Annotations Upon Isaiah, Chapter 22
CHAP. XXII.
VERSE 1. THE Burden, &c.] See the Notes, Chap. 13.1. and 2 Kin. 9.25. Of the valley of Viſion; that is, of the Land of Judea, ſay ſome, or of the City Jeruſalem, ſay others. I think both are intended. For though the miſeries here foretold ſeem chiefly to be directed againſt Jeruſalem; yet the threatning of any calamity, that was coming upon Jeruſalem, muſt needs be a burden to the whole land, becauſe they ſo much relied upon this, That God's Sanctuary there, would be a Sanctuary to them all; and ſo by foretelling her miſery, the confidence of the whole Land herein muſt needs be ſorely ſhaken. Judea might be called a Valley, becauſe it was compaſſed about with high Mountains; and ſo might Jeruſalem too. For though the Temple, and a chief part of the City, ſtood on a Hill, ſee the Note, Pſal. 78.1. yet the City it ſelf ſtood on a Plain, and was compaſſed about with high Hills, Pſal. 125.2. As the mountains are round about Jeruſalem, ſo the Lord is round about his people: and is therefore expreſly called a Valley, Jer. 21.13. Behold, I am againſt thee, O inhabitant of the Valley, and rock of the Plain. And a valley of Viſion, both of them might be called, Jeruſalem eſpecially, becauſe God did, as it were, viſibly manifeſt himſelf to his people in his Temple there; and becauſe of the many and frequent Revelations and Viſions, whereby God did there make known his Will to his Prophets, who were thence called Seers, 1 Sam. 9.9. And ſome think likewiſe, that there might be ſome alluſion herein to the name of that City Jeruſalem, as ſignifying a place where God ſeeth, or for which God will provide, ſee the Note, Gen. 22.14. I know ſome add to this, that Judea or Jeruſalem is called a Valley, becauſe this State was to be brought down from a great height of proſperity into a very poor and low condition. But whether this was intended or no, is very queſtionable. Rather it may be thought, that in this title, The valley of Viſion, there is covertly hinted a ſtrange contrariety betwixt this and other Valleys, in that other Valleys are the darker, at leaſt not ſo lightſome, becauſe overſhadowed by the Mountains about them; whereas there was more light in this Valley than in other places, becauſe of the light of God's word, that ſhined there ſo brightly amongſt the people. And withal hereby might be implied, That this great priviledg wherein they were wont to glory, of having ſo many Prophets, and ſo much light of God's Word, would not ſecure them from the judgments of God, but rather haſten them; becauſe they made no better uſe of this mercy, but ſtumbled ſo baſely, even in this Valley of Viſion. But now whether this following burdenſome Prophecy be to be underſtood of the taking and ſacking of Jeruſalem by Nebuchadnezzar, or of the diſtreſs it was brought into by Sennacherib the Aſſyrian, in the days of Hezekiah, it is very hard to determine. The moſt Expoſitors by far do underſtand it of the deſtruction of Jeruſalem by the Babylonians. And indeed, that which is here foretold from ver. 2. to ver. 8. doth import far more dreadful miſeries that ſhould befal Judea and Jeruſalem too, than what they endured by the invaſion of Sennacherib; as we may ſee by that which is ſaid ver. 2. of her ſlain mens not being ſlain with the Sword in battel; and ver. 3. of the flight of her Princes, and the captivity of all her people; and ver. 4. of the deſperateneſs of her condition, incapable of any comfort; and ver. 5. of the breaking down of her walls, &c. all which was punctually fulfilled when Jeruſalem was laid in the duſt by the Babylonians, and not when Jeruſalem was beſieged by the Aſſyrians. But now on the other ſide, many of our beſt Expoſitors do judge it moſt likely, that it is the diſtreſs and deſtruction that befel the Jewiſh State and Jeruſalem in particular, by the Invaſion of Sennacherib in the days of Hezekiah, that is here intended. And true it is, that what is added from the 8th verſe, and ſo forward, doth ſo fully agree with that which was done by Hezekiah, his Princes and people, for the defence of Jeruſalem againſt Sennacherib's Army, 2 Chron. 32.1, 2, 3, &c. that it cannot well be queſtioned, but that our Prophet ſpeaks there of that very time. The concluſion therefore is, that I judge it moſt probable, that in this burdenſome Prophecy concerning The Valley of Viſion, the Prophet doth joyntly ſpeak both of the ſad condition Judea and Jeruſalem were brought into by the invaſion of Sennacherib, and alſo of that utter ruin and deſolation that was at laſt brought upon them by Nebuchadnezzar. But now whether this was prophecied before Sennacherib invaded Judea, and ſo that which is ſaid ver. 9, …, &c. concerning the preparations made for the defence of Jeruſalem, is ſpoken of as done already, only to imply how certainly it ſhould be done: Or whether it was prophecied after the invaſion of the Aſſyrians, and ſo it be mentioned here, as ſome think, only to ſhew how juſt it would be with God utterly to deſtroy them by the Babylonians, becauſe the calamities they had formerly undergone by the Aſſyrians, had done ſo little good amongſt them. This I confeſs is ſtill very queſtionable.
