Isaiah 22:7
Your choicest valleys are full of chariots, and horsemen are posted at the gates.
Your choicest valleys are full of chariots
This phrase refers to the fertile and strategic valleys surrounding Jerusalem, which were highly valued for agriculture and defense. The presence of chariots indicates a military invasion or preparation for battle. Historically, this could relate to the Assyrian threat under King Sennacherib, who besieged Jerusalem in 701 BC. The imagery of chariots filling the valleys suggests overwhelming force and impending danger. In a broader biblical context, chariots often symbolize power and warfare (e.g., Exodus 14:7, 1 Kings 20:25). This scene contrasts with the peace and prosperity God intended for His people, highlighting their current state of vulnerability due to disobedience.

and horsemen are posted at the gates
The gates of a city were crucial for defense and commerce, often representing the strength and security of the city. Horsemen stationed at the gates imply a defensive posture, ready to repel attackers. This reflects the dire situation facing Jerusalem, where the city is under siege or threat. In ancient Near Eastern warfare, horsemen were elite troops, adding to the sense of urgency and danger. Theologically, this can be seen as a consequence of Israel's failure to trust in God, relying instead on military alliances and fortifications (Isaiah 31:1). The imagery serves as a warning of judgment but also a call to repentance and reliance on divine protection, as seen in other prophetic texts like Isaiah 30:15.

Persons / Places / Events
1. Isaiah
The prophet who authored the book, delivering messages from God to the people of Judah and Jerusalem.

2. Jerusalem
The city under siege, representing the spiritual and political center of Judah.

3. Valleys
Refers to the fertile and strategic areas surrounding Jerusalem, often used for agriculture and defense.

4. Chariots and Horsemen
Symbols of military power and impending invasion, likely representing the Assyrian army.

5. Gates
The entry points to the city, symbolizing both vulnerability and defense.
Teaching Points
Reliance on God Over Military Might
The presence of chariots and horsemen in the valleys signifies misplaced trust in military power. Believers are reminded to place their trust in God rather than human strength or resources.

Spiritual Vigilance
The posting of horsemen at the gates serves as a call to spiritual vigilance. Just as Jerusalem's gates were vulnerable, believers must guard their hearts and minds against spiritual complacency.

The Consequences of Disobedience
The impending invasion is a result of Judah's disobedience. This serves as a warning that turning away from God can lead to dire consequences, urging believers to remain faithful.

God's Sovereignty in Judgment
The situation in Jerusalem underscores God's sovereignty in using nations to execute judgment. Believers are encouraged to recognize God's hand in world events and trust His ultimate plan.

Hope Amidst Judgment
Despite the grim scenario, God's messages through Isaiah often include hope and restoration. Believers can find comfort in God's promises of redemption even in times of judgment.
Bible Study Questions
1. How does the imagery of chariots and horsemen in Isaiah 22:7 challenge our modern-day reliance on material or worldly security?

2. In what ways can we ensure that our "gates" (hearts and minds) are guarded against spiritual threats?

3. Reflect on a time when you faced consequences for disobedience. How did that experience shape your relationship with God?

4. How can we discern God's sovereignty in the events happening in the world today, and what should our response be as believers?

5. What are some promises of hope and restoration in the Bible that you can hold onto during times of personal or communal judgment?
Connections to Other Scriptures
2 Kings 18-19
Provides historical context for the Assyrian siege of Jerusalem, illustrating the threat described in Isaiah 22:7.

Isaiah 31:1
Warns against relying on military strength and alliances instead of trusting in God, echoing the misplaced trust in chariots and horsemen.

Psalm 20:7
Contrasts trust in chariots and horses with trust in the name of the Lord, highlighting the futility of relying on human strength.
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
Array, Chariots, Choice, Choicest, Diligently, Fertile, Fixed, Front, Full, Gate, Gates, Horsemen, Pass, Positions, Posted, Stand, Themselves, Town, Valleys, War-carriages
Dictionary of Bible Themes
Isaiah 22:7

     5252   chariots
     5323   gate

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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