Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Isaiah · Chapter 22
CHAP. XXII.
THe burthen of the valley of Vision, &c. The Septuagint renders it, Of the valley Vers. 1.of vision, of Zion, expressing the place here threatned, which is here Hebr. only by a Periphrasis set forth. For Zion and Jerusalem are certainly meant here, as all agree, because it was the seat of the Prophets, to whom by visions God revealed things to come, and they were called videntes, Seers, therefore respect also was had to the name Moria vision. And although it were a mountainous place, yet it is set forth by the name of a valley, because brought so low by Gods just judgements for their sins, and this was by Nebuchadnezzar, as Ier. 39. 2 Kin. 25. so Jerom. Some as Sasbont hath it, refer it to the Hieronym. Adam Sasbont.time of Sennacherib, as indeed Iunius doth because Elam spoken of vers. 6. was a City in Assyria, and Shebna, who was in Hezekiahs dayes vers. 15. when Sennacheribs Army came against Ierusalem: Some to the destruction by the Romans, but he stands for this, and Lyra also. And Musculus saith, it is the destruction to come by the Caldees, that is here threatned, and I cannot see Lyra. Musculus.how it can be applied to the Assyrians, because when they came against Ierusalem, in stead of destroying it, they were destroyed. But Calvin will have Calvin.the whole Land of Iudea meant by the valley of vision, being called valley, because however it were mountainous, yet in part it consisted of valleys, and it was generally a plain compassed about with mountains; and if it be so understood, haply that coming of Sennacherib against the Cities of Iudah, and taking them may be meant, yet ver. 2. calling the place here prophesied against a City of stirs, a joyous City, makes it plain, that not all Iudea but Ierusalem is meant, and the destruction by Nebuchadnezzar. Whereas it is objected, Lyra saith, that the Elamites were brought by Nebuchadnezzar as his hired men. Others granting, that the Elamites came with Sennacherib, say that the destruction by the Caldees being prophesied of to ver. 5. he there propounds the danger before this past, in which they had been by the Assyrians in Hezekiahs time, and were saved, but not any whit the more turned in their hearts from sin, and to fear God and trust in him, but in worldly means of defence, of which see vers. 9, 10, &c. which seems to be the best. The Note of Calvin Calv.hereupon is good, in that it is not plainly called Iudea or Ierusalem, but the Note. valley of vision, that a check was hereby secretly given to the Jews for being so wicked in the midst of Gods Prophets, a Countrey alone of visions, and so of more light, and yet turned by their sins into obscurity, as low ground compassed with high hils hath lesse of the Suns light, then higher grounds; thus they made mountains valleys, dark and obscure by their sins elswhere called darkness, as Ioh. 3. 19. They love darknesse more then the light. What aileth thee, that thou also art gone up to the house tops?] See the like touching Moab before, Chap. 15. 3. for which he saith, That thou also, being in distresse by the Army of the Caldees, he sheweth, that they should go up, and seeing the mighty Army of their enemies, in stead of going out couragiously to fight, stand there weeping like women: and that we may not doubt how they could stand upon their house-tops, it is to be known that their buildings were battlements to walk upon.
A City of tumult and noise, and of joy; that is, of joy before the Caldees coming, Vers. 2.but now clamour, fear and trouble. Thy slain men are not slain with the sword, viz. Because by famine through the long continuance of the siege, for 2 King. 25. 3.it lasted about six moneths, even till bread failed them in the City, and this was a greater judgement, then to die fighting valiantly against their enemies, wherein men glory. But these had no hearts so to do, but being pined away and dying through famine, without having any battel, they perished so, that the Caldees at length brake in, there being few to make resistance, and those that were, fleeing out another way. One hath a conceit, that they are said to be slain, but not by the sword of the enemy, but by Gods hand, as Titus himself acknowledged when he saw the strength of their wals, after the City taken, when he said, What power of man could have drawn the Jews out of these munitions? it was therefore Gods power that did it, Ios. l. 7. c. 16.
