What are you doing here, and who authorized you to carve out a tomb for yourself here--to chisel your tomb in the height and cut your resting place in the rock? What are you doing here,This phrase is a direct challenge to Shebna, the steward of the palace, questioning his actions and motives. In the context of Isaiah 22, Shebna is being rebuked for his pride and self-serving behavior. The question implies that Shebna's actions are inappropriate or unauthorized, suggesting a misuse of his position. This reflects a broader biblical theme where God questions individuals to reveal their hearts, similar to God's questioning of Adam and Eve in Genesis 3:9. and who authorized you This phrase highlights the issue of authority and legitimacy. Shebna's actions are being scrutinized because they lack divine approval. In biblical terms, authority is often derived from God, and leaders are expected to act in accordance with His will. This echoes the biblical principle that all authority is established by God, as seen in Romans 13:1. to carve out a tomb for yourself here— The act of carving out a tomb signifies a desire for permanence and legacy. In ancient Near Eastern cultures, tombs were significant as they represented one's status and were often elaborate for the wealthy or powerful. Shebna's focus on his own tomb suggests vanity and a preoccupation with earthly status, contrasting with the biblical teaching that true legacy is found in serving God and others. to chisel your tomb in the height This phrase indicates the location of the tomb, likely in a prominent or elevated place, symbolizing pride and self-exaltation. In biblical literature, "height" often connotes arrogance or rebellion against God, as seen in the Tower of Babel narrative (Genesis 11:4). The emphasis on height underscores Shebna's desire for recognition and honor, which is condemned by God. and cut your resting place in the rock? The imagery of cutting a resting place in the rock suggests permanence and security. In biblical times, rock-cut tombs were durable and prestigious, often reserved for the elite. This act of securing a resting place in the rock can be seen as a metaphor for self-reliance and defiance against God's sovereignty. It contrasts with the biblical portrayal of God as the true "Rock" and refuge, as in Psalm 18:2. This phrase also foreshadows the tomb of Jesus, who was laid in a rock-hewn tomb, yet His resurrection signifies victory over death and the futility of earthly ambitions. Persons / Places / Events 1. ShebnaThe steward or treasurer of the palace in Jerusalem during the reign of King Hezekiah. He is the subject of Isaiah's rebuke in this passage. 2. JerusalemThe capital city of Judah, where Shebna served. It is the setting for Isaiah's prophecy and rebuke. 3. IsaiahThe prophet who delivers God's message to Shebna, calling out his pride and self-serving actions. 4. TombThe carved tomb represents Shebna's attempt to secure his legacy and status, reflecting his pride and misplaced priorities. 5. RockSymbolizes permanence and strength, but in this context, it highlights Shebna's arrogance in seeking a lasting monument for himself. Teaching Points Pride and HumilityShebna's actions serve as a warning against pride and self-exaltation. True greatness is found in humility and service to God and others. Legacy and Eternal PerspectiveOur focus should be on eternal treasures rather than earthly monuments. Consider how your actions today impact your eternal legacy. Authority and AccountabilityShebna acted without proper authority, reminding us to seek God's guidance and approval in our decisions. God's SovereigntyDespite human attempts to control and secure their future, God's plans and purposes prevail. Trust in His sovereignty over your life. Self-ExaminationRegularly assess your motivations and actions to ensure they align with God's will and not personal ambition. Bible Study Questions 1. How does Shebna's desire to carve a tomb for himself reflect his priorities, and what can we learn about our own priorities from this passage? 2. In what ways does the rebuke of Shebna challenge us to examine our own pride and self-reliance? 3. How can we ensure that our legacy is focused on eternal values rather than temporary, earthly achievements? 4. What steps can we take to seek God's authority and guidance in our decisions, as opposed to acting on our own desires? 5. How does understanding God's sovereignty help us trust Him more fully in our daily lives and future plans? Connections to Other Scriptures Matthew 23:27-28Jesus rebukes the Pharisees for their hypocrisy, similar to Isaiah's rebuke of Shebna's pride and self-glorification. Luke 12:16-21The parable of the rich fool, who stores up earthly treasures without regard for his soul, parallels Shebna's focus on earthly status. Proverbs 16:18"Pride goes before destruction," which aligns with the warning to Shebna about the consequences of his pride. People Aram, David, Elam, Eliakim, Hilkiah, Isaiah, ShebnaPlaces Elam, House of the Forest, Jerusalem, Kedar, KirTopics Carve, Chiseling, Cut, Cutting, Doest, Dug, Dwelling, Grave, Gravest, Graveth, Graving, Habitation, Hast, Height, Hew, Hewed, Hewest, Heweth, Hewing, Hewn, Resting, Resting-place, Rock, Sepulcher, Sepulchre, Thyself, Tomb, WhatDictionary of Bible Themes Isaiah 22:16 4354 rock 4830 height 5583 tools 9040 grave, the Isaiah 22:15-16 9050 tombs Library Prevailing Prayer. Text.--The effectual, fervent prayer of a righteous man availeth much.--James v. 16. THE last lecture referred principally to the confession of sin. To-night my remarks will be chiefly confined to the subject of intercession, or prayer. There are two kinds of means requisite to promote a revival; one to influence men, the other to influence God. The truth is employed to influence men, and prayer to move God. When I speak of moving God, I do not mean that God's mind is changed by prayer, or that his … Charles Grandison Finney—Lectures on Revivals of ReligionSundry Sharp Reproofs This doctrine draws up a charge against several sorts: 1 Those that think themselves good Christians, yet have not learned this art of holy mourning. Luther calls mourning a rare herb'. Men have tears to shed for other things, but have none to spare for their sins. There are many murmurers, but few mourners. Most are like the stony ground which lacked moisture' (Luke 8:6). We have many cry out of hard times, but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. Sure … Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Gihon, the Same with the Fountain of Siloam. I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but … John Lightfoot—From the Talmud and Hebraica Sennacherib (705-681 B. C. ) The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal … G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 The Call of Matthew - the Saviour's Welcome to Sinners - Rabbinic Theology as Regards the Doctrine of Forgiveness in Contrast to the Gospel of Christ In two things chiefly does the fundamental difference appear between Christianity and all other religious systems, notably Rabbinism. And in these two things, therefore, lies the main characteristic of Christ's work; or, taking a wider view, the fundamental idea of all religions. Subjectively, they concern sin and the sinner; or, to put it objectively, the forgiveness of sin and the welcome to the sinner. But Rabbinism, and every other system down to modern humanitarianism - if it rises so high in … Alfred Edersheim—The Life and Times of Jesus the Messiah Third Withdrawal from Herod's Territory. Subdivision B. The Great Confession Made by Peter. (Near Cæsarea Philippi, Summer, a.d. 29.) ^A Matt. XVI. 13-20; ^B Mark VIII. 27-30; ^C Luke IX. 18-21. ^b 27 And Jesus went forth, and his disciples, into the villages of Cæsarea Philippi [The city of Paneas was enlarged by Herod Philip I., and named in honor of Tiberias Cæsar. It also bore the name Philippi because of the name of its builder, and to distinguish it from Cæsarea Palestinæ or Cæsarea Strotonis, a … J. W. McGarvey—The Four-Fold Gospel Isaiah CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as … John Edgar McFadyen—Introduction to the Old Testament Links Isaiah 22:16 NIVIsaiah 22:16 NLTIsaiah 22:16 ESVIsaiah 22:16 NASBIsaiah 22:16 KJV
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