Isaiah 21.
Commentary (4)
Adam Clarke
Nebuchadnezzar being come up against Jerusalem, Zedekiah sends Pashur and Zephaniah to the prophet to request him to intercede with God in behalf of his people, Jer 21:1, Jer 21:2. But he is declared to be against Jerusalem, and the whole land of Judah; and the only mitigation of their punishment must proceed from their surrendering to the king of Babylon, Jer 21:3-10. Prophecy concerning the house of the king of Judah, Jer 21:11, Jer 21:12. Notwithstanding the amazing fortifications round about Jerusalem, in which the people vainly trust, the Lord will most assuredly visit them for their iniquities; the city shall be taken by the Chaldeans, Jer 21:13, Jer 21:14.
John Gill
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.
1. The burden of the desert of the sea,.... That this is a prophecy of the destruction of Babylon is clear from the express mention both of the Medes and Persians, by whom it should be, and of Babylon itself, and its fall, Isa 21:2 which, though prophesied of before, is here repeated, partly for the certainty of it, and partly for the comfort of the people of the Jews, who would be captives in it, and so break off and prevent their confidence in a nation that would be ruined; and perhaps this prophecy might be delivered out about the time or on account of Merodach king of Babylon sending letters and a present to Hezekiah, who showed to his messengers all his treasures. Babylon is here called "the desert of the sea", not because it was a desert land, for it was a very fruitful one; or because it would be laid desolate, and become as a wilderness; but either because there was one between that and the countries of Media and Persia, as Kimchi, from whence its destroyers would come; or rather, because it was, as the word may be rendered, a "plain", for so the land of Chaldea was, and the city of Babylon particularly was built in a plain, Gen 11:2 and because this country abounded with pools and lakes, which with the Hebrews are called seas; and especially since the city of Babylon was situated by the river Euphrates, which ran about it, and through it and which therefore is said to dwell upon many waters, Jer 51:13 hence it has this name of the desert of the sea; besides, Abydenus (l), from Megasthenes, informs us, that all the places about Babylon were from the beginning water, and were called a sea; and it should be observed that mystical Babylon is represented by a woman in a desert, sitting on many waters, which are interpreted of a multitude of people and nations, Rev 17:1 and some here by "sea" understand the multitude of its riches, power, and people. The Targum is,
"the burden of the armies, which come from the wilderness, as the waters of the sea;''
understanding it not of Babylon, but of its enemies and invaders, as follows:
as whirlwinds in the south pass through; and nothing can hinder them, such is their force and power; they bear all before them, come suddenly, blow strongly, and there is no resisting them; see Zac 9:14,
so it cometh from the desert; or "he", that is, Cyrus; or "it", the army under him, would come with like irresistible force and power as the southern whirlwinds do, which come from a desert country; at least that part of it in which their soldiers were trained up, and which in their march to Babylon must come through the desert, that lay, as before observed, between that and their country, and through which Cyrus did pass (m):
from a terrible land; a land of serpents and scorpions, as Jarchi; or a land afar off, as Kimchi and Ben Melech; whose power and usage, or customs, were not known, and so dreaded, as the Medes and Persians were by Nitocris queen of Babylon, who took care to preserve her people, and prevent their falling into their hands. The Targum is,
"from a land in which terrible things are done.''
(l) Apud Euseb. Prepar. Evangel. l. 9. c. 41. (m) Xenophon. Cyropaedia, l. 5. c. 5, 6.
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.
(n) "praevaricator prevaricatorem et vastator, vastatorem sub. inveniet"; so some in Vatablus; also Gataker. (o) "O perfide, perfidus; O vastator, vastator", De Dieu. (p) Xenophon. Cyropaedia, l. 4. c. 24. l. 5. c. 11. & l. 7. c. 23. (q) Ib. l. 6. sect. 7, 8, 9, 26. & l. 7. sect. 4, 8.
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, Th1 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.
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.