All thy rulers fled together, they are bound by the archers, &c. Or rather, as Vers. 3.the word foreign Michasheth signifies, From the Bow, that is, as Iunius hath it, from using the Bow; The Vulgar Latine hath it, Duriter vincti sunt, because the word foreign from which this may seem to be derived, signifieth durus, and so indeed the sense will be good. For so the History 2 King. 25. doth excellently accord ver. 3, 7. and 2 Chron. 36. for their rulers, it is expresly said, They were bound with fetters of brasse, not only Zedekiah, but also Iehoiakim and Iehoiakin before him. All that were found in thee were bound;] That is, all the men of warre left, of whom it is said, that Nebuzaradan carried them away to Musculus.Babylon, their binding, which was common to Captives, being understood. Thus Musculus also understands it, or of Iehoiakin and his Princes, 2 Kin. 24. saying, that these things agree not to the time of Sennacherib, when no such thing was done, but I rest in the former. Touching the words there is also another reading, Fled together from the Bow, they were bound, all that were found in thee were bound together, so Hebr. verbatim, by distinguishing it into two sentences, as it may well be, and then without question this is the best reading. They fled from afar off. Some referre this to Zedekiah the King, who fled from the Caldees, but was taken and brought to the King of Babylon, but it is not said afarre, but from afarre, therefore it is better understood of such as came from other parts of Iudah in time of this danger, thinking to be sheltered in Ierusalem, but all this should not profit them.
Therefore, said I, Look away from me, I will weep bitterly, &c. If for Babylon Vers. 4. Chap. 21. 3.he wept, and was grieved in humanity, much more in brotherly charity for Ierusalem, the treading under-foot whereof he foresaw now, and the making of it a valley of misery in stead of a mountain of holinesse. And thus ought we all to sympathize with the Church in her distresse, or else we are not living but dead Note. members of the same mysticall body, and fail of the duty commanded, Weep Rom. 12. 15.with them that weep. And Isaiah by weeping thus before it came, sought to move the Jews to repentance and sorrow, as Christ afterwards foreseeing the destruction of Ierusalem, wept over it.
And Elam bare the quiver with the charets of men and horsmen, &c. heb. Vers. 6.with the chariot of man, horsmen, to distinguish the chariots in which they came, from others bearing burthens, he saith, a mans charet, and the men drawn in these charrets are called horsmen, because whether they rode on horseback or in charrets, they were horsemen. By Elam the Persian is meant, and by Kir the Median. For Elam see chap. 21. 2. For Kir 2 King. 16. 6. where Iunius sheweth, Junius.that it was a part of Media called after the captivity Syromedia, and Kir, signisying a wall. because it was compassed with an high mountain, being as a wall unto it: Ierom saith, that the Prophet goeth on here to describe the taking of Hieron. Calvin.Jerusalem by the Caldees, but Calvin understands it as belonging to the coming of Sennacherib against Jerusalem, by which danger after it was past, they were not moved, and therefore it was not likely that they would by his threatning of a destruction to come long after, as I have partly touched before and approved If that which was then done were not meant, how could that touching Shebnah vers. 15. be brought in, seeing he was over the Kings house in Hezekiah's time, and not in Zedek…ah's, but put down to be but Scribe, as is here prophesied, Eliachim being preferred to that more honourable office, as appears Ckap 36. and 37. And Kir uncovered the shield, Vulg. Lat. and the shield made naked the wall: for Kir signifieth a Wall, but because it is a proper name also, and setteth forth the Medes, as hath been shewed, our translation is more sensible, the meaning being, that having their shields covered at other times, now preparing to battel they uncovered them.
Ver. 7. Thy choice valleys were filled with charrets, &c. that is, where their vineyards and olive-yards and gardens were, and the horsemen shall set themselves in aray at the gate, that is, shall come so near that there shall be no copy of fleeink away for the besieged.
