Isaiah 22:5
For the Lord GOD of Hosts has set a day of tumult and trampling and confusion in the Valley of Vision--of breaking down the walls and crying to the mountains.
For the Lord GOD of Hosts
This phrase emphasizes the sovereignty and supreme authority of God. The Hebrew term "Yahweh Sabaoth" is used here, which translates to "Lord of Armies" or "Lord of Hosts." This title underscores God's command over the heavenly armies and His ultimate power over all creation. In the context of Isaiah, it serves as a reminder of God's control over the events that are unfolding, even those that seem chaotic and destructive. It reassures believers that despite the turmoil, God is orchestrating His divine plan.

has a day
The "day" mentioned here is often interpreted as a specific time of divine intervention or judgment. In prophetic literature, "the day of the Lord" is a recurring theme that signifies a period when God actively engages in human history to accomplish His purposes. This "day" is not just a 24-hour period but a season of significant events that fulfill God's will. It serves as a warning to the people to prepare for God's righteous judgment and to align themselves with His will.

of tumult and trampling and confusion
These words paint a vivid picture of chaos and disorder. "Tumult" suggests a loud, confused noise, often associated with a crowd or battle. "Trampling" conveys the idea of being crushed underfoot, symbolizing defeat and destruction. "Confusion" indicates a state of disorder and lack of clarity. Together, these terms describe the overwhelming sense of panic and disarray that accompanies God's judgment. Historically, this reflects the siege and turmoil faced by Jerusalem, serving as a metaphor for spiritual disarray when people turn away from God.

in the Valley of Vision
The "Valley of Vision" is a poetic name for Jerusalem, a city situated on a hill surrounded by valleys. It is called the "Valley of Vision" because it was the center of prophetic revelation and divine insight. However, the irony here is that despite being a place of vision, the people are blind to the impending judgment due to their spiritual complacency. This serves as a cautionary tale for believers to remain vigilant and receptive to God's guidance.

of breaking down walls
Walls in ancient times were symbols of protection and security. The "breaking down walls" signifies the removal of defenses, leaving the city vulnerable to attack. Spiritually, it represents the dismantling of false securities and the exposure of one's true state before God. It is a call to rely not on human strength or fortifications but on God's protection and provision.

and crying to the mountains
This phrase evokes a sense of desperation and helplessness. In times of distress, people would cry out to the mountains, perhaps seeking refuge or divine intervention. It reflects the futility of seeking help from creation rather than the Creator. Theologically, it is a reminder to turn to God in times of trouble, acknowledging Him as the only true source of salvation and strength.

Persons / Places / Events
1. The Lord GOD of Hosts
This title emphasizes God's sovereignty and power over all heavenly armies. It underscores His authority to bring about judgment and redemption.

2. The Valley of Vision
This is a symbolic reference to Jerusalem, a place where God revealed His visions to the prophets. Despite its spiritual significance, it becomes a place of judgment due to the people's unfaithfulness.

3. Day of Tumult, Trampling, and Confusion
This phrase describes a time of chaos and divine judgment. It reflects the consequences of the people's disobedience and reliance on their own strength rather than on God.

4. Breaking Down of Walls
This signifies the vulnerability and impending destruction of Jerusalem, highlighting the futility of relying on physical defenses without spiritual obedience.

5. Cry for the Mountains
This represents a desperate plea for help or escape, indicating the people's realization of their dire situation.
Teaching Points
God's Sovereignty in Judgment
Recognize that God, as the Lord of Hosts, has the authority to bring about judgment. This should lead us to a reverent fear and respect for His commands.

Spiritual Vision vs. Physical Security
Understand that true security comes from spiritual obedience and reliance on God, not merely physical defenses or human strategies.

The Consequences of Disobedience
Reflect on how disobedience leads to chaos and destruction, urging us to remain faithful and obedient to God's Word.

Urgency of Repentance
The cry for the mountains signifies the urgency of repentance. We should not wait until the day of trouble to seek God but should live in continual repentance and faith.

Hope in God's Redemption
Even in judgment, there is hope for redemption. God's ultimate plan is to restore and redeem His people, which should encourage us to trust in His promises.
Bible Study Questions
1. How does the title "Lord GOD of Hosts" influence our understanding of God's character and His actions in Isaiah 22:5?

2. In what ways does the "Valley of Vision" serve as a metaphor for our own spiritual lives, and how can we ensure we are not spiritually blind?

3. How can we apply the lesson of relying on God rather than physical or worldly securities in our daily lives?

4. What are some modern-day "walls" we might rely on instead of God, and how can we shift our trust to Him?

5. How does the theme of urgency in repentance and faithfulness in Isaiah 22:5 relate to Jesus' teachings in the New Testament?
Connections to Other Scriptures
Isaiah 5:30
This verse also speaks of darkness and distress, connecting to the theme of divine judgment due to the people's rebellion.

Jeremiah 4:19-21
Jeremiah's lament over the destruction of Jerusalem echoes the tumult and confusion described in Isaiah 22:5.

Matthew 24:15-22
Jesus' prophecy about the destruction of Jerusalem and the end times parallels the themes of judgment and urgency found in Isaiah.
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
Armies, Battering, Breaking, Confusion, Crushing, Crying, Destruction, Digging, Discomfiture, Hosts, Kir, Mount, Mountain, Mountains, Noise, Panic, Perplexity, Shoa, Shouting, Subjugation, Terror, Trampling, Treading, Trouble, Tumult, Valley, Vision, Wall, Walls
Dictionary of Bible Themes
Isaiah 22:5

     4290   valleys
     5228   battering-rams
     5604   walls

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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