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.
O city full of commotion
The phrase "O city full of commotion" refers to Jerusalem, a city that was often bustling with activity and noise. The Hebrew word for "commotion" can also imply tumult or uproar, suggesting a chaotic environment. Historically, Jerusalem was a center of religious, political, and social life, often filled with pilgrims and traders. This commotion, however, is not one of joy but of disorder, reflecting a deeper spiritual unrest and the consequences of turning away from God.

O town of revelry
"O town of revelry" highlights the indulgent and carefree attitude of the people. The Hebrew root for "revelry" suggests a sense of frivolity and excessive celebration. This revelry is misplaced, as it occurs in a time when the people should be turning to God in repentance. The historical context reveals that Jerusalem's inhabitants were often tempted by the pleasures and distractions of the world, leading them away from their covenant with God.

your slain were not slain with the sword
This phrase indicates that the deaths in Jerusalem were not due to conventional warfare. The Hebrew word for "slain" can also mean "pierced" or "wounded," suggesting a different kind of destruction. This could symbolize a spiritual or moral decay rather than a physical battle. The absence of the sword implies that the city's downfall is due to internal corruption and divine judgment rather than external military forces.

nor did they die in battle
The phrase "nor did they die in battle" reinforces the idea that the calamity befalling Jerusalem is not from an external enemy. The Hebrew context suggests a death that is unexpected and unnatural, pointing to the consequences of sin and disobedience. Historically, this can be seen as a warning to the people of Jerusalem that their true enemy is not a foreign power but their own unfaithfulness to God.

Persons / Places / Events
1. City of Commotion
This refers to Jerusalem, which is depicted as a place of chaos and disorder. The Hebrew word for "commotion" (hamulah) suggests a tumultuous and noisy environment.

2. Town of Revelry
This phrase highlights the indulgent and carefree attitude of the people in Jerusalem. The Hebrew word for "revelry" (alizah) implies a sense of joyous celebration, often without regard for impending danger or judgment.

3. The Slain
These are the inhabitants of Jerusalem who have died, not through conventional warfare, but through other means, possibly indicating divine judgment or internal strife.

4. Isaiah
The prophet who delivers this message, warning Jerusalem of the consequences of their actions and attitudes.

5. The Siege of Jerusalem
The historical context likely involves the Assyrian threat or another impending siege, where the city is warned of its vulnerability despite its current revelry.
Teaching Points
The Danger of Complacency
The people of Jerusalem were caught up in revelry, ignoring the signs of impending judgment. We must be vigilant and not let comfort and pleasure blind us to spiritual realities.

False Security
The inhabitants felt secure in their city, yet their downfall came not from external forces but from within. Our security should be in God, not in our circumstances or achievements.

Divine Judgment
The passage serves as a reminder that God's judgment can come in unexpected ways. We should live in a way that honors God, aware that He sees beyond outward appearances.

Call to Repentance
The revelry in Jerusalem was a sign of spiritual neglect. We are called to examine our lives and repent of any areas where we have become spiritually complacent.

The Importance of Spiritual Awareness
Just as the people of Jerusalem were unaware of their true condition, we must seek spiritual discernment to understand our standing before God.
Bible Study Questions
1. What does the description of Jerusalem as a "city of commotion" and "town of revelry" reveal about the spiritual state of its inhabitants?

2. How can we guard against the complacency and false security that led to Jerusalem's downfall?

3. In what ways does the theme of divine judgment in Isaiah 22:2 challenge us to live differently today?

4. How do the warnings in Isaiah 22:2 relate to Jesus' teachings in the New Testament about vigilance and readiness?

5. Reflect on a time when you experienced a "wake-up call" in your spiritual life. How did it change your perspective or actions?
Connections to Other Scriptures
Isaiah 5:11-12
This passage also addresses the theme of indulgence and revelry, warning against those who pursue pleasure without regard for the deeds of the Lord.

Jeremiah 25:10
Jeremiah speaks of the cessation of joy and gladness, connecting to the idea that revelry will be replaced by mourning due to judgment.

Luke 21:34-36
Jesus warns against the dangers of dissipation and drunkenness, urging vigilance and prayer, which parallels the call for awareness in Isaiah 22:2.
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
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
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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