Isaiah 21 commentary

Babylon was a flat country, abundantly watered. The destruction of Babylon, so often prophesied of by Isaiah, was typical of the destruction of the great foe of the New Testament church, foretold in the Revelation. To the poor oppressed captives it would be welcome news; to the proud oppressors it would be grievous. Let this check vain mirth and sensual pleasures, that we know not in what heaviness the mirth may end. Here is the alarm given to Babylon, when forced by Cyrus. An ass and a camel seem to be the symbols of the Medes and Persians. Babylon's idols shall be so far from protecting her, that they shall be broken down. True believers are the corn of God's floor; hypocrites are but as chaff and straw, with which the wheat is now mixed, but from which it shall be separated. The corn of God's floor must expect to be threshed by afflictions and persecutions. God's Israel of old was afflicted. Even then God owns it is his still. In all events concerning the church, past, present, and to come, we must look to God, who has power to do any thing for his church, and grace to do every thing that is for her good.

God's prophets and ministers are as watchmen in the city in a time of peace, to see that all is safe. As watchmen in the camp in time of war, to warn of the motions of the enemy. After a long sleep in sin and security, it is time to rise, to awake out of sleep. We have a great deal of work to do, a long journey to go; it is time to be stirring. After a long dark night is there any hope of the day dawning? What tidings of the night? What happens to-night? We must never be secure. But many make curious inquiries of the watchmen. They would willingly have nice questions solved, or difficult prophecies interpreted; but they do not seek into the state of their own souls, about the way of salvation, and the path of duty. The watchman answers by way of prophecy. There comes first a morning of light, and peace, and opportunity; but afterward comes a night of trouble and calamity. If there be a morning of youth and health, there will come a night of sickness and old age; if a morning of prosperity in the family, in the public, yet we must look for changes. It is our wisdom to improve the present morning, in preparation for the night that is coming after it. Inquire, return, come. We are urged to do it quickly, for there is no time to trifle. Those that return and come to God, will find they have a great deal of work to do, and but little time to do it in.

The Arabians lived in tents, and kept cattle. A destroying army shall be brought upon them, and make them an easy prey. We know not what straits we may be brought into before we die. Those may know the want of necessary food who now eat bread to the full. Neither the skill of archers, nor the courage of mighty men, can protect from the judgments of God. That is poor glory, which will thus quickly come to nothing. Thus hath the Lord said to me; and no word of his shall fall to the ground. We may be sure the Strength of Israel will not lie. Happy are those only whose riches and glory are out of the reach of invaders; all other prosperity will speedily pass away.

1. The burden of the desert of the sea. The Prophet, after having taught that their hope ought to be placed, not on the Egyptians, but on the mercy of God alone, and after having foretold that calamities would come on the nations on whose favor they relied, adds a consolation in order to encourage the hearts of the godly. He declares, that for the Chaldeans, to whom they will be captives, a reward is prepared; from which it follows, that God takes account of the injuries which they endure. By the desert “This plainly means Babylon, which is the subject of the prophecy. The country about Babylon, and especially below it towards the sea, was a great flat morass, often overflowed by the Euphrates and Tigris. It became habitable by being drained by the many canals that were made in it.” — Lowth.

FT320 The allusion appears to be to the use of the name “Coniah” instead of “Jehoiachin.” “Though Coniah ... were the signet upon my right hand. Is this man Coniah a despised broken idol?” (Jeremiah 22:24, 28.) — Ed

FT321 Lowth remarks, and quotes Job 1:19, and 37:9, and Zechariah 9:14, in support of the statement, that “the most vehement storms to which Judea was subject came from the great desert country to the south of it.” — Ed

FT322 See p. 37

FT323 See vol. 1 p. 341

FT324 See vol. 1 p. 494

FT325 “Vivacity is here imparted to the description by the Prophet’s speaking of himself as of a Babylonian present at Belshazzar’s feast, on the night when the town was surprised by Cyrus.” — Stock

FT326 “The corn (Heb. son) of my floor.” — Eng. Ver.

FT327 “Of Dumah there are two interpretations, J. D. Michaelis, Gesenius, Maurer, Hitzig, Ewald, and Umbreit understand it as the name of an Arabian tribe descended from Ishmael, (Genesis 25:14; 1 Chronicles 1:30,) or of a place belonging to that tribe, perhaps the same now called Dumah Eljandil, on the confines of Arabia and Syria. In that case, Seir, which lay between Judah and the desert of Arabia, is mentioned merely to denote the quarter whence the sound proceeded. But as Seir was itself the residence of the Edomites or children of Esau, Vitringa, Rosenmüller, and Knobel follow the Septuagint and Jarchi in explaining דומה (Dumah) as a variation of אדום, (Edom,) intended at the same time to suggest the idea of silence, solitude, and desolation. — Alexander

FT328 See vol. 1 p. 265

FT329 “Brought water (or, bring ye, or, prevent ye) to him that was thirsty.” — Eng. Ver. Calvin’s version follows closely that of the Septuagint, εἰς συνάντησιν ὕδωρ διψῶντι φέρετε, and agrees with other ancient versions; but modern critics assign strong reasons for reading this verse in the preterite rather than in the imperative.” — Ed

FT330 It would appear that, instead of “geminus est sensus,” some copies had read, “genuinus est sensus;” for the French version gives “Cependant l’exposition que j’ay mise en avant est plus simple;” “but the exposition which I have given is more simple.” — Ed

FT331 “From the swords,” or, for fear (Heb. from the face.) — Eng. Ver. “From before the swords.” — Stock. “From the presence of swords.” — Alexander

FT332 See vol 1 p. 496

FT333 “Diesque longa videtur opus debentibus.” — Hor. Ep. I.21. Another reading of this passage, which gives “lenta“ instead of “longa,” is not less apposite to the purpose for which the quotation is made. “To those who perform task-work the day appears to advance slowly.” — Ed he means Chaldea, not that it was deserted or thinly inhabited, but because the Jews had a desert on that side of them; just as if, instead of Italy, we should name “the Alps,” because they are nearer to us, and because we must cross them on our road to Italy. This reason ought to be kept in view; for he does not describe the nature of the country, but forewarns the Jews that the destruction of the enemies, which he foretells, is near at hand, and is as certain as if the event had been before their eyes, as that desert was. Besides, the prophets sometimes spoke ambiguously about Babylon, that believers alone might understand the hidden mysteries, as Jeremiah changes the king’s name. {Bogus footnote}

As storms from the south. He says from the south, because that wind is tempestuous, and produces storms and whirlwinds. {Bogus footnote} When he adds that “it cometh from the desert,” this tends to heighten the picture; for if any storm arise in a habitable and populous region, it excites less terror than those which spring up in deserts. In order to express the shocking nature of this calamity, he compares it to storms, which begin in the desert, and afterwards take a more impetuous course, and rush with greater violence.

Yet the Prophet appears to mean something else, namely, that as they burst forth like storms from that direction to lay Judea desolate, so another storm would soon afterwards arise to destroy them; and therefore he says that this burden will come from a terrible land. By this designation I understand Judea to be meant, for it was not enough to speak of the ruin of Babylon, if the Jews did not likewise understand that it came from God. Why he calls it “a terrible land” we have seen in our exposition of the eighteenth chapter. {Bogus footnote} It was because, in consequence of so many displays of the wrath of God, its disfigured appearance might strike terror on all. The occasion on which the words are spoken does not allow us to suppose that it is called “terrible” on account of the astonishing power of God by which it was protected. Although therefore Babylon was taken and plundered by the Persians and Medes, Isaiah declares that its destruction will come from Judea; because in this manner God will revenge the injuries done to that nation of which he had promised to be the guardian.

2. A harsh vision. As the object was to soothe the grief of the people, it may be thought not to be appropriate to call a vision, which is the occasion of joy, a harsh vision. But this refers to the Babylonians, who, puffed up with their prosperity, dreaded no danger; for wealth commonly produces pride and indifference. As if he had said, “It is useless to hold out the riches and power of the Babylonians, and when a stone is hard, there will be found a hard hammer to break it.”

The spoiler. As Babylon had gained its power by plundering and laying waste other nations, it seemed to be free from all danger. Although they had been a terror to others, and had practiced every kind of barbarity and cruelty, yet they could not avoid becoming a prey and enduring injuries similar to those which they had inflicted on others. The Prophet goes farther, and, in order to obtain credit to his statements, pronounces it to be a righteous retaliation, that violence should correspond to violence.

Go up, O Elam. Elam is a part of Persia; but is taken for the whole of Persia, and on this account also the Persians are called Elamites. It is worthy of observation, that, when Isaiah foretold these things, there was no probability of war, and that he was dead a hundred years before there was any apprehension of this calamity. Hence it is sufficiently evident that he could not have derived his information on this subject from any other than the Spirit of God; and this contributes greatly to confirm the truth and certainty of the prediction.

Besiege, O Mede. By commanding the Medes and Persians, he declares that this will not befall the Babylonians at random or by chance, but by the sure decree of God, in whose name, and not in that of any private individual, he makes the announcement. Coming forward therefore in the name of God, he may, like a captain or general, command his soldiers to assemble to give battle. In what manner God employs the agency of robbers and wicked men, has been formerly explained at the tenth chapter. {Bogus footnote}

I have made all his groaning to cease. Some understand it to mean, that the groaning, to which the Babylonians had given occasion, ceased after they were subdued by the Medes and Persians; for by their tyrannical measures they had caused many to groan, which must happen when wicked and ungodly men possess rank and power. Others approach more closely, perhaps, to the real meaning of the Prophet, when they say, that “the groaning ceased,” because the Babylonians experienced no compassion, having formerly shewn none to others. But I explain it more simply to mean, that the Lord was deaf to their groanings; as if he had said, that there would be no room for their groanings and lamentations, because having been cruel and barbarous, it was just that they should receive back the same measure which they had meted out to others. (Matthew 7:2.)

3. Therefore are my loins, filled with pain. Here the Prophet represents the people as actually present, for it was not enough to have simply foretold the destruction of Babylon, if he had not confirmed the belief of the godly in such a manner that they felt as if the actual event were placed before their eyes. Such a representation was necessary, and the Prophet does not here describe the feelings of his own heart, as if he had compassion on the Babylonians, but, on the contrary, as we have formerly said, {Bogus footnote} he assumes, for the time, the character of a Babylonian. {Bogus footnote} It ought undoubtedly to satisfy our minds that the hidden judgments of God are held out to us, as in a mirror, that they may arouse the sluggishness of our faith; and therefore the Prophets describe with greater beauty and copiousness, and paint in lively colors, those things which exceed the capacity of our reason. The Prophet, thus expressing his grief, informs believers how awful is the vengeance of God which awaits the Chaldeans, and how dreadfully they will be punished, as we are struck with surprise and horror when any sad intelligence is brought to us.

As the pangs of a woman that travaileth. He adds a stronger expression of grief, when he compares it to that of a woman in labor, as when a person under fearful anguish turns every way, and writhes in every part of his body. Such modes of expression are employed by the Prophets on account of our sluggishness, for we do not perceive the judgments of God till they be pointed at, as it were, with the finger, and affect our senses. We are warned to be on our guard before they arrive.

4. My heart was shaken. Others render it not amiss, “my heart wandered;” for excessive terror moves the heart, as it were, out of its place. He declares how sudden and unlooked for will be the destruction of Babylon, for a sudden calamity makes us tremble more than one which has been long foreseen and expected. Daniel relates, that what Isaiah here foretells was accomplished, and that he was an eye-witness. Belshazzar had that night prepared a magnificent banquet, when the Persians suddenly rushed upon him, and nothing was farther from his expectation than that he would be slain. High delight was thus suddenly changed into terror. (Daniel 5:30.)

5. Prepare the table. These verbs may be taken for participles; as if he had said, “While they were preparing the table and appointing a guard, while they were eating and drinking, sudden terror arose; there was a call to arms, Arise ye princes,” etc.. But Isaiah presents lively descriptions, so as to place the actual event, as it were, before our eyes. Certainly Xenophon does not describe so historically the storming of the city; and this makes it evident that it was not natural sagacity, but heavenly inspiration, that taught Isaiah to describe so vividly events that were unknown. Besides, we ought to observe the time when these predictions were uttered; for at that time the kingdom of Babylon was in its most flourishing condition, and appeared to have invincible power, and dreaded no danger. Isaiah ridicules this vain confidence, and shews that this power will speedily be laid in ruins.

Let it not be thought absurd that he introduces the watchmen as speaking; for although the siege had not shaken off the slothfulness of a proud and foolish tyrant so as to hinder him from indulging in gaiety and feasting, still there is no room to doubt that men were appointed to keep watch. It is customary indeed with princes to defend themselves by guards, that they may more freely and without any disturbance abandon themselves to every kind of pleasure; but the Prophet expressly mixes up the sentinels with the delicacies of the table, to make it more evident that the wicked tyrant was seized with a spirit of giddiness before he sunk down to drunken reveling. The king of Babylon was thus feasting and indulging in mirth with his courtiers, when he was overtaken by a sudden and unexpected calamity, not that he was out of danger, but because he disregarded and scorned the enemy. The day before it happened, it might have been thought incredible, for the conspiracy of Gobryas, and of that party which betrayed him, had not yet been discovered. At the time when Isaiah spoke, none would have thought that an event so extraordinary would ever take place.

6. For thus hath the Lord said to me. The Prophet is commanded to set a watchman on the watchtower, to see these things at a distance; for they cannot be perceived by the eyes, or learned by conjecture. In order, therefore, that all may know that he did not speak at random, he declares that he foretells these things; for although they are unknown to men, and incredible, yet he clearly and distinctly knows them by the spirit of prophecy, because he is elevated above the judgment of men. This ought to be carefully observed; for we must not imagine that the prophets learned from men, or foresaw by their own sagacity, those things which they made known; and on this account also they were justly called “Seers.” (1 Samuel 9:9.) Though we also see them, yet our sight is dull, and we scarcely perceive what is at our feet; and even the most acute men are often in darkness, because they understand nothing but what they can gather by the use of reason. But the prophets speak by the Spirit of God, as from heaven. The amount of what is stated is, that whosoever shall attempt to measure this prophecy by their own judgment will do wrong, because it has proceeded from God, and therefore it goes far beyond our sense.

Go, appoint a watchman. It gives additional weight that he “appoints a watchman in the name of God.” If it be objected, “You relate incredible things as if they had actually happened,” he replies that he does not declare them at random; for he whom the prince has appointed to be a watchman, sees from a distance what others do not know. Thus Isaiah saw by the revelation of the Spirit what was unknown to others.

7. And he saw a chariot. What he now adds contains a lively description of that defeat. Some think that it is told by the king’s messenger. This is a mistake; for the Prophet, on the contrary, foretells what he has learned from the watchman whom he appointed by the command of God. Here he represents the watchman as looking and reporting what he saw. As if at the first glance he had not seen it clearly, he says that there is “a chariot,” and afterwards observing more closely, he says that there is “a couple of horses” in the chariot. At first, on account of the novelty and great distance of the objects, the report given is ambiguous and confused; but afterwards, when a nearer view is obtained, they are better understood. There is no absurdity in applying to prophets or to divine visions what belongs to men; for we know that God, accommodating himself to our feeble capacity, takes upon himself human feelings.

8. And he cried, A lion. “Having hearkened diligently with much heed,” at length he observes a lion. This is supposed to mean Darius who conquered and pillaged Babylon, as we learn from Daniel. (Daniel 5:28, 31.)

I stand continually. When the watchman says that he is continually on his watchtower by day and by night, this tends to confirm the prediction, as if he had said that nothing can be more certain than this vision; for they whom God has appointed to keep watch are neither drowsy nor dim-sighted. Meanwhile, by this example, he exhorts and stimulates believers to the same kind of attention, that by the help of the lamp of the word, they may obtain a distant view of the power of God.

9. Babylon is fallen, is fallen. This shews plainly that it is not king Belshazzar’s watchman who is introduced, for this speech would be unsuitable to such a character. The Prophet therefore makes known, by the command of God, what would happen. Now, this may refer either to God or to Darius, as well as to the watchman; and it makes little difference as to the meaning, for Darius, being God’s servant in this matter, is not inappropriately represented to be the herald of that judgment. There would be greater probability in referring it to God himself; for Darius had no such thoughts when he overthrew the idols of the Babylonians. But the speech agrees better with the character of a guardian, as if an angel added an interpretation to the prophecy.

And all the graven images of her gods. There is here an implied contrast between the living God and dead idols. This mode of expression, too, deserves notice, when he calls them “images of gods;” for the Babylonians knew, as all idolaters loudly proclaim, that their images are not gods. Yet they ascribed to them divine power, and when this is done, “the truth of God is changed into a lie,” (Romans 1:25,) and not only so, but God himself is denied. But on this subject we shall afterwards speak more largely. Here we see, that by her destruction Babylon was punished for idolatry, for he assigns the reason why Babylon was destroyed. It was because the Lord could not endure that she should glory in her “graven images.”

