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We have now come nearer home, for this chapter is "the burden of the valley of vision," Jerusalem; other places had their burden for the sake of their being concerned in some way or other with Jerusalem, and were reckoned with either as spiteful enemies or deceitful friends to the people of God; but now let Jerusalem hear her own doom. This chapter concerns, I. The city of Jerusalem itself and the neighbourhood depending upon it. Here is, 1. A prophecy of the grievous distress they should shortly be brought into by Sennacherib's invasion of the country and laying siege to the city, Isa 22:1-7. 2. A reproof given them for their misconduct in that distress, in two things:—(1.) Not having an eye to God in the use of the means of their preservation, Isa 22:8-11. (2.) Not humbling themselves under his mighty hand, Isa 22:12-14. II. The court of Hezekiah, and the officers of that court. 1. The displacing of Shebna, a bad man, and turning him out of the treasury, Isa 22:15-19,25. 2. The preferring of Eliakim, who should do his country better service, to his place, Isa 22:20-24.

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.

Prophecy concerning Jerusalem, Isaiah 22:1-14. Sentence against Shebna, who was over the household, Isaiah 22:15-19. Prophecy concerning Eliakim, the son of Hilkiah, Isaiah 22:20, Isaiah 22:21. From Eliakim, Isaiah, (agreeably to the mode universally adopted in the prophetical writings, of making the things then present, or which were shortly to be accomplished, types or representations of things to be fulfilled upon a larger scale in distant futurity), makes a transition to the Messiah, of whom Eliakim was a type, to whom the words will best apply, and to whom some passages in the prophecy must be solely restrained, Isaiah 22:20-24. The sentence against Shebna again confirmed, Isaiah 22:25.

This prophecy, ending with the fourteenth verse of this chapter, is entitled, "The oracle concerning the valley of vision," by which is meant Jerusalem, because, says Sal. ben Melech, it was the place of prophecy. Jerusalem, according to Josephus, was built upon two opposite hills Sion and Acra, separated by a valley in the midst. He speaks of another broad valley between Acra and Moriah, Bell. Jude 5:13; Jude 6:6. It was the seat of Divine revelation; the place where chiefly prophetic vision was given, and where God manifested himself visibly in the holy place. The prophecy foretells the invasion of Jerusalem by the Assyrians under Sennacherib; or by the Chaldeans under Nebuchadnezzar. Vitringa is of opinion that the prophet has both in view: that of the Chaldeans in the first part, Isaiah 22:1-5, which he thinks relates to the flight of Zedekiah, 2 Kings 25:4, 2 Kings 25:5; and that of the Assyrians in the latter part, which agrees with the circumstances of that time, and particularly describes the preparations made by Hezekiah for the defense of the city, Isaiah 22:8-11. Compare 2 Chronicles 32:2-5. - L.

INTRODUCTION TO Isaiah 22

This chapter contains two prophecies, one concerning the invasion of Judah and Jerusalem, not by the Medes and Persians, but by the Assyrian army, under which they served; and the other of the removal of Shebna, an officer in Hezekiah's court, and of the placing of Eliakim in his stead. After the title of the former of these prophecies, the distress of the people, through the invasion, is described, by their getting up to the housetops, Isaiah 22:1 by the stillness of the city, having left both trade and mirth; by the slain in it, not by the sword, but through fear or famine, Isaiah 22:2 by the flight of the rulers, and by the lamentation of the prophet, Isaiah 22:3 the instruments of which distress were the Persians and Medes serving under Sennacherib, who are described by their quivers and shields, their chariots and horsemen, Isaiah 22:6 the methods the Jews took to defend themselves, and their vain confidence, are exposed; for which, with their disrespect to the Lord, and his admonitions, their carnal security and luxury, they are threatened with death, Isaiah 22:8 then follows the prophecy of the deposition of Shebna, who is described by his name and office, Isaiah 22:15 whose pride is exposed as the cause of his fall, Isaiah 22:16 and he is threatened not only to be driven from his station, but to be carried captive into another country, suddenly and violently, and with great shame and disgrace, Isaiah 22:17 and another put in his place, who is mentioned by name, Isaiah 22:20 and who should be invested with his office and power, and have all the ensigns of it, Isaiah 22:21 and should continue long in it, to great honour and usefulness to his family, Isaiah 22:23 yet not always, Isaiah 22:25.

Isa 22:1-14.

PROPHECY AS TO AN ATTACK ON JERUSALEM.

That by Sennacherib, in the fourteenth year of Hezekiah;

Isa 22:8-11,

the preparations for defense and securing of water exactly answer to those in

2Ch 32:4, 5, 30.

