Isaiah 22:4
Therefore I said, "Turn away from me, let me weep bitterly! Do not try to console me over the destruction of the daughter of my people."
Therefore I said
This phrase indicates a personal and direct response from the prophet Isaiah. The Hebrew word for "said" is "אָמַר" (amar), which often conveys a solemn declaration. Isaiah is not merely speaking; he is proclaiming a heartfelt lament. This sets the tone for the deep emotional response that follows, emphasizing the gravity of the situation and the sincerity of the prophet's grief.

Turn away from me
Here, Isaiah requests solitude in his mourning. The Hebrew root "סוּר" (sur) means to turn aside or depart. This reflects a common practice in ancient Near Eastern cultures where individuals would seek isolation to express profound sorrow. Isaiah's desire for solitude underscores the depth of his anguish and the personal nature of his lamentation.

let me weep bitterly
The phrase "weep bitterly" translates from the Hebrew "בָּכָה תָּמַר" (bakah tamar), which conveys an intense, uncontrollable weeping. This is not a quiet shedding of tears but a loud, expressive mourning. In the cultural context, such weeping was often accompanied by physical expressions of grief, such as tearing one's garments or wearing sackcloth, highlighting the severity of the situation Isaiah is lamenting.

Do not try to console me
Isaiah's plea for others not to console him indicates the depth of his despair. The Hebrew "נָחַם" (nacham) means to comfort or console. In this context, Isaiah feels that no comfort can alleviate the sorrow he feels for the impending judgment on Jerusalem. This reflects a recognition of the inevitability of God's judgment and the appropriateness of mourning in response to it.

over the destruction
The word "destruction" comes from the Hebrew "שֹׁד" (shod), which implies devastation or ruin. This term is often used in the context of divine judgment, indicating that the calamity Isaiah foresees is not merely a natural disaster but a direct consequence of the people's disobedience to God. It serves as a sobering reminder of the seriousness of sin and the reality of divine justice.

of the daughter of my people
The phrase "daughter of my people" is a poetic expression referring to the inhabitants of Jerusalem or Judah. The use of "daughter" (בַּת, bat) personifies the city, evoking a sense of familial connection and affection. This highlights Isaiah's deep love and concern for his people, even as he acknowledges their impending judgment. It serves as a poignant reminder of the prophet's role as both a messenger of God and an intercessor for his people.

Persons / Places / Events
1. Isaiah
The prophet who is speaking in this verse. He is deeply grieved over the impending judgment on Jerusalem.

2. Jerusalem
Referred to as "the daughter of my people," this is the city facing destruction due to its people's disobedience.

3. The People of Judah
The inhabitants of Jerusalem and Judah, who are facing divine judgment for their sins.

4. The Assyrian Threat
The historical context involves the Assyrian empire, which posed a significant threat to Jerusalem during Isaiah's time.

5. God's Judgment
The overarching event is the impending judgment from God due to the people's unfaithfulness.
Teaching Points
The Weight of Sin
Isaiah's grief underscores the seriousness of sin and its consequences. We should be mindful of how our actions affect our relationship with God.

The Role of a Prophet
Prophets often bear the emotional burden of their people's sins. As Christians, we are called to intercede and grieve for the spiritual state of our communities.

God's Heart for His People
Despite the judgment, God's sorrow through His prophets reveals His deep love and desire for repentance and restoration.

The Importance of Repentance
The destruction of Jerusalem serves as a warning of the need for genuine repentance to avoid spiritual and physical ruin.

Empathy in Ministry
Isaiah's lament teaches us the importance of empathy and compassion in ministry, urging us to feel deeply for those who are lost or suffering.
Bible Study Questions
1. How does Isaiah's response to the impending destruction of Jerusalem challenge our own reactions to sin and its consequences in our lives?

2. In what ways can we, like Isaiah, intercede for our communities and nations today?

3. How does understanding the historical context of Isaiah 22:4 enhance our comprehension of the prophet's lament?

4. What parallels can we draw between Isaiah's lament and Jesus' lament over Jerusalem in the New Testament?

5. How can we cultivate a heart that is sensitive to the spiritual needs and conditions of those around us, as demonstrated by Isaiah?
Connections to Other Scriptures
Lamentations 1:16
This verse echoes the theme of weeping over Jerusalem's destruction, highlighting the deep sorrow for the city's downfall.

Jeremiah 9:1
Jeremiah expresses a similar grief for his people, showing a prophetic tradition of lamenting over Israel's sin and its consequences.

Matthew 23:37
Jesus laments over Jerusalem, showing continuity in the sorrow for the city's spiritual state and its rejection of God's messengers.

Psalm 137:1
The psalmist's weeping by the rivers of Babylon reflects the deep emotional pain associated with the loss of Jerusalem.
A Time to WeepR. Tuck Isaiah 22:4
Christian PatriotismW. Clarkson Isaiah 22:4
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
Bitter, Bitterly, Cause, Comfort, Comforted, Console, Daughter, Destruction, Devastation, Haste, Labor, Labour, Spoiling, Strain, Tears, Try, Turn, Wasting, Weep, Weeping
Dictionary of Bible Themes
Isaiah 22:4

     5952   sorrow
     8239   earnestness

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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