Isaiah 22:16

KJV

What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, [as] he that heweth him out a sepulchre on high, [and] that graveth an habitation for himself in a rock?

KJV (with Strong's)

What hast thou here? and whom hast thou here, that thou hast hewed thee out {H2672} a sepulchre {H6913} here {H6311}, as he that heweth him out {H2672} a sepulchre {H6913} on high {H4791}, and that graveth {H2710} an habitation {H4908} for himself in a rock {H5553}?

Complete Jewish Bible

'What do you own here, and who gave you the right to cut yourself a tomb here? Why do you get such an eminent tomb? Why are you carving a resting-place for yourself in the rock?'"

Berean Standard Bible

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?

American Standard Version

What doest thou here? and whom hast thou here, that thou hast hewed thee out here a sepulchre? hewing him out a sepulchre on high, graving a habitation for himself in the rock!

Commentary

### SUMMARY
Isaiah 22:16 delivers a scathing prophetic rebuke from God to Shebna, the palace steward in Jerusalem during King Hezekiah's reign. The verse exposes Shebna's profound spiritual blindness and self-serving ambition, as he is preoccupied with constructing an elaborate, high-profile sepulchre for himself—a grand "habitation" carved into a prominent rock—at a time when the nation faced imminent existential threat. This divine indictment highlights the stark contrast between Shebna's misplaced priorities, focused on securing an earthly legacy and personal comfort, and the pressing needs of his people and the sovereignty of God.

### CONTEXT
* **Literary Context:** This verse is embedded within a specific oracle concerning Jerusalem, often referred to as the "Valley of Vision" (Isaiah 22:1-14), followed by a direct prophecy against Shebna (Isaiah 22:15-25). The preceding verses lament Jerusalem's revelry and lack of repentance in the face of impending judgment, setting a somber tone that underscores the gravity of Shebna's self-indulgence. Immediately following this verse, God declares His intention to violently remove Shebna from his esteemed office and replace him with Eliakim, a faithful servant who will be given the "key of the house of David" (Isaiah 22:22). This swift transition from Shebna's self-aggrandizement to his divine demotion and replacement underscores a powerful theme of divine judgment on unfaithful, self-serving leadership and the raising up of righteous alternatives. The entire passage serves as a profound commentary on stewardship, accountability, and the consequences of pride before God.
* **Historical & Cultural Context:** The historical backdrop for Isaiah 22 is almost certainly the Assyrian threat against Judah, specifically the siege of Jerusalem by Sennacherib around 701 BC. During this period of intense national crisis, when the city's very survival was precarious and its inhabitants should have been focused on defense, repentance, or communal solidarity, Shebna, as a high-ranking official (likely the "over the house" or chief steward), should have been leading with integrity and selfless devotion. Instead, he was engaged in a lavish personal project: carving an ostentatious tomb. In ancient Near Eastern cultures, elaborate rock-cut tombs were not merely burial places but potent symbols of immense wealth, power, and a fervent desire for an enduring legacy, often reserved for royalty or the most elite families. By "hewing... out a sepulchre on high" and "in a rock," Shebna was mimicking royal burial practices, demonstrating an arrogant self-exaltation and a pursuit of earthly immortality that was deeply offensive to God, especially given the dire circumstances and his position of public trust.
* **Key Themes:** Isaiah 22:16 powerfully contributes to several key themes within the book of Isaiah and the broader biblical narrative. Firstly, it highlights **Divine Judgment on Pride and Arrogance**. Shebna's self-aggrandizement, particularly in a position of public trust and during a national crisis, is met with God's fierce condemnation, illustrating the consistent biblical principle that God opposes the proud, as seen in [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction"). Secondly, it underscores the theme of **Misplaced Priorities and Earthly vs. Heavenly Security**. Shebna's focus on an elaborate tomb during a national crisis reveals a profound misdirection of resources and attention, contrasting sharply with the call to trust in God's provision and to seek His kingdom first, as Jesus teaches in [Matthew 6:33](/matthew/6-33 "Matthew 6:33 - Seek First the Kingdom of God"). This vanity of human efforts to secure lasting legacy apart from God's will is a recurring motif, echoing the observations found throughout [the book of Ecclesiastes](/ecclesiastes/1 "Ecclesiastes - The Vanity of Life"). Finally, the verse speaks to the **Vanity of Human Endeavors to Control Destiny**. Shebna's attempt to secure his future and legacy through a grand tomb is rendered utterly futile by God's decree, demonstrating that ultimate control and destiny rest solely with the Almighty, as [Proverbs 19:21](/proverbs/19-21 "Proverbs 19:21 - Many are the Plans in a Man's Heart") reminds us.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **hewed (Hebrew, _châtsab'_):** This primitive root (H2672) means "to cut or carve (wood, stone or other material)." It implies a laborious and intentional process of shaping, splitting, or quarrying. In this context, it emphasizes Shebna's deliberate and extensive effort in constructing his tomb, highlighting the significant resources and personal investment he poured into this self-serving project, diverting attention and resources from the nation's urgent needs.
* **on high (Hebrew, _mârôwm'_):** Derived from a root meaning "to be lofty," this word (H4791) denotes "altitude," "an elevated place," or "height." Its use here emphasizes the prominent, conspicuous location of Shebna's intended tomb, suggesting a desire for public visibility and an exalted, almost regal, resting place. It underscores his arrogant ambition for recognition and a lasting, elevated memorial, mimicking the practices of kings.
* **graveth (Hebrew, _châqaq'_):** This primitive root (H2710) means "to hack, i.e. engrave." It refers to the act of inscribing or carving, often associated with laws being cut into stone tablets, signifying permanence and authority. Here, it suggests the meticulous and permanent marking of his "habitation" in the rock, further solidifying the image of a carefully crafted, enduring monument to himself, a testament to his self-importance.

