Comentarios bíblicos

This chapter is made up of "two" prophecies, one comprising the first fourteen verses, and addressed to the city of Jerusalem; and the other Isaiah 22:15-25 relating to the fall of Shebna, the prefect of the palace, and to the promotion of Eliakim in his place. They may have been delivered nearly at the same time, but the subjects are distinct.

The first Isaiah 22:1-14 relates to Jerusalem. It has reference to some period when the city was besieged, and when universal consternation spread among the people. The prophet represents himself as in the city, and as a witness of the alarm.

1. He describes Isaiah 22:1-3 the consternation that prevailed in the city at the approach of the enemy. The inhabitants flee to the tops of the houses, either to observe the enemy or to make a defense, and the city is filled with distress, mingled with the tumultuous mirth of a portion who regard defense as hopeless, and who give themselves up to revelry and gluttony, because they apprehended that they must at all events soon die.

2. The prophet then describes Isaiah 22:4-8 his own grief at the impending calamity, and especially at the state of things within the city. He portrays the distress; describes those who cause it, and the people engaged in it; and says that the valleys around the city are filled with chariots, and that the horsemen of the enemy have come to the very gate.

3. He then describes the preparations which are made in the city for defense Isaiah 22:9-11. The inhabitants of the city had endeavored to repair the breaches of the walls; had even torn down their houses to furnish materials, and had endeavored to secure the "water" with which the city was supplied from the enemy; but they had not looked to God as they should have done for protection. The scope of the prophecy, therefore, is, to reprove them for not looking to God, and also for their revelry in the very midst of their calamities.

4. The prophet then describes the state of "morals" within the city Isaiah 22:12-14. It was a time when they should have humbled themselves, and looked to God. He called them to fasting and to grief; but they supposed that the city "must" be taken, and that they must die, and a large portion of the inhabitants, despairing of being able to make a successful defense, gave themselves up to riot and drunkenness. To reprove this, was one design of the prophet; and perhaps, also, to teach the general lesson that men, in view of the certainty of death, should not madly and foolishly give themselves to sensual indulgence.

There has been a difference of opinion in regard to the event to which this prophecy refers. Most have supposed that it relates to the invasion by Sennacherib; others have supposed that it relates to the destruction of the city by Nebuchadnezzar. Vitringa and Lowth suppose that the prophet had "both" events in view; the former in Isaiah 22:1-5, and the latter in the remainder of the prophecy. But it is not probable that it has a twofold reference. It has the appearance of referring to a "single" calamity; and this mode of interpretation should not be departed from without manifest necessity. The general aspect of the prophecy has reference, I think, to the invasion by Sennacherib. He came near the city; the city was filled with alarm; and Hezekiah prepared himself to make as firm a stand against him as possible, and put the city in the best possible state of defense. The description in Isaiah 22:9-11 agrees exactly with the account given of the defense winch Hezekiah made against Sennacherib in 2 Chronicles 32:2, following; and particularly in regard to the effort made to secure the fountains in the neighborhood for the use of the city, and to prevent the Assyrians from obtaining it. In 2 Chronicles 32:2 ff, we are told that Hezekiah took measures to stop all the fountains of water without the city, and the brook 'that ran through the midst of the land,' in order that the Assyrians under Sennacherib should not find water; and that he repaired the walls, and built new towers of defense in the city, and placed guards upon them. These circumstances of "coincidence" between the history and the prophecy, show conclusively that the reference is entirely to the invasion under Sennacherib. This occurred 710 b.c.

The burden - (see the note at Isaiah 13:1). "The valley" גיא gay'. Septuagint, Φάραγγος Pharangos - 'Valley.' Chaldee, 'The burden of the prophecy respecting the city which dwells (that is, is built) in the valley, which the prophets have prophesied concerning it.' There can be no doubt that Jerusalem is intended (see Isaiah 22:9-10). It is not usual to call it "a valley," but it may be so called, either

(1) because there were several valleys "within" the city and adjacent to it, as the vale between mount Zion and Moriah; the vale between mount Moriah and mount Ophel; between these and mount Bezetha; and the valley of Jehoshaphat, without the walls of the city; or

(2) more probably it was called "a valley" in reference to its being "encompassed with hills," rising to a considerable elevation above the city.

