Isaiah 22:16
What are you doing here, and who authorized you to carve out a tomb for yourself here--to chisel your tomb in the height and cut your resting place in the rock?
What are you doing here
This phrase is a direct challenge, questioning the actions and presence of the individual being addressed. In the Hebrew context, it reflects a confrontation with someone who is acting outside of their rightful place or authority. The prophet Isaiah is speaking to Shebna, a high-ranking official in King Hezekiah's court, who is accused of self-aggrandizement. This question implies a divine scrutiny over human actions, reminding us that God observes and evaluates our motives and deeds.

and who authorized you
The question of authority is central to this phrase. In ancient Israel, authority was derived from God, and any actions taken without divine or kingly sanction were considered presumptuous. This phrase underscores the importance of recognizing and respecting the established order and divine will. It serves as a reminder that human authority is limited and should align with God's purposes.

to carve out a tomb for yourself here
Tombs in ancient Israel were significant, often reflecting one's status and legacy. The act of carving out a tomb for oneself suggests a preoccupation with personal legacy and honor. In the historical context, Shebna's actions are seen as an attempt to secure his own glory and remembrance, contrary to the humility expected of a servant of God. This phrase challenges us to consider where we place our priorities and how we seek to be remembered.

to chisel your tomb in the rock
Chiseling a tomb in the rock was a practice reserved for the wealthy and powerful, indicating permanence and prestige. The Hebrew word for "chisel" implies a deliberate and laborious effort to create something lasting. This phrase highlights the futility of human efforts to secure eternal significance through earthly means. It serves as a metaphor for the spiritual truth that true legacy is found not in earthly monuments, but in alignment with God's eternal purposes.

Persons / Places / Events
1. Shebna
The steward or treasurer of the palace in Jerusalem during the reign of King Hezekiah. He is the subject of Isaiah's rebuke in this passage.

2. Jerusalem
The capital city of Judah, where Shebna served. It is the setting for Isaiah's prophecy and rebuke.

3. Isaiah
The prophet who delivers God's message to Shebna, calling out his pride and self-serving actions.

4. Tomb
The carved tomb represents Shebna's attempt to secure his legacy and status, reflecting his pride and misplaced priorities.

5. Rock
Symbolizes permanence and strength, but in this context, it highlights Shebna's arrogance in seeking a lasting monument for himself.
Teaching Points
Pride and Humility
Shebna's actions serve as a warning against pride and self-exaltation. True greatness is found in humility and service to God and others.

Legacy and Eternal Perspective
Our focus should be on eternal treasures rather than earthly monuments. Consider how your actions today impact your eternal legacy.

Authority and Accountability
Shebna acted without proper authority, reminding us to seek God's guidance and approval in our decisions.

God's Sovereignty
Despite human attempts to control and secure their future, God's plans and purposes prevail. Trust in His sovereignty over your life.

Self-Examination
Regularly assess your motivations and actions to ensure they align with God's will and not personal ambition.
Bible Study Questions
1. How does Shebna's desire to carve a tomb for himself reflect his priorities, and what can we learn about our own priorities from this passage?

2. In what ways does the rebuke of Shebna challenge us to examine our own pride and self-reliance?

3. How can we ensure that our legacy is focused on eternal values rather than temporary, earthly achievements?

4. What steps can we take to seek God's authority and guidance in our decisions, as opposed to acting on our own desires?

5. How does understanding God's sovereignty help us trust Him more fully in our daily lives and future plans?
Connections to Other Scriptures
Matthew 23:27-28
Jesus rebukes the Pharisees for their hypocrisy, similar to Isaiah's rebuke of Shebna's pride and self-glorification.

Luke 12:16-21
The parable of the rich fool, who stores up earthly treasures without regard for his soul, parallels Shebna's focus on earthly status.

Proverbs 16:18
"Pride goes before destruction," which aligns with the warning to Shebna about the consequences of his pride.
Denunciation of ShebnaE. Johnson Isaiah 22:15-19
ShebnaB. Blake, B. D.Isaiah 22:15-19
Shebna a ForeignerProf. S. R. Driver, D. D.Isaiah 22:15-19
Shebna's TombSir E. Strachey, BartIsaiah 22:15-19
Shebna's Vain ExpectationF. Delitzsch.Isaiah 22:15-19
The Prophecy Concerning ShebnaProf. S. R. Driver, D. D.Isaiah 22:15-19
Human Reckoning and Divine InterruptionW. Clarkson Isaiah 22:15-25
Man's Plans for Himself Frustrated by God's Plan for HimR. Tuck Isaiah 22:16, 17
People
Aram, David, Elam, Eliakim, Hilkiah, Isaiah, Shebna
Places
Elam, House of the Forest, Jerusalem, Kedar, Kir
Topics
Carve, Chiseling, Cut, Cutting, Doest, Dug, Dwelling, Grave, Gravest, Graveth, Graving, Habitation, Hast, Height, Hew, Hewed, Hewest, Heweth, Hewing, Hewn, Resting, Resting-place, Rock, Sepulcher, Sepulchre, Thyself, Tomb, What
Dictionary of Bible Themes
Isaiah 22:16

     4354   rock
     4830   height
     5583   tools
     9040   grave, the

Isaiah 22:15-16

     9050   tombs

Library
Prevailing Prayer.
Text.--The effectual, fervent prayer of a righteous man availeth much.--James v. 16. THE last lecture referred principally to the confession of sin. To-night my remarks will be chiefly confined to the subject of intercession, or prayer. There are two kinds of means requisite to promote a revival; one to influence men, the other to influence God. The truth is employed to influence men, and prayer to move God. When I speak of moving God, I do not mean that God's mind is changed by prayer, or that his
Charles Grandison Finney—Lectures on Revivals of Religion

Sundry Sharp Reproofs
This doctrine draws up a charge against several sorts: 1 Those that think themselves good Christians, yet have not learned this art of holy mourning. Luther calls mourning a rare herb'. Men have tears to shed for other things, but have none to spare for their sins. There are many murmurers, but few mourners. Most are like the stony ground which lacked moisture' (Luke 8:6). We have many cry out of hard times, but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. Sure
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Gihon, the Same with the Fountain of Siloam.
I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but
John Lightfoot—From the Talmud and Hebraica

Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

The Call of Matthew - the Saviour's Welcome to Sinners - Rabbinic Theology as Regards the Doctrine of Forgiveness in Contrast to the Gospel of Christ
In two things chiefly does the fundamental difference appear between Christianity and all other religious systems, notably Rabbinism. And in these two things, therefore, lies the main characteristic of Christ's work; or, taking a wider view, the fundamental idea of all religions. Subjectively, they concern sin and the sinner; or, to put it objectively, the forgiveness of sin and the welcome to the sinner. But Rabbinism, and every other system down to modern humanitarianism - if it rises so high in
Alfred Edersheim—The Life and Times of Jesus the Messiah

Third Withdrawal from Herod's Territory.
Subdivision B. The Great Confession Made by Peter. (Near Cæsarea Philippi, Summer, a.d. 29.) ^A Matt. XVI. 13-20; ^B Mark VIII. 27-30; ^C Luke IX. 18-21. ^b 27 And Jesus went forth, and his disciples, into the villages of Cæsarea Philippi [The city of Paneas was enlarged by Herod Philip I., and named in honor of Tiberias Cæsar. It also bore the name Philippi because of the name of its builder, and to distinguish it from Cæsarea Palestinæ or Cæsarea Strotonis, a
J. W. McGarvey—The Four-Fold Gospel

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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