Isaiah 22:1-25

Isaiah 22:1-25

Isaiah Chapter 22:1-25

1. The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the house-tops?

1. Onus vallis visionis. Quid tibi hic, (vel, nunc?) quia tu universa conscendisti super tecta?

2. Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle.

2. Strepituum plena, urbs turbulenta, civitas exultans; interfecti tui non interfecti gladio, et non mortui in prælio.

3. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far.

3. Cuncti principes tui profugerunt parita ab arcu; vincti sunt. Omnes, inquam, in te reperti vincti sunt pariter, qui a longinquo fugerunt.

4. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people.

4. Propterea dixi, Desistite a me; amarus ero in fletu meo, ne contendatis me consolari super vastatione filiæ populi mei.

5. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.

5. Quoniam dies perturbationis, et conculcationis, et anxietatis Domino Iehovæ exercituum in valle visionis, diruenti urbem, et clamor ad montem.

6. And Elam bare the quiver with chariots of men and horsemen, and Kir uncovered the shield.

6. Atqui Elam portans pharetram in curru hominis, equitum, inquam, et Ceir nudans clypeum.

7. And it shall come to pass, that thy choicest valleys shall be full of chariots, and the horsemen shall set themselves in array at the gate.

7. Et fuit ut electio vallium tuarum repleta sit curribus, et equites instruendo instruerent ad portam.

8. And he discovered the covering of Judah, and thou didst look in that day to the armour of the house of the forest.

8. Et transtulit operimentum Iuda; et respexisti in die illa ad armaturam domus saltus.

9. Ye have seen also the breaches of the city of David, that they are many; and ye gathered together the waters of the lower pool:

9. Et interruptiones civitatis David vidistis, quæ multæ erant; et collegistis aquas piscinæ inferioris.

10. And ye have numbered the houses of Jerusalem, and the houses have ye broken down to fortify the wall.

10. Et domos Ierusalem numerastis; et domos diruistis ad muniendum murum.

11. Ye made also a ditch between the two walls for the water of the old pool: but ye have not looked unto the maker thereof, neither had respect unto him that fashioned it long ago.

11. Fossam quoque fecistis inter muros, aquis piscinæ veteris, et non respexistis ad fictorum ejus, et opificem ejus ab antiquo (vel, eminus) non vidistis.

12. And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth:

12. Porro vocavit Dominus Iehova exercituum in die isto ad fletum et lamentum, ad calvitium et cincturam sacci.

13. And behold joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine: let us eat and drink, for to-morrow we shall die.

13. Et ecce gaudium et lætitia, occidere bovem, mactare ovem, edere carnes, et bibere vinum, comedere, inquam, et bibere; quia cras moriemur.

14. And it was revealed in mine ears by the Lord of hosts, Surely this iniquity shall not be purged from you till ye die, saith the Lord God of hosts.

14. Id revelatum est auribus Iehovæ exercituum, Si remittetur vobis hæc iniquitas, donec moriamini, dicit Dominus Iehova exercituum.

15. Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say,

15. Sic dicit Dominus Iehova exercituum, Vade, ingredere ad fautorem istum, ad Sabna præfectum domus.

16. What hast thou here, and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock?

16. Quid tibi hic? et quis tibi hic? quod tibi hic excideris sepulchrum, sicut qui in excelso excidit sepulchrum suum, aut qui in rupe sculpit habitaculum sibi.

17. Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee.

17. Ecce Iehova traducet te traductione insigni, et operiendo operiet te.

18. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord's house.

18. Convolvendo volvet te convolutione, quasi globam in terram longinquam manibus; ibi morieris; et ibi currus gloriæ tuæ ignominia domus domini tui.

19. And I will drive thee from thy station, and from thy state shall he pull thee down.

19. Et propulsabo te de statione tua, et de sede tua te expellet.

20. And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah;

20. Et erit in die illa: vocabo servum meum Eliakim, filium Helciæ.

21. And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand; and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.

21. Et induam eum vestibus tuis, et balteo tuo roborabo eum; et potestatem tuam tradam in manum ejus, et erit pater incolæ Ierusalem et domi Iuda.

22. And the 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.

22. Et ponem clavem domus David super humerum ejus; aperiet, et nemo claudet; claudet, et nemo aperiet.

23. And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father's house.

23. Et figam eum veluti clavum in loco fideli; eritque in solium gloriæ domui patris sui.

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

24. Et suspendent ab eo omnem gloriam domus patris sui, nepotes et pronepotes, omnia vasa minora, a vasis craterarum ad cuncta vasa melodiarum.

