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Oracles concerning Babylon, Edom, and Arabia21 The oracle concerning the wilderness of the sea.
As whirlwinds in the Negeb sweep on, it comes from the desert, from a terrible land. 2 A stern vision is told to me; the betrayer betrays, and the destroyer destroys. Go up, O Elam, lay siege, O Media; all the sighing she has caused I bring to an end. 3 Therefore my loins are filled with anguish; pangs have seized me, like the pangs of a woman in labor; I am bowed down so that I cannot hear, I am dismayed so that I cannot see. 4 My mind reels, horror has appalled me; the twilight I longed for has been turned for me into trembling. 5 They prepare the table, they spread the rugs, they eat, they drink. Rise up, commanders, oil the shield! 6 For thus the Lord said to me: “Go, post a lookout, let him announce what he sees. 7 When he sees riders, horsemen in pairs, riders on donkeys, riders on camels, let him listen diligently, very diligently.” 8 Then the watcher called out: “Upon a watchtower I stand, O Lord, continually by day, and at my post I am stationed throughout the night. 9 Look, there they come, riders, horsemen in pairs!” Then he responded, “Fallen, fallen is Babylon; and all the images of her gods lie shattered on the ground.” 10 O my threshed and winnowed one, what I have heard from the L ord of hosts, the God of Israel, I announce to you.
11 The oracle concerning Dumah.
One is calling to me from Seir, “Sentinel, what of the night? Sentinel, what of the night?” 12 The sentinel says: “Morning comes, and also the night. If you will inquire, inquire; come back again.”
13 The oracle concerning the desert plain.
In the scrub of the desert plain you will lodge, O caravans of Dedanites. 14 Bring water to the thirsty, meet the fugitive with bread, O inhabitants of the land of Tema. 15 For they have fled from the swords, from the drawn sword, from the bent bow, and from the stress of battle. 16 For thus the Lord said to me: Within a year, according to the years of a hired worker, all the glory of Kedar will come to an end; 17and the remaining bows of Kedar’s warriors will be few; for the L ord, the God of Israel, has spoken.
New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
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1. The burden of the desert of the sea. The Prophet, after having taught that their hope ought to be placed, not on the Egyptians, but on the mercy of God alone, and after having foretold that calamities would come on the nations on whose favor they relied, adds a consolation in order to encourage the hearts of the
godly. He declares, that for the Chaldeans, to whom they will be captives, a reward is prepared; from which it follows, that God takes account of the injuries which they endure. By the desert
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“This plainly means Babylon, which is the subject of the prophecy. The country about Babylon, and especially below it towards the sea, was a great flat morass, often overflowed by the Euphrates and Tigris. It became habitable by being drained by the many canals that were made in it.” — Lowth.
As storms from the south. He says from the south, because that wind is tempestuous, and produces storms and whirlwinds. 6464 {Bogus footnote} When he adds that “it cometh from the desert,” this tends to heighten the picture; for if any storm arise in a habitable and populous region, it excites less terror than those which spring up in deserts. In order to express the shocking nature of this calamity, he compares it to storms, which begin in the desert, and afterwards take a more impetuous course, and rush with greater violence. Yet the Prophet appears to mean something else, namely, that as they burst forth like storms from that direction to lay Judea desolate, so another storm would soon afterwards arise to destroy them; and therefore he says that this burden will come from a terrible land. By this designation I understand Judea to be meant, for it was not enough to speak of the ruin of Babylon, if the Jews did not likewise understand that it came from God. Why he calls it “a terrible land” we have seen in our exposition of the eighteenth chapter. 6565 {Bogus footnote} It was because, in consequence of so many displays of the wrath of God, its disfigured appearance might strike terror on all. The occasion on which the words are spoken does not allow us to suppose that it is called “terrible” on account of the astonishing power of God by which it was protected. Although therefore Babylon was taken and plundered by the Persians and Medes, Isaiah declares that its destruction will come from Judea; because in this manner God will revenge the injuries done to that nation of which he had promised to be the guardian. 