It was revealed in mine ears, Surely this iniquity shall not be purged from you until ye die - That is, the sin is so aggravated that it shall never be expiated or pardoned. Few sins can be more aggravated than revelry and riot, thoughtlessness and mirth over the grave. Nothing can show a more decided disregard of God, and nothing a more grovelling and sensual disposition. And yet, it is the common sin of the world; and there can be nothing more melancholy than that a race hastening to the grave should give itself to riot and dissipation. One would think that the prospect of a speedy and certain death would deter people from sin. But the very reverse is true. The nearer they approach death, the more reckless and abandoned do they often become. The "strength and power" of depravity is thus shown in the fact that people can sin thus when near the grave, and with the most fearful warnings and assurances that they are soon to go down to eternal wo.

It was revealed in mine ears "The voice of Jehovah" - The Vulgate has vox Domini; as if in his copy he had read קול יהוה kol Yehovah; and in truth, without the word קול kol, voice, it is not easy to make out the sense of the passage; as appears from the strange versions which the rest of the ancients, (except the Chaldee), and many of the moderns, have given of it; as if the matter were revealed in or to the ears of Jehovah: εν τοις ωσι Κυριου, in the ears of the Lord, Septuagint. Vitringa translates it, Revelatus est in auribus meis Jehovah, "Jehovah hath revealed it in mine ears," and refers to 1 Samuel 2:27; 1 Samuel 3:21 : but the construction in those places is different, and there is no speech of God added; which here seems to want something more than the verb נגלה nigleh to introduce it. Compare Isaiah 5:9, where the text is still more imperfect.

The Lord God of hosts - אדני יהוה צבאות Adonai Yehovah tsebaoth. But אדני Adonai, Lord, is omitted by two of Kennicott's and De Rossi's MSS., and by two of my own; by three editions, and the Septuagint, Syriac and Arabic.

And it was revealed in my ears by the Lord of hosts,.... Both what they said in the preceding verse Isaiah 22:13, their profane, impious, and scoffing language; which perhaps was not expressed by words, but said in their hearts, and which God the searcher of hearts knew, and revealed it to the prophet; and also what he determined to do upon this, which is afterwards said, which being a purpose within himself, could not be known without a divine revelation; so the Targum,

"the prophet said, with mine ears I was hearing, when this was decreed from before the Lord of hosts;''

namely, that their iniquity should not be forgiven; the Vulgate Latin version is, "the voice of the Lord of hosts is revealed in mine ears"; saying what is expressed in the next clause: but the Septuagint, and Arabic versions, understand it of the ears of Lord of hosts himself: and Aben Ezra thinks the word "ani" or "I" is wanting, and so Kimchi; and that the words should be rendered thus, "it was revealed in mine ears, I am the Lord of hosts": and so it is by some others, "it was revealed in the ears of me, the Lord of hosts" (q), or, "of the Lord of hosts"; the wickedness, profaneness, and luxury of the people; the cry of their sins came up into the ears of the Lord of hosts, and therefore he determined to do what he next declares:

Surely this iniquity shall not be purged from you till ye die; it being of heinous nature, so daring, insolent, and affronting, such a contempt of God and his word, and discovering such impenitence and hardness of heart, it should not be expiated by any sacrifice whatever; not by the day of atonement, nor death itself, as the Jews from hence fancy; in short, it should not be forgiven, neither in this world, nor in that to come; for if not till they died, then not after, where there is no repentance, nor remission; see Matthew 12:32 the words are in the form of an oath, "if this iniquity be purged, or expiated", &c. (r); the Lord swears to it, that it never should be pardoned, but they should die in it; as a corporeal, so an eternal death. The Targum interprets it of the second death; that is, as Kimchi explains it, the death of the soul in the world to come; see Revelation 21:8,

saith the Lord God of hosts; and therefore this would certainly be the case; for his word and oath are his two immutable things, in which it is impossible for him to lie.

(q) "et revelabitur in auribus meis Domini exercituum", Montanus; "et revelatum in auribus Domini", &c. Musculus. (r) "si exibitur", Pagninus, Montanus, Piscator; "si expietur", Junius & Tremellius.

And it was revealed in mine ears by the LORD of hosts, Surely this iniquity shall not be purged from you till ye die, saith the Lord GOD of hosts.

22:14 'Till ye die - You shall feel the sad effects of this, as long as you live.

22:8-14 The weakness of Judah now appeared more than ever. Now also they discovered their carnal confidence and their carnal security. They looked to the fortifications. They made sure of water for the city. But they were regardless of God in all these preparations. They did not care for his glory in what they did. They did not depend upon him for a blessing on their endeavours. For every creature is to us what God makes it to be; and we must bless him for it, and use it for him. There was great contempt of God's wrath and justice, in contending with them. God's design was to humble them, and bring them to repentance. They walked contrary to this. Actual disbelief of another life after this, is at the bottom of the carnal security and brutish sensuality, which are the sin, the shame, and ruin of so great a part of mankind. God was displeased at this. It is a sin against the remedy, and it is not likely they should ever repent of it. Whether this unbelief works by presumption or despair, it produces the same contempt of God, and is a token that a man will perish wilfully.