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Isaiah Chapter
Twenty-two
Isaiah 22
Chapter Contents
The siege and taking of Jerusalem. (1-7) The wicked
conduct of its inhabitants. (8-14) The displacing of Shebna
and the promotion
of Eliakim
applied to the Messiah. (15-25)
Commentary on Isaiah 22:1-7
(Read Isaiah 22:1-7)
Why is Jerusalem in such terror? Her slain men are not
slain with the sword
but with famine; or
slain with fear
disheartened. Their
rulers fled
but were overtaken. The servants of God
who foresee and warn
sinners of coming miseries
are affected by the prospect. But all the horrors
of a city taken by storm
faintly shadow forth the terrors of the day of wrath.
Commentary on Isaiah 22:8-14
(Read Isaiah 22:8-14)
The weakness of Judah now appeared more than ever. Now
also they discovered their carnal confidence and their carnal security. They
looked to the fortifications. They made sure of water for the city. But they
were regardless of God in all these preparations. They did not care for his
glory in what they did. They did not depend upon him for a blessing on their
endeavours. For every creature is to us what God makes it to be; and we must
bless him for it
and use it for him. There was great contempt of God's wrath
and justice
in contending with them. God's design was to humble them
and
bring them to repentance. They walked contrary to this. Actual disbelief of
another life after this
is at the bottom of the carnal security and brutish
sensuality
which are the sin
the shame
and ruin of so great a part of
mankind. God was displeased at this. It is a sin against the remedy
and it is
not likely they should ever repent of it. Whether this unbelief works by
presumption or despair
it produces the same contempt of God
and is a token
that a man will perish wilfully.
Commentary on Isaiah 22:15-25
(Read Isaiah 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
Revelation 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《Concise Commentary on Isaiah》
Isaiah 22
Verse 1
[1] The
burden of the valley of vision. What aileth thee now
that thou art wholly gone
up to the housetops?
The valley — Of
Judah; and especially of Jerusalem
called a valley
because great part of it
flood in a valley; and the valley of vision
because of the many and clear
visions or revelations of God's mind
in that place.
House-tops — As
they used to do in times of great consternation
that they might look
to and
cry to heaven for help.
Verse 2
[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.
Noises — Of
joyful shouts.
Tumultuous —
Through revelling and jollity.
Battle —
But either by famine or pestilence in the siege
or in their flight.
Verse 3
[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.
Rulers —
Zedekiah and his chief commanders
whose flight he foretells.
Found —
That remain there with Zedekiah in the siege; for those who had fled to the
Chaldeans saved their lives and liberties.
Bound — In
fetters
Jeremiah 52:11.
Fled —
Who fled from Jerusalem
but were pursued and overtaken by their enemies
and
bound
as others had been.
Verse 4
[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.
Look away — Take
off your eyes and thoughts from me
and leave me alone.
Verse 5
[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.
Treading down — In
which my people are trodden under foot by their enemies.
By the Lord —
Not only men
but God himself fought against them.
Walls — Of
the strong cities of Judah.
Mountains —
With such loud and dismal outcries as should reach to the neighbouring
mountains.
Verse 6
[6] And
Elam bare the quiver with chariots of men and horsemen
and Kir uncovered the
shield.
Elam —
The Persians
who now
and for a long time after
were subject to the Assyrian
and Chaldean emperors.
Quiver —
Being expert bowmen.
Horsemen — As
some fought on foot
so others fought from chariots and horses.
Kir —
The Medes
so called from Kir
an eminent city and region of Media.
Uncovered —
Prepared it and themselves for the battle.
Verse 7
[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.
Valleys —
Valleys were the most proper places for the use of chariots.
Gate — To
assist the footmen while they made their assault
and to prevent those who endeavoured
to escape.
Verse 8
[8] And
he discovered the covering of Judah
and thou didst look in that day to the
armour of the house of the forest.
He — The enemy.
Covering — He
took those fenced cities
which were a covering or safe-guard both to the people
of Judah
and to Jerusalem.
The armour —
Thy trust was placed in the arm of flesh.
The forest —
More fully called the house of the forest of Lebanon
1 Kings 7:2
not because it was built in
Lebanon
for it was in Jerusalem; but because it was built of the trees of
Lebanon.
Verse 9
[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.
Seen —
That is
observed in order to the reparation of them.
The waters —
That you might both deprive the enemy of water
and supply the city with it.
Verse 10
[10] And
ye have numbered the houses of Jerusalem
and the houses have ye broken down to
fortify the wall.
Numbered — That
they might exactly know their own strength.
The houses —
Which stood upon or without the walls
and so gave their enemies advantage
and
hindered the fortifying the city.
Verse 11
[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.
Thereof — Of
Jerusalem
expressed in the foregoing verse.
Him —
God
who made it a city
and the place of his special presence and worship.
Long ago —
Which may be added to aggravate their sin
in distrusting that God
who had now
for a long time given proof of his care and kindness in defending this city.
Verse 12
[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:
Call — By
his providence
and by his precepts requiring these things in such times.
Baldness — By
plucking or shaving off the hair of their heads
as was usual in great sorrows.
Verse 13
[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.
Let us
… — A
most perverse and desperate conclusion.
Verse 14
[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.
'Till ye die —
You shall feel the sad effects of this
as long as you live.
Verse 16
[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?
What —
What right hast thou to this place and office? Whom - What kindred or
relations? For the Jews say
he was a stranger by birth; which is the more
probable
because his pedigree is not mentioned in any of those places of
scripture where he is named.
On high — In
an high and eminent place.
