Isaiah 18:1

Woe to the land— The fourth member of this prophesy is contained in the present chapter; which, being another part of the second section, connects with the preceding most closely, as containing an enarration of the former member; that is, of the Assyrian punishment, figuratively set forth in the manner of our prophet; for he commands ambassadors to be sent to the Egyptians, who not only reverenced but feared the Assyrian power; as also to other nations, to inform them concerning this great work of the divine justice to be effected in the most proper season, and to invite them to this tremendous spectacle. This is Vitringa's idea of the present prophesy, which is extremely obscure, and has been very differently interpreted. The scene of it, says he, is fixed in Judaea, at that time which immediately preceded the Assyrian overthrow, when the mountains nearest to Jerusalem were occupied by the Assyrian forces, whose standards were erected upon them, and they now threatened destruction to the city. The prophet sees the tents removed, the hurry of the forces, the standards moving on the mountains, and all things prepared to execute the destructive purposes of the Assyrian. But God had fixed upon this time as most proper to execute the judgment decreed on the haughty enemy. He commands the Egyptians therefore first, (Isaiah 18:1.) who feared from the Assyrians, for themselves, the same things which the Jews feared, and then all the other nations of the earth to be informed by swift messengers, that they should diligently attend to this period of time, and expect this specimen of the divine judgment. The parts of the prophesy therefore are, first, A declaration of the divine judgment decreed for the Assyrians, to be made to the Egyptians and other nations: Isaiah 18:1. Secondly, A description of that judgment to be inflicted upon these enemies of the people of God in the most proper season: Isaiah 18:4. Thirdly, The consequence of this judgment: Isaiah 18:7. The first part contains, I. An address to Egypt, whereby that nation is excited to attention, and prepared to receive some messenger of great importance; which address is composed with so great art, that the Egyptian superstition is at the same time ridiculed in it; Isaiah 18:1 to the middle of Isaiah 18:2. II. A figurative proposition, concerning that messenger to the Egyptians now attentive and ready to receive him;—latter part of the second verse. III. A similar declaration to the other nations of the earth, Isaiah 18:3. Egypt is addressed here, and spoken of under three of its attributes: in the first place, it is said to be shadowing or shadowed with wings, because it is situated between two mountains on its eastern and western side, which as it were overshadow it; and as Egypt is most narrow towards Ethiopia, these two mountains overshadowing it from the east of the Nile towards Arabia, and from the west towards Lybia, unfold themselves more and more, in the manner of two wings, from the south towards the north, or, from Syene towards Arabia; as if the prophet had said, "Hearken, O land, which art defended on either side by great mountains overshadowing thee, and expanding themselves gradually more and more, after the manner of wings, from the south towards the north." The word ףּכנ kanap, rendered wings, signifies the extremity or border of any thing, and is so used by our prophet, chap. Isaiah 11:12 Isaiah 24:16 in the original. This interpretation is exactly agreeable to history. See Strabo, lib. 17: p. 543. Herod. lib. 2: p. 103. The second attribute is, that it is beyond the rivers of Ethiopia; whereby Vitringa understands the Nile, and the rivers Astabor and Astapus, which flow into it from Ethiopia: great and celebrated rivers, which very much increase the waters of the Nile. The prophet the rather denominates Egypt from this epithet, because at this time it was under the power of the Ethiopians. The third character is in the second verse, that sendeth ambassadors by the sea, even in vessels of bulrushes upon the waters; which words contain a criterion of the people of the land of Egypt; as if the prophet had said, "As you, Egyptians, are accustomed, in little barks and vessels made of papyrus, which are extremely quick in their motion, to send ambassadors or letters, which bear your commands to your confederates; prepare your vessels, which may bear my commands, &c." Vitringa is of opinion, that something farther is referred to in these expressions; namely, a superstitious custom among the Egyptians, who used to send a vessel of papyrus to Byblos, with a letter concerning the death of Adonis, which was lamented by the people of Byblos; a superstition which is mentioned by Ezekiel, chap. Isaiah 8:14. The reader will find this matter explained at large in Vitringa. After the preface, by which Egypt is excited to attention, a third person is here introduced, who supplies the messengers with the command to be borne through all the creeks and parts of the Nile to the Egyptians, to inform them of the judgment to be inflicted on the Assyrian, the enemy of them and of the Ethiopians. We are either to suppose God, or the prophet by his command, speaking here. By the swift messengers, we are to understand those vessels above-mentioned, which were the usual and speedy conveyances of their notices and commands; and the inhabitants of Egypt are here described from their true attributes. They are first called a nation scattered, which should rather be rendered a nation protracted, or stretched out. The prophet alludes to the land of Egypt, which, from the north to the south, was stretched out or extended in length, and so inhabited on either side of the Nile. Diodorus says its figure is oblong. It is, secondly, called peeled; depilata, shaven, which very exactly characterises the Egyptians, who in many cases used to shave off all the hair of their body, as ancient historians in general witness. The third character is, A people formidable from their beginning, and still so; which also well suits the Egyptians, whose kingdom was one of the most ancient, and continued long to be extremely formidable. The fourth criterion is, as we render it, a nation meted out; but literally, קו קו גוי goi kav kav, a nation of precept and precept; that is, a superstitious nation, and abounding with innumerable rites and religious ceremonies; (see chap. Isaiah 28:9.) which also is well known to have been the case with Egypt. The fifth and sixth criterions are, A nation trodden down, and whose land the rivers have spoiled; literally, A nation of conculcation, or of treading down; that is to say, according to some, "a terrible nation, which hath frequently trodden down others:" But the word may certainly be understood in the passive sense; which seems the more proper, from the clause that follows it, and which should be rendered, whose land the rivers (that is, of the Nile) carry away, or spoil; which is the case when the Nile in its annual overflowings rises above its common height. The prophet, therefore, here alludes to an usual custom among the Egyptians, who, when the Nile had returned to its channel, used to sow their land, and with their cattle tread in their seeds. See Diodor. lib. 1: p. 23. Herodotus, lib. 2: p. 106 and Vitringa.