Isaiah 22

t is confirmed by five MSS., (one ancient), four of De Rossi's, and two ancient of my own; one by correction of Dr. Kennicott's, and three editions. Kir was a city belonging to the Medes. The Medes were subject to the Assyrians in Hezekiah's time, (see 2Kgs 16:9 , and 2Kgs 17:6 ); and so perhaps might Elam (the Persians) likewise be, or auxiliaries to them. Verse 8 The armor "The arsenal" - Built by Solomon within the city, and called the house of the forest of Lebanon; probably from the great quantity of cedar from Lebanon which was employed in the building. See 1Kgs 7:2 , 1Kgs 7:3 . Verse 9 Ye gathered together the waters "And ye shall collect the waters" - There were two pools in or near Jerusalem, supplied by springs: the upper pool, or the old pool, supplied by the spring called Gihon, 2Chr 32:30 , towards the higher part of the city, near Sion, or the city of David, and the lower pool, probably supplied by Siloam, towards the lower part. When Hezekiah was threatened with a siege by Sennacherib, he stopped up all the waters of the fountains without the city; and brought them into the city by a conduit, or subterranean passage cut through the rock; those of the old pool, to the place where he had a double wall, so that the pool was between the two walls. This he did in order to distress the enemy, and to supply the city during the siege. This was so great a work that not only the historians have made particular mention of it, 2Kgs 20:20 ; 2Chr 32:2 , 2Chr 32:3 , 2Chr 32:5 , 2Chr 32:30 ; but the son of Sirach also has celebrated it in his encomium on Hezekiah. "Hezekiah fortified his city, and brought in water into the midst thereof: he digged the hard rock with iron, and made wells for water," Ecclesiasticus 48. Verse 11 Unto the maker thereof "To him that hath disposed this" - That is, to God the Author and Disposer of this visitation, the invasion with which he now threatens you. The very same expressions are applied to God, and upon the same occasion, Isa 37:26 : - "Hast thou not heard of old, that I have disposed it; And of ancient times, that I have formed it?" Verse 13 Let us eat and drink, for to-morrow we shall die - This has been the language or all those who have sought their portion in this life, since the foundation of the world. So the poet: - Heu, heu nos miserif quam totus homuncio nil est! Sic erimus cuncti, postquam nos auferet orcus. Ergo vivamus, dum licet esse, bene. Alas alas! what miserable creatures are we, oniy the semblances of men! And so shall we be all when we come to die. Therefore let us live joyfully while we may. Domitian had an image of death hung up in his dining-room, to show his guests that as life was uncertain, they should make the best of it by indulging themselves. On this Martial, to flatter the emperor, whom he styles god, wrote the following epigram: - Frange thoros, pete vina, tingere nardo. Ipse jubet mortis te meminisse Deus. Sit down to table - drink heartily - anoint thyself with spikenard; for God himself commands thee to remember death. So the adage: - Ede, bibe, lude post mortem nulla voluptas. "Eat, drink, and play, while here ye may: No revelry after your dying day." St. Paul quotes the same heathen sentiment, 1Cor 15:32 : "Let us eat and drink, for to-morrow we die." Anacreon is full in point, and from him nothing better can be expected: - Ὡς ουν ετ' ευδι' εστιν, Και πινε και κυβευε Και σπενδε τῳ Λυαιῳ· Μη νουσος, ην τις ελθῃ, Λεγῃ, σε μη δει πινειν. Anac. Od. xv., 50:11. "While no tempest blots your sky, Drink, and throw the sportful dye: But to Bacchus drench the ground, Ere you push the goblet round; Lest some fatal illness cry, 'Drink no more the cup of joy.'" Addison. Verse 14 It was revealed in mine ears "The voice of Jehovah" - The Vulgate has vox Domini; as if in his copy he had read קול יהוה kol Yehovah; and in truth, without the word קול kol, voice, it is not easy to make out the sense of the passage; as appears from the strange versions which the rest of the ancients, (except the Chaldee), and many of the moderns, have given of it; as if the matter were revealed in or to the ears of Jehovah: εν τοις ωσι Κυριου, in the ears of the Lord, Septuagint. Vitringa translates it, Revelatus est in auribus meis Jehovah, "Jehovah hath revealed it in mine ears," and refers to 1Sam 2:27 ; 1Sam 3:21 : but the construction in those places is different, and there is no speech of God added; which here seems to want something more than the verb נגלה nigleh to introduce it. Compare Isa 5:9 , where the text is still more imperfect. The Lord God of hosts - אדני יהוה צבאות Adonai Yehovah tsebaoth. But אדני Adonai, Lord, is omitted by two of Kennicott's and De Rossi's MSS., and by two of my own; by three editions, and the Septuagint, Syriac and Arabic. Verse 15 Go - unto Shebna - The following prophecy concerning Shebna seems to have very little relation to the foregoing, except that it might have been delivered about the same time; and Shebna might be a principal person among those whose luxury and profaneness is severely reprehended by the prophet in the conclusion of that prophecy, Isa 22:11-14 . Shebna the scribe, mentioned in the history of Hezekiah, chap. 36, seems to have been a different person from this Shebna, the treasurer or steward of the household, to whom this prophecy relates. The Eliakim here mentioned was probably the person who, at the time of Sennacherib's invasion, was actually treasurer, the son of Hilkiah. If so, this prophecy was delivered, as the preceding, (which makes the former part of the chapter), plainly was, some time before the invasion of Sennacherib. As to the rest, history affords us no information. "And say unto him" - Here are two words lost out of the text, which are supplied by two of Dr. Kennicott's MSS., one ancient, which read ואמרת אליו veamarta elaiv, and thou shalt say unto him; by the Septuagint, και ειπον αυτῳ, and in the same manner by all the ancient versions. It is to be observed that this passage is merely historical, and does not admit of that sort of ellipsis by which in the poetical parts a person is frequently introduced speaking, without the usual notice, that what follows was delivered by him. Verse 16 A sepulcher on high - in a rock - It has been observed before, on Isaiah 14, that persons of high rank in Judea, and in most parts of the east, were generally buried in large sepulchral vaults, hewn out in the rock for the use of themselves and their families. The vanity of Shebna is set forth by his being so studious and careful to have his sepulcher on high - in a lofty vault; and that probably in a high situation, that it might be more conspicuous. Hezekiah was buried, למעלה lemalah, εν αναβασει, Sept.: in the chiefest, says our translation; rather, in the highest part of the sepulchres of the sons of David, to do him the more honor, 2Chr 32:33 . There are some monuments still remaining in Persia of great antiquity, called Naksi Rustam, which give one a clear idea of Shebna's pompous design for his sepulcher. They consist of several sepulchers, each of them hewn in a high rock near the top; the front of the rock to the valley below is adorned with carved work in relievo, being the outside of the sepulcher. Some of these sepulchers are about thirty feet in the perpendicular from the valley, which is itself perhaps raised above half as much by the accumulation of the earth since they were made. See the description of them in Chardin, Pietro della Valle, Thevenot, and Kempfer. Diodorus Siculus, lib. 17, mentions these ancient monuments, and calls them the sepulchres of the kings of Persia. - L. Verse 17 Cover thee - That is, thy face. This was the condition of mourners in general, and particularly of condemned persons. See Est 6:12 ; Est 7:8 . Verse 19 I will drive thee - אהרסך ehersecha, in the first person, Syr. Vulg. Verse 21 To the inhabitants - ליושבי leyoshebey, in the plural number, four of Dr. Kennicott's MSS., (two ancient), and two of De Rossi's, with the Septuagint, Syriac, and Vulgate. Verse 22 And the key of the house of David will I lay upon his shoulder - As the robe and the baldric, mentioned in the preceding verse, were the ensigns of power and authority, so likewise was the key the mark of office, either sacred or civil. The priestess of Juno is said to be the key-bearer of the goddess, κλειδουχος Ἡρας· Aeschyl. Suppl. 