The burden of the valley of vision. What aileth thee also, that thou too art wholly gone up to the housetops?

“the Valley of Vision This is Jerusalem, the valley concerning which most prophecies were prophesied. that all of you have gone up to the rooftops When an army comes upon them, they go up to their roofs to see the army and to fight. Our Rabbis, however, explained this concerning the priests who went up to the roof of the Temple with the keys of the forecourt in their hands, as is stated in the Tractate Taanith (29a). The Midrash Aggadah, however, states that they, (the people of Jerusalem,) were haughty. (This is found) in Lamentations Rabbah (Int. 24).”

“The burden of the valley. Here he threatens against those who were joined to the people of God by right of leadership, and yet despoiled it of its goods: and first as regards those to whom leadership pertained in temporal matters; second, against those to whom it pertained in spiritual matters: "thus says the Lord." Now leadership in temporal matters pertained to kings: and therefore in the first part he threatens against Jerusalem, which was the seat of the kingdom; and concerning this he does two things. First the title is set down, "valley," that is, Jerusalem — not on account of the location's site, since it is on a mountain, but on account of vileness, because to it, as to a valley, filth flowed together from every side, while it followed the practice of the neighboring nations. Ezek. 5: "This is Jerusalem; I have set her in the midst of the nations." Or it is called a valley on account of the lowest part of the city, which was handed over by Shebna to Sennacherib. "Of vision," on account of the holiness of the temple: for in it visions were made to the prophets by the Lord; or on account of the eminence of the place, because it could be seen from afar; or on account of the name which Abraham gave to that place, as is said in Gen. 22: "and he called the name of that place, On the mountain the Lord will see." Second, the threat itself is set down; and concerning this he does three things. First he charges the fault; second he threatens the punishment: "and your slain"; third he shows, within the punishment itself, the persistence of obstinacy: "and you gathered together." Concerning the first he does two things. First he charges a twofold sin. Of idolatry: "what ails you then, that you have gone up to the housetops" — to sacrifice to idols — and you, who rejoiced in the special act of a holy privilege? Hosea 4: "If you play the harlot, Israel, let not Judah at least offend." And the sin of strife: "full of clamor." Above, 5: "I looked that it should bring forth grapes, and it brought forth wild grapes." Second, to aggravate the sin, a twofold benefit of God is set down: namely of the multitude of men, "a populous city": Lam. 1: "How does the city sit solitary, that was full of people?" And of the fullness of joys, "an exulting city," once, in the time of Solomon, on account of excessive prosperity. Ps. 47: "is founded with the exultation of the whole." "Slain." Here he sets down the punishment: and first he threatens the destruction of men as regards those besieged who died of famine: not slain by the sword, but by famine and thirst. Lam. 4: "It was better for those slain by the sword than by famine." As regards the fugitive princes, namely those who were seized and bound, as is read in Jeremiah, last chapter: "all the princes." Lam. 1: "the princes have become like rams that find no pasture." As regards those seized in the city, who were likewise taken captive: "all who were found," "afar off" — into a distant land, led into captivity. Deut. 28: "The Lord will lead into a distant nation." Second, he sets down the prophet's inconsolable compassion: "depart" — you consoling prophets — "do not press upon me," in the manner of those who console. Jer. 9: "Who will give water to my head, and to my eyes a fountain of tears, that I may weep for the slain of my people?" Third, he sets down the manner and order of the punishment: "a day of slaughter"; and concerning this he sets down three things. First, God's indignation: "a day of slaughter" impends. "Searching" — causing a search to be made by the enemies; "magnificent" — making the enemies magnificent: for they trusted in mountains and walls. Zeph. 1: "At that time he will search Jerusalem with lamps, and I will visit upon the men who are settled on their lees." Second, he sets down the overpowering by the enemies: "and Elam" — a city of Persia, from which fighters came with Nebuchadnezzar, who held the monarchy of the East. "The shield," borne against Jerusalem, "has laid bare the wall," on which it had been hung for the adornment of the house. Jer. 46: "Prepare shield and buckler." Or otherwise: "the shield" — the power of the Chaldean — "has laid bare the wall" of the temple of the gold with which it was clothed. Third, he sets down the infliction of loss as regards four things. First as regards the devastation of possessions. "They shall be choice; of chariots" — of Babylon. Jer. 49: "Why do you glory in the valleys? Your valley has flowed away, delicate daughter." Second, as regards the capture of the cities: "horsemen at the gate," lest anyone escape. Jer. 39: "All the princes of Babylon entered, and sat in the middle gate." Third, as regards the profanation of holy things: "and it shall be uncovered" — it shall be laid bare — "the covering," that is, the holy things previously covered, which it was lawful for none but the priest to see. Lam. 1: "The nations have seen your shame." Fourth, as regards the destruction of the armory: "you will see the armory" — that is, the house of the forest, in which weapons were stored — overthrown; concerning the building of which, 3 Kings 7. "Of the city of David," most strong; or Jerusalem itself, with a strong wall in many places. Cant. 4: "The tower of David is built with bulwarks." "And you gathered the waters." Here he sets down the persistence of obstinacy: and first he charges the fault of obstinacy; second he sets forth against them the divine sentence: "and it has been revealed." Now their obstinacy is charged as regards two things. First, as regards the divine help which they did not invoke, trusting in their own strength and ingenuity: "you gathered" — into one place within the city, through hidden channels — "the waters of the lower pool," which had waters flowing from the earth, which, however, could be cut off by the enemies. "You numbered," so that the water might be dispensed by number and measure; "you destroyed the houses" which were next to the wall, so that they would not hinder the defenders; "a reservoir," of the lower pool, "you made," "to flow" between the two walls with which the city was girded; and the water — namely, you restored it; "him" — that is, God; "her" — the water. Ps. 13: "They did not call upon God." Second, as regards the divine counsel, which they despised: "and he will call." And concerning this he sets down three things. First, the counsel itself: "to weeping" — of the eyes; "to mourning" — of the hands; "to baldness," according to the ancient custom, by which they performed these actions in sorrow. Joel 2: "Turn to me with all your heart, in fasting, and weeping, and mourning." Second, he sets down the contempt of the counsel: "and behold joy" — above, 6: "the harp and the lyre are in your feasts." Third, the spirit of contempt: "let us eat." 1 Cor. 15. Wisdom 2: "for our time is the passing of a shadow." "And it has been revealed." Here the sentence is set down; and it can be read as from the person of the Lord: "this blasphemy of yours has been revealed" — that is, I have heard it. "If it shall be forgiven": as if he were to say, do not believe it — above, 2: "therefore do not forgive." Or from the person of the prophet: "this is the voice of the Lord" that has been revealed. And all these things that have been said pertain to the captivity brought about under the rule of Nebuchadnezzar. "Thus says the Lord." Here the threat is set down against those to whom leadership in spiritual matters pertained: and first against the priest who then was; second against the whole priestly order: "in that day, says the Lord." Concerning the first he does two things. First he foretells the deposing of him who, struck with terror, handed over the city to Sennacherib — that is, the lower part; second, the substitution of another: "and it shall come to pass in that day." Concerning the first he does three things. First he describes the person by his office: "who dwells in the tabernacle." It belonged to the priest to keep watch in the tabernacle, as is found in Num. 1. "Set over" — supreme over ten. Second he charges a threefold fault: of unworthy habitation: "what are you doing here" in my house, unworthy of such a habitation? Jer. 11: "What is it that my beloved has done many wicked things in my house?" Of proud presumption concerning himself: "or as who are you here?" Do you esteem yourself as if you were of some worth, when you are nothing? Zech. 11: "O shepherd, and idol." Of the curious building of a sepulcher: "you have hewn out," here in Jerusalem next to the temple, "a memorial," that is, an epitaph, "in a high place," that is, in the loftiest site of the sepulcher; or literally, he had placed his sepulcher in a high place for his own memory, as is found in 1 Macc. 13. Third he threatens the punishment: "behold, the Lord" — threefold: first, of captivity, just as one is carried off — bound, and without labor — a cock, one