#### Verse Breakdown
* **"What hast thou here? and whom hast thou here,"**: This opening rhetorical question expresses profound divine indignation and challenge. It questions Shebna's legitimate right, authority, or even personal connection to this place that would justify undertaking such a project. It implies a profound lack of legitimate claim or purpose for his actions, particularly given his temporary stewardship and the dire national crisis, highlighting his audacity.
* **"that thou hast hewed thee out a sepulchre here,"**: This clause directly accuses Shebna of the specific act of self-aggrandizement. The repetition of "here" (Hebrew, _pôh'_) emphasizes the immediate, present location of his self-serving activity, contrasting sharply with the urgent needs of the city and nation. It highlights his personal, private ambition over his public duty and the collective welfare.
* **"as he that heweth him out a sepulchre on high,"**: This phrase elaborates on the nature of the tomb, emphasizing its elevated and prominent location. It likens Shebna's actions to those who build grand, conspicuous monuments, typically kings or great nobles, underscoring his arrogant aspiration to a status far beyond his rightful place as a steward.
* **"and that graveth an habitation for himself in a rock?"**: This final clause further details the elaborate nature of the tomb, describing it not merely as a grave but as a permanent "habitation" carved meticulously into a solid rock. This signifies Shebna's desire for an unshakeable, enduring legacy and a secure dwelling for himself, even in death, reflecting a profound trust in earthly permanence rather than divine providence.

#### Literary Devices
Isaiah 22:16 employs several potent literary devices to convey its message of divine rebuke and the vanity of human pride. The opening **Rhetorical Question** ("What hast thou here? and whom hast thou here?") immediately establishes a tone of divine challenge and indignation, demanding an answer that highlights Shebna's utter lack of legitimate claim or justification for his actions. This is followed by vivid **Imagery** that paints a clear picture of Shebna's ostentatious project: "hewed thee out a sepulchre on high" and "graveth an habitation for himself in a rock." This imagery emphasizes the monumental scale, perceived permanence, and public display of his ambition, contrasting sharply with the fleeting nature of human life and earthly power. The prophet also uses **Irony**, as Shebna's strenuous efforts to secure an eternal resting place and legacy are precisely what provoke God's decree to remove him from his position and deny him that very security, ensuring his ignominious end. The "habitation for himself in a rock" serves as a powerful **Symbol** of misplaced security and pride, contrasting with the true rock of salvation and the temporary nature of human life and earthly achievements.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 22:16 serves as a profound theological statement on the nature of human pride and the futility of seeking security and legacy apart from God. Shebna's self-exaltation through his elaborate tomb-building during a time of national crisis exemplifies a heart turned inward, prioritizing personal glory over divine will and communal welfare. This passage underscores God's unwavering opposition to arrogance and His sovereign power to humble the proud and elevate the humble. It teaches that true security and lasting significance are not found in material possessions, earthly monuments, or human accolades, but in a life consecrated to God and His purposes, recognizing that all authority and provision ultimately come from Him.

* [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction")
* [Luke 12:16-21](/luke/12-16-21 "Luke 12:16-21 - The Parable of the Rich Fool")
* [James 4:13-16](/james/4-13-16 "James 4:13-16 - Do Not Boast About Tomorrow")

### REFLECTION AND APPLICATION
Isaiah 22:16 stands as a timeless warning for all who hold positions of influence, whether in the church, community, or family, and indeed for every individual. It compels us to critically examine our own hearts and motivations: Are we building our lives around self-promotion, personal comfort, and earthly security, or are we faithfully stewarding the resources and opportunities God has given us for His glory and the good of others? Shebna's story reminds us that true significance is not measured by the monuments we build for ourselves, but by the legacy of humble service and obedience to God's will. In times of crisis, our priorities are often revealed. This verse challenges us to align our ambitions with God's eternal purposes, cultivating a spirit of humility and dependence on Him, rather than striving for fleeting earthly recognition or attempting to secure our own future apart from His divine plan. It calls us to live with an eternal perspective, investing in what truly lasts.

