Isaiah 22:13

And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for to morrow we shall die.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(13) And behold joy and gladness . . .—As things were, however, the danger, imminent as it was, led, as in the plague at Athens in the time of Pericles, and that of Florence in the time of Boccaccio, not to repentance, but to recklessness and sensuality. The cry of the baser form of epicureanism in all ages (1Corinthians 15:32) was uttered, or acted on, and the prophet echoes the spoken words, or gives utterance to the unspoken thought, in tones of burning indignation.

Matthew Henry's Concise Commentary

22:8-14 The weakness of Judah now appeared more than ever. Now also they discovered their carnal confidence and their carnal security. They looked to the fortifications. They made sure of water for the city. But they were regardless of God in all these preparations. They did not care for his glory in what they did. They did not depend upon him for a blessing on their endeavours. For every creature is to us what God makes it to be; and we must bless him for it, and use it for him. There was great contempt of God's wrath and justice, in contending with them. God's design was to humble them, and bring them to repentance. They walked contrary to this. Actual disbelief of another life after this, is at the bottom of the carnal security and brutish sensuality, which are the sin, the shame, and ruin of so great a part of mankind. God was displeased at this. It is a sin against the remedy, and it is not likely they should ever repent of it. Whether this unbelief works by presumption or despair, it produces the same contempt of God, and is a token that a man will perish wilfully.

Barnes' Notes on the Bible

And behold ... - When they ought to give themselves to fasting and prayer, they gave themselves up to revelry and riot.

Let us eat and drink - Saying, Let us eat and drink. That is, it is inevitable that we must soon die. The army of the Assyrian is approaching, and the city cannot stand against him. It is in vain to make a defense, and in vain to call upon God. Since we "must" soon die, we may as well enjoy life while it lasts. This is always the language of the epicure; and it seems to be the language of no small part of the world. Probably if the "real" feelings of the great mass of worldly people were expressed, they could not be better expressed than in this passage of Isaiah: 'We must soon die at all events. We cannot avoid that, for it is the common lot of all. And since we have been sent into a dying world; since we had no agency in being placed here; since it is impossible to prevent this doom, we may as well "enjoy" life while it lasts, and give ourselves to pleasure, dissipation, and revelry.

While we can, we will take our comfort, and when death comes we will submit to it, simply because we cannot avoid it.' Thus, while God calls people to repentance and seriousness; and while he would urge them, by the consideration that, this life is short, to prepare for a better life; and while he designs that the nearness of death should lead them to think solemnly of it, they abuse all His mercies, endeavor to thwart all His arrangements, and live and die like the brutes. This passage is quoted by Paul in his argument on the subject of the resurrection in 1 Corinthians 15:32. Sentiments remarkably similar to this occur in the writings of the Greek and Roman poets. Among the Egyptians, the fact that life is short was urged as one argument for promoting soberness and temperance, and in order to produce this effect, it was customary at their feasts to have introduced, at some part of the entertainment, a wooden image of Osiris in the form of a human mummy standing erect, or lying on a bier, and to show it to each of the guests, warning him of his mortality, and of the transitory nature of human pleasures.

He was reminded that one day he would be like that; and was told that people 'ought to love one another, and to avoid those evils which tend to make them consider life too long, when in reality it is too short, and while enjoying the blessings of this life, to bear in mind that life was precarious, and that death would soon close all their comforts.' (See Wilkinson's "Ancient Egyptians," vol. ii. pp. 409-411.) With the Greeks and Romans, however, as well as the Jews in the time of Isaiah, the fact of the shortness of life was used to produce just the contrary effect - to prompt them to dissipation and licentiousness. The fact of the temporary pilgrimage of man served as an inducement to enjoy the pleasures of life while they lasted, since death was supposed to close the scene, and no prospect was held out of happiness in a future state. This sentiment was expressed in their songs at their entertainments to urge themselves on to greater indulgence in wine and in pleasure. Thus, in Anacreon, Ode 4:

Εις εαυτον

Ο δ ̓ Ερως χιτωνα δησας

Υπερ αυχενος παπυρῳ

Μεθυ μοι διηκονειτὀ

Τροχος αρματος γαροια

Βιοτος τρεχει κυλισθεις

Ολιγη δε κεισομεσθα

Κονις, οστεων λυθεντων

Τι σε δει λιθον μυριζειν;

Τι δε γῃ χεειν ματαια;

continued...