And he discovered the covering of Judah, and thou didst look to the armour of the house of the forrest: Here the Prophet sheweth, what the wicked Jews did Vers. 7.in the time of their danger, viz. make preparations by force of arms to defend themselves, God in whom their help did chiefly consist being neglected: as appears plainly, if we reade ver. 8. 9. 10. 11. 12. together. By the covering of Judah then must needs be meant the armory, wherein weapons for war in abundance were kept, and shut up so that they were as covered, and lay hid, but now the doors were opened, and they were discovered to the view of all men, many thousands going forth armed with them. The house of the Forrest wherein they lay, was of the Forrest of Lebanon built by Solomen, 1 King. 7. 2. He discovered the covering of Iudah, then, is no more, but as if he said, the covering of Iudah was discovered, thus also the Vulg. Lat. reades it: Calvin saith, that some by the Calvin.uncoverer of the covering here understand God, and some refer this uncovering to the enemy, but he is for the former. Lyra, who is for the destruction by Lyra.Nebuchadnezzar, saith, that by this covering the Temple is meant, which was covered as most holy, that none might behold it where the glorious Cherubims stood, and wherein Iudah trusted as a covering to protect them, as appears by their saying, The Temple of the Lord. Jer, 7. 4. Iunius by the covering uncovered, understands Junius.their bulwarks in the borders of Iudah taken by the enemy, and by the house of the forest, not that built by Solomon, because that was not now in the Jews hands, but any houses in forrests at large, where warlike iustruments were made. Some will have hidden treasures meant by the covering, which were now brought forth to maintain souldiers, and some by the house of the forrest an house built and filled with arms by David, which lay hid from the sight of the common people till now. But to leave divers mens conceits, here is one and the same thing set forth in two phrases, viz. the house of the Forrest of Libanus opened to bring forth arms for their defence, where they were before covered and kept, when they had no need to use them. For the drift of the Prophet is to shew all the carnal means which the Jews used to defend themselves, and to reprove them therefore because they did not flee to fasting and praier to God, which was the chief. And he begins with their seeking first for store of arms in this verse, and therefore it doth nothing agree to expound it either of the vale covering the most holy place opened to enter in and prophane it, as Ierom doth, or as Lyra, or of the bulwarks entred by the enemy, but only, as was first said, and why Iunius should decline that exposition of the Forrest of Libanus, I see not, because there was none other house famous for an armoury but that, and he makes it not to appear to have been at this time in the enemies hands, and out of the Jews. For that which the Jews are said next to have done, ver. 9, 10, 11. Vers. 9, 10.reade 2 Chron. 32. 4, 5. and we shall see the things done by the counsell and help of Hezekiah his Princes, which be here spoken of, viewing the breaches and repairing them, and stopping the waters, that the Assyrians com…ng to fight against them might not there with be supplied, only the numbring of houses here spoken of, and the breaking down of some in the suburbs that might be advantagious to the enemy, are there omitted, and the ditch making betwixt the two wals, yet two wals repaired and strengthned are there spoken of. For numbring the houses, that might be either to know how many men were in them to make an army that they might finde watchmen, or how many persons that the provision for their sustenance during the time of the siege might be ordered accordingly, for the ditch it was to hold water for the besieged, a new one being made, lest the old should not suffice.
But ye have not looked to the maker thereof, &c. Ye have thus used all outward means to preserve your city Ierusalem from coming into the hands of the enemy, Vers. 11. Calvin. Musculus.but unto the Lord who hath made it an holy city and habitation for himself, and that not newly but long ago, ye have not looked to seek his aid by fasting and praier, and turning from your sins. He doth not then simply tax warlike preparations for our defence, but a trusting in them and not in the Lord alone, in whom is all our help. Iunius here again differing from all others expounds the matter thereof thus, the Authour of this judgement for your sins long agoe Junius.determined by him to be brought upon you, examples whereof he hath also made you to see in your brethren of the ten Tribes, that by them being warned ye might repent. But because he made immediatly before mention of the city and parts thereof, it is more genuine to understand it, as was before said. And from hence Calvin gathereth, because Ierusalem was a type of the Church, that God built her up by his almighty power, and not man, and by the same power is able alwaies to preserve her, which they not considering, placed not their confidence in him, but in their own preparations. And in descanting upon these words [of old] he referres them to predestination before the beginning of the world. But because predestination is one thing, and fashioning it by Ordinances, and sanctifying it another, leaving this I rest upon the former. Now this accusation was not against all in Ierusalem that fortified against the Assyrians, for Hezekiah put them in minde of God as their greatest strength still, and Eliakim who was over his house, is so highly commended in this Chapter, that no doubt is to be made of him, and some others in whom there was piety, but it was against the community of the Jews, who were most of them carnall, and trusted in carnal means.
And in that day the Lord called for weeping, &c. This saith Jerom, who expounds all of Nebuchadnezzar, was by Ieremy and Amos, who prophesied at Vers. 12. Hieronym.that time. But ours say, that the very judgement present was a calling, neither did they want then this our Prophet or others to move them to extraordinary humiliation. For the particulars of making bald the head, rending garments, and putting on sackcloth, he mentions these according to the custom of those times, meaning not precisely, that in times of extraordinary humiliation we should alwaies do thus, for Ioel 2. it is said, Rend your hearts and not your garments, but that we should first and chiefly be broken-hearted, and then by outward signs of weeping and apparell, shewing sorrow, and all our outward behaviour, let it publikely appear in times of publike humiliation, how deeply we are stricken with sorrow for our sins.
