Exegetical and Hermeneutical Commentary of Isaiah 22:25
In that day, saith the LORD of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that [was] upon it shall be cut off: for the LORD hath spoken [it].
25. The fall of Eliakim’s house, described under the same metaphor. It is not necessarily implied that the minister himself lived to see this reverse of fortune; living or dead, his name was the “peg” of the family’s nobility, and when the crash came, it might truly be said that the “peg fastened in a sure place” had been removed.
Fuente: The Cambridge Bible for Schools and Colleges
In that day shall the nail – Not Eliakim, but Shebna. Eliakim was to be fastened, that is, confirmed in office. But Shebna was to be removed.
That is fastened in the sure place – Or, that was once fastened, or was supposed to be fastened – a phrase appropriate to an office which the incumbent supposed to be firm or secure. It here refers to Shebna. He was regarded as haying a permanent hold on the office, and was making provisions for ending his days in it.
Be removed – To a distant land Isa 22:17-18, or simply taken down.
And be cut down, and fall – As a spike, pin, or peg would be taken away from the wall of a house.
And the burden that was upon it – All that it sustained – as the spikes in the wall of a house sustained the cups of gold, the raiment, or the armor that belonged to the family. Here it means, all that was dependent on Shebna – the honor of his family, his emoluments, his hope of future fame, or of an honored burial. All these would fail as a matter of course, when he was removed from his office. This is one instance of the usual mode of the divine administration. The errors of a man entrusted with office entail poverty, disgrace, and misery on all who are connected with him. Not only is his own name disgraced, but his sin diffuses itself, as it were, on all connected wit him. It involves them in want, and shame, and tears; and the design is to deter those in office from sin, by the fact that their crimes and errors will thus involve the innocent in calamiry, and shed disgrace and woe on those whom they love.
Fuente: Albert Barnes’ Notes on the Bible
Isa 22:25
In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed
Elevation is only held on good character
Even God who drove in the nail can take it out again.
No nail once driven in can do without God, saying, I am driven in now, so I care not what may happen. The highest lives in obedience; the strongest man becomes weaker than the weakest when he ceases to pray. Genius cannot keep a man in a high moral elevation. His genius will soon be discovered to be but cleverness, not the blooming out of a life that is hidden in the very mystery of God. Leader of the people! even thou mayest be dispossessed of thy leadership. Great statesmen are in the hands of God. Journalists, thinkers, the advance guard of every name, all these hold their position on their good conduct. Let them be good and faithful servants; let there be no selfishness in their ambition, no vain conceit because of the influence with which God hath clothed them; even the nail that is fastened in the sure place may be removed, the very beam in which it finds a place may be cut in two and burned in unquenchable fire. So, then, we are nothing but in God. (J. Parker, D. D.)
Nepotism
Eliakim comes to ruin in the exorcise of the plenary power attaching to his office by giving way to nepotism. His family makes a wrong use of him, and with an unwarrantable amount of good nature he makes a wrong use of his official position for their benefit. He therefore comes down headlong, and with him all the heavy burden which the peg sustains, i.e., all his relations, who, by being far too eager to make the most of their good fortune, have brought him to ruin. (F. Delitzsch.)
Eliakim and Shebna: a couple of tragedies
We have not one, but a couple of tragedies. Eliakim, the son of Hilkiah, follows Shebna, the son of Nobody. The fate of the overburdened nail is as grievous as that of the rolling stone. It is easy to pass this prophecy over as a trivial incident; but when we have carefully analysed each verse, restored to the words their exact shade of signification, and set them in their proper contrasts, we perceive the outlines of two social dramas, which it requires very little imagination to invest with engrossing moral interest. (Prof. G. A. Smith, D. D.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 25. The nail that is fastened] This must be understood of Shebna, as a repetition and confirmation of the sentence above denounced against him.
