Verse-by-Verse Bible Commentary
Isaiah 22:1

Clarke's Commentary

CHAPTER XXII

Prophecy concerning Jerusalem, 1-14.

Sentence against Shebna, who was over the household, 15-19.

Prophecy concerning Eliakim, the son of Hilkiah, 20, 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, 20-24.

The sentence against Shebna again confirmed, 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. Jud. v. 13; vi. 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 25:4-5; 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 defence of the city, Isaiah 22:8-11. Compare 2Ch Isaiah 32:2-5. - L.

NOTES ON CHAP. XXII

Verse Isaiah 22:1. 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 favours, 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 Saviour, 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 neighbours by lighting of candles, the people go up to the house-tops."

Bridgeway Bible Commentary

Jerusalem besieged (22:1-25)

In Judah, the land where the prophet had his visions of judgment on other nations, he recalls one of God’s judgments on Judah, namely, the Assyrians’ siege of Jerusalem. On that occasion the city was saved only through the faith of Hezekiah and Isaiah (2 Kings 18:13-37).

Ignoring the gracious intervention of God that had miraculously saved them, the people celebrate as if they had won the victory themselves. Isaiah is disgusted at the light-hearted attitude of the people, particularly when he recalls their cowardly behaviour during the siege. The city’s leading officials fled the doomed city, only to be killed or captured by the enemy (22:1-4).
The prophet describes the scene during the siege. Outside Jerusalem enemy forces spread across the countryside, while battering rams try to smash the city walls. Soldiers hired from various countries are eager to start fighting (5-8a). Inside Jerusalem soldiers rush to the army headquarters for weapons, and there is much activity to save the city’s water supply. Where the city wall is crumbling under the enemy attacks, the Jerusalemites desperately build it up, even demolishing their houses to obtain bricks for the work. But they do not turn to God for help (8b-11).
Other citizens, however, feel sure that Jerusalem will fall. They do nothing to help, but enjoy themselves as much as they can while they can. They show no repentance for the sins that have brought this disaster upon them (12-14).

Shebna, Hezekiah’s chief official, is condemned for using his position for the benefit of himself instead of for the benefit of the people. He loved the honour of a procession of chariots preceding him wherever he went, but now he will be shamefully removed from office. Instead of having a magnificent funeral, he will be buried in disgrace (15-19). His position, which was the top decision-making position in the land after the king, will be taken by Eliakim (20-23). But Eliakim will be used by his relatives and friends for their own advantage, and this will eventually be the cause of his downfall (24-25). (By the time of the siege, Eliakim had already been promoted and Shebna demoted; see 2 Kings 18:18.)

Coffman's Commentaries on the Bible

“The burden of the valley of vision, What aileth thee now that thou art wholly gone up to the housetops? O thou that art full of shoutings, a tumultuous city, a joyous town; thy slain are not slain with the sword, neither are they dead in battle. All thy rulers fled away together, they were bound by the archers; all that were found of thee were bound together; they fled afar off. Therefore said I, Look away from me, I will weep bitterly; labor not to comfort me for the destruction of the daughter of my people.”

The double nature of this prophecy appears in the very first paragraph. The first two verses here depict the inhabitants of Jerusalem, “In a state of boisterous merriment.”The Pulpit Commentary, p. 351. Of course, some scholars ascribe this boisterous condition to indifference on the part of Jerusalem, as the soldiers of Babylon begin the siege, due to an Epicurean philosophy of “Eat and drink, for tomorrow we die!” It seems to this writer, however, that the occasion of the lifting of Sennacherib’s siege would have been a much more likely occasion for such merriment. The Babylonian siege is certainly suggested by the flight of the leaders in Isaiah 22:3. Archer wrote that this is a reference to the fact that “Their king Zedekiah would vainly attempt flight from the city.”Wycliffe Old Testament Commentary, p. 625. The behavior of the people was what caused Isaiah’s bitter weeping, because he realized that the inappropriate response of the people would displease the Lord and that the sure punishment and destruction of the city would follow, as indicated in Isaiah 22:4. In spite of all the terrible hardship and disasters that had come upon the Jews, “They were still insensitive to the true demands of God. In the midst of their light-hearted festivities, therefore, he asked to be left alone that he might weep bitter tears over their destruction.”Broadman Bible Commentary (Nashville: Broadman Press, 1971), p. 255.

Barnes' Notes on the Whole Bible

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.

