Isaiah 13
CHAPTER 13
Isa 13:1-22. THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.—THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA.
The predictions as to foreign nations are for the sake of the covenant people, to preserve them from despair, or reliance on human confederacies, and to strengthen their faith in God: also in order to extirpate narrow-minded nationality: God is Jehovah to Israel, not for Israel's sake alone, but that He may be thereby Elohim to the nations. These prophecies are in their right chronological place, in the beginning of Hezekiah's reign; then the nations of Western Asia, on the Tigris and Euphrates, first assumed a most menacing aspect.
1. burden—weighty or mournful prophecy [GROTIUS]. Otherwise, simply, the prophetical declaration, from a Hebrew root to put forth with the voice anything, as in Nu 23:7 [MAURER].
of Babylon—concerning Babylon.2. Lift . . . banner— (Isa 5:26; 11:10).
the high mountain—rather, "a bare (literally, "bald," that is, without trees) mountain"; from it the banner could be seen afar off, so as to rally together the peoples against Babylon. unto them—unto the Medes (Isa 13:17), the assailants of Babylon. It is remarkable that Isaiah does not foretell here the Jews' captivity in Babylon, but presupposes that event, and throws himself beyond, predicting another event still more future, the overthrow of the city of Israel's oppressors. It was now one hundred seventy-four years before the event. shake . . . hand—beckon with the hand—wave the hand to direct the nations to march against Babylon. nobles—Babylonian. Rather, in a bad sense, tyrants; as in Isa 14:5, "rulers" in parallelism to "the wicked"; and Job 21:28 [MAURER].3. sanctified ones—the Median and Persian soldiers solemnly set apart by Me for the destruction of Babylon, not inwardly "sanctified," but designated to fulfil God's holy purpose (Jer 51:27, 28; Joe 3:9, 11; where the Hebrew for prepare war is "sanctify" war).
for mine anger—to execute it. rejoice in my highness—"Those who are made to triumph for My honor" [HORSLEY]. The heathen Medes could not be said to "rejoice in God's highness" MAURER translates, "My haughtily exulting ones" (Zep 3:11); a special characteristic of the Persians [HERODOTUS,1.88]. They rejoiced in their own highness, but it was His that they were unconsciously glorifying.4. the mountains—namely, which separate Media and Assyria, and on one of which the banner to rally the hosts is supposed to be reared.
tumultuous noise—The Babylonians are vividly depicted as hearing some unwonted sound like the din of a host; they try to distinguish the sounds, but can only perceive a tumultuous noise. nations—Medes, Persians, and Armenians composed Cyrus' army.5. They—namely, "Jehovah," and the armies which are "the weapons of His indignation."
far country—Media and Persia, stretching to the far north and east. end of heaven—the far east (Ps 19:6). destroy—rather, "to seize" [HORSLEY].6. day of the Lord—day of His vengeance on Babylon (Isa 2:12). Type of the future "day of wrath" (Re 6:17).
destruction—literally, "a devastating tempest." from the Almighty—not from mere man; therefore irresistible. "Almighty," Hebrew, Shaddai.7. faint . . . melt—So Jer 50:43; compare Jos 7:5. Babylon was taken by surprise on the night of Belshazzar's impious feast (Da 5:30). Hence the sudden fainting and melting of hearts.
8. pangs—The Hebrew means also a "messenger." HORSLEY, therefore, with the Septuagint translates, "The heralds (who bring word of the unexpected invasion) are terrified." MAURER agrees with English Version, literally, "they shall take hold of pangs and sorrows."
woman . . . travaileth— (1Th 5:3). amazed—the stupid, bewildered gaze of consternation. faces . . . flames—"their visages have the livid hue of flame" [HORSLEY]; with anguish and indignation.9. cruel—not strictly, but unsparingly just; opposed to mercy. Also answering to the cruelty (in the strict sense) of Babylon towards others (Isa 14:17) now about to be visited on itself.
the land—"the earth" [HORSLEY]. The language of Isa 13:9-13 can only primarily and partially apply to Babylon; fully and exhaustively, the judgments to come, hereafter, on the whole earth. Compare Isa 13:10 with Mt 24:29; Re 8:12. The sins of Babylon, arrogancy (Isa 13:11; Isa 14:11; 47:7, 8), cruelty, false worship (Jer 50:38), persecution of the people of God (Isa 47:6), are peculiarly characteristic of the Antichristian world of the latter days (Da 11:32-37; Re 17:3, 6; 18:6, 7, 9-14, 24).10. stars, &c.—figuratively for anarchy, distress, and revolutions of kingdoms (Isa 34:4; Joe 2:10; Eze 32:7, 8; Am 8:9; Re 6:12-14). There may be a literal fulfilment finally, shadowed forth under this imagery (Re 21:1).
constellations—Hebrew, "a fool," or "impious one"; applied to the constellation Orion, which was represented as an impious giant (Nimrod deified, the founder of Babylon) chained to the sky. See on Job 38:31.11. world—the impious of the world (compare Isa 11:4).
arrogancy—Babylon's besetting sin (Da 4:22, 30). the terrible—rather, tyrants [HORSLEY].12. man . . . precious—I will so cut off Babylon's defenders, that a single man shall be as rare and precious as the finest gold.
13. Image for mighty revolutions (Isa 24:19; 34:4; Hab 3:6, 10; Hag 2:6, 7; Re 20:11).
14. it—Babylon.
roe—gazelle; the most timid and easily startled. no man taketh up—sheep defenseless, without a shepherd (Zec 13:7). every man . . . to his own people—The "mingled peoples" of foreign lands shall flee out of her (Jer 50:16, 28, 37; 51:9).15. found—in the city.
joined—"intercepted" [MAURER]. "Every one that has withdrawn himself," namely, to hide in the houses [GESENIUS].16. (Ps 137:8, 9).
17. Medes— (Isa 21:2; Jer 51:11, 28). At that time they were subject to Assyria; subsequently Arbaces, satrap of Media, revolted against the effeminate Sardanapalus, king of Assyria, destroyed Nineveh, and became king of Media, in the ninth century B.C.
not regard silver—In vain will one try to buy his life from them for a ransom. The heathen XENOPHON (Cyropædia, 5,1,10) represents Cyrus as attributing this characteristic to the Medes, disregard of riches. A curious confirmation of this prophecy.18. bows—in the use of which the Persians were particularly skilled.
19. glory of kingdoms— (Isa 14:4; 47:5; Jer 51:41).
beauty of . . . excellency—Hebrew, "the glory of the pride" of the Chaldees; it was their glory and boast. as . . . Gomorrah—as utterly (Jer 49:18; 50:40; Am 4:11). Taken by Cyrus, by clearing out the canal made for emptying the superfluous waters of the Euphrates, and directing the river into this new channel, so that he was able to enter the city by the old bed in the night.20. Literally fulfilled.
neither . . . Arabian pitch tent—Not only shall it not be a permanent residence, but not even a temporary resting-place. The Arabs, through dread of evil spirits, and believing the ghost of Nimrod to haunt it, will not pass the night there (compare Isa 13:21). neither . . . shepherds—The region was once most fertile; but owing to the Euphrates being now no longer kept within its former channels, it has become a stagnant marsh, unfit for flocks; and on the wastes of its ruins (bricks and cement) no grass grows.21. wild beasts—Hebrew, tsiyim, animals dwelling in arid wastes. Wild cats, remarkable for their howl [BOCHART].
doleful creatures—"howling beasts," literally, "howlings" [MAURER]. owls—rather, "ostriches"; a timorous creature, delighting in solitary deserts and making a hideous noise [BOCHART]. satyrs—sylvan demi-gods—half man, half goat—believed by the Arabs to haunt these ruins; probably animals of the goat-ape species [VITRINGA]. Devil-worshippers, who dance amid the ruins on a certain night [J. WOLFF].22. wild beasts of the islands—rather, "jackals"; called by the Arabs "sons of howling"; an animal midway between a fox and a wolf [BOCHART and MAURER].
cry—rather, "answer," "respond" to each other, as wolves do at night, producing a most dismal effect. dragons—serpents of various species, which hiss and utter dolorous sounds. Fable gave them wings, because they stand with much of the body elevated and then dart swiftly. MAURER understands here another species of jackal. her time . . . near—though one hundred seventy-four years distant, yet "near" to Isaiah, who is supposed to be speaking to the Jews as if now captives in Babylon (Isa 14:1, 2). Isaiah 14
CHAPTER 14
Isa 14:1-3. THE CERTAINTY OF DELIVERANCE FROM BABYLON.
Isa 14:4-23. THE JEWS' TRIUMPHAL SONG THEREAT.
"It moves in lengthened elegiac measure like a song of lamentation for the dead, and is full of lofty scorn" [HERDER].
Isa 14:24-27. CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB;
a pledge to assure the captives in Babylon that He who, with such ease, overthrew the Assyrian, could likewise effect His purpose as to Babylon. The Babylonian king, the subject of this prediction, is Belshazzar, as representative of the kingdom (Da 5:1-31).
1. choose—"set His choice upon." A deliberate predilection [HORSLEY]. Their restoration is grounded on their election (see Ps 102:13-22).
strangers—proselytes (Es 8:17; Ac 2:10; 17:4, 17). TACITUS, a heathen [Histories, 5.5], attests the fact of numbers of the Gentiles having become Jews in his time. An earnest of the future effect on the heathen world of the Jews' spiritual restoration (Isa 60:4, 5, 10; Mic 5:7; Zec 14:16; Ro 11:12).2. the people—of Babylon, primarily. Of the whole Gentile world ultimately (Isa 49:22; 66:20; 60:9).
their place—Judea (Ezr 1:1-6). possess—receive in possession. captives—not by physical, but by moral might; the force of love, and regard to Israel's God (Isa 60:14).3. rest— (Isa 28:12; Eze 28:25, 26).
Isa 14:4-8. A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL.
The whole earth rejoices; the cedars of Lebanon taunt him.
4. proverb—The Orientals, having few books, embodied their thoughts in weighty, figurative, briefly expressed gnomes. Here a taunting song of triumph (Mic 2:4; Hab 2:6).
the king—the ideal representative of Babylon; perhaps Belshazzar (Da 5:1-31). The mystical Babylon is ultimately meant. golden city—rather, "the exactress of gold" [MAURER]. But the old translators read differently in the Hebrew, "oppression," which the parallelism favors (compare Isa 3:5).5. staff—not the scepter (Ps 2:9), but the staff with which one strikes others, as he is speaking of more tyrants than one (Isa 9:4; 10:24; 14:29) [MAURER].
rulers—tyrants, as the parallelism "the wicked" proves (compare see on Isa 13:2).6. people—the peoples subjected to Babylon.
is persecuted—the Hebrew is rather, active, "which persecuted them, without any to hinder him" [Vulgate, JEROME, and HORSLEY].7. they—the once subject nations of the whole earth. HOUBIGANT places the stop after "fir trees" (Isa 14:8), "The very fir trees break forth," &c. But the parallelism is better in English Version.
8. the fir trees—now left undisturbed. Probably a kind of evergreen.
rejoice at thee— (Ps 96:12). At thy fall (Ps 35:19, 24). no feller—as formerly, when thou wast in power (Isa 10:34; 37:24).Isa 14:9-11. THE SCENE CHANGES FROM EARTH TO HELL.
Hades (the Amenthes of Egypt), the unseen abode of the departed; some of its tenants, once mighty monarchs, are represented by a bold personification as rising from their seats in astonishment at the descent among them of the humbled king of Babylon. This proves, in opposition to WARBURTON [The Divine Legation], that the belief existed among the Jews that there was a Sheol or Hades, in which the "Rephaim" or manes of the departed abode.
