You counted the houses of Jerusalem and tore them down to strengthen the wall. Sermons
I. MEN TRUSTING IN WEAPONS ONLY. By the term "weapons" understanding all that belongs to armies, navies, fortifications, and the material forces on which nations depend (see vers. 9-11). So often we hear that "Her navy is England's defense;" "Her insular position is her security:" Great guns, powerful ships, efficient drill, brave hearts - these, they say, guard Albion's honor. But these are only things, and they have to be continually changed and renewed. We can never be quite sure that we are abreast of the war-engines or the war force of other nations, and trust in mere weapons involves keeping the nation at a perpetual strain. Again and again we are alarmed as somebody argues our insecurity because of the state of our army and navy and coaling-stations. II. MEN TRUSTING IS GOD ONLY. They should trust in God first and chiefly; but not only, if by that is meant letting the trust keep our hands idle, and put us on an expectation of miraculous deliverance. There have been times in the history of our race when men were required to do nothing, and simply to trust. In face of the Red Sea Moses said, Stand still, and see the salvation of the Lord." And Sennacherib's army was overthrown without use of man's military forces. But these are exceptional cases, designed to impress one side of truth. III. MAN MAKING HIS TRUST IN GOD APPEAR THROUGH THE USE OF HIS WEAPONS. This is, in every way, man's most difficult work. It may be dangerous self-confidence to trust weapons only. It may be mere listlessness to trust God only. It is the essence of piety to brace ourselves to all noble and wise endeavor, and keep through all our doings a soul full of trustings in God. This is but illustration in the war-spheres of the universal rule, "Workout your own salvation with fear and trembling; for it is God which worketh in you, both to will and to do, of his good pleasure." - R.T.
The burden of the valley of vision. This expression is applied to Jerusalem, where Jehovah was pleased to give visions concerning His will to His servants.(B. Blake, B. D.) (F. Delitzsch.) (F. Delitzsch.) Where Bibles and ministers are, there is a valley of vision, from which is expected fruit accordingly.( M. Henry.) The key to this passage (vers. 1-14) — the most lurid and minatory of all Isaiah's prophecies — is the irreconcilable antagonism between the mood of the prophet and the state of public feeling around him. In a time of universal mirth and festivity he alone is overwhelmed with grief and refuses to be comforted. In the rejoicings of the populace he reads the evidence of their hopeless impenitence and insensibility, and he concludes his discourse by expressing the conviction that at last they have sinned beyond the possibility of pardon. The circumstances recall our Lord's lamentation over Jerusalem on the day of His triumphal entry.(J. Skinner, D. D.) It may be regarded as certain that the prophecy belongs to the period of Sennacherib's invasion (701), although it is difficult to select a moment when all the elements of the highly complex situation with which it deals might have been combined. There is just one incident that seems to meet the requirements of the case, namely, the raising of the blockade of Jerusalem, in consequence of Hezekiah's ignominious submission to the terms of Sennacherib. It must be noted that this was not the last episode in that memorable campaign. The real crisis came a little later when the Assyrian king endeavoured by threats to extort the entire surrender of the capital. It was only at that juncture that Hezekiah unreservedly accepted the policy of implicit trust in Jehovah which Isaiah had all along urged on him; and it was then that the prophet stepped to the front with an absolute and unconditional assurance that Jerusalem should not be violated. That the earlier deliverance should have caused an outbreak of popular joy is intelligible enough; as it is also intelligible that Isaiah should have kept his eye fixed on the dangers yet ahead. The allusions to the recent blockade are amply accounted for, and the prophet's expectation of a terrible disaster yet in store is obviously based on his view of the continued and aggravated impenitence of his countrymen.(J. Skinner, D. D.) What aileth thee now? In these words we can hear the old man addressing his fickle child, whose changefulness by this time. he knew so well. We see him standing at his door watching this ghastly holiday. "What are you rejoicing at in such an hour as this, when you have not even the bravery of your soldiers to celebrate, when you are without that pride which has brought songs from the lips of a defeated people as they learned that their sons had fallen with their faces to the foe, and has made even the wounds of the dead borne through the gate lips of triumph, calling to festival?"(Prof. G. A. Smith, D. D.) Preachers' Magazine. I. It specially designates "THEE." There is an identity in human experience. But there is at the same time an intense personality in each one of us, secrets in our experience — secret struggles, failures, motives, emotions.II. A SPECIFIC TIME — "NOW." Not the past — or the future — but the present. III. THE AILMENT. IV. THE QUERY is suggestive, as though the prophet's inquiries were made with a view to a remedy. What is the specific for the ailment? Wealth, etc.? No! personal salvation. (Preachers' Magazine.) People Aram, David, Elam, Eliakim, Hilkiah, Isaiah, ShebnaPlaces Elam, House of the Forest, Jerusalem, Kedar, KirTopics Brake, Break, Broke, Broken, Buildings, Counted, Fence, Fortify, Houses, Jerusalem, Numbered, Pulling, Strengthen, Stronger, Tore, WallOutline 1. The prophet laments the invasion of Jerusalem8. He reproves their human wisdom and worldly joy 15. He prophesies Shebna's deprivation 20. And the substitution of Eliakim, prefiguring the kingdom of Christ. Dictionary of Bible Themes Isaiah 22:8-11Library Prevailing Prayer. Text.--The effectual, fervent prayer of a righteous man availeth much.--James v. 16. THE last lecture referred principally to the confession of sin. To-night my remarks will be chiefly confined to the subject of intercession, or prayer. There are two kinds of means requisite to promote a revival; one to influence men, the other to influence God. The truth is employed to influence men, and prayer to move God. When I speak of moving God, I do not mean that God's mind is changed by prayer, or that his … Charles Grandison Finney—Lectures on Revivals of Religion Sundry Sharp Reproofs Gihon, the Same with the Fountain of Siloam. Sennacherib (705-681 B. C. ) The Call of Matthew - the Saviour's Welcome to Sinners - Rabbinic Theology as Regards the Doctrine of Forgiveness in Contrast to the Gospel of Christ Third Withdrawal from Herod's Territory. Isaiah Links Isaiah 22:10 NIVIsaiah 22:10 NLT Isaiah 22:10 ESV Isaiah 22:10 NASB Isaiah 22:10 KJV Isaiah 22:10 Bible Apps Isaiah 22:10 Parallel Isaiah 22:10 Biblia Paralela Isaiah 22:10 Chinese Bible Isaiah 22:10 French Bible Isaiah 22:10 German Bible Isaiah 22:10 Commentaries Bible Hub |
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