Here he himself prophesies misfortune to Jerusalem, and especially to its court master, Zebna [v. 15]. But it is doubtful what this misfortune was. I think that it was the first Babylonian captivity under Jehoiakim, because at that time only the most distinguished were led into Babylonia.
But he calls Jerusalem a "valley of showers" because it had many prophets who were called "showers". The name "valley" also contains a secret punishment in it; as if it wanted to say: You Jerusalem, which was a very famous mountain until now, when the fear of God blossomed in you, will be humbled and made from a mountain to a valley.
V. 1. 2. What is the matter with all of you, that you are all so lazy on the housetops?
3. either out of fear of the enemies, that you want to hide yourself, or that you want to defend yourself against the enemies. But here one must reverse the construction: You city, which would be full of sound, a city full of people, a joyful city (namely, until now, at the time of peace), what is the matter with you? 2c.
Your slain are not slain with the sword.
4 For they perished by famine and pestilence. For they kept within the ramparts of the city, and delivered unto the enemy
no meeting, as is clear from the prophet Jeremiah Cap. 39 is clear. But the following words:
V. 3. but all your captains 2c.
are proof that he is talking about the first captivity, when the best part of the people was taken away.
V. 4. Lift yourselves up from me, let me weep bitterly.
5 The prophet here introduces the sorrow (affectum) of the weeping and mourning people, over the defeat suffered by Nebuchadnezzar.
V. 5. from the Lord.
(6) He adds this to call his own to repentance and to deprive the Babylonians of the glory of victory.
For the sake of undermining the walls.
7. that is why it is "a day of tumult and destruction", because the wall is undermined and the enemies are close to the mountain. For the Assyrians had decided they would destroy besieged Jerusalem if it did not surrender.
V. 6. 7. Kir therefore shines with shields.
8 [Instead of: Parietem nudavit clypeus in the Vulgate] translate: Et Kir nudavit clypeum1 ) [and Kir has bared the shield]. "Kir" we have already had above [Cap. 16, § 4]. But it seems that it was one of the most famous cities of the Assyrians.
V. 8. Then the veil of Judah will be uncovered.
(9) What they have of hidden riches will be brought to light and taken away from the enemies.
The house of the forest.
10) Because a lot of wood was brought together for this building. Furthermore, it was the very house in which the golden utensils were kept, as can be seen from the books of Chronicles. [2 Chron. 4, 19. 9, 3. 2 Kings 20, 13. 2 Chron. 32, 24Z
1) In all editions: Xir uuäavit paristsin. Instead of pai-istsm we have put, as it obviously (cf., Cap. 16, 84) must read.
V. 9. 10. You will also count the houses of Jerusalem.
(11) That is, you will set up an assessment, you will demand money from house to house, because you have been put into extreme poverty by the enemy.
And you will have to collect the water in the lower pond.
12 [Instead of congregastis] read the future tense. But it indicates the lack of water.
V. 11. You do not yet look at the one who does this.
13. God does this, but you do not think that you deserve such misfortune. This is what all the wicked do; they interpret the punishment as a cross and an undeserved suffering for the sake of God's name.
V. 12. Therefore the LORD of hosts will call at that time.
14. there will be prophets around this time of tribulation who will convince you to repent, but they will do nothing.
V. 13. 14. Let us eat and drink.
(15) These are the words of the scornful, and of those who mock the prophet, and despise the judgment of God. Well, he proclaims evil to us, but let us feast and feast before we have to suffer this evil. As if they wanted to say: Nothing will come of all this. Furthermore, eating and drinking wine 2c. is not evil; but these are evil works, eating and drinking in contempt of God and his word.
V. 15-19 What do you have here?
(16) This [Zebna] was the most distinguished man in the court, and, as is evident from this, a great hypocrite, whom no one could judge but Isaiah. He accused him, not because he was an adulterer, or a thief, or a murderer, but because he so surely despised this proclamation of Isaiah of the coming calamity. This then gave others cause to despise the word. Therefore, it is easy to fall from the faith, because we see that such great men have fallen who have never made a mistake in their walk.
This is how Moses, Aaron, Peter and others fell. Therefore, such examples should entertain in us the fear of God, that we may not be safe or presumptuous. For as long as we live, even among the saints, there always remains something of the flesh. Furthermore, it is to be noted that here again the order is not observed.
There your delicious chariots will remain.
17. He punishes the trust of this Sebna on his great fortune and honorary offices.
Behold, the Lord.
(18) Translate thus, Behold, the LORD shall cast thee away, as a strong man casteth one away, and he shall shut thee up. And shall compass thee about, as a ball upon a broad land." That is, after you are thrown away and arrive in Babylon, you will be thrown up and down like a bullet. You will have no rest either in your body or in your heart. But one must remember the excellent image that the conscience, if it does not have the word of God, is like a ball that is being driven around outside the earth and cannot rest. Furthermore, this is also said to the horror of those whom this Sebna gave cause to despise the word.
The house of your masters.
19 Here he touches on another sin, namely, trusting in men, over which he must become ashamed. Here one must guess who these masters were. It seems that he [Zebna] was still alive after Hezekiah under Manasseh, who was also led away captive.
V. 20. 21. And at that time I will call to my servant Eliakim.
(20) It is probable that Eliakim and Zebna were adversaries, because the former despised the word, and the latter honored and believed it.
V. 22. And will put the keys of the house of David on his shoulder.
21 This he speaks according to the usage of that people. Because they hung the keys on the shoulders. But it means that he should become royal treasurer....
That he may rise, and no one may join.
I take it in the simple sense for the description of his office and its administration. He will be the rentmaster, who will have the supervision of all income, to whom all boxes and doors will be open.
V. 23. And will put him to the nail in a strong place.
23 This refers to the contrast: You will be thrown away, but he will be put in a fixed place as a nail. This is an excellent praise of a good and godly authority, that it is pleasing to God, that God protects it and puts it in a fixed place, like a nail, so that it cannot be moved, on which nail all the utensils of the house are supported. For the whole community rests on a good prince.
And shall have the chair of honor in his father's house.
24. for this honor falls back on the parents.
V. 24. That all the glory of his Father's house might be hanged on him.
25. I will hang all the servants on this man, that is, he will rule the whole state. For these are figurative words. The "little vessels" mean the poor. The "drinking vessels" are the necessary trades in the commonwealth, as, butchers, bakers 2c. "All kinds of string play" are the trades that belong to the amenity (ad ornatum), as, the merchants 2c. Furthermore, this is a great blessing when God gives both a hearing ear and a seeing eye [Proverbs 20:12], that is, a good and wise authority, then obedient subjects.
V. 25: In that day, saith the LORD of hosts, shall the nail be taken away.
26 It is a divine blessing to have good authorities. But it will come to pass, he says, because of the sin of the people, that the LORD will take away both the nail and the obedient subjects. For I suppose that this was not said by Zebna, but by Eliakim under Josiah.