Annotations Upon Isaiah, Chapter 21
CHAP. XXI.
VERSE 1. THE burden, &c.] See the Notes, Chap 13.1. and 2 Kings 9.25. of the deſert of the ſea: that is, of Chaldea or Babylon, as is evident, both by the expreſs mention that is made of Babylon, ver. 9. Babylon is fallen, is fallen; and by the naming of the Nations by whom Babylon was deſtroyed; to wit, the Medes and Perſians, ver. 2. Several reaſons are given by Expoſitors, why it is here called the deſert of the ſea; as 1. That it is called a deſert, either 1. Becauſe there was a great deſert betwixt Judea and Babylon; and ſo the Prophet ſpeaks here of Babylon, as with reſpect to the deſert, beyond which it lay: Or 2. Becauſe though Babylon was a very rich and fruitful Country, yet there was a great and a vaſt deſert that lay between Chaldea and the land of Media and Perſia, the inhabitants whereof were the Enemy that was to break into Chaldea, and to deſtroy Babylon. Or 3. rather, Becauſe by this invaſion of the Medes and Perſians, which the Prophet here foretells, it was to be laid waſte and deſolate , and turned into a very deſert: ſee Chap. 13.19.22. and ſo the land which had made the world a wilderneſs, was to be made a wilderneſs it ſelf. And 2. That it is called the deſertt of the ſea, either, 1. Figuratively, becauſe Babylon was like a huge ſea for the multitude of the people, and riches that were therein; a ſea of wealth, all the Nations and Kingdoms under that vaſt Monarchy bringing in their treaſures to Babylon, as the Rivers do all pour their waters into the Sea; as likewiſe with reſpect to the turbulent temper of that State, that was never quiet, but continually breaking forth with great rage againſt other Nations: and to her inſatiable covetouſneſs and ambition, being herein like the Sea, which is never full, though all the Rivers run into it, Eccleſ. 1.7. Or elſe, 2. Literally; and that either with reſpect to the ſcituation of Babylon, near to the Banks of that greater River Euphrates, or to the huge fens and lakes which that River made in the land of Chaldea in ſeveral places, (whence is that expreſſion concerning Babylon, Jer. 51.13. O thou that dwelleſt upon many waters) eſpecially after Nitocris, a Queen of Chaldea, had by diverting the river of Euphrates, in deep Channels digged for that purpoſe, winding it up and down in ſeveral places, turned a great part of the Country into a very Fen, to ſtop the violence of that river, when it ran right forward; or as others ſay, purpoſely to prevent the breaking in of the Medes and Perſians upon Babylon on that ſide of the Country.
As whirlwinds in the South paſs through, &c.] That is, As Whirlwinds, that do uſually ariſe ſuddenly in the South (called therefore Whirlwinds of the South, Zech. 9.14. according to that, Job 37.9. Out of the South cometh the whirlwind) do paſs on with mighty violence, ſo that nothing can ſtand before them; So it cometh from the deſert, from a terrible land; that is, ſo this burden I am now to foretel, this heavy calamity that will light upon Babylon, cometh from the deſert, from a terrible land; which may be meant, either of that part of Chaldea about Babylon, which Nitocris had turned into a very Fen and deſert place, by drawing Euphrates into it; or of that Deſert which lay on the South, between Chaldea, and Media, and Perſia, (through which indeed Cyrus was to paſs with his Army.) Or elſe of the land it ſelf of Media and Perſia, the Northerly parts whereof were waſte and mountainous, and might well be called a terrible land; becauſe theſe Nations were indeed a very fierce and ſavage people, See Chap. 13.17, 18. and the State of Babylon was very much afraid of them. That therefore, which is intended by this clauſe is, that as formerly the Babylonians had broke in like a violent Tempeſt upon Judea, ſo now the Medes and Perſians ſhould on a ſudden from the South break in like a violent Tempeſt upon Babylon.