Thus mount Olivet was on the east, and overlooked the city. Jerusalem is also called a "valley," and a "plain," in Jeremiah 21:13 : 'Behold, I am against thee, O inhabitant of the valley, and rock of the plain, saith the Lord.' Thus it is described in Reland's "Palestine:" - 'The city was in the mountain region of Judea, in an elevated place, yet so that in respect to the mountains by which it was surrounded, it seemed to be situated in a humble place, because mount Olivet, and other mountains surrounding it, were more elevated.' So Phocas says, 'The holy city is placed in the midst of various valleys and hills, and this is wonderful (Θαυμαστόν Thaumaston) in it, that at the same time the city seems to be elevated and depressed, for it is elevated in respect to the region of Judea, and depressed in respect to the hills around it.' (Reland's "Palestine," iii. 802, in Ugolini's "Thesaurus," vi.) It was common with Isaiah and the other prophets to designate Jerusalem and other places, not by their proper names, but by some appellation that would be descriptive (see Isaiah 21:1; Isaiah 29:1).

Of vision - (see the note at Isaiah 1:1). The word here means that Jerusalem was eminently the place where God made known his will to the prophets, and manifested himself to his people by "visions."

What aileth thee now? - What is the cause of the commotion and tumult that exists in the city? The prophets throws himself at once into the midst of the excitement; sees the agitation and tumult, and the preparations for defense which were made, and asks the "cause" of all this confusion.

That thou art wholly gone up to the house-tops - That all classes of the people had fled to the house-tops, so much that it might be said that all the city had gone up. Houses in the East were built in a uniform manner in ancient times, and are so to this day. (See a description of the mode of building in the notes at Matthew 9:1 ff.) The roofs were always flat, and were made either of earth that was trodden hard, or with large flat stones. This roof was surrounded with a balustrade Deuteronomy 22:8, and furnished a convenient place for walking, or even for eating and sleeping. Whenever, therefore, anything was to be seen in the street, or at a distance; or when there was any cause of alarm, they would naturally resort to the roof of the house. When there was a tower in the city, the inhabitants fled to that, and took refuge on its top (see Judges 9:50-53). The image here is, therefore, one of consternation and alarm, as if on the sudden approach of an enemy.

Thou that art full of stirs - Of tumult, of commotion, of alarm. Or, perhaps, this whole description may mean that it was formerly a city distinguished for the hum of business, or for pleasure; a busy, active, enterprising city. The Hebrew will bear this, but I prefer the former interpretation, as indicating mingled alarm and consternation, and at the same time a disposition to engage in riot and revelry.

A joyous city - A city exulting; rejoicing; given to pleasure, and to riot. (See the description of Nineveh in Zephaniah 2:15) It is remarkable that the prophet has blended these things together, and has spoken of the tumult, the alarm, and the rejoicing, in the same breath. 'This may be either because it was the "general" character of the city thus to be full of revelry, dissipation, and riot, and he designates it by that which "usually and appropriately" described it; or because it was, even then, notwithstanding the general consternation and alarm, given up to revelry, and the rather on account of the approaching danger. So he describes the city in Isaiah 22:12-13.

Thy slain men are not slain with the sword - The words 'thy slain' here (חלליך chălâlayikā), seem to be intended to be applied to the soldiers on whom the defense of the city rested; and to mean those who had not died an honorable death "in" the city in its defense, but who had "fled" in consternation, and who were either taken in their flight and made captive, or who were pursued and put to death. To be slain with the sword here is equivalent to being slain in an honorable engagement with the enemy. But here the prophet speaks of their consternation, their cowardice, and of their being partly trampled down in their hasty and ignominious flight by each other; and partly of the fugitives being overtaken by the enemy, and thus put to death.

