Est 7:8; Job 9:24; Jer 14:3

TSK: Isa 22:18

surely : Isa 17:13; Amo 7:17

a large country : Heb. a land large of spaces

TSK: Isa 22:19

Job 40:11, Job 40:12; Psa 75:6, Psa 75:7; Eze 17:24; Luk 1:52

TSK: Isa 22:20

Eliakim : Isa 36:3, Isa 36:11, Isa 36:22, Isa 37:2; 2Ki 18:18, 2Ki 18:37

TSK: Isa 22:21

clothe : Gen 41:42, Gen 41:43; 1Sa 18:4; Est 8:2, Est 8:15

a father : Isa 9:6, Isa 9:7; Gen 45:8

TSK: Isa 22:22

And the key : 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. To comprehend how the key could be borne on the shoulder, it will be sufficient to observe, that the ancient keys were of considerable magnitude, and much bent. Mat 16:18, Mat 16:19; Rev 1:18

so he : Job 12:14; Mat 18:18, Mat 18:19; Rev 3:7

TSK: Isa 22:23

I will : Ezr 9:8; Ecc 12:11; Zec 10:4

a glorious : Gen 45:9-13; 1Sa 2:8; Est 4:14, Est 10:3; Job 36:7; Luk 22:29, Luk 22:30; Rev 3:21

TSK: Isa 22:24

hang : Gen 41:44, Gen 41:45, Gen 47:11-25; Dan 6:1-3; Mat 28:18; Joh 5:22-27, Joh 20:21-23

vessels of small : Eze 15:3; Rom 9:22, Rom 9:23; 2Ti 2:20,2Ti 2:21

vessels of flagons : or, instruments of viols

TSK: Isa 22:25

the nail : Isa 22:15, Isa 22:16

the burden : Est 9:5-14, Est 9:24, Est 9:25; Psa 52:5, Psa 146:3; Jer 17:5, Jer 17:6

for the : Isa 46:11, Isa 48:15; Jer 4:28; Eze 5:13, Eze 5:15, Eze 5:17; Mic 4:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 22:17

Behold, the Lord will carry thee away - Of the historical fact here referred to we have no other information. To what place he was to be carried, we know not. It is probable, however, that it was to Assyria.

With a mighty captivity - Hebrew, גבר geber - ‘ Of a man,’ or perhaps, ‘ O man.’ If it means ‘ the captivity of a man,’ the sense is, a strong, irresistible, mighty captivity where the word "man"is emphatic, and means such as a mighty man would make. Compare Job 38:3 : ‘ Gird up now thy loins like a man.’ The margin reads this, he ‘ who covered thee with an excellent covering, and clothed thee gorgeously, shall surely turn and toss thee.’ But the text conveys more nearly the idea of the Hebrew word, which denotes the action of "casting away, or throwing"from one as a man throws a stone. See the same use of the word טול ṭûl in 1Sa 18:2; 1Sa 20:33; Jer 17:13; Jer 22:26, Jer 22:28; Jon 1:5, Jon 1:12, Jon 1:16. "And will surely cover thee."‘ Thy face,’ says Lowth, for this was the condition of mourners. The Chaldee is, ‘ Shall cover thee with confusion.’ So Vitringa, who supposes that it means that although Shebna was endeavoring to rear a monument that should perpetuate his name and that of his family, God would cover them with ignominy, and reduce them to their primitive, obscure, and humble condition.

Barnes: Isa 22:18

He will surely violently turn - Lowth has well expressed the sense of this:

He will whirl thee round and round, and cast thee away.

Thus it refers to the action of throwing a stone with a "sling,"when the sling is whirled round and round several times before the string is let go, in order to increase the velocity of the stone. The idea is here, that God designed to cast him into a distant land, and that he would give such an "impulse"to him that he would be sent afar, so far that he would not be able to return again.

Like a ball - A stone, ball, or other projectile that is cast from a sling.

Into a large country - Probably Assyria. When this was done we have no means of determining.

And there the chariots of glory shall be the shame of thy lord’ s house - Lowth renders this,

- And there shall thy glorious chariots

Become the shame of the house of thy lord.

Noyes renders it,

There shall thy splendid chariots perish,

Thou disgrace of the house of thy lord.

The Chaldee renders it, ‘ And there the chariots of thy glory shall be converted into ignominy, because thou didst not preserve the glory of the house of thy lord.’ Probably the correct interpretation is that which regards the latter part of the verse, ‘ the shame of thy lord’ s house,’ as an address to him as the shame or disgrace of Ahaz, who had appointed him to that office, and of Hezekiah, who had continued him in it. The phrase ‘ the chariots of thy glory,’ means splendid or magnificent chariots; and refers doubtless to the fact that in Jerusalem he had affected great pride and display, and had, like many weak minds, sought distinction by the splendor of his equipage. The idea here is, that the ‘ chariot of his glory,’ that is, the vehicle in which he would ride, would be in a distant land, not meaning that in that land he would ride in chariots as magnificent as those which he had in Jerusalem, but that he would be conveyed there, and probably be borne in an ignominous manner, instead of the splendid mode in which he was carried in Jerusalem. The Jews say that when he left Jerusalem to deliver it into the hands of the enemy, they asked him where his army was; and when he said that they had turned back, they said, ‘ thou hast mocked us;’ and that there-upon they bored his heels, and tied him to the tails of horses, and that thus he died.

Barnes: Isa 22:19

And from thy state - From thy office; thy place of trust and responsibility.

Shall he pull thee down - That is, "God"shall do it. The prophet here uses the third person instead of the first. Such a change of person is very common in the writings of the prophets (see Stuart’ s "Heb. Gram."563-565, sixth Ed.)

Barnes: Isa 22:20

My servant Eliakim - A man who will be faithful to me; who will be trustworthy, and to whom the interests of the city may be safely confided; a man who will not seek to betray it into the hands of the enemy. Of Eliakim we know nothing more than what is stated here, and in Isa. 36. From that account it appears that he was prefect of the palace; that he was employed in a negotiation with the leader of the army of the Assyrians; and that he was in all things faithful to the trust reposed in him.

The son of Hilkiah - Kimchi supposes that this was the same as Azariah the son of Hilkiah, who might have had two names, and who was a ruler over the house of God in the time of Hezekiah 1Ch 6:13.

Barnes: Isa 22:21

And I will clothe him with thy robe - He shall succeed thee in the office, and wear the garments which are appropriate to it.

And strengthen him with thy girdle - That is, he shall wear the same girdle that thou didst (see the note at Isa 3:24). In that girdle was usually the purse, and to it was attached the sword. Often, among the Orientals, the girdle was adorned with gold and precious stones, and was regarded as the principal embellishment of the dress.

And he shall be a father ... - A counselor; a guide; one who can be trusted in time of danger and difficulty. We use, the word "father"in the same sense, when we speak of the ‘ father of his country.’

Barnes: Isa 22:22

And the key - A key is that by which a house is locked or opened. To possess that is, therefore, to have free access to it, or control over it. Thus we give possession of a house by giving the "key"into the hands of a purchaser, implying that it is his; that he has free access to it; that he can close it when he pleases, and that no other one, without his permission, has the right of access to it.

Of the house of David - Of the house which David built for his royal residence; that is, of the palace. This house was on Mount Zion; and to have the key of that house was to have the chief authority at court, or to be prime minister (see the note at Isa 22:15). To be put in possession of that key, therefore, was the mark of office, or was a sign that he was entrusted with the chief authority in the government.

Will I lay upon his shoulder - (see Isa 9:6). This seems to have been designed as an emblem of office. But in what way it was done is unknown. Lowth supposes that the key was of considerable magnitude, and was made crooked, and that thus it would lie readily on the shoulder. He has observed also, that this was a well-known badge or emblem of office. Thus the priestess of Ceres is described as having a key on the shoulder (Callim. "Ceres,"ver. 45); and thus in AEschyl. "Supp."299, a female high in office is described as having a key. But it is not known in what way the key was borne. It may have been borne on the shoulder, being so made as to be easily carried there; or it may have been attached to the shoulder by a belt or strap, as a sword is; or it may have been a mere emblem or figure fashioned into the robe, and worn as a sign of office; or the figure of a key may have been worn on the shoulder as an epaulet is now, as a sign of office and authority. If the locks were made of wood, as we have reason to suppose, then the key was probably large, and would answer well for a sign of office. ‘ How much was I delighted when I first saw the people, especially the Moors, going along the streets with each his key on his shoulder. The handle is generally made of brass (though sometimes of silver), and is often nicely worked in a device of filigrane. The way it is carried is to have the corner of a kerchief tied to the ring; the key is then placed on the shoulder, and the kerchief hangs down in front. At other times they have a bunch of large keys, and then they have half on one side of the shoulder, and half on the other. For a man thus to march along with a large key on his shoulder, shows at once that he is a person of consequence. "Raman is in great favor with the Modeliar, for he now carries the key.""Whose key have you got on your shoulder?""I shall carry my key on my own shoulder."’ - (Roberts)

So he shall open ... - This phrase means, that he should have the highest authority in the government, and is a promise of unlimited power. Our Saviour has made use of the same expression to denote the unlimited power conferred on his apostles in his church Mat 16:19; and has applied it also to himself in Rev 3:7.

Barnes: Isa 22:23

And I will fasten him as a nail in a sure place - The word ‘ nail’ here ( יתד yâtēd ) means properly a peg, pin, or spike; and is applied often to the pins or large spikes which were used to drive into the ground to fasten the cords of tents. It is also applied to the nails or spikes which are driven into walls, and on which are suspended the garments or the utensils of a family. In ancient times, every house was furnished with a large number of these pegs, or nails. They were not "driven"into the walls after the house was made, but they were "worked in"while the walls were going up. The houses were usually made of stone; and strong iron hooks, or spikes, were worked into the mortar while soft, and they answered the double purpose of nails to hang things on, and of cramp-irons, as they were so bent as to hold the walls together. These spikes are described by Sir John Chardin (Harmer’ s "Observations,"vol. i. p. 191) as ‘ large nails with square heads like dice, well made, the ends being so bent as to make them cramp-irons. They commonly,’ says he, ‘ place them at the windows and doors, in order to hang upon them, when they like, veils and curtains.’ It was also the custom to suspend in houses, and especially temples, suits of armor, shields, helmets, swords, etc., that had been taken in war as spoils of victory, or which had been used by illustrious ancestors, and these spikes were used for that purpose also. The word is here applied to a leader, or officer; and it means that he would be fixed and permanent in his plans and office; and that as a pin in the wall sustained the ornaments of the house "safely,"so all the glory of the house of David, all that was dear and valuable to the nation, might be reposed on him Isa 22:24.

And he shall be for a glorious throne to his father’ s house - A glorious seat; that is, all his family and kindred would be sustained, and honored by him; or their honor and reputation might rest securely on him, and his deeds would diffuse a luster and a glory over them all. Every virtuous, patriotic, benevolent, and pious son diffuses a luster on all his kindred; and this is one of the incitements to virtuous and elevated deeds which God has presented in the government of the world.

