Isaiah 22:1
This is the burden against the Valley of Vision: What ails you now, that you have all gone up to the rooftops,
The oracle concerning the Valley of Vision
The phrase "The oracle" refers to a divine message or prophecy, often carrying a sense of foreboding or judgment. In Hebrew, the word used is "מַשָּׂא" (massa), which can mean a burden or a pronouncement. This indicates that the message Isaiah is about to deliver is weighty and significant, carrying the authority of God. The "Valley of Vision" is a poetic name for Jerusalem, a city situated on a series of hills and valleys. Despite its elevated position, it is called a valley, perhaps to emphasize its spiritual lowliness or the paradox of its situation—being a place of divine revelation yet also of impending judgment. Historically, Jerusalem was the center of religious life for the Israelites, the place where God’s presence dwelt in the temple, making it a city of vision and prophecy.

What troubles you now
This phrase suggests an immediate concern or distress. The Hebrew word for "troubles" is "מַה־לָּכֶם" (mah-lakhem), which can imply a sense of agitation or disturbance. The prophet is addressing the people of Jerusalem, who are in a state of confusion or fear. This question is rhetorical, meant to provoke introspection among the inhabitants of the city. It implies that their current state is not what it should be, given their privileged position as the people of God. The historical context here is crucial, as Jerusalem was facing threats from foreign powers, and the people were likely anxious about their future.

that you have all gone up to the rooftops
In ancient Near Eastern culture, rooftops were flat and often used as places for social gatherings or for observing events in the city. The phrase "gone up to the rooftops" suggests a communal action, possibly to witness an approaching enemy or to engage in some form of collective lament or panic. The rooftops, being elevated, provided a vantage point, but they also symbolize a place of exposure and vulnerability. In the context of Isaiah’s prophecy, this action could indicate a futile attempt to escape or confront their troubles through human means rather than seeking God’s guidance and protection. The historical backdrop may involve the Assyrian threat, which loomed large over Jerusalem during Isaiah’s ministry, causing widespread fear and uncertainty among its inhabitants.

Persons / Places / Events
1. Isaiah
The prophet who delivers the oracle. He is a major prophet in the Old Testament, known for his messages of judgment and hope.

2. Valley of Vision
A symbolic name for Jerusalem. The city is often referred to as a place of revelation and prophecy, yet here it is depicted as a place of impending judgment.

3. Rooftops
In ancient times, rooftops were places where people would gather for various activities, including mourning, celebration, or seeking refuge. The reference here suggests a state of alarm or distress.
Teaching Points
Understanding God's Judgment
The "Valley of Vision" represents a place where God's people should have insight and understanding, yet they are blind to their spiritual state. This serves as a reminder to remain vigilant and discerning in our spiritual walk.

False Security
The people of Jerusalem felt secure in their city, yet their actions led to judgment. We must not place our security in worldly things but in God alone.

Call to Repentance
The imagery of people going to the rooftops in distress is a call to examine our lives and repent from actions that lead us away from God.

The Role of Prophets
Isaiah's role as a prophet was to deliver God's message, even when it was difficult. We are called to speak truth in love, even when it is countercultural.
Bible Study Questions
1. What does the term "Valley of Vision" reveal about Jerusalem's spiritual condition, and how can this apply to our own spiritual awareness today?

2. How does the imagery of people going to the rooftops reflect their response to impending judgment, and what can we learn about our own responses to God's warnings?

3. In what ways do we, like the people of Jerusalem, place our security in things other than God, and how can we shift our focus back to Him?

4. How does the role of Isaiah as a prophet challenge us to be bold in sharing God's truth in our own lives?

5. What parallels can we draw between the judgment on Jerusalem and the warnings given to other cities or nations in the Bible, and how do these lessons apply to our current world context?
Connections to Other Scriptures
Jeremiah 7
This chapter also addresses the people of Jerusalem, warning them of impending judgment due to their disobedience and false sense of security.

Matthew 23
Jesus laments over Jerusalem, highlighting the city's history of rejecting prophets and the consequences of such actions.

Revelation 18
The fall of Babylon is described, drawing parallels to the judgment upon cities that turn away from God.
A Mad HolidayProf. G. A. Smith, D. D.Isaiah 22:1
A New Year's QuestionPreachers' MagazineIsaiah 22:1
Jerusalem, the Valley of VisionF. Delitzsch.Isaiah 22:1
The Historical AllusionJ. Skinner, D. D.Isaiah 22:1
The Inexpiable Sin of JerusalemJ. Skinner, D. D.Isaiah 22:1
The Valley of VisionB. Blake, B. D.Isaiah 22:1
The Valley of VisionF. Delitzsch.Isaiah 22:1
The Valley of Vision SpiritualisedIsaiah 22:1
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
People
Aram, David, Elam, Eliakim, Hilkiah, Isaiah, Shebna
Places
Elam, House of the Forest, Jerusalem, Kedar, Kir
Topics
Aileth, Ails, Burden, Hast, Housetops, House-tops, Matter, Mean, Oracle, Roofs, Troubles, Valley, Vision, Wholly
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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