25. In that day, saith the Lord of hosts, shall the 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

25. In die illa, dicit Iehova exercituum, recedet clavus fixus in loco fideli, frangetur et cadet, et dissipabitur onus quod fuit super ipsum; quia Iehova loquutus est.

1. The burden of the valley of vision. Isaiah again prophesies against Judea, which he calls the valley of vision. He gives this appellation to the whole of Judea rather than to Jerusalem, of which he afterwards speaks; but now in the preface he includes the whole of Judea. He appropriately calls it a “valley,” for it was surrounded on all sides by mountains. It is a harsher view of the metaphor, which is adopted by some, that Jerusalem is called “a valley,” because it was thrown down from its loftiness. The reason why he adds the words, of vision, is plain enough. The Lord enlightened the whole of Judea by his word; the prophets were continually employed in it, and that was the reason why they called them seers. (1 Samuel 9:9.) There is also an implied contrast here, for valleys have less light than open plains, because the height of the mountains intercepts the light of the sun. Now, this valley, he tells us, is more highly enlightened than those countries which were exposed on all sides to the sun. It was by the extraordinary goodness of God that this happened; for he means, that it was enlightened, not by the rays of the sun, but by the word of God.

Besides, the Prophet unquestionably intended to beat down that foolish confidence with which the Jews were puffed up, because God had distinguished them above others by remarkable gifts. They abused his word and prophecies, as if by means of them they had been protected against all danger, though they were disobedient and rebellious against God. He therefore declares that visions will not prevent God from punishing their ingratitude; and he even aggravates their guilt by this mark of ingratitude, that amidst such splendor of heavenly doctrine they still continued to stumble like the blind.

What hast thou here? or, What hast thou now? He now addresses Jerusalem; not that this defeat affects Jerusalem alone, but because the whole country thought it safe to take refuge under the shadow of the sanctuary which then existed, and to lead the Jews to reflect, since this befell a fortified city, what would become of other cities which had no means of defense. He asks in astonishment, “What does it mean that every person leaves his house and flies to the house-top for the purpose of saving his life?” Among the Jews the form of house-tops was different from what is now customary with us, and hence arose that saying of Christ,

“What you have heard in the ear proclaim on the housetops.” (Matthew 10:27.)

When the inhabitants of Jerusalem fled to the house-tops, they left their houses open to be a prey to enemies, and this was a proof that they were exceedingly afraid. It is likewise possible that they went up to the house-tops for the purpose of throwing down javelins and other weapons against the enemies, whose arrival not only terrified them, but made them flee in consternation, and yet they did not escape danger.

2. Thou that art full of noises. He means that it was exceedingly populous; for where great multitudes of people are brought together, noise abounds; and therefore, amidst so crowded a population, there was less cause of fear. In order to make the representation still more striking, Isaiah has therefore added this circumstance, that instead of being, as they ought to have been, walls and bulwarks to defend the city, when there was no scarcity of men, they ignominiously turned their backs on the enemies, and fled to the tops of their houses. By these words he urges the Jews more strongly to consider the judgment of God; for when such overwhelming fear has seized the hearts of men, it is certain that God has struck them with trembling; as if he had said, “How comes it that you have not greater firmness to resist? It is because God pursues and chases you.”

These statements are taken from the writings of Moses, from which, as we have frequently remarked, the prophets borrow their instructions, but with this difference, that what Moses spoke in general terms they apply to the matter in hand.

“The Lord shall cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them. The Lord shall smite thee with madness, and blindness, and astonishment of heart.”
(Deuteronomy 28:25, 28.)

He reproaches the Jews for their distressed condition, and with good reason; for it was proper to press the accusation more closely home, that they might learn to ascribe to their sins and transgressions all the afflictions and sufferings that they endured. The Lord had promised that he would continually assist them; and when they are now left destitute, let them acknowledge that they do not deserve such assistance, and that God has cast them off on account of their rebelliousness. The Lord does not deceive or make false promises, but by their own fault those wretched persons have shut themselves out from his aid and favor; and this is still more strongly expressed by the question, What hast thou here? It means that God gave practical evidence that Jerusalem had been deprived of her protector and guardian; for this mode of expression denotes something strange and extraordinary.