Ver. 2. A grievous Viſion is declared unto me, &c.] To wit, that which he had before called The burden of the deſert of the Sea: And this begins in the following words, wherein the Prophet relates what the Lord had ſaid to him in the Viſion, The treacherous dealer dealeth treacherouſly, and the ſpoiler ſpoileth. Now ſome conceive that the firſt branch of this, The treacherous dealer dealeth treacherouſly, is meant of the Babylonians; and that the next, and the ſpoiler ſpoileth, is meant of the Medes and Perſians, who ſhould thereby puniſh the treachery of the Babylonians. And others underſtand both the one and the other, of the Medes and Perſians; and to ſhew how they dealt treacherouſly with the Babylonians, they tell us how ſome of the Babylonian Captains revolted to them, of which Gadatas and Gobrias are named, and did much help forward the taking of Babylon; Yea, ſome ſay, what can hardly be made good out of any Hiſtory, to wit, that the Medes and Perſians were not only in League with the Babylonians at that time when they invaded Chaldea, but alſo that they were upon a treaty of Peace with them when they took Babylon, and were invited by Belſhazzar to a great Feaſt; and taking advantage of this, ſlew him, and ſurprized the City. But with moſt Expoſitors I rather think that this is meant of the Babylonian, and that it is prefixed as the cauſe, why thoſe grievous things that are here foretold, were certainly to come upon him; namely, becauſe the Babylonian had dealt ſo treacherouſly with God's people, and had ſo ſorely ſpoiled them, and ſo continued ſtill to do, having the poor Jews in bondage amongſt them; and ſo God would now bring other Nations upon Babylon, that ſhould deal as treacherouſly and cruelly with them. And hereupon (as before, Chap. 13.2, &c.) the Lord doth as it were ſummon the Medes and Perſians to go up and beſiege Babylon. Go up, O Elam; that is, O Perſian, the inhabitants of Elam, which was a Province in Perſin, of which Shuſhan was one of the Royal Cities, ſee Dan. 8.2. (And ſome think the Perſian is named firſt, becauſe Cyrus the King of Perſia was Commander in chief.) Beſiege, O Media; the expreſſion here uſed ſeems to imply, how eaſily it ſhould be done; it was but going up againſt them, and laying ſiege to the City, and it ſhould be preſently taken. And obſervable it is, that though it were about an hundred and ſeventy years ere this came to paſs, yet the Prophet ſpeaks of it, as if it were then doing, yea as if it were already done. All the ſighing thereof have I made to ceaſe; that is, the great ſighing which Babylon hath cauſed amongſt many Nations for many years together, but eſpecially amongſt mine own People, by her Oppreſſions and Cruelties, ſhall now come to an end, becauſe Babylon ſhall now be deſtroyed. And thus the cauſe of her deſtruction is alſo implied, to wit, becauſe ſhe had been ſo ſavage and cruel to others, the poor captive Jews eſpecially.
Ver. 3. Therefore are my loins filled with pain, &c.] I cannot conceive that this ſhould be, as ſome think, the words of the Church, expreſſing her ſighing, mentioned in the foregoing Verſe, for the miſeries ſhe endur'd by the treachery and cruelty of the Babylonians. It is far more probable, which others ſay, That the Prophet doth here in his own perſon bewail the deſtruction, which by the Viſion he had ſeen, he perceived was coming upon the Babylonians, ſee the Notes, Chap. 15.5. and 16.9. But becauſe of thoſe words in the following Verſe, the night of my pleaſure hath he turned into fear; I judg it far moſt probable, that it is Babylon her ſelf that is here brought in, bewailing the ſad miſeries they endured when the Medes and Perſians ſurpriſed that City; pangs have taken hold upon me, as the pangs of a woman that travaileth; ſee the Note, Chap 13.8. I was bowed down at the hearing of it: that is, when the tidings were brought of their marching towards us; I was diſmayed at the ſeeing of it: that is, when we ſaw them beſieging the City, or breaking in with all poſſible rage and cruelty upon us. And obſervable it is, that the Prophet uſeth the ſame expreſſion here that is ordinarily uſed concerning women in travail, as when it is ſaid of Phinehas his Wife, 1 Sam. 4.19. that ſhe bowed her ſelf, and bewailed. See alſo the Note, Job 39.3. And indeed of this terror of the Babylonians we have a notable inſtance in Belſhazzar's afrightment, Dan. 5.6. where it is ſaid, that his thoughts troubled him, ſo that the joynts of his loyns were looſed, and his knees ſmote one againſt another; inſomuch, that ſome Expoſitors hold, that this is ſpoken in the perſon of Belſhazzar particularly; and that the words of hearing and ſeeing here mentioned, are meant of the hand-writing which he ſaw on the wall, and the interpretation which he heard given of it.
Ver. 4. My heart panted, fearfulneſs afrighted me, &c.] The firſt words, My heart panted, may be rendered as they are in the Margin of our Bibles, My mind wandered: that is, it could not reſt in its place and poſture: my thoughts were diſturbed, and rou…'d up and down, as it is uſual wi…h men under terrors, when they know not which way to turn themſelves: the night of my pleaſure hath he turned into fear unto me: that is, God, or the Enemy, hath turned the night which I uſed to long for, and delight in, becauſe of the pleaſing reſt I took therein, into a time of extream fear and terror. And under this all other things may be comprehended, that uſed to be pleaſant to them, but were now embittered by their afrightment. But moſt clearly was this verified in the Babylonians, in that fatal night wherein Belſhazzar, being ſecurely feaſting with his Princes and Concubines, and blaſpheming the God of Iſrael, the City was ſuddenly ſurpriſed, and he and his people were miſerably ſlain, and ſo that night of their great Jollity was turned into a night of extreme terrour to them. And herein they were juſtly repaid, that ſuffered not the poor captive Jews to reſt from their hard bondage, no not in the night ſeaſon.
