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A Warning of Destruction of Jerusalem

The oracle concerning the valley of vision.

What do you mean that you have gone up,

all of you, to the housetops,

you that are full of shoutings,

tumultuous city, exultant town?

Your slain are not slain by the sword,

nor are they dead in battle.

Your rulers have all fled together;

they were captured without the use of a bow.

All of you who were found were captured,

though they had fled far away.

Therefore I said:

Look away from me,

let me weep bitter tears;

do not try to comfort me

for the destruction of my beloved people.

For the Lord G od of hosts has a day

of tumult and trampling and confusion

in the valley of vision,

a battering down of walls

and a cry for help to the mountains.

Elam bore the quiver

with chariots and cavalry,

and Kir uncovered the shield.

Your choicest valleys were full of chariots,

and the cavalry took their stand at the gates.

He has taken away the covering of Judah.

On that day you looked to the weapons of the House of the Forest, ⁹and you saw that there were many breaches in the city of David, and you collected the waters of the lower pool. ¹⁰You counted the houses of Jerusalem, and you broke down the houses to fortify the wall. ¹¹You made a reservoir between the two walls for the water of the old pool. But you did not look to him who did it, or have regard for him who planned it long ago.

In that day the Lord G od of hosts

called to weeping and mourning,

to baldness and putting on sackcloth;

but instead there was joy and festivity,

killing oxen and slaughtering sheep,

eating meat and drinking wine.

“Let us eat and drink,

for tomorrow we die.”

The L ord of hosts has revealed himself in my ears:

Surely this iniquity will not be forgiven you until you die,

says the Lord G od of hosts.

Denunciation of Self-Seeking Officials

¹⁵ Thus says the Lord G od of hosts: Come, go to this steward, to Shebna, who is master of the household, and say to him: ¹⁶What right do you have here? Who are your relatives here, that you have cut out a tomb here for yourself, cutting a tomb on the height, and carving a habitation for yourself in the rock? ¹⁷The L ord is about to hurl you away violently, my fellow. He will seize firm hold on you, ¹⁸whirl you round and round, and throw you like a ball into a wide land; there you shall die, and there your splendid chariots shall lie, O you disgrace to your master’s house! ¹⁹I will thrust you from your office, and you will be pulled down from your post.

²⁰ On that day I will call my servant Eliakim son of Hilkiah, ²¹and will clothe him with your robe and bind your sash on him. I will commit your authority to his hand, and he shall be a father to the inhabitants of Jerusalem and to the house of Judah. ²²I will place on his shoulder the key of the house of David; he shall open, and no one shall shut; he shall shut, and no one shall open. ²³I will fasten him like a peg in a secure place, and he will become a throne of honor to his ancestral house. ²⁴And they will hang on him the whole weight of his ancestral house, the offspring and issue, every small vessel, from the cups to all the flagons. ²⁵On that day, says the L ord of hosts, the peg that was fastened in a secure place will give way; it will be cut down and fall, and the load that was on it will perish, for the L ord has spoken.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

24. And they shall hang upon him. It is as if he had said that Eliakim would be fully qualified for discharging his duties, and would not be indolent in his office. Hence we infer that God does not exalt princes to honor, in order that they may live in indolence or gratify their own passions. The office of a prince is very labourious, if he discharges it properly, and if he do not copy the unmeaning countenances of those who imagine that they have been raised to that honor, that they may live in splendor and may freely indulge in every kind of luxury. If a prince wish to discharge his office in a proper manner, he must endure much toil. It must not be thought that the comparison of a nail is inapplicable to princely government, since it denotes an office full of activity and cares; and we know that metaphors do not apply at all points, but we ought to observe the purpose for which they are introduced.

All the glory of his father’s house, ⁹⁵⁹⁵ {Bogus footnote} the grandchildren and great-grandchildren. ⁹⁶⁹⁶ {Bogus footnote} The expression, “his father’s house,” leaves no room to doubt that Eliakim was of royal blood; and therefore by his successors I understand not only those who were nearly related to him, but the whole family of David. He will have the charge of all that shall be in the king’s house. By adding grandchildren, he likewise shews that this princely government will be of long duration, that it will not only last during the life of one individual, but will also extend to his successors. ⁹⁷⁹⁷ {Bogus footnote} For good princes are useful not only to their own age, but also to posterity, to whom they leave good laws, salutary regulations, and the traces of good government; so that their successors, even though they be wicked men, are ashamed to give themselves up all at once to abandoned wickedness, and, even against their will, are compelled through shame to retain something that is good. He shews that this will be the case with Eliakim, whose government will be so righteous that even posterity shall reap advantage from it.

The smaller vessels. ⁹⁸⁹⁸ {Bogus footnote} Metaphorically it denotes that there will be uniform justice, or equal laws, as the phrase is; and it is as if he had said, “He will not only support the nobles, but will likewise attend to the interests of the lowest rank.” The more rarely this is found in a prince, so much higher praise does he deserve than if he favored none but the rich and powerful; for these can guard and protect themselves, but the poor and feeble lie open as a prey to the attacks of others, and there is hardly any one that pleads their cause.

To all vessels of music. ⁹⁹⁹⁹ {Bogus footnote} By vessels the Hebrew writers denote instruments of all kinds, and the meaning is very extensive. When he speaks of musical ¹⁰⁰¹⁰⁰ {Bogus footnote} vessels, he follows out what he had said in a single word; for it serves to explain the word קטן, (kātān,) little; as if he had said that there would be nothing so small, or minute, or insignificant, that he would not take charge of it.

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