Verse-by-Verse Bible Commentary
Isaiah 21:7

Clarke's Commentary

Verse Isaiah 21:7. And he saw a chariot, c. - "And he saw a chariot with two riders a rider on an ass, a rider on a camel"] This passage is extremely obscure from the ambiguity of the term רכב recheb, which is used three times, and which signifies a chariot, or any other vehicle, or the rider in it; or a rider on a horse, or any other animal; or a company of chariots, or riders. The prophet may possibly mean a cavalry in two parts, with two sorts of riders; riders on asses or mules, and riders on camels; or led on by two riders, one on an ass, and one on a camel. However, so far it is pretty clear, that Darius and Cyrus, the Medes and the Persians, are intended to be distinguished by the two riders on the two sorts of cattle. It appears from Herodotus, i. 80, that the baggage of Cyrus' army was carried on camels. In his engagement with Croesus, he took off the baggage from the camels, and mounted his horsemen upon them; the enemy's horses, offended with the smell of the camels, turned back and fled. - L.

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

"For thus hath the Lord said unto me, Go, set a watchman; let him declare what he seeth: and when he seeth a troop, horsemen in pairs, a troop of asses, a troop of camels, he shall hearken diligently with much heed."

All are agreed that Isaiah himself was the "watchman" set to announce the coming destruction. Hailey believes this to be indicated by the expression, "O Lord" in Isaiah 21:8.Homer Hailey, p. 176.

The mention of asses and camels as participating in the overthrow has been used to bolster the false theory that we have a prophetic reference to 539 B.C. They quote Herodotus to show that some of the Persians in that overthrow rode on asses and camels; but it would have been no distinctive mark at that time. After the siege of Babylon in 710 B.C., "Asses and camels are expressly mentioned as having been left on the field of battle by Merodach-Baladan, and we may assume that the Assyrians also employed them in the Assyrian army."T. K. Cheyne's Commentary, p. 128.

Barnes' Notes on the Whole Bible

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

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

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

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

Calvin's Commentary on the Bible

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.

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

The sovereign God told Isaiah to post a reliable sentry who would report what he saw. When the sentry saw horsemen in pairs with a train of donkeys and camels, he should pay close attention. According to the Greek historian Xenophon, this is how the Persian army marched. [Note: Xenophon, Cyropaedia 1.6, 10; 4.3-5; 6.1, 28; 7.4, 17.]

Gill's Exposition of the Whole Bible

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

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

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

w רכב חמור רכב גמל αναβατην ονου, και αναβατην καμηλου, Sept.; "ascensorem asini, et ascensorem cameli", V. L. "unum equitantium in asinis, alterum equitantium in camelis", Piscator.

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.