I
S A I A H
CHAP. XXII.
We
have now come nearer home, for this chapter is "the burden of the valley
of vision," Jerusalem; other places had their burden for the sake of
their being concerned in some way or other with Jerusalem, and were reckoned
with either as spiteful enemies or deceitful friends to the people of God; but
now let Jerusalem hear her own doom. This chapter concerns, I. The city of Jerusalem
itself and the neighbourhood depending upon
it. Here is, 1. A prophecy of the grievous distress they should shortly be
brought into by Sennacherib's invasion of the country and laying siege to the
city, ver. 1-7. 2. A reproof given them for their misconduct in that distress,
in two things:-- (1.) Not having an eye to God in the use of the means of
their preservation, ver. 8-11. (2.) Not humbling themselves under his mighty
hand, ver. 12-14. II. The court of Hezekiah, and the officers of that court.
1. The displacing of Shebna, a bad man, and turning him out of the treasury,
ver. 15-19, 25. 2. The preferring of Eliakim, who should do his country better
service, to his place, ver. 20-24.
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The
Consternation of Jerusalem.
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B.
C. 718.
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1 The burden of the valley of vision. What
aileth thee now, that thou art wholly gone up to the housetops? 2
Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men
are not slain with the sword, nor dead in battle. 3 All thy
rulers are fled together, they are bound by the archers: all that are found in
thee are bound together, which have fled from far. 4
Therefore said I, Look away from me; I will weep bitterly, labour not to
comfort me, because of the spoiling of the daughter of my people.
5 For it is a day of trouble, and of treading down, and of perplexity
by the Lord GOD
of hosts in the valley of vision, breaking down the walls, and of crying to
the mountains. 6 And
Elam
bare the quiver with chariots of men and
horsemen, and Kir uncovered the shield. 7 And it shall come to
pass, that thy choicest valleys shall be full of chariots, and the
horsemen shall set themselves in array at the gate.
The title of this prophecy is very observable. It is the burden of the
valley of vision, of
Judah
and
Jerusalem
; so all agree. Fitly enough is Jerusalem called a valley, for the mountains
were round about it, and the land of Judah abounded with fruitful valleys; and
by the judgments of God, though they had been as a towering mountain, they
should be brought low, sunk and depressed, and become dark and dirty, as a
valley. But most emphatically is it called a valley of vision because
there God was known and his name was great, there the prophets were made
acquainted with his mind by visions, and there the people saw the goings of
their God and King in his sanctuary.
Babylon
, being a stranger to God, though rich and great, was called the desert of
the sea; but
Jerusalem
, being entrusted with his oracles, is a valley of vision. Blessed are
their eyes, for they see, and they have seers by office among them. Where
Bibles and ministers are there is a valley of vision, from which is expected
fruit accordingly; but here is a burden of the valley of vision, and a
heavy burden it is. Note, Church privileges, if they be not improved, will not
secure men from the judgments of God. You only have I known of all the
families of the earth; therefore will I punish you. The valley of vision
has a particular burden. Thou
Capernaum
, 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!
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Contempt
of Divine Goodness; Contempt of Divine Judgments.
B.
C. 718.
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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 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.
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The
Downfall of Shebna; The Advancement of Eliakim.
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15 Thus saith the Lord GOD
of hosts, Go, get thee unto this treasurer, even unto Shebna, which is
over the house, 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, Job xl.
11, 12. To this 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.
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