9. moved—put into agitation.
for thee—that is, "at thee"; towards thee; explained by "to meet thee at thy coming" [MAURER]. chief ones—literally, "goats"; so rams, leaders of the flock; princes (Zec 10:3). The idea of wickedness on a gigantic scale is included (Eze 34:17; Mt 25:32, 33). MAGEE derives "Rephaim" (English Version, "the dead") from a Hebrew root, "to resolve into first elements"; so "the deceased" (Isa 26:14) "ghosts" (Pr 21:16). These being magnified by the imagination of the living into gigantic stature, gave their name to giants in general (Ge 6:4; 14:5; Eze 32:18, 21). "Rephaim," translated in the Septuagint, "giants" (compare see on Job 26:5, 6). Thence, as the giant Rephaim of Canaan were notorious even in that guilty land, enormous wickedness became connected with the term. So the Rephaim came to be the wicked spirits in Gehenna, the lower of the two portions into which Sheol is divided.10. They taunt him and derive from his calamity consolation under their own (Eze 31:16).
weak—as a shade bereft of blood and life. Rephaim, "the dead," may come from a Hebrew root, meaning similarly "feeble," "powerless." The speech of the departed closes with Isa 14:11.11. "Pomp" and music, the accompaniment of Babylon's former feastings (Isa 5:12; 24:8), give place to the corruption and the stillness of the grave (Eze 32:27).
worm—that is bred in putridity. worms—properly those from which the crimson dye is obtained. Appropriate here; instead of the crimson coverlet, over thee shall be "worms." Instead of the gorgeous couch, "under thee" shall be the maggot.Isa 14:12-15. THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR.
The language is so framed as to apply to the Babylonian king primarily, and at the same time to shadow forth through him, the great final enemy, the man of sin, Antichrist, of Daniel, St. Paul, and St. John; he alone shall fulfil exhaustively all the lineaments here given.
12. Lucifer—"day star." A title truly belonging to Christ (Re 22:16), "the bright and morning star," and therefore hereafter to be assumed by Antichrist. GESENIUS, however, renders the Hebrew here as in Eze 21:12; Zec 11:2, "howl."
weaken—"prostrate"; as in Ex 17:13, "discomfit."13. above . . . God—In Da 8:10, "stars" express earthly potentates. "The stars" are often also used to express heavenly principalities (Job 38:7).
mount of the congregation—the place of solemn meeting between God and His people in the temple at Jerusalem. In Da 11:37, and 2Th 2:4, this is attributed to Antichrist. sides of the north—namely, the sides of Mount Moriah on which the temple was built; north of Mount Zion (Ps 48:2). However, the parallelism supports the notion that the Babylonian king expresses himself according to his own, and not Jewish opinions (so in Isa 10:10) thus "mount of the congregation" will mean the northern mountain (perhaps in Armenia) fabled by the Babylonians to be the common meeting-place of their gods. "Both sides" imply the angle in which the sides meet; and so the expression comes to mean "the extreme parts of the north." So the Hindus place the Meru, the dwelling-place of their gods, in the north, in the Himalayan mountains. So the Greeks, in the northern Olympus. The Persian followers of Zoroaster put the Ai-bordsch in the Caucasus north of them. The allusion to the stars harmonizes with this; namely, that those near the North Pole, the region of the aurora borealis (compare see on Job 23:9; Job 37:22) [MAURER, Septuagint, Syriac].14. clouds—rather, "the cloud," singular. Perhaps there is a reference to the cloud, the symbol of the divine presence (Isa 4:5; Ex 13:21). So this tallies with 2Th 2:4, "above all that is called God"; as here "above . . . the cloud"; and as the Shekinah-cloud was connected with the temple, there follows, "he as God sitteth in the temple of God," answering to "I will be like the Most High" here. Moreover, Re 17:4, 5, represents Antichrist as seated in BABYLON, to which city, literal and spiritual, Isaiah refers here.
15. to hell—to Sheol (Isa 14:6), thou who hast said, "I will ascend into heaven" (Mt 11:23).
sides of the pit—antithetical to the "sides of the north" (Isa 14:13). Thus the reference is to the sides of the sepulcher round which the dead were arranged in niches. But MAURER here, as in Isa 14:13, translates, "the extreme," or innermost parts of the sepulchre: as in Eze 32:23 (compare 1Sa 24:3).Isa 14:16-20. THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE.
16. narrowly look—to be certain they are not mistaken.
consider—"meditate upon" [HORSLEY].17. opened not . . . house . . . prisoners—But MAURER, as Margin, "Did not let his captives loose homewards."
18. All—that is, This is the usual practice.
in glory—in a grand mausoleum. house—that is, "sepulchre," as in Ec 12:5; "grave" (Isa 14:19). To be excluded from the family sepulcher was a mark of infamy (Isa 34:3; Jer 22:19; 1Ki 13:22; 2Ch 21:20; 24:25; 28:27).19. cast out of—not that he had lain in the grave and was then cast out of it, but "cast out without a grave," such as might have been expected by thee ("thy").
branch—a useless sucker starting up from the root of a tree, and cut away by the husbandman. raiment of those . . . slain—covered with gore, and regarded with abhorrence as unclean by the Jews. Rather, "clothed (that is, covered) with the slain"; as in Job 7:5, "My flesh is clothed with worms and clods of dust" [MAURER]. thrust through—that is, "the slain who have been thrust through," &c. stones of . . . pit—whose bodies are buried in sepulchres excavated amidst stones, whereas the king of Babylon is an unburied "carcass trodden under foot."20. not . . . joined with them—whereas the princes slain with thee shall be buried, thou shalt not.
thou . . . destroyed . . . land—Belshazzar (or Naboned) oppressed his land with wars and tyranny, so that he was much hated [XENOPHON, Cyropædia 4.6, 3; 7.5, 32]. seed . . . never be renowned—rather, "shall not be named for ever"; the Babylonian dynasty shall end with Belshazzar; his family shall not be perpetuated [HORSLEY].Isa 14:21-23. GOD'S DETERMINATION TO DESTROY BABYLON.
21. Prepare, &c.—charge to the Medes and Persians, as if they were God's conscious instruments.
his children—Belshazzar's (Ex 20:5). rise—to occupy the places of their fathers. fill . . . with cities—MAURER translates, "enemies," as the Hebrew means in 1Sa 28:16; Ps 139:20; namely, lest they inundate the world with their armies. VITRINGA translates, "disturbers." In English Version the meaning is, "lest they fill the land with such cities" of pride as Babylon was.22. against them—the family of the king of Babylon.
name—all the male representatives, so that the name shall become extinct (Isa 56:5; Ru 4:5). remnant—all that is left of them. The dynasty shall cease (Da 5:28-31). Compare as to Babylon in general, Jer 51:62.23. bittern—rather, "the hedgehog" [MAURER and GESENIUS]. STRABO (16:1) states that enormous hedgehogs were found in the islands of the Euphrates.
pools—owing to Cyrus turning the waters of the Euphrates over the country. besom—sweep-net [MAURER], (1Ki 14:10; 2Ki 21:13).Isa 14:24-27. A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB.
This would comfort the Jews when captives in Babylon, being a pledge that God, who had by that time fulfilled the promise concerning Sennacherib (though now still future), would also fulfil His promise as to destroying Babylon, Judah's enemy.
24. In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10, 11; 1Sa 15:29; Mal 3:6).
25. That—My purpose, namely, "that."
break . . . yoke— (Isa 10:27). my mountains—Sennacherib's army was destroyed on the mountains near Jerusalem (Isa 10:33, 34). God regarded Judah as peculiarly His.26. This is . . . purpose . . . whole earth—A hint that the prophecy embraces the present world of all ages in its scope, of which the purpose concerning Babylon and Assyria, the then representatives of the world power, is but a part.
hand . . . stretched out upon—namely, in punishment (Isa 5:25).27. (Da 4:35).
Isa 14:28-32. PROPHECY AGAINST PHILISTIA.
To comfort the Jews, lest they should fear that people; not in order to call the Philistines to repentance, since the prophecy was probably never circulated among them. They had been subdued by Uzziah or Azariah (2Ch 26:6); but in the reign of Ahaz (2Ch 28:18), they took several towns in south Judea. Now Isaiah denounces their final subjugation by Hezekiah.
28. In . . . year . . . Ahaz died—726 B.C. Probably it was in this year that the Philistines threw off the yoke put on them by Uzziah.
29. Palestina—literally, "the land of sojourners."
rod . . . broken—The yoke imposed by Uzziah (2Ch 26:6) was thrown off under Ahaz (2Ch 28:18). serpent's root—the stock of Jesse (Isa 11:1). Uzziah was doubtless regarded by the Philistines as a biting "serpent." But though the effects of his bite have been got rid of, a more deadly viper, or "cockatrice" (literally, "viper's offspring," as Philistia would regard him), namely, Hezekiah awaits you (2Ki 18:8).30. first-born of . . . poor—Hebraism, for the most abject poor; the first-born being the foremost of the family. Compare "first-born of death" (Job 18:13), for the most fatal death. The Jews, heretofore exposed to Philistine invasions and alarms, shall be in safety. Compare Ps 72:4, "Children of the needy," expressing those "needy in condition."
feed—image from a flock feeding in safety. root—radical destruction. He shall slay—Jehovah shall. The change of person, "He" after "I," is a common Hebraism.31. gate—that is, ye who throng the gate; the chief place of concourse in a city.
from . . . north—Judea, north and east of Palestine. smoke—from the signal-fire, whereby a hostile army was called together; the Jews' signal-fire is meant here, the "pillar of cloud and fire," (Ex 13:21; Ne 9:19); or else from the region devastated by fire [MAURER]. GESENIUS less probably refers it to the cloud of dust raised by the invading army. none . . . alone . . . in . . . appointed times—Rather, "There shall not be a straggler among his (the enemy's) levies." The Jewish host shall advance on Palestine in close array; none shall fall back or lag from weariness (Isa 5:26, 27), [LOWTH]. MAURER thinks the Hebrew will not bear the rendering "levies" or "armies." He translates, "There is not one (of the Philistine watch guards) who will remain alone (exposed to the enemy) at his post," through fright. On "alone," compare Ps 102:7; Ho 8:9.32. messengers of the nation—When messengers come from Philistia to enquire as to the state of Judea, the reply shall be, that the Lord . . . (Ps 87:1, 5; 102:16).
poor— (Zep 3:12). Isaiah 15
CHAPTER 15
Isa 15:1-9. THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB.
LOWTH thinks it was delivered in the first years of Hezekiah's reign and fulfilled in the fourth when Shalmaneser, on his way to invade Israel, may have seized on the strongholds of Moab. Moab probably had made common cause with Israel and Syria in a league against Assyria. Hence it incurred the vengeance of Assyria. Jeremiah has introduced much of this prophecy into his forty-eighth chapter.
1. Because—rather, "Surely"; literally, "(I affirm) that" [MAURER].
night—the time best suited for a hostile incursion (Isa 21:4; Jer 39:4). Ar—meaning in Hebrew, "the city"; the metropolis of Moab, on the south of the river Arnon. Kir—literally, "a citadel"; not far from Ar, towards the south. He—Moab personified. Bajith—rather, "to the temple" [MAURER]; answering to the "sanctuary" (Isa 16:12), in a similar context. to Dibon—Rather, as Dibon was in a plain north of the Arnon, "Dibon (is gone up) to the high places," the usual places of sacrifice in the East. Same town as Dimon (Isa 15:9). to weep—at the sudden calamity. over Nebo—rather "in Nebo"; not "on account of" Nebo (compare Isa 15:3) [MAURER]. The town Nebo was adjacent to the mountain, not far from the northern shore of the Dead Sea. There it was that Chemosh, the idol of Moab, was worshipped (compare De 34:1). Medeba—south of Heshbon, on a hill east of Jordan. baldness . . . beard cut off—The Orientals regarded the beard with peculiar veneration. To cut one's beard off is the greatest mark of sorrow and mortification (compare Jer 48:37).3. tops of . . . houses—flat; places of resort for prayer, &c., in the East (Ac 10:9).
weeping abundantly—"melting away in tears." HORSLEY prefers "descending to weep." Thus there is a "parallelism by alternate construction" [LOWTH], or chiasmus; "howl" refers to "tops of houses." "Descending to weep" to "streets" or squares, whither they descend from the housetops.4. Heshbon—an Amorite city, twenty miles east of Jordan; taken by Moab after the carrying away of Israel (compare Jer 48:1-47).
