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Translation
King James Version
For thus hath the Lord said unto me, Go, set a watchman, let him declare what he seeth.
Complete Jewish Bible
For this is what Adonai said to me: "Go, post a watchman to report what he sees!
Berean Standard Bible
For this is what the Lord says to me: “Go, post a lookout and have him report what he sees.
American Standard Version
For thus hath the Lord said unto me, Go, set a watchman; let him declare what he seeth:
World English Bible Messianic
For the Lord said to me, “Go, set a watchman. Let him declare what he sees.
Geneva Bible (1599)
For thus hath the Lord said vnto me, Go, set a watchman, to tell what he seeth.
Young's Literal Translation
For thus said the Lord unto me: `Go, station the watchman, That which he seeth let him declare.'
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Commentary on Isaiah 21 verses 1–10
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.
I. II. Main points1. 2. Sub-points
We had one burden of Babylon before (ch. 13); 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 Isa 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; Psa 37:35, Psa 37:36. 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 (Isa 21:1, Isa 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, Isa 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 (Psa 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 (Isa 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 (Isa 21:3, Isa 21:4): Therefore are my loins filled with pain; pangs have taken hold upon me, etc., 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, Dan 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 (Isa 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, Isa 21:6. We read of watchmen thus set to receive intelligence in the story of David (Sa2 18:24), and in the story of Jehu, Kg2 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 Jer 51:31, Jer 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 (Isa 21:8) he cried, A lion; this word, coming out of a watchman's mouth, no doubt gave them a certain sound, and every body 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 Hab 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 (Isa 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, Isa 46:1, Isa 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, Isa 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 (Psa 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, Co1 11:23.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Vers. 6, 7.) For the Lord said to me: Go and set a watchman, and whatever he sees, let him announce. And he saw a chariot of two horsemen, a rider on a donkey, and a rider on a camel, and he examined carefully with great attention, and the lion roared. LXX: For thus says the Lord to me: Go and set a watchman for yourself, and whatever you see, announce. And I saw two horsemen riding, a rider on a donkey, and a rider on a camel: I heard a great sound, and I called Uriah to the watchtower. The Prophet is commanded to place in his heart a lookout and to look more closely at what is to come to the world. And he saw two horsemen, one riding on a donkey and the other riding on a camel. Some have interpreted this as the rider on the donkey representing Christ according to the Gospel reading (Matt. XXI) and the prophecy of Zechariah (Zech. IX), and, on the contrary, the rider on the camel representing contrary strength because of the ugliness of the twisted animal. But others refer the two ascending letters and spirit to the two Testaments. And that which is said in Hebrew Arie (), for which Aquila and Symmachus have interpreted lion and lioness, the Seventy, I know not what, have put οὐρίαν, which some think to be interpreted as the light of the Lord, while with other letters it is the light of the Lord, which is not here, and with others it is written lion, which is here read. And he wishes this beholder, whom the Prophet is commanded to place in his heart, to be called Uriah, and through the interpretation of the name, refers it to the understanding of Christ, so that with him dwelling in us, we may perceive what is to come. Indeed, Jacob (Gen. XLIX) and Balaam (Num. XXIII and II) are named under the mystery of Christ, and can be compared to the lion.
JeromeAD 420
Commentary on Isaiah
(Verse 6 and following) For the Lord spoke these words to me: Go and set a watchman, and whatever he sees, let him announce. And he saw a chariot with two horsemen, a rider on a donkey, and a rider on a camel. And he looked closely with much attention, and the lion cried out: I am standing continually on the watchtower of the Lord, both day and night. Behold, here comes a rider of a chariot with horsemen, and he answered and said: Babylon is fallen, is fallen, and all the carved images of its gods are shattered on the ground. Crush my people, O threshing floor of mine, which I heard from the Lord of hosts, the God of Israel, I have declared to you. The reasons for the previous fear are given, why distress has taken hold of him like a woman in labor, and he has fallen down, hearing and trembling, and being surrounded by dark horror. This, the Lord said to me: go and set a watchman, so that he may foretell to you the future with a prophetic spirit; when I placed him on the watchtower, he saw a chariot coming with two horses, and a charioteer high above, and an ass and a camel drawing the chariot. But it signifies Cyrus, the king of the Persians and Medes, coming with little and great authority. For the Persians were formerly unknown before Cyrus and held no place among the nations; the Medes, however, were always very powerful. Therefore, this one, supported by the army of two nations, came against Babylon. And that lookout who was positioned to see what was coming cried out like a lion, or rather, he is called a lion himself as a prophet. And because there was doubt about the identity of the lookout who had seen Cyrus ascending, he explains more explicitly and says: \"I am standing on the lookout of the Lord constantly throughout the day, declaring himself to be the lookout of the Lord, who is always stationed in the prophetic office, and who, in the days and nights of the Lord's command, speaks whatever He orders.