299. A female high in office under a great queen has the same title: - Καλλιθοη κλειδουχος Ολυμπιαδος βασιλειης. "Callithoe was the key-bearer of the Olympian queen." Auctor Phoronidis ap. Clem. Alex. p. 418, edit. Potter. This mark of office was likewise among the Greeks, as here in Isaiah, borne on the shoulder; the priestess of Ceres, κατωμαδιαν εχε κλαιδα, had the key on her shoulder. Callim. Ceres, verse 45. To comprehend how the key could be borne on the shoulder, it will be necessary to say something of the form of it: but without entering into a long disquisition, and a great deal of obscure learning, concerning the locks and keys of the ancients, it will be sufficient to observe, that one sort of keys, and that probably the most ancient, was of considerable magnitude, and as to the shape, very much bent and crooked. Aratus, to give his reader an idea of the form of the constellation Cassiopeia, compares it to a key. It must be owned that the passage is very obscure; but the learned Huetius has bestowed a great deal of pains in explaining it, Animadvers. in Manilii, lib. 1:355; and I think has succeeded very well in it. Homer Odyss. Isa 21:6 , describes the key of Ulysses' storehouse as ευκαμπης, of a large curvature; which Eustathius explains by saying it was δρεπανοειδης, in shape like a reaphook. Huetius says the constellation Cassiopeia answers to this description; the stars to the north making the curve part, that is, the principal part of the key; the southern stars, the handle. The curve part was introduced into the key-hole; and, being properly directed by the handle, took hold of the bolts within, and moved them from their places. We may easily collect from this account, that such a key would lie very well upon the shoulder; that it must be of some considerable size and weight, and could hardly be commodiously carried otherwise. Ulysses' key was of brass, and the handle of ivory: but this was a royal key. The more common ones were probably of wood. In Egypt they have no other than wooden locks and keys to this day; even the gates of Cairo have no better. Baumgarten, Peregr. 1:18. Thevenot, part ii., chap. 10. But was it not the representation of a key, either cut out in cloth and sewed on the shoulder of the garment, or embroidered on that part of the garment itself? The idea of a huge key of a gate, in any kind of metal, laid across the shoulder, is to me very ridiculous. In allusion to the image of the key as the ensign of power, the unlimited extent of that power is expressed with great clearness as well as force by the sole and exclusive authority to open and shut. Our Savior, therefore, has upon a similar occasion made use of a like manner of expression, Mat 16:19 ; and in Rev 3:7 has applied to himself the very words of the prophet. Verse 23 A nail - In ancient times, and in the eastern countries, as the way of life, so the houses, were much more simple than ours at present. They had not that quantity and variety of furniture, nor those accommodations of all sorts, with which we abound. It was convenient and even necessary for them, and it made an essential part in the building of a house, to furnish the inside of the several apartments with sets of spikes, nails, or large pegs, upon which to dispose of and hang up the several movables and utensils in common use, and proper to the apartment. These spikes they worked into the walls at the first erection of them, the walls being of such materials that they could not bear their being driven in afterwards; and they were contrived so as to strengthen the walls by binding the parts together, as well as to serve for convenience. Sir John Chardin's account of this matter is this: "They do not drive with a hammer the nails that are put into the eastern walls. The walls are too hard, being of brick; or, if they are of clay, too moldering: but they fix them in the brick-work as they are building. They are large nails, with square heads like dice, well made, the ends being bent so as to make them cramp-irons. They commonly place them at the windows and doors, in order to hang upon them, when they like, veils and curtains." Harmer's Observ. 1 p. 191. And we may add, that they were put in other places too, in order to hang up other things of various kinds; as appears from this place of Isaiah, and from Eze 15:3 , who speaks of a pin or nail, "to hang any vessel thereon." The word used here for a nail of this sort is the same by which they express that instrument, the stake, or large pin of iron, with which they fastened down to the ground the cords of their tents. We see, therefore, that these nails were of necessary and common use, and of no small importance in all their apartments; conspicuous, and much exposed to observation: and if they seem to us mean and insignificant, it is because we are not acquainted with the thing itself, and have no name to express it but by what conveys to us a low and contemptible idea. "Grace hath been showed from the Lord our God," saith Ezra, Ezr 9:8 , "to leave us a remnant to escape, and to give us a nail in his holy place:" that is, as the margin of our Bible explains it, "a constant and sure abode." "He that doth lodge near her (Wisdom's) house, Shall also fasten a pin in her walls." Ecclus. 14:24. The dignity and propriety of the metaphor appears from the Prophet Zechariah's use of it: - "From him shall be the corner-stone, from him the nail, From him the battle-bow, From him every ruler together." Zac 10:4 . And Mohammed, using the same word, calls Pharaoh the lord or master of the nails, that is, well attended by nobles and officers capable of administering his affairs. Koran, Sur. 38:11, and 89:9. So some understand this passage of the Koran. Mr. Sale seems to prefer another interpretation. Taylor, in his Concordance, thinks יתד yathed means the pillar or post that stands in the middle, and supports the tent, in which such pegs are fixed to hang their arms, etc., upon; referring to Shaw's Travels, p. 287. But יתד yathed is never used, as far as appears to me, in that sense. It was indeed necessary that the pillar of the tent should have such pegs on it for that purpose; but the hanging of such things in this manner upon this pillar does not prove that יתד yathed was the pillar itself. A glorious throne "A glorious seat" - That is, his father's house and all his own family shall be gloriously seated, shall flourish in honor and prosperity; and shall depend upon him, and be supported by him. Verse 24 All the glory - One considerable part of the magnificence of the eastern princes consisted in the great quantity of gold and silver vessels which they had for various uses. "Solomon's drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold; none were of silver; it was nothing accounted of in Solomon's days;" 1Kgs 10:21 . "The vessels in the house of the forest of Lebanon," the armory of Jerusalem so called, "were two hundred targets, and three hundred shields of beaten gold." Ibid. 1Kgs 10:16 , 1Kgs 10:17 . These were ranged in order upon the walls of the armory, (see Sol 4:4 ), upon pins