Barnes: Isa 22:24

And they shall hang upon him - This figure is a continuation of that commenced in the previous verse; and is derived from the custom of "hanging"clothes or ornaments on the spikes that were fixed in the walls; and, perhaps, more particularly from the custom of suspending shields, swords, suits of armor, etc., taken in battle, around the walls of a temple. A great portion of the wealth of the ancients consisted in gold and silver vessels, and in changes of raiment. These would be hung around a house in no inconsiderable degree for ostentation and parade. ‘ Solomon’ s drinking vessels were of gold; and all the vessels of the forest of Lebanon were of pure gold; none were of silver’ 1Ki 10:21. ‘ The vessels in the house of the forest of Lebanon were two hundred targets and three hundred shields of beaten gold’ 1Ki 10:16-17. That these were hung on spikes or pins around the house is apparent from Son 4:4 : ‘ Thy neck is like the tower of David, builded for an armory, whereon there bans a thousand bucklers, all shields of mighty men.’ Eliakim is considered as a principal support like this, whereon would be suspended all the glory of his father’ s family, and all the honor of his house; that is, he would be the principal support of the whole civil and ecclesiastical polity.

The offspring and the issue - All that proceeded from the family; all that were connected with it. Kimchi and Aben Ezra render it, ‘ Sons and daughters.’ The Septuagint: ‘ From the least to the greatest.’ The Chaldee, ‘ Sons and grandsons, youth and children.’ The idea is, that all the prosperity, near and remote, would depend on him; and that his character would sustain and give dignity to them all. The word which is rendered ‘ issue’ ( הצפעות hats^e pi‛ôt ), according to Vitringa and Rosenmuller, denotes those that were of humble condition; and the passage means that honor would be conferred even on these by the virtues of Eliakim.

From the vessels of cups - literally, goblets, or bowls ( אגנות 'āgânôt ). The idea probably is, simply that of vessels of "small capacity,"whatever was the material of which they were composed; and hence, the reference here is to those of the family of Eliakim who were of humble rank, or who were poor.

To all the vessels of flagons - Margin, ‘ Instruments of viols.’ Hebrew, נבלים n^e bâliym . This word is often applied to instruments of musica the נבל nebel , viol (see it described in the notes at Isa 5:12; Isa 14:11); but it properly denotes a bottle made of skin for holding wine, and which, being made of the whole skin of a goat or sheep, indicated the vessels of large dimensions. Here it refers to the members of the family of Eliakim who were more wealthy and influential than those denoted by the small vessels. The glory of the whole family would depend on him. His virtues, wisdom, integrity, and valor in defending and saving the Hebrew commonwealth, would diffuse honor over the whole family connection, and render the name illustrious.

Barnes: Isa 22:25

In that day shall the nail - Not Eliakim, but Shebna. Eliakim was to be fastened, that is, confirmed in office. But Shebna was to be removed.

That is fastened in the sure place - Or, that was once fastened, or was supposed to be fastened - a phrase appropriate to an office which the incumbent supposed to be firm or secure. It here refers to Shebna. He was regarded as haying a permanent hold on the office, and was making provisions for ending his days in it.

Be removed - To a distant land Isa 22:17-18, or simply taken down.

And be cut down, and fall - As a spike, pin, or peg would be taken away from the wall of a house.

And the burden that was upon it - All that it sustained - as the spikes in the wall of a house sustained the cups of gold, the raiment, or the armor that belonged to the family. Here it means, all that was dependent on Shebna - the honor of his family, his emoluments, his hope of future fame, or of an honored burial. All these would fail as a matter of course, when he was removed from his office. This is one instance of the usual mode of the divine administration. The errors of a man entrusted with office entail poverty, disgrace, and misery on all who are connected with him. Not only is his own name disgraced, but his sin "diffuses itself,"as it were, on all connected wit him. It involves them in want, and shame, and tears; and the design is to deter those in office from sin, by the fact that their crimes and errors "will"thus involve the innocent in calamiry, and shed disgrace and woe on those whom they love.

Poole: Isa 22:17

I 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. Or, will cast thee away with the casting of a mighty man , i.e. with great force; or, in casting will cast thee away, O thou mighty man . Will surely cover thee , to wit, with confusion, as is here implied, and as this phrase is more fully expressed, Psa 89:40 109:29 . Or

covering may be put for obscuring his glory, which he designed to publish, and to that end erected stately monuments, &c. Or this may be an allusion to the ancient custom of covering the faces of condemned persons; of which see Est 7:8 . Compare Job 9:24 Eze 12:6,12 .

Poole: Isa 22:18

He will surely violently turn and toss thee like a ball Heb. wrapping he will wrap thee up like a ball , which consists of materials wrapped and bound together, that it may be tossed far away. Or, 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 by a strong man, it runs far and wide. Or, to a far country, which seems to be here called large of spaces , not so much in itself, for that was inconsiderable to him, whether the land of his captivity was large or little, as in respect of its distance from the place of his birth and abode.

The chariots of thy glory shall be the shame of thy lord’ s house The sense of the words thus rendered seems to be this, Thy glorious chariots, wherein thou didst ride in great state at Jerusalem, shall then and there be turned into shame to thyself, and to thy master, to whom it is just matter of reproach, that he was so foolish as to advance and trust such a faithless and unworthy person. But the words are by divers others fitly rendered,

there the chariots of thy glory shall be, (or, shall die or vanish, i.e. that shall be the end of all thy pompous chariots, and other monuments of thy pride,) O thou who art

the shame of thy Lord’ s house who by thy unjust and wicked practices hast exposed thy king and master, and the royal family, to reproach and contempt.

Poole: Isa 22:19

And I the Lord, whose words these are, Isa 22:15 , as is manifest from the following verses.

Shall he the Lord; such sudden changes of persons being very usual in these writings.

Poole: Isa 22:20

I will call by my Spirit fitting him, and by my powerful providence moving Hezekiah’ s heart to call him.

Poole: Isa 22:21

I will clothe him with thy robe, and strengthen him with thy girdle: 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.

He shall be a father he shall not only have the authority of a father, which thou now hast, in which respect all rulers are called fathers , as Exo 20:12 Num 36:1 ; but shall also govern them with fatherly care and affection, and not with rigour and cruelty, as thou dost.

Poole: Isa 22:22

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; whence the delivering of the keys of a house or city into the hands of another, is a sign to signify and confirm the giving him the power and possession of it.

Lay upon his shoulder he mentions the shoulder rather than the hand, in which keys are commonly carried, either from some ceremony then in use, of carrying a key upon the shoulder, either of the officer of state himself, or of another in his name and stead; or to signify that this was a key of greater weight than ordinary, and that government, which is designed by this key, is a heavy burden, and therefore in Scripture phrase said to be upon the shoulder, as Isa 9:6 .

None shall shut against his will, or without his commission or consent.

Poole: Isa 22:23

I will fasten him I will establish the power in his hands.

In a sure place in the strong walls, or solid timber, in the house; which is opposed to Shebna’ s instability, signified by a ball, Isa 22:18 .

He shall be for 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. This also is opposed to what is said of Shebna in the end of Isa 22:18 .

Poole: Isa 22:24

Of his father’ s house 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 either because kings are called the fathers of all their subjects, both in Scripture, as 1Sa 24:11 2Ki 5:13 16:7 , and in other authors; or, as Calvin ingeniously conjectures, because he was of the blood royal. Otherwise this had been no great commendation to him, that he studied so much the advancement of his own private family. And this seems more probable, because this character is opposed to that of Shebna, who was the shame of his lord’ s , to wit, the king’ s, house or family, Isa 22:18 . The offspring and the issue ; great and small, the children and grandchildren 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, even to all the vessels of flagons all sorts of vessels, great or small, mean or precious, may be hanged upon him, without any fear of falling; whereas ordinary nails or pins, if they be oppressed with too great weight, are easily broken down, and the vessels fall with them.

Poole: Isa 22:25

The nail that is fastened in the sure place Shebna, who seemed to be so, both in his own eyes, and in the eyes of others. The burden that was upon it; all those wicked officers that were advanced and supported by his power.

Haydock: Isa 22:17

Cock. St. Jerome's master assured him that the word which is usually rendered a warrior, has this meaning. (Haydock) ---

The comparison agrees well with a proud man reduced to misery. (Calmet) ---

Hebrew, "With the captivity of a man, and he will cover thee." Septuagint, "he will cast out and bruise the man, and will take away thy comely robe, and throw thee into," &c. (Haydock)

Haydock: Isa 22:18

Lord; Manasses, who hath exalted thee. (Calmet)

Haydock: Isa 22:20

Eliacim, who had been displaced, ver. 15. He acted as regent after the departure of Manasses, who always followed his counsels at his return, Judith iv. 5. The priesthood was not then incompatible with civil and military functions.

Haydock: Isa 22:21

Girdle, the badge of power, Job xii. 18.

Haydock: Isa 22:22

Shoulder. Here the marks of dignity were worn. Eliacim was appointed master of the palace, over all the other servants. (Calmet) ---

Thus we may gather what power Christ conferred on St. Peter, when he gave him the keys of heaven, Matthew xvi. 19., and Apocalypse iii. 7. (Haydock)

Haydock: Isa 22:23

Peg, on which whatever is placed shall be secure, 1 Esdras ix. 8.

Haydock: Isa 22:24

House. He shall be the ornament of the priesthood. ---

Music. All affairs in church and state shall be at his disposal.

Haydock: Isa 22:25

Fall. Sobna shall lose all his employments, and ruin others. (Calmet)

Gill: Isa 22:17

Behold, the Lord will carry thee away with a mighty captivity,.... Or with the captivity of a man; so the Targum, of a mighty man, Sennacherib king of Assyria; who, as the Jews say ^z, when he went from Jerusalem, upon the rumour of Tirhakah king of Ethiopia coming against him, carried away Shebna and his company, as with an inundation: or as a man is carried captive, whose captivity is harder, and more severe and cruel, than a woman's, as the Rabbins ^a observe; a woman finding more mercy in captivity usually than a man does. Some of the Jewish writers render the word "geber" a cock, as they do elsewhere; and gloss it, as a cock is carried away, and goes from place to place ^b; and so the Vulgate Latin version,

"behold, the Lord shall cause thee to be carried away, as a cock is carried away;''

but it seems best, with Aben Ezra and Kimchi, to read the word "man" in the vocative case; the Lord will carry thee away, "O man", O mighty man ^c; as mighty a man as thou art in office, in power, in riches, God shall carry thee away with the greatest ease imaginable:

and will surely cover thee: or, "in covering cover thee"; with confusion, as the Targum. Jarchi says the word has the signification of flying; and so interprets it, he shall cause thee to fly like a bird into captivity; that is, very speedily and swiftly. The Rabbins gather from hence that Shebna was struck with leprosy, because the leper was obliged to put a covering upon his upper lip; and this sense is embraced by Grotius; but the allusion seems to be to persons in disgrace, or condemned to die, whose faces used to be covered, Est 7:8.

