The burden of the valley of vision
“The valley of vision”
This expression is applied to Jerusalem, where Jehovah was pleased to give visions concerning His will to His servants.
(B. Blake, B. D.)
The valley of vision
It is quite in place, in so far as round Jerusalem there are mountains, and the very city, which in relation to the country occupied an elevated position, in relation to the mountains of the immediate neighbourhood appeared to stand on a low level. Because of this two-fold aspect Jerusalem is called (Jeremiah 21:13) the “inhabitant of the valley,” and immediately on the back of this the “rock of the plain,” and (Jeremiah 17:3) the “mountain in the fields,” whereas Zephaniah 1:11) not all Jerusalem, but a part of it (probably the ravine of the Tyropaeum) is called the mortar, or as we say, basin. If we add to this that Isaiah’s house was situated in the lower city, and that therefore the point of view from which the epithet was applied was there, the expression is perfectly appropriate. (F. Delitzsch.)
Jerusalem, the valley of vision
Furthermore, the epithet is intended to be more than geographical. A valley is a lonely, quiet depression, shut in and cut off by mountains. Similarly is Jerusalem the sheltered, peaceful place, closed against the world, which Jehovah has chosen in order to show there to His prophets the secrets of His government of the world. (F. Delitzsch.)
The valley of vision spiritualised
Where Bibles and ministers are, there is a valley of vision, from which is expected fruit accordingly. (M. Henry.)
The inexpiable sin of Jerusalem
The key to this passage (Isaiah 22:1-14)--the most lurid and minatory of all Isaiah’s prophecies--is theirreconcilable antagonism between the mood of the prophet and the state of public feeling around him. In a time of universal mirth and festivity he alone is overwhelmed with grief and refuses to be comforted. In the rejoicings of the populace he reads the evidence of their hopeless impenitence and insensibility, and he concludes his discourse by expressing the conviction that at last they have sinned beyond the possibility of pardon. The circumstances recall our Lord’s lamentation over Jerusalem on the day of His triumphal entry. (J. Skinner, D. D.)
The historical allusion
It may be regarded as certain that the prophecy belongs to the period of Sennacherib’s invasion (701), although it is difficult to select a moment when all the elements of the highly complex situation with which it deals might have been combined. There is just one incident that seems to meet the requirements of the case, namely, the raising of the blockade of Jerusalem, in consequence of Hezekiah’s ignominious submission to the terms of Sennacherib. It must be noted that this was not the last episode in that memorable campaign. The real crisis came a little later when the Assyrian king endeavoured by threats to extort the entire surrender of the capital. It was only at that juncture that Hezekiah unreservedly accepted the policy of implicit trust in Jehovah which Isaiah had all along urged on him; and it was then that the prophet stepped to the front with an absolute and unconditional assurance that Jerusalem should not be violated. That the earlier deliverance should have caused an outbreak of popular joy is intelligible enough; as it is also intelligible that Isaiah should have kept his eye fixed on the dangers yet ahead. The allusions to the recent blockade are amply accounted for, and the prophet’s expectation of a terrible disaster yet in store is obviously based on his view of the continued and aggravated impenitence of his countrymen. (J. Skinner, D. D.)
What aileth thee now?--
A mad holiday
In these words we can hear the old man addressing his fickle child, whose changefulness by this time he knew so well. We see him standing at his door watching this ghastly holiday. “What are you rejoicing at in such an hour as this, when you have not even the bravery of your soldiers to celebrate, when you are without that pride which has brought songs from the lips of a defeated people as they learned that their sons had fallen with their faces to the foe, and has made even the wounds of the dead borne through the gate lips of triumph, calling to festival?” (Prof. G. A. Smith, D. D.)
A new year’s question
I. It specially designates “THEE.” There is an identity in human experience. But there is at the same time an intense personality in each one of us, secrets in our experience--secret struggles, failures, motives, emotions.
II. A SPECIFIC TIME--“NOW.” Not the past--or the future--but the present.
III. THE AILMENT.
IV. THE QUERY is suggestive, as though the prophet’s inquiries were made with a view to a remedy. What is the specific for the ailment? Wealth, etc.? No! personal salvation. (Preachers’ Magazine.)