--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 322 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/322/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 322. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/322/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 322. Isaiah · 25 of 79 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/322/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/322/#p-N [¶0] 1. Tartan--probably the same general as was sent by Sennacherib against Hezekiah ([2Ki 18:17]). Gesenius takes "Tartan" as a title. [¶1] Ashdod--called by the Greeks Azotus ([Ac 8:40]); on the Mediterranean, one of the "five" cities of the Philistines. The taking of it was a necessary preliminary to the invasion of Egypt, to which it was the key in that quarter, the Philistines being allies of Egypt. So strongly did the Assyrians fortify it that it stood a twenty-nine years' siege, when it was retaken by the Egyptian Psammetichus. [¶2] sent--Sargon himself remained behind engaged with the Phoenician cities, or else led the main force more directly into Egypt out of Judah [G. V. Smith]. [¶3] 2. by--literally, "by the hand of" (compare [Eze 3:14]). [¶4] sackcloth--the loose outer garment of coarse dark hair-cloth worn by mourners ([2Sa 3:31]) and by prophets, fastened at the waist by a girdle ([Mt 3:4]; [2Ki 1:8]; [Zec 13:4]). [¶5] naked--rather, "uncovered"; he merely put off the outer sackcloth, retaining still the tunic or inner vest ([1Sa 19:24]; [Am 2:16]; [Joh 21:7]); an emblem to show that Egypt should be stripped of its possessions; the very dress of Isaiah was a silent exhortation to repentance. [¶6] 3. three years--Isaiah's symbolical action did not continue all this time, but at intervals, to keep it before the people's mind during that period [Rosenmuller]. Rather, join "three years" with "sign," a three years' sign, that is, a sign that a three years' calamity would come on Egypt and Ethiopia [Barnes], ([Is 8:18]). This is the only instance of a strictly symbolical act performed by Isaiah. With later prophets, as Jeremiah and Ezekiel, such acts were common. In some cases they were performed, not literally, but only in prophetic vision. [¶7] wonder--rather, "omen"; conveying a threat as to the future [G. V. Smith]. [¶8] upon--in reference to, against. [¶9] 4. buttocks uncovered--Belzoni says that captives are found represented thus on Egyptian monuments ([Is 47:2], ; [Na 3:5], 8, 9), where as here, Egypt and Ethiopia are mentioned as in alliance. [¶10] 5. they--the Philistine allies of Egypt who trusted in it for help against Assyria. A warning to the party among the Jews, who, though Judah was then the subordinate ally of Assyria, were looking to Egypt as a preferable ally ([Is 30:7]). Ethiopia was their "expectation"; for Palestine had not yet obtained, but hoped for alliance with it. Egypt was their "glory," that is, boast ([Is 13:19]); for the alliance with it was completed. [¶11] 6. isle--that is, coast on the Mediterranean--Philistia, perhaps Phoenicia (compare [Is 23:2]; ; ; [Psa 72:10]). [¶12] we--emphatical; if Egypt, in which we trusted, was overcome, how shall we, a small weak state, escape? ### Chapter 21 ### Is 21:1-10. Repetition of the Assurance Given in the Thirteenth and Fourteenth Chapters to the Jews About to Be Captives in Babylon, that Their Enemy Should Be Destroyed and They Be Delivered [¶15] He does not narrate the event, but graphically supposes himself a watchman in Babylon, beholding the events as they pass. [¶16] 1. desert--the champaign between Babylon and Persia; it was once a desert, and it was to become so again. [¶17] of the sea--The plain was covered with the water of the Euphrates like a "sea" ([Jr 51:13], ; so [Is 11:15], the Nile), until Semiramis raised great dams against it. Cyrus removed these dykes, and so converted the whole country again into a vast desert marsh. [¶18] whirlwinds in the south--([Job 37:9]; [Zec 9:14]). The south wind comes upon Babylon from the deserts of Arabia, and its violence is the greater from its course being unbroken along the plain ([Job 1:19]). [¶19] desert--the plain between Babylon and Persia. [¶20] terrible land--Media; to guard against which was the object of Nitocris' great works [Herodotus, 1.185]. Compare as to "terrible" applied to a wilderness, as being full of unknown dangers, [De 1:29]. [¶21] 2. dealeth treacherously--referring to the military stratagem employed by Cyrus in taking Babylon. It may be translated, "is repaid with treachery"; then the subject of the verb is Babylon. She is repaid in her own coin; [Is 33:1]; [Ha 2:8], favor this. [¶22] Go up--Isaiah abruptly recites the order which he hears God giving to the Persians, the instruments of His vengeance ([Is 13:3], ). [¶23] Elam--a province of Persia, the original place of their settlement ([Ge 10:22]), east of the Euphrates. The name "Persia" was not in use until the captivity; it means a "horseman"; Cyrus first trained the Persians in horsemanship. It is a mark of authenticity that the name is not found before Daniel and Ezekiel [Bochart]. [¶24] thereof--the "sighing" caused by Babylon ([Is 14:7], ). [¶25] 3. Isaiah imagines himself among the exiles in Babylon and cannot help feeling moved by the calamities which come on it. So for Moab ([Is 15:5]; ). [¶26] pain--(Compare [Is 13:8]; [Eze 30:4], ; [Na 2:10]). [¶27] at the hearing--The Hebrew may mean, "I was so bowed down that I could not hear; I was so dismayed that I could not see" ([Ge 16:2]; [Psa 69:23]) [Maurer]. [¶28] 4. panted--"is