Gill: Isa 22:18

He will surely violently turn and toss thee,.... Or, "wrapping he will wrap thee with a wrapping"; as anything is wrapped up close and round, either to be more commodiously carried, or more easily tossed: or, "rolling he will roll thee with a rolling" ^d; that is, roll thee over and over again, till brought to a place appointed:

like a ball into a large country; where there is nothing to stop it; and being cast with a strong hand, runs a great way, and with prodigious swiftness; and signifies, that Shebna's captivity was inevitable, which he could not escape; that he was no more in the hands of the Lord than a ball in the hands of a strong man; and could as easily, and would be, hurled out of his place, into a distant country, as a ball, well wrapped, could be thrown at a great distance by a strong arm; and that this his captivity would be swift and sudden; and that he should be carried into a large country, and at a distance. Jarchi says Casiphia ^e, a place mentioned in Ezr 8:17. Aben Ezra interprets it of Babylon, which seems likely.

There shalt thou die: in that large and distant country; and not at Jerusalem, where he had built a magnificent sepulchre for himself and family:

and there the chariots of thy glory; shall cease and be no more; he should not have them along with him to ride in pomp and state, and to show his glory and grandeur, as he had done in Jerusalem. We connect this with the following clause, and supply it thus,

shall be the shame of thy lord's house; as if the chariots and coaches of state he had rode in were to the reproach of the king his master; who had made such an ill choice of a steward of his house, or prime minister of state, and had advanced such a worthless creature to such a dignity; but it may be better supplied thus, without being so strictly connected with the other clause, and which is more agreeable to the accents, " O thou, the shame of thy lord's house" ^f; a disgrace and dishonour to Ahaz, who perhaps put him in his office; and to Hezekiah, that continued him in it. The Jews say he was brought to a very shameful end; they say ^g, that when he went out of the city of Jerusalem, in order to deliver Hezekiah's forces into the hands of the enemy, Gabriel shut the gate before his army; to whom the enemy said, where's thy army? he replied, they are turned back; say they, thou hast mocked us: upon which they bored his heels, and fastened him to the tails of horses, and drew him upon thorns and briers. So says Kimchi, instead of chariots of glory, he thought they would give him, they put him to shame, binding him to the tails of horses.

Gill: Isa 22:19

And I will drive thee from thy station,.... Or thou shalt be driven from it, according to my word; this is said by the prophet, and expresses his being degraded from his office by the king, according to the will of God:

and from thy state shall he pull thee down; either the king his master, or the Lord, who, by his providence, would so order it, that it should be: the phrases express indignation and force, and an entire removal of him from all offices in the king's house or government; for it does not at all seem likely, what is commonly suggested, that he was removed from his office of treasurer, or steward of the king's house, and put into a lower office, and made a scribe, as he is called, Isa 37:2 besides, the words preceding show that he should be carried captive into another land.

Gill: Isa 22:20

And it shall come to pass in that day,.... At the same time that Shebna was deposed from his high station:

that I will call my servant Eliakim, the son of Hilkiah; whom Kimchi thinks was the same with Azariah the son of Hilkiah, who might have two names, and was a ruler over the house of God in the times of Hezekiah, 1Ch 6:13 this man, by the character given him, was a good man, a faithful, diligent, and constant servant of the Lord, and therefore he delighted to raise him to great honour and dignity: he did not seek great things for himself, nor did he thrust himself into the office, but the Lord called him to it in his providence, and put him into it; he did, as Kimchi observes, put it into the heart of Hezekiah to appoint him governor in the room of Shebna. This man was a type of Christ; his name agrees with him which signifies, "my God will raise up"; that is, the dead by him, 1Co 6:14 and so does the character of a servant, frequently given to Christ in this book; see Isa 42:1 nor did Christ take any office to himself, but was called unto it by his Father, Heb 5:4.

Gill: Isa 22:21

And I will clothe him with thy robe,.... The same he wore, or rather one like unto it, which was a badge and token of his office. If he was a priest, as the Jews say, this was his priestly robe, by which the high priest was distinguished from others; but he rather seems to be a civil officer, who wore a garment suitable to it, and distinctive of it; in which he was a type of Christ, invested with the priestly, or rather with the kingly office, crowned with glory and honour; and who is seen among his churches, clothed with a garment down to the feet, Rev 1:13,

and strengthen him with thy girdle: which was a symbol both of power and of strength; both priests and princes had their girdles. Christ's girdle, in the administration of his office, is faithfulness and righteousness, Isa 11:5;

and I will commit thy government into his hand; the government of the king's house, typical of the government of the church, put into the hands of Christ by his Father, Isa 9:6,

and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah; have a fatherly care over them, and affection for them; and such an one is Christ, who stands in the relation of the everlasting Father to his church and people, and of whom the whole family in heaven and earth is named; he provides for them, takes care of them, is tenderly affected towards them, pities and sympathizes with them, and affords them all supply and support. Kimchi interprets it of a faithful counsellor, and a good leader. So Ben Melech.

Gill: Isa 22:22

And the key of the house of David will I lay upon his shoulder,.... In allusion either to magistrates carrying a key on their shoulder, hanging down from thence, having a hook at one end of it fit for that purpose; or having one embroidered on that part of their garment: or one carried before them by their servants. It regards either the keys of the temple; or rather the key of the king's house, which it was proper should be delivered to him as treasurer and steward of it; the Targum takes in both,

"and I will give the key of the house of the sanctuary, and the government of the house of David, into his hand.''

In the mystical sense, Christ is said to have this key, Rev 3:7 where the following words are applied to him:

so he shall open, and none shall shut; and he shall shut, and none shall open; all which is expressive of the government of the church being on his shoulders, and of his absolute and uncontrollable power over it; who opens the treasures of his word, of his grace, and of wisdom and knowledge, and communicates them unto, and shuts or hides them from, whom he pleases; who opens and shuts the doors of his church, his house, and lets in, and keeps out, whom he thinks fit; and who also opens and shuts the door of the kingdom of heaven, and introduces into it his own people, and excludes others.

Gill: Isa 22:23

And I will fasten him as a nail in a sure place,.... In a strong part of the wall or timber, where it shall not fail, or be removed, or cut down, and so let drop what is hung upon it: it denotes the stability and continuance of his government, and of the strength and support he should be of unto others; and well agrees with Christ his antitype; see Zec 10:4 and is expressive of the strength of Christ, as the mighty God; and as the man of God's right hand, made strong for himself; and as the able Saviour, and mighty Redeemer; and of the stability of his person, he is unchangeable, the same today, yesterday, and for ever; and of his office, as Mediator, Head, and Surety of the covenant; whose priesthood passes not from one to another, and whose kingdom is an everlasting one, and his truths and ordinances unshaken and immovable: the sure place in which he is fixed is both his church, where he is the everlasting Head, Husband, and Saviour of it; and heaven, where he is, and will be retained, until the time of the restitution of all things:

and he shall be for a glorious throne to his father's house; or make the throne of his father's house glorious, Eliakim being, as some have thought, of the blood royal; or he should be an honour and credit to his father's house, by his wise and faithful administration of the government committed to him. Christ is the brightness of his Father's glory; and, to them that believe, he is an honour; he is on a glorious throne himself, and he will bring all his Father's family to sit with him on the same throne, 1Sa 2:8.

Gill: Isa 22:24

And they shall hang upon him all the glory of his father's house,.... Which shows the reason of his being compared to a nail; not to one that fastens pieces of timber together, or to a nail or stake drove in the ground, to which the cords of tents are fastened, but to a nail in a wall, on which things are hung: and the meaning is, that all of his father's family would be dependent upon him, be supported by him, and receive honour and glory from him: and which also is true of Christ the antitype; the glory of building his Father's house, the church, and of saving it, and of making of it glorious, belongs to him, and is given to him; it is put upon him, and it is visible on him, and it is weighty, and will continue:

the offspring and the issue; all the descendants of his father's family, sons and daughters, children and grandchildren; so the Targum,

"and all the glorious or noble ones of his father's house shall lean upon him, children, and children's children:''

so all the children of God, and who are also Christ's spiritual seed and offspring, these depend upon him for grace, and all the supplies of it; they boast in him for righteousness and strength, and rely upon him for life and salvation:

all vessels of small quantity; from the vessels of cups, even to all the vessels of flagons; meaning those of his family, that were some of lesser, others of greater capacities, for whom he provided places and posts under him, suitable thereunto; none were forgotten or neglected by him: this simile, of vessels of various sorts and sizes, is made use of, in perfect agreement with Eliakim's being compared to a nail, on which vessels in a house are hung by their handles. The Targum is,

"from young men to little ones; from the priests clothed with the ephod, to the Levites that held the psalteries.''

In the typical sense, it is to be understood of the vessels of mercy; some of which are larger, and others lesser; some capable of receiving more grace and larger gifts, and others less; to whom Christ communicates, and whom he fills, according to their capacities; all whose wants he supplies, and whose persons he supports; he fills them with his grace, and he fits them for glory; see Rom 9:23.

Gill: Isa 22:25

In that day, saith the Lord of hosts,.... That Shebna is deposed, and Eliakim put in his place:

shall the nail that is fastened in the sure place be removed, and be cut down, and fall; meaning, not Eliakim before spoken of, who really was a nail fastened in a sure place, and not to be removed; but Shebna, who thought himself to be as a nail in a sure place, being put into it by the king, and supported by his authority, and courted by his friends and flatterers; for to him the whole preceding prophecy is directed, which is carried down to this verse; for all that is said of the glory and usefulness of his successor Eliakim was to be told to him, which would make it still the more grievous to him, to be degraded and disgraced as he would be, signified by his being removed, cast down, and falling:

and the burden that was upon it shall be cut off; those that were dependent upon him, his family, his flatterers, and friends, such whom he had raised by his influence and authority to considerable places, and whom he supported in them; these would fall with him, as is usual when a royal favourite, or prime minister of state, falls into disgrace, and is removed; an instance of this may be seen in Haman, whose family and friends were involved in the same ruin with him, Est 9:12 and it may be observed, that many dependents, which a minister of state always has, are a burden to him. The Targum interprets this of the burden of prophecy; and Jarchi says, that some explain it thus,

"the prophecy, which thou prophesiest, concerning it, shall be confirmed;''

as follows:

for the Lord hath spoken it; and therefore it shall come to pass;

as the Targum,

"for, so it is decreed by the word of the Lord.''

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 22:17

¹ tn Heb “will throw you with a throwing.”

² tn Heb “O man” (so NASB); NAB “mortal man”; NRSV “my fellow.”

³ tn Heb “and the one who wraps you [will] wrap.”

NET Notes: Isa 22:18

¹ tn Heb “and he will tightly [or “surely”] wind you [with] winding like a ball, to a land broad of hands [i.e., “sides”].”

² tn Heb “and there the chariots of your splendor.”

³ sn Apparently the reference to chariots alludes to Shebna’s excessive pride, which in turn brings disgrace to the royal family.

NET Notes: Isa 22:19

¹ tn Heb “I will push you away from.”

² tn Heb “he will throw you down.” The shift from the first to third person is peculiar and abrupt, but certainly not unprecedented in Hebrew poetry. See GKC 462 §144.p. The third person may be indefinite (“one will throw you down”), in which case the passive translation is justified.

