Matthew Poole and continuators on Isaiah 22

THE burden of the valley of Vision . What aileth thee now, that thou art wholly gone up to the house tops .

Of Iudah; and especially of the City of Ierusalem, as the next Verse sheweth. Which is called a valley, because a great part of it stood in a Valley, and comparatively to those higher Mountains wherewith it was encompassed; of which see Psal. 121. 1. & 125. 2. Isa. 52. 7. and the valley of vision, because of the many and clear Visions or Revelations of God's Mind, in that Place, above all other Parts of the World. As the Prophets are called seers, 1 Sam. 9. 9. so Prophecy is frequently called vision, as 1 Sam. 3. 1. Isa. 1. 1. Ezek. 7. 13, 26.

As they used to do in times of great Confusion and Consternation, that they might mourn, and look, and cry to Heaven for Help. Compare Isa. 15. 3. Ier. 48. 38.

2 Thou art full of stirs : a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battel .

Or, Thou who wast full of stirs, or noises, to wit, of joyful Shouts, as the following Words limit it, and as this Word is used Zech. 4. 7. though elsewhere it be taken for doleful Cries.

Or, streperous, full of noise and clamour, through Revelling and Jollity. See Prov. 20. 1. Zech. 9. 15.

But either by Famine or Pestilence in the Siege, as many died, Ier. 14. 18. & 38. 2. or in their Flight, as others were; both which were inglorious kinds of Death.

3 All thy rulers are fled together, they are bound by the archers : all that are found in thee are bound together , which are fled from far .

Zedekiah and his Chief Commanders, whose Flight he here foretels.

Heb. from the bow, i. e. so as they were disenabled from using the Bow: which is an usual Hebraisin, as from a king is put for from being a king, 1 Sam. 15. 23. and from seeing, Psal. 69. 23. is rendred that they cannot see, Rom. 11. 10. But this Word is by some, and may very well be joyned to the foregoing Clause; for the Words in the Hebrew lie thus, All thy rulers are fled together from the bow (or, bowmen, as this Word is rendred, Isa. 21. 17.) they are bound. Which seems most plain and unforced, and suits best with the following Words, as also with the Prophet's use of the same Phrase, ch. 21. 15. they fled—from the bent bow, &c.

That remaineth there with Zedekiah in the Siege; for those who had fled to the Chaldeans saved their Lives and Liberties.

In Fetters, Ier. 52. 11.

Which fled to Ierusalem from the remotest parts of the Land.—But he rather speaks of those who fled from Ierusalem, and from their Enemies, whereof some had fled away, but were pursued and overtaken by their Enemies, and bound, as others had been. And the Words seem to be well rendred, they fled far away, as this very Word is used Isa. 23. 7. which may be understood either of the same Persons who fled, but were taken in their Flight, as was now said; or of others, who fled away, when others abode there and were bound.

Marginal references: Heb. of the bow.

4 Therefore said I, Look away from me , I will weep bitterly, labour not to comfort me : because of the spoiling of the daughter of my people .

Take off your Eyes and Thoughts from me, and leave me alone, that I may take my fill of Sorrows.

For all your Labour will be lost, I neither can nor will receive any Consolation.

Of that City and Nation whereof I am a Member. The Title of daughter is oft given both to Cities and Nations, as hath been noted before.

Marginal references: Jer. 4. 19. & 9. 1.; Heb. I will be bitter in weeping.

5 For it is a day of trouble, and of treading down , and of perplexity by the Lord GOD of hosts in the valley of vision, breaking down the walls , and of crying to the mountains .

In which my People are trodden under foot by their insolent Enemies.

This is added partly to shew, that this did not happen without God's Providence: and partly to aggravate their Calamity, because not onely Men, but God himself fought against them.

Of the strong Cities of Iudah▪ which was done by Sennacherib, 2 Kings 25. 10.

With such loud and dismal Outcries as should reach to the neighbouring Mountains, and make them ring again therewith.

6 And Elam bare the quiver with chariots of men and horsemen , and Kir uncovered the shield .

The Persians, who now, and for a long time after, were subject to the Assyrian and Chaldean Emperours, and were employ'd by them in their Wa[illegible: 1+ letters]s.

Being expert Bowmen, as appears from Ier. 49. 35. and from Strabo's Testimony.

As some of them fought on foot, so others sought from Chariots and Horses.

The Medes, so called by a Synachdeche from Kir, an eminent City and Region of Media, of which see 2 Kings 16. 9. Amos 1. 5.

