{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"ISA","commentaryId":"jamieson-fausset-brown","name":"Isaiah","commonName":"Isaiah","introduction":"ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; Kg2 21:16; Heb 11:37). Ch2 32:32 seems to imply that Isaiah survived Hezekiah; but \"first and last\" is not added, as in Ch2 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.\n\nHis WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.\n\nHis CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, \"the remnant shall return\" [Isa 7:3, Margin], and Maher-shalal-hash-baz, \"speeding to the spoil, he hasteth to the prey\" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.\n\nHis GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.\n\nHis HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, Ch2 26:22; also of Hezekiah, Ch2 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.\n\nThe INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, \"concerning Judah and Jerusalem\" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, \"concerning Israel\" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. \"The Holy One of Israel,\" occurring but three times elsewhere in the Old Testament [Kg2 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 (\"comforted\"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.\n\nThe DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies \"veiled historical descriptions,\" recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.\n\nRationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.\n\nThe USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who \"calls the things that are not as though they were.\" Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.\n\nThe CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.\n\nHis SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.\n\nOf VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).\n\nThe VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, \"to be called\" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: \"the remnant of olive trees,\" &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.\n\nThe CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.\n\nThe EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: \"He is not so much a prophet as an evangelist.\" Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.\n\nHis STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.\n\nThe FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.\n\nJUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently. \n\n\n\nNext: Isaiah Chapter 1\n\n","order":23,"numberOfChapters":66,"sha256":"05afbc35163ce25bd06467062226b36d66e6285d8ca85b4815540db57d9466be","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":1},"lastChapterNumber":66,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/66.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":66},"totalNumberOfVerses":1200},"chapter":{"number":22,"content":[{"type":"verse","number":2,"content":["art--rather, \"wert\"; for it could not now be said to be \"a joyous city\" (Isa 32:13). The cause of their joy (Isa 22:13) may have been because Sennacherib had accepted Hezekiah's offer to renew the payment of tribute, and they were glad to have peace on any terms, however humiliating (Kg2 18:14-16), or on account of the alliance with Egypt. If the reference be to Zedekiah's time, the joy and feasting are not inapplicable, for this recklessness was a general characteristic of the unbelieving Jews (Isa 56:12). \n\nnot slain with the sword--but with the famine and pestilence about to be caused by the coming siege (Lam 4:9). MAURER refers this to the plague by which he thinks Sennacherib's army was destroyed, and Hezekiah was made sick (Isa 37:36; Isa 38:1). But there is no authority for supposing that the Jews in the city suffered such extremities of plague at this time, when God destroyed their foes. BARNES refers it to those slain in flight, not in open honorable \"battle\"; Isa 22:3 favors this.\n\n"]},{"type":"verse","number":3,"content":["rulers--rather, \"generals\" (Jos 10:24; Jdg 11:6, Jdg 11:11). \n\nbound--rather, \"are taken.\" \n\nby the archers--literally, \"by the bow\"; so Isa 21:17. Bowmen were the light troops, whose province it was to skirmish in front and (Kg2 6:22) pursue fugitives (Kg2 25:5); this verse applies better to the attack of Nebuchadnezzar than that of Sennacherib. \n\nall . . . in thee--all found in the city (Isa 13:15), not merely the \"rulers\" or generals. \n\nfled from far--those who had fled from distant parts to Jerusalem as a place of safety; rather, fled afar.