Verse-by-Verse Bible Commentary
Isaiah 21:10

Clarke's Commentary

Verse Isaiah 21:10. O my threshing — "O thou, the object upon which I shall exercise the severity of my discipline; that shalt lie under my afflicting hand, like corn spread upon the floor to be threshed out and winnowed, to separate the chaff from the wheat!" The image of threshing is frequently used by the Hebrew poets, with great elegance and force, to express the punishment of the wicked and the trial of the good, or the utter dispersion and destruction of God's enemies. Of the different ways of threshing in use among the Hebrews, and the manner of performing them, see the note on Isaiah 28:27.

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

Bridgeway Bible Commentary

Vision of the fall of Babylon (21:1-10)

The next message of judgment concerns ‘the wilderness of the sea’ (RSV), which we soon learn is another name for mighty Babylon. The prophet has a vision of its destruction, which occurred in 539 BC when the combined forces of Persia (Elam) and Media conquered the city (21:1-2). (Daniel 5:1-31 records the story of Babylon’s capture while the king was feasting with his mighty men.)

Although the prophet always longed for the destruction of Judah’s oppressors, now that the time has come he turns away in horror. The sight of the slaughter is terrifying (3-4). Babylon’s leaders, who should be preparing the nation’s defences, are all feasting merrily when the enemy attacks. They are suddenly stirred to action, but it is too late (5).
In his vision the prophet sends a man to Babylon to report what he sees (6-7). The man reports that he sees the invading army approaching, and he knows that this is the end for Babylon (8-9). This is good news for God’s people, as it means that the nation that so long oppressed them has finally been overthrown (10).

Coffman's Commentaries on the Bible

"O thou my threshing, and the grain of my floor! that which I have heard from Jehovah of hosts, the God of Israel, have I declared unto you."

This verse is in the form of a lament by Isaiah over the fate of God's people as it looms in this prophecy. There will be no help from Babylon. Assyria will completely subdue it and rule over it; and now there is absolutely nothing left in the whole world to protect God's people (from the earthly viewpoint) from the terrifying cruelty and oppression of Assyria. Grieved as Isaiah assuredly was at this tragic news, he reminds the Lord's people here that he has surely spoken unto them the true Word of God, that the "threshing" they are sure to receive will only expose the true grain as distinguished from the chaff.

Barnes' Notes on the Whole Bible

O my threshing - The words ‘to thresh,’ ‘to tread down,’ etc., are often used in the Scriptures to denote punishments inflicted on the enemies of God. An expression likes this occurs in Jeremiah 51:33, in describing the destruction of Babylon: ‘The daughter of Babylon is like a threshing floor; it is time to thresh her.’ In regard to the mode of threshing among the Hebrews, and the pertinency of this image to the destruction of the enemies of God, see the note at Isaiah 28:27. Lowth, together with many others, refers this to Babylon, and regards it as an address of God to Babylon in the midst of her punishment: ‘O thou, the object on which I shall exercise the severity of my discipline; that shall lie under my afflicting hand like grain spread out upon the floor to be threshed out and winnowed, to separate the chaff from the wheat.’ But the expression can be applied with more propriety to the Jews; and may be regarded as the language of “tenderness” addressed by God through the prophet to his people when they should be oppressed and broken down in Babylon: ‘O thou, my people, who hast been afflicted and crushed; who hast been under my chastening hand, and reduced to these calamities on account of your sins; hear what God has spoken respecting the destruction of Babylon, and your consequent certain deliverance.’ Thus it is the language of consolation; and is designed, like the prophecies in Isaiah 13:0; Isaiah 14:0, to comfort the Jews, when they should be in Babylon, with the certainty that they would be delivered. The language of “tenderness” in which the address is couched, as well as the connection, seems to demand this interpretation.

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

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

Calvin's Commentary on the Bible

10.My thrashing, and the son of my floor. ⁽⁶⁹⁾ The wealth of that powerful monarchy having dazzled the eyes of all men by its splendor, what Isaiah foretold about its destruction might be reckoned fabulous. He therefore leads their minds to God, in order to inform them that it was God who had undertaken to destroy Babylon, and that it is not by the will of men, but by divine power, that such loftiness will fall to the ground. The “thrashing” and “the son of the floor” mean the same thing; for this mode of expression is frequently employed by Hebrew writers, who often repeat the same statement in different language.

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

That which I have heard from the Lord of hosts. When he says that he has “heard it from the Lord of hosts,” he sets a seal, as it were, on his prophecy; for he declares that he has not brought forward his own conjectures, but has received it from the Lord himself. Here it is worthy of our notice, that the servants of God ought to be fortified by this boldness to speak in the name of God, as Peter also exhorts, “He that speaketh, let him speak as the oracles of God.” (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.