Thy slain men are not slain by the sword. To exhibit still more clearly the vengeance of God, he affirms that they who were slain there did not die bravely in battle. Thus he shews that all that they wanted was manly courage; for a timid and cowardly heart was a sure proof that they had all been forsaken by the Lord, by whose assistance they would have bravely and manfully resisted. He therefore does not mean that the defeat would be accompanied by shame and disgrace, but ascribes it to the wrath of God that they had not courage to resist; and unquestionably by this circumstance he beats down their foolish pride.

3. All thy rulers are fled together. This verse has been interpreted in various ways. The fact is abundantly plain, but there is some difficulty about the words. As מ (mem) signifies before and more than, some explain מרחוק (mĕrāchōk) to mean, “They fled before others, though they were situated in the most distant parts of the country, and were in greater danger.” Others render it, “Although they were at a great distance from Jerusalem, still they did not cease to flee like men who are seized with terror, and never stop in their flight, because they continually think that the enemy is at their heels.”

Note 77. Rendered in the English version, “from afar.” FT335 “I will weep bitterly. (Heb. I will be bitter in weeping.)” — Eng. Ver. FT336 “My soul is wearied because of murderers.” — Eng. Ver. See our Author’s view of that passage in his Commentary on Jeremiah, vol. 1 p. 249 FT337 “To the mountains.” — Eng. Ver. FT338 “La plaine du Jordain;” — “The plain of the Jordan.” FT339 “And Kir uncovered (Heb. made naked) the shield.” — Eng. Ver. FT340 “Kir is now agreed to be identical with Κύρος, the name of a river rising in the Caucasus, and emptying into the Caspian Sea, from which Georgia (Girgistan) is supposed to derive its name. Kir was subject to Assyria in the time of Isaiah, as appears from the fact that it was one of the regions to which the exiles of the ten tribes were transported. It may here be put for Media, as Elam is for Persia.” — Alexander FT341 “Thy choicest valleys, (Heb. the choice of thy valleys.)” — Eng. Ver. FT342 “The name of ‘the house of the forest’ was given to it, because it was constructed of ‘cedars’ taken from the forest of Lebanon, and because it rested on four rows of fifteen large pillars of cedar. When the inhabitants of Jerusalem heard of the invasion by the Assyrian army, they looked to this armory to draw from it arms for defending the city.” — Rosenmüller. “It was built by Solomon within the city as a cool retreat; and here he laid up his choicest armory. 1 Kings 7:2, 10:17. See Nehemiah 3:19.” — Stock FT343 “Le sac et l’arrachement des cheveux;” — “Sackcloth and pulling out the hair.” FT344 “En sac ou cendre;” — “In sackcloth or ashes.” FT345 Rosenmüller, who is followed in this instance by Stock and Alexander, renders this clause, “Jehovah was revealed in my ears,” remarking that נגלה (niglah) must here be taken for a reflective verb, and quoting as parallel passages, 1 Samuel 2:27, 3:21, in the former of which instead of the literal rendering, “Revealing was I revealed?” our translators say, “Did I plainly appear?” while in the latter they make נגלה (niglah) a reflective verb, “The Lord revealed himself.” — Ed FT346 “C’est à dire, des enfans de Dieu;” — “That is, of the children of God.” FT347 “Tellement qu’ils n’ont pas mesme un pied de terre pour estre interrez;” — “So that they have not even a foot of earth for a grave.” FT348 “He will surely violently turn.” — Eng. Ver. FT349 “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.” — Lowth FT350 “To comprehend how the key could be borne on the shoulder, it will be necessary to say somewhat 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. Homer, Odyss. 21:6, describes the key of Ulysses’s store-house as εὐκαμπὴς, of a large curvature; which Eustathius explains by saying it was δρεπανοειδὴς, in shape like a reap-hook. 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’s key was of brass, and the handle of ivory; but this was a royal key; the more common ones were probably of wood.” — Lowth FT351 “Ce mot est deduit de verité, laquelle est tousjours accompagnee de fermeté et asseurance;” — “This word is derived from truth, which is always accompanied by firmness and certainty.” FT352 “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 moveables and utensils in common use, and proper to the apartment. These spikes they worked into the walls at the first erection of them — the walls being of such materials that they could not bear their being driven in afterwards; and they were contrived so as to strengthen the walls, by binding the parts together, as well as to serve for convenience. Sir John Chardin’s account of this matter is this, ‘They do not drive with a hammer the nails that are put into the eastern walls; the walls are too hard, being of brick; or if they are of clay, too mouldering; but they fix them in the brick-work as they are building. They are large nails with square heads like dice, well-made, the ends being so bent 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, Obser. 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 it appears from this place of Isaiah, and from Ezekiel 15:3, who speaks of a pin, or nail, to hang any vessel thereon.” — Lowth FT353 “The offspring and the issue.” — Eng. Ver. FT354 “Mais s’estendra jusqu’ a ceux qui viendront long temps apres;” “But will extend to those who shall live long afterwards.” FT355 “Here follow the names of utensils hung up in an eastern house, concerning which we must needs be uncertain. The meaning of the whole figure is, Eliakim shall be the support of all ranks in the state, of the meanest people as well as the highest.” — Stock FT356 “Even to all the vessels of flagons, (or, instruments of violins.)” — Eng. Ver. FT357 “The old interpretation of נבלים (nĕbūlīm) as denoting musical instruments,” says Professor Alexander, “though justified by usage, is forbidden by the context.”