Elealeh—near Heshbon, in Reuben. Jahaz—east of Jordan, in Reuben. Near it Moses defeated Sihon. therefore—because of the sudden overthrow of their cities. Even the armed men, instead of fighting in defense of their land, shall join in the general cry. life, &c.—rather, "his soul is grieved" (1Sa 1:8) [MAURER].5. My—The prophet himself is moved with pity for Moab. Ministers, in denouncing the wrath of God against sinners, should do it with tender sorrow, not with exultation.
fugitives—fleeing from Moab, wander as far as to Zoar, on the extreme boundary south of the Dead Sea. HORSLEY translates, "her nobility," or "rulers" (Ho 4:18). heifer, &c.—that is, raising their voices "like a heifer" (compare Jer 48:34, 36). The expression "three years old," implies one at its full vigor (Ge 15:9), as yet not brought under the yoke; as Moab heretofore unsubdued, but now about to be broken. So Jer 31:18; Ho 4:13. MAURER translates, "Eglath" (in English Version, "a heifer") Shelishijah (that is, the third, to distinguish it from two others of the same name). by the mounting up—up the ascent. Luhith—a mountain in Moab. Horonaim—a town of Moab not far from Zoar (Jer 48:5). It means "the two poles," being near caves. cry of destruction—a cry appropriate to the destruction which visits their country.6. For—the cause of their flight southwards (2Ki 3:19, 25). "For" the northern regions and even the city Nimrim (the very name of which means "limpid waters," in Gilead near Jordan) are without water or herbage.
7. Therefore—because of the devastation of the land.
abundance—literally, "that which is over and above" the necessaries of life. brook of . . . willows—The fugitives flee from Nimrim, where the waters have failed, to places better watered. Margin has "valley of Arabians"; that is, to the valley on the boundary between them and Arabia-Petræa; now Wady-el Arabah. "Arabia" means a "desert."8. Eglaim— (Eze 47:10), En-eglaim. Not the Agalum of EUSEBIUS, eight miles from Areopolis towards the south; the context requires a town on the very borders of Moab or beyond them.
Beer-elim—literally, "the well of the Princes"—(so Nu 21:16-18). Beyond the east borders of Moab.9. Dimon—same as Dibon (Isa 15:2). Its waters are the Arnon.
full of blood—The slain of Moab shall be so many. bring more—fresh calamities, namely, the "lions" afterwards mentioned (2Ki 17:25; Jer 5:6; 15:3). VITRINGA understands Nebuchadnezzar as meant by "the lion"; but it is plural, "lions." The "more," or in Hebrew, "additions," he explains of the addition made to the waters of Dimon by the streams of blood of the slain. Isaiah 16
CHAPTER 16
Isa 16:1-14. CONTINUATION OF THE PROPHECY AS TO MOAB.
1. lamb—advice of the prophet to the Moabites who had fled southwards to Idumea, to send to the king of Judah the tribute of lambs, which they had formerly paid to Israel, but which they had given up (2Ki 3:4, 5). David probably imposed this tribute before the severance of Judah and Israel (2Sa 8:2). Therefore Moab is recommended to gain the favor and protection of Judah, by paying it to the Jewish king. Type of the need of submitting to Messiah (Ps 2:10-12; Ro 12:1).
from Sela to—rather, "from Petra through (literally, 'towards') the wilderness" [MAURER]. "Sela" means "a rock," Petra in Greek; the capital of Idumea and Arabia-Petræa; the dwellings are mostly hewn out of the rock. The country around was a vast common ("wilderness") or open pasturage, to which the Moabites had fled on the invasion from the west (Isa 15:7). ruler of the land—namely, of Idumea, that is, the king of Judah; Amaziah had become master of Idumea and Sela (2Ki 14:7).2. cast out of . . . nest—rather, "as a brood cast out" (in apposition with "a wandering bird," or rather, wandering birds), namely, a brood just fledged and expelled from the nest in which they were hatched [HORSLEY]. Compare Isa 10:14; De 32:11.
daughters of Moab—that is, the inhabitants of Moab. So 2Ki 19:21; Ps 48:11; Jer 46:11; La 4:22 [MAURER]. at the fords—trying to cross the boundary river of Moab, in order to escape out of the land. EWALD and MAURER make "fords" a poetical expression for "the dwellers on Arnon," answering to the parallel clause of the same sense, "daughters of Moab."3-5. GESENIUS, MAURER, &c., regard these verses as an address of the fugitive Moabites to the Jews for protection; they translate Isa 16:4, "Let mine outcasts of Moab dwell with thee, Judah"; the protection will be refused by the Jews, for the pride of Moab (Isa 16:6). VITRINGA makes it an additional advice to Moab, besides paying tribute. Give shelter to the Jewish outcasts who take refuge in thy land (Isa 16:3, 4); so "mercy" will be shown thee in turn by whatever king sits on the "throne" of "David" (Isa 16:5). Isaiah foresees that Moab will be too proud to pay the tribute, or conciliate Judah by sheltering its outcasts (Isa 16:6); therefore judgment shall be executed. However, as Moab just before is represented as itself an outcast in Idumea, it seems incongruous that it should be called on to shelter Jewish outcasts. So that it seems rather to foretell the ruined state of Moab when its people should beg the Jews for shelter, but be refused for their pride.
make . . . shadow as . . . night . . . in . . . noonday—emblem of a thick shelter from the glaring noonday heat (Isa 4:6; 25:4; 32:2). bewray . . . wandereth—Betray not the fugitive to his pursuer.4. Rather, "Let the outcasts of Moab dwell with thee" (Judah) [HORSLEY].
for the extortioner, &c.—The Assyrian oppressor probably. is at an end—By the time that Moab begs Judah for shelter, Judah shall be in a condition to afford it, for the Assyrian oppressor shall have been "consumed out of the land."5. If Judah shelters the suppliant Moab, allowing him to remain in Idumea, a blessing will redound to Judah itself and its "throne."
truth . . . judgment . . . righteousness—language so divinely framed as to apply to "the latter days" under King Messiah, when "the Lord shall bring again the captivity of Moab" (Ps 72:2; 96:13; 98:9; Jer 48:47; Ro 11:12). hasting—"prompt in executing."6. We—Jews. We reject Moab's supplication for his pride.
lies—false boasts. not be so—rather, "not right"; shall prove vain (Isa 25:10; Jer 48:29, 30; Zep 2:8). "It shall not be so; his lies shall not so effect it."7. Therefore—all hope of being allowed shelter by the Jews being cut off.
foundations—that is, "ruins"; because, when houses are pulled down, the "foundations" alone are left (Isa 58:12). Jeremiah, in the parallel place (Jer 48:31), renders it "men," who are the moral foundations or stay of a city. Kirhareseth—literally, "a citadel of brick." surely they are stricken—rather, joined with "mourn"; "Ye shall mourn utterly stricken" [MAURER and HORSLEY].8. fields—vine-fields (De 32:32).
vine of Sibmah—near Heshbon: namely, languishes. lords of . . . heathen—The heathen princes, the Assyrians, &c., who invaded Moab, destroyed his vines. So Jeremiah in the parallel place (Jer 48:32, 33). MAURER thinks the following words require rather the rendering, "Its (the vine of Sibmah) shoots (the wines got from them) overpowered (by its generous flavor and potency) the lords of the nations" (Ge 49:11, 12, 22). come . . . Jazer—They (the vine shoots) reached even to Jazer, fifteen miles from Heshbon. wandered—They overran in wild luxuriance the wilderness of Arabia, encompassing Moab. the sea—the Dead Sea; or else some lake near Jazer now dry; in Jer 48:32 called "the sea of Jazer"; but see on Jer 48:32 (Ps 80:8-11).9. I—will bewail for its desolation, though I belong to another nation (see on Isa 15:5).
with . . . weeping of Jazer—as Jazer weeps. shouting for . . . fallen—rather, "Upon thy summer fruits and upon thy luxuriant vines the shouting (the battle shout, instead of the joyous shout of the grape-gatherers, usual at the vintage) is fallen" (Isa 16:10; Jer 25:30; 51:14). In the parallel passage (Jer 48:32) the words substantially express the same sense. "The spoiler is fallen upon thy summer fruits."10. gladness—such as is felt in gathering a rich harvest. There shall be no harvest or vintage owing to the desolation; therefore no "gladness."
11. bowels—in Scripture the seat of yearning compassion. It means the inward seat of emotion, the heart, &c. (Isa 63:15; compare Isa 15:5; Jer 48:36).
sound . . . harp—as its strings vibrate when beaten with the plectrum or hand.12. when it is seen that—rather, "When Moab shall have appeared (before his gods; compare Ex 23:15), when he is weary (that is, when he shall have fatigued himself with observing burdensome rites; 1Ki 18:26, &c.), on the high place (compare Isa 15:2), and shall come to his sanctuary (of the idol Chemosh on Mount Nebo) to pray, he shall not prevail"; he shall effect nothing by his prayers [MAURER].
13. since that time—rather, "respecting that time" [HORSLEY]. BARNES translates it, "formerly" in contrast to "but now" (Isa 16:14): heretofore former prophecies (Ex 15:15; Nu 21:29) have been given as to Moab, of which Isaiah has given the substance: but now a definite and steady time also is fixed.
14. three years . . . hireling—Just as a hireling has his fixed term of engagement, which neither he nor his master will allow to be added to or to be taken from, so the limit within which Moab is to fall is unalterably fixed (Isa 21:16). Fulfilled about the time when the Assyrians led Israel into captivity. The ruins of Elealeh, Heshbon, Medeba, Dibon, &c., still exist to confirm the inspiration of Scripture. The accurate particularity of specification of the places three thousand years ago, confirmed by modern research, is a strong testimony to the truth of prophecy.
Isaiah 17
CHAPTER 17
Isa 17:1-11. PROPHECY CONCERNING DAMASCUS AND ITS ALLY SAMARIA, that is, Syria and Israel, which had leagued together (seventh and eighth chapters).
Already, Tiglath-pileser had carried away the people of Damascus to Kir, in the fourth year of Ahaz (2Ki 16:9); but now in Hezekiah's reign a further overthrow is foretold (Jer 49:23; Zec 9:1). Also, Shalmaneser carried away Israel from Samaria to Assyria (2Ki 17:6; 18:10, 11) in the sixth year of Hezekiah of Judah (the ninth year of Hoshea of Israel). This prophecy was, doubtless, given previously in the first years of Hezekiah when the foreign nations came into nearer collision with Judah, owing to the threatening aspect of Assyria.
1. Damascus—put before Israel (Ephraim, Isa 17:3), which is chiefly referred to in what follows, because it was the prevailing power in the league; with it Ephraim either stood or fell (Isa 7:1-25).