NET Notes: Isa 22:20

¹ tn Or “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

NET Notes: Isa 22:21

¹ tn Heb “and your dominion I will place in his hand.”

² tn Heb “a father to.” The Hebrew term אָב (’av, “father”) is here used metaphorically of one who protects and supports those under his care and authority, like a father does his family. For another example of this metaphorical use of the word, see Job 29:16.

³ tn Heb “house.”

NET Notes: Isa 22:22

¹ sn This may refer to a literal insignia worn by the chief administrator. Even so, it would still symbolize the administrator’s authority to grant or exclude access to the king. See J. N. Oswalt, Isaiah (NICOT), 1:422.

NET Notes: Isa 22:23

¹ sn The metaphor depicts how secure his position will be.

² tn Heb “and he will become a glorious throne for the house of his father.”

NET Notes: Isa 22:24

¹ tn Heb “and all the glory of the house of his father they will hang on him.” The Lord returns to the peg metaphor of v. 23a. Eliakim’s secure position of honor will bring benefits and jobs to many others in the family.

² tn The precise meaning and derivation of this word are uncertain. Cf. KJV, ASV, NRSV “the issue”; CEV “relatives.”

³ tn Heb “all the small vessels, from the vessels that are bowls to all the vessels that are jars.” The picture is that of a single peg holding the weight of all kinds of containers hung from it.

NET Notes: Isa 22:25

¹ tn Or “In that day” (KJV).

² sn Eliakim’s authority, though seemingly secure, will eventually be removed, and with it his family’s prominence.

³ tn Or “for” (KJV, NAB, NASB, NRSV).

Geneva Bible: Isa 22:18

With violence he will surely turn and toss thee [like] a ball into a wide country: there shalt thou die, and there the chariots of thy glory [shall be] the ^{( t )} shame of thy lord's house.

^{( t )} Signifying that whatever dignity the wicked attain to, at length it will turn to the shame of those princes by whom they are preferred.

Geneva Bible: Isa 22:20

And it shall come to pass in that day, that I will ^{( u )} call my servant Eliakim the son of Hilkiah:

^{( u )} To be steward again, out of which office he had been put, by the craft of Shebna.

Geneva Bible: Isa 22:22

And the ^{( x )} key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.

^{( x )} I will commit to him the full charge and government of the king's house.

Geneva Bible: Isa 22:23

And I will fasten him [as] a ^{( y )} nail in a sure place; and he shall be for a glorious throne to his father's house.

^{( y )} I will establish him, and confirm him in his office, of this phrase read (Ezr 9:9).

Geneva Bible: Isa 22:24

And they shall hang upon him all the glory of his father's house, the offspring and the issue, ^{( z )} all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons.

^{( z )} Meaning that both small and great who will come from Eliakim, will have praise and glory by his faithful officer.

Geneva Bible: Isa 22:25

In that day, saith the LORD of hosts, shall the ^{( a )} nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that [was] upon it shall be cut off: for the LORD hath spoken [it].

^{( a )} He means Shebna, who in man's judgment should never have fallen.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 22:1-25

1 The prophet laments the invasion of Jewry.

8 He reproves their human wisdom and worldly joy.

15 He prophesies Shebna's deprivation,

20 and the substitution of Eliakim, prefiguring the kingdom of Christ.

MHCC: Isa 22:15-25

This message to Shebna is a reproof of his pride, vanity, and security; what vanity is all earthly grandeur, which death will so soon end! What will it avail, whether we are laid in a magnificent tomb, or covered with the green sod? Those who, when in power, turn and toss others, will be justly turned and tossed themselves. Eliakim should be put into Shebna's place. Those called to places of trust and power, should seek to God for grace to enable them to do their duty. Eliakim's advancement is described. Our Lord Jesus describes his own power as Mediator, Rev 3:7, that he has the key of David. His power in the kingdom of heaven, and in ordering all the affairs of that kingdom, is absolute. Rulers should be fathers to those under their government; and the honour men bring unto their families, by their piety and usefulness, is more to be valued than what they derive from them by their names and titles. The glory of this world gives a man no real worth or excellence; it is but hung upon him, and it will soon drop from him. Eliakim was compared to a nail in a sure place; all his family are said to depend upon him. In eastern houses, rows of large spikes were built up in the walls. Upon these the moveables and utensils were hung. Our Lord Jesus is as a nail in a sure place. That soul cannot perish, nor that concern fall to the ground, which is by faith hung upon Christ. He will set before the believer an open door, which no man can shut, and bring both body and soul to eternal glory. But those who neglect so great salvation will find, that when he shutteth none can open, whether it be shutting out from heaven, or shutting up in hell for ever.

Matthew Henry: Isa 22:15-25

We have here a prophecy concerning the displacing of Shebna, a great officer at court, and the preferring of Eliakim to the post of honour and trust that he was in. Such changes are common in the courts of princes; it is therefore strange that so much notice should be taken of it by the prophet here; but by the accomplishment of what was foretold concerning these particular persons God designed to confirm his word in the mouth of Isaiah concerning other and greater events; and it is likewise to show that, as God has burdens in store for those nations and kingdoms abroad that are open enemies to his church and people, so he has for those particular persons at home that are false friends to them and betray them. It is likewise a confirmation in general of the hand of divine Providence in all events of this kind, which to us seem contingent and to depend upon the wills and fancies of princes. Promotion comes not from the east, nor from the west, nor from the south; but God is the Judge, Psa 25:6, Psa 25:7. It is probable that this prophecy was delivered at the same time with that in the former part of the chapter, and began to be fulfilled before Sennacherib's invasion; for now Shebna was over the house, but then Eliakim was (Isa 36:3); and Shebna, coming down gradually, was only scribe. Here is,

I. The prophecy of Shebna's disgrace. He is called this treasurer, being entrusted with the management of the revenue; and he is likewise said to be over the house, for such was his boundless ambition and covetousness that less than two places, and those two of the greatest importance at court, would not satisfy him. It is common for self-seeking men thus to grasp at more than they can manage, and so the business of their places is neglected, while the pomp and profit of them wholly engage the mind. It does not appear what were the particular instances of Shebna's mal-administration, for which Isaiah is here sent to prophesy against him; but the Jews say, "He kept up a traitorous correspondence with the king of Assyria, and was in treaty with him to deliver the city into his hands."However this was, it should seem that he was a foreigner (for we never read of the name of his father) and that he was an enemy to the true interests of Judah and Jerusalem: it is probable that he was first preferred by Ahaz. Hezekiah was himself an excellent prince; but the best masters cannot always be sure of good servants. We have need to pray for princes, that they may be wise and happy in the choice of those they trust. These were times of reformation, yet Shebna, a bad man, complied so far as to keep his places at court; and it is probable that many others did like him, for which reason Sennacherib is said to have been sent against a hypocritical nation, Isa 10:6. In this message to Shebna we have,

1. A reproof of his pride, vanity, and security (Isa 22:16): " What hast thou here, and whom hast thou here? What a mighty noise and bustle dost thou make! What estate has thou here, that thou was born to? Whom hast thou here, what relations, that thou art allied to? Art thou not of mean and obscure original, filius populi - a mere plebeian, that comest we know not whence? What is the meaning of this then, that thou hast built thyself a fine house, hast graved thyself a habitation? "So very nice and curious was it that it seemed rather to be the work of an engraver than of a mason or carpenter; and it seemed engraven in a rock, so firmly was it founded and so impregnable was it. "Nay, thou hast hewed thee out a sepulchre, "as if he designed that his pomp should survive his funeral. Though Jerusalem was not the place of his father's sepulchres (as Nehemiah called it with a great deal of tenderness, Neh 2:3), he designed it should be the place of his own, and therefore set up a monument for himself in his life-time, set it up on high. Those that make stately monuments for their pride forget that, how beautiful soever they appear outwardly, within they are full of dead men's bones. But it is a pity that the grave-stone should forget the grave.

2. A prophecy of his fall and the sullying of his glory. (1.) That he should not quickly be displaced and degraded (Isa 22:19): I will drive thee from thy station. High places are slippery places; and those are justly deprived of their honour that are proud of it and puffed up with it, and deprived of their power that do hurt with it. God will do it, who shows himself to be God by looking upon proud men and abasing them, Job 40:11, Job 40:12. To this Isa 22:25 refers. "The nail that is now fastened in the sure place (that is, Shebna, who thinks himself immovably fixed in his office) shall be removed, and cut down, and fall. "Those are mistaken who think any place in this world a sure place, or themselves as nails fastened in it; for there is nothing here but uncertainty. When the nail falls the burden that was upon it is cut off; when Shebna was disgraced all that had a dependence upon him fell into contempt too. Those that are in high places will have many hanging upon them as favourites whom they are proud of and trust to; but they are burdens upon them, and perhaps with their weight break the nail, and both fall together, and by deceiving ruin one another - the common fate of great men and their flatterers, who expect more from each other than either performs. (2.) That after a while he should not only be driven from his station, but driven from his country: The Lord will carry thee away with the captivity of a mighty man, Isa 22:17, Isa 22:18. Some think the Assyrians seized him, and took him away, because he had promised to assist them and did not, but appeared against them: or perhaps Hezekiah, finding out his treachery, banished him, and forbade him ever to return; or he himself, finding that he had become obnoxious to the people, withdrew into some other country, and there spent the rest of his days in meanness and obscurity. Grotius thinks he was stricken with a leprosy, which was a disease commonly supposed to come from the immediate hand of God's displeasure, particularly for the punishment of the proud, as in the case of Miriam and Uzziah; and by reason of this disease he was tossed like a ball out of Jerusalem. Those who, when they are in power, turn and toss others, will be justly turned and tossed themselves when their day shall come to fall. Many who have thought themselves fastened like a nail may come to be tossed like a ball; for here have we no continuing city. Shebna thought his place too strait for him, he had no room to thrive; God will therefore send him into a large country, where he shall have room to wander, but never find the way back again; for there he shall die, and lay his bones there, and not in the sepulchre he had hewn out for himself. And there the chariots which had been the chariots of his glory, in which he had rattled about the streets of Jerusalem, and which he took into banishment with him, should but serve to upbraid him with his former grandeur, to the shame of his lord's house, of the court of Ahaz, who had advanced him.

