Isaiah 22:13
But look, there is joy and gladness, butchering of cattle and slaughtering of sheep, eating of meat and drinking of wine: "Let us eat and drink, for tomorrow we die!"
But look
This phrase serves as a call to attention, urging the reader to observe the actions and attitudes of the people. In the Hebrew text, the word "look" is often used to draw focus to something significant or alarming. Here, it highlights the stark contrast between what is expected of the people in a time of crisis and their actual behavior.

joy and gladness
These words describe a state of celebration and revelry. In the context of Isaiah 22, this joy is misplaced, as it occurs during a time when the people should be mourning and repenting. The Hebrew words for joy and gladness often denote a festive atmosphere, which is inappropriate given the impending judgment. This reflects a deeper spiritual blindness and disregard for God's warnings.

butchering of cattle, and slaughtering of sheep
These actions are indicative of a feast or celebration. In ancient Israel, the butchering of cattle and sheep was associated with sacrificial offerings or communal meals. However, in this context, it underscores the people's indulgence and self-centeredness. Instead of turning to God in repentance, they are consumed with satisfying their own desires.

eating of meat, and drinking of wine
This phrase further emphasizes the indulgent and hedonistic behavior of the people. Meat and wine were considered luxuries in ancient times, often reserved for special occasions. The people's focus on consumption rather than contrition reveals their misplaced priorities and spiritual apathy. It serves as a metaphor for their disregard for the spiritual nourishment that comes from God.

'Let us eat and drink, for tomorrow we die!'
This statement encapsulates a fatalistic and hedonistic worldview. It reflects a philosophy of living for the moment without regard for future consequences or divine judgment. The phrase is reminiscent of the Epicurean motto, which prioritizes pleasure in the face of life's uncertainties. In the biblical context, it highlights the people's lack of faith and hope in God's promises, choosing instead to indulge in temporary pleasures. This attitude is condemned as it reveals a heart hardened against God's call to repentance and trust in His salvation.

Persons / Places / Events
1. Isaiah
The prophet who conveyed God's messages to the people of Judah and Jerusalem, warning them of impending judgment due to their disobedience and lack of faith.

2. Jerusalem
The city under siege, representing the people of Judah who were being warned by Isaiah about their impending doom due to their sinful behavior and lack of repentance.

3. The Siege
The context of this passage is a time of crisis for Jerusalem, likely during the Assyrian threat, where the people were called to repentance but instead chose revelry.
Teaching Points
The Danger of Complacency
In times of crisis, the people of Jerusalem chose to indulge in pleasure rather than seek God. This serves as a warning against complacency and ignoring spiritual realities.

The Illusion of Security
The people believed they could find security in their own pleasures and plans. True security comes from trusting in God, not in temporary indulgences.

Call to Repentance
Isaiah's message was a call to repentance. In our lives, we must heed warnings and turn back to God rather than continue in sinful patterns.

Eternal Perspective
The phrase "for tomorrow we die" reflects a lack of eternal perspective. As Christians, we are called to live with an awareness of eternity and the hope of resurrection.

The Role of Prophetic Warning
Prophets like Isaiah were sent to guide and correct. We should be open to correction and guidance from Scripture and spiritual leaders.
Bible Study Questions
1. How does the attitude of "Let us eat and drink, for tomorrow we die" reflect a misunderstanding of God's call to His people?

2. In what ways can we be tempted to seek comfort in temporary pleasures rather than in God, especially during difficult times?

3. How does the context of Isaiah 22:13 challenge us to examine our own responses to God's warnings and calls for repentance?

4. What are some practical steps we can take to maintain an eternal perspective in our daily lives?

5. How can we apply the lessons from Isaiah 22:13 to ensure we are not spiritually complacent in our current cultural context?
Connections to Other Scriptures
Ecclesiastes 8:15
This verse also speaks of eating, drinking, and being merry, but it is set in the context of the futility of life without God, similar to the attitude criticized in Isaiah 22:13.

1 Corinthians 15:32
Paul references the phrase "Let us eat and drink, for tomorrow we die" to highlight the futility of life without the hope of resurrection, drawing a parallel to the attitude in Isaiah 22:13.

Luke 12:19
The parable of the rich fool who says to himself, "Take life easy; eat, drink, and be merry," which Jesus uses to illustrate the folly of living without regard to God’s eternal perspective.
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
Behold, Cattle, Death, Delight, Die, Drink, Drinking, Eat, Eating, Feasting, Flesh, Gaiety, Gladness, Instead, Joy, Killing, Meat, Morrow, Oxen, Ready, Rejoicing, Revelry, Sheep, Slaughtering, Slaying, Tomorrow, To-morrow, Wine
Dictionary of Bible Themes
Isaiah 22:13

     4544   wine
     4966   present, the
     6203   mortality
     8821   self-indulgence

Isaiah 22:12-13

     4436   drinking, abstention
     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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