TRV
Study This Verse
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.
(Verses 7-9.) And your chosen valleys will be full of chariots, and the horsemen will set their seats at the gate. And the covering of Judah will be revealed, and on that day you will see the arsenal of the house of the forest, and the breaches of the city of David, for they have multiplied. It clearly describes the captivity that occurred in the eleventh year of King Zedekiah, of which Jeremiah also speaks: Behold, I will summon all the kingdoms of the north, says the Lord, and they will come and each one will set their throne at the entrance of the gates of Jerusalem, and on all its surrounding walls (Jeremiah 1:15). So that what was predicted in word and not fulfilled in deed, Jeremiah also says the same: In the eleventh year of Zedekiah, in the fourth month, on the ninth day of the month, the city was opened, and all the officials of the king of Babylon entered and sat in the middle gate (Jer. 39:2). Therefore, in the surrounding area of the city of Jerusalem, an innumerable army was spread out, and the Holy of Holies and the armory, which had been planted with groves, were opened due to hostile plundering, and the enemy entered through all parts of the city, divided by walls.
(Verses 7-9.) And he took Elam, the quiver, the chariot of a man, and the shield uncovered the wall. And your chosen valleys will be full of chariots, and horsemen will set their seats at the gate. And the covering of Judah will be revealed, and on that day you will see the arsenal of the house of the forest. And you will see the breaches of the city of David, for they are multiplied. LXX: But the Elamites took quivers, climbers, men upon horses, and a gathering of fighters. And your chosen valleys will be filled with chariots, and horsemen will crowd your gates. And they will reveal the gates of Judah, and on that day they will look upon the chosen houses of the city. And they will reveal the hidden things of the houses of the stronghold of David, and they will see that there are many. Aelam, which is interpreted as their ascent, or the Elamites, as the LXX translated it, whom we turn into despisers, have taken up the quiver, to drive the upright in obscurity, who are the horsemen in the chariot of men, to expose the wall of Zion and the foundations of the Church with their shield and attack. 'But', he says, 'your chosen valleys will be,' and humble teachings, oh valley of Zion, full of chariots, which the Lord submerged with Pharaoh, and their horsemen and climbers will place their thrones at your gates, so that they do not allow the besieged and confined to go out from you. Then Almighty God will reveal the coverings of the Jews through the ecclesiastical men; and all their secrets, who are established in the confession of faith, will be revealed. And then, O Valley of Zion, you will see on that day, and in the clear light of truth, all the armor of the Apostle, and the house of the jump, in which the multitude of the nations stands. Just as it is sung in Psalm 131: Behold, we have heard of it in Ephrata: we have found it in the fields of the forest. But when the veil of the Jews and their secret, which was previously concealed due to mystery, has been revealed, and you see the armor of the Church; then you will understand the divisions of the city of David, which you have multiplied, in order to gather deceived peoples to yourself. These Elamites, according to the edition of the Septuagint, do not have a single quiver, but many; and they are mounted on men who ride on souls; and there is a great multitude preparing for battle against the Church, so that all its valleys are filled; and the horsemen hinder their senses, and by their conflict provoke the Ecclesiastical man, who is called Judas, to contend; so that, as he presents testimonies of the Scriptures and refutes all lies, the heretics will see the houses of the city of David, and know all the previously secret things, how in the stronghold of David, which means the strong hand, that is, of Christ, all the dogmas of truth exist. These are obscure places, not only according to history, but also according to reasoning. Therefore, those who are displeased with ours should present their own, so that we may agree with their explanation if it is true.
Continue studying Isaiah 22:9 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Isaiah 22:9 vividly portrays the desperate, human-centric efforts of Jerusalem's inhabitants to prepare for an impending siege. The verse highlights their extensive work in repairing the numerous breaches in the city walls and meticulously securing the vital water supply by gathering the waters of the lower pool. This intense focus on physical fortifications and logistical preparations implicitly contrasts with a perceived lack of spiritual reliance on God, revealing a people whose confidence rested more in their own ingenuity and strength than in divine protection and true repentance.