II. The prophecy of Eliakim's advancement, Isa 22:20, etc. He is God's servant, has approved himself faithfully so in other employments, and therefore God will call him to this high station. Those that are diligent in doing the duty of a low sphere stand fairest for preferment in God's books. Eliakim does not undermine Shebna, nor make an interest against him, nor does he intrude into his office; but God calls him to it: and what God calls us to we may expect he will own us in. It is here foretold, 1. That Eliakim should be put into Shebna's place of lord-chamberlain of the household, lord-treasurer, and prime-minister of state. The prophet must tell Shebna this, Isa 22:21. "He shall have thy robe, the badge of honour, and thy girdle, the badge of power; for he shall have thy government. "To hear of it would be a great mortification to Shebna, much more to see it. Great men, especially if proud men, cannot endure their successors. God undertakes the doing of it, not only because he would put it into the heart of Hezekiah to do it, and his hand must be acknowledged guiding the hearts of princes in placing and displacing men (Pro 21:1), but because the powers that are, subordinate as well as supreme, are ordained of God. It is God that clothes princes with their robes, and therefore we must submit ourselves to them for the Lord's sake and with an eye to him, 1Pe 2:13. And, since it is he that commits the government into their hand, they must administer it according to his will, for his glory; they must judge for him by whom they judge and decree justice, Pro 8:15. And they may depend upon him to furnish them for what he calls them to, according to this promise: I will clothe him; and then it follows, I will strengthen him. Those that are called to places of trust and power should seek unto God for grace to enable them to do the duty of their places; for that ought to be their chief care. Eliakim's advancement is further described by the laying of the key of the house of David upon his shoulders, Isa 22:22. Probably he carried a golden key upon his shoulder as a badge of his office, or had one embroidered upon his cloak or robe, to which this alludes. Being over the house, and having the key delivered to him, as the seals are to the lord-keeper, he shall open and none shall shut, shut and none shall open. He had access to the house of the precious things, the silver, and the gold, and the spices; and to the house of the armour and the treasures (Isa 39:2), and disposed of the stores there as he thought fit for the public service. He put whom he pleased into the inferior offices and turned out whom he pleased. Our Lord Jesus describes his own power as Mediator by an allusion to this (Rev 3:7), that he has the key of David, wherewith he opens and no man shuts, he shuts and no man opens. His power in the kingdom of heaven, and in the ordering of all the affairs of that kingdom, is absolute, irresistible, and uncontrollable. 2. That he should be fixed and confirmed in that office. he shall have it for life, and not durante bene placito - during pleasure (Isa 22:23): I will fasten him as a nail in a sure place, not to be removed or cut down. Thus lasting shall the honour be that comes from God to all those who use it for him. Our Lord Jesus is as a nail in a sure place: his kingdom cannot be shaken, and he himself is still the same. 3. That he should be a great blessing in his office; and it is this that crowns the favours here conferred upon him. God makes his name great, for he shall be a blessing, Gen 12:2. (1.) He shall be a blessing to his country (Isa 22:21): He shall be a father to the inhabitants of Jerusalem and to the house of Judah. he shall take care not only of the affairs of the king's household, but of all the public interests in Jerusalem and Judah. Note, Rulers should be fathers to those that are under their government, to teach them with wisdom, rule them with love, and correct what is amiss with tenderness, to protect them and provide for them, and be solicitous about them as a man is for his own children and family. It is happy with a people when the court, the city, and the country, have no separate interests, but all centre in the same, so that the courtiers are true patriots, and whom the court blesses the country has reason to bless too; and when those who are fathers to Jerusalem, the royal city, are no less so to the house of Judah. (2.) He shall be a blessing to his family (Isa 22:23, Isa 22:24): He shall be for a glorious throne to his father's house. The consummate wisdom and virtue which recommended him to this great trust made him the honour of his family, which probably was very considerable before, but now became much more so. Children should aim to be a credit to their parents and relations. The honour men reflect upon their families by their piety and usefulness is more to be valued than that which they derive from their families by their names and titles. Eliakim being preferred, all the glory of his father's house was hung upon him; they all made their court to him, and his brethren's sheaves bowed to his. Observe, The glory of this world gives a man no intrinsic worth or excellency; it is but hung upon him as an appurtenance, and it will soon drop from him. Eliakim was compared to a nail in a sure place, in pursuance of which comparison all the relations of his family (which, it is likely, were numerous, and that was the glory of it) are said to have a dependence upon him, as in a house the vessels that have handles to them are hung up upon nails and pins. It intimates likewise that he shall generously take care of them all, and bear the weight of that care: All the vessels, not only the flagons, but the cups, the vessels of small quantity, the meanest that belong to his family, shall be provided for by him. See what a burden those bring upon themselves that undertake great trusts; they little think how many and how much will hand upon them if they resolve to be faithful in the discharge of their trust. Our Lord Jesus, having the key of the house of David, is as a nail in a sure place, and all the glory of his father's house hangs upon him, is derived from him, and depends upon him; even the meanest that belong to his church are welcome to him, and he is able to bear the stress of them all. That soul cannot perish, nor that concern fall to the ground, though ever so weighty, that is by faith hung upon Christ.

Keil-Delitzsch: Isa 22:15-19

"Thus spake the Lord, Jehovah of hosts, Go, get thee to that steward there, to Shebna the house-mayor. What has thou here, and whom hast thou here, that thou hast hewn thyself out a sepulchre here, hewing out his sepulchre high up, digging himself a dwelling in rocks? Behold, Jehovah hurleth thee, hurling with a man's throw, and graspeth thee grasping. Coiling, He coileth thee a coil, a ball into a land far and wide; there shalt thou die, and thither the chariots of thy glory, thou shame of the house of thy lord! And I thrust thee from thy post, and from thy standing-place he pulleth thee down." לך־בּ , go, take thyself in - not into the house, however, but into the present halting-place. It is possible, at the same time, that the expression may simply mean "take thyself away,"as in Gen 45:17 and Eze 3:4. The preposition אל is interchanged with על , which more commonly denotes the coming of a stronger man upon a weaker one (1Sa 12:12), and is here used to designate the overwhelming power of the prophet's word. " That steward there: "this expression points contemptuously to the position of the minister of the court as one which, however high, was a subordinate one after all. We feel at once, as we read this introduction to the divine address, that insatiable ambition was one of the leading traits in Shebna's character. What Isaiah is to say to Shebna follows somewhat abruptly. The words "and say to him,"which are added in the Septuagint, naturally suggest themselves. The question, What hast thou to do here, and whom hast thou to bury here? is put with a glance at Shebna's approaching fate. This building of a sepulchre was quite unnecessary; Shebna himself would never lie there, nor would he be able to bury his relations there. The threefold repetition of the word "here"(poh ) is of very incisive force: it is not here that he will stay - here, where he is even now placing himself on a bier, as if it were his home. The participles חצבי and חקקי (with c hirek c ompaginis : see on Psa 113:1-9) are also part of the address. The third person which is introduced here is syntactically regular, although the second person is used as well (Isa 23:2-3; Hab 2:15). Rock-tombs, i.e., a collection of tombs in the form of chambers in the rocks, were indeed to be found to the east of Jerusalem, on the western slope of the Mount of Olives, and in the wall of rock to the west of Jerusalem; but the word m ârom ("high up"), in connection with the threefold "here"(poh ), and the contemptuous "that administrator there,"warrants us in assuming that m ârom refers to "the height of the sepulchres of the sons of David"(2Ch 32:33), i.e., the eastern slope of Zion, where the tombs of the kings were excavated in the rocks.

So high did Shebna stand, and so great did he think himself, that he helped after his death to rest among kings, and by no means down at the bottom. But how he deceived himself! Jehovah would hurl him far away (tūl , to be long; pilpel , to throw or stretch out to a distance),

(Note: In the later form of the language, this verbal stem signifies generally to move onward; hence tiyyūl , motion, or a walk, and metaltelı̄n , furniture, i.e., moveable goods.)

גּבר טלטלה . This is either equivalent to גּבר טלטלת טלטלה , with a man's throw (Rosenmüller), or גּבר is in apposition to Jehovah (Gesenius and Knobel). As taltēlah stands too baldly if the latter be adopted, for which reason the vocative rendering "O man,"which is found in the Syriac, does not commend itself, and as such an elliptical combination of the absolute with the genitive is by no means unusual (e.g., Pro 22:21; Jer 10:10), we give the preference to the former. Jerome's rendering, "as they carry off a cock,"which he obtained from the mouth of his Hebraeus , cannot be taken into consideration at all; although it has been retained by Schegg (see Geiger, Lesestücke aus der Mischna , p. 106). The verb עטה does not give a suitable sense as used in Jer 43:12, where it merely signifies to cover one's self, not to wrap up; nor can we obtain one from 1Sa 15:19; 1Sa 25:14; 1Sa 14:32, since the verbal forms which we find there, and which are to be traced to עיט (from which comes עיט , a bird of prey), and not to עטה , signify "to rush upon anything"(when construed with either בּ or אל ). It is better, therefore, to take it, as Michaelis, Rosenmüller, Knobel, and others do, in the sense of grasping or laying hold of. On the other hand, tzânaph , which is applied in other instances to the twisting of a turban, also signifies to wrap up, make up into a bundle, or coil up. And c addūr , like tzenēphâh , signifies that into which Shebna would be coiled up; for the Caph is not to be taken in a comparative sense, since the use of c addūr in the sense of globus or sphaera is established by the Talmud (see at Job 15:24), whereas the Arabic daur only means gyrus , periodus . Shebna is made into a round coil, or ball, which is hurled into a land stretching out on both sides, i.e., over the broad surface of Mesopotamia, where he flies on farther and farther, without meeting with any obstacle whatever.

(Note: Compare the old saying, "The heart of man is an apple driven by a tempest over an open plain.")

He comes thither to die - he who, by his exaggeration and abuse of his position, has not only dishonoured his office, but the Davidic court as well; and thither do his state carriages also come. There can be no doubt that it was by the positive command of Jehovah that Isaiah apostrophized the proud and wealthy Shebna with such boldness and freedom as this. And such freedom was tolerated too. The murder or incarceration of a prophet was a thing of rare occurrence in the kingdom of Judah before the time of Manasseh. In order to pave the way for the institution of another in Shebna's office, the punishment of deposition, which cannot be understood in any other way than as preceding the punishment of banishment, is placed at the close of the first half of the prophecy. The subject in Isa 22:19 is not the king, as Luzzatto supposes, but Jehovah , as in Isa 22:19 (compare Isa 10:12).