2. cities of Aroer—that is, the cities round Aroer, and under its jurisdiction [GESENIUS]. So "cities with their villages" (Jos 15:44); "Heshbon and all her cities" (Jos 13:17). Aroer was near Rabbahammon, at the river of Gad, an arm of the Jabbok (2Sa 24:5), founded by the Gadites (Nu 32:34).
for flocks— (Isa 5:17).3. fortress . . . cease—The strongholds shall be pulled down (Samaria especially: Ho 10:14; Mic 1:6; Hab 1:10).
remnant of Syria—all that was left after the overthrow by Tiglath-pileser (2Ki 16:9). as the glory of . . . Israel—They shall meet with the same fate as Israel, their ally.4. glory of Jacob—the kingdom of Ephraim and all that they rely on (Ho 12:2; Mic 1:5).
fatness . . . lean—(See on Isa 10:16).5. harvestman, &c.—The inhabitants and wealth of Israel shall be swept away, and but few left behind just as the husbandman gathers the corn and the fruit, and leaves only a few gleaning ears and grapes (2Ki 18:9-11).
with his arm—He collects the standing grain with one arm, so that he can cut it with the sickle in the other hand. Rephaim—a fertile plain at the southwest of Jerusalem toward Beth-lehem and the country of the Philistines (2Sa 5:18-22).6. in it—that is, in the land of Israel.
two or three . . . in the top—A few poor inhabitants shall be left in Israel, like the two or three olive berries left on the topmost boughs, which it is not worth while taking the trouble to try to reach.7. look to his Maker—instead of trusting in their fortresses— (Isa 17:3; Mic 7:7).
8. groves—A symbolical tree is often found in Assyrian inscriptions, representing the hosts of heaven ("Saba"), answering to Ashteroth or Astarte, the queen of heaven, as Baal or Bel is the king. Hence the expression, "image of the grove," is explained (2Ki 21:7).
images—literally, "images to the sun," that is, to Baal, who answers to the sun, as Astarte to the hosts of heaven (2Ki 23:5; Job 31:26).9. forsaken bough—rather "the leavings of woods," what the axeman leaves when he cuts down the grove (compare Isa 17:6).
which they left because of—rather, "which (the enemies) shall leave for the children of Israel"; literally, "shall leave (in departing) from before the face of the children of Israel" [MAURER]. But a few cities out of many shall be left to Israel, by the purpose of God, executed by the Assyrian.10. forgotten . . . God of . . . salvation . . . rock— (De 32:15, 18).
plants—rather, "nursery grounds," "pleasure-grounds" [MAURER]. set in—rather, "set them," the pleasure-grounds. strange slips—cuttings of plants from far, and therefore valuable.11. In the day . . . thy plant—rather, "In the day of thy planting" [HORSLEY].
shalt . . . make . . . grow—MAURER translates, "Thou didst fence it," namely, the pleasure-ground. The parallel clause, "Make . . . flourish," favors English Version. As soon as thou plantest, it grows. in the morning—that is, immediately after; so in Ps 90:14, the Hebrew, "in the morning," is translated "early." but . . . shall be a heap—rather, "but (promising as was the prospect) the harvest is gone" [HORSLEY]. in . . . day of grief—rather, "in the day of (expected) possession" [MAURER]. "In the day of inundation" [HORSLEY]. of desperate sorrow—rather, "And the sorrow shall be desperate or irremediable." In English Version "heap" and "sorrow" may be taken together by hendiadys. "The heap of the harvest shall be desperate sorrow" [ROSENMULLER].Isa 17:12-18:7. SUDDEN DESTRUCTION OF A GREAT ARMY IN JUDEA (namely that of the Assyrian Sennacherib), AND ANNOUNCEMENT OF THE EVENT TO THE ETHIOPIAN AMBASSADORS.
The connection of this fragment with what precedes is: notwithstanding the calamities coming on Israel, the people of God shall not be utterly destroyed (Isa 6:12, 13); the Assyrian spoilers shall perish (Isa 17:13, 14).
12. Woe . . . multitude—rather, "Ho (Hark)! a noise of," &c. The prophet in vision perceives the vast and mixed Assyrian hosts (Hebrew, "many peoples," see on Isa 5:26): on the hills of Judah (so "mountains," Isa 17:13): but at the "rebuke" of God, they shall "flee as chaff."
to the rushing . . . that make—rather, "the roaring . . . roareth" (compare Isa 8:7; Jer 6:23).13. shall . . . shall—rather, "God rebuketh (Ps 9:5) them, and they flee—are chased"; the event is set before the eyes as actually present, not future.
chaff of . . . mountains—Threshing floors in the East are in the open air on elevated places, so as to catch the wind which separates the chaff from the wheat (Ps 88:13; Ho 13:3). rolling thing—anything that rolls: stubble.14. eventide . . . before morning—fulfilled to the letter in the destruction "before morning" of the vast host that "at eveningtide" was such a terror ("trouble") to Judah; on the phrase see Ps 90:6; 30:5.
he is not—namely, the enemy. us—the Jews. A general declaration of the doom that awaits the foes of God's people (Isa 54:17). Isaiah 18
CHAPTER 18
Isaiah announces the overthrow of Sennacherib's hosts and desires the Ethiopian ambassadors, now in Jerusalem, to bring word of it to their own nation; and he calls on the whole world to witness the event (Isa 18:3). As Isa 17:12-14 announced the presence of the foe, so Isa 18:1-7 foretells his overthrow.
1. Woe—The heading in English Version, "God will destroy the Ethiopians," is a mistake arising from the wrong rendering "Woe," whereas the Hebrew does not express a threat, but is an appeal calling attention (Isa 55:1; Zec 2:6): "Ho." He is not speaking against but to the Ethiopians, calling on them to hear his prophetical announcement as to the destruction of their enemies.
shadowing with wings—rather, "land of the winged bark"; that is, "barks with wing-like sails, answering to vessels of bulrushes" in Isa 18:2; the word "rivers," in the parallelism, also favors it; so the Septuagint and Chaldee [EWALD]. "Land of the clanging sound of wings," that is, armies, as in Isa 8:8; the rendering "bark," or "ship," is rather dubious [MAURER]. The armies referred to are those of Tirhakah, advancing to meet the Assyrians (Isa 37:9). In English Version, "shadowing" means protecting—stretching out its wings to defend a feeble people, namely, the Hebrews [VITRINGA]. The Hebrew for "wings" is the same as for the idol Cneph, which was represented in temple sculptures with wings (Ps 91:4). beyond—Meroe, the island between the "rivers" Nile and Astaboras is meant, famed for its commerce, and perhaps the seat of the Ethiopian government, hence addressed here as representing the whole empire: remains of temples are still found, and the name of "Tirhakah" in the inscriptions. This island region was probably the chief part of Queen Candace's kingdom (Ac 8:27). For "beyond" others translate less literally "which borderest on." Ethiopia—literally, "Cush." HORSLEY is probably right that the ultimate and fullest reference of the prophecy is to the restoration of the Jews in the Holy Land through the instrumentality of some distant people skilled in navigation (Isa 18:2; Isa 60:9, 10; Ps 45:15; 68:31; Zep 3:10). Ph nician voyagers coasting along would speak of all Western remote lands as "beyond" the Nile's mouths. "Cush," too, has a wide sense, being applied not only to Ethiopia, but Arabia-Deserta and Felix, and along the Persian Gulf, as far as the Tigris (Ge 2:13).2. ambassadors—messengers sent to Jerusalem at the time that negotiations passed between Tirhakah and Hezekiah against the expected attack of Sennacherib (Isa 37:9).
by . . . sea—on the Nile (Isa 19:5): as what follows proves. vessels of bulrushes—light canoes, formed of papyrus, daubed over with pitch: so the "ark" in which Moses was exposed (Ex 2:3). Go—Isaiah tells them to take back the tidings of what God is about to do (Isa 18:4) against the common enemy of both Judah and Ethiopia. scattered and peeled—rather, "strong and energetic" [MAURER]. The Hebrew for "strong" is literally, "drawn out" (Margin; Ps 36:10; Ec 2:3). "Energetic," literally, "sharp" (Hab 1:8, Margin; the verb means to "sharpen" a sword, Eze 21:15, 16); also "polished." As HERODOTUS (3:20, 114) characterizes the Ethiopians as "the tallest and fairest of men," G. V. SMITH translates, "tall and comely"; literally, "extended" (Isa 45:14, "men of stature") and polished (the Ethiopians had "smooth, glossy skins"). In English Version the reference is to the Jews, scattered outcasts, and loaded with indignity (literally, "having their hair torn off," HORSLEY). terrible—the Ethiopians famed for warlike prowess [ROSENMULLER]. The Jews who, because of God's plague, made others to fear the like (De 28:37). Rather, "awfully remarkable" [HORSLEY]. God puts the "terror" of His people into the surrounding nations at the first (Ex 23:27; Jos 2:9); so it shall be again in the latter days (Zec 12:2, 3). from . . . beginning hitherto—so English Version rightly. But GESENIUS, "to the terrible nation (of upper Egypt) and further beyond" (to the Ethiopians, properly so called). meted out—Hebrew, "of line." The measuring-line was used in destroying buildings (Isa 34:11; 2Ki 21:13; La 2:8). Hence, actively, it means here "a people meting out,—an all-destroying people"; which suits the context better than "meted," passively [MAURER]. HORSLEY, understanding it of the Jews, translates it, "Expecting, expecting (in a continual attitude of expectation of Messiah) and trampled under foot"; a graphic picture of them. Most translate, of strength, strength (from a root, to brace the sinews), that is, a most powerful people. trodden down—true of the Jews. But MAURER translates it actively, a people "treading under foot" all its enemies, that is, victorious (Isa 14:25), namely, the Ethiopians. spoiled—"cut up." The Nile is formed by the junction of many streams in Abyssinia, the Atbara, the Astapus or Blue river (between which two rivers Meroe, the "Ethiopia" here meant, lies), and the Astaboras or White river; these streams wash down the soil along their banks in the "land" of Upper Egypt and deposit it on that of Lower Egypt. G. V. SMITH translates it, "Divide." HORSLEY takes it figuratively of the conquering armies which have often "spoiled" Judea.3. see ye . . . hear ye—rather, "ye shall see . . . shall hear." Call to the whole earth to be witnesses of what Jehovah ("He") is about to do. He will "lift up an ensign," calling the Assyrian motley hosts together (Isa 5:26) on "the mountains" round Jerusalem, to their own destruction. This (the eighteenth chapter) declares the coming overthrow of those armies whose presence is announced in Isa 17:12, 13. The same motive, which led Hezekiah to seek aid from Egypt, led him to accept gladly the Ethiopian Tirhakah's aid (Isa 36:6; 37:9). Ethiopia, Egypt, and Judea were probably leagued together against the common enemy, 713 B.C. See notes on the twenty-second chapter, where a difference of tone (as referring to a different period) as to Ethiopia is observable. HORSLEY takes the "ensign" to be the cross, and the "trumpet" the Gospel trumpet, which shall be sounded more loudly in the last days.