Prepared it and themselves for the Battel; for in Times of Peace Arms were wrapt up and covered, to preserve them clean, and fit for use.

Their defensive and offensive Weapons.

Marginal references: Heb. made naked.

7 And it shall come to pass, that thy choicest valleys shall be full of chariots , and the horsemen shall set themselves in aray at the gate .

Valleys were the most proper Places for the use of Chariots: See Ios. 17. 16.

To assist and defend the Footmen whilst they made their Assault, and withal to prevent and take those who endeavoured to escape.

Marginal references: Heb. the choice of the valleys.; Or, towards.

8 And he discovered the covering of Judah , and thou didst look in that day to the armour of the house of the forrest .

The Enemy, Sennacherib, of whose Invasion he seems to speak.

He took those fenced Cities, which [illegible: 1 word] a Covering or Safeguard both to the People of Iudah, who fled to them, and to Ierusalem, which was begirt and defended by them.

Thy Hope and Trust was wholly or chiefly placed in the Arm of Flesh. For although Hezekiah was commended for his Trust in God, yet the General[illegible: 1+ letters]ty of the People were guilty of Distrust in God, an[illegible: 1+ letters] Confidence in the Creature.

More fully called, the house of the forest of Lebanon, 1 Kings 7. 2. not because it was built in Lebanon, for it was in Ierusalem; but either because it was built of the Trees of Lebanon, for which cause the Temple is called Lebanon, Zech. 11. 1. or for other Reasons. See my Notes on 1 Kings 7. 2.

Marginal references: Chap. [illegible: 1+ letters]0. 1.; 1 Kings 10. 17.

9 Ye have seen also the breaches of the city of David, that they are many: and ye gathered together the waters of the lower pool .

i. e. Observed or confidered, as this Word is used, Exod. 32. 9. and elsewhere, in order to the Reparation of them, and to fortifie the City, as the next Words manifest.

That you might both deprive the Enemy of Water, and supply the City with it; of which see on 2 Chron. 32. 4, 5.

10 And ye have numbred the houses of Jerusalem , and the houses have ye broken down to fortifie the wall.

That they might exactly know their own Strength, and the Number of their People, and so lay the Burdens more equally upon them, and make sufficient Provisions for them.

Which stood upon or without the Walls of their City, and so gave their Enemies any Advantage against them, and hindred the searching or fortifying the Walls and City.

11 Ye made also a Ditch between the two walls , for the water of the old pool : but ye have not looked unto the maker thereof , neither had respect unto him that fashioned it long ago .

Either those 2 Kings 25. 4. or those 2 Chron. 32. 5. in both which Places we read of two Walls.

To receive the Waters conveyed into it by Pipes from the old Pool.

Either, 1. of the Water; for both the Springs and the Rain which filleth the Pools are from God alone: or, 2. of Ierusalem, expressed in the foregoing Verse, and easily understood here, because all these Works were undertaken for Ierusalems Defence and Provision. And it is usual in Scripture for the Pronoun Relative to be put by it self, without any express mention of the Person or Thing to which it belongs, which is left to the Reader to gather out of the foregoing or following Words; of which see the Notes on Psal. 87. 1. Cant. 1. 1.

Heb. the former, or framer of it, God, who made it a City, and the Place of his special Presence and Worship; which also he had undertaken to protect, if the People would observe his Commands; to whom therefore they should have resorted and trusted in this time of their distress.

Which Clause may be added to aggravate their Sin, in distrusting that God who had now for a long time given proof of his Care and Kindness in desending this City.

12 And in that day did the Lord GOD of hosts call to weeping, and to mourning; and to baldness , and to girding with saccloth.

Invite and oblige them by the Course of his Providence, and require this by the Precepts requiring these things in such Times and Conditions.

To make themselves bald, by plucking or shaving off the Hair of their Heads, as was usual in great Sorrows, as Ezra 9. 3. Iob 1. 20. Mic. 1. 16▪ although it was forbidden in case of the Death of Relations, for a special Reason; of which see on Levit. 19. 27, 28. & 21. 5.

13 And behold, joy and gladness, slaying Oxen, and killing sheep, eating flesh , and drinking wine; let us eat and drink for to morrow we shall die .

Not onely for Necessity, but to Excess and Luxury, as eating and drinking are taken Mat. 24. 38.