Calvin's Commentary on the Bible

1.The burden of the valley of vision. Isaiah again prophesies against Judea, which he calls the valley of vision. He gives this appellation to the whole of Judea rather than to Jerusalem, of which he afterwards speaks; but now in the preface he includes the whole of Judea. He appropriately calls it a “valley,” for it was surrounded on all sides by mountains. It is a harsher view of the metaphor, which is adopted by some, that Jerusalem is called “a valley,” because it was thrown down from its loftiness. The reason why he adds the words, of vision, is plain enough. The Lord enlightened the whole of Judea by his word; the prophets were continually employed in it, and that was the reason why they called them seers. (1 Samuel 9:9.) There is also an implied contrast here, for valleys have less light than open plains, because the height of the mountains intercepts the light of the sun. Now, this valley, he tells us, is more highly enlightened than those countries which were exposed on all sides to the sun. It was by the extraordinary goodness of God that this happened; for he means, that it was enlightened, not by the rays of the sun, but by the word of God.

Besides, the Prophet unquestionably intended to beat down that foolish confidence with which the Jews were puffed up, because God had distinguished them above others by remarkable gifts. They abused his word and prophecies, as if by means of them they had been protected against all danger, though they were disobedient and rebellious against God. He therefore declares that visions will not prevent God from punishing their ingratitude; and he even aggravates their guilt by this mark of ingratitude, that amidst such splendor of heavenly doctrine they still continued to stumble like the blind.

What hast thou here? or, What hast thou now? He now addresses Jerusalem; not that this defeat affects Jerusalem alone, but because the whole country thought it safe to take refuge under the shadow of the sanctuary which then existed, and to lead the Jews to reflect, since this befell a fortified city, what would become of other cities which had no means of defense. He asks in astonishment, “What does it mean that every person leaves his house and flies to the house-top for the purpose of saving his life?” Among the Jews the form of house-tops was different from what is now customary with us, and hence arose that saying of Christ,

“What you have heard in the ear proclaim on the housetops.” (Matthew 10:27.)

When the inhabitants of Jerusalem fled to the house-tops, they left their houses open to be a prey to enemies, and this was a proof that they were exceedingly afraid. It is likewise possible that they went up to the house-tops for the purpose of throwing down javelins and other weapons against the enemies, whose arrival not only terrified them, but made them flee in consternation, and yet they did not escape danger.

Smith's Bible Commentary

Chapter 22

Now in chapter 22 he turns his attention to Jerusalem, which is referred to as the valley of vision. And this is,

The burden of the valley of vision. What aileth thee now, that you've gone up to the housetops? That you are full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labor not to comfort me, because of the spoiling of the daughter of my people ( Isaiah 22:1-4 ).

And so he sees them not being slain with the sword. And in seeing their destruction, he weeps. He said, "Don't try to comfort me, because I'm weeping for the spoiling of the daughter of my people."

For it is a day of trouble, a day 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. And Elam bare the quiver with chariots of men and horsemen, and Kir uncovered the shield. And it shall come to pass, that your choicest valleys shall be full of chariots, and the horsemen shall set themselves in array at the gate. And he discovered the covering of Judah, and thou didst look in that day to the armor of the house of the forest. You have seen also the breaches of the city of David, that they are many: and you have gathered together the waters of the lower pool. And you have numbered the houses of Jerusalem, and the houses have you broken down to fortify the wall ( Isaiah 22:5-10 ).

Now he is speaking of the preparations that were going on at that moment in Jerusalem in preparing themselves for the threatened invasion by Assyria, which had destroyed the Northern Kingdom, and now Assyria was threatening to come with her armies to destroy Jerusalem. And so Hezekiah the king was making these precautions. First of all, he dug this tunnel some 1,700 feet from the spring of Gihon into the pool of Siloam. Coming under the wall of the city under the area of Ephal there, the old city that... Ephal that came up from the spring of Gihon. And through this rock they dug this tunnel 1,700 feet long because the spring of Gihon has a good head of water that flows through it constantly. And that was one of the major supplies for water in Jerusalem. It happened to be outside of the wall because it was down in the Kidron Valley at the base of Ophel there. And so what they did was dig the tunnel and then they covered over the spring so that the Assyrians would not know the source of the supply of their water. And so they diverted it through this tunnel. Brought it into the pool of Siloam within the gates so that they would have a water supply during the siege of the Assyrians.

And then they took some of the houses and they broke down the walls in order to fortify... the houses, they broke them down to fortify the breaches that were in the walls that were surrounding Jerusalem. And they were just fortifying the city and preparing the city for this coming invasion by Assyria.