4. take . . . rest . . . consider—I will calmly look on and not interpose, while all seems to promise success to the enemy; when figuratively, "the sun's heat" and "the night dews" ripen their "harvest"; but "before" it reaches its maturity I will destroy it (Isa 18:5; Ec 8:11, 12).
like a clear heat—rather, "at the time of the clear (serene) heat" [MAURER]. upon herbs—answering to "harvest" in the parallel clause. MAURER translates, "in the sunlight" (Job 31:26; 37:21; Hab 3:4). like . . . dew—rather, "at the time of the dew cloud." God's "silence" is mistaken by the ungodly for consent; His delay in taking vengeance for forgetfulness (Ps 50:21); so it shall be before the vengeance which in the last day shall usher in the restoration of the Jews (Isa 34:1-8; 57:11, end of the verse, 2Pe 3:3-10).5. For—rather, "But."
perfect—perfected. When the enemy's plans are on the verge of completion. sour grape . . . flower—rather, "when the flower shall become the ripening grape" [MAURER]. sprigs—the shoots with the grapes on them. God will not only disconcert their present plans, but prevent them forming any future ones. HORSLEY takes the "harvest" and vintage here as referring to purifying judgments which cause the excision of the ungodly from the earth, and the placing of the faithful in a state of peace on the earth: not the last judgment (Joh 15:2; Re 14:15-20).6. birds . . . beasts—transition from the image "sprigs," "branches," to the thing meant: the Assyrian soldiers and leaders shall be the prey of birds and beasts, the whole year through, "winter" and "summer," so numerous shall be their carcasses. HORSLEY translates the Hebrew which is singular: "upon it," not "upon them"; the "it" refers to God's "dwelling-place" (Isa 18:4) in the Holy Land, which Antichrist ("the bird of prey" with the "beasts," his rebel hosts) is to possess himself of, and where he is to perish.
7. present . . . people scattered and peeled—For the right rendering, see on Isa 18:2. The repetition of epithets enhances the honor paid to Jehovah by so mighty a nation. The Ethiopians, wonder-struck at such an interposition of Jehovah in behalf of His people, shall send gifts to Jerusalem in His honor (Isa 16:1; Ps 68:31; 72:10). Thus translate: "a present . . . from a people." Or translate, as English Version; "the present" will mean "the people" of Ethiopia converted to God (Ro 15:16). HORSLEY takes the people converted to Jehovah, as the Jews in the latter days.
place of the name—where Jehovah peculiarly manifests His glory; Ac 2:10 and 8:27 show how worshippers came up to Jerusalem from Egypt" and "Ethiopia." Frumentius, an Egyptian, in the fourth century, converted Abyssinia to Christianity; and a Christian church, under an abuna or bishop, still flourishes there. The full accomplishment is probably still future. Isaiah 19
CHAPTER 19
The nineteenth and twentieth chapters are connected, but with an interval between. Egypt had been held by an Ethiopian dynasty, Sabacho, Sevechus, or Sabacho II, and Tirhakah, for forty or fifty years. Sevechus (called So, the ally of Hoshea, 2Ki 17:4), retired from Lower Egypt on account of the resistance of the priests; and perhaps also, as the Assyrians threatened Lower Egypt. On his withdrawal, Sethos, one of the priestly caste, became supreme, having Tanis ("Zoan") or else Memphis as his capital, 718 B.C.; while the Ethiopians retained Upper Egypt, with Thebes as its capital, under Tirhakah. A third native dynasty was at Sais, in the west of Lower Egypt; to this at a later period belonged Psammetichus, the first who admitted Greeks into Egypt and its armies; he was one of the dodecarchy, a number of petty kings between whom Egypt was divided, and by aid of foreign auxiliaries overcame the rest, 670 B.C. To the divisions at this last time, GESENIUS refers Isa 19:2; and Psammetichus, Isa 19:4, "a cruel lord." The dissensions of the ruling castes are certainly referred to. But the time referred to is much earlier than that of Psammetichus. In Isa 19:1, the invasion of Egypt is represented as caused by "the Lord"; and in Isa 19:17, "Judah" is spoken of as "a terror to Egypt," which it could hardly have been by itself. Probably, therefore, the Assyrian invasion of Egypt under Sargon, when Judah was the ally of Assyria, and Hezekiah had not yet refused tribute as he did in the beginning of Sennacherib's reign, is meant. That Assyria was in Isaiah's mind appears from the way in which it is joined with Israel and Egypt in the worship of Jehovah (Isa 19:24, 25). Thus the dissensions referred to (Isa 19:2) allude to the time of the withdrawal of the Ethiopians from Lower Egypt, probably not without a struggle, especially with the priestly caste; also to the time when Sethos usurped the throne and entered on the contest with the military caste, by the aid of the town populations: when the Saitic dynasty was another cause of division. Sargon's reign was between 722-715 B.C. answering to 718 B.C., when Sethos usurped his throne [G. V. SMITH].
1. burden—(See on Isa 13:1).
upon . . . cloud— (Ps 104:3; 18:10). come into Egypt—to inflict vengeance. "Egypt," in Hebrew, Misraim, plural form, to express the two regions of Egypt. BUNSEN observes, The title of their kings runs thus: "Lord of Upper and Lower Egypt." idols—the bull, crocodile, &c. The idols poetically are said to be "moved" with fear at the presence of one mightier than even they were supposed to be (Ex 12:12; Jer 43:12).2. set—stir up. GESENIUS translates, "arm."
Egyptians against the Egyptians—Lower against Upper: and Saitic against both. (See Isa 3:10). NEWTON refers it to the civil wars between Apries and Amasis at the time of Nebuchadnezzar's invasion; also between Tachos, Nectanebus, and the Mendesians, just before Ochus subdued Egypt. kingdom against kingdom—The Septuagint has "nome against nome"; Egypt was divided into forty-two nomes or districts.3. spirit—wisdom, for which Egypt was famed (Isa 31:2; 1Ki 4:30; Ac 7:22); answering to "counsel" in the parallel clause.
fail—literally, "be poured out," that is, be made void (Jer 19:7). They shall "seek" help from sources that can afford none, "charmers," &c. (Isa 8:19). charmers—literally, "those making a faint sound"; the soothsayers imitated the faint sound which was attributed to the spirits of the dead (see on Isa 8:19).4. cruel lord—"Sargon," in Hebrew it is lords; but plural is often used to express greatness, where, one alone is meant (Ge 39:2). The parallel word "king" (singular) proves it. NEWTON makes the general reference to be to Nebuchadnezzar, and a particular reference to Cambyses, son of Cyrus (who killed the Egyptian god, Apis), and Ochus, Persian conquerors of Egypt, noted for their "fierce cruelty." GESENIUS refers it to Psammetichus, who had brought into Egypt Greek and other foreign mercenaries to subdue the other eleven princes of the dodecarchy.
5. the sea—the Nile. Physical calamities, it is observed in history, often accompany political convulsions (Eze 30:12). The Nile shall "fail" to rise to its wonted height, the result of which will be barrenness and famine. Its "waters" at the time of the overflow resemble "a sea" [PLINY, Natural History, 85.11]; and it is still called El-Bahr," "the sea," by the Egyptians (Isa 18:2; Jer 51:36). A public record is kept at Cairo of the daily rise of the water at the proper time of overflow, namely, August: if it rises to a less height than twelve cubits, it will not overflow the land, and famine must be the result. So, also, when it rises higher than sixteen; for the waters are not drained off in time sufficient to sow the seed.
6. they shall turn the rivers—rather, "the streams shall become putrid"; that is, the artificial streams made for irrigation shall become stagnant and offensive when the waters fail [MAURER]. HORSLEY, with the Septuagint, translates, "And waters from the sea shall be drunk"; by the failure of the river water they shall be reduced to sea water.
brooks of defence—rather, "canals of Egypt"; "canals," literally, "Niles," Nile canals, the plural of the Egyptian term for the great river. The same Hebrew word, Matzor, whence comes Mitzraim, expresses Egypt, and a place of "defense." HORSLEY, as English Version translates it, "embanked canals," reeds . . . flags—the papyrus. "Reed and rush"; utter withering.7. paper-reeds—rather, pastures, literally, "places naked" of wood, and famed for rich herbage, on the banks of the Nile [GESENIUS]. Compare Ge 13:10; De 11:10. HORSLEY translates, "nakedness upon the river," descriptive of the appearance of a river when its bottom is bare and its banks stripped of verdure by long drought: so Vulgate.
the brooks—the river. mouth—rather, "the source" [Vulgate]. "Even close to the river's side vegetation shall be so withered as to be scattered in the shape of powder by the wind" (English Version, "driven away") [HORSLEY].8. fishers—The Nile was famed for fish (Nu 11:5); many would be thrown out of employment by the failure of fishes.
angle—a hook. Used in the "brooks" or canals, as the "net" was in "the waters" of the river itself.9. fine flax—GESENIUS, for "fine," translates, "combed"; fine "linen" was worn by the rich only (Lu 16:19). Egypt was famous for it (Ex 9:31; 1Ki 10:28; Pr 7:16; Eze 27:7). The processes of its manufacture are represented on the Egyptian tombs. Israel learned the art in Egypt (Ex 26:36). The cloth now found on the mummies was linen, as is shown by the microscope. WILKINSON mentions linen from Egypt which has five hundred forty (or two hundred seventy double) threads in one inch in the warp; whereas some modern cambric has but a hundred sixty [BARNES].
networks—rather, white cloth (Es 1:6; 8:16).10. in the purposes—rather, "the foundations," that is, "the nobles shall be broken" or brought low: so Isa 3:1; Ps 11:3; compare Isa 19:13, "The princes—the stay of the tribes. The Arabs call a prince "a pillar of the people" [MAURER]. "Their weaving-frames" [HORSLEY]. "Dykes" [BARNES].
all that make sluices, &c.—"makers of dams," made to confine the waters which overflow from the Nile in artificial fish-ponds [HORSLEY]. "Makers of gain," that is, the common people who have to earn their livelihood, as opposed to the "nobles" previously [MAURER].11. Zoan—The Greeks called it Tanis, a city of Lower Egypt, east of the Tanitic arms of the Nile, now San; it was one the Egyptian towns nearest to Palestine (Nu 13:22), the scene of Moses' miracles (Ps 78:12, 43). It, or else Memphis, was the capital under Sethos.
I am . . . son of the wise . . . kings—Ye have no advice to suggest to Pharaoh in the crisis, notwithstanding that ye boast of descent from wise and royal ancestors. The priests were the usual "counsellors" of the Egyptian king. He was generally chosen from the priestly caste, or, if from the warrior caste, he was admitted into the sacred order, and was called a priest. The priests are, therefore, meant by the expression, "son of the wise, and of ancient kings"; this was their favorite boast (HERODOTUS, 2.141; compare Am 7:14; Ac 23:6; Php 3:5). "Pharaoh" was the common name of all the kings: Sethos, probably, is here meant.12. let them know—that is, How is it that, with all their boast of knowing the future [DIODORUS, 1.81], they do not know what Jehovah of hosts . . .
13. Noph—called also Moph; Greek, Memphis (Ho 9:6); on the western bank of the Nile, capital of Lower Egypt, second only to Thebes in all Egypt: residence of the kings, until the Ptolemies removed to Alexandria; the word means the "port of the good" [PLUTARCH]. The military caste probably ruled in it: "they also are deceived," in fancying their country secure from Assyrian invasion.
stay of . . . tribes—rather, "corner-stone of her castes" [MAURER], that is, the princes, the two ruling castes, the priests and the warriors: image from a building which rests mainly on its corner-stones (see on Isa 19:10; Isa 28:16; Ps 118:22; Nu 24:17, Margin; Jud 20:2; 1Sa 14:28, Margin; Zec 10:4).14. err in every work thereof—referring to the anarchy arising from their internal feuds. HORSLEY translates, "with respect to all His (God's) work"; they misinterpreted God's dealings at every step. "Mingled" contains the same image as "drunken"; as one mixes spices with wine to make it intoxicating (Isa 5:22; Pr 9:2, 5), so Jehovah has poured among them a spirit of giddiness, so that they are as helpless as a "drunken man."
