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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 22:8–14. His four-level outline is real structure in the source text, so it is rendered as structure.
What is meant by the covering of Judah, which in the beginning of this paragraph is said to be discovered, is not agreed. The fenced cities of Judah were a covering to the country; but these, being taken by the army of the Assyrians, ceased to be a shelter, so that the whole country lay exposed to be plundered. The weakness of Judah, its nakedness, and inability to keep itself, now appeared more than ever; and thus the covering of Judah was discovered. Its magazines and stores, which had been locked up, were now laid open for the public use. Dr. Lightfoot gives another sense of it, that by this distress into which Judah should be brought God would discover their covering (that is, uncloak their hypocrisy), would show all that was in their heart, as is said of Hezekiah upon another occasion, Ch2 32:31. Thus, by one means or other, the iniquity of Ephraim will be discovered and the sin of Samaria, Hos 7:1.
They were now in a great fright, and in this fright they manifested two things much amiss: -
I.A great contempt of God's goodness, and his power to help them.
They made use of all the means they could think of for their own preservation; and it is not for doing this that they are blamed, but, in doing this, they did not acknowledge God. Observe,
1.How careful they were to improve all advantages that might contribute to their safety. When Sennacherib had made himself master of all the defenced cities of Judah, and Jerusalem was left as a cottage in a vineyard, they thought it was time to look about them. A council was immediately called, a council of war; and it was resolved to stand upon their defence, and not tamely to surrender. Pursuant to this resolve, they took all the prudent measures they could for their own security. We tempt God if, in times of danger, we do not the best we can for ourselves.
(1.)They inspected the magazines and stores, to see if they were well stocked with arms and ammunition: They looked to the armour of the house of the forest, which Solomon built in Jerusalem for an armoury (Kg1 10:17), and thence they delivered out what they had occasion for. It is the wisdom of princes, in time of peace, to provide for war, that they may not have arms to seek when they should use them, and perhaps upon a sudden emergency.
(2.)They viewed the fortifications, the breaches of the city of David; they walked round the walls, and observed where they had gone to decay for want of seasonable repairs, or were broken by some former attempts made upon them. These breaches were many; the more shame for the house of David that they suffered the city of David to lie neglected. They had probably often seen those breaches; but now they saw them to consider what course to take about them. This good we should get by public distresses, we should be awakened by them to repair our breaches, and amend what is amiss.
(3.)They made sure of water for the city, and did what they could to deprive the besiegers of it: You gathered together the water of the lower pool, of which there was probably no great store, and of which therefore they were the more concerned to be good husbands. See what a mercy it is that, as nothing is more necessary to the support of human life than water, so nothing is more cheap and common; but it is bad indeed when that, as here, is a scarce commodity.
(4.)They numbered the houses of Jerusalem, that every house might send in its quota of men for the public service, or contribute in money to it, which they raised by a poll, so much a head or so much a house.
(5.)Because private property ought to give way to the public safety, those houses that stood in their way, when the wall was to be fortified, were broken down, which, in such a case of necessity, is no more an injury to the owner than blowing up houses in case of fire.
(6.)They made a ditch between the outer and inner wall, for the greater security of the city; and they contrived to draw the water of the old pool to it, that they might have plenty of water themselves and might deprive the besiegers of it; for it seems that was the project, lest the Assyrian army should come and find much water (Ch2 32:4) and so should be the better able to prolong the siege. If it be lawful to destroy the forage of a country, much more to divert the streams of its waters, for the straitening and starving of an enemy.
2.How regardless they were of God in all these preparations: But you have not looked unto the Maker thereof (that is, of Jerusalem, the city you are so solicitous for the defence of) and of all the advantages which nature has furnished it with for its defence - the mountains round about it (Psa 125:2), and the rivers, which were such as the inhabitants might turn which way soever they pleased for their convenience. Note,
(1.)It is God that made his Jerusalem, and fashioned it long ago, in his counsels. The Jewish writers, upon this place, say, There were seven things which God made before the world (meaning which he had in his eye when he made the world): the garden of Eden, the law, the just ones, Israel, the throne of glory, Jerusalem, and Messiah the Prince. The gospel church has God for its Maker.
(2.)Whatever service we do, or endeavour to do, at any time to God's Jerusalem, must be done with an eye to him as the Maker of it; and he takes it ill if it be done otherwise. It is here charged upon them that they did not look to God.
[1.]They did not design his glory in what they did. They fortified Jerusalem because it was a rich city and their own houses were in it, not because it was the holy city and God's house was in it. In all our cares for the defence of the church we must look more at God's interest in it than at our own.