An habitation — He
erected a stately house to live in
and a stately sepulchre to receive him when
he died. And these two are fitly joined together
because their sepulchres were
commonly built in or near their houses.
A rock — A
fit place both for strength and state.
Verse 17
[17]
Behold
the LORD will carry thee away with a mighty captivity
and will surely
cover thee.
Will carry —
Will cause thee to be carried into captivity by a strong hand.
Cover —
This may be an allusion to the ancient custom of covering the faces of
condemned persons.
Verse 18
[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.
Thy chariots —
Thy glorious chariots where thou didst ride in great state at Jerusalem
shall
be turned into shame to thyself
and to thy master.
Verse 19
[19] And
I will drive thee from thy station
and from thy state shall he pull thee down.
He — The Lord; such sudden
changes of persons being very usual in these writings.
Verse 20
[20] And
it shall come to pass in that day
that I will call my servant Eliakim the son
of Hilkiah:
Call — By
my powerful providence.
Verse 21
[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.
Girdle —
There was a peculiar sort of robe and girdle which was the badge of his office.
A father — He
shall govern them with fatherly care and affection.
Verse 22
[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.
The key —
The government
the power of opening and shutting
of letting men into it
or
putting them out of it
whereof a key is a fit emblem.
Shoulder — He
mentions the shoulder rather than the hand
in which keys are commonly carried
from some ceremony then in use
of carrying a key upon the shoulder of the
officer of state.
Verse 23
[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.
Fasten — I
will establish the power in his hands.
Sure place — In
the strong walls
or solid timber
in the house.
He shall be — By
his prudent and righteous government he shall procure great glory
to all that
have any relation to him.
Verse 24
[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.
The glory — Of
his own kindred and family
who shall all depend upon him
and receive glory
from him; of the house of David
which is called his father's house
because he
was of the blood-royal.
The offspring —
Great and small
the children and grand-children of his father's house
the
meanest of them shall receive a lustre from their relation to him.
All vessels —
All sorts of vessels
great or small
mean or precious
may be hanged upon him
without any fear of falling.
Verse 25
[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.
The nail —
Shebna
who seemed to be so.
The burden —
All those wicked officers that were advanced and supported by his power.
── John Wesley《Explanatory Notes on Isaiah》
22 Chapter 22
Verses 1-25
Verse 1
The burden of the valley of vision
“The valley of vision”
This expression is applied to Jerusalem
where Jehovah was pleased
to give visions concerning His will to His servants.
(B. Blake
B. D.)
The valley of vision
It is quite in place
in so far as round Jerusalem there are
mountains
and the very city
which in relation to the country occupied an
elevated position
in relation to the mountains of the immediate neighbourhood
appeared to stand on a low level. Because of this two-fold aspect Jerusalem is
called (Jeremiah 21:13) the “inhabitant of the
valley
” and immediately on the back of this the “rock of the plain
” and (Jeremiah 17:3) the “mountain in the
fields
” whereas Zephaniah 1:11) not all Jerusalem
but a
part of it (probably the ravine of the Tyropaeum) is called the mortar
or as
we say
basin. If we add to this that Isaiah’s house was situated in the lower
city
and that therefore the point of view from which the epithet was applied
was there
the expression is perfectly appropriate. (F. Delitzsch.)
Jerusalem
the valley of vision
Furthermore
the epithet is intended to be more than geographical.
A valley is a lonely
quiet depression
shut in and cut off by mountains.
Similarly is Jerusalem the sheltered
peaceful place
closed against the world
which Jehovah has chosen in order to show there to His prophets the secrets of
His government of the world. (F. Delitzsch.)
The valley of vision spiritualised
Where Bibles and ministers are
there is a valley of vision
from
which is expected fruit accordingly. (M. Henry.)
The inexpiable sin of Jerusalem
The key to this passage (Isaiah 22:1-14)--the most lurid and
minatory of all Isaiah’s prophecies--is theirreconcilable antagonism between
the mood of the prophet and the state of public feeling around him. In a time
of universal mirth and festivity he alone is overwhelmed with grief and refuses
to be comforted. In the rejoicings of the populace he reads the evidence of
their hopeless impenitence and insensibility
and he concludes his discourse by
expressing the conviction that at last they have sinned beyond the possibility
of pardon. The circumstances recall our Lord’s lamentation over Jerusalem on
the day of His triumphal entry. (J. Skinner
D. D.)
The historical allusion
It may be regarded as certain that the prophecy belongs to the
period of Sennacherib’s invasion (701)
although it is difficult to select a
moment when all the elements of the highly complex situation with which it
deals might have been combined. There is just one incident that seems to meet
the requirements of the case
namely
the raising of the blockade of Jerusalem
in consequence of Hezekiah’s ignominious submission to the terms of
Sennacherib. It must be noted that this was not the last episode in that
memorable campaign. The real crisis came a little later when the Assyrian king
endeavoured by threats to extort the entire surrender of the capital. It was
only at that juncture that Hezekiah unreservedly accepted the policy of
implicit trust in Jehovah which Isaiah had all along urged on him; and it was
then that the prophet stepped to the front with an absolute and unconditional
assurance that Jerusalem should not be violated. That the earlier deliverance
should have caused an outbreak of popular joy is intelligible enough; as it is
also intelligible that Isaiah should have kept his eye fixed on the dangers yet
ahead. The allusions to the recent blockade are amply accounted for
and the
prophet’s expectation of a terrible disaster yet in store is obviously based on
his view of the continued and aggravated impenitence of his countrymen. (J.
