Isaiah 22:14
The LORD of Hosts has revealed in my hearing: "Until your dying day, this sin of yours will never be atoned for," says the Lord GOD of Hosts.
The LORD of Hosts has revealed in my hearing:
This phrase emphasizes the authority and divine origin of the message. "The LORD of Hosts" refers to God as the commander of heavenly armies, highlighting His power and sovereignty. The phrase "revealed in my hearing" indicates that Isaiah received this message directly from God, underscoring the prophetic nature of the statement. This divine revelation is consistent with the role of prophets in the Old Testament, who were often given messages to deliver to the people of Israel.

“Until your dying day,
This part of the verse suggests a time frame for the consequence of the sin mentioned. It implies that the judgment or consequence is irrevocable and will last for the individual's entire lifetime. This reflects the seriousness of the sin and the certainty of God's judgment. In the context of Isaiah, this could be addressing the leaders of Jerusalem who were failing to trust in God and were instead relying on their own strength and alliances.

this sin of yours will never be atoned for,”
The sin referred to here is likely the people's lack of faith and reliance on God, as well as their indulgence in revelry and disregard for impending judgment. The phrase "will never be atoned for" indicates the gravity of the sin and the impossibility of reconciliation through the usual sacrificial system. This highlights the theme of judgment and the need for true repentance. In the broader biblical narrative, it points to the insufficiency of the Old Testament sacrificial system to fully atone for sin, foreshadowing the need for Christ's ultimate sacrifice.

says the Lord GOD of Hosts.
The repetition of "the Lord GOD of Hosts" at the end of the verse reinforces the authority and finality of the pronouncement. It serves as a reminder of God's ultimate control over all things and His ability to execute judgment. This title for God is used throughout the Old Testament to emphasize His majesty and power, particularly in contexts of judgment and deliverance.

Persons / Places / Events
1. The LORD of Hosts
This title emphasizes God's supreme authority and power over all heavenly armies. It underscores His sovereignty and ability to execute judgment.

2. Isaiah
The prophet through whom God communicates His message. Isaiah is a major prophet in the Old Testament, known for his prophecies concerning judgment and redemption.

3. Jerusalem
The city where the events are taking place. It is often symbolic of the people of God and their spiritual state.

4. The Sin
The specific sin is not detailed in this verse, but the context of Isaiah 22 suggests a lack of repentance and trust in God, as well as indulgence in revelry and self-reliance.

5. The Lord GOD of Hosts
This title combines the covenant name of God (YHWH) with His role as the commander of heavenly armies, emphasizing both His personal relationship with His people and His authority.
Teaching Points
The Seriousness of Sin
Sin is not a trivial matter to God. The unatoned sin in Isaiah 22:14 serves as a warning of the consequences of unrepentance.

The Necessity of Repentance
True repentance is essential for atonement. Without it, sin remains a barrier between us and God.

God's Sovereignty in Judgment
God, as the LORD of Hosts, has the authority to judge sin. His declarations are final and just.

The Urgency of Obedience
Delayed obedience or continued rebellion can lead to a point of no return, as seen in the context of this passage.

The Hope of Redemption
While this verse speaks of unatoned sin, the broader message of Isaiah includes hope and redemption for those who turn back to God.
Bible Study Questions
1. What does the title "LORD of Hosts" reveal about God's character and His relationship with His people?

2. How does the context of Isaiah 22 help us understand the specific sin that was not atoned for?

3. In what ways does the message of Isaiah 22:14 challenge us to examine our own lives for areas of unrepentant sin?

4. How can we apply the principle of repentance found in 1 John 1:9 to avoid the consequences described in Isaiah 22:14?

5. What steps can we take to ensure that we are living in obedience to God, avoiding the pitfalls of self-reliance and indulgence?
Connections to Other Scriptures
Isaiah 1:18
This verse offers a contrast, showing God's willingness to forgive sins that are confessed and repented of, highlighting the importance of repentance.

Hebrews 10:26-27
These verses discuss the consequences of willful sinning after receiving the knowledge of the truth, which parallels the unatoned sin mentioned in Isaiah 22:14.

1 John 1:9
This verse emphasizes the promise of forgiveness and cleansing from sin if we confess, contrasting with the unrepentant attitude in Isaiah 22:14.
Iniquity that Cannot be Purged in This LifeR. Tuck Isaiah 22:14
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
Almighty, Armies, Assuredly, Atoned, Death, Die, Dying, Ears, Expiated, Forgiven, Hearing, Hosts, Iniquity, Pardoned, Purged, Revealed, Says, Secretly, Sin, Surely, Till, Truly
Dictionary of Bible Themes
Isaiah 22:14

     1403   God, revelation

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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