And behold joy and gladnesse, slaying oxen, &c. that is, laughing and making Vers. 13.merry, all Gods judgements being contemned: Joy is not here simply taxed yet, for there is a time to laugh and a time to weep, but in time of calamity, Eccles. 3. 2 Cor. 7. 10. Phil. 3. 21.in coming for sin, or joy in sin opposed to godly sorrow for it, because some are so far from mourning for their sins, that they joy in committing them, and glory in recounting them, and joy to think upon them afterwards, which is an iniquity not to be expiated for ever, as here followeth, ver. 14. Or to be profuse in laughter, Luk. 6. 25. Ezek. 9. 1 Cor. 5.making it their daily practice to feast, laugh and be merry: or lastly, being unaffected at the sins of the land, or at our brethrens miseries, Rom. 12. 15. Am. 6. 6. Killing of oxen. Here the Prophet proceeds to aggravate their sins, heb. it is to kill oxen, &c. the meaning is, that when hearing of Gods judgements threatned, they should have sought unto him by fasting and praier, they contrariwise feasted, and run into all excesse of riot, and made a mock of all the terrible threatnings denounced against them, saying, Let us eat and drink for to morrow we shall die: that is, in way of derision of the Prophets threatning of horrible destruction at hand▪ able to make any heart to tremble, they were so far from being affected with it, that they said in effect, let death come so speedily, we will make merry whilest we may, for we hold this threatning ridiculous, as which shall never take effect. See the like saying of Epicures, 1 Cor. 15. 32. the Papists Calvin.saith Calvin, because taking of flesh is here taxed, gather that it is a sinne to eat flesh upon a fasting day: but why do they not infer the like touching wine-drinking, which is as well here complained of? Therefore their eating flesh and drinking wine implyed feasting, which at times of fasting is an abomination, and to eat or drink any thing, but in case of necessity for infirmities sake, in some only that cannot fast from all food without detriment to their health, is unlawful, and not the fasting from flesh only, because fasting is from eating bread or drinking water, Ezra 10. 6. Est. 4. 16. Ionah 3, 7.
And it was revealed in the ears of the Lord of Hosts, if this iniquity shall be expiated, Vers. 14.&c. He speaketh thus, not that God needs any revealing of things done upon earth by wicked men, for he seeth and knoweth all things, but his hearing by an Hebraism is thus set forth, the more to terrifie the wicked, who think haply it shall not come to his ear, who cannot if he hears of their evill sayings and doings, but be a severe Judge unto them; as a man threatning a malefactor, and his knowing of it, and reproof therefore being despised, he tels him further that his evill doing in contempt of the Law is come to the ears of the Judge, this will more startle him. The form of threatning used here is an oath, something being understood, as, I am not just, or live not, if this iniquity be for given, that Gods full purpose to punish these contemners of his judgements with death might the more appear, and all others might fear to do the like. Some think, that even this sin upon repentance is remissible, but forsomuch as it is a despight done to the spirit of God, and so a degree of sin against the holy Ghost, I cannot subscribe unto them, because so also it should be but as all other sins, whereas it is here singled out from them, being called this iniquity; and Jerom hereupon saith, Post peccatum erecta cervix, & ex desperatione contemptus, magis offendit Deum, quam aliquod aliud peccatum. And whereas some infer, because it is said, till they die, that there is forgivenesse after death, it is absurd, and without all ground in holy Scripture.
Lyra for, If this iniquity shall, &c. hath, this iniquity shall not, but this is more emphatical then a simple negation, as if the Lord had said, rather then forgive this I will suffer any thing to be done unto me.