Skinner
D. D.)
What aileth thee now?--
A mad holiday
In these words we can hear the old man addressing his fickle
child
whose changefulness by this time he knew so well. We see him standing at
his door watching this ghastly holiday. “What are you rejoicing at in such an
hour as this
when you have not even the bravery of your soldiers to celebrate
when you are without that pride which has brought songs from the lips of a
defeated people as they learned that their sons had fallen with their faces to
the foe
and has made even the wounds of the dead borne through the gate lips
of triumph
calling to festival?” (Prof. G. A. Smith
D. D.)
A new year’s question
I. It specially
designates “THEE.” There is an identity in human experience. But there is at
the same time an intense personality in each one of us
secrets in our
experience--secret struggles
failures
motives
emotions.
II. A SPECIFIC
TIME--“NOW.” Not the past--or the future--but the present.
III. THE AILMENT.
IV. THE QUERY is
suggestive
as though the prophet’s inquiries were made with a view to a
remedy. What is the specific for the ailment? Wealth
etc.? No! personal
salvation. (Preachers’ Magazine.)
Verse 11
Ye have not looked unto the Maker thereof
A godless prudence
They take measures to supply the city with water during its siege
and to cut it off
if possible
from the besiegers.
“Why
” as it is written in the history which gives us the fulfilment of this
prophecy
“should the kings of Assyria come and find much water?” Where this
fails everything fails
for water
next to the air we breathe
is the first
necessity of human life. There are
it seems
certain streams or pools of water
fed with springs outside the city
and these they manage to divert
so that
they flow now away from the besiegers and in favour of the besieged. The city
has two watts
and between these two--the inner and the outer--a ditch or
trench is dug
and the water of the old pool made to flow into it
forming at
once as a moat some kind of protection for the inner wall
should the outer be
broken down
and also a supply for the use of the inhabitants. All this was
right and reasonable
and no blame could be laid upon the authorities for
taking these precautions. But there is blame in this
that notwithstanding they
are the Lord’s chosen people
and have ever been taught that they owe all they
have to Him
yet they do not recognise Him as the bountiful Lord and gracious
Giver. (J. W. Lance.)
Man’s use of God’s gifts
We have here a kind of type and pattern of the infirmity so common
to human nature
namely
forgetfulness of God in the use and appropriation of
those things which He has provided for us.
I. Look
e.g.
at the Divine provisions in THE GREAT STOREHOUSES OF NATURE. See how by
invention and discovery we turn these to account
perceiving in some instances
forces which
though old
are new to us
and in others ingeniously applying old
and well-known forces to new purposes in the advancement of civilisation and
for the comfort and convenience of life. It is written concerning man in the
Book of Psalms
“Thou madest him to have dominion over the works of Thy hands.”
II. Let us take up
the more familiar theme of DAILY PROVIDENCE. We can see God in clouds
we can
hear Him in the wind; He is sometimes near to us in the earthquake and the
fire
as well as in the still small voice; but we often fail to see Him in
those common mercies which are yet new every morning and fresh every evening.
Consider that loaf of bread on your table. It should be to you a revelation;
and that it may be so
find out its genesis. It was flour yesterday or the day
before
and it came
perhaps
from France
or Spain
or America
where it was
grown as wheat--came to you across the ocean
God’s own highway in the
wilderness of waters. Long ago He fashioned those grains of wheat
and put into
them such force of life that a handful or less
found in an Egyptian mummy
three thousand years old
when planted in English soil
have grown and brought
forth thirty
sixty
or a hundred fold. “Givens this day our daily bread
”
simplest of all prayers as it seems
is really asking that nature’s forces may
continue to be filled and sustained by Him who made them; and that the
industries of life may go on working harmoniously with the gracious providence
of God
for without these links human and Divine in the great golden chain
our
daily bread would cease.
III. IN RELIGION
too
we may see how the Divine gifts have been used
and
alas! too often
abused
in blind forgetfulness of the Divine Giver. Man is a creature who can
no more do without “religion” than he can do without money
without clothing
without houses
or without food. But though naturally religious
it does not
follow that he is godly. We may make to ourselves a religion without God. One
of the charges brought by the apostle Paul against those who had formed the
most elaborate and complex religious systems was
that they did not “like to
retain God in their knowledge.” The religious faculty
God-given
in some sort
they exercised
but they lost sight of Him the Giver. They lost His unity among
their myriad gods and goddesses
and so Israel’s mission was to declare
“Hear
O Israel
the Lord our God is one Lord.” They lost sight
too
of His justice;
for though they said
“The gods are just
” yet when we read the story of their
lives
their vices
and their crimes
every idea of justice is shocked and
revolted; and as to these gods
they that make them are like unto them. It may
be
too
that in our own theologies we have not been in this respect free from
fault. Even in Christian theology the “Theos
” the personal God
may have been
too much lost sight of. It may ye
as is sometimes charged upon us
that we think
of God as a “bundle of attributes
” rather than as a living Father revealed to
us in the Christ.
IV. IN CHRISTIAN
ORDINANCES let us always see the Giver. Unless we do so
use in them there is
none. (J. W. Lance.)
Verses 12-14
And in that day did the Lord God of hosts call to weeping . . .
And behold joy and gladness
A call to repentance
I.
THE
CALL TO REPENTANCE (Isaiah 22:12).
1. The day here referred to was a season of abounding iniquity. A day
of sore trouble (Isaiah 22:4-5).