15. work for Egypt—nothing which Egypt can do to extricate itself from the difficulty.
head or tail—high or low (Isa 19:11-15, and Isa 19:8-10). branch or rush—the lofty palm branch or the humble reed (Isa 9:14, 15; 10:33, 34).16. like . . . women—timid and helpless (Jer 51:30; Na 3:13).
shaking of . . . hand—His judgments by means of the invaders (Isa 10:5, 32; 11:15).17. Judah . . . terror unto Egypt—not by itself: but at this time Hezekiah was the active subordinate ally of Assyria in its invasion of Egypt under Sargon. Similarly to the alliance of Judah with Assyria here is 2Ki 23:29, where Josiah takes the field against Pharaoh-nechoh of Egypt, probably as ally of Assyria against Egypt [G. V. SMITH]. VITRINGA explains it that Egypt in its calamities would remember that prophets of Judah had foretold them, and so Judah would be "a terror unto Egypt."
thereof—of Judah. it—Egypt.18-22. In that day, &c.—Suffering shall lead to repentance. Struck with "terror" and "afraid" (Isa 19:17) because of Jehovah's judgments, Egypt shall be converted to Him: nay, even Assyria shall join in serving Him; so that Israel, Assyria, and Egypt, once mutual foes, shall be bound together by the tie of a common faith as one people. So a similar issue from other prophecies (Isa 18:7; 23:18).
five cities—that is, several cities, as in Isa 17:6; 30:17; Ge 43:34; Le 26:8. Rather, five definite cities of Lower Egypt (Isa 19:11, 13; 30:4), which had close intercourse with the neighboring Jewish cities [MAURER]; some say, Heliopolis, Leontopolis (else Diospolis), Migdol, Daphne (Tahpanes), and Memphis. language of Canaan—that is, of the Hebrews in Canaan, the language of revelation; figuratively for, They shall embrace the Jewish religion: so "a pure language" and conversion to God are connected in Zep 3:9; as also the first confounding and multiplication of languages was the punishment of the making of gods at Babel, other than the One God. Pentecost (Ac 2:4) was the counterpart of Babel: the separation of nations is not to hinder the unity of faith; the full realization of this is yet future (Zec 14:9; Joh 17:21). The next clause, "swear to the Lord of Hosts," agrees with this view; that is, bind themselves to Him by solemn covenant (Isa 45:23; 65:16; De 6:13). city of destruction—Onias; "city of the sun," that is, On, or Heliopolis; he persuaded Ptolemy Philometer (149 B.C.) to let him build a temple in the prefecture (nome) of Heliopolis, on the ground that it would induce Jews to reside there, and that the very site was foretold by Isaiah six hundred years before. The reading of the Hebrew text is, however, better supported, "city of destruction"; referring to Leontopolis, the site of Onias' temple: which casts a reproach on that city because it was about to contain a temple rivalling the only sanctioned temple, that at Jerusalem. MAURER, with some manuscripts, reads "city of defense" or "deliverance"; namely, Memphis, or some such city, to which God was about to send "a saviour" (Isa 19:20), to "deliver them."19. altar—not for sacrifice, but as the "pillar" for memorial and worship (Jos 22:22-26). Isaiah does not contemplate a temple in Egypt: for the only legal temple was at Jerusalem; but, like the patriarchs, they shall have altars in various places.
pillar—such as Jacob reared (Ge 28:18; 35:14); it was a common practice in Egypt to raise obelisks commemorating divine and great events. at the border—of Egypt and Judah, to proclaim to both countries the common faith. This passage shows how the Holy Spirit raised Isaiah above a narrow-minded nationality to a charity anticipatory of gospel catholicity.20. it—the altar and pillar.
a sign—(of the fulfilment of prophecy) to their contemporaries. a witness—to their descendants. unto the Lord—no longer, to their idols, but to Jehovah. for they shall cry—or, "a sign . . . that they cried, . . . and He sent to them a saviour"; probably, Alexander the Great (so "a great one"), whom the Egyptians welcomed as a deliverer (Greek, Soter, a title of the Ptolemies) out of the hands of the Persians, who under Cambyses had been their "oppressors." At Alexandria, called from him, the Old Testament was translated into Greek for the Greek-speaking Jews, who in large numbers dwelt in Egypt under the Ptolemies, his successors. Messiah is the antitype ultimately intended (compare Ac 2:10, "Egypt").21. oblation—unbloody.
22. return—for heathen sin and idolatry are an apostasy from primitive truth.
heal—as described (Isa 19:18-20).23. highway—free communication, resting on the highest basis, the common faith of both (Isa 19:18; Isa 11:16). Assyria and Egypt were joined under Alexander as parts of his empire: Jews and proselytes from both met at the feasts of Jerusalem. A type of gospel times to come.
serve with—serve Jehovah with the Assyrians. So "serve" is used absolutely (Job 36:11).24. third—The three shall be joined as one nation.
blessing—the source of blessings to other nations, and the object of their benedictions. in the midst of the land—rather, "earth" (Mic 5:7). Judah is designed to be the grand center of the whole earth (Jer 3:17).25. Whom—rather, "Which," namely, "the land," or "earth," that is, the people of it [MAURER].
my people—the peculiar designation of Israel, the elect people, here applied to Egypt to express its entire admission to religious privileges (Ro 9:24-26; 1Pe 2:9, 10). work of my hands—spiritually (Ho 2:23; Eph 2:10). Isaiah 20
CHAPTER 20
Isa 20:1-6. CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA.
In the reign of Sargon (722-715 B.C.), the successor of Shalmaneser, an Assyrian invasion of Egypt took place. Its success is here foretold, and hence a party among the Jews is warned of the folly of their "expectation" of aid from Egypt or Ethiopia. At a later period (Isa 18:1-7), when Tirhakah of Ethiopia was their ally, the Ethiopians are treated as friends, to whom God announces the overthrow of the common Assyrian foe, Sennacherib. Egypt and Ethiopia in this chapter (Isa 20:3, 4) are represented as allied together, the result no doubt of fear of the common foe; previously they had been at strife, and the Ethiopian king had, just before Sethos usurpation, withdrawn from occupation of part of Lower Egypt. Hence, "Egypt" is mentioned alone in Isa 19:1-25, which refers to a somewhat earlier stage of the same event: a delicate mark of truth. Sargon seems to have been the king who finished the capture of Samaria which Shalmaneser began; the alliance of Hoshea with So or Sabacho II of Ethiopia, and his refusal to pay the usual tribute, provoked Shalmaneser to the invasion. On clay cylindrical seals found in Sennacherib's palace at Koyunjik, the name of Sabacho is deciphered; the two seals are thought, from the inscriptions, to have been attached to the treaty of peace between Egypt and Assyria, which resulted from the invasion of Egypt by Sargon, described in this chapter; 2Ki 18:10 curiously confirms the view derived from Assyrian inscriptions, that though Shalmaneser began, Sargon finished the conquest of Samaria; "they took it" (compare 2Ki 17:4-6). In Sargon's palace at Khorsabad, inscriptions state that 27,280 Israelites were led captive by the founder of the palace. While Shalmaneser was engaged in the siege of Samaria, Sargon probably usurped the supreme power and destroyed him; the siege began in 723 B.C., and ended in 721 B.C., the first year of Sargon's reign. Hence arises the paucity of inscriptions of the two predecessors of Sargon, Tiglath-pileser and Shalmaneser; the usurper destroyed them, just as Tiglath-pileser destroyed those of Pul (Sardanapalus), the last of the old line of Ninus; the names of his father and grandfather, which have been deciphered in the palace of his son Sennacherib, do not appear in the list of Assyrian kings, which confirms the view that he was a satrap who usurped the throne. He was so able a general that Hezekiah made no attempt to shake off the tribute until the reign of Sennacherib; hence Judah was not invaded now as the lands of the Philistines and Egypt were. After conquering Israel he sent his general, Tartan, to attack the Philistine cities, "Ashdod," &c., preliminary to his invasion of Egypt and Ethiopia; for the line of march to Egypt lay along the southwest coast of Palestine. The inscriptions confirm the prophecy; they tell us he received tribute from a Pharaoh of "Egypt"; besides destroying in part the Ethiopian "No-ammon," or Thebes (Na 3:8); also that he warred with the kings of "Ashdod," Gaza, &c., in harmony with Isaiah here; a memorial tablet of him is found in Cyprus also, showing that he extended his arms to that island. His reign was six or seven years in duration, 722-715 B.C. [G. V. SMITH].
1. Tartan—probably the same general as was sent by Sennacherib against Hezekiah (2Ki 18:17). GESENIUS takes "Tartan" as a title.
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. sent—Sargon himself remained behind engaged with the Ph nician cities, or else led the main force more directly into Egypt out of Judah [G. V. SMITH].2. by—literally, "by the hand of" (compare Eze 3:14).
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). 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.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], (Isa 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.
wonder—rather, "omen"; conveying a threat as to the future [G. V. SMITH]. upon—in reference to, against.4. buttocks uncovered—BELZONI says that captives are found represented thus on Egyptian monuments (Isa 47:2, 3; Na 3:5, 8, 9), where as here, Egypt and Ethiopia are mentioned as in alliance.
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 (Isa 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 (Isa 13:19); for the alliance with it was completed.
6. isle—that is, coast on the Mediterranean—Philistia, perhaps Ph nicia (compare Isa 23:2; 11:11; 13:22; Ps 72:10).
we—emphatical; if Egypt, in which we trusted, was overcome, how shall we, a small weak state, escape? Isaiah 21
CHAPTER 21
Isa 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.
He does not narrate the event, but graphically supposes himself a watchman in Babylon, beholding the events as they pass.
1. desert—the champaign between Babylon and Persia; it was once a desert, and it was to become so again.
of the sea—The plain was covered with the water of the Euphrates like a "sea" (Jer 51:13, 36; so Isa 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. 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). desert—the plain between Babylon and Persia. 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 1:29.2. 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; Isa 33:1; Hab 2:8, favor this.
Go up—Isaiah abruptly recites the order which he hears God giving to the Persians, the instruments of His vengeance (Isa 13:3, 17). 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]. thereof—the "sighing" caused by Babylon (Isa 14:7, 8).3. Isaiah imagines himself among the exiles in Babylon and cannot help feeling moved by the calamities which come on it. So for Moab (Isa 15:5; 16:11).
pain—(Compare Isa 13:8; Eze 30:4, 19; Na 2:10). 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; Ps 69:23) [MAURER].4. panted—"is bewildered" [BARNES].
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" (Isa 14:11; Jer 51:39; Da 5:1-31).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 Isa 22:13). MAURER translates, "They prepare the table," &c. But see Isa 8:9.
watch in . . . watchtower—rather, "set the watch." This done, they thought they might feast in entire security. Babylon had many watchtowers on its walls. 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."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 Isa 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."
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 Isa 21:9; Isa 22:6). "Chariot" is not appropriate to be joined, as English Version translates, with "asses"; the Hebrew means plainly in Isa 21:7, as in Isa 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; Isa 21:9 favors this.
8. A lion—rather, "(The watchman) cried, I am as a lion"; so as is understood (Isa 62:5; Ps 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].
9. chariot of men—chariots with men in them; or rather, the same body of riders, horsemen two abreast, as in Isa 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 Isa 21:7 and Isa 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.
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). fallen . . . fallen—The repetition expresses emphasis and certainty (Ps 92:9; 93:3; compare Jer 51:8; Re 18:2). images—Bel, Merodach, &c. (Jer 50:2; 51:44, 52). 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."10. my threshing—that is, my people (the Jews) trodden down by Babylon.
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 Isa 28:27, 28. Some, from Jer 51:33, make Babylon the object of the threshing; but Isaiah is plainly addressing his countrymen, as the next words show, not the Babylonians.Isa 21:11, 12. A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY.
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 Ps 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].
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.