2. A harsh vision. As the object was to soothe the grief of the people, it may be thought not to be appropriate to call a vision, which is the occasion of joy, a harsh vision. But this refers to the Babylonians, who, puffed up with their prosperity, dreaded no danger; for wealth commonly produces pride and indifference. As if he had said, “It is useless to hold out the riches and power of the Babylonians, and when a stone is hard, there will be found a hard hammer to break it.” The spoiler. As Babylon had gained its power by plundering and laying waste other nations, it seemed to be free from all danger. Although they had been a terror to others, and had practiced every kind of barbarity and cruelty, yet they could not avoid becoming a prey and enduring injuries similar to those which they had inflicted on others. The Prophet goes farther, and, in order to obtain credit to his statements, pronounces it to be a righteous retaliation, that violence should correspond to violence. Go up, O Elam. Elam is a part of Persia; but is taken for the whole of Persia, and on this account also the Persians are called Elamites. It is worthy of observation, that, when Isaiah foretold these things, there was no probability of war, and that he was dead a hundred years before there was any apprehension of this calamity. Hence it is sufficiently evident that he could not have derived his information on this subject from any other than the Spirit of God; and this contributes greatly to confirm the truth and certainty of the prediction. Besiege, O Mede. By commanding the Medes and Persians, he declares that this will not befall the Babylonians at random or by chance, but by the sure decree of God, in whose name, and not in that of any private individual, he makes the announcement. Coming forward therefore in the name of God, he may, like a captain or general, command his soldiers to assemble to give battle. In what manner God employs the agency of robbers and wicked men, has been formerly explained at the tenth chapter. 6666 {Bogus footnote} I have made all his groaning to cease. Some understand it to mean, that the groaning, to which the Babylonians had given occasion, ceased after they were subdued by the Medes and Persians; for by their tyrannical measures they had caused many to groan, which must happen when wicked and ungodly men possess rank and power. Others approach more closely, perhaps, to the real meaning of the Prophet, when they say, that “the groaning ceased,” because the Babylonians experienced no compassion, having formerly shewn none to others. But I explain it more simply to mean, that the Lord was deaf to their groanings; as if he had said, that there would be no room for their groanings and lamentations, because having been cruel and barbarous, it was just that they should receive back the same measure which they had meted out to others. (Matthew 7:2.) 3. Therefore are my loins, filled with pain. Here the Prophet represents the people as actually present, for it was not enough to have simply foretold the destruction of Babylon, if he had not confirmed the belief of the godly in such a manner that they felt as if the actual event were placed before their eyes. Such a representation was necessary, and the Prophet does not here describe the feelings of his own heart, as if he had compassion on the Babylonians, but, on the contrary, as we have formerly said, 6767 {Bogus footnote} he assumes, for the time, the character of a Babylonian. 6868 {Bogus footnote} It ought undoubtedly to satisfy our minds that the hidden judgments of God are held out to us, as in a mirror, that they may arouse the sluggishness of our faith; and therefore the Prophets describe with greater beauty and copiousness, and paint in lively colors, those things which exceed the capacity of our reason. The Prophet, thus expressing his grief, informs believers how awful is the vengeance of God which awaits the Chaldeans, and how dreadfully they will be punished, as we are struck with surprise and horror when any sad intelligence is brought to us. As the pangs of a woman that travaileth. He adds a stronger expression of grief, when he compares it to that of a woman in labor, as when a person under fearful anguish turns every way, and writhes in every part of his body. Such modes of expression are employed by the Prophets on account of our sluggishness, for we do not perceive the judgments of God till they be pointed at, as it were, with the finger, and affect our senses. We are warned to be on our guard before they arrive. 4. My heart was shaken. Others render it not amiss, “my heart wandered;” for excessive terror moves the heart, as it were, out of its place. He declares how sudden and unlooked for will be the destruction of Babylon, for a sudden calamity makes us tremble more than one which has been long foreseen and expected. Daniel relates, that what Isaiah here foretells was accomplished, and that he was an eye-witness. Belshazzar had that night prepared a magnificent banquet, when the Persians suddenly rushed upon him, and nothing was farther from his expectation than that he would be slain. High delight was thus suddenly changed into terror. (Daniel 5:30.) 