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The opening line refers to a Valley of Vision. While a specific valley near Jerusalem may have been intended, the reference is probably symbolic, for the focus of the oracle is on the people’s amazing inability to see or perceive the true understanding of the events around them.
While it is difficult to determine the historical background of the first stanza (vv.1-4), it is likely the hollow victory over Sennacherib in 701 B.C., when during a siege of Jerusalem he mysteriously abandoned the attack and left. Isaiah saw it as the clear hand of God. The people see this as cause for celebration and thus take to the rooftop (v.1). But Isaiah realizes (1) that the cost has been great (vv.2-3) and (2) that because they persisted in their disobedience, eventual defeat and destruction were not far off (v.4).
In the second stanza (vv.5-8a) Isaiah describes that day of destruction in more detail. The references to Elam and Kir suggest the Babylonian conquest in 587 B.C., an apt description indeed. And when the crisis came, the people frantically considered everything—except the One who created them (vv.8b-11).
The Lord had intended his day of judgment to lead to a day of repentance; instead, his people mocked him, joining in revelry instead of mourning (vv.12-14). Isaiah then particularizes the judgment on Judah by referring to an individual named Shebna. Judah’s attitude and fate parallel his (vv.15-19). Because of his arrogance and pride, he has become a disgrace to his master and will therefore be cast out.
Someone else will take his place. Eliakim, as God’s servant, is a foreshadowing of the messianic figure as the phrase “key to the house of David” suggests (vv.20-24). The meaning of v.25 is unclear, as it appears to reverse the claims of the previous verses. It may be a reference (later?) to the fact that some of the leaders who seemed particularly trustworthy and capable actually failed (such as Hezekiah).