Seir—the principal mountain in Idumea, south of the Dead Sea, in Arabia-Petræa. "He calleth" ought to be rather, "There is a call from Seir." to me—Isaiah. So the heathen Balak and Ahaziah received oracles from a Hebrew prophet. Watchman—the prophet (Isa 62:6; Jer 6:17), so called, because, like a watchman on the lookout from a tower, he announces future events which he sees in prophetic vision (Hab 2:1, 2). what of the night—What tidings have you to give as to the state of the night? Rather, "What remains of the night?" How much of it is past? [MAURER]. "Night" means calamity (Job 35:10; Mic 3:6), which, then, in the wars between Egypt and Assyria, pressed sore on Edom; or on Judah (if, as BARNES thinks, the question is asked in mockery of the suffering Jews in Babylon). The repetition of the question marks, in the former view, the anxiety of the Idumeans.12. Reply of the prophet, The morning (prosperity) cometh, and (soon after follows) the night (adversity). Though you, Idumeans, may have a gleam of prosperity, it will soon be followed by adversity again. Otherwise, as BARNES, "Prosperity cometh (to the Jews) to be quickly followed by adversity (to you, Idumeans, who exult in the fall of Jerusalem, have seized on the southern part of their land in their absence during the captivity, and now deride them by your question)" (Isa 34:5-7). This view is favored by Ob 10-21.
if ye will inquire, inquire—If ye choose to consult me again, do so (similar phrases occur in Ge 43:14; 2Ki 7:4; Es 4:16). return, come—"Be converted to God (and then), come" [GESENIUS]; you will then receive a more favorable answer.Isa 21:13-17. PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR.
Probably in the wars between Assyria and Egypt; Idumea and Arabia lay somewhat on the intermediate line of march.
13. upon—that is, respecting.
forest—not a grove of trees, but a region of thick underwood, rugged and inaccessible; for Arabia has no forest of trees. travelling companies—caravans: ye shall be driven through fear of the foe to unfrequented routes (Isa 33:8; Jud 5:6; Jer 49:8 is parallel to this passage). Dedanim—In North Arabia (Ge 25:3; Jer 25:23; Eze 25:13; 27:20; a different "Dedan" occurs Ge 10:7).14. Tema—a kindred tribe: an oasis in that region (Jer 25:23). The Temeans give water to the faint and thirsting Dedanites; the greatest act of hospitality in the burning lands of the East, where water is so scarce.
prevented—that is, anticipated the wants of the fugitive Dedanites by supplying bread (Ge 14:18). their bread—rather, "his (the fugitive's) bread"; the bread due to him, necessary for his support; so "thy grave" (Isa 14:19), [MAURER].15. they—the fugitive Dedanites and other Arabs.
16. years of . . . hireling—(See on Isa 16:14).
Kedar—a wandering tribe (Ps 120:5). North of Arabia-Petræa, and south of Arabia-Deserta; put for Arabia in general.17. residue . . . diminished—The remnant of Arab warriors, famous in the bow, left after the invasion, shall be small.
Isaiah 22
CHAPTER 22
Isa 22:1-14. PROPHECY AS TO AN ATTACK ON JERUSALEM.
That by Sennacherib, in the fourteenth year of Hezekiah; Isa 22:8-11, the preparations for defense and securing of water exactly answer to those in 2Ch 32:4, 5, 30. "Shebna," too (Isa 22:15), was scribe at this time (Isa 36:3) [MAURER]. The language of Isa 22:12-14, as to the infidelity and consequent utter ruin of the Jews, seems rather to foreshadow the destruction by Nebuchadnezzar in Zedekiah's reign, and cannot be restricted to Hezekiah's time [LOWTH].
1. of . . . valley of vision—rather, "respecting the valley of visions"; namely, Jerusalem, the seat of divine revelations and visions, "the nursery of prophets" [JEROME], (Isa 2:3; 29:1; Eze 23:4, Margin; Lu 13:33). It lay in a "valley" surrounded by hills higher than Zion and Moriah (Ps 125:2; Jer 21:13).
thee—the people of Jerusalem personified. housetops—Panic-struck, they went up on the flat balustraded roofs to look forth and see whether the enemy was near, and partly to defend themselves from the roofs (Jud 9:51, &c.).2. art—rather, "wert"; for it could not now be said to be "a joyous city" (Isa 32:13). The cause of their joy (Isa 22:13) may have been because Sennacherib had accepted Hezekiah's offer to renew the payment of tribute, and they were glad to have peace on any terms, however humiliating (2Ki 18:14-16), or on account of the alliance with Egypt. If the reference be to Zedekiah's time, the joy and feasting are not inapplicable, for this recklessness was a general characteristic of the unbelieving Jews (Isa 56:12).
not slain with the sword—but with the famine and pestilence about to be caused by the coming siege (La 4:9). MAURER refers this to the plague by which he thinks Sennacherib's army was destroyed, and Hezekiah was made sick (Isa 37:36; 38:1). But there is no authority for supposing that the Jews in the city suffered such extremities of plague at this time, when God destroyed their foes. BARNES refers it to those slain in flight, not in open honorable "battle"; Isa 22:3 favors this.3. rulers—rather, "generals" (Jos 10:24; Jud 11:6, 11).
bound—rather, "are taken." by the archers—literally, "by the bow"; so Isa 21:17. Bowmen were the light troops, whose province it was to skirmish in front and (2Ki 6:22) pursue fugitives (2Ki 25:5); this verse applies better to the attack of Nebuchadnezzar than that of Sennacherib. all . . . in thee—all found in the city (Isa 13:15), not merely the "rulers" or generals. fled from far—those who had fled from distant parts to Jerusalem as a place of safety; rather, fled afar.4. Look . . . from me—Deep grief seeks to be alone; while others feast joyously, Isaiah mourns in prospect of the disaster coming on Jerusalem (Mic 1:8, 9).
daughter, &c.—(see on Isa 1:8; La 2:11).5. trouble . . . by the Lord—that is, sent by or from the Lord (see on Isa 19:15; Lu 21:22-24).
valley of vision—(See on Isa 22:1). Some think a valley near Ophel is meant as about to be the scene of devastation (compare see on Isa 32:13,14). breaking . . . walls—that is, "a day of breaking the walls" of the city. crying to the mountains—the mournful cry of the townsmen "reaches" to (MAURER translates, towards) the mountains, and is echoed back by them. JOSEPHUS describes in the very same language the scene at the assault of Jerusalem under Titus. To this the prophecy, probably, refers ultimately. If, as some think, the "cry" is that of those escaping to the mountains, compare Mt 13:14; 24:16, with this.6. Elam—the country stretching east from the Lower Tigris, answering to what was afterwards called Persia (see on Isa 21:2). Later, Elam was a province of Persia (Ezr 4:9). In Sennacherib's time, Elam was subject to Assyria (2Ki 18:11), and so furnished a contingent to its invading armies. Famed for the bow (Isa 13:18; Jer 49:35), in which the Ethiopians alone excelled them.
with chariots of men and horsemen—that is, they used the bow both in chariots and on horseback. "Chariots of men," that is, chariots in which men are borne, war chariots (compare see on Isa 21:7; Isa 21:9). Kir—another people subject to Assyria (2Ki 16:9); the region about the river Kur, between the Caspian and Black Seas. uncovered—took off for the battle the leather covering of the shield, intended to protect the embossed figures on it from dust or injury during the march. "The quiver" and "the shield" express two classes—light and heavy armed troops.7. valleys—east, north, and south of Jerusalem: Hinnom on the south side was the richest valley.
in array at the gate—Rab-shakeh stood at the upper pool close to the city (Isa 36:11-13).8. he discovered the covering—rather, "the veil of Judah shall be taken off" [HORSLEY]: figuratively for, exposing to shame as a captive (Isa 47:3; Na 3:5). Sennacherib dismantled all "the defensed cities of Judah" (Isa 36:1).
thou didst look—rather, "thou shalt look." house of . . . forest—The house of armory built of cedar from the forest of Lebanon by Solomon, on a slope of Zion called Ophel (1Ki 7:2; 10:17; Ne 3:19). Isaiah says (Isa 22:8-13) his countrymen will look to their own strength to defend themselves, while others of them will drown their sorrows as to their country in feasting, but none will look to Jehovah.9. Ye have seen—rather, "Ye shall see."
city of David—the upper city, on Zion, the south side of Jerusalem (2Sa 5:7, 9; 1Ki 8:1); surrounded by a wall of its own; but even in it there shall be "breaches." Hezekiah's preparations for defense accord with this (2Ch 32:5). ye gathered—rather, "ye shall gather." lower pool—(See on Isa 22:11). Ye shall bring together into the city by subterranean passages cut in the rock of Zion, the fountain from which the lower pool (only mentioned here) is supplied. See on Isa 7:3; 2Ki 20:20; 2Ch 32:3-5, represent Hezekiah as having stopped the fountains to prevent the Assyrians getting water. But this is consistent with the passage here. The superfluous waters of the lower pool usually flowed into Hinnom valley, and so through that of Jehoshaphat to the brook Kedron. Hezekiah built a wall round it, stopped the outflowing of its waters to debar the foe from the use of them, and turned them into the city.10. numbered—rather, "ye shall number," namely, in order to see which of them may be pulled down with the least loss to the city, and with most advantage for the repair of the walls and rearing of towers (2Ch 32:5).
have ye broken down—rather, "ye shall break down."11. Ye made . . . a ditch—rather, "Ye shall make a reservoir" for receiving the water. Hezekiah surrounded Siloah, from which the old (or king's, or upper) pool took its rise, with a wall joined to the wall of Zion on both sides; between these two walls he made a new pool, into which he directed the waters of the former, thus cutting off the foe from his supply of water also. The opening from which the upper pool received its water was nearer Zion than the other from which the lower pool took its rise, so that the water which flowed from the former could easily be shut in by a wall, whereas that which flowed from the latter could only be brought in by subterranean conduits (compare see on Isa 22:9; Isa 7:3; 2Ki 20:20; 2Ch 32:3-5, 30; Ecclesiasticus 48:17). Both were southwest of Jerusalem.
have not looked . . . neither had respect—answering by contrast to "Thou didst look to the armor, ye have seen ('had respect', or 'regard to') the breaches" (Isa 22:8, 9). maker thereof—God, by whose command and aid these defenses were made, and who gave this fountain "long ago." G. V. SMITH translates, "Him who doeth it," that is, has brought this danger on you—"Him who hath prepared it from afar," that is, planned it even from a distant time.12. did the Lord God call—Usually the priests gave the summons to national mourning (Joe 1:14); now JEHOVAH Himself shall give it; the "call" shall consist in the presence of a terrible foe. Translate, "shall call."
baldness—emblem of grief (Job 1:20; Mic 1:16).13. Notwithstanding Jehovah's "call to mourning" (Isa 22:12), many shall make the desperate state of affairs a reason for reckless revelry (Isa 5:11, 12, 14; Jer 18:12; 1Co 15:32).
Isa 22:15-25. PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE.
In Isa 36:3, 22; 37:2, we find Shebna "a scribe," and no longer prefect of the palace ("over the household"), and Eliakim in that office, as is here foretold. Shebna is singled out as the subject of prophecy (the only instance of an individual being so in Isaiah), as being one of the irreligious faction that set at naught the prophet's warnings (Isa 28:1-33:24); perhaps it was he who advised the temporary ignominious submission of Hezekiah to Sennacherib.
