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22. Prophecy About Jerusalem

¹ A prophecy against the Valley of Vision:

   What troubles you now,
   that you have all gone up on the roofs,
² you town so full of commotion,
   you city of tumult and revelry?
Your slain were not killed by the sword,
   nor did they die in battle.
³ All your leaders have fled together;
   they have been captured without using the bow.
All you who were caught were taken prisoner together,
   having fled while the enemy was still far away.
⁴ Therefore I said, “Turn away from me;
   let me weep bitterly.
Do not try to console me
   over the destruction of my people.”

    ⁵ The Lord, the LORD Almighty, has a day
   of tumult and trampling and terror
   in the Valley of Vision,
a day of battering down walls
   and of crying out to the mountains.
⁶ Elam takes up the quiver,
   with her charioteers and horses;
   Kir uncovers the shield.
⁷ Your choicest valleys are full of chariots,
   and horsemen are posted at the city gates.

    ⁸ The Lord stripped away the defenses of Judah,
   and you looked in that day
   to the weapons in the Palace of the Forest.
⁹ You saw that the walls of the City of David
   were broken through in many places;
you stored up water
   in the Lower Pool.
¹⁰ You counted the buildings in Jerusalem
   and tore down houses to strengthen the wall.
¹¹ You built a reservoir between the two walls
   for the water of the Old Pool,
but you did not look to the One who made it,
   or have regard for the One who planned it long ago.

    ¹² The Lord, the LORD Almighty,
   called you on that day
to weep and to wail,
   to tear out your hair and put on sackcloth.
¹³ But see, there is joy and revelry,
   slaughtering of cattle and killing of sheep,
   eating of meat and drinking of wine!
“Let us eat and drink,” you say,
   “for tomorrow we die!”

¹⁴ The LORD Almighty has revealed this in my hearing: “Till your dying day this sin will not be atoned for,” says the Lord, the LORD Almighty.

¹⁵ This is what the Lord, the LORD Almighty, says:

   “Go, say to this steward,
   to Shebna the palace administrator:
¹⁶ What are you doing here and who gave you permission
   to cut out a grave for yourself here,
hewing your grave on the height
   and chiseling your resting place in the rock?

    ¹⁷ “Beware, the LORD is about to take firm hold of you
   and hurl you away, you mighty man.
¹⁸ He will roll you up tightly like a ball
   and throw you into a large country.
There you will die
   and there the chariots you were so proud of
   will become a disgrace to your master’s house.
¹⁹ I will depose you from your office,
   and you will be ousted from your position.

²⁰ “In that day I will summon my servant, Eliakim son of Hilkiah. ²¹ I will clothe him with your robe and fasten your sash around him and hand your authority over to him. He will be a father to those who live in Jerusalem and to the people of Judah. ²² I will place on his shoulder the key to the house of David; what he opens no one can shut, and what he shuts no one can open. ²³ I will drive him like a peg into a firm place; he will become a seat Or throne of honor for the house of his father. ²⁴ All the glory of his family will hang on him: its offspring and offshoots—all its lesser vessels, from the bowls to all the jars.

²⁵ “In that day,” declares the LORD Almighty, “the peg driven into the firm place will give way; it will be sheared off and will fall, and the load hanging on it will be cut down.” The LORD has spoken.

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

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

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

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

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

2. Thou that art full of noises. He means that it was exceedingly populous; for where great multitudes of people are brought together, noise abounds; and therefore, amidst so crowded a population, there was less cause of fear. In order to make the representation still more striking, Isaiah has therefore added this circumstance, that instead of being, as they ought to have been, walls and bulwarks to defend the city, when there was no scarcity of men, they ignominiously turned their backs on the enemies, and fled to the tops of their houses. By these words he urges the Jews more strongly to consider the judgment of God; for when such overwhelming fear has seized the hearts of men, it is certain that God has struck them with trembling; as if he had said, “How comes it that you have not greater firmness to resist? It is because God pursues and chases you.”

These statements are taken from the writings of Moses, from which, as we have frequently remarked, the prophets borrow their instructions, but with this difference, that what Moses spoke in general terms they apply to the matter in hand.

“The Lord shall cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them. The Lord shall smite thee with madness, and blindness, and astonishment of heart.”
(Deuteronomy 28:25, 28.)

He reproaches the Jews for their distressed condition, and with good reason; for it was proper to press the accusation more closely home, that they might learn to ascribe to their sins and transgressions all the afflictions and sufferings that they endured. The Lord had promised that he would continually assist them; and when they are now left destitute, let them acknowledge that they do not deserve such assistance, and that God has cast them off on account of their rebelliousness. The Lord does not deceive or make false promises, but by their own fault those wretched persons have shut themselves out from his aid and favor; and this is still more strongly expressed by the question, What hast thou here? It means that God gave practical evidence that Jerusalem had been deprived of her protector and guardian; for this mode of expression denotes something strange and extraordinary.

Thy slain men are not slain by the sword. To exhibit still more clearly the vengeance of God, he affirms that they who were slain there did not die bravely in battle. Thus he shews that all that they wanted was manly courage; for a timid and cowardly heart was a sure proof that they had all been forsaken by the Lord, by whose assistance they would have bravely and manfully resisted. He therefore does not mean that the defeat would be accompanied by shame and disgrace, but ascribes it to the wrath of God that they had not courage to resist; and unquestionably by this circumstance he beats down their foolish pride.