worked into the walls on purpose, as above mentioned. Eliakim is considered as a principal stake of this sort, immovably fastened in the wall for the support of all vessels destined for common or sacred uses; that is, as the principal support of the whole civil and ecclesiastical polity. And the consequence of his continued power will be the promotion and flourishing condition of his family and dependents, from the highest to the lowest. Vessels of flagons "Meaner vessels" - נבלים nebalim seems to mean earthen vessels of common use, brittle, and of little value, (see Lam 4:2 ; Jer 48:12 ), in opposition to אגנות aganoth, goblets of gold and silver used in the sacrifices. Exo 24:6 . Verse 25 The nail that is fastened - This must be understood of Shebna, as a repetition and confirmation of the sentence above denounced against him. What is said of Eliakim the son of Hilkiah, Isa 22:20-24 , is very remarkable; and the literal meaning is not easy to be understood. From Isa 9:6 , and from Rev 3:7 , it seems to belong to our Lord alone. The removal of Shebna from being over the treasure of the Lord's house, Isa 22:19 , and the investiture of Eliakim with his robe, girdle, office, and government, Isa 22:20 , etc., probably point out the change of the Jewish priesthood, and the proclaiming of the unchangeable priesthood of Christ. See Psa 110:4 . Eliakim signifies The resurrection of the Lord; or, My God, he shall arise. Hilkiah signifies The Lord my portion or lot. The key of David, shutting and opening, etc., may intend the way of salvation through Christ alone. For the hope of salvation and eternal life comes only through Eliakim, the resurrection of Jesus Christ from the dead. It is said, Isa 22:24 , "They shall hang upon him all the glory of his father's house" - for, in Jesus Christ dwells all the fullness of the Godhead bodily; and the offspring and the issue, הצאצאים hatstseetsaim from יצא yatsa, to go out, - the suckers from the root; the sideshoots, the apostles and primitive ministers of his word. The issue, הצפיעות hatstsephioth, probably means the issue's issue; so the Targum. The grandchildren, all those who believe on the Lord Jesus through their word. "The nail that is fastened in the sure place shall be removed," Isa 22:25 , Kimchi refers not to Eliakim, but to Shebna, Isa 22:17-19 . By, "They shall hang upon him all vessels of small quantity and large quantity," has been understood the dependence of all souls, of all capacities, from the lowest in intellect to the most exalted on the Lord Jesus, as the only Savior of all lost human spirits. As the literal interpretation of this prophecy has not been found out, we are justified from parallel texts to consider the whole as referring to Jesus Christ, and the government of the Church, and the redemption of the world by him. Nor are there many prophecies which relate to him more clearly than this, taken in the above sense. Introduction Prophecy denouncing the destruction of Tyre by Nebuchadnezzar, delivered upwards of one hundred and twenty years before its accomplishment, at a period when the Tyrians were in great prosperity, and the Babylonians in abject subjection to the Assyrian empire; and, consequently, when an event of so great magnitude was improbable in the highest degree, Isa 23:1-14 . Tyre shall recover its splendor at the termination of seventy years, the days of One king, or kingdom, by which must be meant the time allotted for the duration of the Babylonish empire, as otherwise the prophecy cannot be accommodated to the event, Isa 23:15-17 . Supposed reference to the early conversion of Tyre to Christianity, Isa 23:18 . Verse 1 The burden of Tyre - Tyre, a city on the coast of Syria, about lat. 32 N. was built two thousand seven hundred and sixty years before Christ. There were two cities of this name; one on the continent, and the other on an island, about half a mile from the shore; the city on the island was about four miles in circumference. Old Tyre resisted Nebuchadnezzar for thirteen years; then the inhabitants carried, so to speak, the city to the forementioned island, Isa 23:4 . This new city held out against Alexander the Great for seven months; who, in order to take it, was obliged to fill up the channel which separated it from the main land. In a.d. 1289 it was totally destroyed by the sultan of Egypt; and now contains only a few huts, in which about fifty or sixty wretched families exist. This desolation was foretold by this prophet and by Ezekiel, one thousand nine hundred years before it took place! Howl, ye ships of Tarshish - This prophecy denounces the destruction of Tyre by Nebuchadnezzar. It opens with an address to the Tyrian negotiators and sailors at Tarshish, (Tartessus, in Spain), a place which, in the course of their trade, they greatly frequented. The news of the destruction of Tyre by Nebuchadnezzar is said to be brought to them from Chittim, the islands and coasts of the Mediterranean; "for the Tyrians," says Jerome on Isa 23:6 , "when they saw they had no other means of escaping, fled in their ships, and took refuge in Carthage and in the islands of the Ionian and Aegean sea." From whence the news would spread and reach Tarshish; so also Jarchi on the same place. This seems to be the most probable interpretation of this verse. Verse 2 Be still "Be silent" - Silence is a mark of grief and consternation. See Isa 47:5 . Jeremiah has finely expressed this image: - "The elders of the daughter of Zion sit on the ground, they are silent: They have cast up dust on their heads, they have girded themselves with sackcloth. The virgins of Jerusalem hang down their heads to the ground." Lam 2:10 . Verse 3 The seed of Sihor "The seed of the Nile" - The Nile is called here Shichor, as it is Jer 2:18 , and 1Chr 13:5 . It had this name from the blackness of its waters, charged with the mud which it brings down from Ethiopia when it overflows, Et viridem Aegyptum nigra fecundat arena; as it was called by the Greeks Melas, and by the Latins Melo, for the same reason. See Servius on the above line of Virgil, Georg. 4:291. It was called Siris by the Ethiopians, by some supposed to be the same with Shichor. Egypt by its extraordinary fertility, caused by the overflowing of the Nile supplied the neighboring nations with corn, by which branch of trade the Tyrians gained great wealth. Verse 4 Be thou ashamed, O Zidon - Tyre is called Isa 23:12 , the daughter of Sidon. "The Sidonians," says Justin, 18:3, "when their city was taken by the king of Ascalon, betook themselves to their ships, and landed, and built by Tyre." Sidon, as the mother city is supposed to be deeply affected with the calamity of her daughter. Nor bring up virgins "Nor educated virgins" - ורוממתי veromamti; so an ancient MS. Of Dr. Kennicott's prefixing the ו vau, which refers to the negative preceding, and is equivalent to ולא velo. See Deu 23:6 ; Pro 30:3 . Two of my own MSS. have ו vau in the margin. Verse 7 Whose antiquity is of ancient days "Whose antiquity is of the earliest date" - Justin, in the passage above quoted, had dated the building of Tyre at a certain number of years before the taking of Troy; but the number is lost in the present copies. Tyre, though not so old as Sidon, was yet of very high antiquity: it was a strong city even in the time of Joshua. It is called עיר מבצר צר ir mibtsar tsor, "the city of the fortress of Sor," Jos 19:29 . Interpreters raise difficulties in regard to this passage, and will not allow it to have been so ancient; with what good reason I do not see, for it is called by the same name, "the fortress of Sor," in the history of David, 2Sam 24:7 , and the circumstances of the history determine the place to be the very same. See on Isa 23:

