Isaiah 22:19
I will remove you from office, and you will be ousted from your position.
I will remove you from office
This phrase indicates a divine judgment and removal from a position of authority. In the context of Isaiah 22, this is directed towards Shebna, a steward or high official in the royal court of Judah. The removal signifies God's sovereignty over human affairs and His ability to depose leaders who do not align with His will. This act of removal is consistent with other biblical instances where God deposes leaders, such as Saul in 1 Samuel 15:23. It underscores the biblical principle that leadership is a stewardship accountable to God.

and you will be ousted from your position
The ousting from position further emphasizes the totality of the judgment. It is not merely a demotion but a complete removal from power. This reflects the seriousness of Shebna's offense, which is implied to be pride and self-aggrandizement, as seen in Isaiah 22:16 where he builds a grand tomb for himself. The cultural context of the time placed great importance on burial practices, and Shebna's actions suggest a focus on personal legacy over service to God and His people. This removal can be seen as a type of Christ's teaching in Matthew 23:12, where those who exalt themselves will be humbled.

Persons / Places / Events
1. Shebna
The steward or treasurer of the palace in Jerusalem, who is the subject of God's judgment in this passage. He is being removed from his position due to pride and misuse of authority.

2. Jerusalem
The city where these events are taking place. It is the center of political and religious life for the Israelites and often a focal point for prophetic messages.

3. Isaiah
The prophet delivering God's message. He is a major prophet in the Old Testament, known for his prophecies concerning judgment and redemption.

4. God's Judgment
The event of Shebna's removal is an act of divine judgment, illustrating God's sovereignty over human affairs and leadership.
Teaching Points
Divine Sovereignty Over Leadership
God is ultimately in control of who holds positions of authority. Human leaders are accountable to Him and can be removed if they fail to honor Him.

The Danger of Pride
Pride can lead to downfall. Shebna's example serves as a warning to remain humble and recognize our dependence on God.

The Importance of Stewardship
Those in positions of authority are stewards of God's resources and should act with integrity and humility, serving others rather than themselves.

God's Justice and Mercy
While God judges and removes those who are unfaithful, He also raises up others who will fulfill His purposes, as seen in the appointment of Eliakim.
Bible Study Questions
1. How does the removal of Shebna illustrate God's sovereignty over human leadership, and what implications does this have for leaders today?

2. In what ways can pride manifest in our own lives, and how can we guard against it in light of Shebna's example?

3. How does the concept of stewardship apply to our personal lives, and what responsibilities do we have as stewards of God's resources?

4. What other biblical examples can you think of where God deposed a leader due to pride or disobedience, and what lessons can we learn from these accounts?

5. How can we apply the principle of humility taught in Matthew 23:12 to our daily interactions and leadership roles?
Connections to Other Scriptures
Isaiah 22:15-25
Provides the broader context of Shebna's pride and the prophecy of his replacement by Eliakim, highlighting the theme of divine justice and leadership.

1 Samuel 2:7-8
Speaks to God's power to raise and depose leaders, reinforcing the theme of divine sovereignty over human authority.

Proverbs 16:18
Discusses pride leading to a fall, which is relevant to Shebna's situation and serves as a warning against arrogance.

Matthew 23:12
Jesus teaches about humility, which contrasts with Shebna's pride and aligns with the biblical principle that those who exalt themselves will be humbled.
Denunciation of ShebnaE. Johnson Isaiah 22:15-19
ShebnaB. Blake, B. D.Isaiah 22:15-19
Shebna a ForeignerProf. S. R. Driver, D. D.Isaiah 22:15-19
Shebna's TombSir E. Strachey, BartIsaiah 22:15-19
Shebna's Vain ExpectationF. Delitzsch.Isaiah 22:15-19
The Prophecy Concerning ShebnaProf. S. R. Driver, D. D.Isaiah 22:15-19
Human Reckoning and Divine InterruptionW. Clarkson Isaiah 22:15-25
People
Aram, David, Elam, Eliakim, Hilkiah, Isaiah, Shebna
Places
Elam, House of the Forest, Jerusalem, Kedar, Kir
Topics
Authority, Cast, Depose, Drive, Forced, Office, Ousted, Position, Post, Pull, Pulled, State, Station, Throweth, Thrust
Dictionary of Bible Themes
Isaiah 22:19

     5879   humiliation

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 Religion

Sundry 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

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