[2.]They did not depend upon him for a blessing upon their endeavours, saw no need of it, and therefore sought not to him for it, but thought their own powers and policies sufficient for them. Of Hezekiah himself it is said that he trusted in God (Kg2 18:5), and particularly upon this occasion (Ch2 32:8); but there were those about him, it seems, who were great statesmen and soldiers, but had little religion in them.
[3.]They did not give him thanks for the advantages they had, in fortifying their city, from the waters of the old pool, which were fashioned long ago, as Kishon is called an ancient river, Jdg 5:21. Whatever in nature is at any time serviceable to us, we must therein acknowledge the goodness of the God of nature, who, when he fashioned it long ago, fitted it to be so, and according to whose ordinance it continues to this day. Every creature is that to us which God makes it to be; and therefore, whatever use it is of to us, we must look at him that fashioned it, bless him for it, and use it for him.
II.A great contempt of God's wrath and justice in contending with them, Isa 22:12-14. Here observe,
1.What was God's design in bringing this calamity upon them: it was to humble them, bring them to repentance, and make them serious. In that day of trouble, and treading down, and perplexity, the Lord did thereby call to weeping and mourning, and all the expressions of sorrow, even to baldness and girding with sackcloth; and all this to lament their sins (by which they had brought those judgments upon their land), to enforce their prayers (by which they might hope to avert the judgments that were breaking in), and to dispose themselves to a reformation of their lives by a holy seriousness and a tenderness of heart under the word of God. To this God called them by his prophet's explaining his providences, and by his providences awakening them to regard what his prophets said. Note, When God threatens us with his judgments he expects and requires that we humble ourselves under his mighty hand, that we tremble when the lion roars, and in a day of adversity consider.
2.How contrary they walked to this design of God (Isa 22:13): Behold, joy and gladness, mirth and feasting, all the gaiety and all the jollity imaginable. They were as secure and cheerful as they used to be, as if they had had no enemy in their borders or were in no danger of falling into his hands. When they had taken the necessary precautions for their security, then they set all deaths and dangers at defiance, and resolved to be merry, let come on them what would. Those that should have been among the mourners were among the wine-bibbers, the riotous eaters of flesh; and observe what they said, Let us eat and drink, for tomorrow we shall die. This may refer either to the particular danger they were now in, and the fair warning which the prophet gave them of it, or to the general shortness and uncertainty of human life, and the nearness of death at all times. This was the language of the profane scoffers who mocked the messengers of the Lord and misused his prophets. (1.) They made a jest of dying. "The prophet tells us we must die shortly, perhaps tomorrow, and therefore we should mourn and repent today; no, rather let us eat and drink, that we may be fattened for the slaughter, and may be in good heart to meet our doom; if we must have a short life, let it be a merry one." (2.) They ridiculed the doctrine of a future state on the other side death; for, if there were no such state, the apostle grants there would be something of reason in what they said, Co1 15:32. If, when we die, there were an end of us, it were good to make ourselves as easy and merry as we could while we live; but, if for all these things God shall bring us into judgment, it is at our peril if we walk in the way of our heart and the sight of our eyes, Ecc 11:9. Note, A practical disbelief of another life after this is at the bottom of the carnal security and brutish sensuality which are the sin, and shame, and ruin of so great a part of mankind, as of the old world, who were eating and drinking till the flood came.
3.How much God was displeased at it. He signified his resentment of it to the prophet, revealed it in his ears, to be by him proclaimed upon the house-top: Surely this iniquity shall not be purged from you till you die, Isa 22:14. It shall never be expiated with sacrifice and offering, any more than the iniquity of the house of Eli, Sa1 3:14. It is a sin against the remedy, a baffling of the utmost means of conviction and rendering them ineffectual; and therefore it is not likely they should ever repent of it or have it pardoned. The Chaldee reads it, It shall not be forgiven you till you die the second death. Those that walk contrary to them; with the froward he will show himself froward.
Historical interpretation
Four Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen: And if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? And why stand we in jeopardy every hour? I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die. [Isaiah 22:13] Be not deceived: evil communications corrupt good manners. Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.
That too great lust of food is not to be desired. In Isaiah: “Let us eat and drink, for tomorrow we shall die. This sin shall not be atoned for to you, even until you die.” Also in Exodus: “And the people sat down to eat and drink, and rose up to play.” Paul, in the first [letter] to the Corinthians: “Food does not commend us to God; neither if we eat shall we abound, nor if we do not eat shall we lack.” And again: “When you come together to eat, wait one for another. If any is hungry, let him eat at home, that you may not come together for judgment.” Also to the Romans: “The kingdom of God is not food and drink but righteousness and peace, and joy in the Holy Spirit.” In the Gospel according to John: “I have food of which you don’t know. My food is that I should do his will who sent me and should finish his work.”