What aileth thee now, that thou art wholly gone up to the houſe-tops?] To wit, To ſee the Enemy lying in ſiege about Jeruſalem; or rather, as flying thither in a great fright to ſave or hide your ſelves from the enemy? But for this flying to the houſe tops, ſee further in the Note before, Chap. 15.3. It is clearly a Prophetical repreſentation of ſome great diſtreſs the Inhabitants of Jeruſalem ſhould be brought into; as if it had been ſaid, What is the matter, that inſtead of ſtanding upon your guards to reſiſt your enemies, you are all fled to the houſe-tops? What is become of your former ſecurity and confidence, when you made ſo light of all the threatnings of God's Prophets? But what the diſtreſs is that is here intended, ſee the foregoing Note.
Ver. 2. Thou that art full of ſtirs, a tumultuous City, a joyous City, &c.] This may be referred to the foregoing verſe, and ſo may be underſtood as if it had been ſaid, Thou that art a City ſo full of people, and by reaſon hereof ſo full of noiſe and tumult, ſtirring, and buſling, and running up and down about your ſeveral buſineſſes and occaſions; and withal a joyous City, ſecure and fearleſs, and therefore full of Mirth and Jollity: How comes it to paſs, that having ſuch multitudes to reſiſt an enemy, yet ye are now fled all to the houſe-tops, as it was there ſaid, ver. 1? Doth not this clearly ſhew, that God hath taken away all courage from you? Or it may be referred to that which followeth, Thou that art full of ſtirs, a tumultuous City, a joyous City; That is, Thou that wert ſo, thou that wert ſo fearleſs and full of all kind of rejoycing, behold how thy condition is ſuddenly changed, Thy ſlain men are not ſlain with the ſword, nor …ead in battel; to wit, as valiant men ſhould be. And they that conceive, that it is the beſieging of Jeruſalem by Sennacherib, that is here intended, do accordingly underſtand this of the peoples being ſlain and ſtruck dead, as it were, with very affrightment and fear. But they that think it is meant of the taking and ſacking of Jeruſalem (which ſeems moſt probable) by the Chaldeans, do underſtand it thus, That being ſhut up within the walls, and not daring to go forth againſt the enemy, they died there with Famine and Peſtilence; See the Note, 2 Kin. 25.3. Or elſe that, as is expreſſed in the following verſe, they fled baſely out of the City, and ſo were taken and ſlain, 2 Kin. 25.4, 5, 6.
Ver. 3. All thy Rulers are fled together, &c.] As if he had ſaid, Even thy Princes, that ſhould have hazarded themſelves for the defence of thy people, are fled for fear. And thoſe that think the Prophet is ſpeaking here of the Aſſyrians invading the Land in the days of Hezekiah, do underſtand this of the Captains and Rulers fleeing from all parts of the land, into other neighbouring Countries, or elſe to Jeruſalem, there to ſhelter themſelves. And accordingly they alſo expound that which followeth, They are bound by the Archers, that is, They are ſurprized by the Archers, and bound and carried away priſoners; Or they are ſo bound up with terrour and fear of the Archers, that they dare not ſtand to defend themſelves: All that are found in thee are bound together, That is, All thy Inhabitants, Princes as well as the ordinary people, are fettered with fear, ſee the Note, Pſal. 76.5. Or they are here and there ſurprized and impriſoned together: Which bave fled from far, That is, which are fled from the remoteſt parts of the Country to ſheltter themſelves in Jeruſalem, or elſewhere. But now thoſe that conceive the Prophet ſpeaks here of the calamities that were to be brought upon Jeruſalem by the Babylonians, do accordingly hold, that this, All thy Rulers are fled together, is meant, either of that expedition of Nebuchadnezzar againſt Jeruſalem, when Jehoiachim, and his Princes and people were in great numbers carried away captive into Babylon, 2 Kin. 24.12, &c. Or elſe of that which is expreſly recorded concerning that laſt Siege, when Jeruſalem was taken and deſtroyed by him, to wit, that Zedekiah with many of his Princes and men of war did flee ſecretly out of the City, even as far as the Plains of Jericho, ſee the Note, 2 Kin. 25.4, &c. and were there taken, and either ſlain or carried into captivity; and therefore it follows, They are bound by the Archers, that is, the Babylonian Souldiers, that purſued and ſurprized them. And then the laſt words, I conceive, are meant of the Inhabitants of Jeruſalem, and thoſe that were fled thither for refuge, All that are found in thee are bound together, which have fled from far. And indeed I ſee not how the miſeries here foretold can ſuit ſolely with that which Jeruſalem endured, when it was only ſtraitned and affrighted by Sennacherib's Army, as will be more evident in that which follows.
Ver. 4. Therefore ſaid I, &c.] Some think this is ſpoken as in the perſon of the land of Judea. But it is rather the Prophet that ſpeaks of himſelf; and that not only the better hereby to ſet forth the extreme miſeries that were coming upon Judea and Jeruſalem, (as before in the caſe of the Moabites; ſee the Notes, Chap. 15.5. and 16.11.) but alſo becauſe he was indeed exceedingly grieved for the doleful condition whereinto he foreſaw the Church and People of God would be brought; and that he might the more effectually move the Jews to repent of their wickedneſs, which otherwiſe would bring ſuch dreadful Judgments upon them. Look away from me; as if he had ſaid, Be gone, let me alone, I will weep bitterly, labour not to comfort me, becauſe of the ſpoiling of the daughter of my people; that is, my poor Countrymen, that are as dear to me, or as dear to God, as a Daughter to her Father. See the Note alſo Chap. 1.8. It is all one in effect, as if he had ſaid, The condition of my people is deſperate, there is no place for comfort. Now all this ſeems ſtill to import a more deſperate and comfortleſs condition, than that whereinto God's people were brought by Sennacherib's Army, in the days of Hezekiah.
