22:8-14 The weakness of Judah now appeared more than ever. Now also they discovered their carnal confidence and their carnal security. They looked to the fortifications. They made sure of water for the city. But they were regardless of God in all these preparations. They did not care for his glory in what they did. They did not depend upon him for a blessing on their endeavours. For every creature is to us what God makes it to be; and we must bless him for it, and use it for him. There was great contempt of God's wrath and justice, in contending with them. God's design was to humble them, and bring them to repentance. They walked contrary to this. Actual disbelief of another life after this, is at the bottom of the carnal security and brutish sensuality, which are the sin, the shame, and ruin of so great a part of mankind. God was displeased at this. It is a sin against the remedy, and it is not likely they should ever repent of it. Whether this unbelief works by presumption or despair, it produces the same contempt of God, and is a token that a man will perish wilfully.

Verse 13. - And behold joy and gladness (comp. ver. 2). "Let us eat and drink, for to-morrow we die," is a common sentiment, if not a common expression. It has been supposed to have given rise to the Egyptian practice of carrying round the model of a mummy to the guests at feasts. According to the Greeks, Sardanapalus had a phrase very like it engraved upon his tomb ('Ancient Monarchies,' vol. 2. p. 500). Sailors have often acted upon it, when they found it impossible to save their ship. On seeing their city invested, a portion of the inhabitants of Jerusalem, despairing of safety, did as sailors have done so frequently.

And behold joy and gladness,.... As if it was a time of rejoicing, rather than of weeping and mourning; and as if they were at a festival, and in the greatest prosperity and liberty, and not besieged by a powerful army:

slaying oxen, and killing sheep: not for sacrifice, to make atonement for sin, as typical of the great sacrifice; but to eat, and that not as at ordinary meals, or merely for the support of life, but as at feasts, where, as there was great plenty, so luxury and intemperance were indulged; just as Belshazzar did, at the same time that Babylon was beset by the army of the Medes and Persians, Daniel 5:1 so the Jews here, having taken the armour out of the treasury, and furnished the soldiers with them, and took care of provisions of bread and water, and having repaired and fortified the walls of the city, thought themselves secure, and gave up themselves to feasting, mirth, and pleasure: saying,

let us eat and drink, for tomorrow we shall die; which they said, not as believing their case to be desperate; that the next day, or in a few days, their city would be taken by the Assyrians, and they should be put to the sword, and therefore, since they had but a short life to live, they would live a merry one; but rather as not believing it, but scoffing at the prophet, and at the word of the Lord by him; as if they should say, the prophet says we shall die tomorrow, or we are in great danger of being suddenly destroyed; but let us not be dismayed at such words, and to show that we do not believe them, or if this is our case, let us take our fill of pleasure, while we may have it. This is the language of epicures, and of such that disbelieve the resurrection of the dead, and a future state, to whom the apostle applies the words in 1 Corinthians 15:32.

13. Notwithstanding Jehovah's "call to mourning" (Isa 22:12), many shall make the desperate state of affairs a reason for reckless revelry (Isa 5:11, 12, 14; Jer 18:12; 1Co 15:32).

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