Now we say that the wicked are dead, but not in an ascetic life opposed to sin; nor do they, like the saints, bear about dying in their bodies. But it is the soul which they bury in sins and follies, drawing near to the dead and satisfying it with dead nourishment. [They are] like young eagles which, from high places, fly upon the carcasses of the dead, and which the law prohibited, commanding figuratively, “You are not to eat the eagle or any other bird that feeds on a dead carcass.” And it pronounced unclean any other animal that eats the dead, for these kill the soul with lusts and say nothing but “let us eat and drink, for tomorrow we die.”
(Verse 12-14) And the Lord God of hosts shall call in that day to weeping, and to mourning, and to baldness, and to girding with sackcloth. And behold joy and gladness, killing calves, and slaying sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. And it was revealed in my ears by the Lord of hosts, Surely this iniquity shall not be purged from you till ye die, saith the Lord God of hosts. In the present captivity and siege of Jerusalem, when the city was being pressed by sword, famine, and thirst, Jeremiah called the people to repentance (Jeremiah 34). On the other hand, kings, princes, and the miserable populace, in their desperate state, devoted themselves to feasting. However, nothing offends God more than a neck raised after sins, and being despised out of desperation. This is also spoken by Amos: I will not turn away from him for three or four transgressions; because he has thought and done them and has not repented, moreover he has taught evil. Wherefore now it is said: If this iniquity remain unpunished to you, until ye die. (Amos I, 4). Allegorical interpreters say it is about the passion of Christ, that God has called even after the crucifixion of the Lord and Saviour an unfaithful people to repentance, and nevertheless that people has delivered itself to despair and pleasure. The beginning of this vision, where it says: Full of outcry, a populous city, a joyful town, refers to that time when the people, instigated by the Pharisees, echoed with the same voice against Jesus: Crucify, crucify such a one: we have no king but Caesar. (John XIX, 6, 7). The Apostle also made use of this testimony, writing to the Corinthians about the resurrection: If the dead do not rise again, let us eat and drink, for tomorrow we shall die (I Cor. XV, 32).
(Verse 12 and following) And on that day the Lord God of hosts will call for weeping and mourning, for baldness and the wearing of sackcloth; and behold, joy and gladness, killing calves and slaughtering rams, eating meat and drinking wine: 'Let us eat and drink, for tomorrow we die.' And it was revealed in my ears by the Lord of hosts: 'Surely this iniquity will not be forgiven you until you die,' says the Lord God of hosts. Every day the Lord God of hosts invites heretics to repentance, who, despising the water of the old pool between two walls, dig a pit for themselves and gather the water of the lower pool, which does not have water from heaven but from the earth; and He calls them to weeping; Blessed are they that mourn, for they shall be comforted (Matthew 5:5). And to lamentation, lest they hear afterwards: We have mourned to you, and you have not lamented (Matthew 11:17). And for baldness, so that they may shave off all the works of death and rid their bodies of anything that does not live in the body. And for the belt of the robe, so that they may not be bound with a rope around their waist near Jerusalem. But on the contrary, for weeping and lamentation, baldness and sackcloth, they had joy and gladness, and as if everything were ending in death, they slaughtered calves and lambs, so that they could eat meat and drink wine, and they spoke words of blasphemy. While we are in the present age, we abound in delights. For tomorrow, which is the future time, will be without meaning. When they were saying these things, the Lord heard words of blasphemy and threatened that He would not let go of this wickedness until they either die and perish in sin and vices, or drag themselves down to the underworld with their own faults. And this can be understood not only of heretics, but of every sinner who, neglecting his sins, becomes worse through despair; and ensnared by pleasures, combines blasphemy with sin, thinking that all sense of living things ends in death, saying that statement of Epicurus: 'After death, there is nothing, and death itself is nothing.' »
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Summary
Isaiah 22:13 presents a stark and defiant response from the inhabitants of Jerusalem to God's solemn call for repentance in the face of impending judgment. Instead of humility, mourning, and spiritual introspection, the people engage in lavish feasting, revelry, and unrestrained indulgence. This verse encapsulates a profound spiritual apathy and a fatalistic worldview, epitomized by their declaration, "let us eat and drink; for to morrow we shall die," prioritizing immediate carnal gratification over divine warning and eternal consequences.