Ver. 5 For it is a day of trouble, and of treading down, and of perplexity, &c.] See the Notes 2 Kin. 19.3. By the Lord God of Hoſts, ſee the Notes, Chap. 10.5, 6. In the valley of Viſion, ſee the Note above, ver. 1. Breaking down the walls, that is, the enemies breaking down the walls of Cities and houſes. (And they that underſtand this of the havock made by Sennacheribs Army in the days of Hezekiah, do apply it to the fenced Cities, which he took in the land of Judah, before he came to Jeruſalem, 2 Kin. 18.13. But others hold, that it is chiefly meant of Nebuchadnezzars ſtorming Jeruſalem.) And of crying to the mountains, that is, the ſhouting of enemies ſtorming and ſacking the City, that ſhall ring even to the Mountains; or the ſhrieking of the poor Jews, as they ran with great outcries to hide themſelves in the Mountains; or that ſhall be ſo loud, that they ſhall be heard even to the neighbour Mountains. Yea, ſome underſtand this of men, who being in a deſperate condition, ſhall cry to the Mountains to fall on them, and to cover them, as it is expreſſed by our Saviour, Luk. 23.30.
Ver. 6. And Elam bare the quiver, &c.] Here ſome of the Nations are mentioned, that ſhould be imployed either by the Aſſyrians or Babylonians, in their Expedition againſt Judea or Jeruſalem. Elam bare the quiver; That is, the Perſians were there, (ſee the Note, Chap. 21.2.) who were eſpecially famous in thoſe times for Archery; whence is that, Jer. 49.35. Behold, I will break the bow of Elam, the chief of their might: (And obſervable it is, that this people that did now ſerve, perhaps, the Babylonians againſt the Jews, were afterwards imployed by Cyrus to deſtroy Babylon, Chap. 21.2.) As for that which is added, With chariots of men, and horſemen, ſee the Notes, Chap. 21.7, 9. And Kir uncovered the ſhield; That is, The men of Kir, the Medes, were alſo there with their glittering ſhields: For Kir was a City ſcituate in Media, ſee 2 Kin. 16.9. Amos 1.5. and the Notes before, Chap. 15.1. Theſe it ſeems were as much renowned for fighting with Sword and Target, as the Perſians were for Archery. And becauſe they were wont to wrap up their Shields, when they uſed them not, in caſes or coverings, to keep them from duſt and ruſt, which they pulled off when they were to go forth to War, thence is this expreſſion of the men of Kir's uncovering their ſhields.
Ver. 7. And it ſhall come to paſs, that thy choiceſt valleys, &c.] As if it had been ſaid, O thou Valley of viſion, thy richeſt and pleaſanteſt Valleys, even thoſe wherein happily thou hadſt thy Gardens and Orchards, thine Oliveyards and Vineyards, ſhall be full of chariots, lying in Siege about thee; And the horſemen ſhall ſet themſelves in array at the gate; to wit, by way of blocking up the City, or laying Siege about it, or making ready for an Aſſault.
Ver. 8. And he diſcovered the covering of Judah, &c.] As this paſſage is rendered in our Tranſlation, it muſt needs be meant either of God, or the Enemy that invaded Judea, of whom it is here ſaid, That he diſcovered the covering of Judah. And becauſe of that which follows in the ſequel of this Chapter, ver. 15. concerning Shebna, who is commonly thought to have been a chief Officer in Hezekiah's Court, ſee the Note 2 Kin. 18.18. it is moſt probable that Sennacherib the Aſſyrian, who beſieged Jeruſalem in his days, is the enemy here intended. If we take it as ſpoken of God, then by his diſcovering the covering of Judah, may be meant, either 1. that he would take away their covering from them, and leave them naked, expoſed to utter deſtruction, (for Prophetically he ſpeaks of that which was to be, as if it were done already;) and by their covering may be meant, either that which might well have been a covering to them, to wit, his own protection, had they not forced him by their wickedneſs to withdraw it from them; or elſe that which they hoped would be a covering and ſafeguard to them, as the City Jeruſalem, (to which they fled from all parts of the land to ſhelter themſelves.) Or the Temple, (which they looked upon as an invincible Sanctuary to them:) Or their Riches, or ſtrong Fortifications, &c. all which God threatens to ſtrip them of. Or, 2. that he would diſcover their covering, that is, he would cauſe them to diſcover it, and bring it forth to light; to wit, by bringing an enemy upon them, that ſhould cauſe them in all haſte to run to their Armory and Magazine, that had been long ſhut up, to open it, and bring forth their Arms and Ammunition, wherein they hoped to ſecure themſelves from the attempts of their enemies againſt them. And thus underſtanding the words, the following clauſe may ſeem to be added, the better to explain this, And thou didſt look in that day to the Armor of the houſe of the foreſt. Or, 3. that he had diſcovered and found out (wherein God may ſpeak of himſelf after the manner of men) what the covering of Judah