Isaiah 21:7Meaning & Commentary from the Church Fathers

Jerusalem is brought into the discourse, as if communicating to Babylon, "Do not gloat over me, O my enemy; for though I have fallen, I will rise again. Though I dwell in darkness, the Lord will be my light. I will endure the anger of the LORD because I have sinned against Him, until He pleads my cause and establishes my right; He will bring me into the light, and I will see His righteousness. My enemy will see her disgrace; she will be clothed in shame, taunting me, 'Where is the Lord your God?' My eyes will observe her downfall, and she will be trampled down like refuse on the streets" (Micah 7:8-11). This clearly marks the day when Babylon was devastated and transformed into a desolate wasteland by the Persians, Medes, and Elamites. Thus, he conveys, listen to the account from many voices, referring to the long and dreadful story of your captivity. Call Uriah to the watch of the Lord. Uriah was regarded as one of the most eminent priests under the Law. Therefore, he instructs, let Uriah bear witness to the vision revealed to you, allowing him to learn about the future from you. For when those who disregarded the words of the prophets demanded, "Speak to us, tell us another error," the Lord of all wisely chose to make the most esteemed among the Jews witnesses to the revelations given at times, as in prophetic visions, to those endowed with the spirit of prophecy. Hence, if the Jews would not accept their words, perhaps they would at least trust those they had reproved through the priesthood.

He highlights the reasons for the dread he has articulated, the anguish overtaking him like the pains of childbirth. Upon hearing this news, he fell prostrate, trembling and engulfed by deep fear. When I placed him in his watchtower, he observed a chariot advancing with two horsemen, the driver, a donkey, and a camel accompanying the chariot. Cyrus represents the king of the Persians and the Medes, who comes with a vast kingdom. Prior to Cyrus, the Persians were not renowned and held no prominent status among the nations, while the Medes were exceedingly powerful. This singular driver, commanding the forces of both nations, advances toward Babylon, prompting the watchman, designated to gaze afar, to roar like a lion.

The prophet himself, designated the lion, further clarifies: "I stand all day on the Lord's watchtower," identifying himself as the watchman devoted to the Lord, fulfilling His will day and night and declaring His commands. What did the lion proclaim? "Behold, the driver in the chariot with the two horsemen approaches." The same lion, who had previously cried out, reiterated, "Babylon has fallen, Babylon has fallen, and all its gods' images lie shattered upon the ground." The devastation brought by the rider of the two-horse chariot signifies Babylon's eternal demise, as the temple of Bel and its idols are consigned to dust.

With the phrase “My threshing floor and the son of my threshing floor,” he addresses Jerusalem and the temple located on the threshing floor of Orna, urging: "O Jerusalem and the people, offspring of my temple, do not dismiss my words as unbelievable, for they are not my declarations, but those of the Lord, communicated through my mouth." Some, however, misinterpret this as not directed toward Jerusalem but Babylon, reflecting on how Babylon, beloved by the prophet, has become a puzzle to him, implying that what has broken me will lead to my own breaking—not by my word, but by the might of God, which foretells your fate.

Regarding the Septuagint's interpretation, where Uriah is used instead of the lion (referred to in Hebrew as "arie"), the reasoning remains unclear, especially since the mentioned priest Uriah, called as a witness, appears written differently.

The prophet is commanded to keep watch in his heart, attentively observing what will unfold in the world. He understood the figures he saw: one seated on the donkey relates to the Gospel narrative (Matthew 21) and the prophecy of Zechariah (Zechariah 9), showcasing Christ, while the one on the camel symbolizes opposing powers, associated with the disgraceful nature of the camel. Others interpret the two figures as representing the letter and spirit, drawing parallels with the two covenants. Where the Hebrew speaks of a lion, Aquila and Symmachus translated it as "lion" or "lioness," yet the LXX offers "Uriah," which some interpret as "light of the Lord," though the correct form is in different letters, and the term for lion here is also written differently.

He hypothesizes that Uriah denotes the guard the prophet is instructed to set in his heart, associating it with the concept of Christ—indicating that through His presence in us, we may perceive what lies ahead. This understanding can similarly be applied to the lion, as both Jacob (Genesis 49) and Balaam (Numbers 23) mysteriously refer to Christ with this nomenclature.

"On the Lord's watchtower I remain vigilant throughout the day and into the night." He announces, "Look, he approaches, a man seated in a two-horse chariot," reiterating, "Babylon has fallen, Babylon has fallen, and all its idols and crafted images lie shattered upon the earth."

The people who remain are implored to listen and mourn: "Hear what I have received from the Lord of Hosts, the God of Israel." The prophet stands firm on the Lord's watchtower, illuminated by His light, foreseeing what is to come. He conveys this watchfulness and duty laid upon him to discern the future amid the darkness of this age. He describes the arrival of the Savior, seated in a two-horse chariot, drawn by a donkey and a camel united in one team. This charioteer declares to the waiting prophet and those eager to hear His words: "Babylon, the convergence of earthly nations, has fallen, has fallen. It collapsed at my coming when I took on human flesh, and it will utterly fall at the end of time. All its idols are shattered upon the ground."

Others believe that the reference to idols pertains to the writings of heretics, addressing the errors of those who create images and venerate their own fabrications. The subsequent proclamation by the prophet regarding "My threshing floor and the son of my threshing floor" conveys this message according to the Hebrew text: "O people designated for my harvest, whom I have prepared through various trials so that I may separate the chaff from the pure wheat to gather them into my storehouse." What I have conveyed from the Lord of Hosts, the God of Israel, encompasses the entirety of existence, and this message is for all of you in the world.

Additionally, the LXX translates: "Hear, you who remain and grieve," which seems to resonate here with the apostles, of whom Isaiah spoke: “Had the Lord not preserved a remnant, we would have become like Sodom and Gomorrah.” (Isaiah 1:9) This remnant aligns with the apostle’s teaching in his epistle to the Romans, indicating those chosen for salvation amidst the Jewish people. Thus, you, who mourn for the fate of your kin, are informed of your future destiny as foretold by the God of Israel.

This underscores the calling of the two messengers and reflects the call to the nations, as the Apostle noted: “Is God the God of the Jews only, and not also of the Gentiles? Yes, of the Gentiles also.” The prophecy of Isaiah finds its fulfillment as he testified to witnessing the horsemen pair up, after which he declared the fall of Babylon and its idols. Who among us can doubt, dear brethren, that on this chariot driven by two, Christ is launching a redemptive assault? He observes that the temple has been laid waste by the apostolic message, the idols have crumbled, the noise of livestock has ceased, and the sacrifices along with the altars and the fragrant smoke of incense have vanished forever.