Isaiah 22 Study Notes

22:1 From later in the pronouncement, it is clear that the Valley of Vision is a reference to Jerusalem, even though this name is not used elsewhere of the city. It could be satirical, that is, the Valley of Vision was blind to the divine purpose. Or perhaps it could be a reference to Hinnom, where divinatory practices took place (see John Walton, IVP Bible Background Commentary). The significance of the rooftops is also difficult, but it probably refers to getting a better perspective on the withdrawal of a besieging army. Most think the historical reference is to the withdrawal of the Assyrian army from Jerusalem in 701 BC (chaps. 36-37).

22:2 The inhabitants were jubilant because the attacking army had withdrawn from its siege. The reference to those who died apart from battle may be to those who starved or contracted disease during the siege.

22:3 The description of fleeing rulers does not accord with what we know about the siege of 701 BC, but some connect it with an Assyrian account of the battle that mentions the capture of some of Hezekiah’s paid troops.

22:4-5 The prophet Isaiah (the first-person speaker) did not share the joy of the city. After all, although the siege was lifted, people died.

22:6-7 Elam (located on the Iranian plateau east of Babylon) and Kir (of uncertain location) appear to have fought along with the Assyrians.

22:8 The House of the Forest is likely the same as the storehouse in the palace complex known as the House of the Forest of Lebanon (1Kg 7:1-12). Weapons were stored there. The people should have been looking to God for help, but they put their trust in their weapons instead.

22:9-11 Refortifying the wall with construction materials taken from demolished homes and building an emergency reservoir within the city are taken again by the prophet as a sign of human self-reliance. They should have been looking to God for help. After all, he was the one who created it long ago. The reference to collecting water from the lower pool may connect to the fact that Hezekiah built a tunnel to bring water inside the city walls (2Kg 20:20).

22:12 Shaving one’s head and wearing sackcloth were rituals of mourning in ancient Israel.

22:13-14 God called for mourning (v. 12), but the people celebrated the lifting of the siege on the city. The people lived for the moment. The fact that the iniquity of the people would never be removed boded poorly for the future of the city. Paul quotes v. 13 in 1Co 15:32.

22:15-25 The pronouncement against Jerusalem in these verses concludes with an evaluation of two stewards. Shebna abused his office and would be replaced by Eliakim. Eliakim was competent, and Isaiah praised him, but even Eliakim eventually failed. The message is that politicians cannot be relied on to solve problems that only God can solve.

22:15 The office of steward was an important role, analogous to an American president’s chief of staff. Shebna is known elsewhere as a high-ranking officer in the court of Hezekiah (36:3,11,22; 37:2; 2Kg 18:18; 19:2), though in these passages he is called a “secretary” which may indicate that he had been demoted.

22:16 Shebna was concerned more about himself and his own glory than with the well-being of the city. Rock-hewn tombs from antiquity may be seen today all around Jerusalem, but particularly east of the city. Archaeologists discovered a tomb near Jerusalem that contained an inscription with the title of a person who was “in charge of the palace” (v. 15). However, there was no name on the tomb. Since he was demoted, it was probably not Shebna’s.

22:18 Shebna not only exalted himself by the type of tomb he was building, but also by driving glorious chariots.

22:19 Because of Shebna’s vanity and self-promotion, God will replace him in his position as steward.

22:20 Shebna’s replacement will be Eliakim son of Hilkiah, also known as a high official in King Hezekiah’s court (36:3,11,22; 37:22; 2Kg 18:18,26,37). He will be God’s servant, a title used elsewhere for Isaiah (20:3).

22:21 The robe and sash were symbols of the office of steward. As opposed to self-serving Shebna, Eliakim will function like a father, looking after the needs of his people.

22:22 The key, whether literal or metaphorical, indicates the control the steward had over the distribution of resources.

22:23 Eliakim will not be shaken like Shebna but will be a firmly implanted peg. The metaphor probably refers to a peg driven into a plastered wall to hold up shelves.

22:24-25 Eliakim is compared to a shelf on which his family put a tremendous burden. The weight ultimately sheared off the peg, causing the shelf (Eliakim) to crash and its contents (his family’s burdens) to break. The message of the pronouncement seems to be that the people could not trust even a competent, well-intentioned person to resolve Jerusalem’s problems.