Ver. 5. Prepare the Table, &c.] Some Expoſitors would have theſe firſt words to be the words of Belſhazzar, enjoyning his Servants to provide the Banquet, (which is meant of the Feaſt, Dan. 5.1.) and the Watchmen in the mean ſeaſon to obſerve from their Watch-towers what the enemy did, and heartening his Gueſts to eat, and drink, and be merry, without any fear of the enemy that had beſieged the City. Prepare the Table, watch in the Watch-tower, eat, drink: and then the following words, Ariſe ye Princes, and anoint the ſhield, they would have to be the words of the Prophet, encouraging the Medes to take the advantage of this their feaſting ſecurely together, to betake themſelves ſuddenly to their arms, and to ſurprize the City. But I conceive it far more probable, that all the way the Prophet relates the hard Viſion he had ſeen; and ſo in theſe firſt words ſpeaks to the Babylonians, Belſhazzar and his Nobles, in an Ironical way deriding their ſtupid ſecurity, Prepare the table, watch in the watch-tower, eat, drink; as if he ſhould have ſaid, Ay, do, make all things ready for your ſumptuous Feaſt; ſo that the Watchmen do but look out the whilſt from their Watch-towers, that will be enough, do you in the mean time eat and drink freely, and be merry; and then in the next words he tells them what would be the ſad concluſion of this their Jollity, Ariſe ye Princes, and anoint the ſhield; for this is all one as if he had ſaid, that they would quickly hear a cry, to wit, either from the watchmen, or from the people, upon the enemies invading the City. Ariſe ye Princes, and anoint the ſhield; that is, Arm, arm, ye Princes; this is no time for feaſting, the enemy is upon you; and therefore away with your cups, make ready your weapons, and ſtand to your arms. For by anointing the Shield, I conceive is clearly meant, the making ready of their Arms, that they might go out to battel; and that the ground of this expreſſion is, that in thoſe times they uſed to anoint their ſhields with Oil, when they went out to war, not only thereby to make them bright and glittering, but alſo that their ſmoothneſs might cauſe the weapons that lighted upon them to glide away, and not ſo eaſily to enter them. Yet ſome I know hold, that in theſe words the Babylonian Princes are adviſed Ironically to ariſe and make them another King, that might be a ſhield to them inſtead of Belſhazzar that was ſtaing or to ſubmit to their King Darius, Dan. 5.30, 31. For which ſee the Note, Pſal. 47.9.
Ver. 6. For thus hath the Lord ſaid unto me, &c.] Here the Prophet proceeds farther to relate the burdenſom viſion, which God had revealed unto him concerning the Deſtruction of Babylon; and that to aſſure thoſe to whom he ſpake, that what he had foretold, would certainly be (neither is there indeed any reaſon why we ſhould ſay with ſome others, that this was another Viſion; and ſo multiply Viſions needleſly, when all may as well be underſtood of the ſame Viſion) Go, ſet a Watchman, let him declare what he ſeeth. Becauſe when Iſaiah foretold this Ruine of Babylon, there was no appearance of the leaſt likelihood of any ſuch thing; therefore in the Viſion that he ſaw he was appointed to ſet a Watch-man upon a high Watch-Tower, that ſhould faithfully declare what from thence he deſcried. And this I conceive was to imply, that though at preſent there was no appearance of that which he foretold, yet he had ſaid nothing, but what as Gods Watchman, by the revelation of Gods Spirit, he had, as it were, from Heaven fore-ſeen coming upon the Babylonians; and therefore though it were ſeen, as that which was afar off, yet aſſuredly it would come to paſs. And indeed upon this account, Prophets are often called Watchmen in the Scripture, as in Ezek. 3.17. Son of man, I have made thee a Watchman unto the houſe of Iſrael. There is much arguing amongſt Expoſitors concerning this Watch-man, which Iſaiah ſhould ſet. Some think that all intended hereby, was, that he himſelf ſhould, as a Watchman from his Watch-Tower deſcry what God would reveal to him; and this they would make good from that which followeth, ver. 10. That which I have heard of the Lord of Hoſts, the God of Iſrael, have I declared unto you. Again others ſay, that Iſaiah is here commanded to appoint ſome other Prophet, or ſome Son of the Prophets, as a Watchman to expect what God by Viſion would reveal to him concerning this buſineſs, and faithfully to relate what he had ſeen. But methinks it is clear, that all this is only a relation of what Iſaiah had ſeen in his Prophetical Viſion, namely, that God bad him ſet a Watchman in a Watch-Tower, that ſhould faithfully make known what he ſhould ſee. And accordingly in the following Verſes, he tells us what this his Watchman did, in this his prophetical Viſion, both ſee and ſay.