II. THE RECEPTION
IT MET WITH. (Isaiah 22:13). There is no room to
suppose that they had given no attention to the message delivered by the
prophet. It would rather appear that they had attended to it with accuracy
nay
studied its meaning on purpose to counteract it; for a contrast so minutely
exact
a scheme of contradiction so completely adjusted
could hardly have been
stumbled upon by mere accident. And indeed the latter part of the verse puts
this beyond all doubt
“Let us eat and drink
” said they
“for tomorrow we
shall die.” We are not to imagine that these words were spoken seriously
by
one of those presumptuous and boasting rebels. The most daring amongst them
must have been conscious that the aspect of the king of terrors
at their most
sumptuous entertainments
would leave them no appetite either for flesh or
wine. They meant it as a scoff
a witty saying
for turning rote ridicule the
warning they had received
but which they did not believe. It is common enough
to condemn the same faults in others which we easily forgive
nay
cherish in
ourselves.
III. THE ALARMING
DENUNCIATION OF WRATH against those perverse and obstinate transgressors (Isaiah 22:14).
IV. IMPROVEMENT.
What concern have we in these things? (1 Corinthians 10:11). God is always
the same. And therefore
in His past acts of government
as they are explained
by His Word
we behold a plan of righteous administration
from whence we may
learn
with some degree of certainty
what kind of treatment
in similar
circumstances
we ourselves have reason to expect. (H. Blair
D. D.)
God’s call to repentance
The awful state of Jerusalem forces this truth upon our
minds--that no privileges
civil or religious
can give immunity to a depraved
and guilty people
from the threatened judgments of an angry God. In how many
instances do the circumstances and the conduct of the ancient Jews strikingly
resemble ours!
I. THE DUTY TO
WHICH GOD CALLS US. We are called to “weeping and to mourning
and to baldness
and to girding with sackcloth”--these expressions being indicative of the
ancient” forms of mourning.” We are called by our calamities to it; we are
called by our God.
II. THE CONDUCT
WHICH IS DISPLAYED. “And behold joy and gladness
slaying oxen and killing
sheep
eating flesh and drinking wine: let us eat and drink
for tomorrow we
die”--a sensualist notion
which may be taken here either as the language of
despair--“Since we must die tomorrow
let us eat and drink today; or
in the
way of sneering--They say we shall die; let us eat and drink then
and enjoy as
much as we can of the good things of this life.”
III. THE THREATENING
WHICH IS DENOUNCED (Isaiah 22:14). God’s threatenings are not
idle declamations. (G. B. Macdonald.)
Judah’s great folly
They were entering on the terrible issues of the struggle with
Assyria with as light a heart as the Parisians did on the Franco-German war.
They were spending
as it were
the night before the battle in the revelry of
drunken mirth
as the Saxons spent the night before the battle of Hastings. (E.
H. Plumptre
D. D.)
Verses 15-19
Shebna
Shebna
In the councils of Hezekiah there was a strong party favourable to
an alliance between Judah and Egypt.
At the head of the party stood Shebna. He occupied a post corresponding to that
of our prime minister
and was treasurer
or chief adviser of the king. His
tenure of office bode no good to Jerusalem: his pro-Egyptian policy
like the
pro-Assyrian policy of Ahaz
was utterly displeasing to Jehovah
and alien to
the best traditions of David’s house. Against this policy Isaiah is specially
commissioned to raise his voice. In the discharge of this mission he singles
out Shebna
a stranger apparently
who had by ambition raised himself to high
office
and was devoid of religious principle. He had been securing honour for
himself
establishing his family in the land
as he thought
and
as the custom
was
hewing out for himself a sepulchre. But from that high office he would
soon be disgracefully ousted
when king and people would alike come to see the
unworthy Character of an Egyptian alliance. And it is worthy of remark that
this prophecy was speedily fulfilled. For when the Rabshakeh is met by
Hezekiah’s messengers
Shebna does not occupy the first place. (B. Blake
B.
D.)
The prophecy concerning Shebna
This prophecy illustrates the influence wielded by Isaiah in the
domestic polities of Judah. (Prof. S. R. Driver
D. D.)
Shebna a foreigner
To judge from the form of his name he was probably a Syrian. (Prof.
S. R. Driver
D. D.)
Shebna’s vain expectation
In the rock of [the east slope of Zion] from the top downwards
the tombs of the kings were hewn. So high a position
does Shebna occupy
and
so great does he think himself
that he hopes after his death to be laid to
rest among kings
and by no means far down. (F. Delitzsch.)
Shebna’s tomb
The mention of the height of Shebna’s new tomb is supposed to
indicate his extreme pretension to pomp and dignity. The ancients
not excepting
the Jews
attached much more importance than we do to everything connected with
the burial of the dead
because they were so much less able to distinguish the
human person from the earthly body
or to apprehend the substantial reality of
the former a part from the latter. Our burials symbolise
and express our faith
in
immortality and a resurrection; but the Jews shared more or less the common
feeling of antiquity that there was some real connection between a man’s due
obsequies and his state after death. Still their faith
though obscure
was in
me main spiritual and elevating
when held as it was by David
Hezekiah
or
Job. But the worldly and sense-bound man then
as indeed he does now
contemplated the costly preparations for his burial
and for the preservation
of his embalmed and entombed body
as the last possible act of regard for that
sensual existence which he alone cared for. It was but the consistent
maintenance to the last of his sensual creed
“Let us eat and drink
for
tomorrow we die.” (Sir E. Strachey
Bart)
Verse 18
He will surely violently turn and toss the like a ball
Shebna’s doom
To this unfamilied intruder
who had sought to establish himself
in Jerusalem
after the manner of those days
by hewing himself a great
sepulchre
Isaiah brought sentence of violent banishment: “Behold
Jehovah will
be hurling
hurling thee away
thou big man
and crumpling
crumpling thee
together.