Context
Literary Context
This verse is deeply embedded within Isaiah's "oracle concerning the Valley of Vision" (Isaiah 22:1-14), a prophetic burden specifically directed against Jerusalem. The preceding verses vividly portray the city's chaotic state, its inhabitants' misplaced confidence in human defenses, and God's lament over their spiritual blindness. Crucially, Isaiah 22:12 reveals the Lord God of hosts' explicit desire for His people to respond to their dire crisis with genuine contrition—weeping, mourning, shaving their heads, and wearing sackcloth. Verse 13 immediately follows this divine plea, presenting a shocking and rebellious counter-response. It demonstrates the people's hardened hearts and their outright rejection of God's compassionate invitation to repentance, setting the stage for the severe and irreversible judgment pronounced in Isaiah 22:14.
Historical & Cultural Context
The "Valley of Vision" refers to Jerusalem, likely facing a significant military threat, most commonly identified as the Assyrian siege under Sennacherib around 701 BC. In ancient Near Eastern cultures, and particularly within Israelite religious tradition, periods of national peril or divine judgment typically called for corporate fasting, prayer, and lamentation. These acts were expressions of humility, repentance, and a desperate plea for divine mercy. The activities described in Isaiah 22:13—slaying oxen and sheep, eating, and drinking—were characteristic of celebratory feasts or banquets. However, in this specific context, they represent a perverse inversion of appropriate behavior, a defiant act of revelry and self-indulgence in the face of divine warning, rather than a celebration of victory or deliverance.
Key Themes
Isaiah 22:13 powerfully contributes to several overarching themes prevalent throughout the book of Isaiah. It vividly illustrates the theme of Rebellion and Disobedience, as Jerusalem directly opposes God's explicit command for repentance and mourning. This verse also profoundly underscores the theme of Spiritual Blindness and Hardness of Heart, depicting a people so spiritually dull that they cannot perceive the gravity of their situation or the graciousness of God's call. Furthermore, it introduces and exemplifies the theme of Hedonism and Fatalism, presenting a worldview that prioritizes immediate, fleeting pleasure over eternal consequences, culminating in the despairing sentiment that "to morrow we shall die." This fatalistic outlook stands in stark contrast to the prophetic hope found elsewhere in Isaiah, particularly the promise of a future Messiah and the ultimate restoration of God's people (e.g., Isaiah 9:6-7).
Exposition and Analysis
Key Word Analysis
Meaning cheerfulness, glee, or mirth, often associated with religious festivals or celebrations. In this context, its presence is deeply ironic and tragic, describing a misplaced and defiant merriment that is antithetical to the solemnity and repentance God called for, highlighting the people's spiritual insensitivity.
A primitive root meaning "to smite with deadly intent," "to kill," or "to murder." Here, it specifically denotes the act of killing animals for consumption, such as oxen. The word emphasizes the deliberate act of taking life for the purpose of feasting, underscoring the lavishness and perhaps the recklessness of their indulgence in the face of impending doom.
A primitive root meaning "to die" literally or figuratively, or causatively, "to kill." This word is central to the fatalistic declaration, "for to morrow we shall die." It signifies the certainty of physical death, but in this context, it also implies a spiritual death or a complete lack of hope and accountability beyond the present moment, justifying their hedonistic abandon.
Verse Breakdown
"And behold joy and gladness"
This opening phrase immediately captures the reader's attention with "behold" (הִנֵּה, hinnēh), drawing a sharp contrast between God's expectation of mourning (from Isaiah 22:12) and the surprising reality of revelry. The "joy and gladness" are not divinely sanctioned or appropriate for a city facing divine judgment, indicating a profound spiritual blindness and defiance.
"slaying oxen, and killing sheep, eating flesh, and drinking wine"
This clause vividly details the specific activities of the people's revelry. The mention of both "oxen" and "sheep" signifies an extravagant, lavish feast, far beyond a simple meal. The repetition of consuming "flesh" and "drinking wine" emphasizes the excessive indulgence in physical pleasures, indicative of a society abandoning itself to carnal desires and ignoring the spiritual gravity of their situation.
"let us eat and drink; for to morrow we shall die"
This culminating phrase encapsulates the fatalistic and hedonistic philosophy adopted by the people. It is a defiant embrace of present pleasure, justified by the perceived inevitability of death. This is not a celebration of life, but a desperate, despairing abandonment to immediate gratification, demonstrating a profound spiritual apathy and a rejection of any future accountability or hope beyond the grave.
