The dire vision of 21:1-10, with its revelation that Babylon was doomed, filled Isaiah with dread. If Babylon could not stand, how could Judah? But the same news apparently produced quite a different reaction among the people of Jerusalem in general, as summarized in 22:13b. The response of some, including the king, was more measured and purposeful: they looked to the city’s armaments, walls and water supply in anticipation of an attack (vv. 8-11a). But what no one did was to look to the Lord in repentance and faith (v. 11b), and it is this that calls forth the severe announcement of judgment to come in this oracle (v. 14).

We need to see the descriptions of Jerusalem beset by armies in verses 2b-3 and 5-8a as the content of a revelation (vision) which Isaiah has received rather than the description of a past event. In the midst of a city given over to senseless revelry (vv. 1-2a) Isaiah sees a very different scene, which causes him to weep (4a). He is inconsolable, for what is portended by revelation is nothing less than the destruction of his people. The mention of Elam in verse 6 is a further link with the dire vision of the previous chapter, and suggests that, like that vision, this one too reaches beyond the immediate threat to the city (in this case Jerusalem) to its ultimate fall. Warriors from Elam probably formed part of the forces of Nebuchadnezzar which destroyed Jerusalem in 587. Isaiah saw that, whatever her fortunes in the short term might be, Jerusalem’s faithlessness would eventually be her downfall (vv. 8a, 14).

The reservoir between the two walls in verse 11 is almost certainly Hezekiah’s famous water tunnel, still to be seen in Jerusalem today. So Hezekiah, as king, is alluded to but not named, partly perhaps out of deference to him, but mainly because he is not being singled out for individual blame (he later evinced a faith not evident here, as we will see in chapter 37). The indictment is general rather than particular at this point and remains so to the end of verse 14. But there is a sharp shift of focus in what then follows.

Both men named in verses 15-25 were court officials under Hezekiah. In Shebna in particular the passage gives a concrete example of the faithlessness for which the people as a whole are condemned in verses 1-14. Verses 15-19 predict his fall, and verses 20-25 his replacement by Eliakim. Eliakim is the very antithesis of Shebna, an ideal leader called and established by the Lord. Verses 24 and 25 therefore, come as something of a surprise. Eliakim’s family is apparently not made of the same stuff as he is. They take advantage of his high position to better themselves and in so doing bring about his ruin. Eliakim is destroyed from below.

In the end then, it’s not just the Shebnas of Jerusalem that will bring it down, but the common people as well. What is presented in general terms in verses 1-14 is particularized in verses 15-25, but the message is the same. The failure of the people of Jerusalem to rely upon the Lord will bring both them and their leaders to ruin. Jerusalem, Mount Zion, is in reality a valley where no real vision exists. The people of Jerusalem are blind to the Lord’s purposes. Isaiah sees them clearly, and weeps.

Isaiah 22:1-25 Reflection Questions:

What does it say about God’s character in verse 14?

What lesson can we learn from Eliakim’s story?

Are you blind to the Lord’s purposes in your life?