(69) Bogus footnote

Smith's Bible Commentary

Shall we turn to Isaiah, chapter 21.

Isaiah begins this particular prophecy and addresses it to Babylon which was referred to as,

The desert of the sea. As whirlwinds in the south pass ( Isaiah 21:1 )

Or in the Negev. We call them sun devils out in Arizona. You've seen those whirlwinds that have been created by the sun out there in the desert and they move along and pick up dust and weeds and trash. "As whirlwinds in the south pass,"

so it cometh from the desert, from an awesome land. A grievous vision is declared unto me; The treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam: besiege, O Media; all the sighing thereof have I made to cease. Therefore are my loins filled with pain ( Isaiah 21:1-3 ):

And he speaks of the response upon himself. So interestingly enough, 200 years before the event, when at this point in history, Media was just a small tribe and Persia was known as Elam by its tribal name, before Babylon has even become the first major world empire. While Assyria was in its period of ascendancy historically, he prophesies the destruction of Babylon by a combination of Media and Persia.

Now there is no way, absolutely no way, that any man in that day could foresee the two little tribal provinces of Media and Persia or Elam becoming a major world power that would destroy the tremendous empire of Babylon. This, of course, is just another one of those what we call internal proofs of inspiration. These fulfilled prophecies or these predictions that are made that are so unlikely at the time that they are made and yet was so completely fulfilled.

Now it is interesting the effect that this particular vision had upon Isaiah. And it was interesting that oftentimes when God would speak to a prophet that it would seem to have a physical effect upon him. Sometimes of just great weakness, just sort of a physically draining experience to have that kind of a close relationship with God. God speaking to you, showing you things and the effect would just be physically very draining.

Daniel speaks of how that after a set of visions that the Lord had given to him, how that on his bed his head was just sort of spinning and how he just felt that he was, "My beauty is turned into ugliness" ( Daniel 10:8 ). And just the presence of God and all, it had a very powerful adverse physical effect upon him. And Isaiah here describes that "my loins filled with pain."

pangs have taken hold upon me, the pangs of a woman that travaileth: I was bowed down at the hearing of it; I was dismayed at the seeing of it. My heart panted, fearfulness affrighted me: the night of my pleasure hath he turned into fear ( Isaiah 21:3-4 ).

And so this is the physical reaction that Isaiah had to seeing this vision of the Medo-Persian Empire conquering the Babylon Empire. He bowed over. He was in pain like a woman that was in labor and his heart panted. He began to have this... of course, he describes it; he was filled with fear, and it had a very adverse physical effect.

Now it is interesting here that he begins to describe a little bit of the circumstances by which Babylon is to be conquered. Now he expands this further in the forty-fifth, forty-fourth and forty-fifth chapters of Isaiah, he expands more on the destruction of Babylon, even there naming the conquering king or general. Calling him by name a hundred and fifty years before he's born. Telling how that the very method by which the city would be taken. How that the river Euphrates would be diverted and how that they would come in onto the banks of the river and through the levied gates that would be unlocked. And when we get to that forty-fifth chapter we will again take a little time to show you as you get into the historical record by Xenophon and you take a look at the conquering of Babylon by Cyrus. And it is exactly as Isaiah described a hundred and fifty years before Cyrus was born, naming him, and two hundred years before Babylon fell. Gives you details.

Now here he indicates that it is suddenly in the midst of their revelry. "The night of pleasure he has turned into fear." You remember the night that Babylon fell, Belshazzar was having this great feast with all of his lords. Actually, they were celebrating the invincibility of Babylon. Though the city was encircled by their enemies, because the walls were three hundred feet high, eighty feet thick, they figured that there was no way anybody could conquer Babylon. And thus, it was just sort of a smear to their enemies who were outside and they had this great feast. In that while they were drinking, while they were getting pretty drunk, he ordered the vessels that were taken by his grandfather Nebuchadnezzar in the siege of Jerusalem brought in and they drank the wine out of the vessels of gold and silver that had been sanctified to the service of God in the temple. And they began to praise the gods of gold and silver. And so he describes here, "The night of my pleasure," the banqueting and all, "he has turned into fear."

Prepare the table ( Isaiah 21:5 ),

The big feast that they had.

watch in the watchtower, eat, drink: arise, ye princes, and anoint your shield ( Isaiah 21:5 ).

For suddenly in the midst of the banquet, the cry comes. Now, the anointing of the shield was the greasing of the shields so that the sword would glance off of it. It was harder to pierce through a greased shield. There is more of a tendency of the spear or sword to glance off of a greased shield. So that was the idea of the anointing of the shield. But suddenly the cry comes from the watchtower in the midst of the banquet. "Anoint your shields."