Jamieson-Fausset-Brown Bible Commentary

13. Notwithstanding Jehovah's "call to mourning" (Isa 22:12), many shall make the desperate state of affairs a reason for reckless revelry (Isa 5:11, 12, 14; Jer 18:12; 1Co 15:32).

Matthew Poole's Commentary

Eating flesh; not only for necessity, but to excess and luxury, as eating and drinking are taken, Matthew 24:38.

Let us eat and drink; for to-morrow we shall die: the prophets tell us that we shall certainly and suddenly be destroyed; it concerns us therefore to make our best of the present time, and to be merry whilst we have the opportunity. A most perverse and desperate conclusion, proceeding from obstinate profaneness, and contempt of God’s judgments.

Gill's Exposition of the Entire Bible

And behold joy and gladness,.... As if it was a time of rejoicing, rather than of weeping and mourning; and as if they were at a festival, and in the greatest prosperity and liberty, and not besieged by a powerful army:

slaying oxen, and killing sheep: not for sacrifice, to make atonement for sin, as typical of the great sacrifice; but to eat, and that not as at ordinary meals, or merely for the support of life, but as at feasts, where, as there was great plenty, so luxury and intemperance were indulged; just as Belshazzar did, at the same time that Babylon was beset by the army of the Medes and Persians, Daniel 5:1 so the Jews here, having taken the armour out of the treasury, and furnished the soldiers with them, and took care of provisions of bread and water, and having repaired and fortified the walls of the city, thought themselves secure, and gave up themselves to feasting, mirth, and pleasure: saying,

let us eat and drink, for tomorrow we shall die; which they said, not as believing their case to be desperate; that the next day, or in a few days, their city would be taken by the Assyrians, and they should be put to the sword, and therefore, since they had but a short life to live, they would live a merry one; but rather as not believing it, but scoffing at the prophet, and at the word of the Lord by him; as if they should say, the prophet says we shall die tomorrow, or we are in great danger of being suddenly destroyed; but let us not be dismayed at such words, and to show that we do not believe them, or if this is our case, let us take our fill of pleasure, while we may have it. This is the language of epicures, and of such that disbelieve the resurrection of the dead, and a future state, to whom the apostle applies the words in 1 Corinthians 15:32.

Geneva Study Bible

And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us {p} eat and drink; for to morrow we shall die.

(p) Instead of repentance you were joyful and made great cheer, contemning the admonitions of the prophets saying Let us eat and drink for our prophets say that we will die tomorrow.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

13. Instead of this the people rush to drown reflection in riotous festivities. The immediate occasion of the revelry was no doubt a great sacrifice of thanksgiving to Jehovah for their unexpected deliverance, but this only rendered their irreligious spirit more detestable to Jehovah (cf. Isaiah 1:10-17).

for to morrow we shall die] Cf. 1 Corinthians 15:32. Probably a current proverb. But the revellers may very well have been conscious that their escape had only procured for them a precarious respite. And in the next verse Isaiah assures them that they shall die.

Pulpit Commentary

Verse 13. - And behold joy and gladness (comp. ver. 2). "Let us eat and drink, for to-morrow we die," is a common sentiment, if not a common expression. It has been supposed to have given rise to the Egyptian practice of carrying round the model of a mummy to the guests at feasts. According to the Greeks, Sardanapalus had a phrase very like it engraved upon his tomb ('Ancient Monarchies,' vol. 2. p. 500). Sailors have often acted upon it, when they found it impossible to save their ship. On seeing their city invested, a portion of the inhabitants of Jerusalem, despairing of safety, did as sailors have done so frequently. Isaiah 22:13