was; that is, what it was wherein they truſted, and wherewith they hoped to cover themſelves from this ſtorm that was coming upon them, namely, their own ſtrength, and the outward means they would with all diligence uſe to oppoſe their enemies: And this indeed we ſee is largely ſet forth in this and the following verſes. But now if we underſtand theſe words as ſpoken of the enemy, that he diſcovered the covering of Judah; then the meaning muſt needs be, that he had taken away their covering from them, to wit, by ſurprizing and beating down, either their ſtrong holds, in the borders of their land; or the walls and gates, the rampirs and other outwarks, with which they ſought to cover and ſhelter the City Jeruſalem. And then for the next clauſe, And thou didſt look in that day to the armour of the houſe of the foreſt, the drift of that I conceive is clear, to wit, that when the enemy was marching againſt Jeruſalem, their eye was preſently upon the Armory and Magizine which they had in that City; inſtead of looking to the Lord, they looked to that as their main help and refuge. And that this was the houſe of the foreſt, which Solomon built, is moſt probable, ſee the Note 1 Kin. 7.2. yet ſee the Note alſo Cant. 4.4. And however we muſt ſtill remember, that it is not the uſing of outward means for their defence, that is here condemned; but their relying principally upon this, with neglect of God. But the great queſtion ſtill is, What that day was, which the Prophet here intended, And thou didſt look in that day to the armour of the houſe of the foreſt? To which I anſwer, that moſt Expoſitors hold, that both here and all along in the following verſes, the Prophet ſpeaks as of things done already; but only intends thereby how certainly they would thus do, when the day of trouble and treading down, threatned before, ver. 5. ſhould by their enemies be brought upon them. And thoſe that underſtand hereby that woful day, when Jeruſalem ſhould be taken and ſacked by the Babylonians, do add further, that the Prophet doth purpoſely expreſs the buſie buffing they ſhould then make for the defence of their City, after the ſame way that was taken in the days of Hezekiah to defend it againſt Sennacherib's Army; purpoſely to intimate, that though they would ſeem herein to imitate that which Hezekiah had done, 2 Chron. 32.2, 3, &c. yet there would be in them nothing of that Faith and Piety, which was found in Hezekiah, when he did ſo. But for the fuller reſolving of this Queſtion, ſee the Note before, ver. 1.
Ver. 9. Ye have ſeen alſo the breaches of the City of David, that they are many, &c.] That is, Hearing of your enemies marching againſt you, ye took a view of your walls, and ſo took notice of the many breaches therein, which had not been minded in times of Peace, that ye might repair them: yea, and that too in the walls of the inner City, (as fearing the enemy might break in thither) which becauſe it was long ſince taken by David from the Jebuſites, was therefore more peculiarly called the City of David, ſee the Note, 2 Sam. 5.7. And indeed of Hezekiah it is ſaid, that when he feared that Sennacherib would come and beſiege Jeruſalem, he built up all the wall that was broken, 2 Chron. 32.5. And that he gathered together the waters of the lower pool; to wit, both that the enemies Army might be diſtreſſed for want of water, and that they in the City might all the time of the Siege be furniſhed with water for all occaſions, ſee the Notes, Chap. 7.3. 2 Kin. 20.20. 2 Chron. 32.3, 4. and Neh. 3.16. But ſee the foregoing Note, ver. 8.
Ver. 10. And ye have numbred the houſes of Jeruſalem, &c.] That is, ſay ſome, the men, or the inhabitants of the houſes, to wit, that they might by an equal proportion appoint a ſet number of thoſe that were fit to bear Arms, for the ſeveral ſervices of the Siege, for watching and warding, and for being upon the Guards, and ſuch like: Or that they might know what quantity of bread and other proviſions would be requiſite againſt the Siege, in caſe they ſhould be brought to give out allowances to the ſeveral Families therein. But rather it is meant of the houſes themſelves, that they took a ſtrict account of the houſes in the Suburbs, upon and about the walls, that there might be none left ſtanding that might be advantageous to the Enemy to ſhelter themſelves in, nor any way out of which the Inhabitants might have any ſecret correſpondence with them, or that might be any way a hinderance to their repairing of the Walls, or to the defence of the City; which the following words ſeem to imply, And the houſes have ye broken down to fortifie the wall; That is, ſuch houſes as were not fit to ſtand, ye pulled down, that there might be room for ſuch companies of Soldiers, as were to be in a readineſs for the defence of the walls; and that with the Stone and Timber of thoſe they pulled down, the City-walls might be repaired.