#### Questions for Reflection
* **In what areas of my life might I be building "sepulchres on high" for myself, pursuing personal glory or security rather than God's will?**
* **How do my priorities reflect my ultimate trust? Am I investing in what is eternal, or what is temporal?**
* **What does true security look like in a world of uncertainty, and how can I cultivate a deeper reliance on God rather than self-reliance?**
* **How can I use my position, resources, and gifts to serve others and glorify God, rather than to elevate myself?**

### FAQ

**Who was Shebna, and what was his role?**

Answer: Shebna was a high-ranking official in the court of King Hezekiah of Judah, specifically identified as the "steward" or "over the house" (Isaiah 22:15). This position was one of significant authority and responsibility, akin to a prime minister or chief of staff, overseeing the royal household and often acting as the king's chief administrator. His prominence is further indicated by his involvement in diplomatic missions, as seen in [2 Kings 18:18](/2_kings/18-18 "2 Kings 18:18 - Shebna, Eliakim, and Joah Sent to Sennacherib").

**Why was Shebna's tomb-building a problem?**

Answer: Shebna's tomb-building was problematic for several reasons. Firstly, it demonstrated profound arrogance and self-exaltation, as he was constructing a lavish, conspicuous tomb typically reserved for royalty or the most esteemed figures, despite being a steward. Secondly, it revealed a severe misplacement of priorities. At a time when Jerusalem faced an existential threat (likely from Assyria, as implied throughout [Isaiah 22](/isaiah/22 "Isaiah 22 - The Valley of Vision")), Shebna was preoccupied with his personal legacy and comfort rather than the urgent needs of the nation. This self-serving ambition was a dereliction of his duty and an offense to God, who expected faithful stewardship, especially in a time of crisis.

**What happened to Shebna according to Isaiah's prophecy?**

Answer: Isaiah's prophecy declares that God would violently remove Shebna from his office and send him into exile (Isaiah 22:18). He would be stripped of his authority, and his elaborate tomb would become irrelevant. God explicitly states He would replace Shebna with Eliakim, son of Hilkiah, who would be given Shebna's robes, authority, and the "key of the house of David" (Isaiah 22:20-22). This outcome underscores the vanity of Shebna's efforts to secure an earthly legacy apart from God's will, demonstrating God's sovereignty over human plans and ambitions.

### CHRIST-CENTERED FULFILLMENT
Isaiah 22:16, with its stark portrayal of Shebna's self-exaltation and pursuit of an earthly legacy through an elaborate tomb, finds its profound Christ-centered fulfillment in the radical humility and self-sacrifice of Jesus Christ. Shebna sought a prominent "habitation for himself in a rock," a monument to his own importance and a symbol of his desire for an enduring earthly legacy, but his efforts were ultimately futile and met with divine judgment. In stark contrast, Jesus, though "in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" ([Philippians 2:6-7](/philippians/2-6-7 "Philippians 2:6-7 - Christ's Humility")). He did not seek an earthly sepulchre of glory for Himself but willingly embraced a borrowed tomb, ultimately conquering death and rising to an eternal, heavenly throne, demonstrating true power through humility and obedience.

While Shebna built a tomb to secure his name and legacy, Christ's name is exalted above every name precisely because of His obedience unto death, even death on a cross ([Philippians 2:9-11](/philippians/2-9-11 "Philippians 2:9-11 - Christ's Exaltation")). He is the true "Rock" upon whom His church is built ([Matthew 16:18](/matthew/16-18 "Matthew 16:18 - Peter's Confession and the Church's Foundation")), not a monument to human pride, but the eternal foundation of salvation and the source of all lasting security. Shebna's "habitation" was a futile attempt at earthly permanence; Christ, however, prepares an eternal "dwelling place" for His followers in His Father's house, a promise of lasting security and communion ([John 14:2-3](/john/14-2-3 "John 14:2-3 - Jesus Prepares a Place")). The empty tomb of Christ is the ultimate rebuke to all human efforts at self-preservation and self-glory, proclaiming that true life, security, and eternal legacy are found only in Him, who laid down His life and took it up again, forever triumphing over death and the grave.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 27:60

And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.

2 Chronicles 16:14

And they buried him in his own sepulchres, which he had made for himself in the city of David, and laid him in the bed which was filled with sweet odours and divers kinds [of spices] prepared by the apothecaries' art: and they made a very great burning for him.

2 Samuel 18:18

Now Absalom in his lifetime had taken and reared up for himself a pillar, which [is] in the king's dale: for he said, I have no son to keep my name in remembrance: and he called the pillar after his own name: and it is called unto this day, Absalom's place.

Job 3:14

With kings and counsellors of the earth, which built desolate places for themselves;

Micah 2:10

Arise ye, and depart; for this [is] not [your] rest: because it is polluted, it shall destroy [you], even with a sore destruction.

Isaiah 52:5

Now therefore, what have I here, saith the LORD, that my people is taken away for nought? they that rule over them make them to howl, saith the LORD; and my name continually every day [is] blasphemed.

Isaiah 14:18

All the kings of the nations, [even] all of them, lie in glory, every one in his own house.