Книга пророка Исаии, Глава 22, стих 25. Толкования стиха

Somnas and Eliakim, those who are identified in the passage at hand, were contemporaries with Hezekiah the king, as the narrative in Scripture records. But the prophet himself, who is also present in the passage at hand, teaches in what is stated next that when the king of Assyria set on the city and “stood before the conduit of the upper pool in the way of the fuller’s field, there went out to him Eliakim the son of Chelkias, the steward, and Somnas, the secretary.” This, however, fits in at a later part of the story. Therefore, the Hebrew text says that Somnas was a high priest but a voluptuary and a man of an indecent lifestyle. The result was that he abandoned and deserted the people to Sennacherib, the king of the Assyrians. The prophet is ordered to march to the priestly chamber, or, according to Symmachus, to the tentmaker, or, according to Aquila, to the one dwelling in a tent. They translated it the priestly chamber, since he said about it: “O, how vain! How excessive that you carved out for yourself a tomb in the rock on the height and that you chiseled out in it letters as signs for your own remembrance! Did you not know that the Lord of hosts has carried away the mountain against you? Did you not know that he ordered 148 that the honors that you possessed be taken away from you and that you be stripped of the robe around you and of the crown and of the other glories? You will die in the land that is furthest away from here, a foreign and distant and colonized country. You had cultivated an excessive taste for beautiful things and amassed riches and chariots and everything else that is vain, and you are still even now surrounded by them.”

For all these things will be something trampled down, for they will be demolished and thrown away from the high priesthood, and shown to be worthless. And God, being a righteous judge, will distribute to each as appropriate according to true values. And he will do these things to you, but to your servant Eliakim who has proven himself to be a good bondman, I will clothe him with your robe and crown of the high priesthood, and I will honor him by putting into his hands the administration with which you had been entrusted up to the present time. For this man is worthy of these things. And since he was led forward by God, he will not be arrogant and a braggart as you were. But, as a father, he will offer the land to all those who will be under his administration. For this reason, I will give to this gentle and meek one the glory of David, the most meek and most righteous king. And thus he will rule the people with great authority, in such a way that no one among his subjects will contradict him. And he will be firmly rooted and established and securely positioned in his office, so that everyone who is glorious among the people will neither contend with him nor look on him with envy, and neither will there ever be any slander about him, but they will trust in him as in a father. And therefore everyone, from small to great, will depend on him, everyone being confident in him for their care.

These things will happen to Eliakim, but the aforementioned things will happen to Somnas. For he, even he who is now fastened in a secure place, he will be removed and replaced, since he ran the administration with which he was entrusted neither correctly nor faithfully. For this reason, he will be transferred, and his honors will be taken away, and his glory will fall from him. And these things will happen to him, since God has sentenced him to suffer these things. And the Word chastens us and calls us to our senses through these things, exhorting us not to be conceited or elated by past successes and so unmindful of the judgment of God. Accordingly, someone could conclude that the things discussed above in the prophecy before this one about the “ravine of Zion” could be linked to the suffering of our Savior and that the prophecy refers to these things. One could say that the fall of Somnas from the priesthood is a concrete picture of the Jewish priesthood according to the law of Moses. And he foretells 149 that after the suffering of the Savior, the Jews will experience what was prophesied and be kept from the priesthood. And Eliakim could be interpreted as a symbol of the resurrection of God to a new and fresh priesthood, which the resurrection of our Savior established in his church throughout the whole world.

В тот день… истребится гвоздь, вбитый в твердом месте, то есть Сомнан обратится в ничто, когда вступит на его место Елиаким.

После столь продолжительного повествования, предлагается сжатая и краткая речь, показывающая строгость божественных судов и дающая видеть царя, с подобающей властью утверждающего приговор. Сила приговора, если угодно, опять может относиться к Сомнану домоправителю; если же (понимать) его шире, и относить к священнодействующим по закону; то понимай так, как мы сейчас объяснили. Те, которым казалось, что они пользуются прочным счастьем (ибо это значит: считать себя утвержденным на месте верне), пали и лишились принадлежавшей им славы, потому что никто не подал им помощи и не мог восставить уже низверженных, яко Господ глагола. Ибо аще затворит от человеков, кто, говорит, отверзет (Иов. 12:14)?

В тот день. См. ком. к 2,11. Даже верный раб Божий Елиаким не мог уберечь Иудею от Божиего суда.

«В тот день». Это заключение опять говорит об участи Севны. Особые замечания. Даже самые строгие критики не усматривают каких-либо серьезных оснований для того, чтобы сомневаться в подлинности всего пророчества 22-й главы. Только один 25-й стих, не входящий в ряд строф, считается прибавкой, сделанною в позднейшее время. Это касается времени происхождения первой половины главы, то большинство критиков относит ее ко времени качала завоевания Палестины ассирийским царем Сеннахиримом. Из книг исторических (4 Цар. 20:20; 2 Пар. 32:23, 30) мы видим, что Езекия, ввиду нашествия Сеннахирима, заботился о водоснабжении своего столичного города и в кн. Премудрости Иисуса сына Сирахова содержится похвала ему за устройство бассейна (Сир. 48:19). Эти гидравлические сооружения (ср. Толк. Библ. т. 2), упоминаемые и в книгах исторических и у Исаии во 22-й гл., дают основание думать, что наше пророчество было произнесено около 701-го г. Пророчество же о Севне и Елиакиме произнесено несколько ранее 701-го г., как единодушно заявляют критики книги Исаии. В самом деле, еще до нашествия Сеннахирима, которое случилось в 701 г., Елиаким уже занимал место Севны (см. Ис. 36:3; Ис. 37:2), который низведен был на место секретаря. Строфы пророчества располагаются в таком порядке: 1-я строфа – ст. 1–3 – (2, 3) 2-я строфа – ст. 4–5 – (2, 3) 3-я строфа – ст. 6–7 и 8а) 1-я строфа – ст. 8б)-11 – (2, 3) 2-я строфа – ст. 12–14 – (2, 3) 1-я строфа – ст. 15–19 – (3, 2, 2) 2-я строфа – ст. 20–24 – (2, 2, 3)