XXII.

(1) The burden of the valley of vision.--The "valley of vision" is Jerusalem, lying as it did (Jeremiah 21:13) in a valley, as compared with the hills round about it (Psalm 125:2). If we think of the prophet's dwelling as being in the lower city, in the valley of Tyrop?on, the epithet becomes still more appropriate. That valley would be to him in very deed a "valley of vision," where he saw things present and to come. Possibly the name became more characteristic from the impulse given to the prophetic dreams of all who claimed to be seers. The prophet looks out, and sees the people in a state of excitement, caused probably by the near approach of the Assyrian armies. They are "on the house-tops," the flat roofs of which were a customary place of concourse (Judges 16:27; Nehemiah 8:16), keeping their revels, as those do who meet the approach of danger with a reckless despair (Isaiah 22:13). By some commentators (Birks, Kay,) the "valley of vision" has been identified with Samaria.

Verses 1-14. - A PROPHECY AGAINST JERUSALEM. The prophet, present in Jerusalem, either actually, or at any rate in spirit, sees the inhabitants crowded together upon the housetops, in a state of boisterous merriment (vers. 1, 2). Outside the walls is a foreign army threatening the town (vers. 5-7). Preparations have been made for resistance, which are described (vers. 8-11); but there has been no turning to God. On the contrary, the danger has but made the bulk of the people reckless. Instead of humbling themselves and putting on sackcloth, and weeping, and appealing to God's mercy, they have determined to drown care in drink and sensual enjoyment (vers. 12, 13). Therefore the prophet is bidden to denounce woe upon them, and threaten that Jehovah will not forgive their recklessness until their death (ver. 14). There is nothing to mark very distinctly the nationality of the foreign army; but it is certainly represented as made up of contingents from many nations. Delitzsch holds that the Assyrian armies were never so made up, or, at any rate, that the nations here mentioned never served in its ranks ('Site of Paradise,' p. 237); but this is, perhaps, assuming that our knowledge on the subject is more complete and exact than is really the case. It is almost impossible to imagine any other army than the Assyrian besieging Jerusalem in Isaiah's time. Moreover, the particulars concerning the preparations made against the enemy (vers. 9-11) agree with those mentioned in 2 Chronicles 32:3-5 and 30 as made by Hezekiah against Sennacherib. And the second section of the chapter has certainly reference to this period. It seems, therefore, reasonable to regard the siege intended as that conducted by Sennacherib in his fourth year ( B.C. 701), of which we have a brief account in his annals (G. Smith, 'Eponym Canon,' p. 135, 11. 15-18). Verse 1. - The burden of the valley of vision. "The valley of vision" is only mentioned here and in ver. 5. It must have been one of the deep depressions near Jerusalem troll which there is a good view of the town. The LXX. render, "the burden of the valley of Zion." What aileth thee now? Jerusalem is addressed by the prophet, who assumes the role of a spectator, surprised at what he sees, and asks an explanation. That thou art wholly gone up to the housetops. Partly, no doubt, they went to watch the enemy and his movements, as Rosenmüller says; but still more for feasting and revelry (Judges 16:27; Nehemiah 8:16). The flat roofs of Oriental houses are often used as places of recreation and entertainment, especially in the evening (Shaw, 'Travels,' p. 211; Chardin, 'Voyages en Perse,' vol. 4. p. 116; Layard, 'Nineveh,' vol. 1. p. 177, etc.).

22:1-7 Why is Jerusalem in such terror? Her slain men are not slain with the sword, but with famine; or, slain with fear, disheartened. Their rulers fled, but were overtaken. The servants of God, who foresee and warn sinners of coming miseries, are affected by the prospect. But all the horrors of a city taken by storm, faintly shadow forth the terrors of the day of wrath.The burden of the valley of vision,.... A prophecy concerning Jerusalem, so called, because it lay in a valley, encompassed about with mountains, and which was the habitation of the prophets or seers, and the seat of vision and prophecy; and perhaps there is an allusion to its name, which signifies the vision of peace, or they shall see peace. The Septuagint version calls it, "the word of the valley of Sion"; and the Arabic version,

"a prophecy concerning the inhabitants of the valley of Sion, to wit, the fields which are about Jerusalem.''

The Targum is,

"the burden of the prophecy concerning the city which dwells in the valley, of which the prophets prophesied;''

by all which it appears, that not the whole land of Judea is thought to be meant, only the city of Jerusalem, so called, not from its low estate into which it would fall, through the wickedness of the people, and so rather to be called a valley than a mountain, as Kimchi; but from its situation, it being, as Josephus (h) says, fortified with three walls, except on that side at which it was encircled with inaccessible valleys; and hence it may be, that one of its gates is called the valley gate, Nehemiah 2:13 and besides, there was a valley in it, between the mountains of Zion and Acra, which divided the upper and lower city, as he also elsewhere says (i). The burden of it is a heavy prophecy of calamities that should come upon it, or at least of a fright it should be put into, not in the times of Nebuchadnezzar, when it was taken and destroyed, as Jarchi and Kimchi, and another Jew Jerom makes mention of; nor in the times of Titus Vespasian, according to Eusebius, as the said Jerom relates; but in the times of Hezekiah, when Judea was invaded, and Jerusalem besieged by Sennacherib:

what aileth thee now? or, "what to thee now?" (k) what is come to thee? what is the matter with thee now? how comes this strange and sudden change?

that thou art wholly gone up to the housetops? not to burn incense to the queen of heaven, which was sometimes done, and is the sense of some mentioned by Aben Ezra; but either for safety, to secure themselves from their enemies; or to take a view of them, and observe their motions, and cast from thence their arrows and darts at them; or to look out for help, or to mourn over their distresses, and implore help of the Lord; see Isaiah 15:2 and this was the case, not only of some, but of them all; so that there was scarce a man to be seen in the streets, or in the lower parts of their houses, but were all gone up to the tops of them, which were built with flat roofs and battlements about them, Deuteronomy 22:8.

(h) De Bello Jud. l. 5. c. 4. sect. 1.((i) Ib. l. 6. c. 6. (k) "quid tibi accidit?" Vatablus; "quid tibi nunc est?" Piscator.