Text -- Isaiah 21:2-17 (NET)

21:2 I have received a distressing message: “The deceiver deceives, the destroyer destroys. Attack, you Elamites! Lay siege, you Medes! I will put an end to all the groaning!” 21:3 For this reason reason my stomach churns; cramps overwhelm me like the contractions of a woman in labor. I am disturbed by what I hear, horrified by what I see. 21:4 My heart palpitates, I shake in fear; the twilight I desired has brought me terror. 21:5 Arrange the table, lay out the carpet, eat and drink! Get up, you officers, smear oil on the shields! 21:6 For this is what the sovereign master has told me: “Go, post a guard! He must report what he sees. 21:7 When he sees chariots, teams of horses, riders on donkeys, riders on camels, he must be alert, very alert.” 21:8 Then the guard cries out: “On the watchtower, O sovereign master, I stand all day long; at my post I am stationed every night. 21:9 Look what’s coming! A charioteer, a team of horses.” When questioned, he replies, “Babylon has fallen, fallen! All the idols of her gods lie shattered on the ground!” 21:10 O my downtrodden people, crushed like stalks on the threshing floor, what I have heard from the Lord who commands armies, the God of Israel, I have reported to you.

Bad News for Seir

21:11 Here is a message about Dumah: Someone calls to me from Seir, “Watchman, what is left of the night? Watchman, what is left of the night?” 21:12 The watchman replies, “Morning is coming, but then night. If you want to ask, ask; come back again.”

The Lord Will Judge Arabia

21:13 Here is a message about Arabia: In the thicket of Arabia you spend the night, you Dedanite caravans. 21:14 Bring out some water for the thirsty. You who live in the land of Tema, bring some food for the fugitives. 21:15 For they flee from the swords– from the drawn sword and from the battle-ready bow and from the severity of the battle. 21:16 For this is what the sovereign master has told me: “Within exactly one year all the splendor of Kedar will come to an end. 21:17 Just a handful of archers, the warriors of Kedar, will be left.” Indeed, the Lord God of Israel has spoken.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 21:2

A vision or prophecy, containing dreadful calamities which were to fall upon Babylon.

Wesley: Isa 21:2

The Medes and Persians used treachery as well as force against Babylon.

Wesley: Isa 21:2

Persia, so called, because Elam was an eminent province of Persia, bordering upon the Medes.

Wesley: Isa 21:2

Namely, Babylon, Isa 21:9.

Wesley: Isa 21:2

The sighing and groaning of God's people, and other nations under the oppressions of that cruel empire.

Wesley: Isa 21:3

Which he mentions with respect to the following similitude of child - bearing.

Wesley: Isa 21:3

Sharp and grievous pains.

Wesley: Isa 21:4

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.

Wesley: Isa 21:4

God, who shewed him that vision.

Wesley: Isa 21:5

Furnish it with meats and drinks. The prophet foretells what the Babylonians would be doing when their enemies were at their doors.

Wesley: Isa 21:5

To give us notice of any approaching danger, that in the meantime we may more securely indulge ourselves.

Wesley: Isa 21:5

Of Babylon: arise from the table and run to your arms.

Wesley: Isa 21:5

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.

Wesley: Isa 21:6

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

Wesley: Isa 21:7

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.

Wesley: Isa 21:8

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.

Wesley: Isa 21:8

The watchman speaks to the prophet, who had set him in this station.

Wesley: Isa 21:8

According to thy command I have stood, and do yet stand continually, both day and night, upon my watch - tower.

Wesley: Isa 21:9

Not fitted with goods, but provided with men to fight.

Wesley: Isa 21:9

The prophet, who here gives an explication of the vision.

Wesley: Isa 21:9

God, by the hands of Cyrus.

Wesley: Isa 21:10

Threshing is put for the corn threshed; and the corn threshed for people sorely afflicted. This is probably spoken of Babylon.

Wesley: Isa 21:10

Which I will cause to be threshed upon the floor.

Wesley: Isa 21:10

Unto you my people; for all the prophecies, even concerning other nations, were published to them, and for their use and comfort.

Wesley: Isa 21:11

Of Edom or Idumea.

Wesley: Isa 21:11

The people of Dumah, one of them in the name and by the appointment of the rest.

Wesley: Isa 21:11

To the watchman: the prophet delivers his prophecy in the form of a dialogue between the people and the watchman.

Wesley: Isa 21:11

Out of Edom, which is frequently called Seir.

Wesley: Isa 21:11

The watchman of Edom, whom they had set as people use to do in times of great danger.

Wesley: Isa 21:11

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.

Wesley: Isa 21:11

The repetition of the words, shew the greatness of their solicitude.

Wesley: Isa 21:12

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.

Wesley: Isa 21:12

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.

Wesley: Isa 21:13

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.

Wesley: Isa 21:13

In those parts travellers then did, and still do, go together in companies.

Wesley: Isa 21:13

These were merchants, who used to trade with Tyre, and their way lay thro' Arabia.

Wesley: Isa 21:14

A part of Arabia.

Wesley: Isa 21:14

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.

Wesley: Isa 21:16

From the time of this prophecy: an exact year.

Wesley: Isa 21:16

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

JFB: Isa 21:2

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; Isa 33:1; Hab 2:8, favor this.

JFB: Isa 21:2

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

JFB: Isa 21:2

A province of Persia, the original place of their settlement (Gen 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].

JFB: Isa 21:2

The "sighing" caused by Babylon (Isa 14:7-8).

JFB: Isa 21:3

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

JFB: Isa 21:3

(Compare Isa 13:8; Eze 30:4, Eze 30:19; Nah 2:10).

JFB: Isa 21:3

The Hebrew may mean, "I was so bowed down that I could not hear; I was so dismayed that I could not see" (Gen 16:2; Psa 69:23) [MAURER].

JFB: Isa 21:4

"is bewildered" [BARNES].

JFB: Isa 21:4

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" (Isa 14:11; Jer 51:39; Dan. 5:1-31).

JFB: Isa 21:5

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 Isa 22:13). MAURER translates, "They prepare the table," &c. But see Isa 8:9.

JFB: Isa 21:5

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

JFB: Isa 21:5

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."

JFB: Isa 21:6

God's direction to Isaiah to set a watchman to "declare" what he sees. But as in Isa 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."

JFB: Isa 21:7

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 Isa 21:9; Isa 22:6). "Chariot" is not appropriate to be joined, as English Version translates, with "asses"; the Hebrew means plainly in Isa 21:7, as in Isa 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; Isa 21:9 favors this.

JFB: Isa 21:8

Rather, "(The watchman) cried, I am as a lion"; so as is understood (Isa 62:5; Psa 11:1). The point of comparison to "a lion" is in Rev 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].

JFB: Isa 21:9

Chariots with men in them; or rather, the same body of riders, horsemen two abreast, as in Isa 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 Isa 21:7 and Isa 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.

JFB: Isa 21:9

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; Dan 2:26; Act 5:8).

JFB: Isa 21:9

The repetition expresses emphasis and certainty (Psa 92:9; Psa 93:3; compare Jer 51:8; Rev 18:2).

JFB: Isa 21:9

Bel, Merodach, &c. (Jer 50:2; Jer 51:44, Jer 51:52). 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."

JFB: Isa 21:10

That is, my people (the Jews) trodden down by Babylon.

JFB: Isa 21:10

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 Isa 28:27-28. Some, from Jer 51:33, make Babylon the object of the threshing; but Isaiah is plainly addressing his countrymen, as the next words show, not the Babylonians.

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].

JFB: Isa 21:11

A tribe and region of Ishmael in Arabia (Gen 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.

JFB: Isa 21:11

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."

JFB: Isa 21:11

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

JFB: Isa 21:11

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

JFB: Isa 21:11

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; Mic 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.

JFB: Isa 21:12

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)" (Isa 34:5-7). This view is favored by Oba 1:10-21.

JFB: Isa 21:12

If ye choose to consult me again, do so (similar phrases occur in Gen 43:14; 2Ki 7:4; Est 4:16).

JFB: Isa 21:12

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

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

JFB: Isa 21:13

That is, respecting.

JFB: Isa 21:13

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

JFB: Isa 21:13

Caravans: ye shall be driven through fear of the foe to unfrequented routes (Isa 33:8; Jdg 5:6; Jer 49:8 is parallel to this passage).

JFB: Isa 21:13

In North Arabia (Gen 25:3; Jer 25:23; Eze 25:13; Eze 27:20; a different "Dedan" occurs Gen 10:7).

JFB: Isa 21:14

A kindred tribe: an oasis in that region (Jer 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.

JFB: Isa 21:14

That is, anticipated the wants of the fugitive Dedanites by supplying bread (Gen 14:18).

JFB: Isa 21:14

Rather, "his (the fugitive's) bread"; the bread due to him, necessary for his support; so "thy grave" (Isa 14:19), [MAURER].

JFB: Isa 21:15

The fugitive Dedanites and other Arabs.

JFB: Isa 21:16

(See on Isa 16:14).

JFB: Isa 21:16

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

JFB: Isa 21:17

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

That by Sennacherib, in the fourteenth year of Hezekiah; Isa 22:8-11, the preparations for defense and securing of water exactly answer to those in 2Ch 32:4-5, 2Ch 32:30. "Shebna," too (Isa 22:15), was scribe at this time (Isa 36:3) [MAURER]. The language of Isa 22:12-14, as to the infidelity and consequent utter ruin of the Jews, seems rather to foreshadow the destruction by Nebuchadnezzar in Zedekiah's reign, and cannot be restricted to Hezekiah's time [LOWTH].

Clarke: Isa 21:2

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."

Clarke: Isa 21:5

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.

Clarke: Isa 21:7

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.

Clarke: Isa 21:8

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.

Clarke: Isa 21:9

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

Clarke: Isa 21:10

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."

Clarke: Isa 21:11

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.

Clarke: Isa 21:13

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.

Clarke: Isa 21:14

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.

Clarke: Isa 21:17

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.

Calvin: Isa 21:2

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. ⁶⁶

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. (Mat 7:2.)

Calvin: Isa 21:3

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, ⁶⁷ he assumes, for the time, the character of a Babylonian. ⁶⁸ 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.

Calvin: Isa 21:4

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. (Dan 5:30.)

Calvin: Isa 21:5

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.

Calvin: Isa 21:6

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.” (1Sa 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.

Calvin: Isa 21:7

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.

Calvin: Isa 21:8

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. (Dan 5:28.)

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.

Calvin: Isa 21:9

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,” (Rom 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.”

Calvin: Isa 21:10

10.My thrashing, and the son of my floor ⁶⁹ 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.” (1Pe 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.

Calvin: Isa 21:11

11.The burden of Dumah It is evident from Gen 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. ⁷⁰ 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. ⁷¹ 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. (Psa 75:8; Isa 51:17.) What shall become of strangers and reprobates, if children are thus chastised? (1Pe 4:17.) 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. (Gen 14:6.) 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.

Calvin: Isa 21:12

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!” (Deu 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.

Calvin: Isa 21:13

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.”

Calvin: Isa 21:14

14.To meet the thirsty bring waters ⁷² 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, ⁷³ 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.

Calvin: Isa 21:15

15.For they flee from the face of the swords ⁷⁴ 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.

Calvin: Isa 21:16

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. ⁷⁵ 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.” ⁷⁶

Calvin: Isa 21:17

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.” (Psa 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.

Defender: Isa 21:11

Dumah was a son of Ishmael (Gen 25:14) and Seir was a Horite (Gen 36:20), but both lands became possessions of the Edomites, descendants of Esau, and longtime enemies of Israel. The picture is of Edom calling to the prophet and asking the time of night. As a faithful watchman, Isaiah warns that even though daylight is near, night will come again; the people of Edom urgently need to "return" (Isa 21:12) to the God of their father, Isaac."

Defender: Isa 21:13

The Arabs, including "the children of Kedar" (Isa 21:17), were descendants of Ishmael, and these also would fall to the Assyrians. The Dedanim were Hamites, descendants of Cush, who once had also inhabited southern Arabia."

TSK: Isa 21:2

grievous : Heb. hard, Psa 60:3; Pro 13:15

the treacherous : Isa 24:16, Isa 33:1; 1Sa 24:13; Jer 51:44, Jer 51:48, Jer 51:49, Jer 51:53; Rev 13:10

Go up : Isa 13:2-4, Isa 13:17, Isa 13:18; Jer 50:14, Jer 50:34, Jer 49:34, Jer 51:11, Jer 51:27, Jer 51:28; Dan 5:28, Dan 8:20

all the : Isa 14:1-3, Isa 35:10, Isa 47:6; Psa 12:5, Psa 79:11, Psa 137:1-3; Jer 31:11, Jer 31:12, Jer 31:20,Jer 31:25; Jer 45:3, Jer 51:3, Jer 51:4; Lam 1:22; Mic 7:8-10; Zec 1:15, Zec 1:16

TSK: Isa 21:3

are : Isa 15:5, Isa 16:9, Isa 16:11; Hab 3:16

pangs have : Isa 13:8, Isa 26:17; Psa 48:6; Jer 48:41, Jer 49:22, Jer 50:43; Mic 4:9, Mic 4:10; 1Th 5:3

I was bowed : Deu 28:67; Dan 5:5, Dan 5:6

TSK: Isa 21:4

heart panted : or, mind wandered

the night : Isa 5:11-14; 1Sa 25:36-38; 2Sa 13:28, 2Sa 13:29; Est 5:12, Est 7:6-10; Job 21:11-13; Jer 51:39, Jer 51:57; Dan 5:1, Dan 5:5, Dan 5:30; Nah 1:10; Luk 21:34-36

turned : Heb. put

TSK: Isa 21:5

eat : Isa 22:13, Isa 22:14; Dan 5:1-5; 1Co 15:32

arise : Isa 13:2, Isa 13:17, Isa 13:18, Isa 45:1-3; Jer 51:11, Jer 51:27, Jer 51:28

TSK: Isa 21:6

Go : Isa 62:6; 2Ki 9:17-20; Jer 51:12, Jer 51:13; Eze 3:17, Eze 33:2-7; Hab 2:1, Hab 2:2

TSK: Isa 21:7

And he saw : Isa 21:9, Isa 37:24

he hearkened : Heb 2:1

TSK: Isa 21:8

cried, A lion : or, cried as a lion, Isa 5:29; Jer 4:7, Jer 25:38, Jer 49:19, Jer 50:44; 1Pe 5:8