Keil and Delitzsch Biblical Commentary on the Old Testament

And so far as it had proceeded already, it was a call from Jehovah to repentance. "The Lord, Jehovah of hosts, calls in that day to weeping, and to mourning, and to the pulling out of hair, and to girding with sackcloth; and behold joy and gladness, slaughtering of oxen and killing of sheep, eating of flesh and drinking of wine, eating and drinking, for 'tomorrow we die.' And Jehovah of hosts hath revealed in mine ears, Surely this iniquity shall not be expiated for you until ye die, saith the Lord, Jehovah of hosts." The first condition of repentance is a feeling of pain produced by the punishments of God. But upon Jerusalem they produce the opposite effect. The more threatening the future, the more insensibly and madly do they give themselves up to the rude, sensual enjoyment of the present. Shâthoth is interchanged with shâthō (which is only another form of שׁתה, as in Isaiah 6:9; Isaiah 30:19), to ring with shâchōt (compare Hosea 10:4). There are other passages in which we meet with unusual forms introduced for the sake of the play upon the words (vid., Isaiah 4:6; Isaiah 8:6; Isaiah 16:9, and compare Ezekiel 43:11, and the keri of 2 Samuel 3:25). The words of the rioters themselves, whose conduct is sketched by the inf. abs., which are all governed by hinnēh, are simply "for tomorrow we shall die." This does not imply that they feel any pleasure in the thought of death, but indicates a love of life which scoffs at death. Then the unalterable will of the all-commanding God is audibly and distinctly revealed to the prophet. Such scoffing as this, which defies the chastisements of God, will not be expiated in any other way than by the death of the scoffer (cuppar, from câphar, tegere, means to be covered over, i.e., expiated). This is done in the case of sin either by the justice of God, as in the present instance, or by the mercy of God (Isaiah 6:7), or by both justice and mercy combined (as in Isaiah 27:9). In all three cases the expiation is demanded by the divine holiness, which requires a covering between itself and sin, by which sin becomes as though it were not. In this instance the expunging act consists in punishment. The sin of Jerusalem is expiated by the giving up of the sinners themselves to death. The verb temūthūn (ye shall die) is written absolutely, and therefore is all the more dreadful. The Targum renders it "till ye die the second (eternal) death" (mōthâh thinyânâh). So far as they prophecy threatened the destruction of Jerusalem by Assyria, it was never actually fulfilled; but the very opposite occurred. Asshur itself met with destruction in front of Jerusalem. But this was by no means opposed to the prophecy; and it was with this conviction that Isaiah, nevertheless, included the prophecy in the collection which he made at a time when the non-fulfilment was perfectly apparent. It stands here in a double capacity. In the first place, it is a memorial of the mercy of God, which withdraws, or at all events modifies, the threatened judgment as soon as repentance intervenes. The falling away from Assyria did take place; but on the part of Hezekiah and many others, who had taken to heart the prophet's announcement, it did so simply as an affair that was surrendered into the hands of the God of Israel, through distrust of either their own strength or Egyptian assistance. Hezekiah carried out the measures of defence described by the prophet; but he did this for the good of Jerusalem, and with totally different feelings from those which the prophet had condemned. These measures of defence probably included the reservoir between the two walls, which the chronicler does not mention till the close of the history of his reign, inasmuch as he follows the thread of the book of Kings, to which his book stands, as it were, in the relation of a commentary, like the midrash, from which extracts are made. The king regulated his actions carefully by the prophecy, inasmuch as after the threats had produced repentance, Isaiah 22:8-11 still remained as good and wise counsels. In the second place, the oracle stands here as the proclamation of a judgment deferred but not repealed. Even if the danger of destruction which threatened Jerusalem on the part of Assyria had been mercifully caused to pass away, the threatening word of Jehovah had not fallen to the ground. The counsel of God contained in the word of prophecy still remained; and as it was the counsel of the Omniscient, the time would surely come when it would pass out of the sphere of ideality into that of actual fact. It remained hovering over Jerusalem like an eagle, and Jerusalem would eventually become its carrion. We have only to compare the temūthūn of this passage with the ἀποθανείσθε of John 8:21, to see when the eventual fulfilment took place. Thus the "massa of the valley of vision" became a memorial of mercy to Israel when it looked back to its past history: but when it looked into the future, it was still a mirror of wrath.