ous 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, Matt. xi. 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, ch. x. , and shall meet with the history of, ch. xxxvi. . 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 ( v. 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, Ps. cii. 7 . But why is Jerusalem in such a fright? Her slain men are not slain with the sword ( v. 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 ( v. 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, ch. xxxvi. 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, v. 4, 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 ( Mic. vi. 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, v. 6, 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! Contempt of Divine Goodness; Contempt of Divine Judgments. ( b. c. 718.) 8 And he discovered the covering of Judah, and thou didst look in that day to the armour of the house of the forest. 9 Ye have seen also the breaches of the city

The valley - Of Judah; and especially of Jerusalem, called a valley, because great part of it flood in a valley; and the valley of vision, because of the many and clear visions or revelations of God's mind, in that place. House - tops - As they used to do in times of great consternation, that they might look, to and cry to heaven for help.

Noises - Of joyful shouts. Tumultuous - Through revelling and jollity. Battle - But either by famine or pestilence in the siege, or in their flight.

Rulers - Zedekiah and his chief commanders, whose flight he foretells. Found - That remain there with Zedekiah in the siege; for those who had fled to the Chaldeans saved their lives and liberties. Bound - In fetters, Jer 52:11 . Fled - Who fled from Jerusalem, but were pursued and overtaken by their enemies, and bound, as others had been.

Look away - Take off your eyes and thoughts from me, and leave me alone.

Treading down - In which my people are trodden under foot by their enemies. By the Lord - Not only men, but God himself fought against them. Walls - Of the strong cities of Judah. Mountains - With such loud and dismal outcries as should reach to the neighbouring mountains.