I stand : Isa 56:10, Isa 62:6; Psa 63:6, Psa 127:1; Hab 2:1, Hab 2:2

whole nights : or, every night

TSK: Isa 21:9

behold : Jer 50:3, Jer 50:9, Jer 50:29, Jer 50:42, Jer 51:27

Babylon : Isa 13:19, Isa 14:4; Jer 50:2, Jer 51:8, Jer 51:64; Rev 14:8, Rev 18:2, Rev 18:21

all : Isa 46:1, Isa 46:2; Jer 50:2, Jer 50:38, Jer 51:44, Jer 51:47, Jer 51:52

TSK: Isa 21:10

my threshing : Isa 41:15, Isa 41:16; 2Ki 13:7; Jer 51:33; Mic 4:13; Hab 3:12; Mat 3:12

corn : Heb. son

that which : 1Ki 22:14; Eze 3:17-19; Act 20:26, Act 20:27

TSK: Isa 21:11

Dumah : Dumah is probably the same as Dumatha, a city of Arabia, mentioned by Stephanus, and the modern Dumah and Dumathalgandel, on the borders of Arabia and Syria, in a rocky valley. The Edomites, says Bp. Lowth, as well as Jews, were subdued by the Babylonians. They enquire 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. ""The morning cometh, and also the night.""Gen 25:14; 1Ch 1:30

me out : Isa. 34:1-17, Isa 63:1-6; Num 24:18; Deu 2:5; Psa 137:7; Jer. 49:7-22; Eze 35:1-15; Joe 3:19; Amo 1:6, Amo 1:11, Amo 1:12; Obad. 1:1-16; Mal 1:2-4

what : Isa 21:6; Jer 37:17

TSK: Isa 21:12

The morning : Isa 17:14; Jer 50:27; Eze 7:5-7, Eze 7:10,Eze 7:12

if : Isa 55:7; Jer 42:19-22; Eze 14:1-6, Eze 18:30-32; Act 2:37, Act 2:38, Act 17:19, Act 17:20; Act 17:30-32

TSK: Isa 21:13

Arabia : 1Ki 10:15; Jer 25:23, Jer 25:24, Jer 49:28-33; Gal 4:25

O ye : Isa 13:20; Gen 25:3; 1Ch 1:9, 1Ch 1:32; Eze 27:15, Eze 27:20,Eze 27:21

TSK: Isa 21:14

Tema : Gen 25:15; 1Ch 1:30; Job 6:19

brought : or, bring ye, Isa 16:3, Isa 16:4; Jdg 8:4-8; Pro 25:21; Rom 12:20; 1Pe 4:9

TSK: Isa 21:15

from the swords : or, for fear of the swords, Heb. from the face of, Job 6:19, Job 6:20

TSK: Isa 21:16

according : Isa 16:14; Job 7:1

Kedar : Isa 42:11, Isa 60:7; Gen 25:13; 1Ch 1:29; Psa 120:5; Son 1:5; Jer 49:28; Eze 27:21

TSK: Isa 21:17

archers : Heb. bows

the mighty : Isa 10:18, Isa 10:19, Isa 17:4, Isa 17:5; Psa 107:39

for : Isa 1:20; Num 23:19; Jer 44:29; Zec 1:6; Mat 24:35

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 21:2

A grievous vision - Margin, as in Hebrew ‘ Hard.’ On the word ‘ vision,’ see the note at Isa 1:1. The sense here is, that the vision which the prophet saw was one that indicated great calamity Isa 21:3-4.

Is declared unto me - That is, is caused to pass before me, and its meaning is made known to me.

The treacherous dealer - ( חבוגד chabôgēd ). The perfidious, unfaithful people. This is the usual signification of the word; but the connection here does not seem to require the signification of treachery or perfidy, but of "violence."The word has this meaning in Hab 2:5, and in Pro 11:3, Pro 11:6. It refers here to the Medes; and to the fact that oppression and violence were now to be exercised toward Babylon. Lowth renders this:

‘ The plunderer is plundered, and the destroyer is destroyed;’

But the authority for so rendering it is doubtful. He seems to suppose that it refers to Babylon. The Hebrew evidently means, that there is to be plundering and devastation, and that this is to be accomplished by a nation accustomed to it, and which is immediately specified; that is, the united kingdom of Media and Persia. The Chaldee renders it, ‘ They who bring violence, suffer violence; and the plunderers are plundered.’ Jarchi says, that the sense of the Hebrew text according to the Chaldee is, ‘ Ah! thou who art violent! there comes another who will use thee with violence; and thou plunderer, another comes who will plunder thee, even the Medes and Persians, who will destroy and lay waste Babylon.’ But the Hebrew text will not bear this interpretation. The sense is, that desolation was about to be produced by a nation "accustomed"to it, and who would act toward Babylon in their true character.

Go up - This is an address of God to Media and Persia (see the note at Isa 13:17).

O Elam - This was the name of the country originally possessed by the Persians, and was so called from Elam a son of Shem Gen 10:22. It was east of the Euphrates, and comprehended properly the mountainous countries of Khusistan and Louristan, called by the Greek writers "Elymais."In this country was Susa or Shushan, mentioned in Dan 8:2. It is here put for Persia in general, and the call on Elam and Media to go up, was a call on the united kingdom of the Medes and Persians.

Besiege - That is, besiege Babylon.

O Media - (see the note at Isa 13:17).

All the sighing thereof have I made to cease - This has been very differently interpreted by expositors. Some understand it (as Rosenmuller, Jerome, and Lowth,) as designed to be taken in an "active"sense; that is, all the groaning "caused"by Babylon in her oppressions of others, and particularly of God’ s people, would cease. Others refer it to the army of the Medes and Persians, as if "their"sighing should be over; that is, their fatigues and labors in the conquest of Babylon. Calvin supposes that it means that the Lord would be deaf to the sighs of Babylon; that is, he would disregard them and would bring upon them the threatened certain destruction. The probable meaning is that suggested by Jerome, that God would bring to an end all the sighs and groans which Babylon had caused in a world suffering under her oppressions (compare Isa 14:7-8).

Barnes: Isa 21:3

Therefore - In this verse, and the following, the prophet represents himself as "in"Babylon, and as a witness of the calamities which would come upon the city. He describes the sympathy which he feels in her sorrows, and represents himself as deeply affected by her calamities. A similar description occurred in the pain which the prophet represents himself as enduring on account of the calamities of Moab (see Isa 15:5, note; Isa 16:11, note).

My loins - (see the note at Isa 16:11).

With pain - The word used here ( חלחלה chalchâlâh ) denotes properly the pains of parturition, and the whole figure is taken from that. The sense is, that the prophet was filled with the most acute sorrow and anguish, in view of the calamities which were coming on Babylon. That is, the sufferings of Babylon would be indescribably great and dreadful (see Nah 2:11; Eze 30:4, Eze 30:9).

I was bowed down - Under the grief and sorrow produced by these calamities.

At the hearing it - The Hebrew may have this sense, and mean that these things were made to pass before the eye of the prophet, and that the sight oppressed him, and bowed him down. But more probably the Hebrew letter מ ( m )in the word משׁמע mish^e moa' is to be taken "privatively,"and means, ‘ I was so bowed down or oppressed that I could not see; I was so dismayed that I could not hear;’ that is, all his senses were taken away by the greatness of the calamity, and by his sympathetic sufferings. A similar construction occurs in Psa 69:23 : ‘ Let their eyes be darkened that they see not’ ( מראות mēr^e 'ôth ) that is, "from"seeing.

Barnes: Isa 21:4

My heart panted - Margin, ‘ My mind wandered.’ The Hebrew word rendered ‘ panted’ ( תעה tâ‛âh ) means to wander about; to stagger; to be giddy; and is applied often to one that staggers by being intoxicated. Applied to the heart, it means that it is disquieted or troubled. The Hebrew word "heart"here is to be taken in the sense of "mind."

The night of my pleasure - There can be no doubt that the prophet here refers to the night of revelry and riot in which Babylon was taken. The prophet calls it the night of "his"pleasure, because he represents himself as being "in"Babylon when it should be taken, and, therefore, uses such language as an inhabitant of Babylon would use. "They"would call it the night of their pleasure, because it was set apart to feasting and revelry.

Hath he turned into fear - God has made it a night of consternation and alarm. The prophet here refers to the fact that Babylon would be taken by Cyrus during that night, and that consternation and alarm would suddenly pervade the affrighted and guilty city (see Dan. 5).

Barnes: Isa 21:5

Prepare the table - This verse is one of the most striking and remarkable that occurs in this prophecy, or indeed in any part of Isaiah. It is language supposed to be spoken in Babylon. The first direction - perhaps supposed to be that of the king - is to prepare the table for the feast. Then follows a direction to set a watch - to make the city safe, so that they might revel without fear. Then a command to eat and drink: and then immediately a sudden order, as if alarmed at an unexpected attack, to arise and anoint the shield, and to prepare for a defense. The "table"here refers to a feast - that impious feast mentioned in Dan. 5 in the night in which Babylon was taken, and Belshazzar slain. Herodotus (i. 195), Xenophon ("Cyr."7, 5), and Daniel Dan. 5 all agree in the account that Babylon was taken in the night in which the king and his nobles were engaged in feasting and revelry. The words of Xenophon are, ‘ But Cyrus, when he heard that there was to be such a feast in Babylon, in which all the Babylonians would drink and revel through the whole night, on that night, as soon as it began to grow dark, taking many people, opened the dams into the river;’ that is, he opened the dykes which had been made by Semiramis and her successors to confine the waters of the Euphrates to one channel, and suffered the waters of the Euphrates again to flow over the country so that he could enter Babylon beneath its wall in the channel of the river. Xenophon has also given the address of Cyrus to the soldiers. ‘ Now,’ says he, ‘ let us go against them. Many of them are asleep; many of them are intoxicated; and all of them are unfit for battle ( ἀσὺντακτοι asuntaktoi ).’ Herodotus says (i. 191), ‘ It was a day of festivity among them, and while the citizens were engaged in dance and merriment, Babylon was, for the first time, thus taken.’ Compare the account in Dan. 5.

Watch in the watch-tower - place a guard so that the city shall be secure. Babylon had on its walls many "towers,"placed at convenient distances (see the notes at Isa. 13), in which guards were stationed to defend the city, and to give the alarm on any approach of an enemy. Xenophon has given a similar account of the taking of the city: ‘ They having arranged their guards, drank until light.’ The oriental watch-towers are introduced in the book for the purpose of illustrating a general subject often referred to in the Scriptures.

Eat, drink - Give yourselves to revelry during the night (see Dan. 5)

Arise, ye princes - This language indicates sudden alarm. It is the language either of the prophet, or more probably of the king of Babylon, alarmed at the sudden approach of the enemy, and calling upon his nobles to arm themselves and make, a defense. The army of Cyrus entered Babylon by two divisions - one on the north where the waters of the Euphrates entered the city, and the other by the channel of the Euphrates on the south. Knowing that the city was given up to revelry on that night, they had agreed to imitate the sound of the revellers until they should assemble around the royal palace in the center of the city. They did so. When the king heard the noise, supposing that it was the sound of a drunken mob, he ordered the gates of the palace to be opened to ascertain the cause of the disturbance. When they were thus opened, the army of Cyrus rushed in, and made an immediate attack on all who were within. It is to this moment that we may suppose the prophet here refers, when the king, aroused and alarmed, would call on his nobles to arm themselves for battle (see Jahn’ s "Hebrew Commonwealth,"p. 153, Ed. Andover, 1828).

Anoint the shield - That is, prepare for battle. Gesenius supposes that this means to rub over the shield with oil to make the leather more supple and impenetrable (compare 2Sa 1:21). The Chaldee renders it, ‘ Fit, and polish your arms.’ The Septuagint, ‘ Prepare shields.’ Shields were instruments of defense prepared to ward off the spears and arrows of an enemy in battle. They were usually made of a rim of brass or wood, and over this was drawn a covering of the skin of an ox or other animal in the manner of a drum-head with us. Occasionally the hide of a rhinoceros or an elephant was used. Burckhardt ("Travels in Nubia") says that the Nubians use the hide of the hippopotamus for the making of shields. But whatever skin might be used, it was necessary occasionally to rub it over with oil lest it should become hard, and crack, or lest it should become so rigid that an arrow or a sword would easily break through it. Jarchi says, that ‘ shields were made of skin, and that they anointed them with the oil of olive.’ The sense is, ‘ Prepare your arms! Make ready for battle!’

Barnes: Isa 21:6

Go, set a watchman - This was said to Isaiah in the vision. He represents himself as in Babylon, and as hearing God command him to set a watchman on the watch-tower who would announce what was to come to pass. All this is designed merely to bring the manner of the destruction of the city more vividly before the eye.

Barnes: Isa 21:7

And he saw a chariot with a couple of horsemen - This passage is very obscure from the ambiguity of the word רכב rekeb - ‘ chariot.’ Gesenius contends that it should be rendered ‘ cavalry,’ and that it refers to cavalry two abreast hastening to the destruction of the city. The word רכב rekeb denotes properly a chariot or wagon Jdg 5:28; a collection of wagons 2Ch 1:14; 2Ch 8:6; 2Ch 9:25; and sometimes refers to the "horses or men"attached to a chariot. ‘ David houghed all the chariots’ 2Sa 8:4; that is, all the "horses"belonging to them. ‘ David killed of the Syrians seven hundred chariots’ 2Sa 10:18; that is, all "the men"belonging to seven hundred chariots. According to the present Masoretic pointing, the word רכב rekeb does not mean, perhaps, anything else than a chariot strictly, but other forms of the word with the same letters denote "riders or cavalry."Thus, the word רכב rakâb denotes a horseman 2Ki 9:17; a charioteer or driver of a chariot 1Ki 22:34; Jer 51:21. The verb רבב râbab means "to ride,"and is usually applied to riding on the backs of horses or camels; and the sense here is, that the watchman saw "a riding,"or persons riding two abreast; that is, "cavalry,"or men borne on horses, and camels, and asses, and hastening to attack the city.

With a couple of horsemen - The word ‘ couple’ ( צמד tsemed ) means properly a "yoke or pair;"and it means here that the cavalry was seen "in pairs, that is,"two abreast.

A chariot of asses - Or rather, as above, "a riding"on donkeys - an approach of men in this manner to battle. Asses were formerly used in war where horses could not be procured. Thus Strabo (xv. 2, 14) says of the inhabitants of Caramania, ‘ Many use donkeys for war in the want of horses.’ And Herodotus (iv. 129) says expressly that Darius Hystaspes employed donkeys in a battle with the Scythians.

And a chariot of camels - A "riding"on camels. Camels also were used in war, perhaps usually to carry the baggage (see Diod. ii. 54; iii. 44; Livy, xxxvii. 40; Strabo, xvi. 3). They are used for all purposes of burden in the East, and particularly in Arabia.

Barnes: Isa 21:8

And he cried, A lion - Margin, ‘ As a lion.’ This is the correct rendering. The particle כ ( k )- ‘ as,’ is not unfrequently omitted (see Isa 62:5; Psa 11:1). That is, ‘ I see them approach with the fierceness, rapidity, and terror of a lion (compare Rev 10:3).

My lord, I stand continually upon the watch-tower - This is the speech of the watchman, and is addressed, not to Yahweh, but to him that appointed him. It is designed to show the "diligence"with which he had attended to the object for which he was appointed. He had been unceasing in his observation; and the result was, that now at length he saw the enemy approach like a lion, and it was certain that Babylon now must fall. The language used here has a striking resemblance to the opening of the "Agamemnon"of AEschylus; being the speech of the watchman, who had been very long upon his tower looking for the signal which should make known that Troy had fallen. It thus commences:

‘ Forever thus! O keep me not, ye gods,

Forever thus, fixed in the lonely tower

Of Atreus’ palace, from whose height I gaze

O’ er watched and weary, like a night-dog, still

Fixed to my post; meanwhile the rolling year

Moves on, and I my wakeful vigils keep

By the cold star-light sheen of spangled skies.’