Get thee to this Treasurer Shebna, who is over the house: Vulg. Lat. go in to him Vers. 15.that dwels in the Tabernacle, and is over the Temple, even Sebnah: forsomuch as there is no ground in the Hebrew for this translation, it is worthily rejected even Sasbont.by one of their own Doctors, who saith, that there is no word in the Hebrew Text, which signifyeth either Tabernacle or Temple, but Jerom, herein following some of the Hebrews, who hold him to be high-Priest, and the high-Priest dwelt in the Tabernacle, though neither be true, presumed to use this liberty respecting rather this sense by him affected, then the meaning of the words, which are none other, but as in our translation beforementioned: yea, and he noteth, that Jerom himself renders the same words praefectum domus, 2 Kin. 19. and Isa. 36. and Rabbi Abraham saith, that he was treasurer, and over the Kings house. The word is foreign signifying a Treasurer, and not a Tabernacle, although Cornelius a Lapide contends for it, alledging Exod. 1. 11, where a word coming from the same radix is used to set forth cities of Tabernacles, but it is not so rightly rendred, sith foreign will not bear it, but rather cities of store, or treasure: And if it be taken otherwise for cities of Tabernacles, that Pharaoh should cause the Hebrews to build for him, what sense would there be in it? But he addeth further that the Septuagint render it pastophorium, i. exedram vel cubiculum, but certainly by a great mistaking of foreign for foreign, from which a word derived 2 Chron. 31. 11. indeed signifyeth chambers, yet not to keep in, but to lay up the tithes brought in: yea, and the Jesuite himself by and by argueth strongly to prove, that this Shebnah was not the high-Priest, but the Treasurer: for 1. the Septuagint and Cyril call him quaestorem, others treasurer. 2. Yeelding, that he was over the Temple understood by the house here, he could not be the High Priest, because he is no where so called, but the High-Priest. 3. Josephus in setting down the catalogue of High-Priests, makes no mention of any called by this name. 4. Azariah was now High-Priest, 2 Chron 31. 10. 5. The High-Priesthood was not translared to another family from Aarons and Sadocks, till the time of the Maccabees, but the office here spoken of is translated ver. 20, 21, But whether this Shebnah, and that 2 King. 19. were one and the same, is by some doubted, as by Josephus and Tostatus, because this Shebnah and Eliakim were Priests, those 2 King. 19. Laicks. Arias Montanus saith, that they were the same, so likewise Calvin and all ours generally. The cause of the doubt is partly because according to some the man here spoken of, was one that lived in Zedekiah his time, when Nebuchadnezzar took Jerusalem, whereby they expound all that which went before, of the Jews streights by the Caldees, and partly because that Shebna 2 King. 19. is said to be Scribe or Chancellour to the King, and Eliakim over the house, but here Treasurer, in whose room Eliakim was to be set up. For the first enough hath been already said, to shew that the things before spoken from ver. 6. pertained to their sufferings by Sennacherib and even Sasbont, who is for the Caldees, yet coming to Shebnah he saith, that here a new Prophecy begins concerning a great man in Hezekiah his time, of whom before, 2 King. 19. For the second, Calvin observes that foreign hath another signification besides Treasurer, Calvin.viz. a fautor or cherisher, which is proved 1 King. 1. 2. where the same word is used in this sense in speaking of Abishag, though there in a good sense, yet here to discover evil cherished in the heart of this wicked man, even evil counsell, so to stand for Hezekiah as to keep intelligence and correspondency with the enemy, that which way soever the world went, he might provide well for himself. The Hebrews say, that he treacherously agreed with the enemy to deliver the city into his hands, and that Hezekiah upon this prophecy of Isaiah put him down from being Treasurer and Scribe, both which high offices he had suffered him to hold, the office of Scribe still, but took his Treasurership away from him, and conferred it upon Eliakim a most faithfull man. But because there is no ground for this in the holy Scripture, I passe it over, as Calvin doth, and rest upon the Etymologie of the word before-going, his office is not here so much pointed at, as his quality of cherishing in his heart evill counsell against the State, and therefore he calleth him this fautor or cherisher, in way of contempt, as Christ sometimes called Herod that crafty Fox, whereas by some he is thought to have this name given him from a city in Egypt, Sochen, from whence he came, being therefore called a Sochnite, it is but conjectural. But why doth Isaiah so terribly threaten him? passing over that which is uncertain, here is enough discovered in the verses following to shew that he had great cause. For he was proud like Absalom, and out of his pride he built him a stately sepulchre for a memorial, which could not be without great cost, and therefore not without pilling and polling the people. And forsomuch as he provided thus for the entombing of his corps, when he should die, he hereby intimated that he was one and the head of them, that contemning the Prophets threatnings ate and drank securely, when the whole city and kingdom were like to come into great streights. And he doubtlesse was one of those princes spoken of 2 King. 19. which gave the king counsel to fortifie so strongly, that it was now supposed by the strength of their fortifications without seeking to the Lord by fasting and praier they should be sufficiently defended against the assaults of their enemies, although the King himself did not so, but by his speeches to the people shewed plainly, that still all his trust was in the Lord, moving them to do the like, 2 Chron. 32. 8. With them is an arm of flesh, but with us is the Lord, and the people rested in these words.
What dost thou here, that thou hast hewed for thy self a sepulchre, &c. A Vers. 16.most unworthy man, because he was in high place, and great in this world, thought by his wealth to make himself great and famous in his memory throughout many ages to come, contrary to that, Prov. 10. 7. The memoriall of the just shall be blessed, but the name of the wicked shall rot. But the Prophet takes him up as one that was but a very larva personating a great Officer of the kingdom, but having nothing of worth in him, whereby we may see both how base and unworthy great men make themselves by their pride and oppressions, to learn to flee vices, because God is also full of wrath against them: and that a good King may have evill Officers about him, he not knowing it, as Hezekiah had this wicked Shebnah.