5. Prepare the table. These verbs may be taken for participles; as if he had said, “While they were preparing the table and appointing a guard, while they were eating and drinking, sudden terror arose; there was a call to arms, Arise ye princes,” etc.. But Isaiah presents lively descriptions, so as to place the actual event, as it were, before our eyes. Certainly Xenophon does not describe so historically the storming of the city; and this makes it evident that it was not natural sagacity, but heavenly inspiration, that taught Isaiah to describe so vividly events that were unknown. Besides, we ought to observe the time when these predictions were uttered; for at that time the kingdom of Babylon was in its most flourishing condition, and appeared to have invincible power, and dreaded no danger. Isaiah ridicules this vain confidence, and shews that this power will speedily be laid in ruins. Let it not be thought absurd that he introduces the watchmen as speaking; for although the siege had not shaken off the slothfulness of a proud and foolish tyrant so as to hinder him from indulging in gaiety and feasting, still there is no room to doubt that men were appointed to keep watch. It is customary indeed with princes to defend themselves by guards, that they may more freely and without any disturbance abandon themselves to every kind of pleasure; but the Prophet expressly mixes up the sentinels with the delicacies of the table, to make it more evident that the wicked tyrant was seized with a spirit of giddiness before he sunk down to drunken reveling. The king of Babylon was thus feasting and indulging in mirth with his courtiers, when he was overtaken by a sudden and unexpected calamity, not that he was out of danger, but because he disregarded and scorned the enemy. The day before it happened, it might have been thought incredible, for the conspiracy of Gobryas, and of that party which betrayed him, had not yet been discovered. At the time when Isaiah spoke, none would have thought that an event so extraordinary would ever take place. 6. For thus hath the Lord said to me. The Prophet is commanded to set a watchman on the watchtower, to see these things at a distance; for they cannot be perceived by the eyes, or learned by conjecture. In order, therefore, that all may know that he did not speak at random, he declares that he foretells these things; for although they are unknown to men, and incredible, yet he clearly and distinctly knows them by the spirit of prophecy, because he is elevated above the judgment of men. This ought to be carefully observed; for we must not imagine that the prophets learned from men, or foresaw by their own sagacity, those things which they made known; and on this account also they were justly called “Seers.” (1 Samuel 9:9.) Though we also see them, yet our sight is dull, and we scarcely perceive what is at our feet; and even the most acute men are often in darkness, because they understand nothing but what they can gather by the use of reason. But the prophets speak by the Spirit of God, as from heaven. The amount of what is stated is, that whosoever shall attempt to measure this prophecy by their own judgment will do wrong, because it has proceeded from God, and therefore it goes far beyond our sense. Go, appoint a watchman. It gives additional weight that he “appoints a watchman in the name of God.” If it be objected, “You relate incredible things as if they had actually happened,” he replies that he does not declare them at random; for he whom the prince has appointed to be a watchman, sees from a distance what others do not know. Thus Isaiah saw by the revelation of the Spirit what was unknown to others. 7. And he saw a chariot. What he now adds contains a lively description of that defeat. Some think that it is told by the king’s messenger. This is a mistake; for the Prophet, on the contrary, foretells what he has learned from the watchman whom he appointed by the command of God. Here he represents the watchman as looking and reporting what he saw. As if at the first glance he had not seen it clearly, he says that there is “a chariot,” and afterwards observing more closely, he says that there is “a couple of horses” in the chariot. At first, on account of the novelty and great distance of the objects, the report given is ambiguous and confused; but afterwards, when a nearer view is obtained, they are better understood. There is no absurdity in applying to prophets or to divine visions what belongs to men; for we know that God, accommodating himself to our feeble capacity, takes upon himself human feelings. 