All thy rulers are fled together - The general idea in this verse is plain. It is designed to describe the consternation which would take place on the approach of the invader, and especially the timidity and flight of those on whom the city relied for protection and defense. Hence, instead of entering calmly and firmly on the work of defense, no inconsiderable part of the rulers of the city are represented as fleeing from the city, and refusing to remain to protect the capital. The word rendered 'thy rulers' (קציניך qitsiynayik) denotes either the civil rulers of the city, or military leaders. It is most usually applied to the latter Joshua 10:24; Judges 11:6, Judges 11:11; Daniel 11:18, and probably refers here to military commanders.

They are bound by the archers - Hebrew as in the margin, 'Of the bow.' There has been a great variety in the interpretation of this passage. The Septuagint reads it, Σκληρῶς δεδεμένοι εἰσί sklērōs dedemenoi eisi - 'And the captives are bound with severity.' The Chaldee, 'And the captives migrate from before the extending of the bow.' Jarchi renders it, 'Who from the fear of arrows were bound so that they shut themselves up in the city.' Houbigant and Lowth render it, 'They are fled from the bow,' reading it הסרוּ hâserû instead of the present Hebrew text אסרוּ 'usrû, but without the slightest authority. Vitringa renders it, 'They were bound from treading, that is, extending, or using the bow;' or 'They were bound by those who tread, that is, use the bow;' indicating that they were so bound that they could not use the bow in defense of the city. I think that the "connection" here requires that the word אסרוּ 'usrû should be used in the sense of being "bound" or influenced by fear - they were so intimidated, so much under the influence of terror, so entirely unmanned and disabled by alarm, that they could not use the bow; or this was caused "by" the bow, that is, by the bowmen or archers who came to attack the city. It is true that no other instance occurs in which the word is used in precisely this sense, but instances in abundance occur where strong passion is represented as having a controlling or disabling influence over the mind and body; where it takes away the energy of the soul, and makes one timid, feeble, helpless, as if bound with cords, or made captive. The word אסר 'âsar commonly means to bind with cords, or to fetter; to imprison Genesis 42:24; Judges 16:5; 2 Kings 17:4 : to yoke 1 Samuel 6:7, 1 Samuel 6:10; and then to bind with a vow Numbers 30:3. Hence, it may mean to "bind" with fear or consternation.

Which have fled from far - That is, either they have fled far away; or they had fled from far in order to reach Jerusalem as a place of safety. Probably the latter is the sense.

Look away from me - Do not look upon me - an indication of deep grief, for sorrow seeks to be alone, and grief avoids publicity and exposure.

I will weep bitterly - Hebrew, 'I will be bitter in weeping.' Thus we speak of "bitter" sorrow, indicating excessive grief (see the note at Isaiah 15:5; compare Jeremiah 13:17; Jeremiah 14:17; Lamentations 1:16; Lamentations 2:11; Micah 1:8-9).

Labour not - The sense is, 'My grief is so great that I cannot be comforted. There are no topics of consolation that can be presented. I must be alone, and allowed to indulge in deep and overwhelming sorrow at the calamities that are coming upon my nation and people.'

Because of the spoiling - The desolation; the ruin that is coming upon them.

The daughter of my people - Jerusalem (see the note at Isaiah 1:8; compare Jeremiah 4:11; Jeremiah 6:14; Jeremiah 8:19, Jeremiah 8:21-22; Lamentations 2:11; Lamentations 4:3, Lamentations 4:6, Lamentations 4:10).

For it is a day of trouble and of treading down - When our enemies trample on everything sacred and dear to us, and endanger all our best interests (see Psalm 44:6; Luke 21:24).

And of perplexity - In which we know not what to do. We are embarrassed, and know not where to look for relief.

By the Lord God of hosts - That is, he is the efficient cause of all this. It has come upon us under his providence, and by his direction (see the note at Isaiah 10:5).

In the valley of vision - In Jerusalem (see the note at Isaiah 22:1).