10. My thrashing, and the son of my floor. {Bogus footnote} The wealth of that powerful monarchy having dazzled the eyes of all men by its splendor, what Isaiah foretold about its destruction might be reckoned fabulous. He therefore leads their minds to God, in order to inform them that it was God who had undertaken to destroy Babylon, and that it is not by the will of men, but by divine power, that such loftiness will fall to the ground. The “thrashing” and “the son of the floor” mean the same thing; for this mode of expression is frequently employed by Hebrew writers, who often repeat the same statement in different language.

This passage ought to be carefully observed, that we may correct a vice which is natural to us, that of measuring the power of God by our own standard. Not only does our feebleness place us far below the wisdom of God; but we are wicked and depraved judges of his works, and cannot be induced to take any other view of them than of what comes within the reach of the ability and wisdom of men. But we ought always to remember his almighty power, and especially when our own reason and judgment fail us. Thus, when the Church is oppressed by tyrants to such a degree that there appears to be no hope of deliverance, let us know that the Lord will lay them low, and, by trampling on their pride and abasing their strength, will shew that they are his “thrashing-floor;” for the subject of this prediction was not a person of mean rank, but the most powerful and flourishing of all monarchies. The more they have exalted themselves, the more quickly will they be destroyed, and the Lord will execute his “thrashing” upon them. Let us learn that what the Lord has here given as a manifestation of inconceivable ruin, applies to persons of the same stamp.

That which I have heard from the Lord of hosts. When he says that he has “heard it from the Lord of hosts,” he sets a seal, as it were, on his prophecy; for he declares that he has not brought forward his own conjectures, but has received it from the Lord himself. Here it is worthy of our notice, that the servants of God ought to be fortified by this boldness to speak in the name of God, as Peter also exhorts, “He that speaketh, let him speak as the oracles of God.” (1 Peter 4:11.) Impostors also boast of the name of God, but his faithful servants have the testimony of their conscience that they bring forward nothing but what God has enjoined. Observe, also, that this confirmation was highly necessary, for the whole world trembled at the resources of this powerful monarchy.

From the Lord of hosts, the God of Israel. It is not without reason that he gives to God these two appellations. As to the former, it is indeed a title which always applies to God; but here, undoubtedly, the Prophet had his eye on the matter in hand, in order to contrast the power of God with all the troops of the Babylonians; for God has not a single army, but innumerable armies, to subdue his enemies. Again, he calls him “the God of Israel,” because by destroying Babylon he shewed himself to be the defender and guardian of his people; for the overthrow of that monarchy procured freedom for the Jews. In short, all these things were done for the sake of the Church, which the Prophet has here in view; for it is not the Babylonians, who undoubtedly laughed at these predictions, but believers, whom he exhorts to rest assured that, though they were oppressed by the Babylonians, and scattered and tossed about, still God would take care of them.

11. The burden of Dumah. It is evident from Genesis 25:14, that this nation was descended from a son of Ishmael, to whom this name was given, and hence his posterity are called Dumeans. {Bogus footnote} The cause of their destruction, which is here foretold, cannot be known with certainty, and this prophecy is obscure on account of its brevity. Yet we ought always to remember what I have formerly remarked, that it was proper that the Jews should be fortified against the dreadful stumbling-blocks which were approaching. When so many changes take place, particularly if the world is turned upside down, and if there is a rapid succession of events, we are perplexed and entertain doubts whether all things happen at random and by chance, or are regulated by the providence of God. The Lord therefore shews that it is he who effects this revolution, and renews the state of the world, that we may learn that nothing here is of long duration, and may have our whole heart and our whole aim directed to the reign of Christ, which alone is everlasting.

Since therefore these changes were near at hand, it was proper that the Jews should be forewarned, that when the event followed, they should call them to remembrance, contemplate the wisdom of God, and strengthen their faith. Besides, there is no room to doubt that the Jews were harassed by various thoughts, when they saw the whole world shaken on all sides, and desired to have some means of avoiding those storms and tempests; for we always wish to be in safety and beyond the reach of danger. Some might have wished to find new abodes, that they might better provide for their own safety; but when storms raged on every hand, they were reminded to remain at home, and to believe that no safer habitation could anywhere be found than in the company of the godly.

This example ought also to be a warning to many who separate themselves from the Church through fear of danger, and do not consider that a greater danger awaits them out of it. These thoughts might therefore distress the Jews, for we have seen in the eighth chapter that their minds were restless. {Bogus footnote} When they were thus tossed about in uncertainty, and fleeing to foreign nations, they would naturally lose heart; and this, I think, is the chief reason why the destruction of the Dumeans is foretold, namely, that the Jews might seek God with their whole heart, and that above all things they might commit to his care the safety of the Church. Let us therefore learn to keep ourselves within the Church, though she be afflicted by various calamities, and let us bear patiently the fatherly chastisements which are inflicted on children, instead of choosing to go astray, that we may drink the dregs which choke the wicked. (Psalm 75:8; Isaiah 51:17.) What shall become of strangers and reprobates, if children are thus chastised? (1 Peter 4:17, 18.) Yet it is possible that the chosen people suffered some molestation from the people of God, when their neighbors assailed them on every side.

Out of Seir. Mount Seir, as we learn from the book of Genesis, was a mountain of the Edomites. (Genesis 14:6; 32:3; 36:8, 9.) Under the name of this mountain he includes the whole kingdom. In this place he represents, as in a picture, those things which called for an earnest address.

Watchman, what of the night? It is probable that the Edomites, who put the question, were not at a great distance from them, and that they were solicitous about the danger as one in which they were themselves involved. He introduces them as inquiring at the “watchman,” not through curiosity, but with a view to their own advantage, what he had observed in “the night,” just as when one has asked a question, a second and a third person follow him, asking the same thing. This is the meaning of the repetition, that the inquiry is made not by one individual only, but by many persons, as commonly happens in cases of doubt and perplexity, when every man is afraid on his own account, and does not believe what is said by others.

12. The morning cometh. This means that the anxiety will not last merely for a single day, or for a short time, as if the watchman had replied, “What I tell you to-day, I will tell you again to-morrow; if you are afraid now, you will also be afraid to-morrow.” It is a most wretched condition when men are tortured with anxiety, in such a manner that they hang in a state of doubt between death and life; and it is that dismal curse which the Lord threatens against wicked men by Moses,

“Would that I lived till the evening; and in the evening, would that I saw the dawn!” (Deuteronomy 28:67.)

The godly indeed are beset with many dangers, but they know that they and their life are committed to the hand of God, and even in the jaws of death they see life, or at least soothe their uneasy fears by hope and patience. But the wicked always tremble, and not only are tormented by alarm, but waste away in their sorrows.

Return, come. These words may be explained in two ways; either that if they run continually, they will lose their pains, or in this way, “If any among you be more careful, let them go to Dumah, and there let them tremble more than in their native country, for nowhere will they be safe.” But since God always takes care of his Church, nowhere shall we find a safer retreat, even though we shall compass sea and land.

13. The burden upon Arabia. He now passes on to the Arabians, and foretells that they too, in their own turn, will be dragged to the judgment-seat of God; so that he does not leave unnoticed any of the nations which were known to the Jews. He declares that they will be seized with such fear that they will leave their houses and flee into the woods; and he states the direction in which they will flee, that is, to “Dedanim.”

14. To meet the thirsty bring waters. {Bogus footnote} He heightens the description of that trembling with which the Lord had determined to strike the Arabians in such a manner that they thought of nothing but flight, and did not take time even to collect those things which were necessary for the journey. Isaiah therefore declares that the Arabians will come into the country of Dedanim, empty and destitute of all things, and that they will not be provided with any food. On this account he exhorts the inhabitants to go out and meet them with bread and water, because otherwise they will faint through the want of the necessaries of life.

I am aware that this passage is explained differently by some commentators, who think that the Prophet mocks at the Arabians, who had been cruel and barbarous towards the Jews; as if he had said, “How gladly you would now bring water to the thirsty!” But that exposition is too constrained. And yet I do not deny that they received the reward of their cruelty, when they ran hither and thither in a state of hunger. But the meaning which I have given is twofold, {Bogus footnote} that the Arabians in their flight will be so wretched that they will not even have the necessary supply of water, and they will therefore faint with thirst, if they do not quickly receive assistance; and he intimates that there will be a scarcity both of food and of drink. He calls on the neighbors to render assistance; not to exhort them to do their duty, but to state the fact more clearly; and he enjoins them to give their bread to them, not because it is deserved, but because they are suffering extreme want. Yet as it is founded on the common law of nature and humanity, the Prophet indirectly insinuates that the hungry and thirsty are defrauded of their bread, when food is denied to them.

15. For they flee from the face of the swords. {Bogus footnote} He means that the calamity will be dreadful, and that the Arabians will have good reason for betaking themselves to flight, because the enemies will pursue them with arms and with swords, so that they will have no other way of providing for their safety than by flight. The reason why he foretells this defeat is plain enough; for it was necessary that the Jews should obtain early information of that which should happen long after, that they might learn that the world is governed by the providence of God and not by chance, and likewise that they should be taught by the example of others to behold God as the judge of all nations, wherever they turned their eyes. We do not know, and history does not inform us, whether or not the Arabians were enemies of the Jews. However that may be, it is certain that these things are spoken for the consolation of the godly, that they may behold the justice of God towards all nations, and may acknowledge that his judgment-seat is at Jerusalem, from which he will pronounce judgment on the whole world.

16. For thus hath the Lord said to me. He adds that this defeat of the Arabians, of which he prophesied, is close at hand; which tended greatly to comfort the godly. We are naturally fiery, and do not willingly allow the object of our desire to be delayed; and the Lord takes into account our weakness in this respect, when he says that he hastens his work. He therefore declares that he prophesies of things which shall happen, not after many ages, but immediately, that the Jews may bear more patiently their afflictions, from which they know that they will be delivered in a short time.

Yet a year according to the years of the hireling. Of the metaphor of “the year of the hireling,” which he adds for the purpose of stating the matter more fully, we have already spoken. {Bogus footnote} It means that the time will not be delayed. The same comparison is used by heathen authors, where they intend to describe a day appointed and desired; as appears from that passage in Horace, “The day appears long to those who must render an account of their work.” {Bogus footnote}

17. And the residue of the archers. He threatens that this slaughter will not be the end of their evils, because if there be any residue in Arabia, they will gradually decrease; as if he had said, “The Lord will not merely impoverish the Arabians by a single battle, but will pursue to the very utmost, till all hope of relief is taken away, and they are utterly exterminated.” Such is the vengeance which he executes against the ungodly, while he moderates the punishment which he inflicts on the godly, that they may not be entirely destroyed.

Of the mighty men. He means warlike men and those who were fit to carry arms, and says, that although they escaped that slaughter, still they will be cut off at their own time. He formerly threatened similar chastisements against the Jews, but always accompanied by a promise which was fitted to alleviate their grief or at least to guard them against despair. It frequently happens that the children of God are afflicted as severely as the reprobate, or even with greater severity; but the hope of favor which is held out distinguishes them from the whole world. Again, when we learn that God visits on the wicked deadly vengeance, this is no reason why we should be immoderately grieved even at the heaviest punishments; but, on the contrary, we ought to draw from it this consolation, that he chastises them gently, and “does not give them over to death.” (Psalm 118:18.)

The God of Israel hath spoken it. The Prophet shews, as we have frequently remarked on former occasions, that we ought not only to acknowledge that these things happened by divine appointment, but that they were appointed by that God whom Israel adores. All men are sometimes constrained to rise to the acknowledgment of God, though they are disposed to believe in chance, because the thought that there is a God in heaven comes into their minds, whether they will or not, and that both in prosperity and in adversity; but then they imagine a Deity according to their own fancy, either in heaven or on earth. Since therefore irreligious men idly and foolishly imagine a God according to their own pleasure, the Prophet directs the Jews to that God whom they adore, that they may know the distinguished privilege which they enjoy in being placed under his guardianship and protection. Nor is it enough that we adore some God as governor of the world, but we must acknowledge the true God, who revealed himself to the fathers, and hath manifested himself to us in Christ. And this ought to be earnestly maintained, in opposition to the profane thoughts of many persons who contrive some strange and confused notion of a Deity, because they dare not openly deny God.

CHAPTER 22

Isaiah Chapter 22:1-25

1. The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the house-tops?

1. Onus vallis visionis. Quid tibi hic, (vel, nunc?) quia tu universa conscendisti super tecta?

2. Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle.

2. Strepituum plena, urbs turbulenta, civitas exultans; interfecti tui non interfecti gladio, et non mortui in prælio.

3. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far.

3. Cuncti principes tui profugerunt parita ab arcu; vincti sunt. Omnes, inquam, in te reperti vincti sunt pariter, qui a longinquo fugerunt.

4. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people.

4. Propterea dixi, Desistite a me; amarus ero in fletu meo, ne contendatis me consolari super vastatione filiæ populi mei.

5. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.

5. Quoniam dies perturbationis, et conculcationis, et anxietatis Domino Iehovæ exercituum in valle visionis, diruenti urbem, et clamor ad montem.

6. And Elam bare the quiver with chariots of men and horsemen, and Kir uncovered the shield.

6. Atqui Elam portans pharetram in curru hominis, equitum, inquam, et Ceir nudans clypeum.

7. And it shall come to pass, that thy choicest valleys shall be full of chariots, and the horsemen shall set themselves in array at the gate.

7. Et fuit ut electio vallium tuarum repleta sit curribus, et equites instruendo instruerent ad portam.

8. And he discovered the covering of Judah, and thou didst look in that day to the armour of the house of the forest.

8. Et transtulit operimentum Iuda; et respexisti in die illa ad armaturam domus saltus.

9. Ye have seen also the breaches of the city of David, that they are many; and ye gathered together the waters of the lower pool:

9. Et interruptiones civitatis David vidistis, quæ multæ erant; et collegistis aquas piscinæ inferioris.

10. And ye have numbered the houses of Jerusalem, and the houses have ye broken down to fortify the wall.

10. Et domos Ierusalem numerastis; et domos diruistis ad muniendum murum.

11. Ye made also a ditch between the two walls for the water of the old pool: but ye have not looked unto the maker thereof, neither had respect unto him that fashioned it long ago.

11. Fossam quoque fecistis inter muros, aquis piscinæ veteris, et non respexistis ad fictorum ejus, et opificem ejus ab antiquo (vel, eminus) non vidistis.

12. And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth:

12. Porro vocavit Dominus Iehova exercituum in die isto ad fletum et lamentum, ad calvitium et cincturam sacci.

13. And behold joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine: let us eat and drink, for to-morrow we shall die.

13. Et ecce gaudium et lætitia, occidere bovem, mactare ovem, edere carnes, et bibere vinum, comedere, inquam, et bibere; quia cras moriemur.

14. 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.

14. Id revelatum est auribus Iehovæ exercituum, Si remittetur vobis hæc iniquitas, donec moriamini, dicit Dominus Iehova exercituum.

15. Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say,

15. Sic dicit Dominus Iehova exercituum, Vade, ingredere ad fautorem istum, ad Sabna præfectum domus.

16. What hast thou here, and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock?

16. Quid tibi hic? et quis tibi hic? quod tibi hic excideris sepulchrum, sicut qui in excelso excidit sepulchrum suum, aut qui in rupe sculpit habitaculum sibi.

17. Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee.

17. Ecce Iehova traducet te traductione insigni, et operiendo operiet te.

18. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord's house.

18. Convolvendo volvet te convolutione, quasi globam in terram longinquam manibus; ibi morieris; et ibi currus gloriæ tuæ ignominia domus domini tui.

19. And I will drive thee from thy station, and from thy state shall he pull thee down.

19. Et propulsabo te de statione tua, et de sede tua te expellet.

20. And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah;

20. Et erit in die illa: vocabo servum meum Eliakim, filium Helciæ.

21. And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand; and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.

21. Et induam eum vestibus tuis, et balteo tuo roborabo eum; et potestatem tuam tradam in manum ejus, et erit pater incolæ Ierusalem et domi Iuda.

22. And the key of the house of David will I lay upon his shoulder: so he shall open, and none shall shut; and he shall shut, and none shall open.

22. Et ponem clavem domus David super humerum ejus; aperiet, et nemo claudet; claudet, et nemo aperiet.

23. And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father's house.

23. Et figam eum veluti clavum in loco fideli; eritque in solium gloriæ domui patris sui.

24. And they shall hang upon him all the glory of his father's house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons.

24. Et suspendent ab eo omnem gloriam domus patris sui, nepotes et pronepotes, omnia vasa minora, a vasis craterarum ad cuncta vasa melodiarum.

25. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it

25. In die illa, dicit Iehova exercituum, recedet clavus fixus in loco fideli, frangetur et cadet, et dissipabitur onus quod fuit super ipsum; quia Iehova loquutus est.