Symmons, quoted in the "Pictorial Bible."

I am set in my ward - My place where one keeps watch. It does not mean that he was confined or imprisoned, but that he had kept his watch station ( משׁמרת mish^e meret from שׁמר shâmar "to watch, to keep, to attend to").

Whole nights - Margin, ‘ Every night.’ It means that he had not left his post day or night.

Barnes: Isa 21:9

And, behold ... a chariot of men - This place shows that the word ‘ chariot’ ( רכב rekeb ) may denote something else than a wagon or carriage, as a chariot drawn by men cannot be intended. The sense can be expressed, perhaps, by the word "riding,"‘ I see a riding of men approach;’ that is, I see "cavalry"drawing near, or men riding and hastening to the battle.

With a couple of horsemen - The word ‘ with’ is not in the Hebrew. The meaning is, ‘ I see a riding of men, or cavalry; and they come in pairs, or two abreast.’ A part of the sentence is to be supplied from Isa 21:7. He saw not only horsemen, but riders on donkeys and camels.

And he answered - That is, the watchman answered. The word ‘ answer,’ in the Scriptures, means often merely to commence a discourse after an interval; to begin to speak Job 3:2; Dan 2:26; Act 5:8.

Babylon is fallen - That is, her ruin is certain. Such a mighty army is drawing near, and they approach so well prepared for battle, that the ruin of Babylon is inevitable. The "repetition"of this declaration that ‘ Babylon is fallen,’ denotes emphasis and certainty. Compare Psa 92:9 :

For lo, thine enemies, O Lord,

For lo, thine enemies shall perish.

Psa 93:3 :

The floods have lifted up, O Lord;

The floods have lifted up their waves.

A similar description is given of the fall of Babylon in Jer 50:32; Jer 51:8; and John has copied this description in the account of the overthrow of the mystical Babylon Rev 18:1-2. Babylon was distinguished for its pride, arrogance, and haughtiness. It became, therefore, the emblem of all that is haughty, and as such is used by John in the Apocalypse; and as such it was a most striking emblem of the pride, arrogance, haughtiness, and oppression which have always been evinced by Papal Rome.

And all the graven images - Babylon was celebrated for its idolatry, and perhaps was the place where the worship of idols commenced. The principal god worshipped there was Belus, or Bel (see the note at Isa 46:1).

Are broken ... - That is, shall be destroyed; or, in spite of its idols, the whole city would be ruined.

Barnes: Isa 21:10

O my threshing - The words ‘ to thresh,’ ‘ to tread down,’ etc., are often used in the Scriptures to denote punishments inflicted on the enemies of God. An expression likes this occurs in Jer 51:33, in describing the destruction of Babylon: ‘ The daughter of Babylon is like a threshing floor; it is time to thresh her.’ In regard to the mode of threshing among the Hebrews, and the pertinency of this image to the destruction of the enemies of God, see the note at Isa 28:27. Lowth, together with many others, refers this to Babylon, and regards it as an address of God to Babylon in the midst of her punishment: ‘ O thou, the object on which I shall exercise the severity of my discipline; that shall lie under my afflicting hand like grain spread out upon the floor to be threshed out and winnowed, to separate the chaff from the wheat.’ But the expression can be applied with more propriety to the Jews; and may be regarded as the language of "tenderness"addressed by God through the prophet to his people when they should be oppressed and broken down in Babylon: ‘ O thou, my people, who hast been afflicted and crushed; who hast been under my chastening hand, and reduced to these calamities on account of your sins; hear what God has spoken respecting the destruction of Babylon, and your consequent certain deliverance.’ Thus it is the language of consolation; and is designed, like the prophecies in Isa. 13; 14, to comfort the Jews, when they should be in Babylon, with the certainty that they would be delivered. The language of "tenderness"in which the address is couched, as well as the connection, seems to demand this interpretation.

And the corn of my floor - Hebrew, ‘ The son of my threshing floor’ - a Hebraism for grain that was on the floor to be threshed. The word ‘ son’ is often used in this special manner among the Hebrews (see the note at Mat 1:1).

That which I have heard ... - This shows the scope or design of the whole prophecy - to declare to the Jews the destruction that would come upon Babylon, and their own consequent deliverance. It was important that they should be "assured"of that deliverance, and hence, Isaiah "repeats"his predictions, and minutely states the manner in which their rescue would be accomplished.

Barnes: Isa 21:11

Analysis of Isa 21:11, Isa 21:12. - VISION 17. Dumah, or Idumea.

This prophecy is very obscure. It comprises but two verses. When it was delivered, or on what occasion, or what was its design, it is not easy to determine. Its brevity has contributed much to its obscurity; nor, amidst the variety of interpretations which have been proposed, is it possible to ascertain with entire certainty the true explanation. Perhaps no portion of the Scriptures, of equal length, has been subjected to a greater variety of exposition. It is not the design of these Notes to go at length into a detail of opinions which have been proposed, but to state as accurately as possible the sense of the prophet. Those who wish to see at length the opinions which have been entertained on this prophecy, will find them detailed in Vitringa and others.

The prophecy relates evidently to Idumea. It stands in connection with that immediately preceding respecting Babylon, and it is probable that it was delivered at that time. It has the appearance of being a reply by the prophet to language of "insult or taunting"from the Idumeans, and to have been spoken when calamities were coming rapidly on the Jews. But it is not certain that that was the time or the occasion. It is certain only that it is a prediction of calamity succeeding to prosperity - perhaps prosperity coming to the afflicted Hebrews in Babylon, and of calamity to the taunting Idumeans, who had exulted over their downfall and captivity, and who are represented as sneeringly inquiring of the prophet what was the prospect in regard to the Jews. This is substantially the view given by Vitringa, Rosenmuller, and Gesenius.

According to this interpretation, the scene is laid in the time of the Babylonlsh captivity. The prophet is represented as having been placed on a watch-tower long and anxiously looking for the issue. It is night; that is, it is a time of calamity, darkness, and distress. In this state of darkness and obscurity, someone is represented as calling to the prophet from Idumea, and tauntingly inquiring, what of the night, or what the prospect was. He asks, whether there was any prospect of deliverance; or whether these calamities were to continue, and perhaps whether Idumea was also to be involved in them with the suffering Jews. To this the prophet answers, that the morning began to dawn - that there was a prospect of deliverance. But he adds that calamity was also coming; calamity probably to the nation that made the inquiry - to the land of Idumea - "perhaps"calamity that should follow the deliverance of the Hebrew captives, who would thus be enabled to inflict vengeance on Edom, and to overwhelm it in punishment. The morning dawns, says the watchman; but there is darkness still beyond. Light is coming - but there is night also: light for us - darkness for you. This interpretation is strengthened by a remarkable coincidence in an independent source, and which I have not seen noticed, in the 137th Psalm. The irritated and excited feelings of the captive Jews against Edom; their indignation at the course which Edom pursued when Jerusalem was destroyed; and their desire of vengeance, are all there strongly depicted, and accord with this interpretation, which supposes the prophet to say that the glad morning of the deliverance of the "Jews"would be succeeded by a dark night to the taunting Idumean. The feelings of the captured and exiled Jews were expressed in the following language in Babylon Psa 137:7 :

Remember, O Jehovah, the children of Edom in the day of Jerusalem;

Who said, Rase it, rase it, even to the foundation.

That is, we desire vengeance on Idumea, who joined with our enemies when Jerusalem was destroyed; and when Jerusalem shall be again rebuilt, we pray that they may be remembered, and that punishment may be inflicted on them for exulting over our calamities. The watchman adds, that if the Idumean was disposed to inquire further, he could. The result could be easily ascertained. It was clear, and the watchman would be disposed to give the information. But he adds, ‘ return, come;’ perhaps meaning, ‘ repent; then come and receive an answer;’ denoting that if the Idumeans "wished"a favorable answer, they should repent of their treatment of the Jews in their calamities, and that "then"a condition of safety and prosperity would be promised them.

As there is considerable variety in the ancient versions of this prophecy, and as it is brief, they may be presented to advantage at a single view. The Vulgate does not differ materially from the Hebrew. The following are some of the other versions:

Septuagint : "The vision of Idumea."Unto me he called out of Seir, Guard the fortresses - Φυλάσσετε ἐπάλξεις phulassete epalcheis ). I guard morning and night. If you inquire, inquire, and dwell with me. In the grove ( δρυμῷ drumō ) thou shalt lie down, and in the way of Dedan ( Δαιδά n Daidan ).

Chaldee : "The burden of the cup of malediction which is coming upon Duma."- He cries to me from heaven, O prophet, prophesy; O prophet, prophesy to them of what is to come. The prophet said, There is a reward to the just, and revenge to the unjust. If you will be converted, be converted while you can be converted.

Syriac : "The burden of Duma."The nightly watchman calls to me out of Seir. And the watchman said, The morning cometh and also the night. If ye will inquire, inquire, and then at length come.

Arabic : "A prophecy respecting Edom and Seir, the sons of Esau."Call me from Seir. Keep the towers. Guard thyself morning and evening. If you inquire, inquire.

It is evident, from this variety of translation, that the ancient interpreters felt that the prophecy was enigmatical and difficult. It is not easy, in a prophecy so brief, and where there is scarcely any clue to lead us to the historical facts, to give an interpretation that shall be entirely satisfactory and unobjectionable. Perhaps the view given above may be as little liable to objection as any one of the numerous interpretations which have been proposed.

Verse 11

The burden - (see the note at Isa 13:1). This word ‘ burden’ naturally leads to the supposition that "calamity"in some form was contemplated in the prophecy. This is also indicated in the prophecy by the word night.

Of Dumah - Dumah ( דוּמה dûmâh ) is mentioned in Gen 25:14, and 1Ch 1:30, as one of the twelve sons of Ishmael. It is known that those sons settled in Arabia, and that the Arabians derive their origin from Ishmael. The name ‘ Dumah,’ therefore, properly denotes one of the wandering tribes of the Ishmaelites. The Septuagint evidently read this as if it had been אדום 'ĕdôm - Edom or Idumea - Ἰδουμαία Idoumaia Jakut mentions two places in Arabia to which the name ‘ Dumah’ is given, Dumah Irak, and Dumah Felsen. The former of these, which Gesenius supposes is the place here intended, lies upon the borders of the Syrian desert, and is situated in a valley seven days’ journey from Damascus, according to Abulfeda, in lon. 45 degrees E.; and in lat. 29 degrees 30’ N; and about three and a half days’ journey from Medina. Niebuhr mentions Dumah as a station of the Wehabites (see Gesenius, "Commentary in loc .") There can be little doubt that the place referred to is situated on the confines of the Arabian and Syrian deserts, and that it is the place called by the Arabians "Duma the stony, or Syrian Duma"(Robinson’ s Calmet). It has a fortress, and is a place of strength Jerome says, ‘ Duma is not the whole province of Idumea, but is a certain region which lies toward the south, and is twenty miles distant from a city of Palestine called Eleutheropolis, near which are the mountains of Seir.’ It is evident from the prophecy itself that Idumea is particularly referred to, for the prophet immediately adds, that the voice came to him from mount ‘ Seir,’ which was the principal mountain of Idumea. Why the name ‘ Dumah’ is used to designate that region has been a matter on which critics have been divided.

Vitringa supposes that it is by a play upon the word ‘ Dumah,’ because the word "may"be derived from דמם dâmam to be silent, to be still; and that it is used to denote the "silence,"or the "night,"which was about to come upon Idumea; that is, the calamity of which this was a prediction. Kocher supposes that the prophet used the word denoting ‘ silence’ ( דוּמה dûmâh ) by a paranomasia, and by derision for אדום 'ĕdôm , as if Idumea was soon to be reduced to silence, or to destruction. Idumea, or the country of Edom, is frequently referred to by the prophets (see Jer 49:7-10, Jer 49:12-18; Eze 35:1-4, Eze 35:7, Eze 35:9, Eze 35:14-15; Joe 3:19; Amo 1:11; Obad. 1:2-18; Mal 1:3-4). For a description of Idumea, and of the prophecies respecting it, see the notes at Isa. 34.

He calleth - One calleth; there is a voice heard by me from Seir. Lowth renders it, ‘ A voice crieth unto me.’ But the sense is, that the prophet hears one crying, or calling ( קרא qorē' ) to him from the distant mountain.

Unto me - The prophet Isaiah.

Out of Seir - The name ‘ Seir’ was given to a mountainous tract or region of country that stretched along from the southern part of the Dead Sea, to the eastern branch of the Red Sea, terminating near Ezion-geber. Mount Hor formed a part of this range of mountains. Esau and his descendants possessed the mountains of Seir, and hence, the whole region obtained the name of Edom or Idumea. Mount Seir was anciently the residence of the "Horites"Gen 14:6, but Esau made war upon them and destroyed them (compare Gen 36:8-9; Deu 2:5, Deu 2:12). Here it is put for the country of Idumea, and the sense is, that the whole land, or the inhabitants of the land, are heard by the prophet in a taunting manner asking him what of the night.

Watchman - (see the note at Isa 21:6). The prophet Isaiah is here referred to (compare Isa 52:8; Isa 56:10). He is represented as being in the midst of the calamities that had come upon Judea, and as having his station in desolate Jerusalem, and looking for the signs of returning day. The eye is turned toward the east - the source from where light comes, and from where the exiles would return to their own land. Thus anxiously waiting for the indications of mercy to his desolate country, he hears this taunting voice from Idumea, asking him what was the prospect? what evidence there was of returning prosperity?

What of the night? - (compare Hab 2:1). ‘ How stands the night? What is the prospect? What have you to announce respecting the night? How much of it is passed? And what is the prospect of the dawn?’ ‘ Night’ here is the emblem of calamity, affliction, oppression, as it often is in the Scriptures (compare Job 35:10; Mic 3:6); and it refers here probably to the calamities which had come upon Judea. The inquiry is, How much of that calamity had passed? What was the prospect? How long was it to continue? How far was it to spread? The inquiry is "repeated"here to denote "intensity"or "emphasis,"manifesting the deep interest which the inquirer had in the result, or designed to give emphasis and point to the cutting taunt.

Barnes: Isa 21:12

The watchman said - Or rather "saith;"indicating that this is the answer which the prophet returned to the inquiry from Idumea.

The morning cometh - There are signs of approaching day. The ‘ morning’ here is an emblem of prosperity; as the light of the morning succeeds to the darkness of the night. This refers to the deliverance from the captivity of Babylon, and is to be supposed as having been spoken near the time when that captivity was at an end - or nearly at break of day after the long night of their bondage. This declaration is to be understood as referring to a different people from those referred to in the expression which immediately follows - ‘ and also the night.’ ‘ The morning cometh’ - to the captive Jews; ‘ and also the night’ - to some other people - to wit, the Idumeans. It "might"mean that the morning was to be succeeded by a time of darkness to the same people; but the connection seems to demand that we understand it of others.

