Isaiah 22:12
On that day the Lord GOD of Hosts called for weeping and wailing, for shaven heads and the wearing of sackcloth.
On that day
This phrase situates the prophecy within a specific time frame, often used in prophetic literature to denote a significant moment of divine intervention or judgment. In the context of Isaiah, "that day" refers to a time when God’s judgment is imminent. Historically, this could be linked to the Assyrian invasion or other periods of crisis for Jerusalem. It serves as a reminder that God's timing is sovereign and purposeful.

the Lord GOD of Hosts
This title emphasizes God's supreme authority and power. "LORD" (YHWH) is the covenant name of God, highlighting His faithfulness and relationship with Israel. "GOD of Hosts" (Elohim Tseva'ot) underscores His command over the heavenly armies, indicating His ability to execute judgment and deliverance. This dual title reassures believers of God's omnipotence and His commitment to His people.

called for weeping and wailing
The call for "weeping and wailing" is an invitation to repentance and mourning over sin. In Hebrew culture, these actions were expressions of deep sorrow and contrition. The prophetic call here is not merely for outward expressions but for genuine heart transformation. It reflects God's desire for His people to recognize their spiritual state and turn back to Him.

for shaving heads
Shaving the head was a traditional sign of mourning and humility in ancient Near Eastern cultures. It symbolized the stripping away of pride and self-reliance. In the biblical context, it is an act of submission to God's will, acknowledging His sovereignty and the seriousness of the situation. This act invites believers to consider their own need for humility before God.

and wearing sackcloth
Sackcloth, a coarse material, was worn as a sign of mourning and repentance. It represents a physical manifestation of inner sorrow and penitence. In the scriptural narrative, wearing sackcloth is often associated with seeking God's mercy and forgiveness. This imagery calls Christians to a lifestyle of repentance, recognizing the gravity of sin and the need for divine grace.

Persons / Places / Events
1. The Lord GOD of Hosts
This title emphasizes God's supreme authority and power over all heavenly armies. It underscores His sovereignty and the seriousness of His call to repentance.

2. Isaiah
The prophet through whom God delivers His message. Isaiah's role is to communicate God's call for repentance to the people of Judah.

3. Judah
The southern kingdom of Israel, which is the primary audience of Isaiah's prophecy. The people of Judah are being called to repentance due to their disobedience and lack of trust in God.

4. Weeping and Wailing
Traditional expressions of mourning and repentance in ancient Israel. These actions signify a deep sorrow for sin and a desire to return to God.

5. Shaving of Heads and Wearing of Sackcloth
Cultural practices in the ancient Near East that symbolize humility, penitence, and mourning. These acts are outward signs of an inward contrition.
Teaching Points
The Call to Repentance
God desires genuine repentance from His people. This involves not just outward expressions but a heartfelt return to Him.

The Seriousness of Sin
The call for weeping and wailing highlights the gravity of sin and the need for sincere contrition.

Cultural Expressions of Repentance
While cultural practices may differ, the underlying principle of humility and turning back to God remains constant.

God's Sovereignty and Mercy
Even in judgment, God provides an opportunity for repentance, demonstrating His desire for restoration rather than destruction.

Reflecting on Personal Repentance
Consider how we respond to God's call for repentance in our own lives. Are we truly sorrowful for our sins, and do we seek to change our ways?
Bible Study Questions
1. What does the title "Lord GOD of Hosts" reveal about God's character and His authority in calling for repentance?

2. How do the cultural practices of weeping, wailing, shaving heads, and wearing sackcloth relate to modern expressions of repentance?

3. In what ways can we ensure that our repentance is genuine and not merely an outward show?

4. How does the call to repentance in Isaiah 22:12 connect with the message of repentance found in the New Testament?

5. Reflect on a time when you felt called to repentance. How did you respond, and what changes did you make in your life as a result?
Connections to Other Scriptures
Joel 2:12-13
This passage also calls for genuine repentance, emphasizing the need to return to God with all one's heart, with fasting, weeping, and mourning.

James 4:9-10
James echoes the call to humble oneself before the Lord, expressing sorrow for sin and seeking God's grace.

Matthew 11:21
Jesus references the cities of Chorazin and Bethsaida, lamenting their lack of repentance despite witnessing His miracles, similar to the call for repentance in Isaiah.
God's Call to PenitenceR. Tuck Isaiah 22:12
Judgment Upon JerusalemE. Johnson Isaiah 22:1-14
The Sorrow of the WorldW. Clarkson Isaiah 22:1-14
A Call to RepentanceH. Blair, D. D.Isaiah 22:12-14
God's Call to RepentanceG. B. Macdonald.Isaiah 22:12-14
Judah's Great FollyE. H. Plumptre, D. D.Isaiah 22:12-14
People
Aram, David, Elam, Eliakim, Hilkiah, Isaiah, Shebna
Places
Elam, House of the Forest, Jerusalem, Kedar, Kir
Topics
Armies, Baldness, Clothing, Cries, Cutting, Dressing, Girding, Grief, Hair, Hosts, Lamentation, Mourning, Putting, Sackcloth, Shaving, Sorrow, Tear, Wail, Wailing, Wearing, Weep, Weeping
Dictionary of Bible Themes
Isaiah 22:12

     1670   symbols
     5128   baldness
     5155   hair
     5419   mourning
     5865   gestures

Isaiah 22:12-13

     4436   drinking, abstention
     4478   meat
     5198   weeping
     5856   extravagance

Isaiah 22:12-14

     5866   gluttony

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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