CHAPTER 21

Is 21:1-10. Repetition of the Assurance Given in the Thirteenth and Fourteenth Chapters to the Jews About to Be Captives in Babylon, that Their Enemy Should Be Destroyed and They Be Delivered.

He does not narrate the event, but graphically supposes himself a watchman in Babylon, beholding the events as they pass.

1. desert--the champaign between Babylon and Persia; it was once a desert, and it was to become so again.

of the sea--The plain was covered with the water of the Euphrates like a "sea" (Jr 51:13, 36; so Is 11:15, the Nile), until Semiramis raised great dams against it. Cyrus removed these dykes, and so converted the whole country again into a vast desert marsh.

whirlwinds in the south--(Job 37:9; Zec 9:14). The south wind comes upon Babylon from the deserts of Arabia, and its violence is the greater from its course being unbroken along the plain (Job 1:19).

desert--the plain between Babylon and Persia.

terrible land--Media; to guard against which was the object of Nitocris' great works [Herodotus, 1.185]. Compare as to "terrible" applied to a wilderness, as being full of unknown dangers, De 1:29.

2. dealeth treacherously--referring to the military stratagem employed by Cyrus in taking Babylon. It may be translated, "is repaid with treachery"; then the subject of the verb is Babylon. She is repaid in her own coin; Is 33:1; Ha 2:8, favor this.

Go up--Isaiah abruptly recites the order which he hears God giving to the Persians, the instruments of His vengeance (Is 13:3, 17).

Elam--a province of Persia, the original place of their settlement (Ge 10:22), east of the Euphrates. The name "Persia" was not in use until the captivity; it means a "horseman"; Cyrus first trained the Persians in horsemanship. It is a mark of authenticity that the name is not found before Daniel and Ezekiel [Bochart].

thereof--the "sighing" caused by Babylon (Is 14:7, 8).

3. Isaiah imagines himself among the exiles in Babylon and cannot help feeling moved by the calamities which come on it. So for Moab (Is 15:5; 16:11).

pain--(Compare Is 13:8; Eze 30:4, 19; Na 2:10).

at the hearing--The Hebrew may mean, "I was so bowed down that I could not hear; I was so dismayed that I could not see" (Ge 16:2; Psa 69:23) [Maurer].

4. panted--"is bewildered" [Barnes].

night of my pleasure--The prophet supposes himself one of the banqueters at Belshazzar's feast, on the night that Babylon was about to be taken by surprise; hence his expression, "my pleasure" (Is 14:11; Jr 51:39; Da 5:1-31).

5. Prepare the table--namely, the feast in Babylon; during which Cyrus opened the dykes made by Semiramis to confine the Euphrates to one channel and suffered them to overflow the country, so that he could enter Babylon by the channel of the river. Isaiah first represents the king ordering the feast to be got ready. The suddenness of the irruption of the foe is graphically expressed by the rapid turn in the language to an alarm addressed to the Babylonian princes, "Arise," &c. (compare Is 22:13). Maurer translates, "They prepare the table," &c. But see Is 8:9.

watch in ... watchtower--rather, "set the watch." This done, they thought they might feast in entire security. Babylon had many watchtowers on its walls.

anoint ... shield--This was done to prevent the leather of the shield becoming hard and liable to crack. "Make ready for defense"; the mention of the "shield" alone implies that it is the Babylonian revellers who are called on to prepare for instant self-defense. Horsley translates, "Grip the oiled shield."

6. Go, set a watchman, let him declare what he seeth--God's direction to Isaiah to set a watchman to "declare" what he sees. But as in Is 21:10, Isaiah himself is represented as the one who "declared." Horsley makes him the "watchman," and translates, "Come, let him who standeth on the watchtower report what he seeth."

7. chariot, &c.--rather, "a body of riders," namely, some riding in pairs on horses (literally, "pairs of horsemen," that is, two abreast), others on asses, others on camels (compare Is 21:9; Is 22:6). "Chariot" is not appropriate to be joined, as English Version translates, with "asses"; the Hebrew means plainly in Is 21:7, as in Is 21:9, "a body of men riding." The Persians used asses and camels for war [Maurer]. Horsley translates, "One drawn in a car, with a pair of riders, drawn by an ass, drawn by a camel"; Cyrus is the man; the car drawn by a camel and ass yoked together and driven by two postilions, one on each, is the joint army of Medes and Persians under their respective leaders. He thinks the more ancient military cars were driven by men riding on the beasts that drew them; Is 21:9 favors this.

8. A lion--rather, "(The watchman) cried, I am as a lion"; so as is understood (Is 62:5; Psa 11:1). The point of comparison to "a lion" is in Re 10:3, the loudness of the cry. But here it is rather his vigilance. The lion's eyelids are short, so that, even when asleep, he seems to be on the watch, awake; hence he was painted on doors of temples as the symbol of watchfulness, guarding the place (Hor. Apollo) [Horsley].

9. chariot of men--chariots with men in them; or rather, the same body of riders, horsemen two abreast, as in Is 21:7 [Maurer]. But Horsley, "The man drawn in a car with a pair of riders." The first half of this verse describes what the watchman sees; the second half, what the watchman says, in consequence of what he sees. In the interval between Is 21:7 and Is 21:9, the overthrow of Babylon by the horsemen, or man in the car, is accomplished. The overthrow needed to be announced to the prophet by the watchman, owing to the great extent of the city. Herodotus (1.131) says that one part of the city was captured some time before the other received the tidings of it.

answered--not to something said previously, but in reference to the subject in the mind of the writer, to be collected from the preceding discourse: proclaimeth (Job 3:2, Margin; Da 2:26; Ac 5:8).

fallen ... fallen--The repetition expresses emphasis and certainty (Psa 92:9; 93:3; compare Jr 51:8; Re 18:2).

images--Bel, Merodach, &c. (Jr 50:2; 51:44, 52). The Persians had no images, temples, or altars, and charged the makers of such with madness [Herodotus 1.131]; therefore they dashed the Babylonian "images broken unto the ground."

10. my threshing--that is, my people (the Jews) trodden down by Babylon.

corn of my floor--Hebrew, "my son of the floor," that is, my people, treated as corn laid on the floor for threshing; implying, too, that by affliction, a remnant (grain) would be separated from the ungodly (chaff) [Maurer]. Horsley translates, "O thou object of my unremitting prophetic pains." See Is 28:27, 28. Some, from Jr 51:33, make Babylon the object of the threshing; but Isaiah is plainly addressing his countrymen, as the next words show, not the Babylonians.

Is 21:11, 12. A Prophecy to the Idumeans Who Taunted the Afflicted Jews in the Babylonish Captivity.

One out of Seir asks, What of the night? Is there a hope of the dawn of deliverance? Isaiah replies, The morning is beginning to dawn (to us); but night is also coming (to you). Compare Psa 137:7. The Hebrew captives would be delivered, and taunting Edom punished. If the Idumean wish to ask again, he may do so; if he wishes an answer of peace for his country, then let him "return (repent), come" [Barnes].

11. Dumah--a tribe and region of Ishmael in Arabia (Ge 25:14; 1Ch 1:30); now called Dumah the Stony, situated on the confines of Arabia and the Syrian desert; a part put for the whole of Edom. Vitringa thinks "Dumah," Hebrew, "silence," is here used for Idumea, to imply that it was soon to be reduced to silence or destruction.

Seir--the principal mountain in Idumea, south of the Dead Sea, in Arabia-Petræa. "He calleth" ought to be rather, "There is a call from Seir."

to me--Isaiah. So the heathen Balak and Ahaziah received oracles from a Hebrew prophet.

Watchman--the prophet (Is 62:6; Jr 6:17), so called, because, like a watchman on the lookout from a tower, he announces future events which he sees in prophetic vision (Ha 2:1, 2).

what of the night--What tidings have you to give as to the state of the night? Rather, "What remains of the night?" How much of it is past? [Maurer]. "Night" means calamity (Job 35:10; Mi 3:6), which, then, in the wars between Egypt and Assyria, pressed sore on Edom; or on Judah (if, as Barnes thinks, the question is asked in mockery of the suffering Jews in Babylon). The repetition of the question marks, in the former view, the anxiety of the Idumeans.

12. Reply of the prophet, The morning (prosperity) cometh, and (soon after follows) the night (adversity). Though you, Idumeans, may have a gleam of prosperity, it will soon be followed by adversity again. Otherwise, as Barnes, "Prosperity cometh (to the Jews) to be quickly followed by adversity (to you, Idumeans, who exult in the fall of Jerusalem, have seized on the southern part of their land in their absence during the captivity, and now deride them by your question)" (Is 34:5-7). This view is favored by Ob 10-21.

if ye will inquire, inquire--If ye choose to consult me again, do so (similar phrases occur in Ge 43:14; 2Ki 7:4; Es 4:16).

return, come--"Be converted to God (and then), come" [Gesenius]; you will then receive a more favorable answer.

Is 21:13-17. Prophecy that Arabia Would Be Overrun by a Foreign Foe within a Year.

Probably in the wars between Assyria and Egypt; Idumea and Arabia lay somewhat on the intermediate line of march.

13. upon--that is, respecting.

forest--not a grove of trees, but a region of thick underwood, rugged and inaccessible; for Arabia has no forest of trees.

travelling companies--caravans: ye shall be driven through fear of the foe to unfrequented routes (Is 33:8; Jud 5:6; Jr 49:8 is parallel to this passage).

Dedanim--In North Arabia (Ge 25:3; Jr 25:23; Eze 25:13; 27:20; a different "Dedan" occurs Ge 10:7).

14. Tema--a kindred tribe: an oasis in that region (Jr 25:23). The Temeans give water to the faint and thirsting Dedanites; the greatest act of hospitality in the burning lands of the East, where water is so scarce.

prevented--that is, anticipated the wants of the fugitive Dedanites by supplying bread (Ge 14:18).

their bread--rather, "his (the fugitive's) bread"; the bread due to him, necessary for his support; so "thy grave" (Is 14:19), [Maurer].

15. they--the fugitive Dedanites and other Arabs.

16. years of ... hireling--(See on Is 16:14).

Kedar--a wandering tribe (Psa 120:5). North of Arabia-Petræa, and south of Arabia-Deserta; put for Arabia in general.

17. residue ... diminished--The remnant of Arab warriors, famous in the bow, left after the invasion, shall be small.

The desert of the sea - This plainly means Babylon, which is the subject of the prophecy. The country about Babylon, and especially below it towards the sea, was a great flat morass, overflowed by the Euphrates and Tigris. It became habitable by being drained by the many canals that were made in it.

Herodotus, lib. 1:184, says that "Semiramis confined the Euphrates within its channel by raising great dams against it; for before it overflowed the whole country like a sea." And Abydenus, (quoting Megasthenes, apud Euseb. Praep. Evang. 9:41), speaking of the building of Babylon by Nebuchadonosor, says, "it is reported that all this part was covered with water and was called the sea; and that Belus drew off the waters, conveying them into proper receptacles, and surrounded Babylon with a wall." When the Euphrates was turned out of its channel by Cyrus, it was suffered still to drown the neighboring country; and, the Persian government, which did not favor the place, taking no care to remedy this inconvenience, it became in time a great barren morassy desert, which event the title of the prophecy may perhaps intimate. Such it was originally; such it became after the taking of the city by Cyrus; and such it continues to this day.

As whirlwinds in the south "Like the southern tempests" - The most vehement storms to which Judea was subject came from the desert country to the south of it. "Out of the south cometh the whirlwind," Job 37:9. "And there came a great wind from the wilderness, and smote the four corners of the house," Job 1:19. For the situation of Idumea, the country (as I suppose) of Job, see Lam 4:21 compared with Job 1:1, was the same in this respect with that of Judea: - "And Jehovah shall appear over them,

And his arrow shall go forth as the lightning;

And the Lord Jehovah shall sound the trumpet;

And shall march in the whirlwinds of the south." Zac 9:14.

The treacherous dealer dealeth treacherously, and the spoiler spoileth "The plunderer is plundered, and the destroyer is destroyed" - הבוגד בוגד והשודד שודד habboged boged vehashshoded shoded. The MSS. vary in expressing or omitting the ו vau, in these four words. Ten MSS. of Kennicott are without the ו vau in the second word, and eight MSS. are without the ו vau in the fourth word; which justifies Symmachus, who has rendered them passively: ὁ αθετων αθετειται και ὁ ταλαιπωριζων ταλαιπωρει. He read בגוד שדוד bagud shadud. Cocceius (Lexicon in voce) observes that the Chaldee very often renders the verb בגד bagad, by בזז bazaz, he spoiled; and in this place, and in Isa 33:1, by the equivalent word אנס anas, to press, give trouble; and in Isa 24:16 both by אנס anas and בזז bazaz; and the Syriac in this place renders it by טלם talam, he oppressed.

All the sighing thereof have I made to cease "I have put an end to all her vexations" - Hebrews "Her sighing; that is, the sighing caused by her." So Kimchi on the place: "It means those who groaned through fear of him: for the suffixes of the nouns refer both to the agent and the patient. All those who groaned before the face of the king of Babylon he caused to rest;" Chald. And so likewise Ephrem Syr. in loc., edit. Assemani: "His groans, viz., the grief and tears which the Chaldeans occasioned through the rest of the nations."

Prepare the table "The table is prepared" - In Hebrew the verbs are in the infinitive mood absolute, as in Eze 1:14 : "And the animals ran and returned, רצוא ושוב ratso veshob, like the appearance of the lightning;" just as the Latins say, currere et reverti, for currebant et revertebantur. See Isa 33:11 (note), and the note there.

Arise, ye princes, and anoint the shield - Kimchi observes that several of the rabbins understood this of Belshazzar's impious feast and death. The king of a people is termed the shield, because he is their defense. The command, Anoint the shield, is the same with Anoint a new king. Belshazzar being now suddenly slain, while they were all eating and drinking, he advises the princes, whose business it was, to make speed and anoint another in his stead.

And he saw a chariot, etc. "And he saw a chariot with two riders; a rider on an ass, a rider on a camel" - This passage is extremely obscure from the ambiguity of the term רכב recheb, which is used three times, and which signifies a chariot, or any other vehicle, or the rider in it; or a rider on a horse, or any other animal; or a company of chariots, or riders. The prophet may possibly mean a cavalry in two parts, with two sorts of riders; riders on asses or mules, and riders on camels; or led on by two riders, one on an ass, and one on a camel. However, so far it is pretty clear, that Darius and Cyrus, the Medes and the Persians, are intended to be distinguished by the two riders on the two sorts of cattle. It appears from Herodotus, 1:80, that the baggage of Cyrus' army was carried on camels. In his engagement with Croesus, he took off the baggage from the camels, and mounted his horsemen upon them; the enemy's horses, offended with the smell of the camels, turned back and fled. - L.

And he cried, A lion "He that looked out on the watch" - The present reading, אריה aryeh, a lion, is so unintelligible, and the mistake so obvious, that I make no doubt that the true reading is הראה haroeh, the seer; as the Syriac translator manifestly found it in his copy, who renders it by דקוא duka, a watchman.

Here cometh a chariot of men, etc. "A man, one of the two riders" - So the Syriac understands it, and Ephrem Syr.

O my threshing - "O thou, the object upon which I shall exercise the severity of my discipline; that shalt lie under my afflicting hand, like corn spread upon the floor to be threshed out and winnowed, to separate the chaff from the wheat!" The image of threshing is frequently used by the Hebrew poets, with great elegance and force, to express the punishment of the wicked and the trial of the good, or the utter dispersion and destruction of God's enemies. Of the different ways of threshing in use among the Hebrews, and the manner of performing them, see the note on Isa 28:27 (note).

Our translators have taken the liberty of using the word threshing in a passive sense, to express the object or matter that is threshed; in which I have followed them, not being able to express it more properly, without departing too much from the form and letter of the original. "Son of my floor," Hebrews It is an idiom of the Hebrew language to call the effect, the object, the adjunct, any thing that belongs in almost any way to another, the son of it. "O my threshing." The prophet abruptly breaks off the speech of God; and instead of continuing it in the form in which he had begun, and in the person of God, "This I declare unto you by my prophet," he changes the form of address, and adds, in his own person, "This I declare unto you from God."

The burden of Dumah "The oracle concerning Dumah" - Pro דומה Dumah, Codex R. Meiri habet אדום Edom; and so the Septuagint, Vid. Kimchi ad h. 50. Biblia Michaelis, Halae, 1720, not. ad 50. See also De Rossi. Bishop Lowth translates the prophecy thus: -

11. The Oracle Concerning Dumah.

A voice crieth to me from Seir:

Watchman, what from the night?

Watchman, what from the night?

12. The watchman replieth: -

The morning cometh, and also the night.

If ye will inquire, inquire ye: come again.

This differs very little from our common Version. One of Kennicott's MSS., and one of my own, omit the repetition, "Watchman, what from the night?"