You've made a ditch between the two walls for the water of the old pool ( Isaiah 22:11 ):

And they have done all of these things, but-and this is what the prophet is getting on to their case about. You've done all, fortified the walls, you've dug the pool... the tunnel for the water and so forth,

but you have not looked unto the maker thereof, neither had you respect for him that fashioned it ( Isaiah 22:11 ).

In other words, who created the spring of Gihon? Who put the source of water there? You tried to fortify yourself with your own ingenuity, but you haven't really looked to God for your help or for your guidance or for your protection or for your strength.

This is a mistake I think that we oftentimes make, is that we are doing everything in the natural, but we're not doing anything in the supernatural. We're not looking to God. We're not looking for God's strength or God's guidance or God's help. A lot of people today that are doing all kinds of things in storing up foods and trying to prepare themselves for a coming desolation that they envision, and they're not really looking to God. They're not really turning to God for guidance, for help. They're not really trusting in the Lord. They're trusting in their own capacities. And so the prophet finds fault with them for not looking to God.

In that day did the Lord GOD of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth ( Isaiah 22:12 ):

Now the baldness was the shaving of their heads as a vow unto God. And God was calling them for a consecration and a commitment unto Him. Now God had said, "If My people, called by My name, will humble themselves, and pray, and seek My face, then will I hear from heaven" ( 2 Chronicles 7:14 ). But rather than humbling themselves and praying and seeking God, they were taking every natural precaution that they could, but not taking God into account at all. Now God does expect us to use wisdom and to take natural precautions. But He also wants us to look to Him and to trust in Him. And when God is calling us to times of fasting and prayer and waiting upon Him, then it is manifestly wrong that we seek our own resources for our deliverance. And so when they should be weeping and mourning, girding themselves with sackcloth, they were having parties.

There was the slaying of the oxen, the killing of sheep, the eating of flesh, the drinking of wine: [and they were saying] let us eat, drink [and be merry]; because tomorrow we're going to die ( Isaiah 22:13 ).

Reminds us of the world in which we live today that is faced with one of the greatest crisis in the history of mankind as the superpowers are girding themselves for war. As the United States is diverting more and more of our budget towards a military posture in order that we might counteract the tremendous military build-up by Russia and the military superiority that she has gained. And the superpowers are girding for a super war. And we look around at the scene in America when God is calling for weeping, God is calling for prayer, God is calling for sackcloth. We see the people just blithely going on seeking pleasure, leaving God out of their lives, and it seems to be the attitude, "Eat, drink and be merry, tomorrow we die." And so the prophet comes out against this.

And it was revealed in mine ears by the LORD of hosts, Surely this iniquity will not be purged until you die ( Isaiah 22:14 ),

There's no cleansing for it. The course is set. The die is cast. They won't change until the judgment comes.

saith the Lord GOD of hosts ( Isaiah 22:15 ).

What a terrible, awesome indictment.

Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What do you have here and who do you have here, that you have hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and he that graveth a habitation for himself in a rock? Behold, the LORD will carry thee away with a mighty captivity, and will cover thee ( Isaiah 22:15-17 ).

Now while all this is going on, here this guy who was the treasurer of the nation was building himself out of the rock a beautiful sepulcher. If you go to Israel in the Kidron Valley you'll see some beautiful sepulchers that were hewn out of the rock there in the Kidron Valley. And this guy was cutting him out one of these fancy sepulchers for himself. And the prophet Isaiah says, "Hey, why are you making yourself a fancy sepulcher here in the land as though you're going to get buried here? You're going to get carried away captive and they're going to cover you someplace else."

You know, people laying up their plans for the future. God's going to interrupt your plans.

He will surely violently turn and toss thee like a ball into a large country: there you are going to die, and there the chariots of your glory shall be the shame of the lord's house. And I will drive thee from your station, and from your state shall he pull thee down. And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with your robe, and strengthen him with your 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 ( Isaiah 22:18-21 ).

Now Shebna was the treasurer, but Eliakim was also one of Hezekiah's counselors. They were both men of state. And later when the Rabshakeh who is one of the spokesmen for king Sennacherib of Assyria, when he came to bring the... not an edict, but a demand for surrender from king Hezekiah, Eliakim and Shebna were two of the men that dealt in the matters of state. Now, Eliakim evidently was God's choice. Shebna was a foreigner who was usurping a place there, trying to build himself a big tomb to be buried in and all. He said, "You're going to be carried away and buried elsewhere in a large land," and all.