He will roll
roll thee on
thou rolling stone
like a ball thrown out On
broad
level ground; there shalt thou die
and there shall be the chariots of
thy glory
thou shame of the house of thy lord. And I thrust thee from thy
post
and from thy station do they pull thee down.” This vagabond was not to
die in his bed
nor to be gathered in his big tomb to the people on whom he had
foisted himself. (Prof. G. A. Smith
D. D.)
Shebna’s doom
For him
like Cain
there was a land of Nod; and upon it he was to
find a vagabond’s death. (Prof. G. A. Smith
D. D.)
Shebna’s ejection
The ideas suggested are those of violence
rapidity
and distance.
(J. A. Alexander.)
Retribution
Those that
when they are in power
turn and toss others
will be
justly turned and tossed themselves when their day shall come to fall. Many
that 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. (M. Henry.)
The irresistibleness of God’s judgments
Learn--
I. THE EASE WITH
WHICH GOD EFFECTS HIS JUDGMENTS.
II. THE UTTER
USELESSNESS OF ANY RESISTANCE TO THE DIVINE JUDGMENTS. As surely as a ball must
follow the line of projection
so surely must we go whither the judgments of
God carry us.
III. THE AWFULNESS
OF FALLING INTO THE HANDS OF THE LIVING GOD. (W. Manning.)
Verses 20-25
My servant Eliakim
“My servant Eliakim”
Who was he?
Nobody can tell. Where else is he referred to in Holy Writ? Probably nowhere.
Was he then a man without renown? That depends upon what you mean by renown
for he is indicated in the text by terms which imply infinite fame
Say
“Eliakim
” and nobody knows him; say “My servant Eliakim
” and obscurity rises
up into eminence unrivalled and never to be surpassed. (J. Parker
D. D.)
Renown
nominal and moral
Renown
then
may be nominal
or it may be moral. Nominal renown
is a thing that comes and goes
a coloured cloud
a bubble on the river
a
noise in the air
nothing that is substantial
nothing that is beneficent in
itself; but moral renown
the renown of goodness
the fame of character
the
reputation associated with deeds of sacrifice or valour--that is a renown which
lives in heaven. (J. Parker
D. D.)
Eliakim and Christ
The language here used about Eliakim finds its perfect fulfilment
only in Him whose supreme prerogative it is so to open that no man can shut
even Jesus Christ. (B. Blake
B. D.)
The power of the keys
(Isaiah 22:22) consists not merely in
supervision of the royal chambers
but also in the decision as to who was and
who was not to be received into the king’s service. (F. Delitzsch.)
Eliakim: the nail and the throne
A nation’s rulers (Zechariah 10:4) stand in the same
relation to the community as a tent peg to the tent which it holds firmly and
keeps up. As the tent peg is driven into the ground in such a way that a person
can
if necessary
sit on it
so by development of the metaphor the peg is
changed into a seat of honour. As a splendid chair adorns a room
so Eliakim
graces his hitherto undistinguished family. The closely connected thought
that
the members of his family in order to attain to honours would sit on this
chair
is expressed by a different figure. Eliakim is once more presented to us
as a “nail
” now
however
as a high one
somewhat like a pole on which coats
are hung up
or as a peg driven into the wall at a distance from the ground. On
this pole or peg they hang--i.e.
one hangs or there hangs--the whole
heavy lot (as in chap. 8:7) of the family of Eliakim. The prophet proceeds to
split up this family into its male and female components
as the juxtaposition
of masculine and feminine nouns shows. (F. Delitzsch.)
The kingdom and government of the glorious Messiah typified by
Eliakim’s preferment and promotion
I. ELIAKIM’S CALL
unto his honourable employment
whereby is represented Christ’s call unto His
mediatory work and office (Isaiah 22:20). Christ did not run unsent.
II. THE BADGES OF
HONOUR bestowed upon Him in consequence of His call (Isaiah 22:21-22).
1. He is clothed with a royal robe. So Christ is clothed (Revelation 1:1-20) with a garment down to
the foot
that serves to cover and adorn Himself and all His members.
2. He is strengthened with a girdle
a girdle of truth and
faithfulness; He is always ready girded for the execution of His work.
3. He hath the keys of the house committed to Him
and the sole
government; He opens
and none shuts
etc. The keys of the heart
and the keys
of hell and death are in His hand.
III. HIS
CONFIRMATION IN HIS HONOURABLE OFFICE AND STATION. He is “fastened as a nail in
a sure place.” Christ is nailed in His mediatory work and office by an eternal
decree (Psalms 2:7)
and by the oath of God Psalms 110:4); and all the powers of hell
and earth shall never loose this nail.
IV. We are here
told TO WHAT ADVANTAGE HE SHOULD DISCHARGE HIS TRUST. “He shall be for a
glorious throne to His Father’s house.” God manifested in the flesh is the
throne of grace to which we are called to come with boldness; and this may well
be called a glorious throne
” because there is
in this dispensation of grace
the brightest display of the glory of God. Christ is the ornament of His
Father’s house
the brightness of His glory
and the brightest crown that ever
adorned the human nature.
V. CHRIST’S
PREEMINENCE IN GOD’S FAMILY
and the dependence of all the domestics upon Him
(verse 24).
1. The designation given unto the Church of God; “the house of the
God and Father of Christ.”
2. The nature and quality of the house; there is “glory” in it.
3. The high and honourable station that Christ hath in His Father’s
house; He is the great Master household
and the whole family is committed to
Him
and is said to “hang upon Him as a nail fastened in a sure place.”
4. The common consent of the whole family unto His management; they
shall hang upon Him all the glory
etc.; i.e.
the Father of the family
and the whole offspring of the house
concur amicably that He should have the
sole management.