\n\n"]},{"type":"verse","number":4,"content":["Look . . . from me--Deep grief seeks to be alone; while others feast joyously, Isaiah mourns in prospect of the disaster coming on Jerusalem (Mic 1:8-9). \n\ndaughter, &c.--(see on Isa 1:8; Lam 2:11).\n\n"]},{"type":"verse","number":5,"content":["trouble . . . by the Lord--that is, sent by or from the Lord (see on Isa 19:15; Luk 21:22-24). \n\nvalley of vision--(See on Isa 22:1). Some think a valley near Ophel is meant as about to be the scene of devastation (compare see on Isa 32:13-14). \n\nbreaking . . . walls--that is, \"a day of breaking the walls\" of the city. \n\ncrying to the mountains--the mournful cry of the townsmen \"reaches\" to (MAURER translates, towards) the mountains, and is echoed back by them. JOSEPHUS describes in the very same language the scene at the assault of Jerusalem under Titus. To this the prophecy, probably, refers ultimately. If, as some think, the \"cry\" is that of those escaping to the mountains, compare Mat 13:14; Mat 24:16, with this.\n\n"]},{"type":"verse","number":6,"content":["Elam--the country stretching east from the Lower Tigris, answering to what was afterwards called Persia (see on Isa 21:2). Later, Elam was a province of Persia (Ezr 4:9). In Sennacherib's time, Elam was subject to Assyria (Kg2 18:11), and so furnished a contingent to its invading armies. Famed for the bow (Isa 13:18; Jer 49:35), in which the Ethiopians alone excelled them. \n\nwith chariots of men and horsemen--that is, they used the bow both in chariots and on horseback. \"Chariots of men,\" that is, chariots in which men are borne, war chariots (compare see on Isa 21:7; Isa 21:9). \n\nKir--another people subject to Assyria (Kg2 16:9); the region about the river Kur, between the Caspian and Black Seas. \n\nuncovered--took off for the battle the leather covering of the shield, intended to protect the embossed figures on it from dust or injury during the march. \"The quiver\" and \"the shield\" express two classes--light and heavy armed troops.\n\n"]},{"type":"verse","number":7,"content":["valleys--east, north, and south of Jerusalem: Hinnom on the south side was the richest valley. \n\nin array at the gate--Rab-shakeh stood at the upper pool close to the city (Isa 36:11-13).\n\n"]},{"type":"verse","number":8,"content":["he discovered the covering--rather, \"the veil of Judah shall be taken off\" [HORSLEY]: figuratively for, exposing to shame as a captive (Isa 47:3; Nah 3:5). Sennacherib dismantled all \"the defensed cities of Judah\" (Isa 36:1). \n\nthou didst look--rather, \"thou shalt look.\" \n\nhouse of . . . forest--The house of armory built of cedar from the forest of Lebanon by Solomon, on a slope of Zion called Ophel (Kg1 7:2; Kg1 10:17; Neh 3:19). Isaiah says (Isa 22:8-13) his countrymen will look to their own strength to defend themselves, while others of them will drown their sorrows as to their country in feasting, but none will look to Jehovah.\n\n"]},{"type":"verse","number":9,"content":["Ye have seen--rather, \"Ye shall see.\" \n\ncity of David--the upper city, on Zion, the south side of Jerusalem (Sa2 5:7, Sa2 5:9; Kg1 8:1); surrounded by a wall of its own; but even in it there shall be \"breaches.\" Hezekiah's preparations for defense accord with this (Ch2 32:5). \n\nye gathered--rather, \"ye shall gather.\" \n\nlower pool--(See on Isa 22:11). Ye shall bring together into the city by subterranean passages cut in the rock of Zion, the fountain from which the lower pool (only mentioned here) is supplied. See on Isa 7:3; Kg2 20:20; Ch2 32:3-5, represent Hezekiah as having stopped the fountains to prevent the Assyrians getting water. But this is consistent with the passage here. The superfluous waters of the lower pool usually flowed into Hinnom valley, and so through that of Jehoshaphat to the brook Kedron. Hezekiah built a wall round it, stopped the outflowing of its waters to debar the foe from the use of them, and turned them into the city.\n\n"]},{"type":"verse","number":10,"content":["numbered--rather, \"ye shall number,\" namely, in order to see which of them may be pulled down with the least loss to the city, and with most advantage for the repair of the walls and rearing of towers (Ch2 32:5). \n\nhave ye broken down--rather, \"ye shall break down.