This prophecy, from the uncertainty of the occasion on which it was uttered, and from the brevity of the expression, is extremely obscure. The Edomites as well as the Jews were subdued by the Babylonians. They inquire of the prophet how long their subjection is to last: he intimates that the Jews should be delivered from their captivity; not so the Edomites. Thus far the interpretation seems to carry with it some degree of probability. What the meaning of the last line may be, I cannot pretend to divine. In this difficulty the Hebrew MSS. give no assistance. The MSS. of the Septuagint, and the fragments of the other Greek Versions, give some variations, but no light. This being the case, I thought it best to give an exact literal translation of the whole two verses, which may serve to enable the English reader to judge in some measure of the foundation of the various interpretations that have been given of them.

The burden of Dumah. - R. D. Kimchi says, "His father understood this of the destruction of Dumah (one of the cities of the Ishmaelites) by the inhabitants of Seir; and that they inquired of the prophet to know the particular time in which God had given them a commission against it. The prophet answered: The morning - the time of success to you, cometh, is just at hand; and the night - the time of utter destruction to the inhabitants of Dumah, is also ready." I have heard the words applied in the way of general exhortation.

1. Every minister of God is a watchman. He is continually watching for the safety and interests of his people, and looking for the counsel of God that he may be properly qualified to warn and to comfort.

2. Such are often called to denounce heavy judgments; they have the burden of the word of the Lord to denounce against the impenitent, the backslider, the lukewarm, and the careless.

3. When the watchman threatens judgments, some are awakened, and some mock: Watchman, what of the night? "What are the judgments thou threatenest, and when are they to take place?"

4. To this question, whether seriously or tauntingly proposed, the watchman answers:

1. The morning cometh - there is a time of repentance granted; a morning of God's long-suffering kindness now appears: and also the night - the time in which God will no longer wait to be gracious, but will cut you off as cumberers of the ground.

2. But if you will inquire seriously how you are to escape God's judgments, inquire ye.

3. There is still a door of hope; continue to pray for mercy.

4. Return from your iniquities.

5. Come to God, through Christ, that ye may obtain salvation.

The burden upon Arabia "The oracle concerning Arabia" - This title is of doubtful authority. In the first place, because it is not in many of the MSS. of the Septuagint; it is in MSS. Pachom. and 1. D. 2. only, as far as I can find with certainty. Secondly, from the singularity of the phraseology; for משא massa is generally prefixed to its object without a preposition, as משא בבל massa babel; and never but in this place with the preposition ב beth. Besides, as the word בערב baarab occurs at the very beginning of the prophecy itself, the first word but one, it is much to be suspected that some one, taking it for a proper name and the object of the prophecy, might note it as such by the words משא בערב massa baarab written in the margin, which he might easily transfer to the text. The Septuagint did not take it for a proper name, but render it εν τῳ δρυμῳ ἑσπερας, "in the forest, in the evening," and so the Chaldee, which I follow; for otherwise, the forest in Arabia is so indeterminate and vague a description, that in effect it means nothing at all. This observation might have been of good use in clearing up the foregoing very obscure prophecy, if any light had arisen from joining the two together by removing the separating title; but I see no connection between them. The Arabic Version has, "The prophecy concerning the Arabians, and the children of Chedar."

This prophecy was to have been fulfilled within a year of the time of its delivery, see Isa 21:16; and it was probably delivered about the same time with the rest in this part of the book, that is, soon before or after the 14th of Hezekiah, the year of Sennacherib's invasion. In his first march into Judea, or in his return from the Egyptian expedition, he might perhaps overrun these several clans of Arabians; their distress on some such occasion is the subject of this prophecy. - L.

The land of Tema "The southern country" - Θαιμαν, Sept.; Austri, Vulg. They read תימן teiman, which seems to be right; for probably the inhabitants of Tema might be involved in the same calamity with their brethren and neighbors of Kedar, and not in a condition to give them assistance, and to relieve them, in their flight before the enemy, with bread and water. To bring forth bread and water is an instance of common humanity in such cases of distress; especially in those desert countries in which the common necessaries of life, more particularly water, are not easily to be met with or procured. Moses forbids the Ammonite and Moabite to be admitted into the congregation of the Lord to the tenth generation. One reason which he gives for this reprobation is their omission of the common offices of humanity towards the Israelites; "because they met them not with bread and water in the way, when they came forth out of Egypt," Deu 23:4.

The archers, the mighty men of the children of Kedar "The mighty bowmen of the sons of Kedar" - Sagittariorum fortium, Vulg.; transposing the two words, and reading גבורי קשה gibborey kesheth; which seems to be right. The strong men of the bow, the most excellent archers.

For the Lord - hath spoken it "For Jehovah hath spoken it" - The prophetic Carmina of Marcius, foretelling the battle of Cannae, lib. 25:12, conclude with the same kind of solemn form: Nam mihi ita Jupiter fatus est; "Thus hath Jupiter spoken to me." Observe that the word נאם naam, to pronounce, to declare, is the solemn word appropriated to the delivering of prophecies: "Behold, I am against the prophets, saith (נאם naam, pronounceth) Jehovah, who use their tongues, וינאמו נאם vaiyinamu neum, and solemnly pronounce, He hath pronounced it;" Jer 23:31. What God says shall most assuredly come to pass; he cannot be deceived.

The plain - Of Babylon, which lay in a very plain country. And the title of the sea might well be given to the waters of Babylon, because of the great plenty and multitude of them. South - In those parts which lay southward from Judea, where there were many and great deserts. Pass through - As meeting with no opposition. It - The burden or judgment. Desert - From Media and Persia; a great desert lay between them and Chaldea. A terrible land - From the Medes, a warlike and formidable people.

A vision - A vision or prophecy, containing dreadful calamities which were to fall upon Babylon. The spoiler - The Medes and Persians used treachery as well as force against Babylon. Elam - Persia, so called, because Elam was an eminent province of Persia, bordering upon the Medes. Besiege - Namely, Babylon, ver.9. The sighing - The sighing and groaning of God's people, and other nations under the oppressions of that cruel empire.

My loins - Which he mentions with respect to the following similitude of child - bearing. Pangs - Sharp and grievous pains.

The night - In which I used to have sweet repose. He seems to have had this vision in a night. But withal this signified that horror and destruction, which should befal the Babylonians in a night of feasting and jollity. He - God, who shewed him that vision.

Prepare - Furnish it with meats and drinks. The prophet foretells what the Babylonians would be doing when their enemies were at their doors. Watch - To give us notice of any approaching danger, that in the meantime we may more securely indulge ourselves. Princes - Of Babylon: arise from the table and run to your arms. Shield - Prepare yourselves and your arms for the approaching battle. The shield is put for all their weapons of offence and defence. They used to anoint their shields with oil, to preserve and polish them, and to make them slippery.

Go set - This was now done only in a vision, but it signified what should be done really afterwards.

A chariot - Hereby he signifies the variety and abundance of warlike provisions which the Medes and Persians should have for their expedition, and particularly of chariots, whereof some were for the carriage of necessary things, and others for the battle.

A lion - The watchmen cried out, I see also a lion marching before the horsemen and chariots: which they suppose to represent Cyrus or Darius marching in the head of their armies. My lord - The watchman speaks to the prophet, who had set him in this station. Whole nights - According to thy command I have stood, and do yet stand continually, both day and night, upon my watch - tower.

Men - Not fitted with goods, but provided with men to fight. He - The prophet, who here gives an explication of the vision. He - God, by the hands of Cyrus.

Threshing - Threshing is put for the corn threshed; and the corn threshed for people sorely afflicted. This is probably spoken of Babylon. The corn - Which I will cause to be threshed upon the floor. You - Unto you my people; for all the prophecies, even concerning other nations, were published to them, and for their use and comfort.

Dumah - Of Edom or Idumea. He - The people of Dumah, one of them in the name and by the appointment of the rest. Me - To the watchman: the prophet delivers his prophecy in the form of a dialogue between the people and the watchman. Seir - Out of Edom, which is frequently called Seir. Watchman - The watchman of Edom, whom they had set as people use to do in times of great danger. Night - The people are supposed to come to him very early in the morning, to enquire what had happened in the night; which shews a state of great perplexity and fear. Night - The repetition of the words, shew the greatness of their solicitude.

The night - The night is past without any mischief, and the light of the morning is approaching; but tho' the morning is coming, it will be gone, and the night will return, and your fears with it. Come - If you will enquire, enquire: I perceive your danger is not past, and there will be occasion for farther enquiries. Therefore return, come - Come to me the next morning, and so from morning to morning.

Forest - Not as you used to do, in the houses or tents of the Arabians: whereby he implies, that that populous country should be a wilderness. Companies - In those parts travellers then did, and still do, go together in companies. Dedanim - These were merchants, who used to trade with Tyre, and their way lay thro' Arabia.

Tema - A part of Arabia. Fled - Whereby he implies, that those other Arabians, against whom this prophecy is principally directed, should be reduced to great scarcity, and forced to flee for their lives, from a bloody enemy.

A year - From the time of this prophecy: an exact year. Glory - Their power, and riches, and all things wherein they used to glory. This was executed by the Assyrians.

THE burden of the desert of the sea . As whirlewinds in the south pass through , so it cometh from the desert , from a terrible land .

Of Babylon, as is evident both from her destroyers, the Medians, v. 2. and especially from v. 9. where she is named. She seems to be called Desert Prophetically, to intimate, that although she was now a most Popular City and Kingdom, yet shortly she should be turned into a Desolate Wilderness, as was threatned ch. 13. 19. &c. But the Word here rendred Desert sometime signifies a Plain, as a very learned Interpreter hath observed, and thus it most properly agrees to Babylon and the Land about it, which Geographers note to be a very plain Country, without any Considerable Mountains in it. It is called the Desert of the Sea, because it is scituate by the Sea, as the Isles of the Sea, Est. 10. 1. are those Countries which were beside the Sea. And the Title of the Sea might well be given to the Waters of Babylon, because of the great plenty and multitude of them, the great Channel of Euphrates, and the several lesser Channels cut out, and the vast Lakes of Water; in which respects it is said to sit upon many waters, Ier. 51. 13. the Name of sea being given by the Hebrews to every great Collection of Waters.

In those Parts which lay Southward from Iudea, where there were many and great Desarts, in which the Winds have greater force. See Iob 1. 19. Ier. 4. 11.

As meeting with no stop or opposition.

The Burden or Judgment. Or, he, the Median, as it is in the next Verse.

From Media and Persia; thus expressed, either because those Countries were full of Desarts, or because a great Desart lay between them and Chaldaea, as Geographers and Historians report.

From the Medes, a warlike and formidable People, as appears both from Sacred and Prophane Writers.

Marginal references: Zech. 9 14.

2 A grievous vision is declared unto me, the treacherous dealer dealeth treacherously, and the spoiler spoileth : Go up , O Elam ; Besiege , O Media; all the sighing thereof have I made to cease.

A Vision or Prophecy, containing dreadful Calamities which were to fall upon Babylon.

This is spoken either, 1. of the Chaldeans, as their Sin, for which God sends the following Judgment: So the sence is, The Chaldeans still persist in the Practice of Treachery and Rapine, to which they have been so long accustomed: Or, 2. of the Medes and Persians, who are here noted to pay the Babylonians in their own Coin, and to use the same Treachery and Violence towards them, which they had done to others. To which purpose the Words are and may well be rendred otherwise, either thus, The treacherous dealer hath found a treacherous dealer, and the spoiler hath found a spoiler: or thus, O thou that dealest treacherously with the treacherous dealer, and that spoilest the spoiler, go up, O Elam, &c. as it followeth. These Words will be much illustrated by comparing them with Isa. 33. 1. There is no doubt to be made, but the Medes and Persians used Treachery as well as Force against Babylon: And besides other Instances now unknown, we have one upon Record, of their entertaining those two Traytors, Gadatas and Gobrias, and following their Counsel and Conduct in taking the City, which made them Partakers of their Treason.

To fight against her. These are God's Words, either giving them Command and Commission to do so, or rather foretelling what they would do; which is oft done in this form of Speech.

Persia, called Elam Synechdochically, because Elam was an eminent Province of Persia, bordering upon the Medes.

To wit, Babylon, v. 9.

Either, 1. Babylons sighing, which shall cease, because they shall have no time to sigh, or lament their Miseries, being suddenly surprised, and cut off in a moment, as they were. As God is said to seek out the wickedness of wicked men till he find none, Psal. 10. 15. when he utterly destroyeth them in or with their Sins: Or, 2. the sighing and groanings of God's People, and other Nations under the heavy Oppressions of that potent and cruel Empire; the Pronoun her, or thereof, being taken here not passively, as commonly it is; but actively, or efficiently, as sometimes it is, as Deut. 11. 25. your fear, i. e. the fear of you; and Iob 33. 7. my terrour, i. e. the terrour or dread of me upon thee.

Marginal references: Heb. hard.; Chap. 13. 17.

3 Therefore are my Ioins filled with pain; pangs have taken hold upon me, as the pangs of a woman that travelleth I was bowed down at the hearing of it, I was dismayed at the seeing of it.

Which he mentions with respect to the following Similitude of childbearing, in which the loins are sorely pained. And this the Prophet speaks, [illegible: 1+ letters]ither 1. in the Name and Person of the Babylonian. Or rather, 2. in his own Name; which is most natural, and agrees best with the last clause of the Verse, which plainly speaks of the torment which he had in the meer hearing of the Word, and seeing the Vision, and not of that which they had in the feeling of it; although the latter is implied in the former; and the Prophet expresseth his horrour in hearing and seeing, to intimate the dreadful horrour which should seize upon them when it came upon them.

Sharp and grievous pains.

Marginal references: Heb. writhed.

4 My heart panted, fearfulness afrighted me: the night of my pleasure hath he turned into fear unto me.

The night, in which I used to have a sweet Repose and Sleep. He seems to have had this Vision in a night. But withal this horrour of the Prophet by night was Typical, and did signifie that grievous horrour and destruction, which should befal the Babylonians in a night of great Feasting and Jollity, as it did Dan. 5. 1, 30.

God, who shewed him that Vision.

Into a time and matter of fear.

Marginal references: Or, my [illegible: 1+ letters]ind wandred.; Heb. put.

5 Prepare the table , watch in the watch-tower , eat, drink: arise, ye Princes , and anoint the shield .

Furnish it with Meats and Drinks, as it follows. The Prophet foretells what the Babylonians would be doing when their Enimies were at their Doors, that they would give up themselves to Feasting and Security.

To give us notice of any approaching danger, that in the mean time we may more securely indulge our selves in Mirth and Pleasures.

Either, 1. ye Medes and Persians: Whilst your Enemies the Babylonian's are feasting securely, prepare to make your Assault. Or, 2. ye Princes of Babylon: Arise from the Table and run to your Arms. Which sudden alarm and change of their Posture proceeded from Tidings out of the Watch-tower, as may be gathered from the former Clause, and is more fully expressed in the following Verses.

Prepare your selves and your Arms for the Battel approaching. The shield is put for all their weapons of Offence and Defence. They used to Anoint their Shields with Oyl, partly to preserve and polish them; and partly to make them slippery, that their Enemies Darts might not fasten in them, but slide off from them.

6 For thus hath the Lord said unto me , Go, set a watchman , let him declare what he seeth.

I speak not my own fancies, but what God hath made me to see and hear in a Vision; the Particulars whereof are related in the following Verses.

Either, 1. a Prophet; such being oft so called, as Ezek. 3. 17. & 33. 2. Or rather, 2. a Military Watchman. For this was now done onely in a Vision, which yet did foresignifie what should be done really afterwards.

To thee in Vision, to them Really.

7 And he saw a chariot with a couple of horsemen , a chariot of asses, and a chariot of camels ; and he hearkned diligently with much heed.

A short Speech, for, He told me that he saw.

Not for Burden, but for War, in which Chariots were then much used.

Attended with two Horse-men. So there were both Chariots and Troops of Horsemen. Or, with a couple of horses, as this Word is sometimes used, as 1 Sam.. 8. 11. 2 Sam. 1. 6. The Chariot was drawn with two Horses.

Two Chariots, one drawn by Asses, (under which Title some understand Mules, as being engendred of Asses) and the other by Camels. Whereby he signifies the Variety and Abundance of Warlike Provisions which the Medes and Persians should have for this Expedition, and particularly of Chariots, whereof some were for the Carriage of Necessary Things, and others for the Battel.

He carefully observed what he saw, and what he could further discover.

8 And he cried, A lion : my lord , I stand continually upon the watch-tower in the day-time, and I am set in my ward whole nights .

The sence of the Words thus rendred is this, The Watchman cried out, I see also a Lion, to wit, marching before the Horsemen and Chariots already mentioned: which they suppose to represent Cyrus or Darius marching in the Head of their Armies.

Or, as it is rendred in the Margin, and by divers others, he cried as (which Particle is oft understood, as hath been formerly and frequently noted) a lion, with a terrible Cry, as being affrighted with the Vision, and withal signifying the dreadfulness of that Judgment which was here represented as coming upon Babylon.