Ver. 7. And he ſaw a Chariot, with a couple of horſemen, a Chariot of Aſſes, and a Chariot of Camels, &c.] That is, The Watchman, whom in his Viſion at Gods Command he had ſet in a Watch-Tower. Now the ſight here related, which this Watchman ſaw, ſome underſtand thus; that there was but one Chariot drawn by an Aſs and a Camel, and therefore called a Chariot of Aſſes, and a Chariot of Camels, and two horſemen riding thereon; which they ſay, repreſen…ed Cyrus and Darius. But in our Tranſlation it ſeems to be clearly ſaid, That he ſaw three Chariots, one drawn by Horſes, whereon two horſemen rode, (beſides thoſe that were in the Chariot) or which was guided, or accompanied with a couple of horſemen; and the other two were drawn, the o…e by Aſſes, the other by Camels. And ſome add too, That by the couple of horſemen that accompanied the firſt Chariot, is meant two troops of horſemen. However, this which he ſaw was doubtleſs the Armies of the Medes and Perſians, that were under the Command of Cyrus and Darius, to invade Babylon; and wherein there were a multitude of Horſes, and Chariots, and Aſſes, and Camels, partly for military ſervice, and partly for the carriage of their baggage, and all manner of Proviſions for their Army, which muſt needs be exceeding great, both in regard of the many deſert places they were to march through, and the uncertain length of the ſiege of Babylon, which was ſo ſtrong a City, the main thing they had in deſign.
And he hearkned diligently with much heed.] That is, The Watchman before mentioned, Ver. 6. proceeded to look about, and to hearken with all poſſible diligence, to ſee if he could diſcover any thing more, and that he might fully inform himſelf concerning that which he ſaw, as which way they bent their courſe, and what they intended to do. And conſidering that this Watchman did repreſent Gods Prophet, in his making known the deſtruction that was to come upon Babylon; hereby is implyed, how ſolicitouſly careful he was, fully to inform the people of all that God was pleaſed to reveal to him.
Ver. 8. And he cried, A Lion, &c.] That is, The Watchman before mentioned, perceiving the military forces approaching to Babylon, cried out, Behold it is a Lion; And this is commonly thought to be meant of Cyrus, or Darius, who for his fierceneſs is compared to a Lion; as alſo Jer. 50.44. Behold, he ſhall come up like a lion. But now the beſt of our Interpreters do read theſe words as it is in the margin of our Bibles; And he cried as a Lion: and the meaning they ſay is, That being frighted with the ſight of ſuch a potent enemy, ready to break in upon Babylon, he cried out with an exceeding loud voice, like the roaring of a Lion; thereby as it were to waken the ſleepy Babylonians, and to make them ſenſible of the danger they were in; that ſo they might preſently betake themſelves to their Arms. Now the words that he ſpake with ſuch a loud voice, are thoſe that follow; My Lord, I ſtand continually upon the Watch-Tower in the day time, and I am ſet in my ward whole nights. And he began with making this profeſſion of his conſtant vigilancy and faithful diſcharge of his truſt, either to the Prophet that had ſet him in his Watch-Tower, or elſe to the Lord, who had appointed Iſaiah to do ſo (See the Note before, ver. 6.) that he might the better clear himſelf from being any way guilty of neglect, if there came any danger to the place where he was ſet to watch. And how this alſo did imply the diligence and faithfulneſs of the Prophet, ſee in the foregoing Note.
Ver. 9. And behold here cometh a Chariot of men, &c.] That is, a Chariot or Chariots (taking the word collectively) wherein men uſe to ride; not a Chariot or Waggon uſed only for carriage. Here the Watchman before mentioned, proceeds further to tell what he had diſcovered, (ver. 6.) concerning forces that were marching againſt Babylon. Only ſome conceive that he ſpeaks here, as if he deſired to make known (the more fully to ſet forth the certainty of Babylons ruine) that the forces which he had before deſcried a far off, were, even whilſt he was ſpeaking thoſe few foregoing words to the Lord, drawn ſo high, that they were now, as it were breaking in upon Babylon. And behold, here cometh a Chariot of men, with a couple of horſemen, ſee the Note before, ver. 7. Some indeed there are that do underſtand theſe Chariots and Horſemen, ſeen by the Watchman, of the people of God, flying out of Babylon with bag and baggage. But it is far more probable, that the Prophet doth all along foretel the Deſtruction of Babylon.
And he anſwered and ſaid, Babylon is fallen, is fallen, &c.] Some think that this is ſpoken by the Watchman, as giving Babylon for loſt, upon the ſight which he had ſeen. But becauſe of this word (anſwered) I do rather think, that it was the man which the Watchman had ſeen in the Chariot, that ſpake this, as triumphing in the taking of Babylon: or, that it was the Prophet that had by Gods appointment in his Viſion, ſet this Watchman to watch upon his Watch-Tower. But that which ſeems moſt probable, is, That it was the Lord himſelf that anſwered this; thereby making known to the Prophet what the meaning was of all this Viſion which he had ſeen. Babylon is fallen, is fallen: The redoubling of the word, ſeems to imply, both that it ſhould be certainly and ſuddenly done; as likewiſe what a matter of wonder and joy it would be to thoſe that heard of it, and with what attention it was fit to be hearkned to; and all the graven Images of her gods, even thoſe which Belſhazzar had praiſed, Dan. 5.4. he hath broken unto the ground; to wit, God, or the Enemy which God had brought upon them, the Mede and Perſian; and that either by way of making a prey of the Gold and Silver whereof they were made, or wherewith they were adorned; or by way of triumphing over them, as deſiring hereby to ſhew, that they had vanquiſhed, not only the people of Babylon, but their Gods too. Now this is added, not only to imply what was one great cauſe of Babylons downfall, to wit, her horrid Idolatry, and why her ruine was proclaimed with ſo much joy; but alſo as hinting to Gods people, that they ſhould beware that they did not ruine themſelves by the ſame ſin.