And also the night - A time of calamity and affliction. This is emphatic. It refers to the Idumeans. ‘ The morning cometh to the captive Jews; it shall be closely succeeded by a night - a time of calamity - to the taunting Idumeans.’ During the captivity of the Jews in Babylon, the Idumeans invaded and took possession of the southern part of Judea. The prophet here refers to the fact, perhaps, that on the return of the Jews to their native land, they would revenge this by expelling them, and by inflicting punishment on the land of Edom. For a full proof that calamities came upon the land of Idumea, see Keith "On the Prophecies."Art. "Idumea,"and the notes at Isa. 34)

If ye will inquire, inquire ye - If you choose to ask anything further in regard to this, you can. The sense is probably this: ‘ You Idumeans have asked respecting the night in derision and reproach. An answer has been given somewhat agreeably to that inquiry. But if you seriously wish to know anything further respecting the destiny of your land, you can ask me (Isaiah) or any other prophet, and it will be known. But ask it in seriousness and earnestness, and with a suitable regard for the prophetic character and for God. And especially if you wish a more favorable answer to your inquiries, it is to be obtained only by forsaking sin and turning to God, and then you may come with the hope of a brighter prospect for the future.’ The design of this is, therefore:

(1) to "reprove"them for the manner in which they had asked the question;

(2) to assure them that God was willing to direct humble and serious inquirers; and

(3) to show in what way a favorable answer could be obtained - to wit, by repentance. And this is as true of sinners now as it was then. "They"often evince the reproachful and taunting spirit which the Idumeans did. "They"hear only a similar response - that prosperity and happiness await the Christian, though now in darkness and affliction; and that calamity and destruction are before the guilty. They "might"have the same answer - an answer that God would bless them and save them, if they would inquire in a humble, serious, and docile manner.

Return - Turn from your sins; come back to God, and show respect for him and his declarations.

Come - " Then"come and you shall be accepted, and the watch man will also announce "morning"as about to dawn on you. This seems to be the sense of this very dark and difficult prophecy. It is brief, enigmatical, and obscure. Yet it is beautiful; and if the sense above given be correct, it contains most weighty and important truth - alike for the afflicted and persecuted friends, and the persecuting and taunting foes of God. With reference to the interpretation here proposed, which supposes, as will have been seen:

(1) a state of excited feeling on the part of the Jews toward the Idumeans, for the part which they took in the destruction of their city;

(2) the prospect of speedy deliverance to the Jews in Babylon; and

(3) a consequent desolation and vengeance on the Idumeans for the feelings which they had manifested in the destruction of Jerusalem, see the prophecy of Obadiah, Oba 1:8-21 :

Shall I not in that day, saith the Lord,

Even destroy the wise men out of Edom,

And understanding out of the mount of Esau?

And thy mighty men, O Teman, shall be dismayed,

To the end that every one of the mount of Esau

May be cut off by slaughter.

For thy violence against thy brother Jacob shame shall cover thee,

And thou shalt be cut off for ever.

In the day that thou stoodest on the other side;

In the day that the stranger carried away captive his forces;

And foreigners entered into his gates, and cast lots upon Jerusalem;

Even thou wast as one of them.

But thou shouldest not have looked on the day of thy brother

In the day that he became a stranger;

Neither shouldest thou have rejoiced over the children of Judah

In the day of their destruction;

Neither shouldest thou have spoken proudly in the day of distress.

For the day of the Lord is near upon all the heathen;

As thou hast done, it shall be done unto thee;

Thy reward shall return upon thine own head, etc.

In this prophecy these circumstances are all to be found;

(1) the hostility of the Edomites against Jerusalem, and the part which they took in the destruction of the city, in Isa 21:10-14;

(2) the fact of the deliverance of the Jews from captivity, in Isa 22:17;

(3) the consequent vengeance upon the Idumeans Isa 34:5-6.

This remarkable coincidence in an independent prophecy is a strong circumstance to prove that the interpretation above proposed is correct. In regard to the general reasons for the interpretation here proposed, and the lessons which the prophecy is suited to convey, I may be permitted to refer to my "Practical Sermons,"pp. 325-341.

Barnes: Isa 21:13

Analysis of Isa 21:13-17. - Vision 18. "Arabia."

The remainder of this chapter is occupied with a single prophecy respecting Arabia. It was "probably"delivered about the time that the former was uttered - during the reign of Hezekiah, and before the invasion of Sennacherib. It had reference, I suppose, to Sennacherib; and was designed to foretell the fact that, either in his march to attack Judea, or on his return from Egypt, he would pass through Arabia, and perhaps oppress and overthrow some of their clans. At all events, it was to be fulfilled within a year after it was uttered Isa 21:16, and refers to "some"foreign invasion that was to conic upon their land. Rosenmuller supposes that it relates to the same period as the prophecy in Jer 49:28, following, and refers to the time when Nebuchadnezzar sent Nebuzaradan to overran the lands of the Ammonites, the Moabites, the Philistines, the Arabians, the Idumeans, and others who had revolted from him, and who had formed an alliance with Zedekiah.

The sentiment of the prophecy is simple - that within a year the country of Arabia would be overrun by a foreign enemy. The form and manner of the prophecy is highly poetic and beautiful. The images are drawn from customs and habits which pertain to the Arabians, and which characterize them to this day. In Isa 21:13, the prophecy opens with a declaration that the caravans that were accustomed to pass peacefully through Arabia would be arrested by the apprehension of war. They would seek a place of refuge in the forests and fastnesses of the land. Thither also the prophet sees the Arabians flocking, as if to exercise the rites of hospitality, and to minister to the needs of the oppressed and weary travelers. But the reasons why "they"are there, the prophet sees to be that "they"are oppressed and driven out of their land by a foreign invader, and "they"also seek the same places of security and of refuge Isa 21:14-15. All this would be accomplished within a year Isa 21:16; and the result would be, that the inhabitants of Arabia would be greatly diminished Isa 21:17.

Isa 21:13

The burden - (see the note at Isa 13:1).

Upon Arabia - ( בערב ba‛ărâb ). This is an unusual form. The title of the prophecies is usually without the ב ( b )rendered ‘ upon.’ Lowth supposes this whole title to be of doubtful authority, chiefly because it is missing in most MSS. of the Septuagint. The Septuagint connects it with the preceding prophecy respecting Dumab, and makes this a continuance of that. The preposition ב ( b )- ‘ upon,’ means here "respecting, concerning,"and is used instead of על ‛al as in Zec 9:1. Arabia is a well-known country of western Asia, lying south and southeast of Judea. It was divided into three parts, Arabia Deserta, on the east; Arabia Petrea, lying south of Judea; and Arabia Felix, lying still further south. What part of Arabia is here denoted it may not be easy to determine. It is probable that it was Arabia Petrea, because this lay between Judea and Egypt, and would be exposed to invasion by the Assyrians should they invade Egypt; and because this part of Arabia furnished, more than the others, such retreats and fastnesses as are mentioned in Isa 21:13-15.

In the forest - ( ביער baya‛ar ). The word ( יער ya‛ar ) ‘ forest’ usually denotes a grove, a collection of trees. But it may mean here, any place of refuge from a pursuing foe; a region of thick underwood; an uncultivated, inaccessible place, where they would be concealed from an invading enemy. The word rendered ‘ forest’ is commonly supposed to mean a forest in the sense in which that word is now used by us, meaning an extensive wood - large tract of land covered with trees. It is doubtful, however, whether the word is so used in the Bible. The Rev. Eli Smith stated to me that he had visited several of the places in Palestine to which the word ( יער ya‛ar ) ‘ forest’ or ‘ grove’ is given, and that he was satisfied that there never was a forest there in our use of the word. The same word יער ya‛ar - the י ( y )not being used to begin a word in Arabic, but the ו ( v )being used instead of it - occurs often in Arabic. It means, as used by the Arabs, a rough, stony, impassable place; a place where there are no roads; which is inaccessible; and which is a safe retreat for robbers - and it is not improbable that the word is so used here.

In Arabia - ( בערב ba‛ărâb ). The Septuagint, the Vulgate, and the Chaldee, understand this of the "evening"- ‘ In the evening.’ The word ערב ‛ereb , with different points from those which the Masorites have used here, means "evening,"but there is no necessity of departing from the translation in our English version. The sense would not be materially affected whichever rendering should be preferred.

Shall ye lodge - Shall you pass the night. This is the usual signification of the word. But here it may be taken in a larger sense, as denoting that they would pitch their tents there, or that they would seek a refuge there. The sense I suppose to be this: ‘ O ye traveling caravans of Dedan! Ye were accustomed to pass through Arabia, and to find a safe and hospitable entertainment there. But now, the Arabians shall be overrun by a foreign enemy; they shall be unable to show you hospitality, and to insure your safety in their tents, and for fear of the enemy still in the land you will be obliged to seek a lodging in the inaccessible thickets of the forests.’ The passage is intended to denote the "change"that had taken place, and to show the "insecurity"for caravans.

O ye traveling companies - Ye "caravans"( ארחות 'or^e chôt ). This word usually signifies "ways, paths, cross roads."But it is used here evidently to denote those who "traveled"in such ways or paths; that is, caravans of merchants. So it is used in Job 6:19 : ‘ The caravans of Tema.’ It is well known that in the East it is usual for large companies to travel together, called "caravans."Arabia Petrea was a great thoroughfare for such companies.

Of Dedanim - Descendants of "Dedan."There are two men of this name mentioned in the Old Testament - the son of Raamah, the son of Cush, mentioned in Gen 10:7; and the son of Jokshan, the son of Abraham by Keturah Gen 25:3. The descendants of the latter settled in Arabia Petrea, and the descendants of the former near the Persian Gulf. It is not easy to determine which is here intended, though most probably those who dwelt near the Persian Gulf, because they are often mentioned as merchants. They dealt in ivory, ebony, etc., and traded much with Tyre Eze 27:21, and doubtless also with Egypt. They are here represented as passing through Arabia Petrea on their way to Egypt, and as compelled by the calamities in the country to find a refuge in its fastnesses and inaccessible places.

Barnes: Isa 21:14

Of the land of Tema - Tema was one of the sons of Ishmael Gen 25:15, and is supposed to have populated the city of Thema in Arabia Deserta. The word denotes hero one of the tribes of Ishmael, or of the Arabians. Job speaks Job 6:19 of ‘ the troops of Tema,’ and Jeremiah Jer 25:23 connects Tema and Dedan together. Jerome and Eusebius say that the village of Theman ( Θαιμάν Thaiman ) existed in their time. It was, according to Jerome, five, and according to Eusebius, fifteen miles from Petra, and was then occupied as a Roman garrison ( Onomas Urb. et Locor ). Ptolemy speaks of a city called Themme ( Θαιμάν Themmē ) in Arabia Deserta. This city lies, according to D’ Anville, in longitude 57 degrees East, and in latitude 27 degrees North. According to Seetsen, it is on the road usually pursued by caravans from Mecca to Damascus. Lowth renders it ‘ The southern country,’ but without authority. The Septuagint renders it, Θαιμάν Thaiman - ‘ Thaiman.’

Brought water - Margin, ‘ Bring ye.’ This might be rendered in the imperative, but the connection seems rather to require that it be read as a declaration that they did so. To bring water to the thirsty was an act of hospitality, and especially in eastern countries, where water was so scarce, and where it was of so much consequence to the traveler in the burning sands and deserts. The idea is, that the inhabitants of the land would be oppressed and pursued by an enemy; and that the Arabians, referred to by the prophet Isa 21:13, would be driven from their homes; and be dependent on others; that they would wander through the vast deserts, deprived of the necessaries of life; and that they would be dependent on the charity of the people of Tema for the supply of their needs. The following illustration of this passage has been kindly furnished me by the Rev. Eli Smith, missionary to Syria, showing that Isaiah, in mentioning "hospitality"as one of the virtues of the inhabitants of Tema, drew from the life. ‘ Even in Hebrew prophecy hospitality is distinctly recognized as a trait in the Arab character. Isaiah says, "the inhabitants of Tema,"etc. Tema is known as an oasis in the heart of Arabia, between Syria and Mecca. And among the scraps of ante-Mahometan poetry that have reached us, is one by Samaciel, a prince of this same Tema. In extolling the virtues of his tribe he says -

\ri720 "No fire of ours was ever extinguished at night without a guest, and of our guests never did one disparage us."

‘ In the passage quoted from Isaiah, it is to the thirsty and hungry in flight, that the inhabitants of Tema are represented as bringing water and bread, as if hastening to afford them protection. The extent to which this protection is sometimes carried, is finely illustrated by a traditionary anecdote in the life of Samaciel, the prince and poet of Tema just mentioned. In some feud among the tribes in his neighborhood, a prince (Amru el-Keis) fled to Samaciel, left with him his treasures, and was conducted by him beyond the reach of his enemies. They assembled their forces, and marched upon Tema. On their way Samaciel’ s son fell into their hands. Presenting the young man before his castle, they proposed to the father the dreadful alternative, of delivering up to them what his guest had left, or seeing his son massacred. Samaciel’ s sense of honor dictated the reply -

\ri720 "He honored me, and I’ ll honor him ... Treachery is a chain to the neck that never wears out."So he defended the rights of his guest, and his son was slain.’

They prevented - Our word ‘ prevent’ usually means at present, to hinder, to obstruct. But in the Scriptures, and in the Old English sense of the word, it means to anticipate, to go before. That is the sense of the word קדמוּ qid^e mû here. They "anticipated"their needs by bread; that is, they supplied them. This was an ancient and an honorable rite of hospitality. Thus Melchizedek Gen 14:17-18 is said to have come out and met Abraham, when returning victorious from the slaughter of Chedorlaomer, with bread and wine.

Him that fled - The inhabitant of the land of Arabia that fled before the invader, perhaps the inhabitants of Kedar Isa 21:16, or of some other part of Arabia. It is not meant that the "whole"land of Arabia would be desolate, but that the invasion would come upon certain parts of it; and the inhabitants of other portions - as of Tema - would supply the needs of the fugitives.

Barnes: Isa 21:15

For they fled - The inhabitants of one part of the land.

The grievousness of war - Hebrew, כבד kobed - "the weight, the heaviness, the oppression"of war; probably from the calamities that would result from the march of the Assyrian through their land, either on his way to Judea or to Egypt.

Barnes: Isa 21:16

Within a year - What has been said before was figurative. Here the prophet speaks without a metaphor, and fixes the time when this should be accomplished. It is not usual for the prophets to designate the exact "time"of the fulfillment of their prophecies in this manner.

According to the years of an hireling - Exactly; observing the precise time specified Job 7:1. See the phrase explained on Isa 16:14.

All the glory - The beauty, pride, strength, wealth, etc.

Of Kedar - Kedar was a son of Ishmael Gen 25:15. He was the father of the Kedareneans or "Cedrai,"mentioned by Pithy ("Nat. Hist."v. 11). They dwelt in the neighborhood of the Nabatheans, in Arabia Deserta. These people lived in tents, and were a wandering tribe, and it is not possible to fix the precise place of their habitation. They resided, it is supposed, in the south part of Arabia Deserts, and the north part of Arabia Petrea. The name ‘ Kedar’ seems to be used sometimes to denote Arabia in general, or Arabia Deserts particularly (see Psa 120:5; Son 1:5; Isa 42:11; Isa 60:7; Jer 2:10; Jer 49:28; Eze 26:21).

Shall fail - Shall be consumed, destroyed ( כלה kâlâh ).

Barnes: Isa 21:17

And the residue of the number - That is, those who shall be left in the invasion. Or perhaps it may be read, ‘ There shall be a renmant of the number of bowmen; the mighty people of Kedar shall be diminished.’