Elam - The Persians, who now, and for a long time after, were subject to the Assyrian and Chaldean emperors. Quiver - Being expert bowmen. Horsemen - As some fought on foot, so others fought from chariots and horses. Kir - The Medes, so called from Kir, an eminent city and region of Media. Uncovered - Prepared it and themselves for the battle.

Valleys - Valleys were the most proper places for the use of chariots. Gate - To assist the footmen while they made their assault, and to prevent those who endeavoured to escape.

of David, that they are many: and ye gathered together the waters of the lower pool. 10 And ye have numbered the houses of Jerusalem, and the houses have ye broken down to fortify the wall. 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. 12 And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: 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. 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 is meant by the covering of Judah, which in the beginning of this paragraph is said to be discovered, is not agreed. The fenced cities of Judah were a covering to the country; but these, being taken by the army of the Assyrians, ceased to be a shelter, so that the whole country lay exposed to be plundered. The weakness of Judah, its nakedness, and inability to keep itself, now appeared more than ever; and thus the covering of Judah was discovered. Its magazines and stores, which had been locked up, were now laid open for the public use. Dr. Lightfoot gives another sense of it, that by this distress into which Judah should be brought God would discover their covering (that is, uncloak their hypocrisy), would show all that was in their heart, as is said of Hezekiah upon another occasion, 2 Chron. xxxii. 31 . Thus, by one means or other, the iniquity of Ephraim will be discovered and the sin of Samaria, Hos. vii. 1 . They were now in a great fright, and in this fright they manifested two things much amiss:— I. A great contempt of God's goodness, and his power to help them. They made use of all the means they could think of for their own preservation; and it is not for doing this that they are blamed, but, in doing this, they did not acknowledge God. Observe, 1. How careful they were to improve all advantages that might contribute to their safety. When Sennacherib had made himself master of all the defenced cities of Judah, and Jerusalem was left as a cottage in a vineyard, they thought it was time to look about them. A council was immediately called, a council of war; and it was resolved to stand upon their defence, and not tamely to surrender. Pursuant to this resolve, they took all the prudent measures they could for their own security. We tempt God if, in times of danger, we do not the best we can for ourselves. (1.) They inspected the magazines and stores, to see if they were well stocked with arms and ammunition: They looked to the armour of the house of the forest, which Solomon built in Jerusalem for an armoury ( 1 Kings x. 17 ), and thence they delivered out what they had occasion for. It is the wisdom of princes, in time of peace, to provide for war, that they may not have arms to seek when they should use them, and perhaps upon a sudden emergency. (2.) They viewed the fortifications, the breaches of the city of David; they walked round the walls, and observed where they had gone to decay for want of seasonable repairs, or were broken by some former attempts made upon them. These breaches were many; the more shame for the house of David that they suffered the city of David to lie neglected. They had probably often seen those breaches; but now they saw them to consider what course to take about them. This good we should get by public distresses, we should be awakened by them to repair our breaches, and amend what is amiss. (3.) They made sure of water for the city, and did what they could to deprive the besiegers of it: You gathered together the water of the lower pool, of which there was probably no great store, and of which therefore they were the more concerned to be good husbands. See what a mercy it is that, as nothing is more necessary to the support of human life than water, so nothing is more cheap and common; but it is bad indeed when that, as here, is a scarce commodity. (4.) They numbered the houses of Jerusalem, that every house might send in its quota of men for the public service, or contribute in money to it, which they raised by a poll, so much a head or so much a house. (5.) Because private property ought to give way to the public safety, those houses that stood in their way, when the wall was to be fortified, were broken down, which, in such a case of necessity, is no more an injury to the owner than blowing up houses in case of fire. (6.) They made a ditch between the outer and inner wall, for the greater security of the city; and they contrived to draw the water of the old pool to it, that they might have plenty of water themselves and might deprive the besiegers of it; for it seems that was the project, lest the Assyrian army should come and find much water ( 2 Chron. xxxii. 4 ) and so should be the better able to prolong the siege. If it be lawful to destroy the forage of a country, much more to divert the streams of its waters, for the straitening and starving of an enemy. 2. How regardless they were of God in all these preparations: But you have not looked unto the Maker thereof (that is, of Jerusalem, the city you are so solicitous for the defence of) and of all the advantages which nature has furnished it with for its defence—the mountains round about it ( Ps. cxxv. 2 ), and the rivers, which were such as the inhabitants might turn which way soever they pleased for their convenience. Note, (1.) It is God that made his Jerusalem, and fashioned it long ago, in his counsels. The Jewish writers, upon this place, say, There were seven things which God made before the world (meaning which he had in his eye when he made the world): the garden of Eden, the law, the just ones, Israel, the throne of glory, Jerusalem, and Messiah the Prince. The gospel church has God for its Maker. (2.) Whatever service we do, or endeavour to do, at any time to God's Jerusalem, must be done with an eye to him as the Maker of it; and he takes it ill if it be done otherwise. It is here charged upon them that they did not look to God. [1.] They did not design his glory in what they did. They fortified Jerusalem because it was a rich city and their own houses were in it, not because it was the holy city and God's house was in it. In all our cares for the defence of the church we must look more at God's interest in it than at our own. [2.] They did not depend upon him for a blessing upon their endeavours, saw no need of it, and therefore sought not to him for it, but thought their own powers and policies sufficient for them. Of Hezekiah himself it is said that he trusted in God ( 2 Kings xviii. 5 ), and particularly upon this occasion ( 2 Chron. xxxii. 8 ); but there were those about him, it seems, who were great statesmen and soldiers, but had little religion in them. [3.] They did not give him thanks for the advantages they had, in fortifying their city, from the waters of the old pool, which were fashioned long ago, as Kishon is called an ancient river, Judg. v. 21 . Whatever in nature is at any time serviceable to us, we must therein acknowledge the goodness of the God of nature, who, when he fashioned it long ago, fitted it to be so, and according to whose ordinance it continues to this day. Every creature is that to us which God makes it to be; and therefore, whatever use it is of to us, we must look at him that fashioned it, bless him for it, and use it for him. II. A great contempt of God's wrath and justice in contending with them, v. 12-14 . Here observe, 1. What was God's design in bringing this calamity upon them: it was to humble them, bring them to repentance, and make them serious. In that day of trouble, and treading down, and perplexity, the Lord did thereby call to weeping and mourning, and all the expressions of sorrow, even to baldness and girding with sackcloth; and all this to lament their sins (by which they had brought those judgments upon their land), to enforce their prayers (by which they might hope to avert the judgments that were breaking in), and to dispose themselves to a reformation of their lives by a holy seriousness and a tenderness of heart under the word of God. To this God called them by his prophet's explaining his providences, and by his providences awakening them to regard what his prophets said. Note, When God threatens us with his judgments he expects and requires that we humble ourselves under his mighty hand, that we tremble when the lion roars, and in a day of adversity consider. 2. How contrary they walked to this design of God ( v. 13 ): Behold, joy and gladness, mirth and feasting, all the gaiety and all the jollity imaginable. They were as secure and cheerful as they used to be, as if they had had no enemy in their borders or were in no danger of falling into his hands. When they had taken the necessary precautions for their security, then they set all deaths and dangers at defiance, and resolved to be merry, let come on them what would. Those that should have been among the mourners were among the wine-bibbers, the riotous eaters of flesh; and observe what they said, Let us eat and drink, for to-morrow we shall die. This may refer either to the particular danger they were now in, and the fair warning which the prophet gave them of it, or to the general shortness and uncertainty of human life, and the nearness of death at all times. This was the language of the profane scoffers who mocked the messengers of the Lord and misused his prophets. (1.) They made a jest of dying. "The prophet tells us we must die shortly, perhaps to-morrow, and therefore we should mourn and repent to-day; no, rather let us eat and drink, that we may be fattened for the slaughter, and may be in good heart to meet our doom; if we must have a short life, let it be a merry one." (2.) They ridiculed the doctrine of a future state on the other side death; for, if there were no such state, the apostle grants there would be something of reason in what they said, 1 Cor. xv. 32 . If, when we die, there were an end of us, it were good to make ourselves as easy and merry as we could while we live; but, if for all these things God shall bring us into judgment, it is at our peril if we walk in the way of our heart and the sight of our eyes, Eccl. xi. 9 . Note, A practical disbelief of another life after this is at the bottom of the carnal security and brutish sensuality which are the sin, and shame, and ruin of so great a part of mankind, as of the old world, who were eating and drinking till the flood came. 3. How much God was displeased at it. He signified his resentment of it to the prophet, revealed it in his ears, to be by him proclaimed upon the house-top: Surely this iniquity shall not be purged from you till you die, v. 14 . It shall never be expiated with sacrifice and offering, any more than the iniquity of the house of Eli, 1 Sam. iii. 14 . It is a sin against the remedy, a baffling of the utmost means of conviction and rendering them ineffectual; and therefore it is not likely they should ever repent of it or have it pardoned. The Chaldee reads it, It shall not be forgiven you till you die the second death. Those that walk contrary to them; with the froward he will show himself froward. The Downfall of Shebna; The Advancement of Eliakim. ( b. c. 714.) 15 Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house,