Keil-Delitzsch: Isa 22:20-24

Jehovah first of all gives him the blow which makes him tremble in his post, and then pulls him completely down from this his lofty station,

(Note: וּממּעמד ך has not only the metheg required by the kametz on account of the long vowel, and the metheg required by the patach on account of the following chateph patach (the latter of which also takes the place of the metheg , as the sign of a subordinate tone), but also a third metheg with the chirek , which only assists the emphatic pronunciation of the preposition, out which would not stand there at all unless the word had had a disjunctive accent (compare Isa 55:9; Psa 18:45; Hos 11:6).)

in order that another worthier man may take his place. "And it will come to pass in that day, that I call to my servant Eliakim the son of Hilkiah, and invest him with thy coat, and I throw thy sash firmly round him, and place they government in his hand; and he will become a father to the inhabitants of Jerusalem and to the house of Judah. And I place the key of David upon his shoulder: and when he opens, no man shuts; and when he shuts, no man opens. And I fasten him as a plug in a fast place, and he becomes the seat of honour to his father's house. And the whole mass of his father's house hangs upon him, the offshoots and side-shoots, every small vessel, from the vessel of the basins even to every vessel of the pitchers." Eliakim is called the "servant of Jehovah,"as one who was already a servant of God in his heart and conduct; the official service is added for the first time here. This title of honour generally embraces both kinds of service (Isa 20:3). It is quite in accordance with oriental custom, that this transfer of the office is effected by means of investiture (compare 1Ki 19:19): c hizzēk , with a double accusative, viz., that of the person and that of the official girdle, is used here according to its radical signification, in the sense of girding tightly or girding round, putting the girdle round him so as to cause the whole dress to sit firmly, without hanging loose. The word m emshaltekâ (thy government) shows how very closely the office forfeited by Shebna was connected with that of the king. This is also proved by the word "father,"which is applied in other cases to the king as the father of the land (Isa 9:5). The "key"signifies the power of the keys; and for this reason it is not given into Eliakim's hand, but placed upon his shoulder (Isa 9:5). This key was properly handled by the king (Rev 3:7), and therefore by the "house-mayor"only in his stead. The power of the keys consisted not only in the supervision of the royal chambers, but also in the decision who was and who was not to be received into the king's service. There is a resemblance, therefore, to the giving of the keys of the kingdom of heaven to Peter under the New Testament. But there the "binding"and "loosing"introduce another figure, though one similar in sense; whereas here, in the "opening"and "shutting,"the figure of the key is retained. The comparison of the institution of Eliakim in his office to the fastening of a tent-peg was all the more natural, that yâthēd was also used as a general designation for national rulers (Zec 10:4), who stand in the same relation to the commonwealth as a tent-peg to the tent which it holds firmly and keeps upright. As the tent-peg is rammed into the ground, so that a person could easily sit upon it, the figure is changed, and the tent-peg becomes a seat of honour. As a splendid chair is an ornament to a room, so Eliakim would be an honour to his hitherto undistinguished family. The thought that naturally suggests itself - namely, that the members of the family would sit upon this chair, for the purpose of raising themselves to honour - is expressed by a different figure. Eliakim is once more depicted as a yâthed , but it is as a still higher one this time - namely, as the rod of a wardrobe, or a peg driven high up into the wall. Upon this rod or peg they hang (thâlu , i.e., one hangs, or there hangs) all the c âbōd of the house of Eliakim, i.e., not every one who wished to be honoured and attained to honour in this way (cf., Isa 5:13), but the whole weight of his family (as in Isa 8:7). This family is then subdivided into its separate parts, and, as we may infer from the juxtaposition of the masculine and feminine nouns, according to its male and female constituents. In צאצאי ם (offshoots) and צפעות ("side-shoots,"from צפע , to push out; compare צפיע , dung, with צאה , mire) there is contained the idea of a widely ramifying and undistinguished family connection. The numerous rabble consisted of nothing but vessels of a small kind (hakkâtân ), at the best of basons (aggânoth ) like those used by the priests for the blood (Exo 24:6), or in the house for mixing wine (Son 7:3; Aram. aggono , Ar. iggâne , ingân , a washing bason), but chiefly of nebâlim , i.e., leather bottles or earthenware pitchers (Isa 30:14). The whole of this large but hitherto ignoble family of relations would fasten upon Eliakim, and climb through him to honour. Thus all at once the prophecy, which seemed so full of promise of Eliakim, assumes a satirical tone. We get an impression of the favouring of nephews and cousins, and cannot help asking how this could be a suitable prophecy for Shebna to hear.

Keil-Delitzsch: Isa 22:25

We will refer to this again. But in the meantime the impression is an irresistible one; and the Targum, Jerome, Hitzig, and others, are therefore right in assuming that Eliakim is the peg which, however glorious its beginning may have been, comes at last to the shameful end described in Isa 22:25 : "In that day, saith Jehovah of hosts, will the peg that is fastened in a sure place be removed, and be cast down, and fall; and the burden that it bore falls to the ground: for Jehovah hath spoken." The prophet could not express in clearer terms the identity of the peg threatened here with Eliakim himself; for how is it conceivable that the prophet could turn all that he has predicated of Eliakim in Isa 22:23, Isa 22:24, into predicates of Shebna? What Umbreit says - namely, that common sense must refer Isa 22:25 to Shebna - is the very reverse of correct. Eliakim himself is also brought down at last by the greatness of his power, on account of the nepotism to which he has given way. His family makes a wrong use of him; and he is more yielding than he ought to be, and makes a wrong use of his office to favour them! He therefore falls, and brings down with him all that hung upon the peg, i.e., all his relations, who have brought him to ruin through the rapacity with which they have grasped at prosperity.

Hitzig maintains that Isa 22:24, Isa 22:25 form a later addition. But it is much better to assume that the prophet wrote down Isa 22:15-25 at one sitting, after the predicted fate of the two great ministers of state, which had been revealed to him at two different times, had been actually fulfilled. We know nothing more about them than this, that in the fourteenth year of Hezekiah it was not Shebna, but Eliakim, "who was over the house"(Isa 36:3, Isa 36:22; Isa 37:2). But Shebna also filled another office of importance, namely that of sōpher . Was he really taken prisoner and carried away (a thing which is perfectly conceivable even without an Assyrian captivity of the nation generally)? Or did he anticipate the threatened judgment, and avert it by a penitential self-abasement? To this and other questions we can give no reply. One thing alone is certain - namely, that the threefold prediction of Shebna's fall, of Eliakim's elevation, and of Eliakim's fall, would not stand where it does, if there were any reason whatever to be ashamed of comparing the prophecy with its fulfilment.

Constable: Isa 7:1--39:8

III. Israel's crisis of faith chs. 7--39

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

Constable: Isa 13:1--35:10

B. God's sovereignty over the nations chs. 13-35

This major section of the book emphasizes the folly of trusting in the nations rather than in Yahweh. The section preceding it shows how King Ahaz trusted in Assyria and experienced destruction (chs. 7-12). The section following it shows how King Hezekiah trusted in the Lord and experienced deliverance (chs. 36-39). In this section the prophet expanded his perspective from Israel to include the world. The God of Israel is also Lord of the nations.

Constable: Isa 13:1--23:18

1. Divine judgments on the nations chs. 13-23

The recurrence of the Hebrew word massa', translated "oracle" or "burden," prescribes the boundaries of this section of text.¹⁴⁰ These chapters present the nations over which Immanuel is ruler, and they expand the idea of God's hatred of Assyria's pride (10:5-34; cf. 2:6-22; 13:11, 19; 14:11; 16:6; 17:7-11; 23:9). They are announcements of doom on these nations, but they are also announcements of salvation for Israel if she would trust in Yahweh. Isaiah delivered them to Israel rather than to the nations mentioned. Thus they assured the Israelites of Yahweh's sovereignty over the nations with a view to encouraging God's people to trust in the Lord (cf. Jer. 46-51; Ezek. 25-32; Amos 1-2). It would be foolish to trust in nations whom God has doomed. The unifying theme is the pride of these nations. Exalting self and failing to acknowledge God results in destruction.

". . . He [God] will hold every nation accountable for its actions."¹⁴¹

It is helpful to notice the structure of this section and the one that follows it.¹⁴²

Babylon (13:1-14:27)Political overthrow	The desert by the sea (Babylon) (21:1-10)Religious overthrow	The city of emptiness (24:1-20)Broken laws and gates
Philistia (14:28-32)A Davidic king will yet reign in Zion	Silence (Edom) (21:11-12)Indefinite continuance of things as they are	Zion's king (24:21-23)"After many days"
Moab (chs. 15-16)Moab in need, but through pride suffers destruction in spite of shelter in Zion	Evening (Arabia) (21:13-17)Desert tribes in need: no ultimate refuge in mutual security	The great banquet (ch. 25)All nations feasted in Zion save Moab, excluded by pride
Damascus/Ephraim (chs. 17-18)Strong cities forsaken; the forgotten rock	The Valley of Vision (Jerusalem) (ch. 22)The city torn down	The city of God (ch. 26)The strong city; the everlasting rock
Egypt (chs. 19-20)Co-equal membership: Egypt, Assyria and Israel	Tyre (ch. 23)Holiness to the Lord	The final gathering (ch. 27)The harvest from Egypt and Assyria

Note that each of the first two columns of oracles (chs. 13-23) begins with Babylon, and the third deals with Israel, which the peoples of the world surround. In the first list Babylon is to Israel's north, Philistia to the west, Moab to the east, and Egypt to the south. In the second list Babylon is to the north, Edom to the south, Arabia to the east, and Tyre to the west. Thus the selection of these nations suggests that Israel occupies the central place in God's plans, and the surrounding nations are vulnerable.¹⁴³

Constable: Isa 21:1--23:18

The second series of five oracles chs. 21-23

Compared to the first series of oracles against the Gentile nations, this second series is more negative. Also the nations and cities against which they were sent are not as clearly defined suggesting that they apply more broadly to all the nations, not just the historical ones addressed.

Constable: Isa 22:1-25

The oracle against Jerusalem ch. 22

As in the first series of oracles, God's people occupy the fourth place in this second series, which points farther into the future, surrounded by the nations of the world. In the first series the Northern Kingdom was in view, but in the second series Judah takes the spotlight. Three aspects of life in Judah receive separate attention in this chapter: the city of Jerusalem (vv. 1-14), the individual Shebna (vv. 15-19), and the family of Eliakim (vv. 20-25). All three sections reveal the thoroughness of Israel's sin of seeking security in the world rather than in the Lord, namely, self-sufficiency.

". . . Jerusalem is found cannibalizing itself to make itself safe, without a thought of looking to the Lord (verses 8-11); Shebna is portrayed as the man concerned only for his own worldly glory, before and after death (verses 16-18); and Eliakim is at risk of becoming the focal point of the security of others to his own and their downfall (verses 23-24)."²⁰¹

The first part of the oracle deals with self-sufficient Jerusalem (vv. 1-14). At present there was joy in the city (vv. 1-2a), but in the future there would be sorrow (vv. 2b-7). Past actions (vv. 8-11) had produced the present joy, and they determined future consequences (vv. 12-14).

22:1 The prophet employed another enigmatic title that implied a contrast with the actual condition of the place described to indicate the object of this oracle (cf. 21:1). "Valley of vision" refers to Jerusalem (cf. vv. 5, 9-10). Isaiah pictured it as the depressed place (cf. Ps. 125:2) where he received a depressing vision, namely, the inevitable judgment that would come on the city. In this valley there was a notable lack of vision among God's people when it came to seeing things from His perspective.²⁰²

Isaiah thought the residents of Jerusalem had behaved inappropriately by going up on their flat housetops to rejoice. Some turn of events in his day had resulted in the people feeling very secure.²⁰³

22:2-3 Such rejoicing was inappropriate, however, because Isaiah saw in his vision that they would fall to an enemy, not because of combat but starvation. This happened when the Babylonian Nebuchadnezzar besieged Jerusalem and took it in 586 B.C. (cf. 2 Kings 25:3-4; Jer. 52:6). Jerusalem, as well as Babylon, would fall (cf. 2:6-22; 21:1-10).

22:4 Therefore Isaiah rejected the attempts of his fellow citizens to get him to participate in their celebrating. The terrible end of the city drew tears from him that the present rejoicing could not stop. Isaiah was a compassionate person because he identified with his countrymen in their suffering.