Of archers - Hebrew, ‘ Of the bow;’ that is, of those who use bows in war. The bow was the common instrument in hunting and in war among the ancients.

Shall be diminished - Hebrew, ‘ Shall be made small;’ they shall be reduced to a very small number. We cannot indeed determine the precise historical event to which this refers, but the whole connection and circumstances seem to make it probable that it referred to the invasion by the Assyrian when he went up against Judah, or when he was on his way to Egypt.

Poole: Isa 21:2

A grievous vision a vision or prophecy, containing dreadful calamities which were to fall upon Babylon.

The treacherous dealer dealeth treacherously, and the spoiler spoileth: this is spoken either,

1. Of the Chaldeans, as their sin, for which God sends the following judgment. So the sense 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 rendered 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 compared 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 brias, and following their counsel and conduct in taking the city, which made them partakers of their treason.

Go up 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.

Elam Persia, called Elam synecdochically, because Elam was an eminent province of Persia, bordering upon the Medes.

Besiege to wit, Babylon, Isa 21:9 . All the sighing thereof; either,

1. Babylon’ s 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 , Psa 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 Deu 11:25 , your fear , i.e. the fear of you; and Job 33:7 , my terror , i.e. the terror or dread of me upon thee.

Poole: Isa 21:3

My loins which he mentions with respect to the following similitude of child-bearing, in which the loins are sorely pained. And this the prophet speaks, either,

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 mere 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 horror in hearing and seeing, to intimate the dreadful horror which should seize upon them when it came upon them.

As the pangs of a woman that travaileth sharp and grievous pains.

Poole: Isa 21:4

The night of my pleasure 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 horror of the prophet by night was typical, and did signify that grievous horror and destruction which should befall the Babylonians in a night of great feasting and jollity, as it did, Dan 5:1,30 .

Hath he God, who showed him that vision,

turned into fear unto me into a time and matter of fear.

Poole: Isa 21:5

Prepare the table furnish it with meats and drinks, as it follows. The prophet foretells what the Babylonians would be doing when their’ enemies were at their doors, that they would give up themselves to feasting and security.

Watch in the watch-tower to give us notice of any approaching danger, that in the mean time we may more securely indulge ourselves in mirth and pleasures.

Arise, ye princes either,

1. Ye Medes and Persians; whilst your enemies the Babylonians 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.

Annoint the shield prepare yourselves and your arms for the battle approaching: The shield is put for all their weapons of offence and defence. They used to anoint their shields with oil, partly to preserve ahd polish them, and partly to make them slippery, that their enemies’ darts might not fasten in them, but slide off from them.

Poole: Isa 21:6

Thus hath the Lord said unto me 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.

A watchman either,

1. A prophet; such being oft so called, as Eze 3:17 33:2 . Or rather,

2. A military watchman. For this was now done only in a vision, which yet did foresignify what should be done really afterwards.

Let him declare to thee in vision, to them really.

Poole: Isa 21:7

And he saw a short speech for he told me that he saw.

A chariot not for burden, but for war, in which chariots were then much used. With a couple of horsemen; attended with two horsemen. So there were both chariots and troops of horsemen. Or,

with a couple of horses as this word is sometimes used, as 1Sa 8:11 2Sa 1:6 . The chariot was drawn with two horses.

A chariot of asses, and a chariot of camels two chariots, one drawn by asses, (under which title some understand mules, as being engendered 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 battle.

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

Poole: Isa 21:8

And he cried, A lion: the sense of the words thus rendered 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 rendered 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.

My lord 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.

I stand continually upon the watch-tower in the day time, and I am set in my ward whole nights according to thy command I have stood, and do yet stand, continually, both day and night, upon my watch-tower.

Poole: Isa 21:9

Behold the sum of what I have discovered is this.

A chariot of men not filled with goods, as chariots of burden used to be; but provided with men, to fight from or with them.

With a couple of horsemen understand, and a chariot of asses, and a chariot of camels ; which is easily understood from Isa 21:7 , where they are expressed.

He the prophet Isaiah, who set the watchman or the Lord, by whose command he was set, Isa 21:6 , who here gives an explication of the vision.

All the graven images of her gods 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.

He hath broken God, by the hands of Cyrus, his instrument. Or it is an indefinite speech, he hath broken , &c., for they are broken , &c.

Poole: Isa 21:10

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 feared, &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 Mic 4:13 , &c. This is spoken either,

1. Of the Jews, 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 Babylon’ s 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 of my floor 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, Job 5:7 41:28 , &c.

That which I have heard of the Lord of hosts have I declared what I have foretold is not my own invention, but the word of God, and therefore shall infallibly come to pass.

Unto you 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 Jews, 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, Jer 50:24,31 51:13,14,25,26 .

Poole: Isa 21:11

Of Dumah either,

1. Of a part of Arabia, so called from Dumah, one of Ishmael’ s race, Gen 25:14 1Ch 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 here be called Dumah , either by an abbreviation, or cutting off the first letter from Idumea, as Ram is put for Aram, 1Ch 2:9 Job 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 ruin. And such new, and enigmatical, and significant names are elsewhere given by the prophets to divers known places, as Babylon is called Sheshach , Jer 25:26 , and Egypt Mazor , &c. He , 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.

Calleth to me 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 Seir out of Edom, which is frequently called Seir as Gen 32:3 36:8 2Ch 20:10 25:11 , &c.

Watchman 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.

What of the night? 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 threatened 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 had happened in the night; which shows a state of great perplexity and fear, which might well be called a burden, both because fear in itself is a great torment, and because this fear was a sign or presage of their approaching miseries.

What of the night? the repetition of the same words shows the greatness of their solicitude and fear.

Poole: Isa 21:12

The morning cometh, and also the night: the night is past without any great mischief to you, and the comfortable light of the morning is approaching, which freeth men’ s minds from the terrors 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 ye will inquire, inquire ye: return, come If this watchman be the prophet Isaiah, then the sense of these words is this, If you will be inquiring, inquire 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 sense is, If you will inquire, inquire : I perceive, by what I have observed this night, that your danger is not passed, and there will be occasion for further inquiries 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 tidings; or come again, as return, lie down , is put for lie down again , 1Sa 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.

Poole: Isa 21:13

In the forest 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.

Travelling companies: in those parts travellers then did and still do go together in companies. See Gen 37:25,28 Job 6:19 .

Dedanim or, Dedamites; of whom see on Gen 25:3 Jer 25:23 49:8 . These were merchants, and used to trade with Tyre, Eze 27:20 38:13 , and their way lay through the same parts of Arabia.

Poole: Isa 21:14

Tema a part of Arabia; of which see Job 6:19 Jer 25:23 .

They prevented with their bread him that fled 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.

Poole: Isa 21:16

Within a year from the time of this prophecy.

According to the years of an hireling to wit, an exact year; for hirelings diligently observe and wait for the end of the year, when they are to receive their wages.

All the glory their power, and riches, and all things wherein they used to glory. This was executed by the Assyrians.

Kedar of whom see on Psa 120:5 Jer 49:28 .

Poole: Isa 21:17

Archers bows and arrows were their: chief weapons, and they were expert in the use of them, both against beasts and men, as occasion required.

PBC: Isa 21:11

Life on earth is filled with nights and days both in nature and spiritually. In all parts of the earth with the exception of areas near the poles, there is a period of darkness and a period of light each 24 hour day. Those who do not have access to artificial light must make the most of the daylight hours to perform their work. Little can be accomplished during the hours of night.

The child of God experiences many nights during his pilgrimage. These come in many forms. There are times when the cares of this world overshadow the things of the Lord to the extent we walk in darkness. There are times when pain, illness, grief and disappointments bring a time of night to our lives. At these times, it is a great blessing to hear the words of encouragement from the watchman: " The morning cometh..." No matter how dark the hour, we can be assured that the morning is coming. Often the Lord brings relief to us while we live. But, even if this does not occur, the Lord has promised an eternal morning to those who love Him.

There is not only the encouraging word to those who are experiencing night, but also a word of caution to those who think there will be no more trials. " The morning cometh, and also the night..."

In nature, we usually see strength and health in youth. Both physically and mentally, they are in better condition and able to accomplish more than those who are in their declining years. It is great to have the strength of youth, but there is a downside to this also. One is apt to trust in his own strength and ability, rather than depend upon the Lord. The watchman lets us know that even though we may be walking in the beautiful morning of life, the night is most surely coming!

Solomon warns youth of this very thing. In Ec 11:9, he tells the young man who is bent on walking in " ways of thine own heart, and in the sight of thine eyes" that the Lord will bring him into judgment for his actions. " Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity." {Ec 11:10}

" Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them." {Ec 12:1} In the verses that follow the young man or woman is reminded of the frailties that await one in old-age. We should serve the Lord today, because we are not assured that we will live tomorrow; and if we do, we may not have the strength and health to do many things in His service that we are able to do today.

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Haydock: Isa 21:2

Spoileth. Baltassar is incorrigible, or his opponents must proceed. (Calmet) ---

Elam; that is, O Persia: (Challoner) Cyrus, and Darius, the Mede. (Calmet) ---

The former nation was weak, and the latter strong. (Worthington) ---

Cease. The enemy will shew no pity; nor shall I; as Babylon did not heretofore. (Haydock)

Haydock: Isa 21:3

Pain. He bewails the crimes and the fall of Babylon, which at this time was in amity with Ezechias, ver. 10. (Calmet)

Haydock: Isa 21:4

Babylon. Protestants, "the night of my pleasure hath he turned into fear unto me." Septuagint, "My soul is turned into fear." (Haydock)

Haydock: Isa 21:7

Camel. These two riders are the kings of the Persians and Medes. (Challoner) ---

The sentinel, placed by Isaias, in spirit, or rather by the king of Babylon, brings these tidings. (Calmet)

Haydock: Isa 21:8

Out. Literally, "He cried, a lion." (Haydock) ---

Cyrus appears like one. Septuagint, "And call Urias to the watch-tower," &c., chap. viii. 2.

Haydock: Isa 21:9

Horsemen, drawn by the ass and camel, ver. 7. This was verified long after.

Haydock: Isa 21:10

Floor: you who must shortly be reduced to the utmost distress. Baladan was friendly to Ezechias. But Assaradon having seized Babylon, took Manasses prisoner; and the city thenceforward continued to fill up the measure of its sins. (Calmet)

Haydock: Isa 21:11

Duma. That is, Idumea, or Edom. (Challoner) ---

It was a city of that country, twenty miles from Eleutheropolis. (St. Jerome) ---

Assaradon desolated Idumea the following year, ver. 16. The Jews absurdly apply to Rome what is said of Edom. (St. Jerome) (Calmet)

Haydock: Isa 21:12

Night. Instead of joy, I must announce dreadful things. (Haydock)

Haydock: Isa 21:13

Arabia. This sentence is not in the Roman (Calmet) or Alexandrian Septuagint, (Haydock) and Dedan is a city of Idumea. (Calmet) ---

The Israelites are threatened. (Worthington)

Haydock: Isa 21:14

Water. To neglect this was to be accessary to another's death, in those dreary regions, chap. xvi. 3., and Deuteronomy xxiii. 2.

Haydock: Isa 21:16

Hireling; counting precisely, chap. xvi. 14. (Calmet) ---

Cedar: Arabia, (Challoner) near to Edom. (Calmet)

Gill: Isa 21:2

A grievous vision is declared unto me,.... The prophet; meaning the vision of Babylon's destruction, which was "hard", as the word signifies, and might seem harsh and cruel; not to him, nor to the Jews, but to the Chaldeans:

the treacherous dealer dealeth treacherously, and the spoiler spoileth; that is, according to Jarchi, one treacherous dealer deals treacherously with another, and one spoiler spoils another; the Medes and Persians deal treacherously with and spoil the Babylonians, who had dealt treacherously with and spoiled other nations: and to this sense some read the words, "the treacherous dealer hath found a treacherous dealer, and the spoiler one that spoileth" ⁿ: some take it to be a compellation of the Medes and Persians, calling upon them, under these characters, to go up and besiege Babylon, as, "O treacherous dealer, O spoiler" ^o; though the words may be understood of the perfidy and treachery of the Babylonians, of which they had been frequently guilty, and which is given as a reason of their fall and ruin; or rather they suggest the treacherous means by which they should be ruined, even by some from among themselves; particularly, history ^p informs us, that Gobrias and Gadates, two noblemen of the king of Babylon, being used ill by him, revolted from him, and joined with Cyrus; and when the river Euphrates was drained, went at the head of his army in two parties, and guided them into the city, and took it; or rather Belshazzar king of Babylon himself is meant, who acted, and continued to act, most impiously and wickedly: and therefore,

go up, O Elam; or Elamites, as the Targum and Septuagint; see Act 2:9 these were Persians, so called from Elam, a province in Persia; who are here called upon by the Lord of armies, through the mouth of the prophet, to go up to war against Babylon; and these are mentioned first, because Cyrus, who commanded the whole army, was a Persian: or if Elam is taken for a province, which was indeed subject to Babylon, of which Shushan was the capital city, Dan 8:2 the governor of it, Abradates, revolted from the Babylonians, and joined Cyrus, and fought with him ^q:

besiege, O Media; or, O ye Medes, join with the Persians in the siege of Babylon; as they did:

all the sighing thereof have I made to cease; either of the army of the Medes and Persians, who, by reason of long and tedious marches, frequent battles, and hard sieges, groaned and sighed; but now it would be over with them, when Babylon was taken; or of the Babylonians themselves, who would have no mercy shown them, nor have any time for sighing, being cut off suddenly, and in a moment; or rather of other people oppressed by them, and particularly the Lord's people the Jews, who had been in captivity for the space of seventy years, during which they had sighed and groaned, because of the hardships they endured; but now sighing would be at an end, and they should have deliverance, as they had, by Cyrus the Persian. The sighing is not that with which they sighed, but which they caused in others.

Gill: Isa 21:3

Therefore are my loins filled with pain,.... As a woman at the time of childbirth, as the following words show: these words are spoken by the prophet, not with respect to himself, as if he was pained at heart at the prophecy and vision he had of the ruin of Babylon, since that was a mortal enemy of his people; and besides, their sighing being made to cease could never be a reason of distress in him, but of joy: these words are spoken by him in the person of the Babylonians, and particularly of Belshazzar their king:

pangs have taken hold upon me, as the pangs of a woman that travaileth; which come suddenly and at once, are very sharp and strong, and inevitable, which cannot be escaped; so the sudden destruction of the wicked, and particularly of antichrist at the last day, and the terror that shall attend it, are expressed by the same metaphor, 1Th 5:2,

I was bowed down at the hearing of it; distorted and convulsed; not the prophet at the hearing of the prophecy, but Belshazzar, whom he personated, at hearing that Cyrus had entered the city, and was at the gates of his palace:

I was dismayed at the seeing of it; the handwriting upon the wall, at which his countenance changed, his thoughts were troubled, his loins loosed, and his knees smote one against another, Dan 5:6.