WHAT is said of Eliakim the son of Hilkiah, Isa 22:20-24, is very remarkable; and the literal meaning is not easy to be understood. From Isa 9:6, and from Re 3:7, it seems to belong to our Lord alone. The removal of Shebna from being over the treasure of the Lord’s house, Isa 22:19, and the investiture of Eliakim with his robe, girdle, office, and government, Isa 22:20, c., probably point out the change of the Jewish priesthood, and the proclaiming of the unchangeable priesthood of Christ. See Ps 110:4. Eliakim signifies The resurrection of the Lord or, My God, he shall arise. Hilkiah signifies The Lord my portion or lot. The key of David, shutting and opening, c., may intend the way of salvation through Christ alone. For the hope of salvation and eternal life comes only through Eliakim, the resurrection of Jesus Christ from the dead.
It is said, Isa 22:24, “They shall hang upon him all the glory of his father’s house” – for, in Jesus Christ dwells all the fullness of the Godhead bodily and the offspring and the issue, hatstseetsaim from yatsa, to go out, – the suckers from the root; the sideshoots, the apostles and primitive ministers of his word. The issue, hatstsephioth, probably means the issue’s issue; so the Targum. The grandchildren, all those who believe on the Lord Jesus through their word.
“The nail that is fastened in the sure place shall be removed,” Isa 22:25, Kimchi refers not to Eliakim, but to Shebna, Isa 22:17-19. By, “They shall hang upon him all vessels of small quantity and large quantity,” has been understood the dependence of all souls, of all capacities, from the lowest in intellect to the most exalted, on the Lord Jesus, as the only Saviour of all lost human spirits.
As the literal interpretation of this prophecy has not been found out, we are justified from parallel texts to consider the whole as referring to Jesus Christ, and the government of the Church, and the redemption of the world by him. Nor are there many prophecies which relate to him more clearly than this, taken in the above sense.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The nail that is fastened in the sure place; Shebna, who seemed to be so, both in his own eyes, and in the eyes of others. The burden that was upon it; all those wicked officers that were advanced and supported by his power.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25. nail . . . fastenedShebna,who was supposed to be firmly fixed in his post.
burden . . . upon itAllthat were dependent on Shebna, all his emoluments and rank will fail,as when a peg is suddenly “cut down,” the ornaments on itfall with it. Sin reaches in its effects even to the family of theguilty (Ex 20:5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
In that day, saith the Lord of hosts,…. That Shebna is deposed, and Eliakim put in his place:
shall the nail that is fastened in the sure place be removed, and be cut down, and fall; meaning, not Eliakim before spoken of, who really was a nail fastened in a sure place, and not to be removed; but Shebna, who thought himself to be as a nail in a sure place, being put into it by the king, and supported by his authority, and courted by his friends and flatterers; for to him the whole preceding prophecy is directed, which is carried down to this verse; for all that is said of the glory and usefulness of his successor Eliakim was to be told to him, which would make it still the more grievous to him, to be degraded and disgraced as he would be, signified by his being removed, cast down, and falling:
and the burden that [was] upon it shall be cut off; those that were dependent upon him, his family, his flatterers, and friends, such whom he had raised by his influence and authority to considerable places, and whom he supported in them; these would fall with him, as is usual when a royal favourite, or prime minister of state, falls into disgrace, and is removed; an instance of this may be seen in Haman, whose family and friends were involved in the same ruin with him, Es 9:12 and it may be observed, that many dependents, which a minister of state always has, are a burden to him. The Targum interprets this of the burden of prophecy; and Jarchi says, that some explain it thus,
“the prophecy, which thou prophesiest, concerning it, shall be confirmed;”
as follows:
for the Lord hath spoken [it]; and therefore it shall come to pass;
as the Targum,
“for, so it is decreed by the word of the Lord.”
Fuente: John Gill’s Exposition of the Entire Bible
We will refer to this again. But in the meantime the impression is an irresistible one; and the Targum, Jerome, Hitzig, and others, are therefore right in assuming that Eliakim is the peg which, however glorious its beginning may have been, comes at last to the shameful end described in Isa 22:25: “In that day, saith Jehovah of hosts, will the peg that is fastened in a sure place be removed, and be cast down, and fall; and the burden that it bore falls to the ground: for Jehovah hath spoken.” The prophet could not express in clearer terms the identity of the peg threatened here with Eliakim himself; for how is it conceivable that the prophet could turn all that he has predicated of Eliakim in Isa 22:23, Isa 22:24, into predicates of Shebna? What Umbreit says – namely, that common sense must refer Isa 22:25 to Shebna – is the very reverse of correct. Eliakim himself is also brought down at last by the greatness of his power, on account of the nepotism to which he has given way. His family makes a wrong use of him; and he is more yielding than he ought to be, and makes a wrong use of his office to favour them! He therefore falls, and brings down with him all that hung upon the peg, i.e., all his relations, who have brought him to ruin through the rapacity with which they have grasped at prosperity.
