Isaiah 22:1-25 (4)

Isaiah 22:1-25 (4)

22. And the key of the house of David. 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. (2 Samuel 7:13; Psalm 132:11, 12.) That is the reason why the kingdom was commonly called “the house of David.”

Note 92. {Bogus footnote}

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, 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.

Note 93. {Bogus footnote}

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, (Matthew 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.” (John 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.

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; 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. (Proverbs 16:12; 25:5; 29:14.)

Note 94. {Bogus footnote}

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, (1 Kings 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. (Romans 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?

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, the grandchildren and great-grandchildren. 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. 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.

Note 95. {Bogus footnote}

Note 96. {Bogus footnote}

Note 97. {Bogus footnote}

The smaller vessels. 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.

Note 98. {Bogus footnote}

To all vessels of music. By vessels the Hebrew writers denote instruments of all kinds, and the meaning is very extensive. When he speaks of musical 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.

Note 99. {Bogus footnote}

Note 100. {Bogus footnote}

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.