He - The enemy. Covering - He took those fenced cities, which were a covering or safe - guard both to the people of Judah, and to Jerusalem. The armour - Thy trust was placed in the arm of flesh. The forest - More fully called the house of the forest of Lebanon, 1Kings 7:2 , not because it was built in Lebanon, for it was in Jerusalem; but because it was built of the trees of Lebanon.

Seen - That is, observed in order to the reparation of them. The waters - That you might both deprive the enemy of water, and supply the city with it.

Numbered - That they might exactly know their own strength. The houses - Which stood upon or without the walls, and so gave their enemies advantage, and hindered the fortifying the city.

Thereof - Of Jerusalem, expressed in the foregoing verse. Him - God, who made it a city, and the place of his special presence and worship. Long ago - Which 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 defending this city.

Call - By his providence, and by his precepts requiring these things in such times. Baldness - By plucking or shaving off the hair of their heads, as was usual in great sorrows.

Let us, &c. - A most perverse and desperate conclusion.

'Till ye die - You shall feel the sad effects of this, as long as you live.

and say, 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 that graveth a habitation for himself in a rock? 17 Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. 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 lord's house. 19 And I will drive thee from thy station, and from thy state shall he pull thee down. 20 And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: 21 And I will clothe 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. 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. 23 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. 24 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. 25 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. We have here a prophecy concerning the displacing of Shebna, a great officer at court, and the preferring of Eliakim to the post of honour and trust that he was in. Such changes are common in the courts of princes; it is therefore strange that so much notice should be taken of it by the prophet here; but by the accomplishment of what was foretold concerning these particular persons God designed to confirm his word in the mouth of Isaiah concerning other and greater events; and it is likewise to show that, as God has burdens in store for those nations and kingdoms abroad that are open enemies to his church and people, so he has for those particular persons at home that are false friends to them and betray them. It is likewise a confirmation in general of the hand of divine Providence in all events of this kind, which to us seem contingent and to depend upon the wills and fancies of princes. Promotion comes not from the east, nor from the west, nor from the south; but God is the Judge, Ps. xxv. 6, 7 . It is probable that this prophecy was delivered at the same time with that in the former part of the chapter, and began to be fulfilled before Sennacherib's invasion; for now Shebna was over the house, but then Eliakim was ( ch. xxxvi. 3 ); and Shebna, coming down gradually, was only scribe. Here is, I. The prophecy of Shebna's disgrace. He is called this treasurer, being entrusted with the management of the revenue; and he is likewise said to be over the house, for such was his boundless ambition and covetousness that less than two places, and those two of the greatest importance at court, would not satisfy him. It is common for self-seeking men thus to grasp at more than they can manage, and so the business of their places is neglected, while the pomp and profit of them wholly engage the mind. It does not appear what were the particular instances of Shebna's mal-administration, for which Isaiah is here sent to prophesy against him; but the Jews say, "He kept up a traitorous correspondence with the king of Assyria, and was in treaty with him to deliver the city into his hands." However this was, it should seem that he was a foreigner (for we never read of the name of his father) and that he was an enemy to the true interests of Judah and Jerusalem: it is probable that he was first preferred by Ahaz. Hezekiah was himself an excellent prince; but the best masters cannot always be sure of good servants. We have need to pray for princes, that they may be wise and happy in the choice of those they trust. These were times of reformation, yet Shebna, a bad man, complied so far as to keep his places at court; and it is probable that many others did like him, for which reason Sennacherib is said to have been sent against a hypocritical nation, ch. x. 6 . In this message to Shebna we have, 1. A reproof of his pride, vanity, and security ( v. 16 ): " What hast thou here, and whom hast thou here? What a mighty noise and bustle dost thou make! What estate has thou here, that thou was born to? Whom hast thou here, what relations, that thou art allied to? Art thou not of mean and obscure original, filius populi—a mere plebeian, that comest we know not whence? What is the meaning of this then, that thou hast built thyself a fine house, hast graved thyself a habitation? " So very nice and curious was it that it seemed rather to be the work of an engraver than of a mason or carpenter; and it seemed engraven in a rock, so firmly was it founded and so impregnable was it. "Nay, thou hast hewed thee out a sepulchre, " as if he designed that his pomp should survive his funeral. Though Jerusalem was not the place of his father's sepulchres (as Nehemiah called it with a great deal of tenderness, Neh. ii. 3 ), he designed it should be the place of his own, and therefore set up a monument for himself in his life-time, set it up on high. Those that make stately monuments for their pride forget that, how beautiful soever they appear outwardly, within they are full of dead men's bones. But it is a pity that the grave-stone should forget the grave. 2. A prophecy of his fall and the sullying of his glory. (1.) That he should not quickly be displaced and degraded ( v. 19 ): I will drive thee from thy station. High places are slippery places; and those are justly deprived of their honour that are proud of it and puffed up with it, and deprived of their power that do hurt with it. God will do it, who shows himself to be God by looking upon proud men and abasing them, v. 25 refers. "The nail that is now fastened in the sure place (that is, Shebna, who thinks himself immovably fixed in his office) shall be removed, and cut down, and fall. " Those are mistaken who think any place in this world a sure place, or themselves as nails fastened in it; for there is nothing here but uncertainty. When the nail falls the burden that was upon it is cut off; when Shebna was disgraced all that had a dependence upon him fell into contempt too. Those that are in high places will have many hanging upon them as favourites whom they are proud of and trust to; but they are burdens upon them, and perhaps with their weight break the nail, and both fall together, and by deceiving ruin one another—the common fate of great men and their flatterers, who expect more from each other than either performs. (2.) That after a while he should not only be driven from his station, but driven from his country: The Lord will carry thee away with the captivity of a mighty man, v. 17, 18 . Some think the Assyrians seized him, and took him away, because he had promised to assist them and did not, but appeared against them: or perhaps Hezekiah, finding out his treachery, banished him, and forbade him ever to return; or he himself, finding that he had become obnoxious to the people, withdrew into some other country, and there spent the rest of his days in meanness