5. Some account of the furniture of the house
committed to the
management of the great New Testament Eliakim.
By which we are to understand believers
for they are the children
of God
and the seed of Christ by regeneration; and likewise called “vessels
”
because they are the recipient subjects of Divine grace
which is the wine
milk
and honey of the house. (E. Erskine.)
Verse 23
And I will fasten him as a nail in a sure place
The fastening hold of Christ
The fastening force of Christ upon the soul of humanity is seen--
I.
IN
HIS HOLD UPON THE GENERAL MIND OF THE WORLD. Who
throughout the history of the
ages
have laid such a firm grip upon mankind as Christ has? It is true that
Buddha
Zoroaster
Confucius
Mohammed
have had--and still have--a firm hold
on millions of souls. Some of them have afar wider influence than that of
Christ
but they are not fastened so firmly.
1. Philosophy shows this. Their systems--if systems they can be
called--only appeal to certain faculties in human nature; Christ grasps the entire
man--intellect
imagination
conscience
hope
fear
love.
2. History shows this. Heathenism does not encroach upon
Christianity. Christians are not converted to Zoroaster
Confucius
etc.
but
their followers are converted to Christianity every day. Heathendom is
contracting
Christendom is extending on all hands. Its language
its
literature
its institutions
are pushing themselves everywhere. The “nail” is
made so fast
that to extract it would be to tear the world to pieces.
II. IN HIS HOLD
UPON THE CONSECRATED MIND OF HIS DISCIPLES. His hold here is far firmer than
His hold on the general mind. He goes deeper into humanity
He takes hold of
the entire soul
and makes it captive. Or
to change the figure
He strikes His
roots into every faculty of the soul. He becomes to the human spirit in this
case what the sap is to the tree. You must tear the soul to pieces--nay
you
must annihilate it--before you can extract his “nail.” (Homilist.)
A nail in a sure place
I. THE LESSON OF
THE NAIL that little things may be very important things. We read when David
prepared for the building of the temple
“he prepared iron in abundance for the
nails for the doors of the gates.” So all preparation for training
for
education
for the formation of character
is a kind of holy iron
hereafter to
be fashioned into nails for the “sure place.” And if you turn to Ezra 9:8
you will find the good man even
makes this a matter of prayer
that “God would give him a nail in His holy
place”--that is
that he and his might have a place of security
howeverinsignificant it might be; for a nail
small as it is
speaks of
security
it fastens things. There is an old proverb which says how
“for want
of a nail the shoe was lost
for want of a shoe the horse was lost
for want of
a horse the rider was lost.”
II. THE SURE PLACE.
From which you learn
that even things good in themselves must be in a good
place
in order that they may be of any good. For instance--
1. Good words
in order that they may do good
need good memories;
and the good memory is the “sure place.”
2. A good example in a fruitful life is “a nail in a sure place.”
3. Faith fixed on a good object is “a nail in a sure place.” Faith is
not always good; people may believe lies. If you look to Christ and trust in
Him there will be the “nail in the sure place.”
III. THE LESSON OF
THE FASTENING.
1. In order to the fastening a nail needs guiding. You will need
strength
help
and guidance from God.
2. Fastened. Some things
once fixed
are fixed forever. What a
dreadful thing it is
to think that this applies
so far as we are able to say
and to see
to bad things! Habit fixes a man like “a nail in a sure place
”
fixes his ways of thought and life so that it seems as if he is immovable; for
every time we repeat a wrong thing
it is driven farther and farther into our
life. See to it
as you value your happiness for time and eternity
that
if
you are fastened as “a nail in a sure place
” it shall be a good place.
3. In a good place
fastened. “Be steadfast
unmovable”: act in such
a manner that the bad people shall never have any hopes of getting you over on
their side
or of drawing you out of your sure place. (Homilist.)
Nails in Eastern houses
These nails
or pegs
when employed in houses
were not driven
into the walls after the building was finished
but were worked in while the
building was going up. The strong hooks
or spikes
thus secured in the mortar
answered the double purpose of clamp irons to hold the walls together
and of
nails on which anything could be hung. (J. N. Norton.)
The nail in a sure place
The promise concerning Eliakim amounts to this: “I will so build
him up into My spiritual temple (so the Almighty may be supposed to say)
that
he himself may be securely fixed in it
and that others also may safely depend
on him for help and counsel.” As Eliakim was a type of Christ
we have in this
similitude an instructive lesson
both of our duty and our happiness. On Him we
must hang our hopes and interests
both with respect to our own salvation
and
to the peace and prosperity of the Church.
I. Eliakim was a
type of Christ IN BEING THE SUCCESSOR OF ONE WHO HAD PROVED HIMSELF UNWORTHY OF
HIS OFFICE. As the haughty and unprincipled Shebna gave place to a man whom no
selfish interests could possibly influence
so were the corrupt and evil-minded
rulers of the Jewish nation to be set aside at the appearance of the Messiah
who was to govern the world in righteousness.
II. Again
Eliakim
was a type of Christ
IN THE AUTHORITY ENTRUSTED TO HIM. As the successor of
the faithless Shebna was honoured by having “the key of the house of David laid
upon his shoulder
” in token of the unlimited authority which he was
thenceforth to exercise
so was the Lord Jesus to be entrusted with “all power
in heaven and earth;” and we find Him adopting the same lofty terms to describe
His own regal attributes Revelation 3:7).