"Shebna," too

(Isa 22:15),

was scribe at this time

(Isa 36:3)

[MAURER]. The language of

Isa 22:12-14,

as to the infidelity and consequent utter ruin of the Jews, seems rather to foreshadow the destruction by Nebuchadnezzar in Zedekiah's reign, and cannot be restricted to Hezekiah's time [LOWTH].

1. of . . . valley of vision--rather, "respecting the valley of visions"; namely, Jerusalem, the seat of divine revelations and visions, "the nursery of prophets" [JEROME],

(Isa 2:3; 29:1; Eze 23:4,

Margin;

Lu 13:33).

It lay in a "valley" surrounded by hills higher than Zion and Moriah

(Ps 125:2; Jer 21:13).

thee--the people of Jerusalem personified.

housetops--Panic-struck, they went up on the flat balustraded roofs to look forth and see whether the enemy was near, and partly to defend themselves from the roofs

(Jud 9:51,

&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.

Art - gone up to the house-tops "Are gone up to the house-tops" - The houses in the east were in ancient times, as they are still, generally, built in one and the same uniform manner. The roof or top of the house is always flat, covered with broad stones, or a strong plaster of terrace, and guarded on every side with a low parapet wall; see Deuteronomy 22:8. The terrace is frequented as much as any part of the house. On this, as the season favors, they walk, they eat, they sleep, they transact business, (1 Samuel 9:25, see also the Septuagint in that place), they perform their devotions Acts 10:9. The house is built with a court within, into which chiefly the windows open: those that open to the street are so obstructed with lattice-work that no one either without or within can see through them. Whenever, therefore, any thing is to be seen or heard in the streets, any public spectacle, any alarm of a public nature, every one immediately goes up to the house-top to satisfy his curiosity. In the same manner, when any one has occasion to make any thing public, the readiest and most effectual way of doing it is to proclaim it from the house-tops to the people in the streets. "What ye hear in the ear, that publish ye on the house-top," saith our Savior, Matthew 10:27. The people running all to the tops of their houses gives a lively image of a sudden general alarm. Sir John Chardin's MS. note on this place is as follows: "Dans les festes pour voir passer quelque chose, et dans les maladies pour les annoncer aux voisins en allumant des lumieres, le peuple monte sur les terrasses." "In festivals, in order to see what is going forward, and in times of sickness, in order to indicate them to neighbors by lighting of candles, the people go up to the house-tops."

The burden of the valley of vision,.... A prophecy concerning Jerusalem, so called, because it lay in a valley, encompassed about with mountains, and which was the habitation of the prophets or seers, and the seat of vision and prophecy; and perhaps there is an allusion to its name, which signifies the vision of peace, or they shall see peace. The Septuagint version calls it, "the word of the valley of Sion"; and the Arabic version,

"a prophecy concerning the inhabitants of the valley of Sion, to wit, the fields which are about Jerusalem.''

The Targum is,

"the burden of the prophecy concerning the city which dwells in the valley, of which the prophets prophesied;''

by all which it appears, that not the whole land of Judea is thought to be meant, only the city of Jerusalem, so called, not from its low estate into which it would fall, through the wickedness of the people, and so rather to be called a valley than a mountain, as Kimchi; but from its situation, it being, as Josephus (h) says, fortified with three walls, except on that side at which it was encircled with inaccessible valleys; and hence it may be, that one of its gates is called the valley gate, Nehemiah 2:13 and besides, there was a valley in it, between the mountains of Zion and Acra, which divided the upper and lower city, as he also elsewhere says (i). The burden of it is a heavy prophecy of calamities that should come upon it, or at least of a fright it should be put into, not in the times of Nebuchadnezzar, when it was taken and destroyed, as Jarchi and Kimchi, and another Jew Jerom makes mention of; nor in the times of Titus Vespasian, according to Eusebius, as the said Jerom relates; but in the times of Hezekiah, when Judea was invaded, and Jerusalem besieged by Sennacherib:

what aileth thee now? or, "what to thee now?" (k) what is come to thee? what is the matter with thee now? how comes this strange and sudden change?

that thou art wholly gone up to the housetops? not to burn incense to the queen of heaven, which was sometimes done, and is the sense of some mentioned by Aben Ezra; but either for safety, to secure themselves from their enemies; or to take a view of them, and observe their motions, and cast from thence their arrows and darts at them; or to look out for help, or to mourn over their distresses, and implore help of the Lord; see Isaiah 15:2 and this was the case, not only of some, but of them all; so that there was scarce a man to be seen in the streets, or in the lower parts of their houses, but were all gone up to the tops of them, which were built with flat roofs and battlements about them, Deuteronomy 22:8.

(h) De Bello Jud. l. 5. c. 4. sect. 1.((i) Ib. l. 6. c. 6. (k) "quid tibi accidit?" Vatablus; "quid tibi nunc est?" Piscator.