and obscurity. Grotius thinks he was stricken with a leprosy, which was a disease commonly supposed to come from the immediate hand of God's displeasure, particularly for the punishment of the proud, as in the case of Miriam and Uzziah; and by reason of this disease he was tossed like a ball out of Jerusalem. Those who, when they are in power, turn and toss others, will be justly turned and tossed themselves when their day shall come to fall. Many who have thought themselves fastened like a nail may come to be tossed like a ball; for here have we no continuing city. Shebna thought his place too strait for him, he had no room to thrive; God will therefore send him into a large country, where he shall have room to wander, but never find the way back again; for there he shall die, and lay his bones there, and not in the sepulchre he had hewn out for himself. And there the chariots which had been the chariots of his glory, in which he had rattled about the streets of Jerusalem, and which he took into banishment with him, should but serve to upbraid him with his former grandeur, to the shame of his lord's house, of the court of Ahaz, who had advanced him. II. The prophecy of Eliakim's advancement, v. 20 , &c. He is God's servant, has approved himself faithfully so in other employments, and therefore God will call him to this high station. Those that are diligent in doing the duty of a low sphere stand fairest for preferment in God's books. Eliakim does not undermine Shebna, nor make an interest against him, nor does he intrude into his office; but God calls him to it: and what God calls us to we may expect he will own us in. It is here foretold, 1. That Eliakim should be put into Shebna's place of lord-chamberlain of the household, lord-treasurer, and prime-minister of state. The prophet must tell Shebna this, v. 21 . "He shall have thy robe, the badge of honour, and thy girdle, the badge of power; for he shall have thy government. " To hear of it would be a great mortification to Shebna, much more to see it. Great men, especially if proud men, cannot endure their successors. God undertakes the doing of it, not only because he would put it into the heart of Hezekiah to do it, and his hand must be acknowledged guiding the hearts of princes in placing and displacing men ( Prov. xxi. 1 ), but because the powers that are, subordinate as well as supreme, are ordained of God. It is God that clothes princes with their robes, and therefore we must submit ourselves to them for the Lord's sake and with an eye to him, 1 Pet. ii. 13 . And, since it is he that commits the government into their hand, they must administer it according to his will, for his glory; they must judge for him by whom they judge and decree justice, Prov. viii. 15 . And they may depend upon him to furnish them for what he calls them to, according to this promise: I will clothe him; and then it follows, I will strengthen him. Those that are called to places of trust and power should seek unto God for grace to enable them to do the duty of their places; for that ought to be their chief care. Eliakim's advancement is further described by the laying of the key of the house of David upon his shoulders, v. 22 . Probably he carried a golden key upon his shoulder as a badge of his office, or had one embroidered upon his cloak or robe, to which this alludes. Being over the house, and having the key delivered to him, as the seals are to the lord-keeper, he shall open and none shall shut, shut and none shall open. He had access to the house of the precious things, the silver, and the gold, and the spices; and to the house of the armour and the treasures ( ch. xxxix. 2 ), and disposed of the stores there as he thought fit for the public service. He put whom he pleased into the inferior offices and turned out whom he pleased. Our Lord Jesus describes his own power as Mediator by an allusion to this ( Rev. iii. 7 ), that he has the key of David, wherewith he opens and no man shuts, he shuts and no man opens. His power in the kingdom of heaven, and in the ordering of all the affairs of that kingdom, is absolute, irresistible, and uncontrollable. 2. That he should be fixed and confirmed in that office. He shall have it for life, and not durante bene placito—during pleasure ( v. 23 ): I will fasten him as a nail in a sure place, not to be removed or cut down. Thus lasting shall the honour be that comes from God to all those who use it for him. Our Lord Jesus is as a nail in a sure place: his kingdom cannot be shaken, and he himself is still the same. 3. That he should be a great blessing in his office; and it is this that crowns the favours here conferred upon him. God makes his name great, for he shall be a blessing, Gen. xii. 2 . (1.) He shall be a blessing to his country ( v. 21 ): He shall be a father to the inhabitants of Jerusalem and to the house of Judah. he shall take care not only of the affairs of the king's household, but of all the public interests in Jerusalem and Judah. Note, Rulers should be fathers to those that are under their government, to teach them with wisdom, rule them with love, and correct what is amiss with tenderness, to protect them and provide for them, and be solicitous about them as a man is for his own children and family. It is happy with a people when the court, the city, and the country, have no separate interests, but all centre in the same, so that the courtiers are true patriots, and whom the court blesses the country has reason to bless too; and when those who are fathers to Jerusalem, the royal city, are no less so to the house of Judah. (2.) He shall be a blessing to his family ( v. 23, 24 ): He shall be for a glorious throne to his father's house. The consummate wisdom and virtue which recommended him to this great trust made him the honour of his family, which probably was very considerable before, but now became much more so. Children should aim to be a credit to their parents and relations. The honour men reflect upon their families by their piety and usefulness is more to be valued than that which they derive from their families by their names and titles. Eliakim being preferred, all the glory of his father's house was hung upon him; they all made their court to him, and his brethren's sheaves bowed to his. Observe, The glory of this world gives a man no intrinsic worth or excellency; it is but hung upon him as an appurtenance, and it will soon drop from him. Eliakim was compared to a nail in a sure place, in pursuance of which comparison all the relations of his family (which, it is likely, were numerous, and that was the glory of it) are said to have a dependence upon him, as in a house the vessels that have handles to them are hung up upon nails and pins. It intimates likewise that he shall generously take care of them all, and bear the weight of that care: All the vessels, not only the flagons, but the cups, the vessels of small quantity, the meanest that belong to his family, shall be provided for by him. See what a burden those bring upon themselves that undertake great trusts; they little think how many and how much will hand upon them if they resolve to be faithful in the discharge of their trust. Our Lord Jesus, having the key of the house of David, is as a nail in a sure place, and all the glory of his father's house hangs upon him, is derived from him, and depends upon him; even the meanest that belong to his church are welcome to him, and he is able to bear the stress of them all. That soul cannot perish, nor that concern fall to the ground, though ever so weighty, that is by faith hung upon Christ. This chapter is concerning Tyre, an ancient wealthy city, situated upon the sea, and for many ages one of the most celebrated cities for trade and merchandise in those parts of the world. The lot of the tribe of Asher bo