that rears chicks in the manner of a hen, being castrated, which they call capons; and, as a garment, lightly lifted upon the shoulder. Jer. 20: "You, Pashhur, and all the inhabitants of your house, shall go into captivity, and you shall come into Babylon, and there you shall die, and there you shall be buried, you and all your friends." Second, of confusion: "crowning" — that is, in place of the crown which you used in the pontifical rite, you will have tribulation, like a ball, which finds no lofty resting-place. "The chariots of your glory," in which you were borne gloriously, turned into your confusion. "And the shame of the house of the Lord"; that is, the glory which you had in the house of the Lord will be turned for you into shame. Hosea 4: "I will change their glory into shame." Third, the punishment of deposition: "and I will drive out." 3 Kings 2: "Solomon therefore cast out Abiathar, that he should not be priest of the Lord." "And it shall be." Here he sets down the substitution of another; and concerning this he sets down three things. The election: "I will call" — one of the twenty-four, as is read in 1 Chron. 25; 1 Kings 2: "I will raise up for myself a faithful priest, who shall be according to my heart." Second, his consecration: "and I will clothe him"; for he was consecrated with the pontifical vestments, as is clear from Lev. 18 concerning these vestments, and Exod. 28. Third, he confers jurisdiction: "and power." And first as regards the power which he had over the people, setting down the power: "and the power" — namely, "I will give." Ps. 108: "Let his days be few, and let another take his office." "And he shall be as a father." Jer. 3: "I will give you shepherds according to my own heart, and they shall feed you with knowledge and doctrine." Second, as regards the power which he had over the temple: "and the key," which was golden, "of the house of David," that is, of the temple, for the building of which David prepared the expenses, as is clear at the end of 1 Chron.; "upon his shoulder," that is, his own governance; or because he used it as a kind of ornament. "He shall open," because it was lawful for him to enter once a year into the holy of holies, as is said in Heb. 9. Third, as regards the power which he had over the whole order of ministers: "and I will fasten him as a peg" — a diminutive from "pole"; for just as various vessels are hung upon some pole, so various offices, which have the use of various vessels in the ministries of the house of the Lord, pertained to his charge: "in the place of the faithful," namely, the temple. Concerning this power it is spoken of in Numbers 3 and 4. "In that day." Here he speaks against the whole priesthood, which was destroyed in the time of Zedekiah, when Nebuchadnezzar took captive. For the things that were said about Shebna pertain to the time of Sennacherib. And here "the peg" is called the priesthood itself, which ceased at the time of the captivity. Hosea 3: "The children of Israel shall sit many days without king, and without prince, and without sacrifice, and without altar, and without ephod, and without teraphim." Note, upon that word "who dwells in the tabernacle," that the tabernacle is manifold. The first, of carnal concupiscence, which is that of swine. Heb., last chapter: "We have an altar, from which they have no right to eat who serve the tabernacle." The second is of temporal and natural life, which is that of men. 2 Pet. 1: "For I am certain that the putting off of my tabernacle is swift." The third is of the Church militant, which is that of those who fight. Above, 4: "It shall be a tabernacle for a shade in the daytime from the heat." The fourth is of contemplative wisdom, which is that of those who rest. Ps. 131: "We will go into his tabernacle." The fifth is of the eternal vision, or the heavenly homeland: which is that of all the blessed. Below, 33: "Your eyes shall see Jerusalem, a wealthy city, a tabernacle that can never be removed."”

“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, Mat 11:23. 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. 10, and shall meet with the history of, ch. 36. 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 (Isa 22:1), 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, Psa 102:7. But why is Jerusalem in such a fright? Her slain men are not slain with the sword (Isa 22:2), 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 (Isa 22:3), 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, Isa 36:1. 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, Isa 22:4, Isa 22:5. 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 6:1) 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, Isa 22:6, Isa 22:7. 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!”