(r) "erravit cor meum", Montanus; "errat animus meus", Junius & Tremellius; "errat cor meum", Piscator. (s) Vid. Herodot. l. 1. c. 191. Xenophon. l. 7. c. 23. (t) L. 1. c. 5. p. 24. Ed. Braithaupt.
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 Sa2 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.
(u) "disponendo, mensam, speculando speculam, comedendo, bibendo, surgite principes, ungite clypeum", Montanus; and to the same sense Grotius.
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.
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.
(w) , , Sept.; "ascensorem asini, et ascensorem cameli", V. L. "unum equitantium in asinis, alterum equitantium in camelis", Piscator.
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 Ti2 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.
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.
(x) "currus viri", Pagninus, Montanus.
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.
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.''
(y) Vid. Hiller. Onomasticon Sacr. p. 797. (z) Vid. Buxtorf. Lexic. Talmud. col. 30, 31, &c. (a) "quid accidit ex quo nox est?" Vatablus. (b) Zohar in Exod. fol. 54. 2. (c) Joseph. Antiqu. l. 13. c. 9. sect. 1. Ed. Hudson.
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, Zac 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.
(d) Gloss. in T. Bab. Sanhedrin, fol. 94. 1. & in Bava Kama fol, 3. 2. (e) T. Hieros. Taaniot, fol. 64. 1. & Kimchi in loc. (f) T. Bab. Sanhedrin, fol. 94. 1.
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.
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.
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.
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.
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.''
(g) "numeri arcus", Montanus, Cocceius.
Next: Isaiah Chapter 22
JFB
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)
desert--the champaign between Babylon and Persia; it was once a desert, and it was to become so again.
of the sea--The plain was covered with the water of the Euphrates like a "sea" (Jer 51:13, Jer 51:36; so Isa 11:15, the Nile), until Semiramis raised great dams against it. Cyrus removed these dykes, and so converted the whole country again into a vast desert marsh.
whirlwinds in the south-- (Job 37:9; Zac 9:14). The south wind comes upon Babylon from the deserts of Arabia, and its violence is the greater from its course being unbroken along the plain (Job 1:19).
desert--the plain between Babylon and Persia.
terrible land--Media; to guard against which was the object of Nitocris' great works [HERODOTUS, 1.185]. Compare as to "terrible" applied to a wilderness, as being full of unknown dangers, Deu 1:29.
2. dealeth treacherously--referring to the military stratagem employed by Cyrus in taking Babylon. It may be translated, "is repaid with treachery"; then the subject of the verb is Babylon. She is repaid in her own coin; Isa 33:1; Hab 2:8, favor this.
Go up--Isaiah abruptly recites the order which he hears God giving to the Persians, the instruments of His vengeance (Isa 13:3, Isa 13:17).
Elam--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].
thereof--the "sighing" caused by Babylon (Isa 14:7-8).
3. Isaiah imagines himself among the exiles in Babylon and cannot help feeling moved by the calamities which come on it. So for Moab (Isa 15:5; Isa 16:11).
pain--(Compare Isa 13:8; Eze 30:4, Eze 30:19; Nah 2:10).
at the hearing--The Hebrew may mean, "I was so bowed down that I could not hear; I was so dismayed that I could not see" (Gen 16:2; Psa 69:23) [MAURER].
4. panted--"is bewildered" [BARNES].
night of my pleasure--The prophet supposes himself one of the banqueters at Belshazzar's feast, on the night that Babylon was about to be taken by surprise; hence his expression, "my pleasure" (Isa 14:11; Jer 51:39; Dan. 5:1-31).
5. Prepare the table--namely, the feast in Babylon; during which Cyrus opened the dykes made by Semiramis to confine the Euphrates to one channel and suffered them to overflow the country, so that he could enter Babylon by the channel of the river. Isaiah first represents the king ordering the feast to be got ready. The suddenness of the irruption of the foe is graphically expressed by the rapid turn in the language to an alarm addressed to the Babylonian princes, "Arise," &c. (compare Isa 22:13). MAURER translates, "They prepare the table," &c. But see Isa 8:9.
watch in . . . watchtower--rather, "set the watch." This done, they thought they might feast in entire security. Babylon had many watchtowers on its walls.
anoint . . . shield--This was done to prevent the leather of the shield becoming hard and liable to crack. "Make ready for defense"; the mention of the "shield" alone implies that it is the Babylonian revellers who are called on to prepare for instant self-defense. HORSLEY translates, "Grip the oiled shield."
