Isaiah 22:2
O city of commotion, O town of revelry? Your slain did not die by the sword, nor were they killed in battle.
Sermons
The Moral Influence of PestilenceR. Tuck Isaiah 22:2
Ill-Timed JoyR. Tuck Isaiah 22:1, 2
Judgment Upon JerusalemE. Johnson Isaiah 22:1-14
The Sorrow of the WorldW. Clarkson Isaiah 22:1-14














Thy slain men are not slain with the sword. "The words imply something like a reproach of cowardice. Those who had perished had not died fighting bravely in battle, but by the pestilence which then, as at all times, was prevalent in the crowded streets of a besieged city? The law of epidemic disease is found to be this - the conditions which are peculiarly favorable to the development of vice and immorality are exactly the conditions most favorable to epidemic disease. Illustrative references may be made to overcrowding in houses, and to want of cleanliness, and neglect of adequate sanitary precautions. From the picture given in the passage now before us we gather the following sentences.

I. PESTILENCE CREATES FRIGHT. And this prepares the way for the march of the pestilence; partly because those in whom are the seeds of disease go to other places, carrying the evil with them; and partly because fear lowers vitality, and so limits the power of resistance to disease. Fright in time of pestilence was painfully exhibited in the recent visit of the cholera to the towns in the south of France.

II. PESTILENCE BREAKS UP SOCIAL LIFE. By the flight, from the infected neighborhood, of all whose means permit. By the disturbance of commerce, business, education, etc. Worse than this, danger of life nourishes self-interest, so that men are ready to sacrifice others to save themselves. At such times the worst of humanity is revealed in the many, and the best of humanity in the few.

III. PESTILENCE OFTEN LEADS TO RECKLESSNESS. As was most painfully seen in the time of the great plague of London, and as is indicated by Isaiah in the text. Despair flings the reins on the neck of lust.

IV. PESTILENCE MAKES HEROES. Madame de Genlis tells of an incident in connection with the peste at Marseilles. The true nature of the disease was unknown, and could only be discovered by a post-mortem examination, but that was certain death to the operator. All the doctors drew back. Then a young surgeon, named Guyon, of great celebrity in his profession, devoted himself for the safety of his country. He made the necessary examination, recorded his observations, made his suggestions, placed the papers in a vase Of vinegar, retired to the lazaretto, and in twelve hours was dead - a hero made by the pestilence. - R.T.

He will surely violently turn and toss the like a ball.
To this unfamilied intruder, who had sought to establish himself in Jerusalem, after the manner of those days, by hewing himself a great sepulchre, Isaiah brought sentence of violent banishment: "Behold, Jehovah will be hurling, hurling thee away, thou big man, and crumpling, crumpling thee together. He will roll, roll thee on, thou rolling stone, like a ball thrown out On broad, level ground; there shalt thou die, and there shall be the chariots of thy glory, thou shame of the house of thy lord. And I thrust thee from thy post, and from thy station do they pull thee down." This vagabond was not to die in his bed, nor to be gathered in his big tomb to the people on whom he had foisted himself.

(Prof. G. A. Smith, D. D.)

For him, like Cain, there was a land of Nod; and upon it he was to find a vagabond's death.

(Prof. G. A. Smith, D. D.)

The ideas suggested are those of violence, rapidity, and distance.

(J. A. Alexander.)

Those that, when they are in power, turn and toss others, will be justly turned and tossed themselves when their day shall come to fall. Many that have thought themselves fastened like a nail may come to be tossed like a ball, for here have we no continuing city. Shebna thought his place too strait for him, he had no room to thrive; God will, therefore, send him into "a large country," where he shall have room to wander, but never find the way back again.

( M. Henry.)

Learn —

I. THE EASE WITH WHICH GOD EFFECTS HIS JUDGMENTS.

II. THE UTTER USELESSNESS OF ANY RESISTANCE TO THE DIVINE JUDGMENTS. As surely as a ball must follow the line of projection, so surely must we go whither the judgments of God carry us.

III. THE AWFULNESS OF FALLING INTO THE HANDS OF THE LIVING GOD.

(W. Manning.)

People
Aram, David, Elam, Eliakim, Hilkiah, Isaiah, Shebna
Places
Elam, House of the Forest, Jerusalem, Kedar, Kir
Topics
Battle, Boisterous, Commotion, Dead, Death, Die, Exultant, Exulting, Full, Joy, Joyous, Killed, Loud, Noise, Noisy, O, Outcries, Pierced, Revelry, Shouting, Shoutings, Slain, Stir, Stirs, Sword, Town, Tumult, Tumultuous, Uproar, Voices, War, Wast
Outline
1. The prophet laments the invasion of Jerusalem
8. 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 22:1

     1466   vision

Library
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
This doctrine draws up a charge against several sorts: 1 Those that think themselves good Christians, yet have not learned this art of holy mourning. Luther calls mourning a rare herb'. Men have tears to shed for other things, but have none to spare for their sins. There are many murmurers, but few mourners. Most are like the stony ground which lacked moisture' (Luke 8:6). We have many cry out of hard times, but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. Sure
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Gihon, the Same with the Fountain of Siloam.
I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but
John Lightfoot—From the Talmud and Hebraica

Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

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
In two things chiefly does the fundamental difference appear between Christianity and all other religious systems, notably Rabbinism. And in these two things, therefore, lies the main characteristic of Christ's work; or, taking a wider view, the fundamental idea of all religions. Subjectively, they concern sin and the sinner; or, to put it objectively, the forgiveness of sin and the welcome to the sinner. But Rabbinism, and every other system down to modern humanitarianism - if it rises so high in
Alfred Edersheim—The Life and Times of Jesus the Messiah

Third Withdrawal from Herod's Territory.
Subdivision B. The Great Confession Made by Peter. (Near Cæsarea Philippi, Summer, a.d. 29.) ^A Matt. XVI. 13-20; ^B Mark VIII. 27-30; ^C Luke IX. 18-21. ^b 27 And Jesus went forth, and his disciples, into the villages of Cæsarea Philippi [The city of Paneas was enlarged by Herod Philip I., and named in honor of Tiberias Cæsar. It also bore the name Philippi because of the name of its builder, and to distinguish it from Cæsarea Palestinæ or Cæsarea Strotonis, a
J. W. McGarvey—The Four-Fold Gospel

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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