Gill: Isa 21:4

My heart panted,.... Fluttered about, and could hardly keep its place: or, "my mind wandered" ^r; like a person in distraction and confusion, that knew not what to think say or do:

fearfulness affrighted me; the terror of Cyrus's army seized him, of its irruption into the city, and of his being destroyed by it; the writing on the wall threw him into a panic, and the news of the Medes and Persians being entered the city increased it:

the night of my pleasure hath he turned into fear unto me; in which he promised himself so much pleasure, at a feast he had made for his princes, wives, and concubines; either in honour of his god, as some think ^s, being an annual one; or, as Josephus ben Gorion ^t says, on account of the victory he had obtained over the Medes and Persians; and so was quite secure, and never in the least thought of destruction being at hand; but in the midst of all his revelling, mirth, and jollity, the city was surprised and taken, and he slain, Dan 5:1. So mystical Babylon, in the midst of her prosperity, while she is saying that she sits a queen, and knows no sorrow, her judgment and plagues shall come upon her, Rev 18:7.

Gill: Isa 21:5

Prepare the table,.... Set it, spread it, furnish it with all kind of provisions, as at a feast; and such an one Belshazzar made, the night the city was taken: these words are directed to him by his courtiers or queen, as represented by the prophet, in order to remove his fears; see Dan 5:10,

watch in the watchtower; this is said to his servants, his soldiers, or sentinels, that were placed on watchtowers to observe the motions of the enemy, who were ordered on duty, and to be on guard, that he and his nobles might feast the more securely; and all this being done, a table furnished, and a guard set, he, his nobles, and all his guests, are encouraged to "eat" and "drink" liberally and cheerfully, without any fear of the Medes and Persians, who were now besieging the city; when, at the same time, by the Lord it would be said,

arise, ye princes; not, ye nobles of Babylon, from your table, quit it, and your feasting and mirth:

and anoint the shield; prepare your arms, see that they are in good order, get them in readiness, and defend your king, yourselves, and your city, as some; but the princes of the Medes and Persians, Cyrus and his generals, are bid to take their arms, and enter the city while indulging themselves at their feast: it was usual to anoint shields, and other pieces of armour, partly that they might be smooth and slippery, as Jarchi, that so the darts of the enemy might easily slide off; and partly for the polishing and brightening of them, being of metal, especially of brass; so the Targum,

"polish and make the arms bright;''

see 2Sa 1:21. Aben Ezra understands the words as an exhortation to the princes, to arise and anoint Darius king, in the room of Belshazzar slain; the word "shield" sometimes signifying a king, for which he mentions Psa 84:9 so Ben Melech; but they are a call of the prophet, or of the Lord, to the princes of the Medes and Persians, to take the opportunity, while the Babylonians were feasting, to fall upon them; and the words may be rendered thus ^u,

"in or while preparing the table, watching in the watchtower, eating and drinking, arise, ye princes, and anoint the shield;''

which was done by their servants, though they are called upon.

Gill: Isa 21:6

For thus hath the Lord said unto me,.... This is a confirmation of the above prophecy from the Lord himself, he showing to the prophet, in a visionary way, the ruin of Babylon, and the means and instruments of it:

go, set a watchman; not Habakkuk, as Jarchi; nor Urias, as the Septuagint; nor Jeremiah, as others; but himself, who, in a way of vision, represented a watchman on the walls of Babylon; and which was no way unsuitable to his character and office as a prophet:

let him declare what he seeth; what he sees coming at a distance, or at hand, let him faithfully and publicly make it known: these are not the words of the king of Babylon to one of his watchmen; but of the Lord of hosts to his prophet.

Gill: Isa 21:7

And he saw a chariot with a couple of horsemen,.... The drivers of it, or the riders in it; perhaps meaning Cyrus and Darius:

a chariot of asses, and a chariot of camels; by the former may be meant the Persians, who very much used mules or asses; and the Medes by the latter, who abounded in camels: the words are in the singular number, and may be rendered, "a rider of an ass, and a rider of a camel" ^w; and so may describe the couple of riders along with the chariot, which may signify the whole army of the Medes and Persians, chariots being much used in war; and the rider of the ass or mule may design Cyrus, who was called a mule, because of his mixed descent, being a Persian by his father, and a Mede by his mother's side; so the oracle of Apollo told the Babylonians, that their city should stand, until a mule was king of the Medes; and the rider of the camel may point at Darius:

and he hearkened diligently with much heed; the watchman that was set to watch used the utmost attention to what he saw, and listened diligently to the noise of this chariot and horsemen, as they came nearer.

Gill: Isa 21:8

And he cried, a lion,.... That is, the watchman cried, a lion, or that he saw a lion; not Uriah the priest, as the Septuagint; nor Habakkuk, as some Jewish writers; but Cyrus, at the head of the Persian and Median armies, compared to a lion for his fierceness, courage, and strength; see 2Ti 4:17 a type of Christ, the Lion of the tribe of Judah, by whom antichrist, or mystical Babylon, will be destroyed, Rev 5:5. The Targum is,

"the prophet said, the voice of armies, coming with coats of mail, as a lion.''

Aben Ezra interprets it, the watchman cried as a lion, with a great voice; upon sight of the chariots and horsemen, he lifted up his voice, and roared like a lion, to express the terror he was in, and the greatness of the calamity that was coming upon the city.

I stand continually upon the watchtower in the daytime: so that nothing could escape his notice:

and I am set in my ward whole nights: which expresses his diligence, vigilance, and constancy, in the discharge of his duty; and therefore what he said he saw might be depended on.

Gill: Isa 21:9

And, behold, here cometh a chariot of men,.... Or "of a man" ^x; a chariot with a man in it, Cyrus or Darius:

with a couple of horsemen; the army of the Medes and Persians, with their two leaders or generals, as before; only now seen nearer the city, just entering into it; for so the word may be rendered, "goeth", or "is gone in a chariot", &c.:

and he answered, and said; either the watchman, upon seeing the chariot and horsemen go into the city; or one of the horsemen that went in; so the Syriac and Arabic versions; or rather the prophet, and the Lord by him:

Babylon is fallen, is fallen: which is repeated to show the certainty of it. The same words are used of the fall of mystical Babylon, Rev 14:8. The Targum is,

"it is fallen, and also it shall be, that Babylon shall fall;''

that is, a second time, and hereafter: and so Jarchi and Kimchi interpret it of two falls, one by the Medes and Persians, and the other by the hand of heaven, or God himself: literal Babylon fell by the former; mystical Babylon will fall by the latter, even by the breath of Christ's mouth, and the brightness of his coming:

and all the graven images of her gods he hath broken unto the ground; either Cyrus or Darius, who might do this, not from any detestation of them, but for the sake of the gold, and silver, and riches, that were about them; or rather the Lord by them, and so put an end to idolatry; as will be, when mystical Babylon is destroyed.

Gill: Isa 21:10

O my threshing, and the corn of my floor,.... Which may be understood either of the Babylonians, now threshed or punished by the Lord, and whom he had made use of as instruments for the punishment of others; or rather of the people of the Jews, whom the prophet calls "his", as being his countrymen, to whom he was affected, and with whom he sympathized; and besides, he speaks in the name of the Lord; or it is the Lord that speaks by him, calling the church of the Jews his floor, and the people his corn, which were dear and valuable to him, as choice grain, wheat, and other things; and therefore, though he threshed or afflicted them, it was for their good, to purge and cleanse them, and separate the chaff from them; and indeed it was on their account, and for their good, that all this was to be done to Babylon, before predicted; where they were, as corn under the threshing instrument, greatly oppressed and afflicted, but now should be delivered; for the confirmation of which it is added:

that which I have heard of the Lord of hosts, the God of Israel, have I declared unto you; the preceding prophecy was not a dream of his, but a vision from the Lord of hosts; it was not devised by him, but told him by the Lord, and that for the good and comfort of the people of Israel, whose covenant God he was; and the prophet acted a faithful part, in delivering it just as he received it, which might be depended on.

Gill: Isa 21:11

The burden of Dumah,.... Whether this prophecy concerns the Edomites or Idumeans, or whether the Arabians, particularly the Dumean Arabians, is a question, since Dumah was a son of Ishmael, Gen 25:14 and there was a place in Arabia called Dumatha ^y; and Aben Ezra and Kimchi interpret it here of Dumah the son of Ishmael; but inasmuch as mention is made of Seir, a mountain, which belonged to the Edomites, Gen 36:8 and a distinct prophecy afterwards follows concerning Arabia, it is more generally thought that Dumah signifies Edom or Idumea; the Septuagint version renders it, the vision of Idumea; and the Arabic version calls it, a prophecy concerning Edom and Seir; and Jarchi, by Dumah, understands Edom; and Kimchi himself observes, that in a book of R. Meir's, it was found written,

"the burden of Duma, the burden of Edom.''

Jerom says, Duma is not the whole province of Idumea, but a certain country in it, that lay to the south, twenty miles distant from a city of Palestine, in his days called Eleutheropolis; and further observes, that some of the Hebrews read "Roma" for "Duma", and suppose that the Roman empire is designed; and certain it is, that nothing is more common with them than to call the Roman empire, and Rome itself, by the name of Edom, and the Romans, or Christians, Edomites ^z:

he calleth to me out of Seir; a mountain inhabited by the Edomites, the posterity of Esau, so called from Seir the Horite, Gen 36:8. The Targum understands this of God calling from heaven to the prophet to prophesy; and Jarchi of an angel, or a prophet out of Seir, calling to God, who he supposes is meant by the watchman; but it seems best to interpret it of an Edomite, or an inhabitant of Mount Seir, calling to the watchman, and saying, as follows:

watchman, what of the night? watchman, what of the night? what time of night is it? what o'clock is it? how much of the night is gone, and what remains to come? it is the business of watchmen to give or tell the time of night: or, "what from the night?" ^a what has happened since it was night? hast thou observed nothing? is not the enemy nigh, or danger at hand? or, "what" sayest thou "concerning the night?" the night of darkness, affliction, and distress, in which we are, when will it be over? the question is repeated, as is usual with persons in a panic, and fearing the watchman should not hear them the first time; or it may denote one coming after another in a fright, asking the same question. Some, by the watchman, understand God himself, as Jarchi and Abarbinel, who is Israel's keeper, Psa 121:4 where the same word is used as here; and well agrees with God, who is the keeper and preserver of all men in a way of providence; and of his own people in a way of grace; and who, as he watches over the evil of sin, to bring the evil of affliction or punishment for it; so he watches over his, to do good unto them; and, as the times and seasons are in his power only, and are known by him, it is most proper to apply unto him. Others think Christ is meant, as Cocceius; and so the Jews say ^b, this is Metatron the keeper of Israel, which with them is one of the names of the Messiah; and to whom this character of a watchman agrees, as he is the shepherd of his flock, and the keeper of his people; and who, as the omniscient God, knows all things that are, and shall be, and which will quickly come to pass: though it may be best of all to understand it of a prophet or prophets, who were called watchmen under the Old Testament, Isa 21:6 as ministers of the word are under the New, in allusion to shepherds and watchmen of cities; and whose business it is, as to show sinners the danger of their ways, and to arouse sleepy saints, so to give the time of night, that the churches of Christ may know whereabout they are. Now let it be observed, that this prophecy may refer to the times when Dumah, Edom, or Idumea, was possessed by the Jews, according to the prophecy in Num 24:18 as it was before the coming of Christ; Herod, an Idumean, was upon the throne of Judea when he came, at which time the Jews and Idumeans were mixed together; and the latter, at least many of them, embraced the Jewish religion ^c, and so had knowledge of the Messiah and his coming, after which they may be thought to be inquiring here. The Mosaic dispensation was a night season, there was much obscurity in it, the shadows of darkness were stretched out on it; and though there was the moon of the ceremonial law, and there were the stars the prophets, yet the sun of righteousness was not risen; and it was a time of gross darkness with the Gentile world: now one or more of these proselyted Idumeans, or of the Jews among them, may be supposed to be inquiring of the prophet or prophets of the Lord in their time, how much of this night was gone, when it would be over, or the Messiah would appear, and bring in the morning, and make the bright day of the Gospel dispensation. And again, as Edom and Seir were typical of Rome Papal, or the Romish antichrist, the person calling out to the watchman may design such of the people of God in the midst of them, for which see Rev 18:4 who, sensible of the night of darkness they are in, are looking for and inquiring after latter day light and glory. The Targum of the whole verse is,

"the burden of the cup of curse, to give Dumah to drink: to me he calls out of heaven, prophet, declare unto them the prophecy; prophet, declare unto them what shall hereafter come to pass.''

Gill: Isa 21:12

The watchman said, the morning cometh, and also the night,.... Not only a morning, but a night; and as sure as the morning comes, so shall the night; there wilt be a constant succession of morning and night; as a morning of prosperity, so a night of adversity: the morning of the Gospel dispensation was coming on, or of Christ's coming in the flesh, which was attended with joy and cheerfulness; like the morning, it dispersed the shadows of the law, introduced light, which gradually and irresistibly spread itself over the Gentile world; but then followed a night of darkness to the Jews, blindness happened to them, which still continues; and to the Arabians, Saracens, and Turks, when the bottomless pit was opened by Mahomet, which let out smoke and locusts in the eastern part of the world; and to the western part, when the Romish antichrist established himself as universal bishop: a morning came on again at the Reformation, and a night will follow, which is now begun; it is already a time of darkness, coldness, sleepiness, and of error and heresy, which will issue in an eventide, in a dark night: if it be asked what time it is with us, or how far we are gone toward the night? the answer is, we are in and toward the close of the Sardian church state; we are in the twilight, or in that part of time which is neither day nor night, Zec 14:6 the slaying of the witnesses is yet to come, which, with the general spread of Popery all over Christendom, will make it entire night; after which will come on the morning of the spiritual reign of Christ, when the light of the Gospel will be spread everywhere, and joy and gladness will attend the saints in all places; and it will be a time of great prosperity, both spiritual and temporal; which will be succeeded by another night of coldness, deadness, and carnal security, and will last till the second and personal coming of Christ; which will bring on the morning of a glorious resurrection to the saints, after which there will be no more night to them, though there will be an eternal one to the wicked. The Targum is,

"the prophet said, there is a reward for the righteous, and punishment for the wicked;''

and so the Jews elsewhere ^d interpret it of the morning of redemption to the righteous, and of the night of darkness to the wicked; or, as they sometimes express it ^e, the morning is for the righteous, and the night for the wicked; the morning for Israel, and the night for the nations of the world. Dumah they sometimes ^f make to be the angel appointed over spirits, who they suppose gather together, and say to him, "watchman", &c.

if ye will inquire, inquire ye; seriously and in good earnest, diligently and constantly, with all humility and reverence, by prayer to God and by searching the Scriptures, and by application to the watchmen, the ministers of the word, who make it their business to study it, and have the mind of Christ:

return, come; return by repentance, and come to God, who receives backsliders, heals their backslidings, and loves them freely; or, "come again", to the watchman, and to the Lord, and renew your inquiries till you get satisfaction.

Gill: Isa 21:13

The burden upon Arabia,.... Which lay heavy upon it, as a burden upon a beast; or "concerning" it, or "against" it, as Kimchi notes; which Arabia, or what part thereof, is meant, may be gathered from the names after mentioned. The Targum is,

"the burden of the cup of cursing, to give the Arabians to drink.''

