Isaiah 22:10
You counted the houses of Jerusalem and tore them down to strengthen the wall.
You counted the houses of Jerusalem
This phrase indicates a strategic assessment of the city’s resources during a time of crisis. In ancient times, Jerusalem was a fortified city, and its houses were often built close together, sometimes even sharing walls. The act of counting suggests a detailed inventory, likely to determine which structures could be sacrificed for the greater good of the city's defense. This reflects a period of impending siege, possibly by the Assyrians under Sennacherib, as described in 2 Kings 18-19. The counting of houses also implies a sense of urgency and desperation, as the inhabitants prepared for an attack.

and tore them down
The tearing down of houses signifies a drastic measure taken to fortify the city’s defenses. This action would have been a last resort, indicating the severity of the threat. Historically, during sieges, cities would often dismantle buildings to use the materials for strengthening walls or constructing new fortifications. This reflects a willingness to sacrifice personal property for communal safety. Theologically, it can be seen as a metaphor for the stripping away of earthly attachments in times of spiritual crisis.

to strengthen the wall
The wall of Jerusalem was crucial for the city's defense against invaders. Strengthening the wall would involve using the stones and timber from the dismantled houses to reinforce weak points or build additional barriers. This action underscores the importance of the wall as a symbol of protection and security. In a broader biblical context, walls often represent salvation and divine protection, as seen in Isaiah 26:1, where a strong city is described with salvation as its walls and ramparts. This phrase can also be seen as a type of Christ, who is the ultimate protector and fortress for believers, as described in Psalms 18:2.

Persons / Places / Events
1. Isaiah
The prophet who delivered God's messages to the people of Judah and Jerusalem. He is known for his prophecies concerning judgment and redemption.

2. Jerusalem
The capital city of Judah, significant in biblical history as the center of worship and the location of the Temple. It is often a focal point in prophecies concerning judgment and restoration.

3. The Siege
The context of this verse is a time of impending siege, where the inhabitants of Jerusalem are preparing for an attack by fortifying their defenses.
Teaching Points
Reliance on God vs. Human Efforts
The inhabitants of Jerusalem relied on their own efforts to fortify the city, neglecting to seek God's guidance and protection. This serves as a reminder to prioritize spiritual reliance over mere physical preparations.

The Cost of Self-Reliance
Tearing down houses to strengthen the wall symbolizes the sacrifices made when relying solely on human wisdom. It prompts us to consider what we might be sacrificing when we fail to trust in God's provision.

Spiritual Vigilance
Just as the people of Jerusalem prepared for a physical siege, we are called to be spiritually vigilant, preparing our hearts and lives for the challenges we face.

The Importance of Community
The collective effort to strengthen the wall highlights the importance of community in facing challenges. We are encouraged to support one another in faith and action.
Bible Study Questions
1. What does the act of counting and tearing down houses to strengthen the wall reveal about the priorities of the people of Jerusalem?

2. How can we apply the lesson of reliance on God versus human efforts in our own lives today?

3. In what ways does the account of Nehemiah's rebuilding of the wall contrast with the actions described in Isaiah 22:10?

4. How can we ensure that our spiritual preparations are as robust as our physical or material preparations?

5. What role does community play in strengthening our faith, and how can we actively contribute to building a strong spiritual community?
Connections to Other Scriptures
2 Kings 25
This chapter describes the fall of Jerusalem, providing historical context to the prophetic warnings given by Isaiah.

Nehemiah 4
This passage recounts the rebuilding of Jerusalem's walls, highlighting the importance of physical and spiritual fortification.

Matthew 24
Jesus speaks of future tribulations and the need for spiritual preparedness, echoing the themes of vigilance and reliance on God rather than solely on human efforts.
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
Brake, Break, Broke, Broken, Buildings, Counted, Fence, Fortify, Houses, Jerusalem, Numbered, Pulling, Strengthen, Stronger, Tore, Wall
Dictionary of Bible Themes
Isaiah 22:8-11

     5612   weapons

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

Links
Isaiah 22:10 NIV
Isaiah 22:10 NLT
Isaiah 22:10 ESV
Isaiah 22:10 NASB
Isaiah 22:10 KJV

Isaiah 22:10 Commentaries

Bible Hub
Isaiah 22:9
Top of Page
Top of Page