Ver. 10. O my threſhing, and the Corn of my Floor, &c.] Some take this as ſpoken in the name of God to Babylon; and that ſhe is called his threſhing, that is, that which was to be threſhed by him, even as corn is threſhed in the Floor (as appears by the ſecond clauſe, and the corn of my floor; or as it is in the Hebrew, the Son of my floor, that which comes out of the floor, which is added to explain the foregoing words) by way, of foretelling how ſhe was to be beaten and bruiſed by the Medes and Perſians, according to thoſe like Expreſſions, Chap. 41.14, 15. Fear not, ſaith the Lord to the men of Iſrael, Behold, I will make thee a new ſharp threſhing Inſtrument, having teeth: thou ſhalt threſh the mountains, and beat them ſmall, and ſhalt make the hills as Chaff. And Mic. 4.13, Ariſe and threſh, O Daughter of Zion. Becauſe the ruine of that mighty Monarchy of Babylon might ſeem impoſſible in the Eye of Reaſon; therefore the Lord ſpeaks thus to her, O my threſhing, &c. to imply, that if God undertook to do it, (who is with reſpect hereto in the following words called, the Lord of Hoſts, and the God of Iſrael) it ſhould ſoon be done; as if he had ſaid, O Babylon, as thou haſt threſhed my people, and many other Nations, ſo thou ſhalt be now threſhed thy ſelf; Or, O Babylon, I will trample thee under my feet, as the Corn is trodden on in the floor: for in thoſe parts they uſed to tread out the Corn by the treading of men and oxen, and the drawing of Carts over it. And indeed in Jer. 51.33. we find the Deſtruction of the Babylonians threatned under the very ſame figurative Expreſſion, The Daughter of Babylon is like a threſhing floor; it is time to threſh her; yet a little while and the time of her harveſt ſhall come. But yet I conceive it is the Jews to whom this is here ſpoken, O my threſhing, and the Corn of my floor. And becauſe the following words are clearly the words of the Prophet, That which I have heard from the Lord of hoſts, the God of Iſrael, have I declared unto you: therefore I conceive this muſt be taken, as ſpoken by the Prophet too; and that in a way of pitying them for the ſad Condition wherein they would be, when they were Captives in Babylon; and yet withal, to chear them up againſt that time of their ſore Calamity. O my threſhing, and the Corn of my floor; as if he ſhould have ſaid, O my much pitied Countrymen and Brethren, that have been ſo often threſhed, as Corn in the floor; and ſo are like to be again when you are Captives in Babylon; know for your Comfort that this which I have ſaid concerning the Deſtruction of Babylon, ſhall certainly come to paſs; that which I have heard of the Lord of hoſts, the God of Iſrael, have I declared unto you. And therefore you may be fully aſſured of it. Though God may threſh you for a time by wicked men that ſhall tyrannize over you, purpoſely to purge you from your ſtraw and chaff, to cut off the wicked from amongſt you, and to cleanſe you from your ſins; yet the time ſhall come, when Babylon ſhall be utterly deſtroyed, as it hath been foretold. And it is a clear diſcovery of Gods Love, that he is pleaſed thus beforehand to reveal this to you. Some, I know, would have it, that the Prophet calls the Jews his threſhing, only becauſe he had foretold how ſorely they ſhould be afflicted in Babylon; according to that, Jer. 1.10. See, I have this day ſet thee over the Nations, and over the Kingdoms, to root out, and to pull down, and to deſtroy, &c. But I think that which is before ſaid, is ſufficient for the ſatisfying of that Scruple.
Ver. 11. The burden, &c.] See the Notes Chap. 13.1. and 2 Kings 9.25. of Dumah, that is, the Inhabitants of Dumah. But now what place this Dumah was, againſt which this burdenſom prophecy was denounced, it is hard to determine. Many hold that by Dumah here, is meant Idumea: As, ſay they, Aram, in a ſhorter way of ſpeech, is called Ram, 1 Chron. 2.9. and ſo likewiſe Abram, See the Note, Job 32.2. ſo here Idumea is called Dumah; which may ſeem the more probable, becauſe in the following words wherein the Prophet begins to relate the burdenſom Viſion which he had ſeen concerning Dumah, there is mention made of Seir, which was in the Country of the Edomites, ſee the Notes, Gen. 32.3. and Deut. 2.4. But now becauſe in Gen. 25.14. we find, that one of the Sons of Iſhmael was called Dumah; and it is well known, that Iſhmaels poſterity ſeated themſelves in Arabia; therefore many of our beſt Expoſitors are of opinion, that there was ſome part of Arabia that was called Dumah, after the name of the Son of Iſhmael; and that it was theſe Arabians, the poſterity of Iſhmael inhabiting this Country of Dumah, againſt whom Iſaiah did here prophecy. And whereas it may be objected againſt this, with great ſhew of Reaſon, That v. 13. there followeth another Prophecy particularly directed againſt Arabia. To this they anſwer, That that might be againſt the Arabians inhabiting about Kedar; and this aga…nſt thoſe that dwelt about Dumah. But whether it were the Iſhmaelites of Arab…a, or the Ed…mites, that are here meant (which laſt ſeems to me moſt probable, becauſe of the mention that is here made of Seir) the reaſon why God was pleaſed by the Prophet to foretel the Jews theſe Judgments that were to come upon theſe foreign Nations, may ſeem to be, That they might hereby be aſſured before-hand, that thoſe great charges, and overturnings that were ſhortly to come upon all the Countries about them, were ordered and appointed by Divine Providence; and perhaps alſo that when troubles came upon themſelves, they might not think, as they were apt to do, of flying to Dumah, or elſewere, to ſecure themſelves.