Ben Melech says, these are the Arabians that dwell in the wilderness:

in the forest in Arabia shall ye lodge; not in their tents and huts, which they had used to carry with them, and set up where they pleased; since now in their fright and flight they would leave them behind them, and so be obliged to take up their lodging in woods and forests; perhaps the desert of Arabia Petraea is meant:

O ye travelling companies of Dedanim; or Dedanites; these were Arabians that descended from Jokshan, a son of Abraham by Keturah, Gen 25:3 who were either shepherds, who went in companies together with their flocks, and moved from place to place for the sake of pasture; or rather were merchants, who went in caravans and troops with their merchandise from one country to another; see Eze 27:15 and who, because of the ravages of the enemy, would be glad of a lodging in the woods for security.

Gill: Isa 21:14

The inhabitants of the land of Tema,.... This country had its name from Tema, one of the sons of Ishmael, Gen 25:15. The Targum calls it the land of the south, as if it was Teman. These people were Arabians, and are here said to assist their countrymen, the Dedanites, in distress:

brought water to him that was thirsty; as travellers are wont to be, especially in a desert land, and when fleeing from an enemy; in which circumstances the travelling companies of Dedanim now were:

they prevented with their bread him that fled; gave it to him, being hungry and necessitous, without asking for it. Now all this seems to show what calamities should come upon the inhabitants of some parts of Arabia; that they should lodge in a forest, be hungry and thirsty, and flee before their enemy, as follows.

Gill: Isa 21:15

For they fled from the swords,.... Of their enemy, whom they could not withstand; perhaps the Assyrian army:

from the drawn sword; just ready to be sheathed in them:

and from the bent bow; just going to let the arrow fly at them:

and from the grievousness of war: too heavy for them to bear.

Gill: Isa 21:16

For thus hath the Lord said unto me,.... The prophet; which confirms what is before said, as well as assures the accomplishment of what follows:

within a year, according to the years of an hireling; that is, exactly and precisely, as soon as ever the year is come to an end; for the hireling, when his year is up, instantly demands dismissal from his service, or his wages, or both. The time is to be reckoned from the delivery of this prophecy; and so the calamity predicted was brought upon them by the Assyrians, perhaps under Sennacherib, when he invaded the cities of Judah, and might take Arabia in his way; less time is allowed than was the Moabites, who suffered by the same hand; see Isa 16:14,

and all the glory of Kedar shall fail; these were another sort of Arabians, as the Targum calls them: they descended from Kedar, a son of Ishmael, Gen 25:13 their "glory" were their multitude, their riches and substance, and which chiefly lay in their flocks; for the sake of which they moved from place to place for pasture, and dwelled in tents, which they carried with them, and pitched where it was most convenient for them; hence they were called Scenites; see Psa 120:5.

Gill: Isa 21:17

And the residue of the number of archers,.... Or of "bow" ^g, for "bows": that is, of men that use the bow, or are expert at it, as the Kedarenes were, both for taking wild beasts, and fighting with men, in which they followed their original ancestor Ishmael, Gen 21:20 the number of these archers it seems had been great, but would be lessened by the calamity threatened; and those that would escape that, and be preserved from it, should be lessened still, as follows:

the mighty men of the children of Kedar shall be diminished; their military men, the most expert at the use of the bow, and the most valiant and courageous; the few of those that were left, and did not fall by the sword of the Assyrians, should gradually diminish, and be fewer and fewer:

for the Lord God of Israel hath spoken it; who cannot lie, nor will repent, and whose word never fails, what he has said he will do, nor will he alter the thing that is gone out of his lips; and he is spoken of as the God of Israel, because it was to the Israelites that this was said, and for their sakes; either because these Arabians some way or other were injurious to them, or they had put some confidence in them. The Targum is,

"because by the word of the Lord God of Israel it is so decreed.''

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 21:2

¹ tn Heb “a severe revelation has been related to me.”

² sn This is often interpreted to mean “all the groaning” that Babylon has caused others.

NET Notes: Isa 21:3

¹ tn Heb “my waist is filled with shaking [or “anguish”].”

² tn Or perhaps, “bent over [in pain]”; cf. NRSV “I am bowed down.”

NET Notes: Isa 21:4

¹ tn Heb “wanders,” perhaps here, “is confused.”

² tn Heb “shuddering terrifies me.”

NET Notes: Isa 21:5

¹ tn The precise meaning of the verb in this line is debated. Some prefer to derive the form from the homonymic צָפֹה (tsafoh, “keep watch”) and translate “post a guard” (cf. KJV “watch in the watchtower”; ASV “set the watch”).

² tn The verbal forms in the first three lines are infinitives absolute, which are functioning here as finite verbs. It is uncertain if the forms should have an imperatival or indicative/descriptive force here.

³ sn Smearing the shields with oil would make them more flexible and effective in battle. See J. N. Oswalt, Isaiah (NICOT), 1:394.

NET Notes: Isa 21:6

¹ tn The Hebrew term translated “sovereign master” here and in vv. 8, 16 is אֲדֹנָי (’adonay).

NET Notes: Isa 21:7

¹ tn Or “a pair of horsemen.”

NET Notes: Isa 21:8

¹ tn The Hebrew text has, “the lion,” but this makes little sense here. אַרְיֵה (’aryeh, “lion”) is probably a corruption of an original הָרֹאֶה (haro’eh, “the one who sees”), i.e., the guard mentioned previously in v. 6.

² tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay). Some translations take this to refer to the Lord (cf. NAB, NASB, NRSV), while others take it to refer to the guard’s human master (“my lord”; cf. NIV, NLT).

NET Notes: Isa 21:9

¹ tn Or “[with] teams of horses,” or perhaps, “with a pair of horsemen.”

² tn Heb “and he answered and said” (so KJV, ASV).

NET Notes: Isa 21:10

¹ tn Heb “My trampled one, and the son of the threshing floor.”

NET Notes: Isa 21:11

¹ tn The noun דּוּמָה (dumah) means “silence,” but here it is a proper name, probably referring to a site in northern Arabia or to the nation of Edom. See BDB 189 s.v. II דּוּמָה. If Dumah was an area in northern Arabia, it would be of interest to the Edomites because of its strategic position on trade routes which they used. See J. N. Oswalt, Isaiah (NICOT), 1:398.

² sn Seir is another name for Edom. See BDB 973 s.v. שֵׂעִיר.

³ sn The “night” probably here symbolizes distress and difficult times. See BDB 539 s.v. לַיְלָה.

NET Notes: Isa 21:12

¹ sn Dumah will experience some relief, but it will be short-lived as night returns.

² sn The point of the watchman’s final instructions (“if you want to ask, ask; come again”) is unclear. Perhaps they are included to add realism to the dramatic portrayal. The watchman sends the questioner away with the words, “Feel free to come back and ask again.”

NET Notes: Isa 21:16

¹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

² tn Heb “in still a year, like the years of a hired worker.” See the note at 16:14.

NET Notes: Isa 21:17

¹ tn Heb “and the remnant of the number of the bow, the mighty men of the sons of Kedar, will be few.”

² tn Or “for” (KJV, ASV, NAB, NASB, NRSV).

Geneva Bible: Isa 21:2

A grievous vision is declared to me; the ^{( c )} treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O ^{( d )} Elam: besiege, O Media; all her sighing have I made ^{( e )} to cease.

^{( c )} The Assyrians and Chaldeans who had destroyed other nations will be overcome by the Medes and Persians: and this he prophesied a hundred years before it came to pass.

^{( d )} By Elam he means the Persians.

^{( e )} Because they will find no comfort, they will mourn no more, or I have caused them to cease mourning, whom Babylon had afflicted.

Geneva Bible: Isa 21:3

Therefore are my ^{( f )} 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].

^{( f )} This the prophet speaks in the person of the Babylonians.

Geneva Bible: Isa 21:4

My heart panted, fearfulness terrified me: the night ^{( g )} of my pleasure hath he turned into fear to me.

^{( g )} He prophecies the death of Belshazzar as in (Dan 5:30) who in the midst of his pleasures was destroyed.

Geneva Bible: Isa 21:5

Prepare the table, watch in the watchtower, eat, drink: ^{( h )} arise, ye princes, [and] anoint the shield.

^{( h )} While they are eating and drinking, they will be commanded to run to their weapons.

Geneva Bible: Isa 21:6

For thus hath the ^{( i )} Lord said to me, Go, set a watchman, let him declare what he seeth.

^{( i )} That is, in a vision by the spirit of prophecy.

Geneva Bible: Isa 21:7

And he saw a chariot [with] a couple of horsemen, a chariot of donkeys, [and] ^{( k )} a chariot of camels; and he hearkened diligently with much heed:

^{( k )} Meaning, chariots of men of war, and others that carried the baggage.

Geneva Bible: Isa 21:8

And he cried, A ^{( l )} lion: My lord, I stand continually upon the watchtower in the daytime, and I am set in my post whole nights:

^{( l )} Meaning, Darius who overcame Babylon.

Geneva Bible: Isa 21:9

And, behold, here cometh a chariot of men, [with] a couple of horsemen. And ^{( m )} he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken to the ground.

^{( m )} The watchman whom Isaiah set up, told him who came toward Babylon, and the angel declared that it would be destroyed: all this was done in a vision.

Geneva Bible: Isa 21:10

O ^{( n )} my threshing, and the grain of my floor: that which I have heard from the LORD of hosts, the God of Israel, have I declared to you.

^{( n )} Meaning, Babylon.

Geneva Bible: Isa 21:11

The burden of ^{( o )} Dumah. He calleth to me out of ^{( p )} Seir, Watchman, what of the night? Watchman, what of the night?

^{( o )} Which was a city of the Ishmaelites and was so named by Dumah, (Gen 25:14).

^{( p )} A mountain of the Idumeans.

Geneva Bible: Isa 21:12

The watchman said, The ^{( q )} morning cometh, and also the night: if ye will enquire, enquire ye: return, come.

^{( q )} He describes the unquietness of the people of Dumah, who were night and day in fear of their enemies, and ever ran to and fro to enquire news.

Geneva Bible: Isa 21:13

The burden upon Arabia. In ^{( r )} the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim.

^{( r )} For fear, the Arabians will flee into the woods and he appoints the way they will take.

Geneva Bible: Isa 21:14

The inhabitants of the land of Tema brought ^{( s )} water to him that was thirsty, they met with their bread him that fled.

^{( s )} Signifying that for fear they will not tarry to eat or drink.

Geneva Bible: Isa 21:16

For thus hath the Lord said to me, Within a year, ^{( t )} according to the years of an ^{( u )} hireling, and all the glory of Kedar shall fail:

^{( t )} He appoints them respite for one year only, and then they would be destroyed.

^{( u )} Read (Isa 16:14).

Geneva Bible: Isa 21:17

And the remainder of the number of archers, the mighty men of the children of ^{( x )} Kedar, shall be diminished: for the LORD God of Israel hath spoken [it].

^{( x )} Which was the name of a people of Arabia: and by the horrible destruction of all these nations, he teaches the Jews that there is no place for refuge or to escape God's wrath, but only to remain in his Church, and to live in his fear.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 21:1-17

1 The prophet, bewailing the captivity of his people, sees in a vision the fall of Babylon by the Medes and Persians.

11 Edom, scorning the prophet, is moved to repentance.

13 The set time of Arabia's calamity.

MHCC: Isa 21:1-10

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.

MHCC: Isa 21:11-12

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.

MHCC: Isa 21:13-17

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.

Matthew Henry: Isa 21:1-10

We had one burden of Babylon before (ch. 13); 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 Isa 39:1), 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 5:3; Psa 37:35, Psa 37:36. 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 (Isa 21:1, Isa 21:2): 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, Isa 33:1. 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 (Psa 12:5); 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 (Isa 21:2), 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 (Isa 21:3, Isa 21:4): Therefore are my loins filled with pain; pangs have taken hold upon me, etc., 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 5:6. 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 (Isa 21:5): "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, Isa 21:6. We read of watchmen thus set to receive intelligence in the story of David (2Sa 18:24), and in the story of Jehu, 2Ki 9:17. 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 51:31, Jer 51:32. 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 (Isa 21:8) he cried, A lion; this word, coming out of a watchman's mouth, no doubt gave them a certain sound, and every body 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 2:1, 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 (Isa 21:9): 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, Isa 46:1, Isa 46:2.

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, Isa 21:10. 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 (Psa 129:3) 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, 1Co 11:23.

Matthew Henry: Isa 21:11-12

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 (Isa 21:16, Isa 21:17) from Ishmael's second son, Gen 25:13, Gen 25:14. 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 (Act 16:9), 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, Son 3:3; Son 5:7. They are as watchmen in the camp in time of war, Eze 33:7. 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 13:11. 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 tonight? 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, Psa 30:5. 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.

Matthew Henry: Isa 21:13-17

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 (Isa 21:13), descended from Dedan, Abraham's son by Keturah; the inhabitants of Tema and Kedar descended from Ishmael, Gen 25:3, Gen 25:13, Gen 25:15. 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, Isa 21:15. 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 (Isa 21:13), 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 6:19), 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 (Isa 21:17); 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 (Isa 21:16); " 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 (Isa 21:17): 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.

Keil-Delitzsch: 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 m immidbâr 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 ,

(Note: 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),

(Note: 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 m immidbâr (from the desert), and primarily because the lowland of Chuzistan is a broad open plain - that is to say, a m idbâr . 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 c hâzuth 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 , c âbēd ), 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.

Keil-Delitzsch: 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).

Keil-Delitzsch: 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.

Keil-Delitzsch: 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 m^e tzappeh 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.

Keil-Delitzsch: 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);

(Note: 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.

Keil-Delitzsch: 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.

Keil-Delitzsch: 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.

Keil-Delitzsch: 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 m edŭsshâh (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.

Keil-Delitzsch: 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"( m an 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."

Keil-Delitzsch: 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 b^e '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.

Keil-Delitzsch: 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 m assâ ‛ Arâb , since m assâ 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,

(Note: 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).

(Note: 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"( m ipp^e nē ) no less than four times clearly implies.

Keil-Delitzsch: 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.

(Note: 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.

Constable: Isa 7:1--39:8

III. Israel's crisis of faith chs. 7--39

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

Constable: Isa 13:1--35:10

B. God's sovereignty over the nations chs. 13-35

This major section of the book emphasizes the folly of trusting in the nations rather than in Yahweh. The section preceding it shows how King Ahaz trusted in Assyria and experienced destruction (chs. 7-12). The section following it shows how King Hezekiah trusted in the Lord and experienced deliverance (chs. 36-39). In this section the prophet expanded his perspective from Israel to include the world. The God of Israel is also Lord of the nations.

Constable: Isa 13:1--23:18

1. Divine judgments on the nations chs. 13-23

The recurrence of the Hebrew word massa', translated "oracle" or "burden," prescribes the boundaries of this section of text.¹⁴⁰ These chapters present the nations over which Immanuel is ruler, and they expand the idea of God's hatred of Assyria's pride (10:5-34; cf. 2:6-22; 13:11, 19; 14:11; 16:6; 17:7-11; 23:9). They are announcements of doom on these nations, but they are also announcements of salvation for Israel if she would trust in Yahweh. Isaiah delivered them to Israel rather than to the nations mentioned. Thus they assured the Israelites of Yahweh's sovereignty over the nations with a view to encouraging God's people to trust in the Lord (cf. Jer. 46-51; Ezek. 25-32; Amos 1-2). It would be foolish to trust in nations whom God has doomed. The unifying theme is the pride of these nations. Exalting self and failing to acknowledge God results in destruction.