The Watchman speaks these Words either to God, or to the Prophet, who by command from God had set him in this Place and Station; to whom therefore he gives the following Account of his Discharge of the Work wherewith he was intrusted.

According to thy Command I have stood, and do yet stand continually, both day and night, upon my Watch-Tower.

Marginal references: Or, cried as a lion.; Hab. 2. 1.; Or, every night.

9 And behold , here cometh a chariot of men , with a couple of horsemen : and he answered and said, Babylon is fallen, is fallen: and all the graven images of her gods he hath broken unto the ground.

The sum of what I have discovered is this.

Not filled with Goods, as Chariots of Burden use to be; but providen with Men, to fight from or with them.

Understand, and a chariot of asses, and a chariot of camels; which is easily understood from v. 7. where they are expressed.

The Prophet Isaias, who set the Watchman; or the Lord, by whose Command he was set, v. 6. who here gives an Explication of the Vision.

Which is mentioned as an Evidence that she was fully conquered, because otherwise they would not have suffered their Idols to have been thrown to the Ground.

God, by the Hands of Cyrus, his Instrument. Or, it is an indefinite Speech, he hath broken, &c. for they are broken, &c.

Marginal references: Jer. 51. 8. Rev. 14. 8. & 18. 2.; Chap. 46. 1. Jer. 50. 2. & 51. 44.

10 O my threshing , and the corn of my floor : that which I have heard of the LORD of hosts, the God of Israel, have I declared unto you .

Threshing is here put for the Corn threshed, as it is explained in the following Words, the Act being frequently put for the Object, as captivity for the Captives, fear for the thing seared, &c. as hath been noted before. And the Corn threshed is here metaphorically put for People sorely afflicted and punished, which is oft expressed by Threshing, as Isa. 25. 10. & 41. 15. Mich. 4. 13. &c. This is spoken either, 1. of the Iews, to whom he now turneth his Speech, whom God did grievously thresh and afflict by the Babylonians, and whom he here comforts with these Tidings, as if he had said, Though thou wilt be threshed first, yet Babylon shall be threshed last, and most dreadfully, and their Threshing shall be thy Deliverance. This Interpretation is thought necessary, because of the latter Clause of the Verse, wherewith this is to be joined. Or▪ 2. of Babylon. O my threshing: or, thou art my threshing, whom I have undertaken to thresh and punish. And so this is fitly mentioned here, to assure them that this Prophecy of Babylons Fall must necessarily be accomplished, because the Almighty was engaged in the Work. And this Interpretation seems not to be inconsistent with the rest of the Verse, as we shall see.

The Corn which I will cause to be threshed upon the Floor. Heb. the son of my floor. For the Title of son is oft given to lifeless things, as Arrows are called the sons of the bow, or of the quiver, Iob 5. 7. &. 41. 28. &c.

What I have foretold is not my own Invention, but the Word of God, and therefore shall infallibly come to pass.

Either, 1. unto you my People, or Hearers; for all the Prophecies, even concerning other Nations, were published to them, and for their Use and Comfort: Or, 2. Unto (or, Concerning, as this Hebrew Particle is sometimes used, as the Learned know) you Babylonians, to whom this was in some sort declared, because it was published amongst the Iews, and by their means might easily come to the knowledge of other People, and consequently of the Babylonians, Nor is it unusual for the Prophets, in their Prophecies delivered to God's People concerning Babylon, by an Apostrophe to turn their Speech to the Babylonians themselves; of which we have Instances, Ier. 50. 24, 31. & 51. 13, 14, 25, 26.

Marginal references: Heb. son.

11 The burden of Dumah . He calleth to me out of Seir , Watchman , what of the night ? watchman, what of the night ?

Either, 1. of a part of Arabia, so called from Dumah, one of Ismael's Race, Gen. 25. 14. 1 Chron. 1. 30. Or rather, 2. of Edom or Idumea, as seems most probable from the mention of Mount Seir, which was a part of Edom; which may be here called Dumah, either by an abbreviation, or cutting off the first Letter from Idumea, as Ram is put for Aram, 1 Chron. 2. 9. Iob 32. 2. or rather prophetically and sarcastically; for Dumah signifies silent: Whereby he intimates, That Edom, which was much given to vain boasting and railing against God, and against his People, as we read elsewhere, should be brought to silence and utter ruine. And such new, and enigmatical▪ and significant Names are elsewhere given by the Prophets to divers known Places, as Babylon is called Sheshach, Ier. 25. 26. and Egypt, Mazer, Mich. 7. 12. &c.

To wit, Dumah, or the People of Dumah, of whom he speaks, or one of them in the name and by the appointment of the rest.

To the Watchman, as appears by the following Words: For the Prophet delivers his Prophecy in the form of a Dialogue between the People and the Watchman.

Out of Edom, which is frequently called Seir, as Gen. 32. 3. & 36. 8. 2 Chron. 20. 20, &c. & 25. 11.

Whereby he means either, 1. the Prophet Isaiah, whom they call watchman, either seriously, or in scorn, because the Prophets were so called by God, and by the People of the Jews: Or, 2. the Watchman of Edom, whom they had set as People use to do in Times of great Danger.

The night is taken either, 1. metaphorically, for a time of Tribulation. So they ask the Prophet what he hath to say concerning that Night of Calamity which he had so long and oft threatned to them, whereof as yet they saw no appearance: Or, 2 properly; the night being the proper and chief time in which the Watchman's Care is most necessary, because then their Enemies had opportunity to do them most harm. So the People are supposed to come to him very early in the morning, to inquire what hath hapned in the Night; which shews a State of great Perplexity and Fear: which might well be called a burden, both because Fear in it self is a great Torment, and because this Fear was a Sign and Presage of their approaching Miseries.

The repetition of the same Words, shews the greatness of their Solicitude and Fear.

12 The watchman said, The morning cometh, and also the night : if ye will enquire, enquire ye: return, come .

The Night is past without any great mischief to you, and the comfortable Light of the Morning is approaching, which freeth mens Minds from the Terrours of the Night; but although the Morning be coming▪ it will be gone, and the Night will return, and your Fears with it. The night seems to be here taken properly, as the morning is; yet so, that he alludes to the Metaphorical Signification of the Word, and intimates, that the Night of Affliction was coming upon them.

If this Watchman be the Prophet Isalas, then the sence of these Words is this, If you will be enquiring, enquire sincerely and seriously of God, by me, concerning your Danger, and the way to prevent it; return unto the Lord by true Repentance, who alone can secure you, and come unto me for Direction. But if it be their own Watchman, which, with submission, I conceive most probable, the sence is, If you will enquire, enquire; I perceive, by what I have observed this Night, that your Danger is not past, and there will be occasion for further Enquiries from time to time; and therefore return, come, i. e. either return to them that sent you with this Message, and then come to me for further Tydings; or, come again, as return, lie down, is put for lie down again, 1 Sam. 3. 5. come to me the next Morning, as you have reason to do, and so from Morning to Morning; for I see every Night is likely to bring some evil Tidings to you.

13 The burden upon Arabia. In the forest in Arabia shall ye lodg, O ye travelling companies of Dedanim .

Not, as you used to do, in the Houses or Tents of the Arabians: Whereby he implies, That that Populous Country should be turned into a desolate Wilderness.

In those Parts Travellers then did, and still do go together in Companies. See Gen. 37. 25, 28. Iob 6. 19.

Or, Dedamites; of whom see on Gen. 25. 3. Ier. 25. 23, 24. & 49. 7, 8. These were Merchants, and used to Trade with Tyre, Ezek. 27. 20. & 38. 13. and their Way lay thorow the same Parts of Arabia.

Marginal references: Jer. 49. 28.

14 The inhabitants of the land of Tema brought water to him that was thirsty, they prevented with their bread him that fled .

A part of Arabia; of which see Iob 6. 19. Ier. 25. 23.

Whereby he implies, That those other Arabians, against whom this Prophecy is principally directed, should be reduced to great scarcity of all necessary Provisions, and forced to flee for their Lives, from a bloody Enemy, as is more fully expressed in the next Verse.

Marginal references: Or, bring ye▪

16 For thus hath the Lord said unto me, Within a year , according to the years of an hireling , and all the glory of Kedar shall fail.

From the time of this Prophecy.

To wit, an exact Year; for Hirelings diligently observe and wait for the end of the Year, when they are to receive their wages.

Their Power, and Riches, and all things wherein they used to glory. This was executed by the Assyrians.

Of whom see on Psal. 120. 5. Ier. 49. 28.

Marginal references: Chap. 16. 14.

17 And the residue of the number of archers , the mighty men of the children of Kedar q, shall be diminished: for the LORD God of Israel hath spoken it.

Bows and Arrows were their chief Weapons, and they were expert in the Use of them, both against Beasts and Men, as occasion required.

Marginal references: Heb. bows.

Isa 21:1-2

The power which first brings destruction upon the city of the world, is a hostile army composed of several nations. “As storms in the south approach, it comes from the desert, from a terrible land. Hard vision is made known to me: the spoiler spoils, and the devastator devastates. Go up, Elam! Surround, Maday! I put an end to all their sighing.” “Storms in the south” (compare Isa 28:21; Amo 3:9) are storms which have their starting-point in the south, and therefore come to Babylon from Arabia deserta; and like all winds that come from boundless steppes, they are always violent (Job 1:19; Job 37:9; see Hos 13:15). It would be natural, therefore, to connect mimmidbâr with lachalōph (as Knobel and Umbreit do), but the arrangement of the words is opposed to this; lachalōōph (“pressing forwards”) is sued instead of yachalōph (see Ges. §132, Anm. 1, and still more fully on Hab 1:17). The conjunctio periphrastica stands with great force at the close of the comparison, in order that it may express at the same time the violent pressure with which the progress of the storm is connected. It is true that, according to Herod. i. 189, Cyrus came across the Gyndes, so that he descended into the lowlands to Babylonia through Chalonitis and Apolloniatis, by the road described by Isidor V. Charax in his Itinerarium,See C. Masson’s “Illustration of the route from Seleucia to Apobatana, as given by Isid. of Charax,” in the Asiatic Journal, xii. 97ff. over the Zagros pass through the Zagros-gate (Ptolem. vi. 2) to the upper course of the Gyndes (the present Diyala), and then along this river, which he crossed before its junction with the Tigris. But if the Medo-Persian army came in this direction, it could not be regarded as coming “from the desert.” If, however, the Median portion of the army followed the course of the Choaspes (Kerkha) so as to descend into the lowland of Chuzistan (the route taken by Major Rawlinson with a Guran regiment),See Rawlinson’s route as described in Ritter’s Erdkunde, ix. 3 (West-asien), p. 397ff. and thus approached Babylon from the south-east, it might be regarded in many respects as coming mimmidbâr (from the desert), and primarily because the lowland of Chuzistan is a broad open plain - that is to say, a midbâr. According to the simile employed of storms in the south, the assumption of the prophecy is really this, that the hostile army is advancing from Chuzistan, or (as geographical exactitude is not to be supposed) from the direction of the desert of ed-Dahna, that portion of Arabia deserta which bounded the lowland of Chaldean on the south-west. The Medo-Persian land itself is called “a terrible land,” because it was situated outside the circle of civilised nations by which the land of Israel was surrounded. After the thematic commencement in Isa 21:1, which is quite in harmony with Isaiah’s usual custom, the prophet begins again in Isa 21:2. Châzuth (a vision) has the same meaning here as in Isa 29:11 (though not Isa 28:18); and châzuth kâshâh is the object of the passive which follows (Ges. §143, 1,b). The prophet calls the look into the future, which is given to him by divine inspiration, hard or heavy (though in the sense of difficilis, not gravis, câbēd), on account of its repulsive, unendurable, and, so to speak, indigestible nature. The prospect is wide-spread plunder and devastation (the expression is the same as in Isa 33:1, compare Isa 16:4; Isa 24:16, bâgad denoting faithless or treacherous conduct, then heartless robbery), and the summoning of the nations on the east and north of Babylonia to the conquest of Babylon; for Jehovah is about to put an end (hishbatti, as in Isa 16:10) to all their sighing (anchâthâh, with He raf. and the tone upon the last syllable), i.e., to all the lamentations forced out of them far and wide by the oppressor.

Isa 21:3-4

Here again, as in the case of the prophecy concerning Moab, what the prophet has given to him to see does not pass without exciting his feelings of humanity, but works upon him like a horrible dream. “Therefore are my loins full of cramp: pangs have taken hold of me, as the pangs of a travailing woman: I twist myself, so that I do not hear; I am brought down with fear, so that I do not see. My heart beats wildly; horror hath troubled me: the darkness of night that I love, he hath turned for me into quaking.” The prophet does not describe in detail what he saw; but the violent agitation produced by the impression leads us to conclude how horrible it must have been. Chalchâlâh is the contortion produced by cramp, as in Nah 2:11; tzirim is the word properly applied to the pains of childbirth; na‛avâh means to bend, or bow one’s self, and is also used to denote a convulsive utterance of pain; tâ‛âh, which is used in a different sense from Psa 95:10 (compare, however, Psa 38:11), denotes a feverish and irregular beating of the pulse. The darkness of evening and night, which the prophet loved so much (chēshek, a desire arising from inclination, 1Ki 9:1, 1Ki 9:19), and always longed for, either that he might give himself up to contemplation, or that he might rest from outward and inward labour, had bee changed into quaking by the horrible vision. It is quite impossible to imagine, as Umbreit suggests, that nesheph chishki (the darkness of my pleasure) refers to the nocturnal feast during which Babylon was stormed (Herod. i. 191, and Xenophon, Cyrop. vii. 23).

Isa 21:5

On the other hand, what Xenophon so elaborately relates, and what is also in all probability described in Dan 5:30 (compare Jer 51:39, Jer 51:57), is referred to in Isa 21:5 : “They cover the table, watch the watch, eat, drink. Rise up, ye princes! Anoint the shield!” This is not a scene from the hostile camp, where they are strengthening themselves for an attack upon Babylon: for the express allusion to the covering of the table is intended to create the impression of confident and careless good living; and the exclamation “anoint the shield” (cf., Jer 51:11) presupposes that they have first of all to prepare themselves for battle, and therefore that they have been taken by surprise. What the prophet sees, therefore, is a banquet in Babylon. The only thing that does not seem quite to square with this is one of the infinitives with which the picture is so vividly described (Ges. §131, 4,b), namely tzâpōh hatztzâphith. Hitzig’s explanation, “they spread carpets” (from tzâphâh, expandere, obducere, compare the Talmudic tziphâh, tziphtâh, a mat, storea), commends itself thoroughly; but it is without any support in biblical usage, so that we prefer to follow the Targum, Peshito, and Vulgate (the Sept. does not give any translation of the words at all), and understand the hap. leg. tzâphith as referring to the watch: “they set the watch.” They content themselves with this one precautionary measure, and give themselves up with all the greater recklessness to their night’s debauch (cf., Isa 22:13). The prophet mentions this, because (as Meier acknowledges) it is by the watch that the cry, “Rise up, ye princes,” etc., is addressed to the feasters. The shield-leather was generally oiled, to make it shine and protect it from wet, and, more than all, to cause the strokes it might receive to glide off (compare the laeves clypeos in Virg. Aen. vii. 626). The infatuated self-confidence of the chief men of Babylon was proved by the fact that they had to be aroused. They fancied that they were hidden behind the walls and waters of the city, and therefore they had not even got their weapons ready for use.

Isa 21:6

The prophecy is continued with the conjunction “for” (ci). The tacit link in the train of thought is this: they act thus in Babylon, because the destruction of Babylon is determined. The form in which this thought is embodied is the following: the prophet receives instruction in the vision to set a metzappeh upon the watch-tower, who was to look out and see what more took place. “For thus said the Lord to me, Go, set a spy; what he seeth, let him declare.” In other cases it is the prophet himself who stands upon the watch-tower (Isa 21:11; Hab 2:1-2); but here in the vision a distinction is made between the prophet and the person whom he stations upon the watch-tower (specula). The prophet divides himself, as it were, into two persons (compare Isa 18:4 for the introduction; and for the expression “go,” Isa 20:2). He now sees through the medium of a spy, just as Zechariah sees by means of the angel speaking in him; with this difference, however, that here the spy is the instrument employed by the prophet, whereas there the prophet is the instrument employed by the angel.