Behold the Lord will carry thee away with a mighty captivity, &c, Vulg. Lat. sicut Gallus gallinaceus asportari te faciet, taking the word, foreign here used for a Vers. 17.cock, which properly signifyeth a man, because as a man is amongst his wives strong and imperious, so a dunghill cock amongst his hens. But then it must be read thus, he will cause thee to be carried captive by the captivity of a cock: because there is nothing signifying as, and the meaning is of a cock taken and bound, and gelt, and made a capon, his comb being cut, and then he being carried to the market, not daring to look up, but holding down his head, who so proudly lifted up his crest, and crowed upon his dunghill formerly. This indeed is a good glosse of Jeroms. But forsomuch as foreign signifyeth not a cock, Hieronym.but a man, or strong, it is better rendred as before, though some reade it with the captivity of a man, that is, into a far countrey, because men are carried furthest when they are taken, as being more able then women to endure travel, but this is somewhat far fetcht, wherefore I adhere to the first as most sensible, the Lord shall carry thee away with a captivity, that is afar to live and die in extreme misery and ignominy, as thou out of thy pride preparedst for thy long lasting fame and glory, which is further expressed, ver. 18. Of the fullfilling of this we reade not, but it is not to be doubted of. The Hebrews, if we will beleeve them, say, that Shebnah with some other of the Jews conspiring with him, fearing lest the city should be taken, went to Sennacherib, to take part with him, but so great a destruction coming upon his army the night following, he being full of wrath, took them and carried them to Nineveh, doing execution upon them there in most terrible manner, and tying this man to an horses tayl, as Musculus relates it, he caused him to be drawn amongst thorns till he died. Junius differing from all other translators renders it thus, Behold the Lord that Junius.covered thee with the covering of a man, and cloatheth thee godlily: but he mistakes foreign taltal, captivating for foreign to cover, confounding two several radixes foreign and foreign and our New Translation being deceived by him, have put the same in the Margin, as if it might be indifferently rendred either way, but the first is the only right reading. For the next words, Shall surely cover thee, Jerom hath, Shall lift thee up as cloathing, amictum; That is, Shall so easily take thee up, and carry thee away, as one doth a garment, but Hebr. it is, Cover a covering on thee; that is, as Vatablus hath it, shall cloath thee with Vatabl.confusion, and he alludes to the covering of the faces of those that were condemned of old, as we may see in the case of Haman carried thus out of the presence of Ahashuerosh to the Gallows.
He shall surely turn and tosse thee violently like a ball into a large countrey, &c. Vers. 18.Hieron. Coronans coronabit te tribulatione, & quasi pilam mittet in terram latam, Hebr. It is either crowning, or rolling as a Ball or Bowl is rolled being cast out of a strong mans hand a great way: But because rolling doth best agree, and Jerom once renders it by mittet, it is better translated all the times, which are three in this place alike, Rolling he will roll thee with a rolling like a ball or bowl into a large countrey, with his hands. Some have it large and spacious, some large of bounds, as if foreign had reference to the Countrey, and not to him that should cast him thither; but for the word signifying hands, it is more proper to referre it to the Lord, who he threatneth shall do all this with his most mighty hands. The Bold, the Spirit of God makes the Prophet to deal even with men of greatest honor and power if they be proud and profane. And the chariots of thy glory shall be the shame of thy Lords house; That is, Whereas through the favour of thy Lord and King thou wert so highly exalted, that thou rodest gloriously in thy charret thorow the streets of Jerusalem, being croucht and bowed unto by the people, thou shalt be brought to such a shameful condition in the enemies Land, being made a scorn and laughing stock to them, that through the contemptible condition, wherein thou shalt be, thy Lord Hezekiah, though a godly King, shall suffer reproach, when they shall say, This was Hezekiahs favourite, who I warrant you is a good one, that favoured and honoured so much such a varlet as this: and to this effect almost Calvin, hence warning Princes to beware whom they prefer, lest it redound at Calvin.length to their dishonour.