III. A third particular
in which Eliakim may be considered as a type of Christ
is IN THE BENEFITS AND
BLESSINGS SECURED BY HIS RIGHTEOUS RULE. Eliakim
we are told
was “a father to
the inhabitants of Jerusalem and to the house of Judah
” but the benefits of
the wisest administration of man are few and insignificant
when compared with
those which are secured to the world by the glorious reign of the Prince of
Peace. (J. N. Norton.)
Verse 24
And they shall hang upon him all the glory of his father’s house
Eliakim’s family
The vessels
large and small
are figures of the various members
of Eliakim’s family.
As vessels of every kind are suspended upon a nail
so will Eliakim’s
connections
rich and poor alike
support themselves upon his new dignity. (Prof.
S. R. Driver
D. D.)
Oriental display of wealth
A large part of the wealth of the ancients consisted of gold and
silver vessels
and in changes of showy raiment
of which they made an ostentatious
display
by hanging them on the spikes along the walls. It was also common to
suspend in houses and temples
suits of armour
swords
shields
and helmets;
the spoils of war
or the heirlooms of honoured ancestors (Song of Solomon 4:4). (J. N. Norton.)
Christ the sole Manager of the Church
I. THE CHURCH IS
THE HOUSE OF GOD (Isaiah 2:2-3; Hebrews 3:6; 1 Peter 2:5).
1. He is the Founder of the house.
2. The Purchaser.
3. The sole Proprietor.
4. Here He hath His abode.
Hence
it must be a very glorious structure. The plan of it was
laid by infinite wisdom from all eternity (Proverbs 9:1).
II. CHRIST IS
CONSTITUTED THE GREAT MANAGER OF HIS FATHER’S HOUSE.
1. In the council of peace
from eternity
He was chosen to be the
Builder of the house (Zechariah 6:12-13).
2. He is the everlasting Father of the family (Isaiah 9:6).
3. The great Oracle and Counsellor (Isaiah 9:6).
4. The great Priest (Hebrews 10:21).
5. The great Lord-Treasurer
yea
the treasury (Colossians 1:19; John 1:16).
6. The great Lord-Steward or Dispenser.
7. The Lawgiver.
III. CHRIST IS FIXED
IN THE MANAGEMENT OF THE HOUSE OF GOD
as a nail in a sure place.
1. There is an irreversible decree passed in heaven that He should be
the sole Manager and Governor of the house (Psalms 2:6-7).
2. He is fixed in the administration of the house with the solemnity
of a covenant transaction (Psalms 89:3).
3. With the solemnity of an oath taken by the great Jehovah.
4. In His oath He pledges the most dazzling perfection of His nature.
He will as soon cease to be a holy God
as suffer His Son’s authority in His house
to be overturned.
5. He is fixed in the management by a solemn call and investiture.
6. By an actual possession of the throne (Philippians 2:9-11).
7. By a complete victory over all His and His Church’s enemies
so
that none of them are capable to give Him the least disturbance.
IV. THE WHOLE
HOUSE
WITH ALL ITS APPURTENANCES
HANGS OR DEPENDS UPON THIS BLESSED NAIL THAT
IS FASTENED IN A SURE PLACE.
1. All the glory of the house hangs upon our Lord Jesus Christ.
2. The offspring and issue of the house are also said to hang upon
Christ. By the offspring and issue I understand all true believers.
8. The vessels of the house hang upon this nail fastened in a sure
place
from vessels of cups to vessels of flagons.
V. REASONS OF THE
DOCTRINE. Why is Christ constituted sole Manager of His Father’s house? why
doth He hang the offspring and issue
and all the vessels
upon Him
as upon a
nail fastened in a sure place?
1. He only had ability for bearing such a weight.
2. Christ voluntarily undertook it.
3. Hereby a new revenue of glory is brought in to the God and Father
of our Lord Jesus Christ.
4. Hereby all men are brought to honour the Son
as they honour the
Father.
5. This was for the safety and comfort of the saints and children of
God.
VI. THE APPLICATION
OF THE DOCTRINE. (E. Erskine.)
“Vessels of cups”
A word to weak believers who are designated “vessels of cups.”
1. It is a high privilege to occupy the least room in the house of
our God.
2. God has service for the least vessel of His house
as well as for
the largest.
3. The least vessel is God’s property
and He will not disown
but
maintain His property
and own it before men and angels
saying
“They are
Mine
” in the day when He makes up His jewels.
4. The bands
by which you hang upon the nail fastened in a sure
place
are as strong as those by which the vessels of flagons are secured; for
He has said as to both
“They shall never perish
neither shall any pluck them
out of My hand.”
5. The weakest measure of grace is a pledge of more; for “to him that
hath be given.”
6. Although you are not to envy or grudge at God’s bounty liberality
to others
in making them vessels of flagons
yet you may and ought earnestly
to covet more grace than you have yet received. (E. Erskine.)
The vessels of flagons
The vessels of flagons
i.e.
believers of a higher
stature.
1. Be not proud of grace received
but walk humbly with your God.
“What hast thou that thou hast not received?”
2. Instead of despising others that are not come your length
study
to be helpful and serviceable unto them. The vessels of cups are ordinarily
filled out of the flagons; so study to impart and communicate of your grace
of
your faith
love
hope
knowledge
and other graces
unto those that are weak
ingrate. The strong children in a family are helpful to the young and weak.
3. Whatever grace you have received
be not confident therein
like
Peter; but be strong in the that is in Christ Jesus
sad let the life you live
be by faith in the Son of God. (E. Erskine.)
Christ the glory of His Father’s house
By Christ’s Father’s house is meant His Church.
I. ON CHRIST JESUS
HANGS ALL THE GLORY OF THE REDEMPTION OF HIS FATHER’S HOUSE.