Ver. 11. Ye made alſo a ditch between the two walls, for the water of the old pool, &c.] We read of two walls which Jeruſalem had, Jer. 39.4. and which were fortified by Hezekiah, for the better defence of that City againſt Sennacherib, 2 Chron. 32.5. Now between theſe two walls it is ſaid they made a ditch, or a pond, as a receptacle for the water of the old pool, called elſewhere the upper pool, ſee the Note, Chap. 7.3. as likewiſe the foregoing Notes, ver. 8, 9. But ye have not looked unto the maker thereof, neither had reſpect unto him that faſhioned it long ago; That is, whilſt ye were thus eagerly intent upon the uſing of all outward means for the ſecuring of your City, ye never minded nor looked after God, who had long ago made it an holy City, an habitation for himſelf to dwell in, and who had by his Providence raiſed it to that glorious condition, wherein then it ſtood; ye took no care by calling upon him, and by turning from your evil ways, to engage him to protect and defend your City, who being the Maker thereof, would certainly have preſerved the work of his own hands, if ye had ſought to him in a right manner. See the Note, 2 Kin. 19.25. Some, I know, by the Maker thereof, &c. underſtand the Maker of the Pools and Water-works before-mentioned, which God had provided for them: And others underſtand it of the Lord, as the Author of thoſe judgments, which according to what he had determined long ago, were now to come upon them. But the former Expoſition I conceive is the beſt. Only, if we refer this to the times when they made ſuch preparations to defend Jeruſalem againſt Sennacherib's Army, it muſt be underſtood of the generality of the Princes and people, who might be regardleſs enough of God, and rely wholly upon outward defences, though Hezekiah and other the faithful Servants of God, did chiefly look to God, as their only ſure refuge. And yet even of Hezekiah himſelf it might be truly ſaid, that his Faith was exceedingly ſhaken, when by his Ambaſſadors he begged peace of Sennacherib upon ſuch baſe terms, and pillaged the Houſe of God, that he might pacifie him, 2 Kin. 18.14, 16.
Ver. 12. And in that day, &c.] See the foregoing Notes, ver. 1. and ver. 8, 9. did the Lord God of Hoſts call to weeping and to mourning; to wit, by his Prophet, who gave them warning of the Judgments that were coming upon them, and invited them to Repentance, for the prevention of thoſe evils; and likewiſe by the Judgments themſelves which God had brought upon them, and upon their Brethren of the ten Tribes. And becauſe the Jews were wont by publick Proclamation to invite the People to Faſting and Mourning, as it is ſaid of Jehoſhaphat, that he proclaimed a Faſt throughout all Judah, 2 Chron. 20.3. it may well be that there is an Alluſion thereto in this expreſſion of the Lord's calling them to weeping and to mourning. As for the following words, And to baldneſs, and to girding with ſackcloth, we muſt know, 1. That by baldneſs is Hyperbolically meant bitter and paſſionate mourning, as when men did in that caſe ſhave their heads, ſee the Note, Job 1.20. or tear off the hair of their heads and beards, as it is ſaid Ezra did, Ezr. 9.3. which though it were forbidden God's people in their mourning for the dead, ſee the Note, Levit. 19.27. yet in caſe of publick Calamities and Repentance, ſo that it proceeded not from Deſpair and Impatience of Spirit, but from a vehement indignation againſt ſin, and contrition for ſin, it ſeems to be approved and commanded, Mic. 1.16. Make thee bald, and poll thee for thy delicate children; enlarge thy baldneſs as the eagle, for they are gone into captivity from thee.
Ver. 13. And behold, joy and gladneſs, ſtaying Oxen, and killing Sheep, eating fleſh, and drinking wine, &c.] That is, inſtead of faſting and mourning, they give up themſelves wholly to jollity and feaſting; Let us eat and drink, for to morrow we ſhall die: as if they had ſaid, The life of man is ſhort, and is many times gone on a ſudden; we may perhaps die to morrow; and therefore let us be merry, and take comfort in what we have whilſt we may: Or, rather thus, The Prophet tells us, that we have not long to live; an enemy will ſuddenly break in upon us, that will deſtroy us all; let us therefore be jovial whilſt we may; and while we are yet alive, let us make a merry day of it. Thus they ſcoffed at the threatnings of Gods Prophets. And becauſe the not believing of that which God hath revealed to us concerning the Reſurrection of the Dead, doth work in men the ſame prophane ſecurity, the Apoſtle applieth theſe words to them, 1 Cor. 15.32.
Ver. 14. And it was revealed in mine ears by the Lord of hoſts, &c.] See the Note, Chap. 5.9. Shure…y this iniquity ſhall not be purged from you till ye die, &c. as if he had ſaid, God hath in my hearing pronounced this doom againſt you, that his judgments ſhall follow you all your days, till at laſt you are cut off by Death. But ſee alſo the Note, 1 Sam. 3.14. in theſe words, Surely this iniquity ſhall not be purged from you till ye die. The Prophet ſeems to upbraid them with that ſcornful ſpeech of theirs, Let us eat and drink, for to morrow we ſhall die.