Hitzig maintains that Isa 22:24, Isa 22:25 form a later addition. But it is much better to assume that the prophet wrote down Isa 22:15-25 at one sitting, after the predicted fate of the two great ministers of state, which had been revealed to him at two different times, had been actually fulfilled. We know nothing more about them than this, that in the fourteenth year of Hezekiah it was not Shebna, but Eliakim, “who was over the house” (Isa 36:3, Isa 36:22; Isa 37:2). But Shebna also filled another office of importance, namely that of sopher . Was he really taken prisoner and carried away (a thing which is perfectly conceivable even without an Assyrian captivity of the nation generally)? Or did he anticipate the threatened judgment, and avert it by a penitential self-abasement? To this and other questions we can give no reply. One thing alone is certain – namely, that the threefold prediction of Shebna’s fall, of Eliakim’s elevation, and of Eliakim’s fall, would not stand where it does, if there were any reason whatever to be ashamed of comparing the prophecy with its fulfilment.
Fuente: Keil & Delitzsch Commentary on the Old Testament
25. In that day. It might be thought that this is inconsistent with what he had formerly said; but he no longer speaks of Eliakim, for he returns to Shebna, who was about to be cast down from his rank, as Isaiah had said. But for this, it might have been thought that there was no way by which Eliakim could arrive at that honor, but by the deposition of Shebna, who had arranged his matters so well, that no person thought it possible that he could be driven from his position. Yet though he has fortified himself by many defences, and thinks that he is at a great distance from all danger, still he shall be deprived of his office, and Eliakim shall be placed in his room.
In a sure place. When he calls it “a sure place,” this must be understood with respect to men; for men judge that what is defended on all sides will be of long duration; but God casts it down with the smallest breath. It was only by way of concession that he called it “a sure place.” Hence it ought to be inferred how foolishly men boast, and rely on their greatness, when they have been exalted to a high rank of honor; for in a very short time they may be cast down and deprived of all honor.
And the burden that was upon it shall be cut off. When wicked men are ruined, all who relied on their authority must also be ruined; and indeed it is in the highest degree reasonable that they who were united by the same bond of crimes, and who aided this wicked man as far as lay in their power, should share in the same punishment. It is difficult for those who place themselves under the protection of wicked men, and employ all their influence in behalf of them, not to be also partakers of their crimes; and if they were guiltless of crime, (which seldom, or rather, we may say, never happens,) still they are justly punished on this ground, that they have placed their trust on them as a very sure defense, and have depended wholly on their will and authority.
Fuente: Calvin’s Complete Commentary
(25) Shall the nail that is fastened in a sure place be removed . . .There is, the prophet says, a judgment for the misuse of power portrayed in the previous verse. The nail that seems so firmly fixed should be removed, i.e., Eliakim should cease to hold his high office, and with his fall should come that of all his kindred and dependents. Here, as in the case of Shebna, we have no record of the fulfilment of the prediction, but it is a natural inference, from its remaining in the collected prophecies of Isaiah, either that it was fulfilled, or that it did its work as a warning, and that the penalty was averted by a timely reformation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
25. Shall the nail fall Delitzsch, of course, supposes the reference here is to Eliakim, and grammatical considerations are on his side. But the altogether better logical view is, that of an abrupt return (not without like examples with Isaiah) to the treasurer, who was a failure in the government, a heathen, without doubt, smuggled into office probably by the heathenish Ahaz, and unfortunately retained in office by pious Hezekiah, till, in the order of divine providence, he was ignominiously thrust out.
