Isaiah 22:25
In that day, declares the LORD of Hosts, the peg driven into a firm place will give way; it will be sheared off and fall, and the load upon it will be cut down." Indeed, the LORD has spoken.
In that day, declares the LORD of Hosts,
This phrase indicates a specific time of divine intervention or judgment. "In that day" is a common prophetic term used throughout the Old Testament to denote a future time when God will act decisively. The "LORD of Hosts" emphasizes God's supreme authority and power, often associated with His role as a divine warrior leading heavenly armies. This sets the stage for a significant event orchestrated by God.

the peg driven into a firm place will give way;
The imagery of a "peg" suggests stability and security, often used metaphorically for leaders or key figures in a community. In ancient Near Eastern culture, tents were secured with pegs, symbolizing something or someone that holds a structure together. The prophecy indicates that what was once considered stable and reliable will fail. This can be seen as a warning against placing trust in human leaders or institutions rather than in God.

it will be sheared off and fall,
The action of being "sheared off" and falling suggests a sudden and complete removal. This could symbolize the downfall of a leader or a collapse of a system that was once thought to be unshakeable. Historically, this may refer to the fall of Shebna, a steward in King Hezekiah's court, as mentioned earlier in Isaiah 22. The imagery underscores the fragility of human power when it stands against divine will.

and the load upon it will be cut down.”
The "load" represents the responsibilities, burdens, or people dependent on the peg. When the peg falls, everything relying on it is also affected. This highlights the interconnectedness of leadership and those they lead. Theologically, it serves as a reminder of the consequences of misplaced trust and the inevitable failure of human systems without God's support.

Indeed, the LORD has spoken.
This final phrase affirms the certainty and authority of the prophecy. When God speaks, His words are definitive and unchangeable. It reassures the reader of the truth and reliability of the message, emphasizing that the events described are not merely predictions but are decreed by God Himself. This underscores the theme of divine sovereignty throughout the passage.

Persons / Places / Events
1. The LORD of Hosts
This title emphasizes God's sovereignty and power over all heavenly and earthly armies. It underscores His authority to declare and bring about the events described in the passage.

2. The Peg
Symbolically represents a person or position of stability and support within a community or nation. In the context of Isaiah 22, it likely refers to Shebna or Eliakim, officials in the kingdom of Judah.

3. Jerusalem
The city where these events are taking place, serving as the center of political and spiritual life for the people of Judah.

4. The Day
Refers to a specific time of judgment or fulfillment of prophecy, often used in prophetic literature to denote a significant divine intervention.

5. The Load
Represents the burdens or responsibilities that are supported by the peg, which could symbolize the people or the nation relying on the stability of their leaders.
Teaching Points
Divine Sovereignty
God is in control of leadership and authority. He appoints and removes leaders according to His purposes.

The Temporary Nature of Human Authority
Earthly positions and power are not permanent. We should not place our ultimate trust in human leaders but in God.

Accountability of Leaders
Leaders are accountable to God for their actions and the burdens they carry. They must lead with integrity and humility.

The Importance of Righteous Leadership
Righteous leaders are crucial for the stability and well-being of a community. Pray for and support leaders who seek to honor God.

Trust in God's Plan
Even when human structures fail, God's plan remains steadfast. Trust in His ultimate purpose and provision.
Bible Study Questions
1. How does the imagery of the "peg" in Isaiah 22:25 help us understand the nature of leadership and authority?

2. In what ways can we see the temporary nature of human authority in our current world, and how should this influence our trust in God?

3. How does the accountability of leaders to God challenge us to pray for and support our leaders today?

4. What are some practical ways we can ensure that our trust remains in God rather than in human institutions or leaders?

5. How can the themes of Isaiah 22:25 encourage us when we face instability or change in our personal or communal lives?
Connections to Other Scriptures
Isaiah 22:15-24
Provides context for the prophecy, detailing the roles of Shebna and Eliakim, and the shifting of responsibilities and authority.

Zechariah 10:4
Mentions a "peg" as a symbol of leadership and stability, connecting the imagery of a peg to the idea of divinely appointed leaders.

Revelation 3:7
Refers to Christ holding the key of David, which connects to the authority and responsibility themes seen in Isaiah 22.
Elevation is Only Held on Good CharacterJ. Parker, D. D.Isaiah 22:25
Eliakim and Shebna: a Couple of TragediesProf. G. A. Smith, D. D.Isaiah 22:25
NepotismF. Delitzsch.Isaiah 22:25
Human Reckoning and Divine InterruptionW. Clarkson Isaiah 22:15-25
Authority and InfluenceW. Clarkson Isaiah 22:20-25
Eliakim and ChristB. Blake, B. D.Isaiah 22:20-25
Eliakim: the Nail and the ThroneF. Delitzsch.Isaiah 22:20-25
Installment of EliakimE. Johnson Isaiah 22:20-25
My Servant EliakimJ. Parker, D. D.Isaiah 22:20-25
Renown, Nominal and MoralJ. Parker, D. D.Isaiah 22:20-25
The Kingdom and Government of the Glorious Messiah Typified by Eliakim's Preferment and PromotionE. Erskine.Isaiah 22:20-25
The Power of the KeysF. Delitzsch.Isaiah 22:20-25
People
Aram, David, Elam, Eliakim, Hilkiah, Isaiah, Shebna
Places
Elam, House of the Forest, Jerusalem, Kedar, Kir
Topics
Affirmation, Almighty, Armies, Break, Burden, Cut, Declares, Driven, Fall, Fallen, Fastened, Firm, Fixed, Hanging, Hewn, Hosts, Load, Moved, Nail, Peg, Removed, Safe, Says, Sheared, Spoken, Stedfast, Sure, Weight, Yea
Dictionary of Bible Themes
Isaiah 22:25

     5578   tents

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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