Ver. 15. Thus ſaith the Lord God of hoſts, Go, get thee unto this Treaſurer, even unto Shebna, which is over the houſe.] This is a Prophecy againſt a particular perſon, delivered, as it ſeems, at the ſame time with that which went before, concerning the ſtate of Judea or Jeruſalem in general. And becauſe amongſt the Nobles that were ſent out by Hezekiah to treat with Sennacherib's Captains, 2 Kin. 18.18. we find one Shebna mentioned, and likewiſe Eliakim the Son of Hilkiah, (of one the Prophet ſpeaks afterward, ver. 20.) therefore moſt Expoſitors do hold, that theſe were that Shebna and Eliakim, that were Hezekiahs great Officers, and that accordingly the foregoing Prophecy (ſome part of it, at leaſt, if not all) muſt be underſtood of the havock made in Judea, and the ſtraits whereunto Jeruſalem was brought by Sennacheribs Army. And indeed they that underſtand the foregoing Prophecy of the taking and ſacking Jeruſalem by the Chaldeans, have nothing to anſwer to this Objection, but that, either 1. to gain the greater credit to that which the Prophet had foretold, that was ſo long after to come to paſs, here he foretels that which within a few years after ſhould be accompliſhed; Or elſe, 2ly. That this Shebna and Eliakim, of whom the Prophet here ſpeaks, were two other of the ſame name, that lived in Jeruſalem a little before the time of the Babylonians invading Judea, which is altogether improbable. But if the Prophet ſpeaks here, may ſome ſay, of a Shebna and Eliakim, that were in Hezekiahs Court, why is it ſaid here, that Shebna was Treaſurer, and over the houſe, that is, Comptroller, or Lord High Steward of the King, houſe; whereas in that, 2 Kin. 18.18. it is ſaid, That Eliakim the Son of Hilkiah was over the houſhold, and Shebna is only called the Scribe or Secretary? To which may be anſwered, either that this Shebna, againſt whom the Prophet here prophecieth, was not the ſame Shebna that is mentioned 2 King. 18.18. (as is there noted) Or elſe rather, that though Shebna was Treaſurer, and over the houſe, when Iſaiah was appointed to denounce the following Judgment againſt him, yet before that time that Sennacheribs Army came againſt Jeruſalem, he had been by Hezekiah, upon ſome fair pretence, removed from the place of being over the houſe, and put into a place of leſs Dignity; to wit, that of being the Scribe or Secretary, and Eliakim advanced to that place of being Lord Steward of the Kings houſe; and that this was the beginning of Shebna's fall. However evident it is, that he was a rotten-hearted man, altogether unworthy of that great place he held, advanced perhaps thereto by Ahaz; and not therefore at firſt to be removed by Hezekiah: for that which is mentioned in the following verſe of his proud providing ſuch a ſtately Sepulcher for himſelf after he was dead, ſhewed him to be one of thoſe that minded not the threatnings of Gods Prophets, but went on in his ways ſecurely, when the Land, the City and the whole people, were like to be brought into a very ſad Condition. And therefore I conceive theſe words, Go, get thee unto this Treaſurer, were ſpoken in a way of contempt and indignation; as if the Lord had ſaid, Go, get thee to this wicked wretch, this Treaſurer, &c.
Ver. 16. What haſt thou here, &c?] That is, as ſome would have it, What haſt thou to do here? This place of Honour is no way fit for ſuch a one as thou art. Or, What haſt thou here? and whom haſt thou here? That is, What poſſeſſion of Inheritance, or what Kindred, or Allies, haſt thou here in the Land of Iſrael, that thou haſt hewed thee out a Sepulcher here; to wit, in Jeruſalem, or in the Land of Judea, as he that heweth him out a Sepulcher on high; that is, a lofty Sepulcher, or a Sepulcher in ſome conſpicuous and eminent place; and that graveth an habitation for himſelf in a rock? that is, That buildeth himſelf ſome ſtrong and ſtately Palace that ſhall abide for many Generations, as being built upon a rock; or, that heweth him out a gallant Tomb in a rock, the houſe or habitation wherein he muſt dwell when he is dead, that it may remain as a Monument of his Greatneſs amongſt his Poſterity for many Ages. He was, it ſeems a Foreigner, at leaſt a man of mean and obſcure parentage, come up of nothing; (which may ſeem the more probable, becauſe in that, 2 Kin. 18.18. where the three Princes are named, whom Hezekiah ſent out to parley with the Aſſyrian Captains; the other two have their parentage mentioned, but of Shebna it is only ſaid, that he was the Scribe) and ſo by this ſharp expoſtulation, he is taxed, 1. for his exceeding pride and arrogancy, not in that he provided a Sepulcher for his dead body before-hand, See Matth. 27.60. but in that being ſuch a one as he was, he ſhould provide ſuch a Magnificent and Princely Monument for his dead Corps; as if he had been of great birth and ancient deſcent. And 2ly. for his fond and preſumptuous confidence, that he ſhould certainly live and die in Jeruſalem, whereas it ſhould be nothing ſo; God having determined, that he ſhould be depoſed from his place of Honour, and be carried into a far Country, where he ſhould die, and be laid up in the earth, far enough from that glorious Tomb which he had erected for himſelf, as is more largely ſet forth in the following verſes.
