22:15-25 This message to Shebna is a reproof of his pride, vanity, and security; what vanity is all earthly grandeur, which death will so soon end! What will it avail, whether we are laid in a magnificent tomb, or covered with the green sod? Those who, when in power, turn and toss others, will be justly turned and tossed themselves. Eliakim should be put into Shebna's place. Those called to places of trust and power, should seek to God for grace to enable them to do their duty. Eliakim's advancement is described. Our Lord Jesus describes his own power as Mediator, Re 3:7, that he has the key of David. His power in the kingdom of heaven, and in ordering all the affairs of that kingdom, is absolute. Rulers should be fathers to those under their government; and the honour men bring unto their families, by their piety and usefulness, is more to be valued than what they derive from them by their names and titles. The glory of this world gives a man no real worth or excellence; it is but hung upon him, and it will soon drop from him. Eliakim was compared to a nail in a sure place; all his family are said to depend upon him. In eastern houses, rows of large spikes were built up in the walls. Upon these the moveables and utensils were hung. Our Lord Jesus is as a nail in a sure place. That soul cannot perish, nor that concern fall to the ground, which is by faith hung upon Christ. He will set before the believer an open door, which no man can shut, and bring both body and soul to eternal glory. But those who neglect so great salvation will find, that when he shutteth none can open, whether it be shutting out from heaven, or shutting up in hell for ever.

Verses 15-24. - PROPHECY ON THE DEPOSITION OF SHEBNA AND THE ELEVATION OF ELIAKIM. In its first and simplest application, this section predicts the fall of one state official and the advancement of an-other - matters, no doubt, of some importance in the court history of the time, but scarcely (with reverence be it said) of such moment as to be worthy either of prophetic announcement or of divinely inspired record. It has, therefore, been generally felt that there must be a secondary application of the passage. According to some, the two officials represent respectively the two cove-hunts, the old and the new; according to others, they stand for the two great parties in the Jewish slate of the time - that which put its trust in Jehovah, and that which leant upon heathen alliances. Verse 15. - The Lord God of hosts. This form, Adonay Jehovah Tsabaoth - rarely used by Isaiah, but occurring above in vers. 5, 12, and 13 - seems to show that this section is in its right place, being intended as a sequel to the description of Sennacherib's siege. This treasurer. The word "this" is contemptuous. That translated "treasurer" is of doubtful import. The key to it is probably to be found in the cognate noun, translated "storehouse" in 2 Chronicles 32:28, and "store" in 1 Kings 9:19; 2 Chronicles 8:4, 6; 2 Chronicles 16:4; 2 Chronicles 17:12. Translate, this storekeeper. Shebna (see below, Isaiah 36:2, 11, 22; Isaiah 37:2; and comp. 2 Kings 18:18, etc.). The name, which is not found elsewhere, is thought to be Syriac rather than Hebrew, and Shebna himself is conjectured to have been a foreign adventurer, perhaps "a refugee from Damascus" (Cheyne). (See the next verse.) Which is over the house. An office like the imperial praefectus palatio" at Rome, or the Frankish "mayor of the palace" (see Genesis 41:40; 1 Kings 4:6; 1 Kings 18:3). At this time it seems to have been the highest office that a subject could hold (2 Chronicles 26:21; 2 Kings 18:18, etc.).

Thus saith the Lord God of hosts, Go,.... These words are spoken to the prophet, bidding him go to Shebna's house; so the Arabic version, "go to the house"; or however, by some means or other, let him know that he should be displaced, and turned out of his office, and another put in his room:

get thee unto this treasurer; or governor, as the Targum; treasurer in the house of King Hezekiah, as Kimchi: the word has the signification of profit; and Jarchi, from the Talmud (s), calls him master of the profits; that is, of the profits and revenues belonging to the king; though, perhaps, he sought more his own profit and advantage than the king's: it has also the signification of danger, and so may be rendered, "this dangerous" man to the king and state. The Jews say (t) he entered into conspiracy with some others in Jerusalem, to deliver up the city and king into the hands of Sennacherib. It is also used for a cherisher or nourisher, 1 Kings 1:2 and may be understood of him, as a cherisher and encourager of the scoffers before mentioned, and a fomenter of secret conspiracies against the king and the city. Some render it, "this Sochenite", so called from the place of his birth, or from whence he came; and the Jews (u) say he came from Sochen, a place in Egypt; and he seems by what follows to have been a foreigner, and not an inhabitant of Jerusalem; nor is it likely that he should be twice described by his office:

even unto Shebna, which is over the house; that is, over the king's house, so Kimchi; the steward, that had the ordering of all the affairs civil and domestic in it, which was a very high post; he had the keys of the money, stores, and provisions in it; see Isaiah 22:22. The Vulgate Latin version calls him the governor of the temple; so Jarchi understands it, that he was over the house of the sanctuary, the temple; some Jewish writers say he was a high priest; and others that he was an "amarcal" (w), which was a name of office in the temple, a governor there, that had the keys of the stores in it:

and say; this is not in the text, but is supplied; the message to him follows.

(s) T. Bab. Sanhedrin, fol. 26. 2.((t) Jarchi & Kimchi in loc. & Sanhedrin, ib. Colossians 1. (u) Vajikra Rabba, sect. 5. fol. 150. 2.((w) Ibid.

Isa 22:15-25. Prophecy That Shebna Should Be Deposed from Being Prefect of the Palace, and Eliakim Promoted to the Office.

In Isa 36:3, 22; 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.

15. Go, get thee unto—rather, "Go in to" (that is, into the house to).

treasurer—"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" (1Ki 4:5; 18:3; 1Ch 27:33, "the king's counsellor") [Maurer]. "This" is prefixed contemptuously (Ex 32:1).

unto Shebna—The Hebrew for "unto" indicates an accosting of Shebna with an unwelcome message.

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