He calleth, &c.] Here begins the Prophet's burdenſome Viſion againſt Dumah, He calleth to me out of Seir; as if he ſhould have ſaid, I hear the voice of one calling to me out of Seir. And the moſt Expoſitors take theſe to be the words of the Prophet, relating what he had heard in his Viſion concerning Dumah, as before he had related what had been revealed to him concerning Babylon. But becauſe theſe two ſhort Prophecies concerning Dumah and Arabia might well be revealed to him at the ſame time with that which he hath before related concerning Babylon, I ſee not why this may not be added, as in ralation to that which went before, ver. 16. namely, as the words of that Watchman, whom in his Viſion God had appointed the Prophet to ſet in a Watch-tower, who having related before what he had ſeen concerning Babylon, doth now alſo tell, that he alſo heard one call to him out of Seir, Watchman, what of the night? Watchman, what of the night? Only indeed what is meant hereby (whether we take them as ſpoken to the Prophet, or as ſpoken to that Watchman, or to any other) is very queſtionable. The opinions of Expoſitors herein are very different and many; I will only mention thoſe that ſeem moſt probable. They that hold the Iſhmaelites, the inhabitants of Dumah, to be the perſons againſt whom the Judgment here threatned is denounced, can give no other reaſon why the Prophet, or the Watchman (in the Prophets Viſion) ſhould ſay, That one called to him out of Seir, but only this, that the Edomites are mentioned as making this enquiry, either as a people ready armed and prepared to go out upon a deſign of invading or ſurprizing Dumah, and therefore longing for break of day, that they might be upon their march; or elſe, becauſe being near neighbours to theſe Iſhmaelites of Dumah, they were afraid of being involved in the ſame miſery together with them, and ſo were eagerly inquiſitive to know what the Watchman had in the night deſcried. But now if by the inhabitants of Dumah, the Edomites be meant, then there can be no queſtion made, why their miſeries ſhould be foretold by the Prophet's or Watchman's relating what one ſaid that called to him out of Seir, and what he anſwered him. And indeed this makes me the more inclinable to think, that it is the Idumeans that are here meant by the inhabitants of Dumah. Only ſtill it is queſtionable what was intended by theſe words he heard, Watch-man, what of the night? Watchman, what of the night? Some hold, that this was ſpoken to the Prophet himſelf, as one of the Jews Spiritual Watchmen, and that Ironically, the words being redoubled to imply the greater deriſion, Watchman, what of the night? Watchman, what of the Night? As if they ſhould have ſaid, Thou that profeſſeſt thy ſelf to be a Watchman, appointed by God to look out from thy Watch-tower, and foreſee the evils that are to come upon us and other Nations, what ſaiſt thou of that night of great tribulation and diſtreſs which thou, and other thy Fellow-Prophets, have often told us was coming upon us? You have often threatned us with a diſmal night of darkreſs and calamity that ſhould befal us, and yet we on the contrary do ſtill enjoy a fair Sun-ſhining day of Peace and Proſperity, and ſo have done ever ſince we caſt off the yoke of your King Joram, and have had a King of our own; (See the Note, 2 Kin. 8.20.) And therefore what ſaiſt thou now? Haſt thou any farther tidings of this night that is to come upon us? Again others hold, that this is that which the Edomites ſaid to the Watchman, whom the Prophet in his Viſion had ſet upon a Watch-tower; and that hereby is repreſented in what continual perplexity and fear they were, by reaſon of the enemies that were waſting their Country, or were ready to break in upon them; for this which this Watchman relates as ſpoken to him, is to ſet forth how the Edomites were continally calling and crying thus to their Watchmen, Watchman, what of the night? Watchman, what of the night? That is, What have you ſeen concerning this Night? Hath the enemy attempted any thing againſt us? Or are they ready to aſſault us? Are we in a better or a worſe condition than we were? Or, What time of the night is it? Or, as if they had ſaid, fearing the enemy would by night break in upon them, When will it be morning? Or, When will the morning of our deliverance come? Shall the Enemy always thus make havock in our land? Yea, ſome underſtand it, as the cry of the Edomites being now carried away Captives by the Aſſyrians: Watchman, what of the night? That is, When will our Captivity come to an end? Is there no Day-light appearing? no hope of comfort? As for this redoubling of theſe words, Watchman, what of the night? Watchman, what of the night? I conceive that this is done, Either, 1. after the cuſtom of thoſe that call to them that ſtand on ſome high place far above, who are wont to repeat the queſtions they propound to them, for fear at firſt they were not heard. Or, 2. to imply, That the Inhabitants of Dumah, by reaſon of their great anxiety and terrors, ſhould be continually wearying the Watchmen with this queſtion, ſometimes one of them, ſometimes another; or that they ſhould run up and down to make this enquiry of them. Or, 3. the better to expreſs their exceeding great fear and deſire to be ſatisfied of that, concerning which they enquired. And indeed this laſt Expoſition, that makes this enquiry of the Inhabitants of Dumah, to be an expreſſion of the great terror and fear they were in becauſe of the enemy, I judge moſt probable.