Now in this the two men, Shebna and Eliakim, you have one of these cases where you have a prophecy that is veiled in the near fulfillment and in the far fulfillment. He was dealing with a particular situation. These two men were at that time men of state in Israel. And Shebna was to lose his position and Eliakim was moved in--God's choice. But from a prophetic standpoint, you have here Shebna as a type of the antichrist and Eliakim as the type of Jesus Christ. And even as the antichrist will come and be hailed and seek to ingratiate himself to Israel, yet he will be destroyed and the true Messiah, Jesus Christ, will come and establish the kingdom.

So you have here types of yet the future. And so when you get into verse Isaiah 22:22 , it lapses on out and Jesus picks up verse Isaiah 22:22 when He is talking to the church of Philadelphia. And He is introducing Himself to the church of Philadelphia in Revelation chapter 3 there, "Unto the church of Philadelphia write; These things saith He that is holy, He that is true, He that hath the key of David, He that openeth, and no man shutteth; and shutteth, and no man openeth" ( Revelation 3:7 ). So Jesus makes this verse apply to Him. That is why we say that it had an immediate fulfillment, but also it looked down prophetically and yet has a future fulfillment as Jesus takes these very words out of verse Isaiah 22:22 and applies them to Himself.

And the key of the house of David will I lay on his shoulder ( Isaiah 22:22 );

That is Eliakim.

and he shall open, and none shall shut; and he shall shut, and none shall open. And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father's house ( Isaiah 22:22-23 ).

And so a little light of future burst in and then he comes back to the local situation.

And they shall hang upon him all the glory of his father's house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the LORD of hosts, shall the nail that is fastened 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 ( Isaiah 22:24-25 ). "

Dr. Constable's Expository Notes

The prophet employed another enigmatic title that implied a contrast with the actual condition of the place described to indicate the object of this oracle (cf. Isaiah 21:1). "Valley of vision" refers to Jerusalem (cf. Isaiah 22:5; Isaiah 22:9-10). Isaiah pictured it as the depressed place (cf. Psalms 125:2) where he received a depressing vision, namely, the inevitable judgment that would come on the city. In this valley there was a notable lack of vision among God’s people when it came to seeing things from His perspective. The mention of a valley suggests the valleys that surrounded Jerusalem on three sides, the Kidron Valley on the east and the Hinnom Valley on the west and south.

". . . Jerusalem was an enclosed place, hidden and shut off from the world, which Jehovah had chosen as the place in which to show to His prophets the mysteries of His government of the world." [Note: Delitzsch, 1:390.]

Isaiah thought the residents of Jerusalem had behaved inappropriately by going up on their flat housetops to rejoice. Some turn of events in his day had resulted in the people feeling very secure. Perhaps Sargon’s attack on Ashdod followed by his return to Assyria in 711 B.C., or God’s deliverance of Jerusalem from Sennacherib in 701 B.C. (cf. Isaiah 37:36), was the historical occasion for their rejoicing.

Gill's Exposition of the Whole Bible

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 מה לך "quid tibi accidit?" Vatablus; "quid tibi nunc est?" Piscator.

Henry's Complete Commentary on the Bible

      1 The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops?   2 Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle.   3 All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far.   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.   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.   6 And Elam bare the quiver with chariots of men and horsemen, and Kir uncovered the shield.   7 And it shall come to pass, that thy choicest valleys shall be full of chariots, and the horsemen shall set themselves in array at the gate.

      The title of this prophecy is very observable. It is the burden of the valley of vision, of Judah and Jerusalem; so all agree. Fitly enough is Jerusalem called a valley, for the mountains were round about it, and the land of Judah abounded with fruitful valleys; and by the judgments of God, though they had been as a towering mountain, they should be brought low, sunk and depressed, and become dark and dirty, as a valley. But most emphatically is it called a valley of vision because there God was known and his name was great, there the prophets were made acquainted with his mind by visions, and there the people saw the goings of their God and King in his sanctuary. Babylon, being a stranger to God, though rich and great, was called the desert of the sea; but Jerusalem, being entrusted with his oracles, is a valley of vision. Blessed are their eyes, for they see, and they have seers by office among them. Where Bibles and ministers are there is a valley of vision, from which is expected fruit accordingly; but here is a burden of the valley of vision, and a heavy burden it is. Note, Church privileges, if they be not improved, will not secure men from the judgments of God. You only have I known of all the families of the earth; therefore will I punish you. The valley of vision has a particular burden. Thou Capernaum,Matthew 11:23. The higher any are lifted up in means and mercies the heavier will their doom be if they abuse them.