And in that day I will call my servant Eliakim the son of Hilkiah, &c. At what Vers. 20.time this was done is uncertain, but certain it is that Shebnah his wickednesse being discovered to the King, he was put down from that highest office, and Eliakim set up, yet he was not put down all at once, but being now Treasurer and Master of the Kings house, he was put from the first before Sennacheribs coming against Jerusalem, and was then only in the second office of Scribe, Eliakim being set up above him, as we may see Isa. 37. and this most probably was upon Isaiah his prophesying against him: but afterwards he revolting to the enemy, as hath been said, Eliakim had all the honour of both these offices, from which it is thought he had been formerly removed through Shebnah his false suggestions to his Lord against him. But this is only conjectural, and haply Eliakim was never in any of these offices before, but being thought a right honest and faithfull man, the King upon the detection of the others fraud, or rather abhorring his pride, preferred him to one of his offices first, and then to another. For if he had found him treacherous, it had been no policy in the King to continue him in any such office about him still, neither could he think him a fit man to send with Eliakim to Rabshakeh, or to the Prophet, as he did. And the Lord calleth Eliakim his servant, thus most highly honouring him for the Graces of Faith, Humility and Fidelity to him, and the Countrey shining in him, as we may gather from that which followeth.
And I will clothe him with thy robe, and strengthen him with thy girdle, &c. Vers. 21.That is, I will give thee such favour with Hezekiah, that he shall thus promote thee to the honour of being Praefectus domus in stead of Shebnah, the ensigns whereof were a rich Robe and Girdle. Lyra, who stands for Shebnah Lyra.his being high-Priest before, and Eliakim now, thinks this confirmed here, because the high-Priest had a Robe and rich wrought Girdle put upon him, when he was consecrated, Levit. 8. 7. But when Jonathan would honour David, 1 Sam. 18. 4. it is said, That he took these ensigns of his own body, and gave them to David to be worn by him. And amongst the Romans the Girdle was used likewise by Emperours, honourable persons, and valiant souldiers. Therefore this proves no Priest here spoken of, although almost all Pontificians after Jerom follow it. But Sasbont gives a good reason why, viz. because Vers. 22. he saith,
I will lay upon his shoulder the key of the house of David; According to that Vers. 22.Isa. 9. The government shall be upon his shoulder, and he shall sit upon the throne of David: The house of David setting forth nothing else but his Throne or Kingdom, although some adhering to Jerom expound Davids house of the Temple, because he provided treasure and materials for the building of it. But let them shew any other place wherein it is so taken, and if they cannot this must needs fall to the ground. But what an high dignity is here spoken of, being the same that is said of the Son of God, and again applied unto him, Revel. 3. 7. Verily this hath made some to expound this as spoken of Christ, and not of any mortal man; but others better of Eliakim, a man thus preferred by Hezekiah, as a figure of Christ; so Cyril and Theodoret; but for this end they Cyril. Theod.hold him to have been both high-Priest, and over the Kings house also, thus figuring out Christ his dignity both regal and pontifician. But as his having the high-Priesthood hath been already confuted, so it is not necessary to make him any otherwise a figure of Christ thus; but as David in respect of his kingly dignity, there being another, who alone typified him as King and Priest, even Melchisedech. And in setting forth his authority in Davids Kingdom, he speaks of keys, because by having the keys of the City delivered to him, the King takes possession of a City, and hath it under his power, so that none can enter in, or go out, but by him, and all things are either confirmed or disanulled by him. Whereas then this promise is made to Eliakim, it doth imply two things, 1. Dexterity and Wisdom to handle the keys for that end for which they are given him, that is, his authority in confirming or disanulling any thing rightly. 2. Power to exclude or to let in to the City, and to bring forth things of present use, and to lock up and keep those things for afterwards, which are not yet usefull. It was an honour like to that of Josephs in Egypt for his great wisdom and fidelity bestowed upon him by Pharaoh, so that without him nothing should be done in all the Land, and by this power he lockt up the corn gathered together, and when he saw his time, opened the houses of store, and brought it out. Whereas keys use to be given into ones hands, but here it is said, I will lay them upon his shoulder, it is to intimate the glory wherewith he should by this power giving to him, be invested, according to vers. 24. They shall hang upon him all the glory of his fathers house, which must be upon his shoulders. Others take occasion here to speak of the keys given to Peter, both papal, affirming power of opening and shutting out of Heaven by Excommunication given to Peter and his Successours; and ours, as Calvin Calvin. Muscul.and Musculus, that nothing else is hereby given but power to preach salvation to such as by true faith and repentance turn, and damnation to the unbelieving, according to that Mark 16. 16. He that believeth and is baptized shall be saved, he that believeth not, damned; for this being done by him and his fellows upon earth, is ratified in heaven. But others better, both this and the power of Government for the well-being of the Church, because the keys are never spoken of, but in this sense, and this Government was by Ecclesiastical Censures, which were sometimes executed by an Apostle, and sometimes by the Church, 1 Tim. 1. 20. 2 Cor. 5. and this was by casting notorious offenders out from receiving the Lords Supper, and forbidding other Christians to eat and drink with them to make them the more ashamed. So that if a Preacher acteth this part or the Government, howsoever it be constituted, either of Officers purposely set up for the ease of the Preacher, who ought wholly to give himself to study and preaching, or of rulers in the State where it is Christian, they have ground in the Word for their so doing.