Ver. 12. The Watchman ſaid, &c.] That is, The Prophet himſelf, or the Watchman that in his Viſion he had ſet in a Watch-tower: See the Note above, ver. 16. as likewiſe the foregoing Note; for upon the underſtanding of the Queſtion there propounded, Watchman, What of the Night? Watchman, What of the Night? doth the underſtanding of the Anſwer here returned much depend, The watchman ſaid, The morning cometh, and alſo the Night, &c. They that underſtand that as a ſcoffing Queſtion propounded by the Edomites to the Prophet, by way of deriding him, becauſe he, and the other Prophets of Iſrael had often foretold that there was a night of great tribulation and diſtreſs coming upon the Edomites; whereas on the contrary they had enjoyed a fair Sunſhining day of Peace and Proſperity, ever ſince they had caſt off the yoke of Judah, a… was foretold, Gen. 27.42. do accordingly underſtand this as the Prophet's anſwer to them, The morning cometh, and alſo the night; as if he ſhould have ſaid, Look as there is a ſucceſſion of night after day, firſt the Morning cometh, and then after that the Night cometh alſo; ſo it will be with you. It is true indeed that you have had a fair day of peace and proſperity; but know withal, that now there is a diſmal night of darkneſs and miſery, which as ſurely as the Night ſucceeds the Morning, ſhall ſhortly come upon you, to wit, by the Aſſyrians that ſhall under the conduct of Sennacherib invade your land; (for this was prophecied, ſay they, before that King brake into Judea, at which time he alſo invaded the other neighbouring Countries.) If ye will enquire, enquire ye: return, come. That is, If ye will enquire of me concerning the purpoſe of God towards you, do it ſeriouſly, and not in a flouting way: Return from your evil ways, come and joyn your ſelves to us, God's peculiar people. But now they that take the Queſtion in the foregoing verſe, Watchman, what of the night? Watchman, what of the night? to be ſpoken to the Watchman whom the Prophet in his Viſion had ſet in his Watch-tower, and that as a repreſentation of ſuch-like queſtions often propounded by the Iſhmaelites or Edomites, by reaſon of their continual fear of their enemies, do accordingly thus underſtand the anſwer here returned by the Watchman, The morning cometh, and alſo the night; as if he had ſaid, The morning indeed begins to dawn; but what advantage will this be to you? Together with the morning, there will be ſtill a dark night of fear, and ſorrow, and miſery upon you: Or, you are ſtill wiſhing, Oh, that it were morning, hoping then to be rid of your fears: But alas, you deceive your ſelves in this; your miſeries are not like to be for a day, but of long continuance. After the break of day hath put an end to this night, another night will come, and ſo it will be ſucceſſively; and if you be not undone this night, it may be you will the next; both by night and by day you will ſtill be in danger. If ye will enquire, enquire ye; that is, if you will come to enquire of me day after day, and night after night, you may; but I ſhall give you ſtill the ſame anſwer: The ſame fears that do now perplex you, will ſtill be upon you. Return, come; that is, Go away, and come again to me as oft as you will, you will but loſe your labour, I ſhall ſtill ſay the ſame thing, and ſhall be able to give you no comfort at all. Yet theſe laſt words may be underſtood, as is before ſaid, as an exhortation to Repentance, If ye will enquire, enquire ye, that is, enquire of that which may be for your good; as if he ſhould have ſaid, Theſe fears and queſtions of yours are vain and to no purpoſe; If you will enquire, let it be how you may pacifie God's diſpleaſure againſt you: Return, come; That is, return to God by Repentance, and joyn your ſelves to his people.
Ver. 13. The burden upon Arabia.] That is, The burdenſome Viſion which Iſaiah ſaw concerning the heavy deſtruction that was to come upon the Arabians. See the Notes, Chap. 13.1. and 2 Kin. 9.25. And it may be meant either of Arabia in general, whereof ſome think Dumah was a part; ſee the Note before, ver. 11. Or elſe of that part of it which was poſſeſſed by the Kedarens, mentioned after ver. 16. and that ſeem to have inhabited Arabia the deſart or the rocky. See chap. 12.11.