CONTEXT
Literary Context: Isaiah chapter 22 is an "oracle concerning the valley of vision," a unique prophetic lament primarily directed at Jerusalem, God's own people, rather than a foreign nation. It stands in stark contrast to the surrounding prophecies, focusing on the spiritual state and misguided actions of Judah. The chapter opens with a depiction of a city characterized by revelry and a misplaced sense of security (e.g., Isaiah 22:1-2), seemingly oblivious to its impending doom. The prophet critiques their failure to humble themselves and seek God's face in a time of profound crisis, instead turning to purely human solutions. Verse 9 specifically details these human preparations, following the observation of the city's inherent vulnerability (e.g., Isaiah 22:8) and preceding the prophet's lament over their lack of repentance and the divine judgment that will follow (e.g., Isaiah 22:12-14). The passage sets up a poignant contrast between God's call for mourning and repentance and the people's pragmatic, yet spiritually deficient, response.
Historical & Cultural Context: The historical backdrop for Isaiah 22 is most commonly identified with the formidable Assyrian threat in the late 8th century BCE, particularly during the reign of King Hezekiah of Judah (715-686 BCE). Assyria, under the formidable King Sennacherib, launched a massive campaign against Judah in 701 BCE, besieging many fortified cities and eventually laying siege to Jerusalem itself. In anticipation of such a devastating siege, it was a common and crucial cultural practice for cities to fortify their defenses, repair walls, and, most critically, secure their water sources. King Hezekiah, for instance, famously undertook extensive engineering projects, including the construction of the Siloam Tunnel, to ensure Jerusalem's water supply was protected within the city walls, diverting the Gihon Spring's waters (compare 2 Kings 20:20 and 2 Chronicles 32:3-4). The "city of David" refers to the ancient, fortified core of Jerusalem, often associated with Zion, which was the oldest and most strategically vital part of the city, yet still vulnerable to attack.
Key Themes: The primary theme highlighted in Isaiah 22:9 is the Human Effort vs. Divine Trust. The verse vividly illustrates the people's strenuous and extensive efforts to fortify Jerusalem, meticulously repairing "many" breaches and securing the vital water supply. While such pragmatic preparations were necessary for survival during a siege, the prophet's overarching critique throughout the chapter suggests that these actions were undertaken without the corresponding spiritual posture of repentance and reliance on God. This contrasts sharply with the divine expectation of seeking God's help and trusting in His name (e.g., Psalm 20:7). Another key theme is the Vulnerability of Jerusalem, emphasized by the sheer number of "breaches" in its walls, indicating a city that has suffered previous attacks, neglected its defenses, or is simply overwhelmed by the scale of the impending threat. Finally, the passage underscores the theme of Divine Judgment and Call to Repentance, as the impending crisis is understood as a consequence of the people's spiritual rebellion, yet their response is purely physical, missing the deeper spiritual call from God (as seen in Isaiah 22:12-14).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 22:9 employs several literary devices to convey its poignant message. Observation is central, as the phrase "Ye have seen" directly addresses the people, implying their direct witness to the city's dilapidated state and their subsequent, frantic actions. The description of "many" breaches uses Hyperbole or Exaggeration to emphasize the dire state of Jerusalem's defenses, underscoring the magnitude of the crisis and the extensive human effort required to address it. The actions described—repairing walls and securing water—serve as powerful Symbolism for humanity's tendency to rely on its own strength, ingenuity, and pragmatic solutions in times of crisis, often to the exclusion or neglect of divine help. There is also an underlying Irony in the people's diligent physical preparations contrasted with their spiritual blindness and lack of repentance, which is the true source of their impending doom. This verse is part of a larger Prophetic Lament, where Isaiah expresses sorrow not just over the impending destruction but over the spiritual blindness of the people who are so focused on physical preparations that they miss the opportunity for true repentance and reliance on God, the ultimate deliverer.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 22:9 powerfully illustrates the theological tension between human effort and divine reliance. While practical preparation is a mark of wisdom and responsibility, the prophet critiques Jerusalem's actions not for their practicality, but because their extensive physical measures were undertaken without a corresponding spiritual turning to God. Their confidence was placed solely in their own strategic planning and fortifications, rather than in the Lord who is the ultimate defender of His people. This passage serves as a sobering reminder that true security and deliverance come not from the strength of human hands or the ingenuity of human minds alone, but from the sovereign power and grace of God. When facing overwhelming challenges, our primary recourse should always be to seek the Lord's face, for He alone is our refuge and strength, and without His blessing, all human endeavors are ultimately in vain.