Isa 21:7

What the man upon the watch-tower sees first of all, is a long, long procession, viz., the hostile army advancing quietly, like a caravan, in serried ranks, and with the most perfect self-reliance. “And he saw a procession of cavalry, pairs of horsemen, a procession of asses, a procession of camels; and listened sharply, as sharply as he could listen.” Receb, both here and in Isa 21:9, signifies neither riding-animals nor war-chariots, but a troop seated upon animals - a procession of riders. In front there was a procession of riders arranged two and two, for Persians and Medes fought either on foot or on horseback (the latter, at any rate, from the time of Cyrus; vid., Cyrop. iv 3); and pârâsh signifies a rider on horseback (in Arabic it is used in distinction from râkib, the rider on camels). Then came lines of asses and camels, a large number of which were always taken with the Persian army for different purposes. They not only carried baggage and provisions, but were taken into battle to throw the enemy into confusion. Thus Cyrus gained the victory over the Lydians by means of the great number of his camels (Herod. i. 80), and Darius Hystaspis the victory over the Scythians by means of the number of asses that he employed (Herod. iv 129). Some of the subject tribes rode upon asses and camels instead of horses: the Arabs rode upon camels in the army of Xerxes, and the Caramanians rode upon asses. What the spy saw was therefore, no doubt, the Persian army. But he only saw and listened. It was indeed “listening, greatness of listening,” i.e., he stretched his ear to the utmost (rab is a substantive, as in Isa 63:7; Psa 145:7; and hikshib, according to its radical notion, signifies to stiffen, viz., the ear);Böttcher has very correctly compared kâshab (kasuba) with kâshâh (kasa), and Fleischer with sarra (tzâr), which is applied in the kal and hiphil (asarra) to any animal (horse, ass, etc.) when it holds its ears straight and erect to listen to any noise (sarra udhneı̄h, or udhnahu bi-udhneı̄h, or bi-udhnı̄h iv., asarra bi-udhnı̄h, and also absolutely asarra, exactly like hikshib). but he heard nothing, because the long procession was moving with the stillness of death.

Isa 21:8

At length the procession has vanished; he sees nothing and hears nothing, and is seized with impatience. “Then he cried with lion’s voice, Upon the watch-tower, O Lord, I stand continually by day, and upon my watch I keep my stand all the nights.” He loses all his patience, and growls as if he were a lion (compare Rev 10:3), with the same dull, angry sound, the same long, deep breath out of full lungs, complaining to God that he has to stand so long at his post without seeing anything, except that inexplicable procession that has now vanished away.

Isa 21:9

But when he is about to speak, his complaint is stifled in his mouth. “And, behold, there came a cavalcade of men, pairs of horsemen, and lifted up its voice, and said, Fallen, fallen is Babylon; and all the images of its gods He hath dashed to the ground!” It is now clear enough where the long procession went to when it disappeared. It entered Babylon, made itself master of the city, and established itself there. And now, after a long interval, there appears a smaller cavalcade, which has to carry the tidings of victory somewhere; and the spy hears them cry out in triumph, “Fallen, fallen is Babylon!” In Rev 18:1-2, the same words form the shout of triumph raised by the angel, the antitype being more majestic than the type, whilst upon the higher ground of the New Testament everything moves on in spiritual relations, all that is merely national having lost its power. Still even here the spiritual inwardness of the affair is so far expressed, that it is Jehovah who dashes to the ground; and even the heathen conquerors are obliged to confess that the fall of Babylon and its pesilim (compare Jer 51:47, Jer 51:52) is the work of Jehovah Himself. What is here only hinted at from afar - namely, that Cyrus would act as the anointed of Jehovah - is expanded in the second part (Isaiah 40-66) for the consolation of the captives.

Isa 21:10

The night vision related and recorded by the prophet, a prelude to the revelations contained in Chapters 40-60, was also intended for the consolation of Israel, which had already much to suffer, when Babylon was still Assyrian, but would have to suffer far more from it when it should become Chaldean. “O thou my threshing, and child of my threshing-floor! What I have heard from Jehovah of hosts, the God of Israel, I have declared to you.” Threshing (dūsh) is a figure used to represent crushing oppression in Isa 41:15 and Mic 4:12-13; and judicial visitation in Jer 51:33 (a parallel by which we must not allow ourselves to be misled, as Jeremiah has there given a different turn to Isaiah’s figure, as he very frequently does); and again, as in the present instance, chastising plagues, in which wrath and good intention are mingled together. Israel, placed as it was under the tyrannical supremacy of the imperial power, is called the medŭsshâh (for medūshah, i.e., the threshing) of Jehovah - in other words, the corn threshed by Him; also His “child of the threshing-floor,” inasmuch as it was laid in the floor, in the bosom as it were of the threshing-place, to come out threshed (and then to become a thresher itself, Mic 4:12-13). This floor, in which Jehovah makes a judicial separation of grains and husks in Israel, was their captivity. Babylon is the instrument of the threshing wrath of God. But love also takes part in the threshing, and restrains the wrath. This is what the prophet has learned in the vision (“I have heard,” as in Isa 28:22) - a consolatory figure for the threshing-corn in the floor, i.e., for Israel, which was now subject to the power of the world, and had been mowed off its own field and carried captive into Babylonia.

Isa 21:11

This oracle consists of a question, addressed to the prophet from Seir, and of the prophet’s reply. Seir is the mountainous country to the south of Palestine, of which Edom took possession after the expulsion of the Horites. Consequently the Dumah of the heading cannot be either the Dūma of Eastern Hauran (by the side of which we find also a Tema and a Buzan); or the Duma in the high land of Arabia, on the great Nabataean line of traffic between the northern harbours of the Red Sea and Irak, which bore the cognomen of the rocky (el-gendel) or Syrian Duma (Gen 25:14); or the Duma mentioned in the Onom., which was seventeen miles from Eleutheropolis (or according to Jerome on this passage, twenty) “in Daroma hoc est ad australem plagam,” and was probably the same place as the Duma in the mountains of Judah - that is to say, judging from the ruins of Daume, to the south-east of Eleutheropolis (see the Com. on Jos 15:52), a place out of which Jerome has made “a certain region of Idumaea, near which are the mountains of Seir.” The name as it stands here is symbolical, and without any demonstrable topographical application. Dūmâh is deep, utter silence, and therefore the land of the dead (Psa 94:17; Psa 115:17). The name אדום is turned into an emblem of the future fate of Edom, by the removal of the a sound from the beginning of the word to the end. It becomes a land of deathlike stillness, deathlike sleep, deathlike darkness. “A cry comes to me out of Seir: Watchman, how far is it in the night? Watchman, how far in the night?” Luther translates the participle correctly, “they cry” (man ruft; compare the similar use of the participle in Isa 30:24; Isa 33:4). For the rest, however, we have deviated from Luther’s excellent translation, for the purpose of giving to some extent the significant change from מלּילה and מלּיל. The more winged form of the second question is expressive of heightened, anxious urgency and haste. The wish is to hear that it is very late in the night, and that it will soon be past; min is partitive (Saad.), “What part of the night are we at now?” Just as a sick man longs for a sleepless night to come to an end, and is constantly asking what time it is, so do they inquire of the prophet out of Edom, whether the night of tribulation will not be soon over. We are not to understand, however, that messengers were really sent out of Edom to Isaiah; the process was purely a pneumatical one. The prophet stands there in Jerusalem, in the midst of the benighted world of nations, like a sentry upon the watch tower; he understands the anxious inquiries of the nations afar off, and answers them according to the word of Jehovah, which is the plan and chronological measure of the history of the nations, and the key to its interpretation. What, then, is the prophet’s reply? He lets the inquirer “see through a glass darkly.”

Isa 21:12 “Watchman says, Morning cometh, and also night. Will ye inquire, inquire! Turn, come!!” The answer is intentionally and pathetically expressed in an Aramaean form of Hebrew. אתא (written even with א at the end, cf., Deu 33:2) is the Aramaean word for בּוא; and בּעה בּעא) the Aramaean word for שׁאל, from the primary form of which (בּעי) the future tib‛âyūn is taken here (as in Isa 33:7), and the imperative be'ây (Ges. §75, Anm. 4). אתיוּ, which is here pointed in the Syriac style, אתיוּ, as in Isa 56:9, Isa 56:12, would be similarly traceable to אתי (cf., Ges. §75, Anm. 4, with §23, Anm. 2). But what is the meaning? Luther seems to me to have hit upon it: “When the morning comes, it will still be night.” But v'gam (and also) is not equivalent to “and yet,” as Schröring explains it, with a reference to Ewald, §354, a. With the simple connection in the clauses, the meaning cannot possibly be, that a morning is coming, and that it will nevertheless continue night, but that a morning is coming, and at the same time a night, i.e., that even if the morning dawns, it will be swallowed up again directly by night. And the history was quite in accordance with such an answer. The Assyrian period of judgment was followed by the Chaldean, and the Chaldean by the Persian, and the Persian by the Grecian, and the Grecian by the Roman. Again and again there was a glimmer of morning dawn for Edom (and what a glimmer in the Herodian age!), but it was swallowed up directly by another night, until Edom became an utter Dūmâh, and disappeared from the history of the nations. The prophet does not see to the utmost end of these Edomitish nights, but he has also no consolation for Edom. It is altogether different with Edom from what it is with Israel, the nocturnal portion of whose history has a morning dawn, according to promise, as its irrevocable close. The prophet therefore sends the inquirers home. Would they ask any further questions, they might do so, might turn and come. In shūbū (turn back) there lies a significant though ambiguous hint. It is only in the case of their turning, coming, i.e., coming back converted, that the prophet has any consolatory answer for them. So long as they are not so, there is suspended over their future an interminable night, to the prophet as much as to themselves. The way to salvation for every other people is just the same as for Israel - namely, the way of repentance.

Isa 21:13-15

The heading בּערב משּׂא (the ע written according to the best codd. with a simple sheva), when pointed as we have it, signifies, according to Zec 9:1 (cf., Isa 9:7), “oracle against Arabia.” But why not massâ ‛Arâb, since massâ is followed by a simple genitive in the other three headings? Or again, is this the only heading in the tetralogy that is not symbolical? We must assume that the Beth by which this is distinguished is introduced for the express purpose of rendering it symbolical, and that the prophet pointed it first of all בּערב, but had at the same time בּערב in his mind. The earlier translators (lxx, Targum, Syr., Vulg., Ar.) read the second בּערב like the first, but without any reason. The oracle commences with an evening scene, even without our altering the second בּערב. And the massa has a symbolical title founded upon this evening scene. Just as 'Edom becomes Dumah, inasmuch as a night without a morning dawn falls upon the mountain land of Seir, so will בּערב soon be בּערב, inasmuch as the sun of Arabia is setting. Evening darkness is settling upon Arabia, and the morning-land is becoming an evening-land. “In the wilderness in Arabia ye must pass the night, caravans of the Dedanians. Bring water to meet thirsty ones! The inhabitants of the land of Tema are coming with its bread before the fugitive. For they are flying before swords, before drawn swords, and before a bent bow, and before oppressive war.” There is all the less ground for making any alteration in בּערב בּיער, inasmuch as the second Beth (wilderness in Arabia for of Arabia) is favoured by Isaiah’s common usage (Isa 28:21; Isa 9:2; compare 2Sa 1:21; Amo 3:9). ‛Arab, written with pathach, is Arabia (Eze 27:21; ‛arâb in pause, Jer 25:24); and ya‛ar here is the solitary barren desert, as distinguished from the cultivated land with its cities and villages. Wetzstein rejects the meaning nemus, sylva, with ya‛ar has been assumed to have, because it would be rather a promise than a threat to be told that they would have to flee from the steppe into the wood, since a shady tree is the most delicious dream of the Beduins, who not only find shade in the forest, but a constant supply of green pasture, and fuel for their hospitable hearths. He therefore renders it, “Ye will take refuge in the V‛ar of Arabia,” i.e., the open steppe will no longer afford you any shelter, so that ye will be obliged to hide yourselves in the V‛ar. Arab. wa‛ur for example, is the name applied to the trachytic rayon of the Syro-Hauranitic volcanoes which is covered with a layer of stones. But as the V‛ar in this sense is also planted with trees, and furnishes firewood, this epithet must rest upon some peculiar distinction in the radical meaning of the word ya‛ar, which really does mean a forest in Hebrew, though not necessarily a forest of lofty trees, but also a wilderness overgrown with brushwood and thorn-bushes. The meaning of the passage before us we therefore take to be this: the trading caravans ('ârchōth, like hailı̄coth in Job 6:19) of the Dedanians, that mixed tribe of Cushites and Abrahamides dwelling in the neighbourhood of the Edomites (Gen 10:7; Gen 25:3), when on their way from east to west, possibly to Tyre (Eze 27:20), would be obliged to encamp in the wilderness, being driven out of the caravan road in consequence of the war that was spreading from north to south. The prophet, whose sympathy mingles with the revelation in this instance also, asks for water for the panting fugitives (התיוּ, as in Jer 12:9, an imperative equivalent to האתיוּ = האתיוּ; compare 2Ki 2:3 : there is no necessity to read קדמוּ, as the Targum, Döderlein, and Ewald do). They are driven back with fright towards the south-east as far as Tema, on the border of Negd and the Syrian desert. The Tema referred to is not the trans-Hauranian Têmâ, which is three-quarters of an hour from Dumah, although there is a good deal that seems to favour this,See Wetzstein, ut supra, p. 202; compare Job, ii. 425. but the Tema on the pilgrim road from Damascus to Mecca, between Tebuk and Wadi el-Kora, which is about the same distance (four days’ journey) from both these places, and also from Chaibar (it is to be distinguished, however, from Tihama, the coast land of Yemen, the antithesis of which is ne'gd, the mountain district of Yemen).See Sprenger, Post und Reise-routen des Orients, Heft i. (1864), pp. 118, 119.)

But even here in the land of Tema they do not feel themselves safe. The inhabitants of Tema are obliged to bring them water and bread (“its bread,” lachmo, referring to nōdēd: the bread necessary in order to save them), into the hiding-places in which they have concealed themselves. “How humiliating,” as Drechsler well observes, “to be obliged to practise their hospitality, the pride of Arabian customs, in so restricted a manner, and with such unbecoming secrecy!” But it could not possibly be done in any other way, since the weapons of the foe were driving them incessantly before them, and the war itself was rolling incessantly forward like an overwhelming colossus, as the repetition of the word “before” (mippenē) no less than four times clearly implies.

Isa 21:16-17

Thus does the approaching fate of Arabia present itself in picture before the prophet’s eye, whilst it is more distinctly revealed in Isa 21:16, Isa 21:17 : “For thus hath the Lord spoken to me, Within a year, as the years of a hired labourer, it is over with all the glory of Kedar. And the remnant of the number of bows of heroes of the Kedarenes will be small: for Jehovah, the God of Israel, hath spoken.” The name Kedar is here the collective name of the Arabic tribes generally. In the stricter sense, Kedar, like Nebaioth, which is associated with it, as a nomadic tribe of Ishmaelites, which wandered as far as the Elanitic Gulf. Within the space of a year, measured as exactly as is generally the case where employers and labourers are concerned, Kedar’s freedom, military strength, numbers, and wealth (all these together constituting its glory), would all have disappeared. Nothing but a small remnant would be left of the heroic sons of Kedar and their bows. They are numbered here by their bows (in distinction from the numbering by heads), showing that the righting men are referred to - a mode of numbering which is customary among the Indian tribes of America, for example.See the work of V. Martius on the Indians of Brazil, i. 395, 411, etc.

The noun she'âr (remnant) is followed by five genitives here (just as peri is by four in Isa 10:12); and the predicate ימעטוּ is in the plural because of the copiousness of the subject. The period of the fulfilment of the prophecy keeps us still within the Assyrian era. In Herodotus (2, 141), Sennacherib is actually called “king of Arabians and Assyrians” (compare Josephus, Ant. x. 1, 4); and both Sargon and Sennacherib, in their annalistic inscriptions, take credit to themselves for the subjugation of Arabian tribes. But in the Chaldean era Jeremiah predicted the same things against Kedar (chapter 49) as against Edom; and Jer 49:30-31 was evidently written with a retrospective allusion to this oracle of Isaiah. When the period fixed by Isaiah for the fulfilment arrived, a second period grew out of it, and one still more remote, inasmuch as a second empire, viz., the Chaldean, grew out of the Assyrian, and inaugurated a second period of judgment for the nations. After a short glimmer of morning, the night set in a second time upon Edom, and a second time upon Arabia. The Oracle Concerning the Valley of Vision (Jerusalem) - Isa 22:1-14

The châzūth concerning Babylon, and the no less visionary prophecies concerning Edom and Arabia, are now followed by a massâ, the object of which is “the valley of vision” (gē' chizzâyōn) itself. Of course these four prophecies were not composed in the tetralogical form in which they are grouped together here, but were joined together at a later period in a group of this kind on account of their close affinity. The internal arrangement of the group was suggested, not by the date of their composition (they stand rather in the opposite relation to one another), but by the idea of a storm coming from a distance, and bursting at last over Jerusalem; for there can be no doubt that the “valley of vision” is a general name for Jerusalem as a whole, and not the name given to one particular valley of Jerusalem. It is true that the epithet applied to the position of Jerusalem does not seem to be in harmony with this; for, according to Josephus, “the city was built upon two hills, which are opposite to one another and have a valley to divide them asunder, at which valley the corresponding rows of houses on both hills end” (Wars of the Jews, v. 4, 1; Whiston). But the epithet is so far allowable, that there are mountains round Jerusalem (Psa 125:2); and the same city which is on an eminence in relation to the land generally, appears to stand on low ground when contrasted with the mountains in the immediate neighbourhood (πρὸς δὲ τὰ ἐχόμενα ταύθς γηόλοφα χθαμαλίζεται, as Phocas says). According to this twofold aspect, Jerusalem is called the “inhabitant of the valley” in Jer 21:13, and directly afterwards the “rock of the plain;” just as in Jer 17:3 it is called the mountain in the fields, whereas Zephaniah (Zep 1:11) applies the epithet mactēsh (the mortar or cauldron) not to all Jerusalem, but to one portion of it (probably the ravine of the Tyropaeum). And if we add to this the fact that Isaiah’s house was situated in the lower town - and therefore the standpoint of the epithet is really there - it is appropriate in other respects still; for the prophet had there the temple-hill and the Mount of Olives, which is three hundred feet higher, on the east, and Mount Zion before him towards the south; so that Jerusalem appeared like a city in a valley in relation to the mountains inside, quite as much as to those outside. But the epithet is intended to be something more than geographical. A valley is a deep, still, solitary place, but off and shut in by mountains. And thus Jerusalem was an enclosed place, hidden and shut off from the world, which Jehovah had chosen as the place in which to show to His prophets the mysteries of His government of the world. And upon this sacred prophets’ city the judgment of Jehovah was about to fall; and the announcement of the judgment upon it is placed among the oracles concerning the nations of the world! We may see from this, that at the time when this prophecy was uttered, the attitude of Jerusalem was so worldly and heathenish, that it called forth this dark, nocturnal threat, which is penetrated by not a single glimmer of promise. But neither the prophecies of the time of Ahaz relating to the Assyrian age of judgment, nor those which were uttered in the midst of the Assyrian calamities, are so destitute of promise and so peremptory as this. The massa therefore falls in the intermediate time, probably the time when the people were seized with the mania for liberty, and the way was prepared for their breaking away from Assyria by their hope of an alliance with Egypt (vid., Delitzsch-Caspari, Studien, ii. 173-4).