In the foreſt in Arabia ſhall ye lodge, O ye travelling companies of Dedanim.] It is moſt probable that theſe Dedanim were a people deſcended from Dedan, a Grandchild of Abrahams by Ke…urah, Gen. 25.3. And that he ſpeaks of the travelling companies of Dedanim, becauſe theſe Arabians uſed to travel in a way of merchandizing or otherwiſe, in great companies together; ſee Gen. 37.25. and Job 6.19. However the meaning is, that for fear of the Aſſyrians breaking in upon their Country, theſe Arabians ſhould be glad to flee into woods and foreſts, there to hide and ſecure themſelves.
Ver. 14. The inhabitants of the land of Tema, &c.] A place in Arabia, ſo called, as is generally thought, from Tema, one of the Princes of the Iſhmaelites, Gen. 25.15. brought water to him that was thirſty; that is, to the Dedanims that inhabited ſome other part of Arabia, and that fled at that time from the Aſſyrians; and therefore it follows, They prevented with their bread him that fled; that is, of their own accord, without being ſent to, they brought them proviſion for their ſupport; for by their bread may be meant, either the bread of the Inhabitants of Tema, which they brought out of their ſtore for the relief of theſe their diſtreſſed Neighbours and Countrymen; or ſuch bread, ſuch proviſion, as was neceſſary for ſuch poor creatures, and was indeed due to them in their diſtreſs. This may be read indeed, as it is in the Margin of our Bibles, O ye inhabitants of Tema, bring ye water to him that is thirſty, prevent with your bread him that fleeth; and ſo it may be taken, either as ſpoken by God, exhorting the Inhabitants of Tema to relieve their poor brethren; or as the words of the Arabians, that were fled from the Aſſyrians, begging relief of thoſe that dwelt thereabouts. But however, the drift of the Prophet here is to foretel, into what extreme poverty the Arabians ſhould be brought by the invaſion of the Aſſyrians; to wit, that having neither bread nor water, either becauſe they were forced to flee in ſuch a fright, that they could not ſtay to take any proviſion along with them, or becauſe of the deſert places whereinto they fled, they muſt needs have periſhed with hunger and thirſt, (which was moſt like to afflict them in thoſe hot and dry deſerts) had they not been relieved by their brethren. And if it were Arabia Petraea, as is moſt commonly thought, that was invaded by the Aſſyrians, and that the people that were driven from thence, did flee into Arabia the Deſert, even this circumſtance is obſervable, that they were put upon being relieved by the Inhabitants of that barren Country, that were themſelves very poor and beggarly.
Ver. 15. For they fled from the ſwords, &c,] That is, For fear of the Swords of the Aſſyrians.
Ver. 16. For thus hath the Lord ſaid unto me, &c.] Leſt that which the Prophet had foretold concerning the deſtruction of the Arabians ſhould be queſtioned, becauſe they were ſuch a numerous, ſtrong and warlike people, therefore is this added, that he ſpake nothing but what God had revealed to him. Within a year, to wit, after the imparting of this Prophecy to you, according to the years of an hireling; See the Note before, Chap. 16.14. And all the glory of Kedar ſhall fail, that is, of the Kedarens, a people deſcended from Kedar, Iſhmael's Son, that had ſeated themſelves in ſome part of Arabia Petraea, as that place ſeems to imply, Chap. 42.11. Let the wilderneſs and the Cities thereof, the Villages that Kedar doth inhabit; let the inhabitants of the rock ſing: But ſee alſo the Notes, Pſal. 120.5. and Cant. 1.5. And by the failing of their glory is meant, that deſtruction of the flower of their Nation, and the impairing of their huge multitudes by the ſlaughter which the Aſſyrians ſhould make amongſt them. And indeed by the expreſs mention that is here made of the time when theſe calamities ſhould come upon them, to wit, mithin a year, it is moſt clear, that it muſt be underſtood of their being deſtroyed by Sennacherib, at the ſame time when he invaded Judea, about the twelfth or thirteenth year of Hezekiah. For the deſtruction that was brought upon them by the Babylonians, whereof Jeremy ſpeaks, Jer. 48.28. was above an hundred years after the time of the Prophet Iſaiah.
Ver. 17. And the reſidue of the number of Archers, the mighty men of the children of Kedar, ſhall be diminiſhed.] Archers are only mentioned, becauſe the Kedarens uſed and excelled moſt in this kind of Arms, being trained up it ſeems from the firſt original of their Nation, in this way of fighting; becauſe it is expreſly noted of Iſhmael, their Progenitor, that He became an Archer, Gen. 21.20. But the meaning of the place is, That the remainder of their men of war, even all that were any way fit for any Military Service, ſhould be very ſmall; there ſhould be but a few left of them. Yet ſome think that this expreſſion, The reſidue ſhall be diminiſhed, doth import ſomewhat more, to wit, that thoſe few of their men of War that ſhould be left after their firſt overthrow, ſhould be diminiſhed more and more under the Tyranny of the Aſſyrians, and other Calamities that ſhould befal them.