Isaiah 22-23

Introduction

Map of Judah

Isaiah 22:1-14

Scholars debate which historical event this prophecy refers to:

Some suggest Sargon’s invasion of Philistia (712–711 BC), but there is no evidence that Jerusalem was attacked then.

Others link it to Sennacherib’s siege in 701 BC, arguing that preparations such as the tunnel system (22:9–11) were completed before this siege. The people's overconfidence contrasts with Isaiah’s lament over their failure to trust God.

A third view associates it with the Babylonian conquest in 587/586 BC, given the mention of captured officials (22:3) and the role of Elam (22:6) in Babylon’s forces.

Key Themes

The chapter opens with a vision of Jerusalem in turmoil. Instead of seeking God during a crisis, the people focus on celebrations and military strategies (vv. 1-3).

The people look to their defenses, fortifying their walls and securing water supplies, but they fail to turn to the Lord (vv. 8-11).

God calls for repentance, but the people respond with indulgence, saying, “Let us eat and drink, for tomorrow we die” (v. 13).

The Lord declares that their sin will not be forgiven (v. 14), emphasizing the seriousness of their neglect of God.

Isaiah 22:1–14 ESV

1 The oracle concerning the valley of vision. What do you mean that you have gone up, all of you, to the housetops, 2 you who are full of shoutings, tumultuous city, exultant town? Your slain are not slain with the sword or dead in battle. 3 All your leaders have fled together; without the bow they were captured. All of you who were found were captured, though they had fled far away. 4 Therefore I said: “Look away from me; let me weep bitter tears; do not labor to comfort me concerning the destruction of the daughter of my people.” 5 For the Lord God of hosts has a day of tumult and trampling and confusion in the valley of vision, a battering down of walls and a shouting to the mountains. 6 And Elam bore the quiver with chariots and horsemen, and Kir uncovered the shield. 7 Your choicest valleys were full of chariots, and the horsemen took their stand at the gates. 8 He has taken away the covering of Judah. In that day you looked to the weapons of the House of the Forest, 9 and you saw that the breaches of the city of David were many. You collected the waters of the lower pool, 10 and you counted the houses of Jerusalem, and you broke down the houses to fortify the wall. 11 You made a reservoir between the two walls for the water of the old pool. But you did not look to him who did it, or see him who planned it long ago. 12 In that day the Lord God of hosts called for weeping and mourning, for baldness and wearing sackcloth; 13 and behold, joy and gladness, killing oxen and slaughtering sheep, eating flesh and drinking wine. “Let us eat and drink, for tomorrow we die.” 14 The Lord of hosts has revealed himself in my ears: “Surely this iniquity will not be atoned for you until you die,” says the Lord God of hosts.

Isaiah 22:15-25

Key Themes

Shebna, an official in King Hezekiah’s court, is rebuked for seeking personal glory by building himself a tomb (vv. 15-16).

God declares that Shebna will be removed and replaced by Eliakim, a faithful servant (vv. 20-21).

Eliakim is given authority and described as a “peg in a secure place” (v. 23), foreshadowing a Christ-like figure who will bear responsibility for God’s people.

However, even Eliakim’s authority is temporary, pointing to the ultimate hope in the Messiah.

Isaiah 22:15–25 ESV

15 Thus says the Lord God of hosts, “Come, go to this steward, to Shebna, who is over the household, and say to him: 16 What have you to do here, and whom have you here, that you have cut out here a tomb for yourself, you who cut out a tomb on the height and carve a dwelling for yourself in the rock? 17 Behold, the Lord will hurl you away violently, O you strong man. He will seize firm hold on you 18 and whirl you around and around, and throw you like a ball into a wide land. There you shall die, and there shall be your glorious chariots, you shame of your master’s house. 19 I will thrust you from your office, and you will be pulled down from your station. 20 In that day I will call my servant Eliakim the son of Hilkiah, 21 and I will clothe him with your robe, and will bind your sash on him, and will commit your authority to his hand. And he shall be a father to the inhabitants of Jerusalem and to the house of Judah. 22 And I will place on his shoulder the key of the house of David. He shall open, and none shall shut; and he shall shut, and none shall open. 23 And I will fasten him like a peg in a secure place, and he will become a throne of honor to his father’s house. 24 And they will hang on him the whole honor of his father’s house, the offspring and issue, every small vessel, from the cups to all the flagons. 25 In that day, declares the Lord of hosts, the peg that was fastened in a secure place will give way, and it will be cut down and fall, and the load that was on it will be cut off, for the Lord has spoken.”

Theological Implications

Judah’s Sinfulness: This prophecy highlights that God’s people can be just as sinful and blind as foreign nations. Judah’s leaders trusted in human efforts instead of God (22:8–11), and some, like Shebna, became consumed with self-importance rather than serving God.

Leadership Accountability: Leaders, whether in business, church, education, or politics, must recognize whom they truly serve. Like Shebna, those who seek self-glory will be removed, while faithful servants like Eliakim will be established by God (22:20–22).

