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Commentary on Isaiah 22 verses 8–14
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.
(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 22:14 delivers a profoundly solemn and irreversible divine decree against Jerusalem, asserting that a specific, grievous "iniquity"—their defiant revelry and refusal to humble themselves in the face of impending judgment—will not be purged or atoned for in the lifetime of those who committed it. This pronouncement underscores the absolute gravity of persistent, unrepentant sin and highlights the unyielding holiness, sovereignty, and justice of the Lord of hosts, who issues a final temporal judgment when His people choose carnal indulgence and self-reliance over humility, lamentation, and genuine repentance in a time of profound crisis.
CONTEXT
Literary Context: Isaiah 22:14 serves as the climactic and most severe pronouncement within a larger oracle concerning Jerusalem, referred to as the "valley of vision" (see Isaiah 22:1). The preceding verses (Isaiah 22:1-13) vividly portray a city under imminent threat, yet instead of turning to God in lamentation, fasting, and repentance, the people are depicted indulging in reckless revelry, feasting, and drinking, embracing a fatalistic motto: "Let us eat and drink; for to morrow we shall die" (Isaiah 22:13). This profound spiritual insensitivity, defiant disregard for God's call to humility and mourning, and a misplaced confidence in human defenses (as seen in Isaiah 22:8-11) constitute the "iniquity" that provokes the irreversible judgment of verse 14. The prophet's personal sorrow and weeping for his people in Isaiah 22:4 starkly contrasts with their frivolous and defiant response.
Historical & Cultural Context: The oracle in Isaiah 22 is widely understood by scholars to refer to the Assyrian threat, most precisely the siege of Jerusalem by Sennacherib in 701 BC during the reign of King Hezekiah. While God miraculously delivered Jerusalem from Sennacherib's army (as recounted in 2 Kings 19 and 2 Chronicles 32), Isaiah 22 appears to capture a specific moment when the people's response to the crisis was characterized by carnal confidence and self-sufficiency rather than spiritual reliance on God. Instead of humbling themselves, seeking divine intervention, and acknowledging their dependence on the Lord, they focused on strengthening their physical defenses, gathering water, and fortifying walls, all while neglecting the spiritual condition of their hearts. Culturally, feasting and revelry were common expressions of joy and prosperity, but to engage in such practices during a time of national crisis and divine warning was a profound act of spiritual rebellion and defiance against the Lord.
Key Themes: This verse powerfully contributes to several key themes within the book of Isaiah and the broader prophetic literature. Foremost is the theme of Irreversible Divine Judgment, emphasizing that there are certain acts of persistent and defiant sin that can lead to a final, temporal judgment from which there is no escape or atonement in this life. It highlights the severe Consequences of Unrepentant Sin, particularly the spiritual complacency, hardened hearts, and arrogant rejection of God's call to repentance and humility. The repeated use of the divine title "the LORD of hosts" underscores the Sovereignty and Authority of God, asserting His absolute power over all nations and events, and His unquestionable right to execute justice. This judgment, while severe, also serves as a testament to God's Holiness and Justice, demonstrating that His character demands a righteous response to human sin, especially when it is marked by arrogance, contempt for His warnings, and a deliberate turning away from Him. The passage also touches on the theme of Misplaced Trust, as the people trusted in their own preparations rather than in the Lord (Isaiah 31:1-3).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 22:14 employs several potent Literary Devices to convey its grave message with maximum impact. The most prominent is Divine Oracle, as the verse explicitly states, "it was revealed in mine ears by the LORD of hosts" and emphatically concludes with "saith the Lord GOD of hosts." This framing device establishes the absolute authority and divine origin of the pronouncement, making it an unchallengeable decree from the Creator Himself. Repetition of the title "LORD of hosts" (or "GOD of hosts") serves to emphasize God's supreme power, His role as the sovereign commander of all creation, and the unwavering certainty of His judgment. This repetition adds immense solemnity and weight, impressing upon the listener the finality and gravity of the word spoken. Furthermore, the phrase "shall not be purged from you till ye die" functions as a form of Irreversible Pronouncement or Temporal Finality, highlighting the extreme severity of the iniquity and God's resolute, unchangeable response within the context of their earthly lives. While not strictly hyperbole, it uses definitive and absolute language to convey the unalterable nature of the judgment for this specific offense.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 22:14 stands as a stark and sobering reminder of God's unyielding holiness and justice, demonstrating that while He is abundant in mercy and forgiveness, there are limits to His patience when met with persistent, defiant unrepentance. The "iniquity" of Jerusalem was not merely a lapse but a hardened posture of heart that defiantly rejected God's call to humility and mourning in a time of profound crisis, choosing instead a path of self-indulgence and reliance on human strength. This verse teaches that such a deliberate, arrogant, and sustained spurning of divine grace can lead to a temporal judgment from which there is no escape or atonement in this life. It underscores that God takes sin seriously, especially when His covenant people treat His warnings with contempt, and that His ultimate authority means His decrees are unchangeable once issued. This passage serves as a powerful theological anchor for understanding the gravity of spiritual defiance and the necessity of genuine repentance.