22:5 The Lord Himself would bring this fate on Jerusalem. The residents would then panic, be subjugated and confused, and cry to the surrounding mountains for help as the city walls broke down.

22:6 The enemy would be Elam, an ally of Babylon's to her east, and Kir, whose exact location is unknown but was the destination of some Israelites taken into Assyrian captivity (cf. 2 Kings 16:9; Amos 1:5; 9:7). Isaiah did not identify the main enemy, Babylon herself, but only two of her allies here, perhaps to emphasize the size (by merism) and or distance of the foe.

22:7 This enemy would conquer the countryside around Jerusalem and then set up a siege of the city outside her walls at her very gates.

22:8 Such an attack would be possible because the Lord would remove His defensive screen from around the city. The reason was that the people had relied on physical implements of warfare for their security rather than on Him. Evidently the "house of the forest" of Lebanon was an armory in Isaiah's day (cf. 1 Kings 7:2; 10:17).

"The Lord is always the ultimate agent in his people's experiences . . ."²⁰⁴

22:9-11 The people would try many forms of defense, but all would fail because they did not depend on the Lord who had made the city what it had become. Strong walls and adequate water would be their hope rather than their God. Hezekiah's strengthening Jerusalem's walls and securing her water source were not wrong in themselves. The people's reliance on these physical securities was their sin.

"If it is true that God is the Sovereign of the universe, then our first task in a moment of crisis is to be sure that all is clear between him and ourselves. Then other preparations, if necessary, can follow."²⁰⁵

22:12 Rather in that day the people should turn to the Lord in repentance and reaffirm their trust in Him for their security. He is the sovereign, almighty God who can save.

22:13 However, they would not repent but rejoice in their apparent security believing that if they could not save themselves nothing else could (cf. Rev. 9:20-21). Isaiah saw in the present rejoicing over security (vv. 1b-2a) the same attitude of self-sufficiency that would doom the Jerusalemites in the future.

Normally ancient Near Easterners used cattle and sheep for producing milk and wool; they did not slaughter them to eat very often because these animals produced valuable products. Killing them to eat, therefore, expresses the people's utter despair and their self-indulgence thinking there was no future left for them (cf. 1 Cor. 15:32).

22:14 The Lord had revealed to Isaiah that He would not forgive their unbelief in Himself. As long as they continued to trust in themselves rather than in Him, He would not save them.

Unbelief persisted in until death is the only sin that God will not forgive. In the unsaved it results in eternal damnation, and in the saved it results in the loss of some eternal reward plus temporal punishment in some cases. However, as long as people can repent there is hope.²⁰⁶ Repentance was still possible for Isaiah's original audience.

The oracles against Shebna and Eliakim that follow are the only ones on individuals in chapters 13-27. They show that the choice between faith and works with its attending results is individual as well as national. They also provided immediate signs of the prophecies that Isaiah gave here concerning the fate of Jerusalem in the future. Shebna was as self-reliant individually as the people of Jerusalem were collectively (vv. 15-19). Eliakim was an object of trust by the members of his family and the residents of Jerusalem and so risked taking the Lord's place in their affections (vv. 20-25).

22:15 The Lord commanded Isaiah to go to Shebna who was steward (ruler) over the royal household (cf. Joseph).

22:16 Isaiah's question is almost identical to the one in verse 1 tying Shebna's error to that of the people of Jerusalem. He had no personal right nor a right by reason of his position to prepare a permanent and prominent tomb for himself. A person's tomb made a statement about his importance, and Shebna wanted to guarantee his future recognition by building himself a respectable monument in Jerusalem.²⁰⁷

22:17-18 Shebna would not die in peace in Jerusalem as he anticipated. God would throw him like a balled up rag that cannot control where it is going into a distant land where he would die. Presumably the Assyrians took him captive. His emblems of greatness would also end up there rather than in the place where he wished to be remembered. His attitude of self-glorification made him unworthy of the office he occupied, in Isaiah's view (cf. 1 Cor. 10:12).

22:19 The Lord promised to drive Shebna out of his office and to tear him down from his exalted position in which he took so much pride.

22:20-21 The Lord also predicted that He would appoint Eliakim to a special position of authority, complete with the symbols of that authority, to replace proud Shebna.²⁰⁸ He would become a father to the people of Jerusalem in that he would care for them sacrificially at God's appointed time.

"Shebna had been riding ostentatiously in his chariots and building a splendid grave for himself, seeking in all this the praise of men. How much better to have God's smile of approval and to be described, in a simple but eloquent phrase, as my servant' (v. 20; cf. 20:3; 42:1; 52:13)."²⁰⁹

"When god designates a man my servant, He attributes high honor to that man; He asserts that that man is one who will serve Him."²¹⁰

22:22 Eliakim would bear authority to administer the affairs of David's royal house, which the key on the shoulder symbolizes. His decisions would be binding, as when one unlocks or locks a door with a key (cf. Matt. 16:19; 18:18; Rev. 3:7).

22:23-24 He would also serve as a tent peg holding the royal house and all Jerusalem stable against the winds of adversity. He would bring glory to his father's house. He would be such a strong figure that many people would rely on him and commit much responsibility to him.

22:25 Unfortunately, Eliakim would not be able to carry all the weight of responsibility committed to him and would fail. Thus the people's trust in another human being, even a very capable person, would prove misplaced. They could only safely trust in the Lord Almighty; He is the only one who would not fail them.²¹¹

This oracle reproved the people of Jerusalem for trusting in the arm of flesh to protect them from their enemies. Isaiah epitomized and condemned this attitude by citing Shebna's self-confident behavior. He also showed that trusting in even the most capable of people, such as Eliakim, would prove disappointing. Rather their trust should be in their sovereign, almighty Lord.

Christians face temptations similar to the ones Isaiah identified here. We may fail to trust the Lord first and to pray for His guidance resting rather on our own or another's ability to solve problems. We may become so preoccupied with our own interests and reputations that we fail to serve the Lord and people. We may also put too much hope in our leaders and not enough in our God.

Guzik: Isa 22:1-25

Isaiah 22 - Judgment on Jerusalem

A. Isaiah denounces the city of Jerusalem.

1. (1-4) Isaiah is grieved over a joyous city.

The burden against the Valley of Vision. What ails you now, that you have all gone up to the housetops, you who are full of noise, a tumultuous city, a joyous city? Your slain men are not slain with the sword, nor dead in battle. All your rulers have fled together; they are captured by the archers. All who are found in you are bound together; they have fled from afar. Therefore I said, "Look away from me, I will weep bitterly; do not labor to comfort me because of the plundering of the daughter of my people."

a. The burden against the Valley of Vision: This is Jerusalem, a city on a hill but surrounded by still higher hill, and in the midst of three valleys. Since Jerusalem was a center for the worship of God and some of the prophets of God (including Isaiah), it is called the Valley of Vision.

i. "It is strange to find a prophecy against Judah and Jerusalem in a section that deals with the nations. But since Judah had chosen to behave like her neighbors and to desert the Lord, she deserved to be judged." (Wolf)

b. What ails you now, that you have all gone up to the housetops: "As they used to do in times of great confusion and consternation, that they might mourn, and look, and cry to Heaven for help." (Poole)

c. A tumultuous city, a joyous city? In his prophecy, Isaiah sees the commotion all around Jerusalem, and asks, "Is it the result of an evil tumult, or is it an expression of joy?"

d. Your slain men are not slain with the sword: When Jerusalem was conquered by the Babylonians, the men of Judah did not bravely die in battle. They died either being starved to death in the siege of the city, or as they fled in cowardly retreat.

i. "Either by famine or pestilence in the siege, as many died, Jeremiah 14:18; 38:2, or in their flight, as others were; both which were inglorious kinds of death." (Poole)

e. I will weep bitterly; do not labor to comfort me: We usually think of Jeremiah as the "weeping prophet." But Isaiah also said "I will weep bitterly" when he saw God's judgment coming against God's people.

2. (5-7) Isaiah sees a coming army, and the LORD brings no deliverance.

For it is a day of trouble and treading down and perplexity By the Lord GOD of hosts In the Valley of Vision; breaking down the walls and of crying to the mountain. Elam bore the quiver with chariots of men and horsemen, and Kir uncovered the shield. It shall come to pass that your choicest valleys shall be full of chariots, and the horsemen shall set themselves in array at the gate.

a. For it is a day of trouble: Isaiah sees an army full of arrows and chariots coming against Jerusalem. The prophesies the attack and overthrow of Jerusalem by the Babylonians.

b. Elam bore the quiver: "Because Elam, Babylon's neighbor to the east, had strongly supported the Babylonians and the Chaldeans in the struggle against Assyria, the Elamites were probably allies of the Babylonians." (Wolf)

c. Your choicest valleys shall be full of chariots, and the horsemen shall set themselves in array at the gate: Attacking armies will once again surround Jerusalem, and in that day the LORD will not deliver them.

3. (8-14) Jerusalem makes all the wrong preparations for a coming battle.

He removed the protection of Judah. You looked in that day to the armor of the House of the Forest; you also saw the damage to the city of David, that it was great; and you gathered together the waters of the lower pool. You numbered the houses of Jerusalem, and the houses you broke down to fortify the wall. You also made a reservoir between the two walls for the water of the old pool. But you did not look to its Maker, nor did you have respect for Him who fashioned it long ago. And in that day the Lord GOD of hosts called for weeping and for mourning, for baldness and for girding with sackcloth. But instead, joy and gladness, slaying oxen and killing sheep, eating meat and drinking wine: "Let us eat and drink, for tomorrow we die!" Then it was revealed in my hearing by the LORD of hosts, "Surely for this iniquity there will be no atonement for you, even to your death," says the Lord GOD of hosts.

a. You gathered together the waters of the lower pool . . . to fortify the wall: When Jerusalem was faced with this subsequent attack, they prepared the city for battle and for siege, strengthening the wall of the city and making sure there was adequate water for a siege.

b. But none of this would matter, because He removed the protection of Judah. The best thing Jerusalem could do for her protection was turn her heart toward the LORD, But you did not look to its Maker, nor did you have respect for Him who fashioned it long ago.

c. In that day the Lord GOD of hosts called for weeping and mourning: Instead of preparing Jerusalem for an attack, they should have turned their hearts in humble repentance to the LORD. Instead of humbly seeking the LORD, the people of Jerusalem had both a confidence in their own preparation (joy and gladness), and a fatalistic outlook toward the future ("Let us eat and drink, for tomorrow we die!").

d. For this iniquity there will be no atonement for you: What is this sin that can't be forgiven? The sin of ignoring God, of refusing to humble yourself before the LORD and repent. Jerusalem was doing everything except the essential thing they had to do to prepare for the attack, and because they rejected the LORD, there would be no atonement for them.

i. "Our hearts are top-full of harlotry, ready to shift and shark in every by-corner for comfort; to hang their hopes on every hedge, rather than to roll themselves upon God, 'the hope of Israel.'" (Trapp)

B. Isaiah denounces Shebna, the king's chief steward.

1. (15-19) Shebna had a high and honorable office, yet he used it to glorify himself.