REFLECTION AND APPLICATION
Isaiah 22:9 presents a timeless challenge to our default responses in times of crisis. It reminds us that while prudent planning and diligent effort are commendable and often necessary, they must never become substitutes for absolute trust in God. In our own lives, when we face "breaches"—whether they are financial difficulties, health crises, relational breakdowns, societal anxieties, or personal failures—our immediate inclination might be to "gather the waters" of our own resources: our intellect, our networks, our savings, our sheer willpower, or our self-help strategies. The danger lies not in taking practical steps, but in relying solely on these human efforts, neglecting to seek God's wisdom, provision, and supernatural intervention. This verse calls us to examine the true source of our confidence. Are we meticulously shoring up our defenses while forgetting to look to the One who truly builds and protects the city? True peace, security, and lasting solutions come from aligning our efforts with God's will and resting in His sovereign care, knowing that He is our ultimate refuge and strength, and that His power far transcends our limited human capabilities.
Questions for Reflection
FAQ
What was the "city of David" and why were its breaches significant?
Answer: The "city of David" refers to Jerusalem, specifically its ancient, fortified core, which King David captured from the Jebusites and made his capital (see 2 Samuel 5:7). The breaches in its walls were highly significant because they represented points of vulnerability and weakness in the city's primary defense system. "Many" breaches indicated a city that was either poorly maintained, had suffered previous attacks, or was simply overwhelmed by the scale of the impending threat. Repairing these breaches was an urgent and massive undertaking, highlighting the desperate measures taken by the inhabitants to protect themselves from invasion. The very existence of so many breaches underscored the city's precarious state and the immense task of defense.
Why was gathering water from the lower pool so important?
Answer: Securing a reliable water supply was absolutely critical for any city under siege in the ancient world. Without water, a city could not withstand a prolonged attack, regardless of its fortifications. The "lower pool" would have been an accessible water source, likely outside or on the lower slopes of the city, making it vulnerable to the enemy. "Gathering" its waters meant diverting, channeling, or protecting this supply, often into internal cisterns or a more secure conduit within the city walls, such as the famous Siloam Tunnel constructed by King Hezekiah (see 2 Kings 20:20). This ensured that the inhabitants would have access to water even when cut off from external sources by a besieging army, making it a crucial strategic move for survival.
Does this verse condemn practical preparation?
Answer: No, Isaiah 22:9 does not condemn practical preparation in itself. In fact, such measures were wise and necessary for survival during a siege. The critique lies in the attitude and source of trust behind these preparations. The prophet highlights that while the people were diligently working on physical defenses, they neglected to seek God, humble themselves, or repent of their sins. Their focus was entirely on human solutions, demonstrating a misplaced confidence in their own strength and ingenuity rather than in the Lord, who is the ultimate deliverer. The Bible consistently encourages wisdom and diligence in preparation (e.g., Proverbs 6:6-8), but it always subordinates human effort to divine sovereignty and calls for ultimate trust in God (e.g., Psalm 127:1). The issue is not preparation, but the idolatry of preparation—trusting in human means above God.
CHRIST-CENTERED FULFILLMENT
Isaiah 22:9, with its depiction of Jerusalem's desperate human efforts to secure itself, profoundly foreshadows humanity's universal condition apart from Christ. Just as Jerusalem had "many breaches" in its physical walls, humanity is inherently broken and vulnerable, plagued by the breaches of sin that separate us from God and expose us to spiritual ruin. Our own attempts to "gather the waters" of self-reliance, good works, moral striving, or worldly wisdom are ultimately insufficient to provide true security or eternal life. These human endeavors, while seemingly pragmatic, cannot mend the fundamental spiritual brokenness or quench the soul's deepest thirst. Christ, however, is the ultimate "Breach-Repairer" and the true source of living water. He is the one who, through His perfect life, atoning death on the cross, and glorious resurrection, mends the chasm between God and humanity, breaking down the "dividing wall of hostility" (see Ephesians 2:14-16). He offers the "living water" that truly satisfies the soul's deepest thirst (as promised in John 4:10-14 and John 7:37-38), providing eternal life where human efforts only offer temporary, fleeting relief. In Him, we find our true and lasting security, not in fortified walls or gathered resources, but in the unshakeable foundation of His finished work and the promised New Jerusalem, where God and the Lamb are its very temple and light, requiring no earthly defenses (see Revelation 21:22-23).