What - What right hast thou to this place and office? Whom - 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. On high - In an high and eminent place. An habitation - He erected a stately house to live in, and a stately sepulchre to receive him when he died. And these two are fitly joined together, because their sepulchres were commonly built in or near their houses. A rock - A fit place both for strength and state.

Will carry - Will cause thee to be carried into captivity by a strong hand. Cover - This may be an allusion to the ancient custom of covering the faces of condemned persons.

Thy chariots - Thy glorious chariots where thou didst ride in great state at Jerusalem, shall be turned into shame to thyself, and to thy master.

He - The Lord; such sudden changes of persons being very usual in these writings.

Call - By my powerful providence.

Girdle - There was a peculiar sort of robe and girdle which was the badge of his office. A father - He shall govern them with fatherly care and affection.

The key - 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. Shoulder - He mentions the shoulder rather than the hand, in which keys are commonly carried, from some ceremony then in use, of carrying a key upon the shoulder of the officer of state.

Fasten - I will establish the power in his hands. Sure place - In the strong walls, or solid timber, in the house. He shall be - By his prudent and righteous government he shall procure great glory, to all that have any relation to him.

The glory - 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 father's house, because he was of the blood - royal. The offspring - Great and small, the children and grand - children of his father's house, the meanest of them shall receive a lustre from their relation to him. All vessels - All sorts of vessels, great or small, mean or precious, may be hanged upon him, without any fear of falling.

The nail - Shebna, who seemed to be so. The burden - All those wicked officers that were advanced and supported by his power.