REFLECTION AND APPLICATION
Isaiah 22:14 serves as a timeless and profound warning against spiritual complacency, a hardened heart, and defiant unrepentance in the face of divine warnings. It challenges us to deeply examine our own responses to crises, calls for repentance, and the ongoing invitations of God's grace. Are we quick to humble ourselves before God, confess our sins, and seek His face, or do we, like ancient Jerusalem, seek comfort in worldly distractions, rely on our own strength and ingenuity, or dismiss divine warnings with a fatalistic attitude? This verse powerfully reminds us that while God's grace is vast and His mercy boundless for the repentant, His holiness demands a response to sin. Persistent, defiant unrepentance can lead to severe, even irreversible, consequences in this life, demonstrating that God's patience, while immense, is not infinite. It compels us to cultivate a posture of humility, constant self-examination, and prompt repentance, ensuring that we do not presume upon God's patience or take His gracious warnings lightly. This passage, though stern in its pronouncement, ultimately calls us to a deeper reverence for God's character, a profound appreciation for His mercy, and a more earnest pursuit of His will and ways.
Questions for Reflection
FAQ
What was the specific "iniquity" being judged in Isaiah 22:14?
Answer: The "iniquity" refers to the specific, unrepentant spiritual rebellion of the people of Jerusalem described in the preceding verses of Isaiah 22. Instead of humbling themselves, mourning, and seeking God's face in a time of national crisis (likely an impending Assyrian siege), they chose defiant revelry, feasting, and drinking, saying, "Let us eat and drink; for to morrow we shall die" (Isaiah 22:13). Their sin was not just their actions but their hardened hearts, their arrogant rejection of God's call to repentance, and a misplaced reliance on human defenses and self-sufficiency rather than divine protection (see Isaiah 22:9-11). This spiritual perversity, choosing carnal indulgence over spiritual humility, was the specific "iniquity" that provoked such a severe and final temporal judgment.
Does "till ye die" mean there is no forgiveness after death for this sin?
Answer: The phrase "till ye die" in Isaiah 22:14 signifies a final, irreversible temporal judgment, meaning that for this specific, defiant iniquity, there would be no atonement or forgiveness granted within their earthly lives. The consequences of this sin would remain with them, unpurged, until their physical death. It does not necessarily speak to the state of their souls after death or the possibility of ultimate salvation, but rather emphasizes the severity and finality of God's judgment in this present life. This is distinct from the New Testament concept of the "unpardonable sin" (e.g., Matthew 12:31-32), which refers to a spiritual state of persistent, ultimate rejection of the Holy Spirit's testimony concerning Christ. Isaiah's pronouncement is a temporal, covenantal judgment on a people who had spurned God's immediate call to repentance.
How does this harsh pronouncement reconcile with God's character of mercy and forgiveness?
Answer: While Isaiah 22:14 is a severe pronouncement, it does not contradict God's character of mercy and forgiveness, but rather highlights His holiness, justice, and the gravity of persistent defiance. God's mercy is always available to those who genuinely repent and humble themselves (e.g., 2 Chronicles 7:14; Isaiah 55:7). However, when His people defiantly and persistently refuse to humble themselves and turn from their wicked ways, treating His warnings with contempt and hardening their hearts, His justice demands a response. This verse serves as a powerful reminder that God's patience has limits and that there are profound consequences for hardened hearts that spurn His grace and reject His calls to repentance. It underscores that true mercy is not an absence of justice, but a gracious offer to escape it through humble submission and turning to Him.
CHRIST-CENTERED FULFILLMENT
Isaiah 22:14, with its stark declaration that a specific iniquity "shall not be purged... till ye die," finds its ultimate theological fulfillment and profound contrast in the person and redemptive work of Jesus Christ. The Old Testament concept of "purging" (Hebrew kâphar) refers to atonement, a covering for sin, often achieved through sacrificial rituals. The grim reality pronounced in Isaiah 22:14 is that for Jerusalem's hardened heart and defiant unrepentance, no such covering or expiation would be provided in their lifetime. However, the New Testament reveals the perfect and final atonement accomplished by Christ. He is the ultimate Lamb of God, who takes away the sin of the world!, whose singular sacrifice on the cross provides the complete and eternal "purging" (or propitiation) for sin that no animal sacrifice or human effort could ever achieve (see Hebrews 9:22 and Romans 3:25). Through His shed blood, believers are truly cleansed and reconciled to God, experiencing a forgiveness that extends beyond the temporal limits of earthly life, offering eternal life and a permanent purging of sin (as promised in 1 John 1:7). Thus, while Isaiah 22:14 pronounces an unpurged iniquity leading to temporal death, Christ offers eternal life and a permanent purging of sin for all who believe, transforming the dire pronouncement of judgment into a glorious promise of grace and reconciliation, demonstrating that through Him, even the most grievous iniquity can be truly and eternally purged.