      Now the burden of the valley of vision here is that which will not quite ruin it, but only frighten it; for it refers not to the destruction of Jerusalem by Nebuchadnezzar, but to the attempt made upon it by Sennacherib, which we had the prophecy of, Isaiah 10:1-34; Isaiah 10:1-34, and shall meet with the history of, Isaiah 36:1-22; Isaiah 36:1-22. It is here again prophesied of, because the desolations of many of the neighbouring countries, which were foretold in the foregoing chapters, were to be brought to pass by the Assyrian army. Now let Jerusalem know that when the cup is going round it will be put into her hand; and, although it will not be to her a fatal cup, yet it will be a cup of trembling. Here is foretold,

      I. The consternation that the city should be in upon the approach of Sennacherib's army. It used to be full of stirs, a city of great trade, people hurrying to and fro about their business, a tumultuous city, populous and noisy. Where there is great trade there is great tumult. It used to be a joyous revelling city. What with the busy part and what with the merry part of mankind, places of concourse are places of noise. "But what ails thee now, that the shops are quitted, and there is no more walking in the streets and exchange, but thou hast wholly gone up to the house-tops (Isaiah 22:1; Isaiah 22:1), to bemoan thyself in silence and solitude, or to secure thyself from the enemy, or to look abroad and see if any succours come to thy relief, or which way the enemies' motions are." Let both men of business and sportsmen rejoice as though they rejoiced not, for something may happen quickly, which they little think of, that will be a damp to their mirth and a stop to their business, and send them to watch as a sparrow alone upon the house-top,Psalms 102:7. But why is Jerusalem in such a fright? Her slain men are not slain with the sword (Isaiah 22:2; Isaiah 22:2), but, 1. Slain with famine (so some); for Sennacherib's army having laid the country waste, and destroyed the fruits of the earth, provisions must needs be very scarce and dear in the city, which would be the death of many of the poorer sort of people, who would be constrained to feed on that which was unwholesome. 2. Slain with fear. They were put into this fright though they had not a man killed, but so disheartened themselves that they seemed as effectually stabbed with fear as if they had been run through with a sword.

      II. The inglorious flight of the rulers of Judah, who fled from far, from all parts of the country, to Jerusalem (Isaiah 22:3; Isaiah 22:3), fled together, as it were by consent, and were found in Jerusalem, having left their respective cities, which they should have taken care of, to be a prey to the Assyrian army, which, meeting with no opposition, when it came up against all the defenced cities of Judah easily took them,Isaiah 36:1; Isaiah 36:1. These rulers were bound from the bow (so the word is); they not only quitted their own cities like cowards, but, when they came to Jerusalem, were of no service there, but were as if their hands were tied from the use of the bow, by the extreme distraction and confusion they were in; they trembled, so that they could not draw a bow. See how easily God can dispirit men, and how certainly fear will dispirit them, when the tyranny of it is yielded to.

      III. The great grief which this should occasion to all serious sensible people among them, which is represented by the prophet's laying the thing to heart himself; he lived to see it, and was resolved to share with the children of his people in their sorrows, Isaiah 22:4; Isaiah 22:5. He is not willing to proclaim his sorrow, and therefore bids those about him to look away from him; he will abandon himself to grief, and indulge himself in it, will weep secretly, but weep bitterly, and will have none go about to comfort him, for his grief is obstinate and he is pleased with his pain. But what is the occasion of his grief? A poor prophet had little to lose, and had been inured to hardship, when he walked naked and barefoot; but it is for the spoiling of the daughter of his people. It is a day of trouble, and of treading down, and of perplexity. Our enemies trouble us and tread us down, and our friends are perplexed and know not what course to take to do us a kindness. The Lord God of hosts is now contending with the valley of vision; the enemies with their battering rams are breaking down the walls, and we are in vain crying to the mountains (to keep off the enemy, or to fall on us and cover us) or looking for help to come to us over the mountains, or appealing, as God does, to the mountains, to hear our controversy (Micah 6:1) and to judge between us and our injurious neighbours.

      IV. The great numbers and strength of the enemy, that should invade their country and besiege their city, Isaiah 22:6; Isaiah 22:7. Elam (that is, the Persians) come with their quiver full of arrows, and with chariots of fighting men, and horsemen. Kir (that is, the Medes) muster up their arms, unsheath the sword, and uncover the shield, and get every thing ready for battle, every thing ready for the besieging of Jerusalem. Then the choice valleys about Jerusalem, that used to be clothed with flocks and covered over with corn, shall be full of chariots of war, and at the gate of the city the horsemen shall set themselves in array, to cut off all provisions from going in, and to force their way in. What a condition must the city be in that was beset on all sides with such an army!