The Doom of Babylon. (b. c. 714.)

1 The burden of the desert of the sea. As whirlwinds in the south pass through; so it cometh from the desert, from a terrible land. 2 A grievous vision is declared unto me; the treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam: besiege, O Media; all the sighing thereof have I made to cease. 3 Therefore are my loins filled with pain: pangs have taken hold upon me, as the pangs of a woman that travaileth: I was bowed down at the hearing of it; I was dismayed at the seeing of it. 4 My heart panted, fearfulness affrighted me: the night of my pleasure hath he turned into fear unto me. 5 Prepare the table, watch in the watchtower, eat, drink: arise, ye princes, and anoint the shield. 6 For thus hath the Lord said unto me, Go, set a watchman, let him declare what he seeth. 7 And he saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels; and he hearkened diligently with much heed: 8 And he cried, A lion: My lord, I stand continually upon the watchtower in the daytime, and I am set in my ward whole nights: 9 And, behold, here cometh a chariot of men, with a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground. 10 O my threshing, and the corn of my floor: that which I have heard of the Lord of hosts, the God of Israel, have I declared unto you.

We had one burden of Babylon before (ch. xiii.); here we have another prediction of its fall. God saw fit thus to possess his people with the belief of this event by line upon line, because Babylon sometimes pretended to be a friend to them (as ch. xxxix. 1), and God would hereby warn them not to trust to that friendship, and sometimes was really an enemy to them, and God would hereby warn them not to be afraid of that enmity. Babylon is marked for ruin; and all that believe God's prophets can, through that glass, see it tottering, see it tumbling, even when with an eye of sense they see it flourishing and sitting as a queen. Babylon is here called the desert or plain of the sea; for it was a flat country, and full of lakes, or loughs (as they call them in Ireland), like little seas, and was abundantly watered with the many streams of the river Euphrates. Babylon did but lately begin to be famous, Nineveh having outshone it while the monarchy was in the Assyrian hands; but in a little time it became the lady of kingdoms; and, before it arrived at that pitch of eminency which it was at in Nebuchadnezzar's time, God by this prophet plainly foretold its fall, again and again, that his people might not be terrified at its rise, nor despair of relief in due time when they were its prisoners, Job v. 3; Ps. xxxvii. 35, 36. Some think it is here called a desert because, though it was now a populous city, it should in time be made a desert. And therefore the destruction of Babylon is so often prophesied of by this evangelical prophet, because it was typical of the destruction of the man of sin, the great enemy of the New-Testament church, which is foretold in the Revelation in many expressions borrowed from these prophecies, which therefore must be consulted and collated by those who would understand the prophecy of that book. Here is,

I. The powerful irruption and descent which the Medes and Persians should make upon Babylon (v. 1, 2): They will come from the desert, from a terrible land. The northern parts of Media and Persia, where their soldiers were mostly bred, was waste and mountainous, terrible to strangers that were to pass through it and producing soldiers that were very formidable. Elam (that is, Persia) is summoned to go up against Babylon, and, in conjunction with the forces of Media, to besiege it. When God has work of this kind to do he will find, though it be in a desert, in a terrible land, proper instruments to be employed in it. These forces come as whirlwinds from the south, so suddenly, so strongly, so terribly, such a mighty noise shall they make, and throw down every thing that stands in their way. As is usual in such a case, some deserters will go over to them: The treacherous dealers will deal treacherously. Historians tell us of Gadatas and Gobryas, two great officers of the king of Babylon, that went over to Cyrus, and, being well acquainted with all the avenues of the city, led a party directly to the palace, where Belshazzar was slain. Thus with the help of the treacherous dealers the spoilers spoiled. Some read it thus: There shall be a deceiver of that deceiver, Babylon, and a spoiler of that spoiler, or, which comes all to one, The treacherous dealer has found one that deals treacherously, and the spoiler one that spoils, as it is expounded, ch. xxxiii. 1. The Persians shall pay the Babylonians in their own coin; those that by fraud and violence, cheating and plundering, unrighteous wars and deceitful treaties, have made a prey of their neighbours, shall meet with their match, and by the same methods shall themselves be made a prey of.

II. The different impressions made hereby upon those concerned in Babylon. 1. To the poor oppressed captives it would be welcome news; for they had been told long ago that Babylon's destroyer would be their deliverer, and therefore, "when they hear that Elam and Media are coming up to besiege Babylon, all their sighing will be made to cease; they shall no longer mingle their tears with Euphrates' streams, but resume their harps, and smile when they remember Zion, which, before, they wept at the thought of." For the sighing of the needy the God of pity will arise in due time (Ps. xii. 5); he will break the yoke from all their neck, will remove the rod of the wicked from off their lot, and so make their sighing to cease. 2. To the proud oppressors it would be a grievous vision (v. 2), particularly to the king of Babylon for the time being, and it should seem that he it is who is here brought in sadly lamenting his inevitable fate (v. 3, 4): Therefore are my loins filled with pain; pangs have taken hold upon me, &c., which was literally fulfilled in Belshazzar, for that very night in which his city was taken, and himself slain, upon the sight of a hand writing mystic characters upon the wall his countenance was changed and his thoughts troubled him, so that the joints of his loins were loosed and his knees smote one against another, Dan. v. 6. And yet that was but the beginning of sorrows. Daniel's deciphering the writing could not but increase his terror, and the alarm which immediately followed of the executioners at the door would be the completing of it. And those words, The night of my pleasure has he turned into fear to me, plainly refer to that aggravating circumstance of Belshazzar's fall that he was slain on that night when he was in the height of his mirth and jollity, with his cups and concubines about him and a thousand of his lords revelling with him; that night of his pleasure, when he promised himself an undisturbed unallayed enjoyment of the most exquisite gratifications of sense, with a particular defiance of God and religion in the profanation of the temple vessels, was the night that was turned into all this fear. Let this give an effectual check to vain mirth and sensual pleasures, and forbid us ever to lay the reins on the neck of them—that we know not what heaviness the mirth may end in, nor how soon laughter may be turned into mourning; but this we know that for all these things God shall bring us into judgment; let us therefore mix trembling always with our joys.

III. A representation of the posture in which Babylon should be found when the enemy should surprise it—all in festival gaiety (v. 5): "Prepare the table with all manner of dainties. Set the guards; let them watch in the watch-tower while we eat and drink securely and make merry; and, if any alarm should be given, the princes shall arise and anoint the shield, and be in readiness to give the enemy a warm reception." Thus secure are they, and thus do they gird on the harness with as much joy as if they were putting it off.

IV. A description of the alarm which should be given to Babylon upon its being forced by Cyrus and Darius. The Lord, in vision, showed the prophet the watchman set in his watch-tower, near the watch-tower, near the palace, as is usual in times of danger; the king ordered those about him to post a sentinel in the most advantageous place for discovery, and, according to the duty of a watchman, let him declare what he sees, v. 6. We read of watchmen thus set to receive intelligence in the story of David (2 Sam. xviii. 24), and in the story of Jehu, 2 Kings ix. 17. This watchman here discovered a chariot with a couple of horsemen attending it, in which we may suppose the commander-in-chief to ride. He then saw another chariot drawn by asses or mules, which were much in use among the Persians, and a chariot drawn by camels, which were likewise much in use among the Medes; so that (as Grotius thinks) these two chariots signify the two nations combined against Babylon, or rather these chariots come to bring tidings to the palace; compare Jer. li. 31, 32. One post shall run to meet another, and one messenger to meet another, to show the king of Babylon that his city is taken at one end while he is revelling at the other end and knows nothing of the matter. The watchman, seeing these chariots at some distance, hearkened diligently with much heed, to receive the first tidings. And (v. 8) he cried, A lion; this word, coming out of a watchman's mouth, no doubt gave them a certain sound, and everybody knew the meaning of it, though we do not know it now. It is likely that it was intended to raise attention: he that has an ear to hear, let him hear, as when a lion roars. Or he cried as a lion, very loud and in good earnest, the occasion being very urgent. And what has he to say? 1. He professes his constancy to the post assigned him: "I stand, my lord, continually upon the watch-tower, and have never discovered any thing material till just now; all seemed safe and quiet." Some make it to be a complaint of the people of God that they had long expected the downfall of Babylon, according to the prophecy, and it had not yet come; but withal a resolution to continue waiting; as Hab. ii. 1, I will stand upon my watch, and set me upon the tower, to see what will be the issue of the present providences. 2. He gives notice of the discoveries he had made (v. 9): Here comes a chariot of men with a couple of horsemen, a vision representing the enemy's entry into the city with all their force or the tidings brought to the royal palace of it.

V. A certain account is at length given of the overthrow of Babylon. He in the chariot answered and said (when he heard the watchman speak), Babylon has fallen, has fallen; or God answered thus to the prophet enquiring concerning the issue of these affairs: "It has now come to this, Babylon has surely and irrecoverably fallen. Babylon's business is done now. All the graven images of her gods he has broken unto the ground." Babylon was the mother of harlots (that is, of idolatry), which was one of the grounds of God's quarrel with her; but her idols should now be so far from protecting her that some of them should be broken down to the ground, and others of them, that were worth carrying way, should go into captivity, and be a burden to the beasts that carried them, ch. xlvi. 1, 2.

VI. Notice is given to the people of God, who were then captives in Babylon, that this prophecy of the downfall of Babylon was particularly intended for their comfort and encouragement, and they might depend upon it that it should be accomplished in due season, v. 10. Observe,

1. The title the prophet gives them in God's name: O my threshing, and the corn of my floor! The prophet calls them his, because they were his countrymen, and such as he had a particular interest in and concern for; but he speaks it as from God, and directs his speech to those that were Israelites indeed, the faithful in the land. Note, (1.) The church is God's floor, in which the most valuable fruits and products of this earth are, as it were, gathered together and laid up. (2.) True believers are the corn of God's floor. Hypocrites are but as the chaff and straw, which take up a great deal of room, but are of small value, with which the wheat is now mixed, but from which it shall be shortly and for ever separated. (3.) The corn of God's floor must expect to be threshed by afflictions and persecutions. God's Israel of old was afflicted from her youth, often under the plougher's plough (Ps. cxxix. 3) and the thresher's flail. (4.) Even then God owns it for his threshing; it is his still; nay, the threshing of it is by his appointment, and under his restraint and direction. The threshers could have no power against it but what was given them from above.

2. The assurance he gives them of the truth of what he had delivered to them, which therefore they might build their hopes upon: That which I have heard of the Lord of hosts, the God of Israel—that, and nothing else, that, and no fiction or fancy of my own—have I declared unto you. Note, In all events concerning the church, past, present, and to come, we must have an eye to God both as the Lord of hosts and as the God of Israel, who has power enough to do any thing for his church and grace enough to do every thing that is for her good, and to the words of his prophets, as words received from the Lord. As they dare not smother any thing which he has entrusted them to declare, so they dare not declare any thing as from him which he has not made known to them, 1 Cor. xi. 23.

The Watchman Interrogated. (b. c. 714.)

11 The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night? 12 The watchman said, The morning cometh, and also the night: if ye will enquire, enquire ye: return, come.

This prophecy concerning Dumah is very short, and withal dark and hard to be understood. Some think that Dumah is a part of Arabia, and that the inhabitants descended from Dumah the sixth son of Ishmael, as those of Kedar (v. 16, 17) from Ishmael's second son, Gen. xxv. 13, 14. Others, because Mount Seir is here mentioned, by Dumah understand Idumea, the country of the Edomites. Some of Israel's neighbours are certainly meant, and their distress is foretold, not only for warning to them to prepare them for it, but for warning to Israel not to depend upon them, or any of the nations about them, for relief in a time of danger, but upon God only. We must see all creature confidences failing us, and feel them breaking under us, that we may not lay more weight upon them than they will bear. But though the explication of this prophecy be difficult, because we have no history in which we find the accomplishment of it, yet the application will be easy. We have here,

1. A question put by an Edomite to the watchman. Some one or other called out of Seir, somebody that was more concerned for the public safety and welfare than the rest, who were generally careless and secure. As the man of Macedonia, in a vision, desired Paul to come over and help them (Acts xvi. 9), so this man of Mount Seir, in a vision, desired the prophet to inform and instruct them. He calls not many; it is well there are any, that all are not alike unconcerned about the things that belong to the public peace. Some out of Seir ask advice of God's prophets, and are willing to be taught, when many of God's Israel heed nothing. The question is serious: What of the night? It is put to a proper person, the watchman, whose office it is to answer such enquiries. He repeats the question, as one in care, as one in earnest, and desirous to have an answer. Note, (1.) God's prophets and ministers are appointed to be watchmen, and we are to look upon them as such. They are as watchmen in the city in a time of peace, to see that all be safe, to knock at every door by personal enquiries ("Is it locked? Is the fire safe?"), to direct those that are at a loss, and check those that are disorderly, Cant. iii. 3; v. 7. They are as watchmen in the camp in time of war, Ezek. xxxiii. 7. They are to take notice of the motions of the enemy and to give notice of them, to make discoveries and then give warning; and in this they must deny themselves. (2.) It is our duty to enquire of the watchmen, especially to ask again and again, What of the night? for watchmen wake when other sleep. [1.] What time of the night? After a long sleep in sin and security, is it not time to rise, high time to awake out of sleep? Rom. xiii. 11. We have a great deal of work to do, a long journey to go; is it not time to be stirring? "Watchman, what o'clock is it? After a long dark night is there any hope of the day dawning?" [2.] What tidings of the night? What from the night? (so some); "what vision has the prophet had to-night? We are ready to receive it." Or, rather, "What occurs to night? What weather is it? What news?" We must expect an alarm, and never be secure. The day of the Lord will come as a thief in the night; we must prepare to receive the alarm, and resolve to keep our ground, and then take the first hint of danger, and to our arms presently, to our spiritual weapons.

2. The watchman's answer to this question. The watchman was neither asleep nor dumb; though it was a man of Mount Seir that called to him, he was ready to give him an answer: The morning comes. He answers, (1.) By way of prediction: "There comes first a morning of light, and peace, and opportunity; you will enjoy one day of comfort more; but afterwards comes a night of trouble and calamity." Note, In the course of God's providence it is usual that morning and night are counterchanged and succeed each other. Is it night? Yet the morning comes, and the day-spring knows his place, Ps. xxx. 5. Is it day? Yet the night comes also. If there be a morning of youth and health, there will come a night of sickness and old age; if a morning of prosperity in the family, in the public, yet we must look for changes. But God usually gives a morning of opportunity before he sends a night of calamity, that his own people may be prepared for the storm and others left inexcusable. (2.) By way of excitement: If you will enquire, enquire. Note, It is our wisdom to improve the present morning in preparation for the night that is coming after it. "Enquire, return, come. Be inquisitive, be penitent, be willing and obedient." The manner of expression is very observable, for we are put to our choice what we will do: "If you will enquire, enquire; if not, it is at your peril; you cannot say but you have a fair offer made you." We are also urged to be at a point: "If you will, say so, and do not stand pausing; what you will do do quickly, for it is no time to trifle." Those that return and come to God will find they have a great deal of work to do and but a little time to do it in, and therefore they have need to be busy.