6. Go, set a watchman, let him declare what he seeth--God's direction to Isaiah to set a watchman to "declare" what he sees. But as in 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."
7. chariot, &c.--rather, "a body of riders," namely, some riding in pairs on horses (literally, "pairs of horsemen," that is, two abreast), others on asses, others on camels (compare 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.
8. A lion--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].
9. chariot of men--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.
answered--not to something said previously, but in reference to the subject in the mind of the writer, to be collected from the preceding discourse: proclaimeth (Job 3:2, Margin; Dan 2:26; Act 5:8).
fallen . . . fallen--The repetition expresses emphasis and certainty (Psa 92:9; Psa 93:3; compare Jer 51:8; Rev 18:2).
images--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."
10. my threshing--that is, my people (the Jews) trodden down by Babylon.
corn of my floor--Hebrew, "my son of the floor," that is, my people, treated as corn laid on the floor for threshing; implying, too, that by affliction, a remnant (grain) would be separated from the ungodly (chaff) [MAURER]. HORSLEY translates, "O thou object of my unremitting prophetic pains." See 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].
11. A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
Dumah--a tribe and region of Ishmael in Arabia (Gen 25:14; Ch1 1:30); now called Dumah the Stony, situated on the confines of Arabia and the Syrian desert; a part put for the whole of Edom. VITRINGA thinks "Dumah," Hebrew, "silence," is here used for Idumea, to imply that it was soon to be reduced to silence or destruction.
Seir--the principal mountain in Idumea, south of the Dead Sea, in Arabia-PetrÃ&brvbra. "He calleth" ought to be rather, "There is a call from Seir."
to me--Isaiah. So the heathen Balak and Ahaziah received oracles from a Hebrew prophet.
Watchman--the prophet (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).
what of the night--What tidings have you to give as to the state of the night? Rather, "What remains of the night?" How much of it is past? [MAURER]. "Night" means calamity (Job 35:10; 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.
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.
if ye will inquire, inquire--If ye choose to consult me again, do so (similar phrases occur in Gen 43:14; Kg2 7:4; Est 4:16).
return, come--"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.
13. PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
upon--that is, respecting.
forest--not a grove of trees, but a region of thick underwood, rugged and inaccessible; for Arabia has no forest of trees.
travelling companies--caravans: ye shall be driven through fear of the foe to unfrequented routes (Isa 33:8; Jdg 5:6; Jer 49:8 is parallel to this passage).
Dedanim--In North Arabia (Gen 25:3; Jer 25:23; Eze 25:13; Eze 27:20; a different "Dedan" occurs Gen 10:7).
14. Tema--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.
prevented--that is, anticipated the wants of the fugitive Dedanites by supplying bread (Gen 14:18).
their bread--rather, "his (the fugitive's) bread"; the bread due to him, necessary for his support; so "thy grave" (Isa 14:19), [MAURER].
15. they--the fugitive Dedanites and other Arabs.
16. years of . . . hireling--(See on Isa 16:14).
Kedar--a wandering tribe (Psa 120:5). North of Arabia-PetrÃ&brvbra, and south of Arabia-Deserta; put for Arabia in general.
17. residue . . . diminished--The remnant of Arab warriors, famous in the bow, left after the invasion, shall be small.
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 Ch2 32:4-5, Ch2 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].
Next: Isaiah Chapter 22
Matthew Henry
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.
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 (Sa2 18:24), and in the story of Jehu, Kg2 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, Co1 11:23.
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, Sol 3:3; Sol 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.
13. 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.