8. And he cried, A lion. “Having hearkened diligently with much heed,” at length he observes a lion. This is supposed to mean Darius who conquered and pillaged Babylon, as we learn from Daniel. (Daniel 5:28, 31.) I stand continually. When the watchman says that he is continually on his watchtower by day and by night, this tends to confirm the prediction, as if he had said that nothing can be more certain than this vision; for they whom God has appointed to keep watch are neither drowsy nor dim-sighted. Meanwhile, by this example, he exhorts and stimulates believers to the same kind of attention, that by the help of the lamp of the word, they may obtain a distant view of the power of God. 9. Babylon is fallen, is fallen. This shews plainly that it is not king Belshazzar’s watchman who is introduced, for this speech would be unsuitable to such a character. The Prophet therefore makes known, by the command of God, what would happen. Now, this may refer either to God or to Darius, as well as to the watchman; and it makes little difference as to the meaning, for Darius, being God’s servant in this matter, is not inappropriately represented to be the herald of that judgment. There would be greater probability in referring it to God himself; for Darius had no such thoughts when he overthrew the idols of the Babylonians. But the speech agrees better with the character of a guardian, as if an angel added an interpretation to the prophecy. And all the graven images of her gods. There is here an implied contrast between the living God and dead idols. This mode of expression, too, deserves notice, when he calls them “images of gods;” for the Babylonians knew, as all idolaters loudly proclaim, that their images are not gods. Yet they ascribed to them divine power, and when this is done, “the truth of God is changed into a lie,” (Romans 1:25,) and not only so, but God himself is denied. But on this subject we shall afterwards speak more largely. Here we see, that by her destruction Babylon was punished for idolatry, for he assigns the reason why Babylon was destroyed. It was because the Lord could not endure that she should glory in her “graven images.” 10. My thrashing, and the son of my floor. 6969 {Bogus footnote} The wealth of that powerful monarchy having dazzled the eyes of all men by its splendor, what Isaiah foretold about its destruction might be reckoned fabulous. He therefore leads their minds to God, in order to inform them that it was God who had undertaken to destroy Babylon, and that it is not by the will of men, but by divine power, that such loftiness will fall to the ground. The “thrashing” and “the son of the floor” mean the same thing; for this mode of expression is frequently employed by Hebrew writers, who often repeat the same statement in different language. This passage ought to be carefully observed, that we may correct a vice which is natural to us, that of measuring the power of God by our own standard. Not only does our feebleness place us far below the wisdom of God; but we are wicked and depraved judges of his works, and cannot be induced to take any other view of them than of what comes within the reach of the ability and wisdom of men. But we ought always to remember his almighty power, and especially when our own reason and judgment fail us. Thus, when the Church is oppressed by tyrants to such a degree that there appears to be no hope of deliverance, let us know that the Lord will lay them low, and, by trampling on their pride and abasing their strength, will shew that they are his “thrashing-floor;” for the subject of this prediction was not a person of mean rank, but the most powerful and flourishing of all monarchies. The more they have exalted themselves, the more quickly will they be destroyed, and the Lord will execute his “thrashing” upon them. Let us learn that what the Lord has here given as a manifestation of inconceivable ruin, applies to persons of the same stamp. That which I have heard from the Lord of hosts. When he says that he has “heard it from the Lord of hosts,” he sets a seal, as it were, on his prophecy; for he declares that he has not brought forward his own conjectures, but has received it from the Lord himself. Here it is worthy of our notice, that the servants of God ought to be fortified by this boldness to speak in the name of God, as Peter also exhorts, “He that speaketh, let him speak as the oracles of God.” (1 Peter 4:11.) Impostors also boast of the name of God, but his faithful servants have the testimony of their conscience that they bring forward nothing but what God has enjoined. Observe, also, that this confirmation was highly necessary, for the whole world trembled at the resources of this powerful monarchy. From the Lord of hosts, the God of Israel. It is not without reason that he gives to God these two appellations. As to the former, it is indeed a title which always applies to God; but here, undoubtedly, the Prophet had his eye on the matter in hand, in order to contrast the power of God with all the troops of the Babylonians; for God has not a single army, but innumerable armies, to subdue his enemies. Again, he calls him “the God of Israel,” because by destroying Babylon he shewed himself to be the defender and guardian of his people; for the overthrow of that monarchy procured freedom for the Jews. In short, all these things were done for the sake of the Church, which the Prophet has here in view; for it is not the Babylonians, who undoubtedly laughed at these predictions, but believers, whom he exhorts to rest assured that, though they were oppressed by the Babylonians, and scattered and tossed about, still God would take care of them. |