Isaiah 22:1Meaning & Commentary from the Church Fathers

However, the Jews, in their profound folly, believed that they could not be defeated, feeling secure that no adversary could conquer them, all the while indulging in grievous sins—idolatry, erecting temples and altars beneath oak and poplar trees, offering sacrifices to false gods, and neglecting the worship due to the true God. Therefore, through Jeremiah, God admonishes them regarding Jerusalem, saying, "Do not say, ‘The temple of the Lord is the temple of the Lord.’ For if you mend your ways and your actions, I will make this house like Shiloh." Additionally, He condemns them through Micah, declaring, "Her leaders judge for a bribe," and points out that their prophets speak for profit, resting assured that the Lord is among them. Because of this, "Zion will be plowed like a field, Jerusalem will become a heap of rubble, the temple mount a forested hill." God's judgment is imminent for all who persist in wickedness, as John the Baptist also warned: "You brood of vipers, who warned you to flee from the coming wrath? Produce fruit in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you that out of these stones God can raise up children for Abraham. The ax has been laid to the root of the trees, and every tree that does not bear good fruit will be cut down and thrown into the fire."

Due to Israel's unrestrained penchant for vice and their attachment to idol worship, God foretells the impending captivity of Jerusalem through the prophet, asking: "What is this whimpering that surrounds the empty temples? The city of those who cry shall be filled; your wounds shall not be healed by the sword, but your dead shall perish in battle." This seems to reflect the desolation experienced during the days of Jechoniah. He sternly reproves the Israelites for their unwillingness to seek divine favor amid their dire calamities. They should have entered God's house mourning, repenting for their egregious transgressions, and seeking His help alone. Indeed, He taught them through one of His holy prophets, "Mourn, lament, you servants of the altar, come and rest in your tents, you servants of God, for the sacrifice and offering have departed from the house of your God. Consecrate a fast, proclaim a solemn assembly, gather the elders and all inhabitants of the land to the house of your God, and cry out to the Lord."

This was the course of action they must have taken to appease the wrath of their Savior. Perhaps it did not dawn on them what they should do; instead, they sought refuge in their upper rooms, while everywhere echoed the cries of children suffering, often from hunger and thirst, as is common in besieged cities. Therefore, he asks: "Why do you pour into those empty temples?" In their times of crisis, why did they not turn to God for help, opting instead to hide in their homes when doing so offered no solace? Hence, he describes their houses as hollow. Why is the weeping so prevalent? Instead of seeking God, they lamented in vain, provoking the Lord with their disregard, even as calamity loomed before them. True repentance should have prompted their tears and supplication before God. He emphasizes that before they took up arms, the city was already filled with the dead. Understanding what must be done is essential for salvation, so that, even in the midst of despair, we may trust in God as our refuge. Thus, the blessed David praises: "Lord God of hosts, blessed is the one who puts their trust in You." It is worth noting that he refers to Jerusalem as the wilderness of Zion, since Zion is situated on a mountain, while Jerusalem rests at its base, thus earning the designation of the wilderness of Zion.

The burden of the valley of vision refers to the word concerning the valley of Zion. While this may not be explicitly stated in the Hebrew text, the Septuagint makes it clearer. Zion is the birthplace of the prophets, where the Temple stood and many divine visions occurred. Therefore, since Zion is situated among other nations, it is not referred to as a city in the prophet's words: "Its foundations are on the holy mountains; the Lord loves the gates of Zion more than all the habitations of Jacob" (Psalm 86:1-2), but rather as a valley, symbolizing its humiliation. As Jeremiah articulated, he took the cup of wrath and offered it to the nations, ultimately giving it to Jerusalem, which drank deeply until it vomited and fell into madness, indicating its impending devastation by Babylon (Jer. 25). This narrative is also elaborated in the books of Kings and Jeremiah. From this, we recognize that God is the equal Creator of all and that He governs all things with the same judgment, reflecting His declaration through Amos: "Are you not like the sons of Ethiopia to Me, O children of Israel?" (Am. 9:7-8). This asserts that the Israelites should not presume they have special merit merely because they were liberated from Egypt, as other nations have also been dispersed according to His will.

Why do you now ascend to the rooftops, noisy and tumultuous city, celebratory city? Some maintain this vision does not relate to the time when Nebuchadnezzar captured Jerusalem, taking Zedekiah bound and blinded to Babylon, but rather to the days of Sennacherib when the high priest Sobnah betrayed most of the city, leaving only Zion—the fortress, the Temple, and the elite—intact like Rome did during the Gallic invasion. While one might associate this with the Babylonian exile, Eusebius interprets it in light of Christ’s coming, believing it to be fulfilled during the reign of Vespasian and Titus. Let us briefly explore the threefold nature of this interpretation. Why, O Zion, do you join the others on the rooftops? By stating “you also,” it implies that others have already ascended before you. Have you been reduced to the same status as other nations, besieged and now climbing to the rooftops, filled with the cries and lamentations of sorrowful women, once a royal city?

The burden of the valley of vision signifies the word about the valley of Zion, which can be understood as a lookout tower offering a view of what lies ahead. As Zion symbolizes the Church—evident in the second Psalm concerning the Lord Savior: "But I have set My King on My holy hill of Zion" (Ps. 2:6)—and in other verses that affirm her exalted status, questions arise as to why the vision references the valley of Zion. This prompts a spiritual reflection, for all proponents of erroneous teachings, having descended from the elevated understanding of the Holy Scriptures, now dwell in this valley of Zion. This aligns with Solomon’s admonition in Proverbs regarding the rebellious son whose vision is obscured, making him susceptible to predatory forces. Such individuals cannot claim, "I lift up my eyes to the mountains; from whence comes my help?" (Psalm 120:1), but instead remain anchored to earthly matters. What has happened to you, that you too have gone up to the roofs of vanity? The Septuagint renders this as: “What is done to you now, that you have all ascended to the roofs of vain things?” The account in the book of Kings, notably the question posed by Elisha (2 Kings 2:14), is clarified here: the original Hebrew text conveys a sense of present urgency. When questioning, "What is with you?" it signifies a collective ascent, placing you among those on low ground.

This conveys a significant message: when the wisdom of the world mocks the truth of the Gospel and the unity of the Church, why do you also reach for heights that are deemed vain? The many rooftops denote the diverse array of heresies, revealing that the chatter and debates of erroneous doctrines lack true substance. Thus, this confused city with its multitude of deceived souls is characterized as loud and exalted. Interestingly, your slain did not fall by the sword nor meet their end in battle. Instead, the vast majority succumb to the attractions of false teachings with minimal resistance. Hence, those who have perished in the valley of Zion were neither taken down by violence nor conflict, but voluntarily aligned with heresies. In contrast to those defeated in battle, those who willingly followed falsehoods suffered greater losses. Similarly, during persecution, one who succumbs after threats of martyrdom bears less guilt than one who willingly turns away from Christ without coercion or tribulation.