The Prophets tell us, that we shall certainly and suddenly be destroyed; it concerns us therefore to make our best of the present time, and to be merry whilst we have oportunity. A most perverse and desperate Conclusion, proceeding from obstinate Profaneness, and Contempt of God's Judgments.

Marginal references: Chap. 56. 12. 1 Cor. 15. 32.

14 And it was revealed in mine ears by the LORD of hosts, surely this iniquity shall not be purged from you, till ye die , saith the Lord GOD of hosts.

What I am saying is not my own Invention, nor uncertain Reports; but what I heard with these Ears of mine. The like Phrase we have 1 Sam. 9. 15. the Lord had told Samuel in his ear.

You shall feel the sad Effects of this wickedness, and my just displeasure for it, as long as you live. This is not spoken exclusively, as if it should be purged after their death, which is absurd and impious to imagine, at least concerning such as lived and died in this desperate and impenitent Condition; but emphatically, to shew that God would have no mercy upon them in that time of Life, in which he useth and delighteth to give Repentance and Remission of Sins unto Mankind.

15 Thus saith the Lord GOD of hosts, Go, get thee unto this treasurer , even unto Shebna , which is over the house , and say,

Which the Prophet might boldly do, because he had the Protection not onely of God, who sent him upon this Errand, but probably of Hezekiah also, who at the time of this Prophecy was either King, or his Fathers Viceroy, or at least Heir-apparent to the Crown.

Who seems to have been advanced by wicked Ahaz, and to have been a great Patron of Impiety and Injustice in his Reign, and by politick Compliance with Hezekiah, thought to gain his Favour, and so to keep his Place and Power at Court.

Over the House of David, as is more fully expressed below, v. 22. Possibly he was not onely the Lord Treasurer, but also the Kings Prime Minister of State.

16 What hast thou here ? and whom hast thou here, that thou hast hewed thee out a sepulchre here as he that heweth him out a sepulchre on high , and graveth an habitation for himself in a rock ?

Or, What dost thou here? what right hast thou to this Place and Office?

Either, 1. What Friends, in whom thou canst confide? Thou hast so ill managed thy self and thy Affairs, that thou art universally hated. Or, 2. What Kindred or Relations? For the Jews say, he was a Stranger by Birth; which is the more probable, because his Pedigree is not mentioned in any of those Places of Scripture where he is named.

As great and ambitious Men used to do.

Not in thine own Country, the proper Place for such a Monument; but in Ierusalem, which should not be defiled nor disparaged with it.

In an high and eminent Place, as Isa. 57. 7.

A fit Place both for Strength and State. Thus we read of a sepulchre hewed out in a rock, Mat. 27. 60.

g Either, 1. a Sepulchre, which is called a mans house, Iob 30. 23. or, 2. a Dwelling-house. He erected, or is compared to one that doth erect, a stately House to live in, and a stately Sepulchre to receive him when he dies. And these two are fitly joined together, because their Sepulchres were commonly built in or near their Houses. See Isa. 14. 18. Ioh. 19. 41.

Marginal references: Or, O he.

17 Behold, the LORD will carry thee away with a mighty captivity , and will surely cover thee .

Will cause thee to be carried into Captivity by a strong Hand, or by the Hand of a mighty man, from which therefore thou shalt not be able to escape. Or, will cast thee away with the casting of a mighty man, i. e. with great force: or, in casting will cast thee away, O thou mighty man.

To wit, with confusion, as is here implied, and as this Phrase is more fully expressed, Psal. 89. 40. & 109. 29. Or, covering may be put for obscuring his Glory, which he designed to publish, and to that end erected stately Monuments, &c. Or, this may be an Allusion to the ancient Custom of covering the Faces of Condemned Persons; of which see Esth. 7. 8. Compare Iob 9. 24. Ezek. 12. 6, 12.

Marginal references: Or, the LORD who covered thee with an excellent covering, and clothed thee gorgeously, shall surely, &c.; Heb. the captivity of a man.

18 He will surely violently turn and toss thee like a ball into a large country : there shalt thou die, and there the chariots of thy glory shall be the shame of thy lords house .

Heb. Wrapping he will wrap thee up like a ball, which consists of Materials wrapped and bound together, that it may be tossed far away. Or, Rolling he will roll thee with the rolling of a ball.

Like a Ball which is cast into a large and plain Spot of Ground, where being thrown by a strong man, it runs far and wide. Or, to a far Countrey, which seems to be here called large of spaces, not so much in it self, for that was inconsiderable to him, whether the Land of his Captivity was large or little, as in respect of its distance from the Place of his Birth and Abode.