But a more natural interpretation appears to me to be. They have fled from afar; that is, “they who have resorted to Jerusalem as a safe retreat will be seized by enemies and vanquished;” for Jerusalem might be regarded as the general protection of the whole of Judea, and therefore, when a war broke out, the inhabitants rushed to it from every quarter. While they looked upon their habitation in Jerusalem as safe, they were taken prisoners. Others suppose it to refer to the siege of Sennacherib. (2 Kings 18:13; 2 Chronicles 32:1.) But I cannot be persuaded to expound the passage in this manner, for he speaks of the destruction of Jerusalem. When it was besieged by Sennacherib, the Lord immediately delivered it; none were taken or made prisoners, and there was no slaughter of men. These events therefore happened long after the death of the Prophet, and sacred history relates them, and informs us that in that destruction even the rulers betook themselves to flight; but they derived no advantage from their flight, nor did Jerusalem afford them any defense, for they fell into the hands of their enemies.

When he expressly mentions the rulers, this shews more strongly the shamefulness of the transaction, for they ought to have been the first to expose their persons for the safety of the people. They might be viewed as the shields which ought to have guarded and defended the common people. So long as Jerusalem kept its ground and was in a prosperous condition, these statements might be thought incredible, for it was a very strong and powerfully fortified city. But they chiefly boasted of the protection of God, for they thought that in some way God was bound to his “Temple;” and their pride swelled them with the confident hope that, though all should be leagued against it, no power and no armies could bring it down. (Jeremiah 7:4.) This prophecy might therefore be thought very strange, that they would have no courage, that they would betake themselves to flight, and that even in that manner they could not escape.

4. Therefore I said. Here the Prophet, in order to affect more deeply the hearts of the Jews, assumes the character of a mourner, and not only so, but bitterly bewails the distressed condition of the Church of God. This passage must not be explained in the same manner as some former passages, in which he described the grief and sorrow of foreign nations; but he speaks of the fallen condition of the Church of which he is a member, and therefore he sincerely bewails it, and invites others by his example to join in the lamentation. What has befallen the Church ought to affect us in the same manner as if it had befallen each of us individually; for otherwise what would become of that passage? “The zeal of thy house hath eaten me up.” (Psalm 69:9.)

I will be bitter in my weeping. He does not mourn in secret, or without witnesses; first, because he wishes, as I have already said, to excite others by his example to lamentation, and not to lamentation only, but much more to repentance, that they may ward off the dreadful judgment of God against them, which was close at hand, and henceforth may refrain from provoking his displeasure; and secondly, because it was proper that the herald of God’s wrath should actually make evident that what he utters is not mockery.

Note 78. {Bogus footnote}

Because of the spoiling of the daughter of my people. That he expresses the feelings of his own heart may be inferred from what he now declares, that he is bitterly grieved “on account of the daughter of his people.” Being one of the family of Abraham, he thought that this distress affected his own condition, and intimates that he has good grounds for lamentation. By a customary mode of expression he calls the assembly of his people a daughter. Hence it ought to be observed, that whenever the Church is afflicted, the example of the Prophet ought to move us to be touched (συμπαθείᾳ) with compassion, if we are not harder than iron; for we are altogether unworthy of being reckoned in the number of the children of God, and added to the holy Church, if we do not dedicate ourselves, and all that we have, to the Church, in such a manner that we are not separate from it in any respect. Thus, when in the present day the Church is afflicted by so many and so various calamities, and innumerable souls are perishing, which Christ redeemed with his own blood, we must be barbarous and savage if we are not touched with any grief. And especially the ministers of the word ought to be moved by this feeling of grief, because, being appointed to keep watch and to look at a distance, they ought also to groan when they perceive the tokens of approaching ruin.