Thus says the Lord GOD of hosts: "Go, proceed to this steward, to Shebna, who is over the house, and say: 'What have you here, and whom have you here, that you have hewn a sepulcher here, as he who hews himself a sepulcher on high, who carves a tomb for himself in a rock? Indeed, the LORD will throw you away violently, O mighty man, and will surely seize you. He will surely turn violently and toss you like a ball into a large country; there you shall die, and there your glorious chariots shall be the shame of your master's house. So I will drive you out of your office, and from your position he will pull you down.'"

a. Shebna, who is over the house: Shebna was a servant of King Hezekiah, both a steward . . . over the house and a scribe (1 Kings 18:18, Isaiah 37:2). These were both positions of honor and responsibility. Shebna was one of King Hezekiah's chief assistants.

i. "The king of Judah at this time was Hezekiah - a good king - so the condemnatory judgment fell on the next person in line. Shebna and the populace in general did not share the godly principles of King Hezekiah." (Wolf)

b. What have you here, and whom have you here: The LORD speaks to Shebna, this proud man, and says, "Who do you think you are? What do you think you have? You really are nothing and you have nothing."

c. As he who hews himself a sepulcher on high: What did Shebna do with his position of honor and authority? He made himself a fancy and prestigious tomb! In that day, this was a display of significant power and wealth. In this, Shebna personifies all of Jerusalem with his obsessive self-interest.

i. Isaiah had prophesied that the people of Judah and Jerusalem would be carried away into exile, but Shebna didn't believe it. He built this elaborate tomb to himself in Jerusalem, as if to say, "I will never be carried away in exile. I am so certain that I will die here that I will build my tomb here."

d. He will surely turn violently and toss you like a ball into a large country; there you shall die . . . so I will drive you out of your office: Shebna sought honor and glory, but would never find it. Instead, the LORD would make certain that he was never even buried in his prestigious, expensive tomb, but would die in exile instead.

i. Shebna is the same kind of man Jesus spoke about in Luke 12:16-21, in the parable of the rich fool. The man spent his time planning and his money building great things, but in the end he died without God and it all meant nothing. Now, all of Shebna's accomplishments - the beautiful tomb, the glorious chariots - mean worse than nothing, they are a shame to him instead.

2. (20-24) The LORD lifts up Eliakim instead of Shebna.

"Then it shall be in that day, that I will call My servant Eliakim the son of Hilkiah; I will clothe him with your robe and strengthen him with your belt; I will commit your responsibility into his hand. He shall be a father to the inhabitants of Jerusalem and to the house of Judah. The key of the house of David I will lay on his shoulder; so he shall open, and no one shall shut; and he shall shut, and no one shall open. I will fasten him as a peg in a secure place, and he will become a glorious throne to his father's house. They will hang on him all the glory of his father's house, the offspring and the posterity, all vessels of small quantity, from the cups to all the pitchers."

a. Eliakim the son of Hilkiah is mentioned in passages like 1 Kings 18:18 and Isaiah 36:3 as another assistant to King Hezekiah. He should be distinguished from Eliakim the son of Josiah, who was a puppet king established by Pharaoh (2 Kings 23:34).

b. My servant: What a glorious title for Eliakim! Both Shebna and Eliakim were servants of Hezekiah, but Shebna's heart was directed towards selfish ambition and glory, and Eliakim's heart was turned towards the LORD.

c. The place of Eliakim the son of Hilkiah before Hezekiah is somewhat obscure in the Scriptures; he is only mentioned in six passages, and the only description of him is that he was over the household (1 Kings 18:18, 37 and Isaiah 36:3, 22). But Eliakim was famous in heaven! He shall be a father to the inhabitants of Jerusalem and to the house of Judah.

d. The LORD would take the office and authority of the unfaithful Shebna, and give it to Eliakim instead (I will clothe him with your robe and strengthen him with your belt; I will commit your responsibility into his hand). God will get His work done! If a Shebna is unfaithful, the LORD will remove him from his office, strip him of his authority, and give it to another.

e. Because Eliakim is the LORD's servant, the LORD will give him great authority: The key of the house of David I will lay on his shoulder. In that day, the chief royal steward would have the large master key of the palace fastened to the shoulder of his tunic. The key was a picture and demonstration of the authority of the chief steward. Here, the LORD gives Eliakim the authority to open and shut as the LORD's representative, which no man can oppose.

i. In this, Eliakim becomes a prophecy of the Messiah, because Jesus told us this passage spoke of Himself: These things says He who is holy, He who is true, "He who has the key of David, He who opens and no one shuts, and shuts and no one opens." (Revelation 3:7) Jesus is the one with the keys of Hades and of Death (Revelation 1:8), who has all authority both in heaven and on earth. Jesus delegates this authority as it pleases Him (Matthew 16:19).

f. He shall open, and no one shall shut; and he shall shut and no one shall open: Eliakim would have this kind of authority from the LORD. Since he is a picture of Jesus, we know that Jesus has the authority to open and shut doors in our lives as He pleases. We need to accept both the open and the shut doors!

i. "Down a long corridor of closed doors we may sometimes have to pass. It seems heartbreaking to see doors labelled, Friendship, Love, Home shut against us; but beyond them there is the one unclosed door through which we shall enter into our true life. Oh do not lose heart and hope in useless weeping over the closed doors of the past. Follow Him, who has the keys." (Meyer)

g. Because the LORD established Eliakim's authority, it was secure: I will fasten him as a peg in a secure place. Shebna sought glory for himself, but would find shame. But Eliakim was the LORD's servant, and would become a glorious throne to his father's house.

i. In those days, houses didn't really have cupboards or storage closets as we think of them. Things were stored on pegs set up all around the room. If something was on its peg, it was safe and secure, stored properly and ready for use at the appropriate time.

h. They will hang on him all the glory of his father's house, the offspring and the issue: The godly Eliakim was a secure peg, and could spiritually support his father's house and his offspring. Since Eliakim is a picture of Jesus, we also see in this the believer's total dependence on Jesus.

i. Clarke on they will hang on him all the glory of his father's house: This "has been understood as 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."

ii. There are many different vessels in the Lord's house, with many different sizes and purposes. But they all must hang on the same peg! All are equally wrecked if they drop from the peg. The safety isn't in the size or the quality of the vessel, but in its attachment to the peg.

3. (25) The removal of Shebna.

"In that day," says the LORD of hosts, "the peg that is fastened in the secure place will be removed and be cut down and fall, and the burden that was on it will be cut off; for the LORD has spoken."

a. The peg that is fastened: If Eliakim is yet to be promoted to the place of honor and responsibility pictured by the peg (I will fasten him as a peg, Isaiah 22:23), then Shebna is the peg that is fastened at the moment. Therefore, before Eliakim can be put in his rightful place, Shebna must be removed and be cut down and fall.

i. The LORD gave Shebna a place of honor and authority, but he didn't hold it as a servant of the LORD. So, the LORD took the place of honor and authority away from Shebna. Even so, the great authority Jesus gave to His disciples was neither unlimited, nor unattached from Jesus' direction. Even though Jesus gave the promise of the keys to Peter (Matthew 16:19), Peter did not have unlimited authority. Instead, Peter was rightly challenged and rebuked by another apostle, Paul, when he was out of line (Galatians 2:11-21).

b. And the burden that was on it will be cut off: When Shebna was removed, all those who "hung" on him were also cut off. We have to make sure that we are "hung" on the right "peg"!

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 22 (Chapter Introduction)

Overview

Isa 22:1, The prophet laments the invasion of Jewry; Isa 22:8, He reproves their human wisdom and worldly joy; Isa 22:15, He prophesies Shebna’s deprivation, Isa 22:20. and the substitution of Eliakim, prefiguring the kingdom of Christ.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 22 (Chapter Introduction)

CHAPTER 22

The anguish of Judah: the prophet much grieved, Isa 22:1-5 , by the Persians, Medes, and Assyrians, Isa 22:6,7 . He reproveth their human wisdom, Isa 22:8-11 , and profane joy, Isa 22:12,13 ; which God would certainly punish, Isa 22:14 . Shebnah’ s deprivation for his pride, Isa 22:15-19 . Eliakim put in his place: his glory, Isa 22:20-25 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 22 (Chapter Introduction)

(Isa 22:1-7) The siege and taking of Jerusalem.

(Isa 22:8-14) The wicked conduct of its inhabitants.

(Isa 22:15-25) The displacing of Shebna, and the promotion of Eliakim, applied to the Messiah.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 22 (Chapter Introduction)

We have now come nearer home, for this chapter is " the burden of the valley of vision," Jerusalem; other places had their burden for the sake of their being concerned in some way or other with Jerusalem, and were reckoned with either as spiteful enemies or deceitful friends to the people of God; but now let Jerusalem hear her own doom. This chapter concerns, I. The city of Jerusalem itself and the neighbourhood depending upon it. Here is, 1. A prophecy of the grievous distress they should shortly be brought into by Sennacherib's invasion of the country and laying siege to the city (Isa 22:1-7). 2. A reproof given them for their misconduct in that distress, in two things: - (1.) Not having an eye to God in the use of the means of their preservation (Isa 22:8-11). (2.) Not humbling themselves under his mighty hand (Isa 22:12-14). II. The court of Hezekiah, and the officers of that court. 1. The displacing of Shebna, a bad man, and turning him out of the treasury (Isa 22:15-19, Isa 22:25). 2. The preferring of Eliakim, who should do his country better service, to his place (Isa 22:20-24).

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

Bibliography

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 22 (Chapter Introduction)

INTRODUCTION TO ISAIAH 22

This chapter contains two prophecies, one concerning the invasion of Judah and Jerusalem, not by the Medes and Persians, but by the Assyrian army, under which they served; and the other of the removal of Shebna, an officer in Hezekiah's court, and of the placing of Eliakim in his stead. After the title of the former of these prophecies, the distress of the people, through the invasion, is described, by their getting up to the housetops, Isa 22:1 by the stillness of the city, having left both trade and mirth; by the slain in it, not by the sword, but through fear or famine, Isa 22:2 by the flight of the rulers, and by the lamentation of the prophet, Isa 22:3 the instruments of which distress were the Persians and Medes serving under Sennacherib, who are described by their quivers and shields, their chariots and horsemen, Isa 22:6 the methods the Jews took to defend themselves, and their vain confidence, are exposed; for which, with their disrespect to the Lord, and his admonitions, their carnal security and luxury, they are threatened with death, Isa 22:8 then follows the prophecy of the deposition of Shebna, who is described by his name and office, Isa 22:15 whose pride is exposed as the cause of his fall, Isa 22:16 and he is threatened not only to be driven from his station, but to be carried captive into another country, suddenly and violently, and with great shame and disgrace, Isa 22:17 and another put in his place, who is mentioned by name, Isa 22:20 and who should be invested with his office and power, and have all the ensigns of it, Isa 22:21 and should continue long in it, to great honour and usefulness to his family, Isa 22:23 yet not always, Isa 22:25.