\"\n\n"]},{"type":"verse","number":11,"content":["Ye made . . . a ditch--rather, \"Ye shall make a reservoir\" for receiving the water. Hezekiah surrounded Siloah, from which the old (or king's, or upper) pool took its rise, with a wall joined to the wall of Zion on both sides; between these two walls he made a new pool, into which he directed the waters of the former, thus cutting off the foe from his supply of water also. The opening from which the upper pool received its water was nearer Zion than the other from which the lower pool took its rise, so that the water which flowed from the former could easily be shut in by a wall, whereas that which flowed from the latter could only be brought in by subterranean conduits (compare see on Isa 22:9; Isa 7:3; Kg2 20:20; Ch2 32:3-5, Ch2 32:30; Ecclesiasticus 48:17). Both were southwest of Jerusalem. \n\nhave not looked . . . neither had respect--answering by contrast to \"Thou didst look to the armor, ye have seen ('had respect', or 'regard to') the breaches\" (Isa 22:8-9). \n\nmaker thereof--God, by whose command and aid these defenses were made, and who gave this fountain \"long ago.\" G. V. SMITH translates, \"Him who doeth it,\" that is, has brought this danger on you--\"Him who hath prepared it from afar,\" that is, planned it even from a distant time.\n\n"]},{"type":"verse","number":12,"content":["did the Lord God call--Usually the priests gave the summons to national mourning (Joe 1:14); now JEHOVAH Himself shall give it; the \"call\" shall consist in the presence of a terrible foe. Translate, \"shall call.\" \n\nbaldness--emblem of grief (Job 1:20; Mic 1:16).\n\n"]},{"type":"verse","number":13,"content":["Notwithstanding Jehovah's \"call to mourning\" (Isa 22:12), many shall make the desperate state of affairs a reason for reckless revelry (Isa 5:11-12, Isa 5:14; Jer 18:12; Co1 15:32).\n\nIn Isa 36:3, Isa 36:22; Isa 37:2, we find Shebna \"a scribe,\" and no longer prefect of the palace (\"over the household\"), and Eliakim in that office, as is here foretold. Shebna is singled out as the subject of prophecy (the only instance of an individual being so in Isaiah), as being one of the irreligious faction that set at naught the prophet's warnings (Isa. 28:1-33:24); perhaps it was he who advised the temporary ignominious submission of Hezekiah to Sennacherib.\n\n"]},{"type":"verse","number":15,"content":["PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)\n\nGo, get thee unto--rather, \"Go in to\" (that is, into the house to). \n\ntreasurer--\"him who dwells in the tabernacle\" [JEROME]; namely, in a room of the temple set apart for the treasurer. Rather, \"the king's friend,\" or \"principal officer of the court\" (Kg1 4:5; Kg1 18:3; Ch1 27:33, \"the king's counsellor\") [MAURER]. \"This\" is prefixed contemptuously (Exo 32:1). \n\nunto Shebna--The Hebrew for \"unto\" indicates an accosting of Shebna with an unwelcome message.\n\n"]},{"type":"verse","number":16,"content":["What . . . whom--The prophet accosts Shebna at the very place where he was building a grand sepulcher for himself and his family (compare Isa 14:18; Gen. 23:1-20; Gen 49:29; Gen 50:13). \"What (business) hast thou here, and whom hast thou (of thy family, who is likely to be buried) here, that thou buildest,\" &c., seeing that thou art soon to be deposed from office and carried into captivity? [MAURER]. \n\non high--Sepulchres were made in the highest rocks (Ch2 32:33, Margin). \n\nhabitation for himself--compare \"his own house\" (Isa 14:18).\n\n"]},{"type":"verse","number":17,"content":["carry . . . away with . . . captivity--rather, \"will cast thee away with a mighty throw\" [MAURER]. \"Mighty,\" literally, \"of a man\" (so Job 38:3). \n\nsurely cover--namely, with shame, where thou art rearing a monument to perpetuate thy fame [VITRINGA]. \"Rolling will roll thee,\" that is, will continually roll thee on, as a ball to be tossed away [MAURER]. Compare Isa 22:18.\n\n"]},{"type":"verse","number":18,"content":["violently turn and toss--literally, \"whirling He will whirl thee,\" that is, He will, without intermission, whirl thee [MAURER]. \"He will whirl thee round and round, and (then) cast thee away,\" as a stone in a sling is first whirled round repeatedly, before the string is let go [LOWTH]. \n\nlarge country--perhaps Assyria. \n\nchariots . . . shall be the shame of thy lord's house--rather, \"thy splendid chariots shall be there, O thou disgrace of thy lord's house\" [NOYES]; \"chariots of thy glory\" mean \"thy magnificent chariots.