Human Leadership is Temporary: Even faithful leaders cannot provide lasting security—only God can. God appointed Eliakim, but his role was not eternal, reminding believers that ultimate trust must be placed in God, not human rulers.

Isaiah 23:1-14

Historical Context

Scholars propose four possible historical contexts for Isaiah’s prophecy of Tyre and Sidon’s downfall:

Sennacherib’s siege (703–701 BC) – Some, like S. Erlandsson, link this prophecy to the Assyrian conquest of Babylon (703 BC) and Sennacherib’s five-year siege of Tyre following his defeat of King Elulaeus of Sidon.

Esarhaddon’s conquest (674 BC) – Wildberger argues that this lament refers to Assyrian King Esarhaddon, who destroyed Sidon and later conquered Tyre.

Persian conquest (343 BC) – O. Kaiser believes this prophecy fits Artaxerxes III Ochus, who subdued Sidon during his campaign against rebellious territories.

Alexander the Great’s destruction (332 BC) – J. Lindbloom suggests the prophecy refers to Alexander’s famous siege and destruction of Tyre.

Key Themes

The prophecy begins with a call for sailors, traders, and coastal cities to wail because Tyre’s commerce will be devastated (vv. 1-3).

Tyre’s wealth made it proud, but God would humble it by allowing foreign nations (like the Babylonians) to overthrow it (v. 13).

The fall of Tyre serves as a warning that economic prosperity is not a guarantee of security.

Isaiah 23:1–14 ESV

1 The oracle concerning Tyre. Wail, O ships of Tarshish, for Tyre is laid waste, without house or harbor! From the land of Cyprus it is revealed to them. 2 Be still, O inhabitants of the coast; the merchants of Sidon, who cross the sea, have filled you. 3 And on many waters your revenue was the grain of Shihor, the harvest of the Nile; you were the merchant of the nations. 4 Be ashamed, O Sidon, for the sea has spoken, the stronghold of the sea, saying: “I have neither labored nor given birth, I have neither reared young men nor brought up young women.” 5 When the report comes to Egypt, they will be in anguish over the report about Tyre. 6 Cross over to Tarshish; wail, O inhabitants of the coast! 7 Is this your exultant city whose origin is from days of old, whose feet carried her to settle far away? 8 Who has purposed this against Tyre, the bestower of crowns, whose merchants were princes, whose traders were the honored of the earth? 9 The Lord of hosts has purposed it, to defile the pompous pride of all glory, to dishonor all the honored of the earth. 10 Cross over your land like the Nile, O daughter of Tarshish; there is no restraint anymore. 11 He has stretched out his hand over the sea; he has shaken the kingdoms; the Lord has given command concerning Canaan to destroy its strongholds. 12 And he said: “You will no more exult, O oppressed virgin daughter of Sidon; arise, cross over to Cyprus, even there you will have no rest.” 13 Behold the land of the Chaldeans! This is the people that was not; Assyria destined it for wild beasts. They erected their siege towers, they stripped her palaces bare, they made her a ruin. 14 Wail, O ships of Tarshish, for your stronghold is laid waste.

Isaiah 23:15-28

Key Themes

After seventy years, Tyre will regain some of its influence (v. 15).

However, its profits will eventually serve God's purposes rather than selfish gain (v. 18).

This foreshadows a time when even Gentile nations will acknowledge and serve the Lord.

Isaiah 23:15–18 ESV

15 In that day Tyre will be forgotten for seventy years, like the days of one king. At the end of seventy years, it will happen to Tyre as in the song of the prostitute: 16 “Take a harp; go about the city, O forgotten prostitute! Make sweet melody; sing many songs, that you may be remembered.” 17 At the end of seventy years, the Lord will visit Tyre, and she will return to her wages and will prostitute herself with all the kingdoms of the world on the face of the earth. 18 Her merchandise and her wages will be holy to the Lord. It will not be stored or hoarded, but her merchandise will supply abundant food and fine clothing for those who dwell before the Lord.

Theological Implications

God’s Sovereignty Over Financial Powers: Tyre, a significant economic power, could not escape God’s control. Wealth and trade alone cannot bring security—when God opposes a nation, its downfall is inevitable.

God’s Plan for All Nations: God has a purpose for every nation (23:8): glorifying Him. Nations that exalt themselves will be humbled (23:9, 11), just as Babylon fell to the Assyrians (23:13).

A Choice Between Pride and Worship: The lesson for Judah—and all people—is clear:

One can trust financial strength and human accomplishments, leading to pride and downfall.

Or, one can humbly honor God and use wealth to serve His purposes (23:18).

Reflection Questions

1. In what ways do we, like Jerusalem, trust in human solutions instead of seeking God?

2. Are there areas where we have become spiritually complacent?

3. How can we use our resources and influence for God’s kingdom rather than personal gain?

4. What does the fall and restoration of Tyre teach us about God's sovereignty?