“The burden of the valley of vision,.... A prophecy concerning Jerusalem, so called, because it lay in a valley, encompassed about with mountains, and which was the habitation of the prophets or seers, and the seat of vision and prophecy; and perhaps there is an allusion to its name, which signifies the vision of peace, or they shall see peace. The Septuagint version calls it, "the word of the valley of Sion"; and the Arabic version, "a prophecy concerning the inhabitants of the valley of Sion, to wit, the fields which are about Jerusalem.'' The Targum is, "the burden of the prophecy concerning the city which dwells in the valley, of which the prophets prophesied;'' by all which it appears, that not the whole land of Judea is thought to be meant, only the city of Jerusalem, so called, not from its low estate into which it would fall, through the wickedness of the people, and so rather to be called a valley than a mountain, as Kimchi; but from its situation, it being, as Josephus (h) says, fortified with three walls, except on that side at which it was encircled with inaccessible valleys; and hence it may be, that one of its gates is called the valley gate, Neh 2:13 and besides, there was a valley in it, between the mountains of Zion and Acra, which divided the upper and lower city, as he also elsewhere says (i). The burden of it is a heavy prophecy of calamities that should come upon it, or at least of a fright it should be put into, not in the times of Nebuchadnezzar, when it was taken and destroyed, as Jarchi and Kimchi, and another Jew Jerom makes mention of; nor in the times of Titus Vespasian, according to Eusebius, as the said Jerom relates; but in the times of Hezekiah, when Judea was invaded, and Jerusalem besieged by Sennacherib: what aileth thee now? or, "what to thee now?" (k) what is come to thee? what is the matter with thee now? how comes this strange and sudden change? that thou art wholly gone up to the housetops? not to burn incense to the queen of heaven, which was sometimes done, and is the sense of some mentioned by Aben Ezra; but either for safety, to secure themselves from their enemies; or to take a view of them, and observe their motions, and cast from thence their arrows and darts at them; or to look out for help, or to mourn over their distresses, and implore help of the Lord; see Isa 15:2 and this was the case, not only of some, but of them all; so that there was scarce a man to be seen in the streets, or in the lower parts of their houses, but were all gone up to the tops of them, which were built with flat roofs and battlements about them, Deu 22:8. (h) De Bello Jud. l. 5. c. 4. sect. 1. (i) Ib. l. 6. c. 6. (k) "quid tibi accidit?" Vatablus; "quid tibi nunc est?" Piscator.”

“The valley of vision: Jerusalem. The temple of Jerusalem was built upon Mount Moria, or the mountain of vision. But the city is here called, the valley of vision, either because it was lower than the temple, or because of the low condition to which it was to be reduced, (Challoner) during the captivity. (Worthington) — Vision. Septuagint, “Sion.” (Haydock) — This prophecy regards the devastation caused by Sennacherib, (St. Jerome) Nabuchodonosor, (Sanctius) the Romans, (Eusebius) or by Assaradon, when he took Manasses, 2 Paralipomenon xxxiii. 11., and 4 Kings xxi. 10. — Tops, to weep.”

“The prophet exposes the nature and worthlessness of their confidence in Isa 22:1-3 : "What aileth thee, then, that thou art wholly ascended upon the house-tops? O full of tumult, thou noisy city, shouting castle, thy slain men are not slain with the sword, nor slaughtered in battle. All thy rulers departing together are fettered without bow; all thy captured ones are fettered together, fleeing far away." From the flat house-tops they all look out together at the approaching army of the foe, longing for battle, and sure of victory (cullâk is for cullēk, Isa 14:29, Isa 14:31). They have no suspicion of what is threatening them; therefore are they so sure, so contented, and so defiant. מלאה תּשׂאות is inverted, and stands for תּשׁאות מלאת, like מנדּח אפלה in Isa 8:22. עלּיזה is used to denote self-confident rejoicing, as in Zep 2:15. How terribly they deceive themselves! Not even the honour of falling upon the battle-field is allowed them. Their rulers (kâtzin, a judge, and then any person of rank) depart one and all out of the city, and are fettered outside "without bow" (mikkesheth), i.e., without there being any necessity for the bow to be drawn (min, as in Job 21:9; Sa2 1:22; cf., Ewald, 217, b). All, without exception, of those who are attacked in Jerusalem by the advancing foe (nimzâ'aik, thy captured ones, as in Isa 13:15), fall helplessly into captivity, as they are attempting to flee far away (see at Isa 17:13; the perf. de conatu answers to the classical praesens de conatu). Hence (what is here affirmed indirectly) the city is besieged, and in consequence of the long siege hunger and pestilence destroy the inhabitants, and every one who attempts to get away falls into the hands of the enemy, without venturing to defend himself, on account of his emaciation and exhaustion from hunger. Whilst the prophet thus pictures to himself the fate of Jerusalem and Judah, through their infatuation, he is seized with inconsolable anguish.”