\" It is not meant that he would have these in a distant land, as he had in Jerusalem, but that he would be borne thither in ignominy instead of in his magnificent chariots. The Jews say that he was tied to the tails of horses by the enemy, to whom he had designed to betray Jerusalem, as they thought he was mocking them; and so he died.\n\n"]},{"type":"verse","number":19,"content":["state--office. \n\nhe--God. A similar change of persons occurs in Isa 34:16.\n\n"]},{"type":"verse","number":20,"content":["son of Hilkiah--supposed by KIMCHI to be the same as Azariah, son of Hilkiah, who perhaps had two names, and who was \"over the household\" in Hezekiah's time (Ch1 6:13).\n\n"]},{"type":"verse","number":21,"content":["thy robe--of office. \n\ngirdle--in which the purse was carried, and to it was attached the sword; often adorned with gold and jewels. \n\nfather--that is, a counsellor and friend.\n\n"]},{"type":"verse","number":22,"content":["key--emblem of his office over the house; to \"open\" or \"shut\"; access rested with him. \n\nupon . . . shoulder--So keys are carried sometimes in the East, hanging from the kerchief on the shoulder. But the phrase is rather figurative for sustaining the government on one's shoulders. Eliakim, as his name implies, is here plainly a type of the God-man Christ, the son of \"David,\" of whom Isaiah (Isa 9:6) uses the same language as the former clause of this verse. In Rev 3:7, the same language as the latter clause is found (compare Job 12:14).\n\n"]},{"type":"verse","number":23,"content":["nail . . . sure place--Large nails or pegs stood in ancient houses on which were suspended the ornaments of the family. The sense is: all that is valuable to the nation shall rest securely on him. In Ezr 9:8 \"nail\" is used of the large spike driven into the ground to fasten the cords of the tent to. \n\nthrone--resting-place to his family, as applied to Eliakim; but \"throne,\" in the strict sense, as applied to Messiah, the antitype (Luk 1:32-33).\n\n"]},{"type":"verse","number":24,"content":["Same image as in Isa 22:23. It was customary to \"hang\" the valuables of a house on nails (Kg1 10:16-17, Kg1 10:21; Sol 4:4). \n\noffspring and the issue--rather, \"the offshoots of the family, high and low\" [VITRINGA]. Eliakim would reflect honor even on the latter. \n\nvessels of cups--of small capacity: answering to the low and humble offshoots. \n\nvessels of flagons--larger vessels: answering to the high offshoots.\n\n"]},{"type":"verse","number":25,"content":["nail . . . fastened--Shebna, who was supposed to be firmly fixed in his post. \n\nburden . . . upon it--All that were dependent on Shebna, all his emoluments and rank will fail, as when a peg is suddenly \"cut down,\" the ornaments on it fall with it. Sin reaches in its effects even to the family of the guilty (Exo 20:5).\n\nMENANDER, the historian, notices a siege of Tyre by Shalmaneser, about the time of the siege of Samaria. Sidon, Acco, and Old Tyre, on the mainland, were soon reduced; but New Tyre, on an island half a mile from the shore, held out for five years. Sargon probably finished the siege. Sennacherib does not, however, mention it among the cities which the Assyrian kings conquered (thirty-sixth and thirty-seventh chapters). The expression, \"Chaldeans\" (Isa 23:13), may imply reference to its siege under Nebuchadnezzar, which lasted thirteen years. Alexander the Great destroyed New Tyre after a seven months' siege.\n\n\n\n\nNext: Isaiah Chapter 23\n\n"]}],"introduction":"PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)\n\nof . . . valley of vision--rather, \"respecting the valley of visions\"; namely, Jerusalem, the seat of divine revelations and visions, \"the nursery of prophets\" [JEROME], (Isa 2:3; Isa 29:1; Eze 23:4, Margin; Luk 13:33). It lay in a \"valley\" surrounded by hills higher than Zion and Moriah (Psa 125:2; Jer 21:13). \n\nthee--the people of Jerusalem personified. \n\nhousetops--Panic-struck, they went up on the flat balustraded roofs to look forth and see whether the enemy was near, and partly to defend themselves from the roofs (Jdg 9:51, &c.).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ISA/22.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":22},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/23.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":23},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/21.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":21},"numberOfVerses":23}