\ Therefore, what did the lion call out? Behold, that man comes, the ascender of the chariot of the horsemen; no doubt, Cyrus is indicated. And he answered and said, the lion himself who had called out before: Babylon has fallen, fallen, and all the sculptures of its gods are shattered on the ground. For with the devastating ascender of the chariot, Babylon is destroyed forever, and the temple of Bel and all the idols are laid to the ground. And what follows, 'My threshing, and the son of my floor,' it makes an apostrophe to Jerusalem, and to the Temple which is situated in the area of Orna, and it says to it: 'O Jerusalem, and people, sons of my Temple, do not think it unbelievable what I have said; for they are not my words, but the words of the Lord, and through my mouth, his words resounded.' Some people mistakenly think that this is not said about Jerusalem, but about Babylon, from which my beloved above Babylon is placed for me as a miracle; and the meaning is: what you have broken, you will also be broken, not in my words, but in the power of the Lord, which foretells these things to you. However, what the LXX translators meant in this place, to translate 'lion', which is called in Hebrew 'Aria' (), as 'uriah', I do not quite understand, especially since the aforementioned priest Uriah, who is called as a witness, is written in other letters.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 21:6 presents a direct divine command from the Lord to the prophet, instructing him to establish a watchman whose singular and crucial duty is to observe intently and then faithfully declare everything he perceives. This imperative is situated within a series of urgent prophecies concerning the impending fall of powerful nations, particularly Babylon, underscoring God's sovereign control over historical events and His communication of future judgments through His chosen messengers.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 21:6 employs several powerful literary devices to convey its message with urgency and authority. The primary device is Metaphor, where the "watchman" serves as a metaphor for the prophet himself, or for any individual or group called to discern and declare God's truth. Just as a physical watchman guards a city from external threats, the prophet guards God's people by warning them of impending judgment or revealing divine plans. The use of Imperative Mood ("Go, set," "let him declare") underscores the urgency and absolute authority of the divine command, leaving no room for negotiation or delay. Furthermore, there is an element of Anticipation and Foreshadowing, as the command to set a watchman builds suspense and points to future events that are certain to unfold, emphasizing God's foreknowledge and control over history. The concise, direct language also contributes to a sense of Immediacy and Divine Fiat.
THEOLOGICAL AND THEMATIC CONNECTIONS
The command to "set a watchman" in Isaiah 21:6 transcends its immediate historical context, establishing a profound theological principle about God's method of communicating His will and warnings to humanity. It underscores the divine initiative in revelation and the indispensable role of those called to be His messengers. This concept of a watchman, vigilant and vocal, is a foundational aspect of prophetic ministry throughout the Old Testament, emphasizing that God does not act without first revealing His plans to His servants. It highlights the serious responsibility of those entrusted with divine truth to not only perceive it but to courageously and clearly proclaim it, for the benefit and warning of others. This divine pattern ensures that humanity is given ample opportunity to respond to God's truth, whether in repentance or preparation.
REFLECTION AND APPLICATION
Isaiah 21:6 serves as a timeless reminder of the call to spiritual vigilance and the responsibility to declare truth. In an age filled with distractions and competing narratives, believers are called to be spiritual watchmen, discerning the signs of the times and understanding God's unfolding purposes in the world. This requires a posture of attentiveness to God's Word, a sensitivity to the Holy Spirit, and a willingness to stand apart from the crowd to gain a clearer perspective. Just as the ancient watchman's duty was to warn of physical danger, so too are believers called to warn of spiritual dangers—the deceptive allure of sin, the subtle erosion of truth, and the impending reality of God's judgment. Furthermore, it compels us to declare the good news of salvation and the hope found in Christ, which is the ultimate message seen and proclaimed by God's messengers throughout history. Our declaration must be clear, timely, and courageous, reflecting the urgency of God's heart for humanity and His desire for all to come to repentance and faith.
Questions for Reflection
FAQ
Who is the watchman in Isaiah 21:6, and what is the significance of this role?
Answer: In the immediate context of Isaiah 21:6, the watchman is a figure appointed by the prophet Isaiah, under divine command, to observe the unfolding of God's judgment against Babylon. The significance of this role is multifaceted: it emphasizes the certainty of God's prophetic word, the necessity of vigilance in discerning divine activity, and the crucial responsibility of God's messengers to clearly and publicly declare what they "see" or perceive from God. This watchman serves as a metaphor for the prophet himself, and by extension, for anyone called to speak God's truth to a generation, as seen in the broader biblical concept of the prophetic office (e.g., Ezekiel 3:17). The watchman's role underscores that God's judgments are not arbitrary but are announced in advance, providing an opportunity for response.
CHRIST-CENTERED FULFILLMENT
Isaiah 21:6, with its emphasis on a divinely appointed watchman who sees and declares, finds its ultimate and perfect fulfillment in Jesus Christ. While Old Testament watchmen were fallible and limited in their sight and declaration, Jesus is the perfect "watchman" and the ultimate revealer of God's truth. He is the one who perfectly "sees" the Father, having come from His very presence, as John 1:18 declares, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." Jesus not only saw but fully embodied and declared the truth of God, revealing the Father's character, plan, and will. His entire earthly ministry was a declaration of what He saw and heard from the Father, culminating in the good news of the Kingdom of God and the way of salvation through His atoning work (e.g., Mark 1:14-15). Furthermore, Christ's prophetic declaration extends to His second coming, when He will return to establish His eternal kingdom, a truth that His followers are now called to watch for and proclaim, echoing the vigilance of the ancient watchman. In Him, the watchman's vision and declaration are perfectly realized, for He is both the supreme Watchman who has perfectly revealed God and the subject of the ultimate declaration that His church is called to make to the world (e.g., Acts 1:8).