The Doom of Arabia. (b. c. 714.)

13 The burden upon Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim. 14 The inhabitants of the land of Tema brought water to him that was thirsty, they prevented with their bread him that fled. 15 For they fled from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war. 16 For thus hath the Lord said unto me, Within a year, according to the years of a hireling, and all the glory of Kedar shall fail: 17 And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it.

Arabia was a large country, that lay eastward and southward of the land of Canaan. Much of it was possessed by the posterity of Abraham. The Dedanim, here mentioned (v. 13), descended from Dedan, Abraham's son by Keturah; the inhabitants of Tema and Kedar descended from Ishmael, Gen. xxv. 3, 13, 15. The Arabians generally lived in tents, and kept cattle, were a hardy people, inured to labour; probably the Jews depended upon them as a sort of a wall between them and the more warlike eastern nations; and therefore, to alarm them, they shall hear the burden of Arabia, and see it sinking under its own burden.

I. A destroying army shall be brought upon them, with a sword, with a drawn sword, with a bow ready bent, and with all the grievousness of war, v. 15. It is probable that the king of Assyria, in some of the marches of his formidable and victorious army, took Arabia in his way, and, meeting with little resistance, made an easy prey of them. The consideration of the grievousness of war should make us thankful for the blessings of peace.

II. The poor country people will hereby be forced to flee for shelter wherever they can find a place; so that the travelling companies of Dedanium, which used to keep the high roads with their caravans, shall be obliged to quit them and lodge in the forest in Arabia (v. 13), and shall not have the wonted convenience of their own tents, poor and weather-beaten as they are.

III. They shall stand in need of refreshment, being ready to perish for want of it, in their flight from the invading army: "O you inhabitants of the land of Tema!" (who probably were next neighbours to the companies of Dedanim) "bring you water" (so the margin reads it) "to him that is thirsty, and prevent with your bread those that flee, for they are objects of your compassion; they do not wander for wandering sake, nor are they reduced to straits by any extravagance of their own, but they flee from the sword." Tema was a country where water was sometimes a scarce commodity (as we find, Job vi. 19), and we may conclude it would be in a particular manner acceptable to these poor distressed refugees. Let us learn hence. 1. To look for distress ourselves. We know not what straits we may be brought into before we die. Those that live in cities may be forced to lodge in forests; and those may know the want of necessary food who now eat bread to the full. Our mountain stands not so strong but that it may be moved, rises not so high but that it may be scaled. These Arabians would the better bear these calamities because in their way of living they had used themselves to hardships. 2. To look with compassion upon those that are in distress, and with all cheerfulness to relieve them, not knowing how soon their case may be ours: "Bring water to those that are thirsty, and not only give bread to those that need and ask it, but prevent those with it that have need; give it to them unasked." Those that do so shall find it remembered to their praise, as (according to our reading) it is here remembered to the praise of the land of Tema that they did bring water to the thirsty and relieved even those that were on the falling side.

IV. All that which is the glory of Kedar shall vanish away and fail. Did they glory in their numerous herds and flocks? They shall all be driven away by the enemy. It seems they were famous about other nations for the use of the bow in battle; but their archers, instead of foiling the enemy, shall fall themselves; and the residue of their number, when they are reduced to a small number, shall be diminished (v. 17); their mighty able-bodied men, and men of spirit too, shall become very few; for they, being most forward in the defence of their country, were most exposed, and fell first, either by the enemies' sword or into the enemies' hand. Note, Neither the skill of archers (though they be ever so good marksmen) nor the courage of mighty men can protect a people from the judgments of God, when they come with commission; they rather expose the undertakers. That is poor glory which will thus quickly come to nothing.

V. All this shall be done in a little time: "Within one year according to the years of a hireling (within one year precisely reckoned) this judgment shall come upon Kedar." If this fixing of the time be of no great use to us now (because we find not either when the prophecy was delivered or when it was accomplished), yet it might be of great use to the Arabians then, to awaken them to repentance, that, like the men of Nineveh, they might prevent the judgment when they were thus told it was just at the door. Or, when it begins to be fulfilled, the business shall be done, be begun and ended in one year's time. God, when he please, can do a great work in a little time.

VI. It is all ratified by the truth of God (v. 16); "Thus hath the Lord said to me; you may take my word for it that it is his word;" and we may be sure no word of his shall fall to the ground. And again (v. 17): The Lord God of Israel hath spoken it, as the God of Israel, in pursuance of his gracious designs concerning them; and we may be sure the strength of Israel will not lie.

CHAP. XXI.

Ver. 1. THe burden of the Deſart of the Sea] i. e. Of Babylon, ver. 9. which is here called a ſea, becauſe ſcituate by many waters, Jer. 51.13, 36. and the deſart or plain of the ſea, becauſe it ſtood in a Plain, Gen. 11.2. Or was to be turned into a Deſart: ſee chap. 13. & 14. Jer. 51. It is ſo often propheſied againſt. 1. For the comfort of Gods people, who were to ſuffer hard and heavy things from this City. 2. For a caution to them, not to truſt in ſuch a tottering State; A Lapide ſaith, that about the time of this Propheſie, Hezekiah was making a League and amity with Merodach King of Babylon, to whoſe Ambaſſadours he had ſhewed all his Treaſures, and was well ſhent for it, 2 King. 20.12. To take him off which Deſign, the ruine of Babylon is here fore-propheſied.

Pliny ſaith, the greateſt tempeſts at Sea come from t[illegible: 1 letter]e South. As whirlwinds in the South paſs thorow] Patentibus campis, ac locis arenoſis, vehementiſſimo impetu cuncta proſternentes, without ſtop or ſtay, bearing down all before them: covering whole armies with ſand ſometimes, and deſtroying them.

So it cometh] Or, ſo He cometh, that is Cyrus with his Armies, Vaſtator Babyloniae, he cometh fiercely and furiouſly.

From the Wilderneſs] From Perſia, which is deſart in many places, eſpecially toward Babylon.

From a terrible Land] From Media, the people whereof were barbarous, and brutiſh, Herodot. skilful to deſtroy. Nitocris Queen of Babylon feared an hoſtile irruption from this Land, did her utmoſt to prevent it: but that would not be.

Ver. 2. A grievous Viſion] Heb. Hard, harſh; tyrannorum ſpeculum: here's hard for hard; God loveth to retaliate. Babylon had been the maul of the earth, Jer: 51.20. now a hard Meſſenger is ſent, a harſh Viſion is declared againſt her. They who do what they ſhould not, ſhall hear what they would not; a burdenous Propheſie, a grievous Viſion! This treacherous dealer dealeth treacherouſly, and this ſpoyler ſpoyleth: for ſo ſome read the next words.

The treacherous dealer dealeth treacherouſly] Or, O thou treacherous dealer and notable ſpoyler: thou Elam I mean, go up thou Media, beſiege. God oft maketh uſe of one Tyrant to puniſh another: as here he ſtirreth up the Perſians to plunder and waſte the Babylonians. So the Perſians were afterwards in like ſort puniſhed by the Macedonians, the Macedonians by the Romans thoſe Romans by the Hunnes, Vandals, Lombards, Sarazens, Turks: all whom Chriſt ſhall deſtroy at his laſt coming.

Go up, O Elam] i.e. Thou Perſian: Elymais is properly that part of Perſia that lyeth towards Media. Here they are appointed their work, 170. years before it was done: and Cyrus afterwards named as the chief doer.

All the ſighing thereof have I made to ceaſe] Thereof, or of her, that is, of Babylon, (not of Judaea, which the Prophet ever had in his heart, as ſome ſence it) the ſighing,Vatab. quo ipſa, ſua tyrannide & appreſſione, cogebat alios flere & gemere, that ſhe forced from others, ſpecially from Gods oppreſſed people. Or, they ſhall not have long to ſigh, for I will ſoon put an end to their lives.

Ver. 3. Therefore are my loyns filled with pains] I Babylon, or I Belſhazzar am in a wo caſe:Ze[illegible: 1 letter]ed. this is here ſet forth by a notable Hypotypoſis, ac ſi res ipſa jam tum gereretur, perſonâ Regis in ſe per Mimeſin aſſumptâ, acting Belſhazzars part, as Dan. 5.5, 6. where we may read this Propheſie punctually fulfilled.

I was bowed down at the hearing of it] Belſhazzars ſences were ſorely afflicted: how much more ſhall it be ſo in Hell?Oecolamp. The Prophet here elegantly imitateth his groans and out-cr[illegible: 1 letter]es, O dolorem lumborum! O torſiones! O cordis amiſſionem! O tremorem & terrorem! O the doleful wo and alaſs of the damned ſpirits!

Ver. 4. My heart panted] Or, fluttereth too and fro, as not able to keep in its place. Viro impio calamitatibus preſſo nihil deſperatius eſt, Nothing is more hopeleſs and creſtfaln then a wicked man in diſtreſs: for why? his life and hopes end together.

The night of my pleaſure hath he turned into fear] That dreadful and diſmal nigh Dan. 5. intended for a revelling night, and dedicated to the honour of Shac: but the Hand-writing on the Wall, and the irruption of the Perſians, marred the mirth.

Ver. 5. Prepare the Table] Inſultat regi Balthaſari, Zeged. ac irridendo voces illius memorat. Prepare the Table, ſaid Balthaſar: but more need he had to have ſaid, Prepare the battel, ſet the Army in array, &c. But this ſecure ſot thought of no ſuch matter: his deſtruction, though at hand, was hid from his eyes by the Lord, who Auferre mentem talibus primum ſolet, Caliginem que , affundit, ut ruant ſuas Furenter in clades, ſibi quas noxii Accerſierunt ultro, conſiliis malis.

Watch in the watch-Tower] That we may revel the more ſecurely.

Eat, drink,] Etiam ſi Hannibal ſit ad portas; feed without fear, notwithſtanding the ſiege.

Ariſe ye Princes, annoint the ſhield] q. d. It would better become you,Non convivandi ſed pugnandi tempu[illegible: 1 letter] eſt. A Lapide. O Babylonian Princes ſo to do, viz. to ſtand to your Arms, to furbiſh your ſhields, for your better defence againſt the Medes and Perſians. Some make theſe words to be the Watchmans warning given upon the Perſians entering the City.

Ver. 6. For thus hath the Lord ſaid unto me] Confirming by a Prophetical Viſion, what I had foretold concerning the calamity of the Chaldees.

Ver. 7. And he ſaw] ſc. In a Viſion.

A Chariot with a couple of horſmen] Darius and Cyrus.

A Chariot of Aſſesand a Chariot of Camels] Beaſts of both ſorts, both for burden and ſervice: great ſtore of them.

And he hearkened diligently with much heed] Attendit attente, attentiſſime, the Watchman did who was ſet to watch in the Viſion.

Ver. 8. And he cryed a Lyon] i. e. A ſtout and cruel enemy is upon us. Or, he cryed as a Lyon (ſo ſome render it) that is, the Watchman cryed aloud, profeſſing his utmoſt vigilancy in performance of his duty.

Ver. 9. And behold here cometh a Chariot of men] Or, behold even now are gone in, that is, Cyrus and Darius (as ver. 7.) have broken into the Town, and ſurprized it.

And he anſwered and ſaid,] He, that is, the Watchman, numinis quodam afflatu commotus, by a divine inſtinct; or rather God himſelf.

Babylon is fallen, is fallen] That is, ſhall fall, certo, cito, penitus, certainly, ſpeedily, utterly,—ruit alto à culmine Troja: ſo ſhall ſhortly myſtical Babylon, Rev. 18. as the Jeſuites themſelves Ribera & a Lapide confeſs; only they ſay This ſhall be toward the end of the world, when Rome ſhall become Idolatrous; as though it were not ſo now. But what ſaid Petrarch long ſince? There yet ſtandeth near at hand a ſecond Babylon, cito itidem caſura, ſi vos eſſetis viri, which would ſoon be down, would you but ſtand up as men.

Ver. 10. O my threſhing, and the corn of my floor] That is, O my Church and people, whom by ſo many tribulations I have hitherto been threſhing, that I might ſunder thee from the chaff, and make thee the corn of the floor, or,Non ut perdam, ſed ut probem & purgem. Frumentum Dei ſum, &c. Ignat. as the Hebrew here hath it, my ſon of the floor, and may lay thee up as pure grain in my Garner. See chap. 28.27.

That which I have heard from the Lord of Hoſts] viz. That you my poor Country-men ſhall be threſhed for a while, and winnowed by Babylon (ſee chap. 25.10 & 41.15. Jer. 51.33. Mic. 4.13.) Ʋt cum triturando è gluma, & follibus ſuis utriculiſ que triticum educitur, and that you ſhall at length be delivered from this grievous affliction: all this you may write upon as certain and infallible. I have herein told you not the dreams of mine own heart, but the very undoubted words of God himſelf.

Ver. 11. The burden of Dumah] i. e. Of Idumea, or of the Edomites: Onus Idumea. Sept. for burden, ſee on chap. 31.1. This Propheſie is the ſhorter, the harder. The Jews apply this Propheſie to Rome: they read for Dumah Roma: the Romans they call the new Idumaeans, and the Popes Kingdom the wicked Kingdom of Edom. Some of them ſay that Julius Caeſaer was an Idumean: Others that Aeneas came out of Idumea into Egypt, from thence into Lybia, thence to Carthage, thence to Italy: and that there he built Alba out of which ſprang Rome. The riſe of this Fiction ſeemeth to have been the deſtruction of the Jewiſh State by Titus and his Romans, who were thereupon for their cruelty by thoſe Jews called Edomites.

He calleth to me out of Seir] Or, One is calling to me out of Seir, which was a Mountain poſſeſſed by the Edomites.

Cuſtos, quid de nocte. Watchman, what of the night?] Interrogatio Ironica eſt at que ſarcaſtica; a ſcoffing queſtion whereby the Prophet is derided and upbraided with falſe foretelling a night of miſery to the Edomites, when as they felt no change, but enjoyed rather a lightſome morning; a fine time, as we ſay, of liberty and proſperity.

Non omnium dicrum ſol occidit Neſcis quid ſerus veſper vehat.Ver. 12. The Watchman ſaid, The morning cometh, and alſo the night] This is a ſhort and ſharp anſwer, q. d. ſay it be yet morning with you and clear day; yet, as ſure as the night followeth the day, a change will come, ſuch as whereof you ſhall have ſmall comfort.

If ye will enquire] ſc. of the Lord by me, whom you call Watchman in diſdain: but I profeſs my ſelf to be ſo, that is, to be a Prophet; and do take it for an honour.

Enquire ye] Do it ſeriouſly and not ſarcaſtically: be not ye mockers, leſt your bonds be encreaſed, chap. 28.22.

Return] To God by true Repentance.

Come] Come over to us who are his people. And all this is delivered by an Elegant Aſyndeton in ſhort and quick terms; importing that haſte muſt be made, if the forementioned danger ſhall be prevented. Habent aulae ſuum cito, cito; they muſt be nimble that ſhall find favour in the Court of Heaven. It is an unſafe thing always to begin to live. How many are taken away in their offers and eſſays, before they have prepared their hearts to cleave to God? Caſtigemus ergo mores & moras: Up therefore and be doing that the Lord may be with you.

Ver. 13. The burden upon Arabia] As a burden upon a beaſt. Theſe Arabians o[illegible: 1 letter] Hagarens had aſſiſted (likely) Tihakah the Ethiopian againſt Sennacherib; and are therefore ſet upon by him: ſure it is they were enemies to the Church, Pſalm 83.

In the Forreſt—ſhall ye lodge] In the wide and wild woods, glad to lurk any where for ſafety, glad to quit your huts.

O ye travelling companies] Ye troops of Travellers.

Ver. 14. Brought water to the thirſty] Or, bring forth water wherewith to meet the thirſty; with your bread prevent thoſe that flee: Be ſpeedy, and ſpontaneous in your beneficence. Bleſſed is the man that conſidereth the poor and needy, Pſalm 41.1. qui praeoccupat vocem petituri, which preventeth the requeſt of the poor beggar; ſo Auſtin rendereth it.

Ver. 15. For they fled from the ſwords, &c.] Swords, bows, battel to all the reſt. Croſſes ſeldom come ſingle. See on James 1.2.

Ver. 16. Within a year, after the years of an hireling] See on chap. 16.14. before the year be come about.

All the glory of Kedar] Whoſe tents, Pſalm 120.5. were rude, but rich, Cant. 1.5. See there the Note.

Ver. 17. And the reſidue of the number of Archers] Heb. of the bow, whereby theſe Kedarens lived much, as had alſo their Anceſtour Iſhmael, Gen. 21.20.

For the Lord God of Iſrael hath ſpoken it] Who will ſurely ſee it done, and yet he loveth mercifulneſs: but can leſs then Mithridates could, endure thoſe who hate vertue forſaken of Fortune, as they call it.