Isaiah 22:4
Therefore I said, "Turn away from me, let me weep bitterly! Do not try to console me over the destruction of the daughter of my people."
Therefore I said,
This phrase indicates a personal declaration from the prophet Isaiah. It suggests a response to a preceding situation, likely the vision of impending judgment on Jerusalem. Isaiah often speaks directly to convey God's messages, and here he expresses his own emotional reaction.

“Turn away from me,
Isaiah requests solitude, emphasizing the depth of his grief. This reflects the cultural practice of mourning, where individuals might isolate themselves to express sorrow. It also highlights the personal burden prophets often carried when delivering messages of judgment.

let me weep bitterly!
The intensity of Isaiah's weeping underscores the seriousness of the situation. In biblical times, weeping was a common expression of deep sorrow or repentance. Isaiah's lamentation is not just personal but also prophetic, symbolizing the nation's impending suffering.

Do not try to console me
Isaiah rejects comfort, indicating that the situation is beyond consolation. This reflects the gravity of the prophetic vision he has received. In the context of ancient Israel, mourning without consolation was a sign of profound despair, often associated with divine judgment.

over the destruction of the daughter of my people.”
The phrase "daughter of my people" is a poetic expression referring to Jerusalem or the people of Judah. It conveys a sense of endearment and familial connection. The destruction mentioned is likely the impending Babylonian invasion, a historical event that fulfilled Isaiah's prophecies. This destruction is a type of the ultimate judgment and redemption narrative seen throughout Scripture, pointing to the need for a savior, fulfilled in Jesus Christ.

Persons / Places / Events
1. Isaiah
The prophet who is speaking in this verse. He is deeply grieved over the impending judgment on Jerusalem.

2. Jerusalem
Referred to as "the daughter of my people," this is the city facing destruction due to its people's disobedience.

3. The People of Judah
The inhabitants of Jerusalem and Judah, who are facing divine judgment for their sins.

4. The Assyrian Threat
The historical context involves the Assyrian empire, which posed a significant threat to Jerusalem during Isaiah's time.

5. God's Judgment
The overarching event is the impending judgment from God due to the people's unfaithfulness.
Teaching Points
The Weight of Sin
Isaiah's grief underscores the seriousness of sin and its consequences. We should be mindful of how our actions affect our relationship with God.

The Role of a Prophet
Prophets often bear the emotional burden of their people's sins. As Christians, we are called to intercede and grieve for the spiritual state of our communities.

God's Heart for His People
Despite the judgment, God's sorrow through His prophets reveals His deep love and desire for repentance and restoration.

The Importance of Repentance
The destruction of Jerusalem serves as a warning of the need for genuine repentance to avoid spiritual and physical ruin.

Empathy in Ministry
Isaiah's lament teaches us the importance of empathy and compassion in ministry, urging us to feel deeply for those who are lost or suffering.
Bible Study Questions
1. How does Isaiah's response to the impending destruction of Jerusalem challenge our own reactions to sin and its consequences in our lives?

2. In what ways can we, like Isaiah, intercede for our communities and nations today?

3. How does understanding the historical context of Isaiah 22:4 enhance our comprehension of the prophet's lament?

4. What parallels can we draw between Isaiah's lament and Jesus' lament over Jerusalem in the New Testament?

5. How can we cultivate a heart that is sensitive to the spiritual needs and conditions of those around us, as demonstrated by Isaiah?
Connections to Other Scriptures
Lamentations 1:16
This verse echoes the theme of weeping over Jerusalem's destruction, highlighting the deep sorrow for the city's downfall.

Jeremiah 9:1
Jeremiah expresses a similar grief for his people, showing a prophetic tradition of lamenting over Israel's sin and its consequences.

Matthew 23:37
Jesus laments over Jerusalem, showing continuity in the sorrow for the city's spiritual state and its rejection of God's messengers.

Psalm 137:1
The psalmist's weeping by the rivers of Babylon reflects the deep emotional pain associated with the loss of Jerusalem.
A Time to WeepR. Tuck Isaiah 22:4
Christian PatriotismW. Clarkson Isaiah 22:4
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
Bitter, Bitterly, Cause, Comfort, Comforted, Console, Daughter, Destruction, Devastation, Haste, Labor, Labour, Spoiling, Strain, Tears, Try, Turn, Wasting, Weep, Weeping
Dictionary of Bible Themes
Isaiah 22:4

     5952   sorrow
     8239   earnestness

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 22:4 NIV
Isaiah 22:4 NLT
Isaiah 22:4 ESV
Isaiah 22:4 NASB
Isaiah 22:4 KJV

Isaiah 22:4 Commentaries

Bible Hub
Isaiah 22:3
Top of Page
Top of Page