Fuente: Whedon’s Commentary on the Old and New Testaments
REFLECTIONS
BLESSED Jesus! I pass over every lesser subject, and every lesser object, to fix mine eyes on thee, oh thou excelling excellence of all perfection! The burden indeed of the valley of vision. It is the Lord, who for thine own people, thine Israel and Judah after the flesh, hath brought thee forth, as the glorious Eliakim, over thy Father’s house, and for the covering of Judah which was by sin uncovered, and for repairing the many many breaches of David, which transgression had opened; thou, and thou only, couldst be competent to perform! All our own attempts, and every aspiring exertion of man, were found but as the pride of Shebna. Nothing could restore what sin had taken away, until thou, the Lord of life and glory, came from heaven, to bring back the waste heritages, and to restore the desolations of many generations. Hail! thou glorious almighty Jesus. Blessed be God our Father, who hath called thee over his house, and committed all government into thine hand, that all men should honour the Son, even as they honour the Father.
Help us, Lord, to hang all the stress of our salvation, both our being, and our well-being, wholly on thee. And do thou, Lord, for thou only hast the key of David, to do it, open thy treasures of wisdom and knowledge to our raptured view, and open our souls to the enjoyment of them. Open thy word, and open our eyes to see it, and our hearts to enjoy it, our ears to hear, and our tongues to proclaim the wonders of redemption. And oh, Lord! shut out all thoughts that would arise, to rob us of our delight in thee, and our whole dependence upon thee. Let every faculty of our souls, by the almightiness of thy power, be resolutely shut against everything but Jesus. Drive, Lord, every buyer and seller out of thy temple, which is our bodies; and let nothing open our souls to receive ought but thee. Say to our hearts, to our affections, Open, ye gates, that the Lord Jesus, the King of glory, may come in, in the daily, hourly influences of his grace, until he finally and fully open the everlasting gates of heaven, to take us home, to the enjoyment of glory in Jesus forever. Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 22:25 In that day, saith the LORD of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that [was] upon it shall be cut off: for the LORD hath spoken [it].
Ver. 25. Shall the nail that is fastened. ] So Shebna once seemed to be, but now it shall appear to be otherwise; for he shall fall, and with him all his dependants shall be ruined.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
In that day. Refers back to the day of Isa 22:20, i.e. the day of Shebna’s overthrow. This would be the day of Eliakim’s exaltation.
the nail: which Shebna thought himself to be, but which Jehovah declared Eliakim to be.
removed. cut down. fall. cut off. Referring to verses: Isa 22:17-19. Figure of speech Synonymia, emphasizing the completeness of Shebna’s downfall. The interpretation belongs to the two men, but the application refers (1) to the two parties in Jerusalem, and (2) to the Messiah, in Whom the prophecy will be exhausted.
Fuente: Companion Bible Notes, Appendices and Graphics
the nail: Isa 22:15, Isa 22:16
the burden: Est 9:5-14, Est 9:24, Est 9:25, Psa 52:5, Psa 146:3, Jer 17:5, Jer 17:6
for the: Isa 46:11, Isa 48:15, Jer 4:28, Eze 5:13, Eze 5:15, Eze 5:17, Mic 4:4
Reciprocal: Isa 13:1 – burden Isa 24:3 – the Lord
Fuente: The Treasury of Scripture Knowledge
22:25 In that day, saith the LORD of hosts, shall the {a} nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that [was] upon it shall be cut off: for the LORD hath spoken [it].
(a) He means Shebna, who in man’s judgment should never have fallen.
Fuente: Geneva Bible Notes
Unfortunately, Eliakim would not be able to carry all the weight of responsibility committed to him and would fail. Thus the people’s trust in another human being, even a very capable person, would prove misplaced. They could only safely trust in the Lord Almighty; He is the only one who would not fail them. One writer believed that Eliakim would not fail. [Note: Archer, p. 625.]
This oracle reproved the people of Jerusalem for trusting in the arm of flesh to protect them from their enemies. Isaiah epitomized and condemned this attitude by citing Shebna’s self-confident behavior. He also showed that trusting in even the most capable of people, such as Eliakim, would prove disappointing. Rather their trust should be in their sovereign, almighty Lord.
Christians face temptations similar to the ones Isaiah identified here. We may fail to trust the Lord first and to pray for His guidance, resting rather on our own or another’s ability to solve problems. We may become so preoccupied with our own interests and reputations that we fail to serve the Lord and people. We may also put too much hope in our leaders and not enough in our God.