The sence of the Words thus rendred, seems to be this, Thy glorious Chariots wherein thou didst ride in great State at Ierusalem, shall then and there be turned into shame to thy self, and to thy Master, to whom it is just matter of reproach, that he was so foolish as to advance and trust such a faithless and unworthy Person. But the Words are by divers others fitly rendred, there the chariots of thy glory shall be, (or, shall die or vanish, i. e. That shall be the end of all thy pompous Chariots, and other Monuments of thy Pride) O thou who art the shame of thy lords house, who by thy unjust and wicked Practices hast exposed thy King and Master, and the Royal Family, to Reproach and Contempt.

Marginal references: Heb. large of spaces.

19 And I will drive thee from thy station, and from thy state shall he pull thee down.

The Lord, whose Words these are, v. 15. as is manifest from the following Verses.

The Lord; such sudden changes of Persons being very usual in these Writings.

20 And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah:

By my Spirit fitting him, and by my powerful Providence moving Hezekiah's Heart to call him.

Marginal references: 2 Kings 18. 18.

21 And I will cloath him with thy robe, and strengthen him with thy girdle , and I will commit thy government into his hand, and he shall be a father to the Inhabitants of Jerusalem, and to the house of Judah.

There was a peculiar sort of Robe and Girdle which was the Badge of his Office, which should be taken from him, and given to Eliakim.

He shall not onely have the Authority of a Father, which thou now hast, in which respect all Rulers are called fathers, as Exod, 2[illegible: 1+ letters]. 12. Numb. 36. 1. but shall also govern them with Fatherly Care and Affection, and not with Rigour and Cruelty, as thou dost.

22 And the key of the house of David will I lay upon his shoulder : so he shall open and none shall shut , and he shall shut and none shall open.

The Government, the Power of opening and shutting, of letting men into it, or putting them out of it, whereof a key is a fit Emblem; whence the delivering of the Keys of an House or City into the Hands of another, is a Sign to signifie and confirm the giving him the Power and Possession of it.

He mentions the shoulder rather than the Hand, in which Keys are commonly carried, either from some Ceremony then in use, of carrying a Key upon the Shoulder, either of the Officer of State himself, or of another in his name and stead; or to signifie that this was a Key of greater weight than ordinary, and that Government, which is designed by this Key, is an heavy Burden, and therefore in Scripture-phrase said to be upon the shoulder, as Isa. 9. 6.

Against his Will, or without his Commission or Consent.

Marginal references: Job 12. 14. Rev. 3. 7.

23 And I will fasten him as a nail in a sure place : and he shall be for a glorious throne to his fathers house .

I will establish the Power in his Hands.

In the strong Walls, or solid Timber, in the House: Which is opposed to Shebna, instability, signified by a Ball, v. 18.

By his prudent and righteous Government he shall procure great Glory not onely to himself, but to all that have any relation to him. This also is opposed to what is said of Shebna in the end of v. 18.

Marginal references: Ezra 9. 8.

24 And they shall hang upon him all the glory of his fathers house , the off-spring and the issue , all vessels of small quantity ; from the vessels of cups, even to all the vessels of flagons .

Of his own Kindred and Family, who shall all depend upon him, and receive Glory from him: of the House of David, which is called his fathers house, either because Kings are called the fathers of all their Subjects, both in Scripture, as 1 Sam. 24. 12. 2 Kings 5. 13. & 16. 7. and in other Authors; or, as Calvin ingeniously conjectures, because he was of the Blood Royal. Otherwise this had been no great Commendation to him, that he studied so much the Advancement of his own private Family. And this seems more probable, because this Character is opposed to that of Shebna, who was the shame of his lords, to wit, the King's house or Family, v. 18.

Great and small, the Children and Grandchildren of his Fathers House.

The meanest of them shall receive a Lustre and Advantage from their Relation to him.

All sorts of Vessels, great or small, mean or precious, may be hanged upon him, without any fear of falling; whereas ordinary Nails or Pins, if they be oppressed with too great weight, are easily broken down, and the Vessels fall with them.

Marginal references: Or, instruments of vials.

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: and the burden that was upon it shall be cut off: for the LORD hath spoken it.

Shebna, who seemed to be so, both in his own Eyes, and in the Eyes of others.

All those wicked Officers that were advanced and supported by his Power.