Ver. 17. Behold, the Lord will carry thee away, &c.] Some would have this rendred, as it is in the Margin, Behold, the Lord who covered thee with an excellent covering, and clothed thee gorgeouſly (which muſt be underſtood of the Robes he wore proper to that place of Honour whereunto God had advanced him) ſhall ſurely turn and toſs thee; as it followeth in the next verſe. But queſtionleſs the Tranſlation in our Bibles is the beſt, Behold, the Lord will carry thee away with a mighty Captivity. It is in the Hebrew, with the Captivity of a man, but thereby is meant a mighty Captivity; and that, ſay many Expoſitors, becauſe men-Captives are commonly uſed more hardly, and carried farther away, than thoſe of the weaker Sex are. It is, as if he had ſaid, Thou makeſt full account to live and die in Jeruſalem, but God will certainly ſend thee packing into a far Country, and there thou ſhalt end thy days: he will make thee famous in another manner, than that which thou affecteſt; and thou ſhalt not be buried in an ordinary way, but with contempt and diſgrace; and will ſurely cover thee; that is, he will even overwhelm thee with ſhame and confuſion. And herein there may be an Alluſion to the Cuſtom of Covering the faces of thoſe that were condemned to die. See the Note Eſth. 7.8. And this, no doubt, with all that which followeth in this Prophecy, was in due time accompliſhed; but how and when it came to paſs, the Scripture doth no where expreſs. Some think that he went out ſecretly and perfidiouſly to Sennacherib upon a deſign of betraying Jeruſalem to him; at which time the Aſſyrian Army being miraculouſly deſtroyed, Sennacherib in a great rage carried him away with him. Others conceive that he was carried away by the Babylonians together with Manaſſeh. And others ſay, that he was baniſhed by Hezekiah, or that he went away of his own accord into Foreign parts, being diſplaced and caſt out of the Court, and there lived and died miſerably. But all theſe are but Conjectures.
Ver. 18. He will ſurely violently turn and toſs thee like a ball into a large Country, &c.] That is, as a ball being thrown with great ſtrength in a large plain, where there is nothing to ſtop it, will fly and run very far way; or may be toſſed up and down from one place to another, becauſe the place is very ſpacious every way; ſo the Lord will be ſure to ſend thee far away from the place of thy preſent abode, into the Territories of ſome great King, that hath large Dominions; and there thou ſhalt be driven up and down from place to place in an afflicted and reſtleſs Condition; there ſhalt thou die in a ſtrange land, not in Jeruſalem, where thou haſt provided thy ſelf ſuch a ſtately Sepulcher; And there the Chariots of thy Glory ſhall be the ſhame of thy Lords houſe; that is, ſay ſome, Thy former Glory ſhall be turned into extream contempt, which ſhall redound much to the ſhame of thy Lord, whilſt it ſhall be ſaid of him in his poor and wretched eſtate, That once he lived as a Prince in Hezekiah's Court; Or rather, thy rich and glorious Chariots wherein thou now rideſt up and down in great pomp and ſtate, ſhall then tend to the diſhonour of thy Lord, and of his houſe too, over which thou art ſet; in that it ſhall be ſpoken of to his diſgrace, that ſuch a vile wretch as he ſhould be ſo highly advanced, and live in ſo great Grandeur in Hezekiah's Court.
Ver. 19. And I will drive thee from thy ſtation, &c.] This is ſpoken in the perſon of God. Though thou thinkeſt thy ſelf firmly ſetled in Jeruſalem, I, ſaith the Lord, will drive thee from thence, and from thy state; that is, thy Office, and place of Dignity, ſhall he pull thee down, that is the King; yet it may well be, as many others think, that even this alſo is meant of God, the Prophets ſpeaking here of God in the the third perſon. And for the place from which Shebna was to be removed, See the Note above, ver. 15.
Ver. 20. And it ſhall come to paſs in that day, &c.] To wit, when thou O Shebna, ſhalt be removed from thy place in the Court of Judah, that I will call my ſervant Eliakim; that is, I will cauſe Hezekiah to advance him, that he may in thy place ſerve me faithfully: and this was done before Rabſhakeh ſummoned Hezekiah to deliver up Jeruſalem to him. See the Note, 2 Kin. 18 18. and the Note above, ver. 15.
Ver. 21. And I will clothe him with thy robe, and ſtrengthen him with thy girdle, &c.] To wit, the robe and girdle which belonged to thee, as Lord High Steward of the Kings houſe. See the Notes Chap. 11.5. and Job 12.18, 21. he ſhall be advanced to the place of Honour, which now thou enjoyeſt; for ſo this Expreſſion is explained in the following words, and I will commit thy Government into his hand. All which was now made known to Shebna, the more deeply to wound his heart; for though it muſt needs be ſad tidings to ſuch an ambitious wretch, to hear of his being depoſed from ſo high a dignity, yet it is like enough, that it added to his vexation, to be told of the man that ſhould be honoured with his place. And it may well be too, as ſome conceive, That this Prophecy of Iſaiah might haſten both the downfall of the one, and the advancement of the other, and he ſhall be a Father to the inhabitants of Jeruſalem, and to the houſe of Judah; That is, he ſhall with much Fatherly Affection and Care govern the people of the land, to wit, as a prime Counſellor under the King, and they ſhall love and honour him as a Father.