For thus hath the Lord said unto me, Go, set a watchman, let him declare what he sees. And he saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels; and he hearkened diligently with much heed: And he cried, A lion: My Lord ( Isaiah 21:6-8 ),

Now it is interesting that when Daniel had his vision of the world governing empires and he saw them as beasts, the lion was representative of Babylon. So he cried, "A lion: My Lord,"

I stand continually upon the watchtower in the daytime, and I am set in my ward whole nights: And, behold, here cometh a chariot of men, with a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground. O my threshing, and the corn of my floor: that which I have heard of the LORD of hosts, the God of Israel, have I declared unto you ( Isaiah 21:8-10 ).

So Isaiah's declaring, "Hey, what I heard from God I've declared unto you. I saw this guy coming and he was crying, 'Babylon is fallen, is fallen!'" Of course, this reminds us over into the book of Revelation when the destruction of spiritual and commercial Babylon takes place. We read of these angels that declare, "Babylon is fallen, is fallen!" That great religious system that caused people to commit spiritual fornication, idolatry, and so forth. And so this one little aspect, "Babylon is fallen, is fallen" has a twofold fulfillment, at the fall at the time of the Medo-Persian invasion, but then also in the future as it is picked up by the angel in Revelation.

In verses Isaiah 21:11 , and Isaiah 21:12 I don't understand the vision that he had. It's concerning Dumah, which is Edom.

He calleth to me out of Seir ( Isaiah 21:11 ),

Mount Seir, which marked the borders of Edom.

Watchman, what of the night? Watchman, what of the night? The watchman said, The morning comes, and also the night: if ye will inquire, inquire: return, come ( Isaiah 21:11-12 ).

Now, I frankly don't understand what the watchman was saying. Or the, what he... what was he indicating? I don't know. So I'll just leave it.

Next we get:

The burden on Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim ( Isaiah 21:13 ).

Dedan, of course, is one of the tribes. The Dedanim, being plural, would be the peoples of the tribe of Dedan.

Now Saudi Arabia was originally made up of two major tribal families. Those of Sheba and those of Dedan. So when you move into the book of Ezekiel and you read the prophecies in Ezekiel of the coming invasion of Israel by Russia with her allies, it is important to note that though Iran does come with Russia in the invasion of Israel, Saudi Arabia does not.

So evidently, you know, right now... and to me this is very important, because one of the major concerns of our government today is the oil supply that comes to the United States from Saudi Arabia. We are dependent upon those oil supplies for our whole industry, economy and everything else. And so there's quite a bit to do right now in government circles on how much aid, military aid, we should give to Saudi Arabia. The F-15, shall we equip them? You know. Two thousand tow missiles for antitank missiles and so forth. And everytime we speak of aiding Saudi Arabia, Israel begins to lobby, because Israel is fearful that these weapons that we are giving to Saudi Arabia could very well be used against Israel. And thus, they seek to lobby against any aid that we might be giving to Saudi Arabia.

But there is concern, great concern, that Russia may seek to move into Saudi Arabia to take those oil supplies and thus to cut us off from our much-needed oil that we get from Saudi Arabia. Obviously, Russia does not take Saudi Arabia because Saudi Arabia is not. In fact, they are listed as not being with Russia in Russia's invasion of Israel. And so Israel really doesn't need to worry about an invasion from Saudi Arabia from the scriptures.

In fact, Saudi Arabia is listed with those nations, of which the United States is perhaps one, because it speaks of the "merchants of Tarsus" which are thought to be England, and "the young lions thereof" ( Ezekiel 38:13 ). Now the United States could conceivably be a young lion from England. Break off from England and one of the young lions. Canada, Australia. They say unto Russia, "What are you doing invading this little land of Israel? That isn't fair. That isn't right." But Saudi Arabia joins with the objection with the United States and with England and the break off nations of England.

So as we look at the major decisions that are being made today in the State Department and in our government that are dealing with these very issues and these very nations that have been predicted in the Bible, having a biblical background helps tremendously. I am really excited over the number of military officers that are now beginning to look to the Bible as sort of a guideline for these days. Somehow they've gotten hold of a lot of my tapes that deal with these subjects of the Middle East and so forth. They've been listening to them and they have been actually using the Word of God as sort of a guideline. I was told of this one commander in the Navy who used to just have no time for God, no time for the Bible. I mean, it's just so much stuff that he didn't need to get involved with and was very antagonistic. But got hold of a tape and God got hold of his heart and they said that on his desk there's always an open Bible. And as he's going over the plans and so forth and developing strategies, he's always looking now to the Bible and seeking guidance from the Bible. And this was shared by another military officer who is in a Bible study with him and there in Hawaii. There's just a big bunch of military officers that get together and study the Word of God now and are looking to the Bible as a guideline for these days. And that's very wise, because surely God has set things out.

