Isaiah22
English Standard Version
1The concerning the of . do you you have gone , of you, to the ,
2you who are of , , ? Your are with the in .
3 your have ; the they were . of you who were were , though they had .
4 I : Look me; let me ; do to me concerning the of the of my .
5 the God of has a of and and in the of , a of and a to the .
6And the with and , and the .
7Your were of , and the their at the .
8He has the of . In that you to the of the of the ,
9and you the of the of were . You the of the ,
10and you the of , and you broke the to the .
11You a the two for the of the . But you did to him who did , him who it .
12In that the God of for and , for and ;
13and , and , and , and . Let us and , we .
14The Lord of has himself in my : will be for you you , the God of .
15 the God of , , to , to , is the , and say to him:
16 have you to do , and have you , you have a for yourself, you who a tomb on the and a for yourself in the ?
17 , the Lord will hurl you , O you . He will seize firm hold on
18and you around and , and you like a into a . you shall , and there shall be your , you of your .
19I will you your , and you will be your .
20In that I will my the of ,
21and I will him with your , and will your on him, and will your to his . And he shall be a to the of and to the of .
22And I will his the of the of . He shall , and shall ; and he shall , and shall .
23And I will him like a in a , and he will become a of to his .
24And they will on him the of his , the and , , the the .
25In that , the Lord of , the that was in a will , and it will be and , and the was it will be , the Lord has .
Study Guide
Public-domain commentary and original-language notes for Isaiah 22.
Chapter Summary
In this chapter: The siege and taking of Jerusalem. (1-7). The wicked conduct of its inhabitants. (8-14). The displacing of Shebna, and the promotion of Eliakim, applied to the Messiah. (15-25).
vv1-7
Why is Jerusalem in such terror? Her slain men are not slain with the sword, but with famine; or, slain with fear, disheartened. Their rulers fled, but were overtaken. The servants of God, who foresee and warn sinners of coming miseries, are affected by the prospect. But all the horrors of a city taken by storm, faintly shadow forth the terrors of the day of wrath.
vv8-14
The weakness of Judah now appeared more than ever. Now also they discovered their carnal confidence and their carnal security. They looked to the fortifications. They made sure of water for the city. But they were regardless of God in all these preparations. They did not care for his glory in what they did. They did not depend upon him for a blessing on their endeavours. For every creature is to us what God makes it to be; and we must bless him for it, and use it for him. There was great contempt of God's wrath and justice, in contending with them. God's design was to humble them, and bring them to repentance. They walked contrary to this. Actual disbelief of another life after this, is at the bottom of the carnal security and brutish sensuality, which are the sin, the shame, and ruin of so great a part of mankind. God was displeased at this. It is a sin against the remedy, and it is not likely they should ever repent of it. Whether this unbelief works by presumption or despair, it produces the same contempt of God, and is a token that a man will perish wilfully.
vv15-25
This message to Shebna is a reproof of his pride, vanity, and security; what vanity is all earthly grandeur, which death will so soon end! What will it avail, whether we are laid in a magnificent tomb, or covered with the green sod? Those who, when in power, turn and toss others, will be justly turned and tossed themselves. Eliakim should be put into Shebna's place. Those called to places of trust and power, should seek to God for grace to enable them to do their duty. Eliakim's advancement is described. Our Lord Jesus describes his own power as Mediator, Rev. 3:7, that he has the key of David. His power in the kingdom of heaven, and in ordering all the affairs of that kingdom, is absolute. Rulers should be fathers to those under their government; and the honour men bring unto their families, by their piety and usefulness, is more to be valued than what they derive from them by their names and titles. The glory of this world gives a man no real worth or excellence; it is but hung upon him, and it will soon drop from him. Eliakim was compared to a nail in a sure place; all his family are said to depend upon him. In eastern houses, rows of large spikes were built up in the walls. Upon these the moveables and utensils were hung. Our Lord Jesus is as a nail in a sure place. That soul cannot perish, nor that concern fall to the ground, which is by faith hung upon Christ. He will set before the believer an open door, which no man can shut, and bring both body and soul to eternal glory. But those who neglect so great salvation will find, that when he shutteth none can open, whether it be shutting out from heaven, or shutting up in hell for ever.
Key Words
מַשָּׂא: a burden; specifically, tribute, or (abstractly) porterage; figuratively, an utterance, chiefly adoom, especially singing; mental, desire
גַּיְא: a gorge (from its lofty sides; hence, narrow, but not a gully or winter-torrent)
חִזָּיוֹן: a revelation, expectation by dream
מָה: properly, interrogative what? (including how? why? when?); but also exclamation, what! (including how!), or indefinitely what (including whatever, and even relatively, that which); often used with prefixes in various adverbial or conjunctive senses
אֵפוֹ: strictly a demonstrative particle, here; but used of time, now or then
כִּי: (by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
עָלָה: to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative
כֹּל: properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
גָּג: a roof; by analogy, the top of an altar
מָלֵא: full (literally or figuratively) or filling (literally); also (concretely) fulness; adverbially, fully
Cross References
Isaiah 22Christ applies the key of David to Himself, exercising absolute authority to open and shut.
Supported by Matthew Henry, JFB
Records Hezekiah's actual historical repairs of Jerusalem's breaches and fortifications under siege.
Supported by JFB
Describes Hezekiah's engineering work of blocking and redirecting the waters of the upper pool.
Supported by Matthew Henry, JFB
Paul quotes the fatalistic proverb 'let us eat and drink; for tomorrow we die'.
Supported by Matthew Henry
Historically links Kir as a subject state of Assyria, demonstrating its role in the invading army.
Supported by Matthew Poole, JFB
Shows the fulfillment of the prophecy; Eliakim is promoted over the household while Shebna is scribe.
Supported by Matthew Henry, JFB
Contrasts the valleys surrounding Jerusalem with the mountains of divine protection.
Supported by Matthew Poole, JFB
Parallels the custom of going up to the housetops in times of terror and mourning.
Supported by Matthew Poole
Condemns the same carnal security, revelry, and luxury in the face of imminent judgment.
Supported by Matthew Poole
Identifies the house of the forest of Lebanon built by Solomon as Judah's armory.
Supported by Matthew Henry
Parallels the solemn decree that certain iniquities will not be purged by sacrifice.
Supported by Matthew Henry
Contrasts Shebna's prideful tomb with the rock-hewn tomb borrowed by the humble Messiah.
Supported by Matthew Henry
Illustrates the practice of covering the face of a condemned official destined for ruin.
Supported by Matthew Henry
Uses the architectural metaphor of the 'nail' or peg to represent stable, God-given leadership.
Supported by Matthew Henry