bewildered" [Barnes]. [¶29] night of my pleasure--The prophet supposes himself one of the banqueters at Belshazzar's feast, on the night that Babylon was about to be taken by surprise; hence his expression, "my pleasure" ([Is 14:11]; [Jr 51:39]; [Da 5:1-31]). [¶30] 5. Prepare the table--namely, the feast in Babylon; during which Cyrus opened the dykes made by Semiramis to confine the Euphrates to one channel and suffered them to overflow the country, so that he could enter Babylon by the channel of the river. Isaiah first represents the king ordering the feast to be got ready. The suddenness of the irruption of the foe is graphically expressed by the rapid turn in the language to an alarm addressed to the Babylonian princes, "Arise," &c. (compare [Is 22:13]). Maurer translates, "They prepare the table," &c. But see [Is 8:9]. [¶31] watch in ... watchtower--rather, "set the watch." This done, they thought they might feast in entire security. Babylon had many watchtowers on its walls. [¶32] anoint ... shield--This was done to prevent the leather of the shield becoming hard and liable to crack. "Make ready for defense"; the mention of the "shield" alone implies that it is the Babylonian revellers who are called on to prepare for instant self-defense. Horsley translates, "Grip the oiled shield." [¶33] 6. Go, set a watchman, let him declare what he seeth--God's direction to Isaiah to set a watchman to "declare" what he sees. But as in [Is 21:10], Isaiah himself is represented as the one who "declared." Horsley makes him the "watchman," and translates, "Come, let him who standeth on the watchtower report what he seeth." [¶34] 7. chariot, &c.--rather, "a body of riders," namely, some riding in pairs on horses (literally, "pairs of horsemen," that is, two abreast), others on asses, others on camels (compare [Is 21:9]; [Is 22:6]). "Chariot" is not appropriate to be joined, as English Version translates, with "asses"; the Hebrew means plainly in [Is 21:7], as in [Is 21:9], "a body of men riding." The Persians used asses and camels for war [Maurer]. Horsley translates, "One drawn in a car, with a pair of riders, drawn by an ass, drawn by a camel"; Cyrus is the man; the car drawn by a camel and ass yoked together and driven by two postilions, one on each, is the joint army of Medes and Persians under their respective leaders. He thinks the more ancient military cars were driven by men riding on the beasts that drew them; [Is 21:9] favors this. [¶35] 8. A lion--rather, "(The watchman) cried, I am as a lion"; so as is understood ([Is 62:5]; [Psa 11:1]). The point of comparison to "a lion" is in [Re 10:3], the loudness of the cry. But here it is rather his vigilance. The lion's eyelids are short, so that, even when asleep, he seems to be on the watch, awake; hence he was painted on doors of temples as the symbol of watchfulness, guarding the place (Hor. Apollo) [Horsley]. [¶36] 9. chariot of men--chariots with men in them; or rather, the same body of riders, horsemen two abreast, as in [Is 21:7] [Maurer]. But Horsley, "The man drawn in a car with a pair of riders." The first half of this verse describes what the watchman sees; the second half, what the watchman says, in consequence of what he sees. In the interval between [Is 21:7] and [Is 21:9], the overthrow of Babylon by the horsemen, or man in the car, is accomplished. The overthrow needed to be announced to the prophet by the watchman, owing to the great extent of the city. Herodotus (1.131) says that one part of the city was captured some time before the other received the tidings of it. [¶37] answered--not to something said previously, but in reference to the subject in the mind of the writer, to be collected from the preceding discourse: proclaimeth ([Job 3:2], Margin; [Da 2:26]; [Ac 5:8]). [¶38] fallen ... fallen--The repetition expresses emphasis and certainty ([Psa 92:9]; ; compare [Jr 51:8]; [Re 18:2]). [¶39] images--Bel, Merodach, &c. ([Jr 50:2]; , ). The Persians had no images, temples, or altars, and charged the makers of such with madness [Herodotus 1.131]; therefore they dashed the Babylonian "images broken unto the ground." [¶40] 10. my threshing--that is, my people (the Jews) trodden down by Babylon. [¶41] corn of my floor--Hebrew, "my son of the floor," that is, my people, treated as corn laid on the floor for threshing; implying, too, that by affliction, a remnant (grain) would be separated from the ungodly (chaff) [Maurer]. Horsley translates, "O thou object of my unremitting prophetic pains." See [Is 28:27], . Some, from [Jr 51:33], make Babylon the object of the threshing; but Isaiah is plainly addressing his countrymen, as the next words show, not the Babylonians. [¶42] [Is 21:11], . A Prophecy to the Idumeans Who Taunted the Afflicted Jews in the Babylonish Captivity. [¶43] One out of Seir asks, What of the night? Is there a hope of the dawn of deliverance? Isaiah replies, The morning is beginning to dawn (to us); but night is also coming (to you). Compare [Psa 137:7]. The Hebrew captives would be delivered, and taunting Edom punished. If the Idumean wish to ask again, he may do so; if he wishes an answer of peace for his country, then let him "return (repent), come" [Barnes]. [¶44] 11. Dumah--a tribe and region of Ishmael in Arabia ([Ge 25:14]; [1Ch 1:30]); now called Dumah the Stony, situated on the confines of Arabia and the Syrian desert; a part put for the whole of Edom. Vitringa thinks "Dumah," Hebrew, "silence," is here used for Idumea, to imply that it was soon to be reduced to silence or destruction.