Breaking down the walls - There has been much variety in the interpretation of this place. The Septuagint renders it, 'In the valley of Zion they wander, from the least to the greatest; they wander upon the mountains.' See a discussion of the various senses which the Hebrew phrase may admit, in Rosenmuller and Gesenius. Probably our common version has given the true sense, and the reference is to the fact that the walls of the city became thrown down, either in the siege or from some other cause. If this refers to the invasion of Sennacherib, though his army was destroyed, and he was unable to take the city, yet there is no improbability in the supposition that he made some breaches in the walls. Indeed this is implied in the account in 2 Chronicles 32:5.

And of crying to the mountains - Either for help, or more probably of such a loud lamentation that it reached the surrounding hills, and was re-echoed back to the city. Or perhaps it may mean that the shout or clamor of those engaged in building or defending the walls, reached to the mountains. Compare Virg. "AEncid," iv. 668:

• resonat magnis plangoribus aether.

Rosenmuller renders it, 'A cry - to the mountains!' That is, a cry among the people to escape to the hills, and to seek refuge in the caves and fastnesses there (compare Judges 6:2; Matthew 24:16; Mark 13:14).

And Elam - The southern part of Persia, perhaps used here to denote Persia in general (see the note at Isaiah 21:2). Elam, or Persia, was at this time subject to Assyria, and their forces were united doubtless in the invasion of Judea.

Bare the quiver - A 'quiver' is a case in which arrows are carried. This was usually hung upon the shoulders, and thus "borne" by the soldier when he entered into battle. By the expression here, is meant that Elam was engaged in the siege, and was distinguished particularly for skill in shooting arrows. That the Elamites were thus distinguished for the use of the bow, is apparent from Ezekiel 32:24, and Jeremiah 49:35.

With chariots of men and horsemen - Lowth proposes, instead of 'men,' to read ארם 'ărâm, "Syria," instead of אדם 'âdâm, "man," by the change of the single Hebrew letter ד (d) into the Hebrew letter ר (r). This mistake might have been easily made where the letters are so much alike, and it would suit the parallelism of the passage, but there is no authority of MSS. or versions for the change. The words 'chariots of men - horsemen,' I understand here, as in Isaiah 21:7, to mean "a troop or riding" of men who were horsemen. Archers often rode in this manner. The Scythians usually fought on horseback with bows and arrows.

Kir - Kir was a city of Media, where the river Kyrus or Cyrus flows 2 Kings 16:9; Amos 1:5; Amos 9:7. This was evidently then connected with the Assyrian monarchy, and was engaged with it in the invasion of Judea. Perhaps the name ''Kir' was given to a region or province lying on the river Cyrus or Kyrus. This river unites with the Araxes, and falls into the Caspian Sea.

Uncovered the shield - (see the note at Isaiah 21:5). Shields were protected during a march, or when not in use, by a covering of cloth. Among the Greeks, the name of this covering was Σάγμα Sagma. Shields were made either of metal or of skin, and the object in covering them was to preserve the metal untarnished, or to keep the shield from injury. To "uncover the shield," therefore, was to prepare for battle. The Medes were subject to the Assyrians in the time of Hezekiah 2 Kings 16:9; 2 Kings 17:6, and of course in the time of the invasion of Judea by Sennacherib.

Thy choicest valleys - Hebrew, 'The choice of thy galleys;' meaning the most fertile and most valued lands in the vicinity of the city. The rich and fertile vales around Jerusalem would be occupied by the armies of the Assyrian monarch. What occurs in this verse and the following verses to Isaiah 22:14, is a prophetic description of what is presented historically in Isaiah 36, and 2 Chronicles 32. The coincidence is so exact, that it leaves no room to doubt that the invasion here described was that which took place under Sennacherib.

Set themselves in array - Hebrew, 'Placing shall place themselves;' that is, they shall be drawn up for battle; they shall besiege the city, and guard it from all ingress or egress. Rabshakeh, sent by Sennacherib to besiege the city, took his station at the upper pool, and was so near the city that he could converse with the people on the walls Isaiah 36:11-13.