And I will fasten him as a Nail in a sure place, &c. A nail, saith Adam, was Vers. 23. Sasbont.either made of wood to drive into the ground to fasten a Tent Exod. 38. Num. 5. or else an iron nail to drive into a post to hang things upon; and thus the words following shew, that he is called a nail, for it is said vers. 24. They shall Vers. 24.hang upon him all the glory of his fathers house, the off-spring and the issue, all vessels of small quantity, &c. The Vulgar Latine, Divers kinds of vessels, every small vessel of goblets, &c. Thus continuing the Metaphor, as he had compared him to a Nail, so the people to vessels great and small; the meaning being, that rich and poor should all depend upon him most willingly, and yield subjection to him. And because the glory of a King is said to be in the multitude of his subjects, this phrase is used touching him, They shall hang upon him all the glory of his fathers house, that is, when so great multitudes shall willingly submit to be governed by him, then he shall be glorious, as his father, who it seems, was a great Prince, yea and an accession of glory shall come to his house by him, he having more glory then ever his father had, for which it is said, vers. 23. He shall be a glorious throne to his fathers house. Why Jerom renders Symmachus. Vatablus.that divers kinds of vessels, which Symmachus and Vatablus render Nepotes, or Stirpes & posteros, I know not, for the word foreign Tsatsaim here used cometh of foreign, Prodire, so that posterity which cometh from their parents, must needs be meant hereby, and the meaning must be, as Calvin hath it, that Calvin.the good coming by this worthy Prince Eliakim shall not be slitting, but durable to the generation to come, and to another after that, and therefore it is said, that he should be fastened as a nail in a sure place, that cannot be pluckt out again. For a wise and good Prince by setling good Laws and Ordinances doth benefit not only the people living at that present, but also the Generations to come, and that not only males, but females, for which to the word Hatsatsaim of the Masculine Gender is added Hatsephangnoth of the Feminine, signifying Daughters or Neeces. The vessels, which he saith, they should hang upon him, are lesser, as cups; and greater as flaggons or water-pots, and because the word foreign doth sometime signifie musical Instruments, some render it so, especially who hold Eliakim to be high-Priest, saying, that hereby it is meant, that he should order all things in the worship of God, even to the players upon Instruments. But this having been already confuted, it is better understood of all sorts of people both small and great depending upon him, as vessels of all sorts are hanged up upon nails or pins fastened into a wall.
In that day shall the nail fastened in a sure place be removed, &c. That is, In the day when Eliakim shall be advanced, Shebnah, who seemed to be a nail Vers. 25.fastened surely before, especially in his own opinion, for the great favour in which he was with the King, shall be removed, that way may be made for this good Prince, and then all his friends that depended upon him shall be frustrated of their hopes, which they had through him. Thus R. Solomon, Vatablus, R. Salom. Vatabl. Calvin. Lyra. Sasbont, &c. Hieron.Calvin, and generally all Expositors, except Jerom, who having mentioned this, resteth not in it, because it is said, that which hung upon it perished, which is not true being applied to Shebnah, because when he fell from his high-Priesthood, other Priests and Levites, and singers depending upon him, fell not also, but continued still to serve in their courses, till the Babylonish Captivity. He therefore saith, by this nail is meant the same before spoken of, this being a Prophecie of Eliakims high-Priesthood, and of all the Priesthood and service in the Temple failing for a long time, when by the Babylonians the Temple was burnt, and the Jews were carried into Captivity seventy years; and of this high-Priesthood and Priesthood utterly ceasing for ever, the Temple and City being again destroyed by the Romans. But all this falleth, because the ground hereof, that is, Eliakims being an high-Priest, hath been already razed. And as for his exception taken to the former, it is of no force, for it is meant of the kinsfolk and friends of Shebnah, that hung upon him, and had maintenance and hopes of preferment from him, from all these when he fell they fell also. And he twice mentioneth the Lords speaking of this, once setting him forth by this title, The Lord of hosts, that it might not be doubted of, but stedfastly believed, that Shebnah should thus be brought down, and Eliakim set up, though Shebnah were then so mighty, and in such grace, that men could hardly believe it. But this consideration, that Note. God is the Lord of hosts, who threatneth the wicked of the highest rank, that stand most strongly, with destruction, should make them fear it, to turn unto him, and not to go on in their pride and tyranny, as if they were too great ever to be moved.