II. ON THE LORD
JESUS CHRIST HANGS ALL THE GLORY OF THE INSTRUCTION OF HIS FATHER’S HOUSE.
There is a two gold light which the Lord Jesus imparts to the members of His
Father’s house. There is the light of His Word
those Scriptures which testify
of Him as “the Way
the Truth
and the Life.” The Scriptures
however
are not
of themselves
sufficient for spiritual illumination. The light of the Spirit
must accompany the truth revealed in the Word
that it may become effectual for
salvation. The Holy Spirit is the fruit of the Redeemer’s purchase. It is His
glorious office to take of the things of Christ and show these to the soul. It
is in the light of the Divine Word and Spirit that we discern aright the way of
acceptance and the path of duty.
III. ON THE LORD
JESUS CHRIST HANGS ALL THE GLORY OF THE RENOVATION OF HIS FATHER’S HOUSE. When
He ascended on high
He received gifts for men; even the seven Spirits before
the throne--the Holy Ghost
in His quickening
renewing
and sanctifying grace.
These gifts are bestowed
let it be carefully noted
in virtue of the
believer’s union with the Lord Jesus Christ
through the instrumentality of
living faith.
IV. ON THE LORD
JESUS CHRIST HANGS ALL THE GLORY OF THE GOVERNMENT OF HIS FATHER’S HOUSE. They
are under law to Christ as the sole Ruler of the house. We must take order from
Him; for “One is our Master
even Christ.”
V. ON THE LORD
JESUS CHRIST HANGS ALL THE GLORY OF THE VICTORIES OF HIS FATHER’S HOUSE. The
Christian Church
both collectively and in its individual members
is in an
enemy’s country on this side heaven. It is the Christian’s solace to be assured
that he has not been sent a warfare on his own charges. Apart from the clear
and full revelations of Scripture
no subject of human contemplation is so
saddening as death. He
on whom hangs all the glory of His Father’s house
is
Himself the Resurrection and the Life. Conclusion--Let us seriously inquire
whether we are members of that house. Mere external relationship to it will
avail us nothing. We must be united in the bonds of faith and love to the Lord
Jesus. (J. Smyth
D. D.)
The glory of the Mediator
The idea in the text seems to embrace this statement: That every
attribute belonging to God is concentrated in the Saviour
as “God manifest in
the flesh
” and that the Father is most glorified when we give in our services
all the glory to His Son.
I. UPON HIM HANGS
ALL THE GLORY OF HIS FATHER’S HOUSE OF CREATION. “By Him were all things made
and without Him was not anything made that was made.”
II. UPON HIM HANGS
ALL THE GLORY OF HIS FATHER’S HOUSE OF PROVIDENCE. And what is providence but
creation continued
in upholding
governing
and guiding all things to
accomplish their predestined end? Jesus Christ is on the throne; every painful
feeling is anticipated
every tear is bottled
every anxiety alleviated
every
distress sanctified. He is our Saviour
our Friend
our Refuge and Strength.
III. UPON HIM HANGS
ALL THE GLORY OF HIS FATHER’S HOUSE OF GRACE. Christ’s kingdom is a spiritual
one
set up within the believer’s soul.
IV. UPON HIM HANGS
ALL THE GLORY OF HIS FATHER’S HOUSE OF HEAVEN. “I go to prepare a place for
you. I will come again
and receive you to Myself; that where I am
there ye
may be also.” “Worthy is the Lamb that was slain to receive power
and riches
and wisdom
and strength
and honour
and glory
and blessing”; and thus the
ransomed and renewed universe will “hang upon Him all the glory of His Father’s
house.” (F. Newman
D. D.)
Verse 25
In that day
saith the Lord of hosts
shall the nail that is
fastened in the sure place be removed
Elevation is only held on good character
Even God who drove in the nail can take it out again.
No nail once driven in can do without God
saying
I am driven in now
so I
care not what may happen. The highest lives in obedience; the strongest man
becomes weaker than the weakest when he ceases to pray. Genius cannot keep a
man in a high moral elevation. His genius will soon be discovered to be but
cleverness
not the blooming out of a life that is hidden in the very mystery
of God. Leader of the people! even thou mayest be dispossessed of thy
leadership. Great statesmen are in the hands of God. Journalists
thinkers
the
advance guard of every name
all these hold their position on their good
conduct. Let them be good and faithful servants; let there be no selfishness in
their ambition
no vain conceit because of the influence with which God hath
clothed them; even the nail that is fastened in the sure place may be removed
the very beam in which it finds a place may be cut in two and burned in
unquenchable fire. So
then
we are nothing but in God. (J. Parker
D. D.)
Nepotism
Eliakim comes to ruin in the exorcise of the plenary power attaching
to his office by giving way to nepotism. His family makes a wrong use of him
and with an unwarrantable amount of good nature he makes a wrong use of his
official position for their benefit. He therefore comes down headlong
and with
him all the heavy burden which the peg sustains
i.e.
all his
relations
who
by being far too eager to make the most of their good fortune
have brought him to ruin. (F. Delitzsch.)
Eliakim and Shebna: a couple of tragedies
We have not one
but a couple of tragedies. Eliakim
the son of
Hilkiah
follows Shebna
the son of Nobody. The fate of the overburdened nail
is as grievous as that of the rolling stone. It is easy to pass this prophecy
over as a trivial incident; but when we have carefully analysed each verse
restored to the words their exact shade of signification
and set them in their
proper contrasts
we perceive the outlines of two social dramas
which it
requires very little imagination to invest with engrossing moral interest. (Prof.
G. A. Smith
D. D.)
──《The Biblical Illustrator》