He said to Amos, "I won't do anything unless I tell my prophets in advance" ( Amos 3:7 ). And God has told us in advance of the situations that would be existing today. So if Israel would read the Bible, they would realize they have no fears of Saudi Arabia. Because Saudi Arabia will take up their part when Russia invades. Russia's the thing that they need to be concerned about, not Saudi Arabia. Iran, yes.

Now at this particular time, Israel is not so worried about Iran. In fact, people have wondered how Iran was able to keep these phantom jets going. Because when they kicked out the United States they didn't have any more spare parts. And with this hostage situation and all, they... Iraq was surprised that Iran, they thought that Iran would crumble. That they would soon no longer be able to fly the phantoms because they didn't have the technicians to keep them in repair. They didn't have the spare parts to repair them and they figured the Iranian Air Force would be put out of commission very quickly and that they would then be able to just control the whole scene. What is happening, and what most people don't know, what is happening is that Israel is repairing. They're flying these jets to Israel. Israel is repairing all these phantoms for them.

So there is an underground kind of an alliance still between Iran. Israel feels a debt to Iran because during all of the oil crises and so forth, they supplied Israel with all of their oil needs. Now Israel is trading off the repair of the jets and all for oil needs and all. But Israel is keeping the Iranian Air Force going. And some of the Israeli officers were sharing that with me when we were over in Israel this last time, how that they're flying these jets in and out from Iran almost everyday and they're keeping them. And that's the big surprise of the war is how the Irani Air Force could keep going. And that's how they're doing it. And I trust I'm not revealing any great military secrets and get in trouble for it. But that's what's happening.

Now Israel, though still underground, is friendly toward Iran. If they would only read the Bible, they would realize that Iran is the one to watch, not Saudi Arabia. That in the end, when the conflict comes, Saudi Arabia will join in the protest-not in the fighting-just in the protest of Russia's invasion of Israel. So the fact that these things are all moving in that direction right now makes, of course, the Bible extremely relevant to our own world in which we live and the current decisions that are being made by the State Department and all of those guys that deal with world strategy. How much support shall we give to Saudi Arabia and all of this. And yet the Bible lays out the whole story of the future.

Now this burden that he has for Dedanim, one of the tribes of Arabia.

The inhabitants of the land of Tema brought water to him that was thirsty, they prevented with their bread him that fled. For they fled from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war ( Isaiah 21:14-15 ).

Now this prophecy of Isaiah had an immediate fulfillment.

For thus hath the Lord said unto me, Within a year, according to the years of a hireling, and all the glory of Kedar shall fail: And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the LORD God of Israel hath spoken it ( Isaiah 21:16-17 ).

Within a year and within a year Sargon in 716 B.C. conquered Saudi Arabia. So that prophecy could be checked off as one that was fulfilled. "

Dr. Constable's Expository Notes

The second oracle against Babylon 21:1-10

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

Dr. Constable's Expository Notes

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

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

Gill's Exposition of the Whole Bible

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.

Henry's Complete Commentary on the Bible

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

      We had one burden of Babylon before (Isaiah 13:1-22; Isaiah 13:1-22); 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 Isaiah 39:1; Isaiah 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; Psalms 37:35; Psalms 37:37. 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 (Isaiah 21:1; Isaiah 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, Isaiah 33:1; Isaiah 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 (Psalms 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 (Isaiah 21:2; Isaiah 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 (Isaiah 21:3; Isaiah 21:4): Therefore are my loins filled with pain; pangs have taken hold upon me, c., which was literally fulfilled in Belshazzar, for that very night in which his city was taken, and himself slain, upon the sight of a hand writing mystic characters upon the wall his countenance was changed and his thoughts troubled him, so that the joints of his loins were loosed and his knees smote one against another,Daniel 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 (Isaiah 21:5; Isaiah 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,Isaiah 21:6; Isaiah 21:6. We read of watchmen thus set to receive intelligence in the story of David (2 Samuel 18:24), and in the story of Jehu, 2 Kings 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 Jeremiah 51:31; Jeremiah 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 (Isaiah 21:8; Isaiah 21:8) he cried, A lion; this word, coming out of a watchman's mouth, no doubt gave them a certain sound, and everybody knew the meaning of it, though we do not know it now. It is likely that it was intended to raise attention: he that has an ear to hear, let him hear, as when a lion roars. Or he cried as a lion, very loud and in good earnest, the occasion being very urgent. And what has he to say? 1. He professes his constancy to the post assigned him: "I stand, my lord, continually upon the watch-tower, and have never discovered any thing material till just now; all seemed safe and quiet." Some make it to be a complaint of the people of God that they had long expected the downfall of Babylon, according to the prophecy, and it had not yet come; but withal a resolution to continue waiting; as Habakkuk 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 (Isaiah 21:9; Isaiah 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, Isaiah 46:1; Isaiah 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, Isaiah 21:10; Isaiah 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 (Psalms 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, 1 Corinthians 11:23.