". . . He [God] will hold every nation accountable for its actions."¹⁴¹

It is helpful to notice the structure of this section and the one that follows it.¹⁴²

Babylon (13:1-14:27)Political overthrow	The desert by the sea (Babylon) (21:1-10)Religious overthrow	The city of emptiness (24:1-20)Broken laws and gates
Philistia (14:28-32)A Davidic king will yet reign in Zion	Silence (Edom) (21:11-12)Indefinite continuance of things as they are	Zion's king (24:21-23)"After many days"
Moab (chs. 15-16)Moab in need, but through pride suffers destruction in spite of shelter in Zion	Evening (Arabia) (21:13-17)Desert tribes in need: no ultimate refuge in mutual security	The great banquet (ch. 25)All nations feasted in Zion save Moab, excluded by pride
Damascus/Ephraim (chs. 17-18)Strong cities forsaken; the forgotten rock	The Valley of Vision (Jerusalem) (ch. 22)The city torn down	The city of God (ch. 26)The strong city; the everlasting rock
Egypt (chs. 19-20)Co-equal membership: Egypt, Assyria and Israel	Tyre (ch. 23)Holiness to the Lord	The final gathering (ch. 27)The harvest from Egypt and Assyria

Note that each of the first two columns of oracles (chs. 13-23) begins with Babylon, and the third deals with Israel, which the peoples of the world surround. In the first list Babylon is to Israel's north, Philistia to the west, Moab to the east, and Egypt to the south. In the second list Babylon is to the north, Edom to the south, Arabia to the east, and Tyre to the west. Thus the selection of these nations suggests that Israel occupies the central place in God's plans, and the surrounding nations are vulnerable.¹⁴³

Constable: Isa 21:1--23:18

The second series of five oracles chs. 21-23

Compared to the first series of oracles against the Gentile nations, this second series is more negative. Also the nations and cities against which they were sent are not as clearly defined suggesting that they apply more broadly to all the nations, not just the historical ones addressed.

Constable: Isa 21:1-10

The second oracle against Babylon 21:1-10

This is a message of the destruction of the anti-God religious and commercial system that Babylon has symbolized throughout history (cf. Rev. 17-18).

21:1 This oracle concerns the wilderness of the sea. This enigmatic title probably refers to the flat Mesopotamian plain near the Persian Gulf, which the Assyrian and Babylonian empires occupied. This area would become a wilderness because of God's judgment. The oracle came as a sirocco (a hot, desert wind) from the Negev, a land infamous in Judah for its barrenness and heat. The destruction coming on Babylonia from a terrifying land would be similar to the devastation that blew into Judah periodically from the Negev.

21:2 Isaiah received this harsh vision. Treachery and destruction continued to mark the Persian Gulf area. Elam and Media were to go up against this foe to put an end to her evil ways that produced groaning in her victims. Elam ceased to oppose the Mesopotamian powers by 639 B.C., so Isaiah evidently gave this oracle before then, possible as early as the Babylonian Merodach-baladan's visit to Jerusalem about 701 B.C. (cf. ch. 39).

21:3-4 The thought that God would destroy Babylon completely undid the prophet (cf. 13:7-8). His reaction evidences some compassion for the Babylonians, even though they were a threat to Judah's security, as well as shock that the destruction would be so great.

21:5 If the setting for the prophecy was the embassy of Merodach-baladan, the people who set the table and provide a meal refers to the Judeans. They entertained representatives of the nation under divine judgment (Babylon) who, as they dined with the Judeans, planned war against them among themselves.¹⁹⁵ The Assyrians captured and destroyed Babylon in 686 B.C. Another possibility is that Isaiah saw a banquet in Babylon (cf. Dan. 5). The plan for battle would, in that case, be that of Babylon's invading enemy, perhaps the Medes and Persians.¹⁹⁶

21:6-7 The sovereign God told Isaiah to post a reliable sentry who would report what he saw. When the sentry saw horsemen in pairs with a train of donkeys and camels, he should pay close attention. According to the Greek historian Xenophon, this is how the Persian army marched.¹⁹⁷

21:8-9 The lion-like sentry reported to his sovereign Lord that he was not neglecting his duty but was paying close attention to what he saw. He reported that a troop of riders in pairs had appeared and had announced the fall of Babylon (cf. Rev. 18:2).¹⁹⁸ Her fallen idols symbolized their inability to protect her from her enemy (cf. Jer. 51:47, 52).

21:10 Isaiah concluded this oracle by telling the Judeans, a people whom he compared to a threshed crop because of their oppressions, that what he had announced about Babylon's destruction was from Yahweh of armies, the God of Israel.

This oracle would have encouraged the Judeans to put their trust in God rather than in the Babylonians, as tempting as their power would have been. Babylon would come to an end.

Constable: Isa 21:11-12

The oracle against Edom 21:11-12

Compared to the second oracle in the first series of five, this one reveals greater ignorance about what is coming.

21:11 An Edomite kept asking Isaiah, the watchman who saw by prophetic revelation how things would go (cf. vv. 6-9), how long the night of oppression on his nation would last. "Edom" is "Dumah" in the Hebrew text, a word play.¹⁹⁹ Dumah means "silence," which is appropriate here since this oracle is silent concerning Edom's ultimate fate.

"As a sick person lying awake through the long, agonizing hours of night cries out to know what the time is and how much of the night has passed, so Edom, feeling the oppression of Assyria, will call out to the prophet to ask him how much longer the oppression must endure."²⁰⁰

21:12 The watchman responded that there was hope, but there were also more bad things coming. The Edomites could request further information about the future again later.

Edom would experience a kind of darkness that would last a long time before her night would pass even though better times would come. Therefore it was foolish for Judah to trust in her.

Constable: Isa 21:13-17

The oracle against Arabia 21:13-17

The former oracle promised prolonged recurring trouble for Edom, but this one warns that the Arabians would suffer defeat soon.

21:13 "Arabia" describes the territory southeast of Edom, which was also in danger of Assyrian takeover. The Dedanite Arabian caravans would have to hide among the bushes because they were in danger from an enemy.

21:14-15 Other Arabians would provide sustenance for the refugees of war who would seek them out (cf. 16:2-3).

21:16-17 Within precisely a year, however, these Arabians would suffer destruction and their army would dissolve. There end would be due to the sovereign Lord, not to the force of opposing armies. The Lord Himself assured the prophet of this.

The place that refugees from advancing Gentile armies would seek security, Arabia, would soon prove insecure. Israel should not trust in this neighbor but in her Lord.

Guzik: Isa 21:1-17

Isaiah 21 - Burdens Against Babylon, Edom and Arabia

A. The burden against Babylon.

1. (1-2) An army from Persia marches on Babylon.

The burden against the Wilderness of the Sea. As whirlwinds in the South pass through, so it comes from the desert, from a terrible land. A distressing vision is declared to me; the treacherous dealer deals treacherously, and the plunderer plunders. Go up, O Elam! Besiege, O Media! All its sighing I have made to cease.

a. A burden against the Wilderness of the Sea: Babylon is called the Wilderness of the Sea because the great plain of Babylon was divided with lakes and marshes, so it was referred to as a "sea."

i. "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 name of sea being given by the Hebrews to ever great collection of waters." (Poole)

b. Go up, O Elam! Besiege, O Media: Elam and Media are the ancient names for the peoples of Persia, modern day Iran. The Persian Empire conquered the Babylonian Empire, and Isaiah her prophetically sees their armies marching on Babylon.

i. "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 Huns, Vandals, Lombards, Saracens, Turks; all whom Christ shall destroy at his last coming." (Trapp)

2. (3-10) The fall of Babylon.

Therefore my loins are filled with pain; pangs have taken hold of me, like the pangs of a woman in labor. I was distressed when I heard it; I was dismayed when I saw it. My heart wavered, fearfulness frightened me; the night for which I longed He turned into fear for me. Prepare the table, set a watchman in the tower, eat and drink. Arise, you princes, anoint the shield! For thus has the Lord said to me: "Go, set a watchman, let him declare what he sees." And he saw a chariot with a pair of horsemen, a chariot of donkeys, and a chariot of camels, and he listened earnestly with great care. Then he cried, "A lion, my Lord! I stand continually on the watchtower in the daytime; I have sat at my post every night. And look, here comes a chariot of men with a pair of horsemen!" Then he answered and said, "Babylon is fallen, is fallen! And all the carved images of her gods He has broken to the ground." Oh, my threshing and the grain of my floor! That which I have heard from the LORD of hosts, the God of Israel, I have declared to you.

a. As the people collapse from fear and pain (Pangs have taken hold of me, like the pangs of a woman in labor), the nation prepares for war (Arise, you princes, anoint the shield!).

i. "Nothing is more hopeless and crestfallen than a wicked man in distress: for why? his life and hopes end together." (Trapp)

b. The report comes to the watchman: Babylon is fallen, is fallen! This dramatic scene was fulfilled when the Medo-Persian Empire conquered Babylon, but it also has a prophetic application. Revelation 18:2 describes the cry of an angel when God judges the world system, both commercial Babylon and spiritual Babylon: And he cried mightily with a loud voice, saying, "Babylon the great is fallen, is fallen, and has become a dwelling place of demons, a prison for every foul spirit, and a cage for every unclean and hated bird!" The repetition of the phrase is fallen, is fallen connects the two passages.

i. The same panic and terror the people of Babylon felt when that great city was conquered by the Medes and Persians will be seen again. When the LORD strikes the world system, both spiritual Babylon and commercial Babylon, the world will be terrified and mourn the same way (Revelation 18:9-19). But God's people rejoice over the fall of Babylon (Revelation 18:20).

B. Burdens against Edom and Arabia.

1. (11-12) The burden against Edom (Dumah).

The burden against Dumah. He calls to me out of Seir, "Watchman, what of the night? Watchman, what of the night?" The watchman said, "The morning comes, and also the night. If you will inquire, inquire; return! Come back!"

a. Dumah was another ancient name for the kingdom of Edom, in the mountainous region of Seir. The Edomites descended from Esau, the brother of Jacob (Israel). They settled in the land to the south-east of Israel, and were the sometimes enemies of Israel.

b. This is a vague, mysterious burden against Dumah. It may speak to the confusion and darkness striking Edom at the time of their judgment. Bultema wrote of these verses, "This brief burden has always been a great burden to expositors!"

c. Watchman, what of the night? Using a powerful dramatic scene of a cry to a watchman in the night, Isaiah paints the picture of the judgment and terror that will come upon Edom.

i. On the burden against Edom: "What he may be saying is that the long night of Assyrian oppression is almost over, and the night of Babylonian rule would follow a brief 'morning' of respite." (Wolf)

2. (13-17) The burden against Arabia.

The burden against Arabia. In the forest in Arabia you will lodge, O you traveling companies of Dedanites. O inhabitants of the land of Tema, bring water to him who is thirsty; with their bread they met him who fled. For they fled from the swords, from the drawn sword, from the bent bow, and from the distress of war. For thus the LORD has said to me: "Within a year, according to the year of a hired man, all the glory of Kedar will fail; and the remainder of the number of archers, the mighty men of the people of Kedar, will be diminished; for the LORD God of Israel has spoken it."

a. Isaiah pictures the refugees from an attack on Arabia. They are traveling companies of Dedanites; they are thirsty, and they need bread, because they fled from the swords and from the bent bow, and from the distress of war.

b. This attack will come soon: Within a year . . . the glory of Kedar will fail. Poole on according to the year of a hired man: "An exact year; for hirelings diligently observe and wait for the end of the year, when they are to receive their wages."

© 2001 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Isa 21:7

ISAIAH 21:7 —Does this passage predict the coming of Mohammed?

PROBLEM: Some Muslim commentators take the rider on the “donkeys” to be Jesus and the rider on “camels” to be Mohammed, whom they believed superseded Jesus.

SOLUTION: This is a totally unfounded speculation with no basis in the text or the context. Actually, the passage is speaking of the fall of Babylon (v. 9 ) and the news of its fall that spread by various means, namely, those riding on horses, donkeys, and camels. There is absolutely nothing here about the prophet Mohammed.   

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• 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. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 21 (Chapter Introduction)

Overview

Isa 21:1, The prophet, bewailing the captivity of his people, sees in a vision the fall of Babylon by the Medes and Persians; Isa 21:11, Edom, scorning the prophet, is moved to repentance; Isa 21:13, The set time of Arabia’s calamity.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 21 (Chapter Introduction)

CHAPTER 21

The prophet’ s fear and trouble at his vision of Babylon’ s ruin by the Medes and Persians, Isa 21:1-4 . He mocketh Babel, Isa 21:5-9 . Edom, scorning the prophet, is called to repentance, Isa 21:11,12 . The time of Arabia’ s calamity set.

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 21 (Chapter Introduction)

(Isa 21:1-10) The taking of Babylon.

(Isa 21:11, Isa 21:12) Of the Edomites.

(Isa 21:13-17) Of the Arabs.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 21 (Chapter Introduction)

In this chapter we have a prophecy of sad times coming, and heavy burdens, I. Upon Babylon, here called " the desert of the sea," that it should be destroyed by the Medes and Persians with a terrible destruction, which yet God's people should have advantage by (Isa 21:1-10). II. Upon Dumah, or Idumea (Isa 21:11, Isa 21:12). III. Upon Arabia, or Kedar, the desolation of which country was very near (Isa 21:13-17). These and other nations which the princes and people of Israel had so much to do with the prophets of Israel could not but have something to say to. Foreign affairs must be taken notice of as well as domestic ones, and news from abroad enquired after as well as news at home.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

Bibliography

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 21 (Chapter Introduction)

INTRODUCTION TO ISAIAH 21

This chapter contains prophecies against Babylon, Idumea, and Arabia. The prophecy against Babylon is called "the burden of the desert of the sea"; whose enemies are described by the fierce manner of their coming, and by the land from whence they came, Isa 21:1 which vision being declared to the prophet, is called a grievous one; what made it so was treachery among themselves; and the Medes and Persians are invited to besiege them, Isa 21:2 their terror and distress upon it are represented by the pains of a woman in travail, whom the prophet personates, Isa 21:3 and by the methods they took to defend themselves, to which they were alarmed, when in the greatest security and jollity, Isa 21:5 all which is illustrated by the vision of the watchman, who saw the Medes and Persians on the march, signified by a chariot and a couple of horsemen, who declares the fall of Babylon, and the destruction of its gods, Isa 21:6 which would issue in the good and comfort of the church and people of God, Isa 21:10 then follows the prophecy against Idumea, which consists of a question put to the watchman, and his answer to it; to which an exhortation is added, Isa 21:11 and the chapter concludes with another prophecy against Arabia: the calamities threatened are lodging in a forest, thirst, famine, and fleeing from the sword Isa 21:13, and the time is fixed when all this should be, by which their glory would fail, and the number of their archers and mighty men be lessened; for the confirmation of which the divine testimony is annexed, Isa 21:16.