Ver. 22. And the key of the houſe of David will I lay upon his ſhoulder, &c.] By the houſe of David is meant the King's Court or Houſhold, ſee the Note, Chap. 7.2. And it was commonly ſo called, becauſe God had ſo often promiſed that the Soveraignty and Kingly Power in that Nation ſhould be ſetled in the Family of David; and accordingly, by laying the key of the houſe of David upon the ſhoulder of Eliakim is meant, that he ſhould be made Lord High-Steward, or Comptroller of the King's Court, and ſhould have the Supreme Power, under the King, of ordering and diſpoſing all things in his houſe, and in governing his Family. Becauſe he that hath the juſt command of the keys in a houſe, hath power to diſpoſe of all things therein at his pleaſure, and no man can come into the houſe, or go out, but by his leave, (whence it is that the poſſeſſion of houſes and the ſupreme command over Towns and Cities, is uſually given unto men, by the delivering up the keys to them;) therefore even in theſe times, they that have chief Charge and Government in the Courts and Houſes of Kings, have uſually a Golden Key, as the ſign and badg of their Office. And ſome think that it was ſo with Eliakim, at leaſt that he wore the figure of a key made with embroidered work upon his cloak, and that thence it is ſaid, that the Key of the houſe of David ſhould be laid upon his ſhoulder: But theſe are mere conjectures. The true reaſon why it is ſaid, that this Key of Government ſhould be laid upon his ſhoulder, was to ſignifie the great weightineſs and burden of that charge, which was hereby impoſed upon him; ſee the Notes, Chap. 9.6. And to hint, it may be, the abilities wherewith God had furniſhed him for ſo great a ſervice, that God had given him ſhoulders fit to bear ſuch a burden. So he ſhall open, and none ſhall ſhut; and he ſhall ſhut, and none ſhall open; that is, he ſhall have abſolute Power for the governing of the Royal Family, and for the ordering of all things therein: Nothing ſhall be done without him, nor ſhall any man have power to croſs or hinder him, in what he will have done. And herein was Eliakim a type of Chriſt; whence it is that St. John, clearly in reference to this place, doth ſet forth the Supreme Power of Chriſt in and over the Church in theſe very terms, Rev. 3.7. He that hath the key of David, he that openeth, and no man ſhutteth; and ſhutteth, and no man openeth.
Ver. 23. And I will faſten him as a nail in a ſure place, &c.] To wit, As a nail, which men uſe to faſten ſurely in ſome wall or poſt, that they may thereon hang their houſhold Utenſils; ſee the Note, Ezra 9.8. The meaning is, that God would ſo ſettle him in that Office, whereto he was to be advanced, that he ſhould never be removed from thence, as Shebna ſhould be: As he would make him conſtanly iuſt and faithful in his place, that he ſhould no way deſerve to be removed, ſo he would alſo ſecure him from being injuriouſly or cauſeleſly thruſt out: And he ſhall be for a glorious Throne to his Fathers houſe; That is, he ſhall be an exceeding great honour to the Tribe of Judah, of which he is, ſay ſome; or rather to all his Kindred and Family, and by his means they ſhall live in very great ſplendor and glory, as great in a manner, as if they were of the Blood Royal. And this is oppoſed to that which was before ſaid of Shebna, ver. 18. that he ſhould be the ſhame of his Lords houſe.
Ver. 24. And they ſhall hang upon him all the glory of his fathers houſe, the offſpring and the iſſue, &c.] That is, All his Kindred and Allies, even they and their Poſterity, together with all the Honour and places of Dignity they enjoy, ſhall wholly depend upon Eliakim, that nail in a ſure place, (as he was called in the foregoing verſe) and they ſhall willingly acknowledg that all their glory was derived to them from him. And then the more fully yet to expreſs how they ſhould all, even to the meaneſt of them, receive ſome benefit by his greatneſs in the Kings Court, following ſtill the ſame metaphor, he adds, all veſſels of ſmall quantity: from the veſſels of Cups, even to all the veſſels of flagons; (or, as it is in the margin) inſtruments of viols, that is, both Cups and Pots of ſeveral weights and ſizes; and likewiſe all kind of muſical inſtruments. And the meaning is, that not only the greater ones in his Family, that were of moſt note, and fitteſt for honourable Imployments, ſhould be preferred and upheld by him; but that all of what rank and condition ſoever they were, even to the very Servants of their Families, ſhould receive ſome advantage, either in ſome imployment aſſigned, or ſome reſpect given to them, by reaſon of their Relation to him, and dependance upon him. Thoſe I know, that by his Fathers houſe, do underſtand more generally the whole Tribe of Levi, do accordingly expound theſe words in a larger extent; to wit, That all the people, rich and poor▪ ſhould depend upon Eliakim, and willingly ſubmit to him; and that he ſhould uphold and defend, not the Nobles and Rich, and Great Ones only, but even the pooreſt and meaneſt amongſt them, and all that belonged to them; and that the benefit that ſhould redound to the people by his wiſe ordering the Affairs of the Realm, ſhould continue from one Generation to another; the offſpring and the iſſue. Again others would have the meaning to be, That all the Officers at Court, even to the meaneſt of them, ſhould depend upon him, and be at his diſpoſing, and be under his power and government. But the former Expoſition is clearly the moſt genuine.
Ver. 25. In that day, ſaith the Lord of Hosts, ſhall the nail that is faſtned in the ſure place, be removed, and be cut down, and fall, &c.] That is, Shebna, that ſeems now to all men to be ſo ſurely ſetled in his place, that there is no likelihood of removing him, even as a nail is nailed and faſtened in a ſure place, and is himſelf moſt confident of it, as appears by the ſtately Sepulchre he hath in Jeruſalem built for his dead body, ver. 16. even he ſhall be thruſt out of his Office, that Eliakim may ſucceed in his place; and the burden that was upon it ſhall be cut off, that is, All that had their dependance upon him, ſhall ſink with him; and all the hopes of his wicked faction, that reſted and relied on him, ſhall together with him fall to the ground.