Literary Devices
Isaiah 22:13 employs several potent literary devices to convey its powerful message. The most prominent is Irony, as the people's "joy and gladness" are completely antithetical to the mourning and humility God called for in the preceding verse. This creates a sharp Contrast between divine expectation and human rebellion. The phrase "let us eat and drink; for to morrow we shall die" is a classic example of Fatalism and Hedonism, representing a worldview that denies future consequences and embraces immediate gratification in the face of perceived doom. The vivid imagery of "slaying oxen, and killing sheep, eating flesh, and drinking wine" utilizes potent Sensory Language to immerse the reader in the scene of reckless indulgence, emphasizing the depth of their spiritual depravity and their turning away from God.
Theological and Thematic Connections
Isaiah 22:13 serves as a profound theological warning against spiritual apathy, self-indulgence, and a fatalistic worldview that rejects divine intervention and accountability. It powerfully illustrates the dangerous consequences of a hardened heart that chooses immediate gratification over repentance in the face of impending judgment. The people's defiant revelry highlights a profound disrespect for God's sovereignty and His compassionate call to turn from sin. This passage underscores the biblical principle that true wisdom involves acknowledging God's hand in all circumstances and responding with humility, faith, and an eternal perspective, rather than despair and reckless abandon. It stands in stark contrast to the call to live with an awareness of lasting consequences, where hope is found not in fleeting pleasures but in God's faithfulness and His ultimate purposes.
Reflection and Application
Isaiah 22:13 challenges us to critically examine our own responses to crisis and the pervasive temptations of a fatalistic worldview in our modern context. When faced with personal difficulties, societal challenges, or the sobering realities of life's brevity, do we instinctively turn to God in humility and prayer, seeking His guidance and mercy? Or do we, like the people of Jerusalem, succumb to distractions, despair, or self-indulgent escapism? This verse serves as a powerful reminder that true security and lasting hope are not found in fleeting pleasures or a defiant embrace of the present moment, but in a steadfast reliance on God and a life lived with eternal consequences in mind. It calls believers to cultivate spiritual vigilance, to be responsive to God's warnings and promptings, and to reject any philosophy that denies accountability or the ultimate triumph of God's purposes. Our lives should reflect a hope that transcends earthly circumstances, anchored in the truth of God's promises and the glorious reality of His coming kingdom.
Questions for Reflection
FAQ
What is the significance of "joy and gladness" in a context of impending judgment?
The "joy and gladness" described in Isaiah 22:13 is profoundly ironic and tragic. It signifies a deep spiritual disconnect and a defiant rejection of God's will. Instead of responding to God's call for mourning and repentance (as explicitly stated in Isaiah 22:12), the people choose revelry and self-indulgence. This "joy" is not born of true hope or divine blessing, but rather a desperate, fatalistic abandonment to pleasure in the face of certain doom. It highlights their spiritual blindness and hardened hearts, as they willfully ignore God's compassionate warning.
Is the phrase "let us eat and drink; for to morrow we shall die" unique to Isaiah?
No, the sentiment "let us eat and drink; for to morrow we shall die" is a proverbial expression found in various ancient Near Eastern cultures, reflecting a common fatalistic worldview. It appears in other biblical contexts as well. Most notably, the Apostle Paul quotes this very phrase in 1 Corinthians 15:32 to illustrate the absurd conclusion of those who deny the resurrection of the dead. Paul argues that if there is no resurrection, no future accountability, and no eternal life, then living solely for present pleasure becomes the logical, albeit ultimately despairing, conclusion.
Christ-Centered Fulfillment
Isaiah 22:13, with its chilling declaration, "let us eat and drink; for to morrow we shall die," finds its ultimate Christ-centered fulfillment in the profound contrast between humanity's fatalistic despair and Christ's victorious conquest over death. The people of Jerusalem, facing physical death, embraced a philosophy that saw no hope beyond the grave, prioritizing fleeting carnal pleasures. However, the New Testament proclaims that through Christ, the "tomorrow we shall die" is transformed into an eternal "today we shall live." Jesus Himself faced death, not as a finality, but as a passage to resurrection, thereby disarming the power of death and the despair it brings (Hebrews 2:14-15). He offers abundant and eternal life to all who believe, replacing the empty revelry of a dying world with the true joy and lasting hope found in His presence (John 10:10). The ultimate feast for believers is not one of desperate indulgence, but the marriage supper of the Lamb, a glorious celebration of eternal life and communion with God (Revelation 19:9), where death has lost its sting and the future is not despair but glorious anticipation of His eternal kingdom.