15. Go, get thee unto—rather, "Go in to" (that is, into the house to).
treasurer—"him who dwells in the tabernacle" [JEROME]; namely, in a room of the temple set apart for the treasurer. Rather, "the king's friend," or "principal officer of the court" (1Ki 4:5; 18:3; 1Ch 27:33, "the king's counsellor") [MAURER]. "This" is prefixed contemptuously (Ex 32:1). unto Shebna—The Hebrew for "unto" indicates an accosting of Shebna with an unwelcome message.16. What . . . whom—The prophet accosts Shebna at the very place where he was building a grand sepulcher for himself and his family (compare Isa 14:18; Ge 23:1-20; 49:29; 50:13). "What (business) hast thou here, and whom hast thou (of thy family, who is likely to be buried) here, that thou buildest," &c., seeing that thou art soon to be deposed from office and carried into captivity? [MAURER].
on high—Sepulchres were made in the highest rocks (2Ch 32:33, Margin). habitation for himself—compare "his own house" (Isa 14:18).17. carry . . . away with . . . captivity—rather, "will cast thee away with a mighty throw" [MAURER]. "Mighty," literally, "of a man" (so Job 38:3).
surely cover—namely, with shame, where thou art rearing a monument to perpetuate thy fame [VITRINGA]. "Rolling will roll thee," that is, will continually roll thee on, as a ball to be tossed away [MAURER]. Compare Isa 22:18.18. violently turn and toss—literally, "whirling He will whirl thee," that is, He will, without intermission, whirl thee [MAURER]. "He will whirl thee round and round, and (then) cast thee away," as a stone in a sling is first whirled round repeatedly, before the string is let go [LOWTH].
large country—perhaps Assyria. chariots . . . shall be the shame of thy lord's house—rather, "thy splendid chariots shall be there, O thou disgrace of thy lord's house" [NOYES]; "chariots of thy glory" mean "thy magnificent chariots." It is not meant that he would have these in a distant land, as he had in Jerusalem, but that he would be borne thither in ignominy instead of in his magnificent chariots. The Jews say that he was tied to the tails of horses by the enemy, to whom he had designed to betray Jerusalem, as they thought he was mocking them; and so he died.19. state—office.
he—God. A similar change of persons occurs in Isa 34:16.20. son of Hilkiah—supposed by KIMCHI to be the same as Azariah, son of Hilkiah, who perhaps had two names, and who was "over the household" in Hezekiah's time (1Ch 6:13).
21. thy robe—of office.
girdle—in which the purse was carried, and to it was attached the sword; often adorned with gold and jewels. father—that is, a counsellor and friend.22. key—emblem of his office over the house; to "open" or "shut"; access rested with him.
upon . . . shoulder—So keys are carried sometimes in the East, hanging from the kerchief on the shoulder. But the phrase is rather figurative for sustaining the government on one's shoulders. Eliakim, as his name implies, is here plainly a type of the God-man Christ, the son of "David," of whom Isaiah (Isa 9:6) uses the same language as the former clause of this verse. In Re 3:7, the same language as the latter clause is found (compare Job 12:14).23. nail . . . sure place—Large nails or pegs stood in ancient houses on which were suspended the ornaments of the family. The sense is: all that is valuable to the nation shall rest securely on him. In Ezr 9:8 "nail" is used of the large spike driven into the ground to fasten the cords of the tent to.
throne—resting-place to his family, as applied to Eliakim; but "throne," in the strict sense, as applied to Messiah, the antitype (Lu 1:32, 33).24. Same image as in Isa 22:23. It was customary to "hang" the valuables of a house on nails (1Ki 10:16, 17, 21; So 4:4).
offspring and the issue—rather, "the offshoots of the family, high and low" [VITRINGA]. Eliakim would reflect honor even on the latter. vessels of cups—of small capacity: answering to the low and humble offshoots. vessels of flagons—larger vessels: answering to the high offshoots.25. nail . . . fastened—Shebna, who was supposed to be firmly fixed in his post.
burden . . . upon it—All that were dependent on Shebna, all his emoluments and rank will fail, as when a peg is suddenly "cut down," the ornaments on it fall with it. Sin reaches in its effects even to the family of the guilty (Ex 20:5). Isaiah 23
CHAPTER 23
Isa 23:1-18. PROPHECY RESPECTING TYRE.
MENANDER, the historian, notices a siege of Tyre by Shalmaneser, about the time of the siege of Samaria. Sidon, Acco, and Old Tyre, on the mainland, were soon reduced; but New Tyre, on an island half a mile from the shore, held out for five years. Sargon probably finished the siege. Sennacherib does not, however, mention it among the cities which the Assyrian kings conquered (thirty-sixth and thirty-seventh chapters). The expression, "Chaldeans" (Isa 23:13), may imply reference to its siege under Nebuchadnezzar, which lasted thirteen years. Alexander the Great destroyed New Tyre after a seven months' siege.
1. Tyre—Hebrew, Tsur, that is, "Rock."
ships of Tarshish—ships of Tyre returning from their voyage to Tarshish, or Tartessus in Spain, with which the Ph nicians had much commerce (Eze 27:12-25). "Ships of Tarshish" is a phrase also used of large and distant-voyaging merchant vessels (Isa 2:16; 1Ki 10:22; Ps 48:7). no house—namely, left; such was the case as to Old Tyre, after Nebuchadnezzar's siege. no entering—There is no house to enter (Isa 24:10) [G. V. SMITH]. Or, Tyre is so laid waste, that there is no possibility of entering the harbor [BARNES]; which is appropriate to the previous "ships." Chittim—Cyprus, of which the cities, including Citium in the south (whence came "Chittim"), were mostly Ph nician (Eze 27:6). The ships from Tarshish on their way to Tyre learn the tidings ("it is revealed to them") of the downfall of Tyre. At a later period Chittim denoted the islands and coasts of the Mediterranean (Da 11:30).2. Be still—"struck dumb with awe." Addressed to those already in the country, eye-witnesses of its ruin (La 2:10); or, in contrast to the busy din of commerce once heard in Tyre; now all is hushed and still.
isle—strictly applicable to New Tyre: in the sense coast, to the mainland city, Old Tyre (compare Isa 23:6; Isa 20:6). Zidon—of which Tyre was a colony, planted when Zidon was conquered by the Philistines of Ascalon. Zidon means a "fishing station"; this was its beginning. replenished—with wealth and an industrious population (Eze 27:3, 8, 23). Here "Zidon," as the oldest city of Ph nicia, includes all the Ph nician towns on the strip of "coast." Thus, Eth-baal, king of Tyre [JOSEPHUS, Antiquities, 8.3,2], is called king of the Sidonians (1Ki 16:31); and on coins Tyre is called the metropolis of the Sidonians.3. great waters—the wide waters of the sea.
seed—"grain," or crop, as in 1Sa 8:15; Job 39:12. Sihor—literally, "dark-colored"; applied to the Nile, as the Egyptian Jeor, and the Greek Melas, to express the "dark, turbid" colors given to its waters by the fertilizing soil which it deposits at its yearly overflow (Jer 2:18). harvest of the river—the growth of the Delta; the produce due to the overflow of the Nile: Egypt was the great granary of corn in the ancient world (Ge 41:1-57; 42:1-38; 43:1-34). her revenue—Tyrian vessels carried Egyptian produce obtained in exchange for wine, oil, glass, &c., into various lands, and so made large profits. mart— (Eze 27:3). No city was more favorably situated for commerce.4. Zidon—called on, as being the parent country of Tyre (Isa 23:12), and here equivalent to Ph nicia in general, to feel the shame (as it was esteemed in the East) of being now as childless as if she never had any. "I (no more now) travail, nor bring forth," &c. "Strength of the sea," that is, stronghold, namely, New Tyre, on a rock (as "Tyre" means) surrounded by the sea (Eze 26:4, 14-17; so Venice was called "Bride of the sea"; Zec 9:3).
5. As, &c.—rather, "When the report (shall reach) the people of Egypt, they shall be sorely pained at the report concerning Tyre" (namely, its overthrow). So JEROME, "When the Egyptians shall hear that so powerful a neighboring nation has been destroyed, they must know their own end is near" [LOWTH, &c.].
6. Pass . . . over—Escape from Tyre to your colonies as Tarshish (compare Isa 23:12). The Tyrians fled to Carthage and elsewhere, both at the siege under Nebuchadnezzar and that under Alexander.
7. Is this silent ruin all that is left of your once joyous city (Isa 23:12)?
antiquity—The Tyrian priests boasted in HERODOTUS' time that their city had already existed 2300 years: an exaggeration, but still implying that it was ancient even then. her own feet—walking on foot as captives to an enemy's land.8. Who—answered in Isa 23:9, "The Lord of hosts."
crowning—crown-giving; that is, the city from which dependent kingdoms had arisen, as Tartessus in Spain, Citium in Cyprus, and Carthage in Africa (Eze 27:33). traffickers—literally, "Canaanites," who were famed for commerce (compare Ho 12:7, Margin).9. Whoever be the instruments in overthrowing haughty sinners, God, who has all hosts at His command, is the First Cause (Isa 10:5-7).
stain—rather, "to profane"; as in Ex 31:14, the Sabbath, and other objects of religious reverence; so here, "the pride of all glory" may refer to the Tyrian temple of Hercules, the oldest in the world, according to ARRIAN (Isa 2:16); the prophet of the true God would naturally single out for notice the idol of Tyre [G. V. SMITH]. It may, however, be a general proposition; the destruction of Tyre will exhibit to all how God mars the luster of whatever is haughty (Isa 2:11).10. a river—Hebrew, "the river," namely, Nile.
daughter of Tarshish—Tyre and its inhabitants (Isa 1:8), about henceforth, owing to the ruin of Tyre, to become inhabitants of its colony, Tartessus: they would pour forth from Tyre, as waters flow on when the barriers are removed [LOWTH]. Rather, Tarshish, or Tartessus and its inhabitants, as the phrase usually means: they had been kept in hard bondage, working in silver and lead mines near Tarshish, by the parent city (Eze 26:17): but now "the bond of restraint" (for so "strength," Margin, "girdle," that is, bond, Ps 2:3, ought to be translated) is removed, since Tyre is no more.11. He—Jehovah.
kingdoms—the Ph nician cities and colonies. the merchant city—rather, Canaan, meaning the north of it, namely, Ph nicia. On their coins, they call their country Canaan.12. he—God.
rejoice—riotously (Isa 23:7). oppressed—"deflowered"; laying aside the figure "taken by storm"; the Arabs compare a city never taken to an undefiled virgin (compare Na 3:5, &c.). daughter of Zidon—Tyre: or else, sons of Zidon, that is, the whole land and people of Ph nicia (see on Isa 23:2) [MAURER]. Chittim—Citium in Cyprus (Isa 23:1). there also . . . no rest—Thy colonies, having been harshly treated by thee, will now repay thee in kind (see on Isa 23:10). But VITRINGA refers it to the calamities which befell the Tyrians in their settlements subsequently, namely, Sicily, Corcyra, Carthage, and Spain, all flowing from the original curse of Noah against the posterity of Canaan (Ge 9:25-27).13. Behold—Calling attention to the fact, so humiliating to Tyre, that a people of yesterday, like the Chaldees, should destroy the most ancient of cities, Tyre.
was not—had no existence as a recognized nation; the Chaldees were previously but a rude, predatory people (Job 1:17). Assyrian founded it—The Chaldees ("them that dwell in the wilderness") lived a nomadic life in the mountains of Armenia originally (Arphaxad, in Ge 10:22, refers to such a region of Assyria near Armenia), north and east of Assyria proper. Some may have settled in Mesopotamia and Babylonia very early and given origin to the astrologers called Chaldees in later times. But most of the people had been transferred only a little before the time of this prophecy from their original seats in the north to Mesopotamia, and soon afterwards to South Babylonia. "Founded it," means "assigned it (the land) to them who had (heretofore) dwelt in the wilderness" as a permanent settlement (so in Ps 104:8) [MAURER]. It was the Assyrian policy to infuse into their own population of the plain the fresh blood of hardy mountaineers, for the sake of recruiting their armies. Ultimately the Chaldees, by their powerful priest-caste, gained the supremacy and established the later or Chaldean empire. HORSLEY refers it to Tyre, founded by an Assyrian race. towers thereof—namely, of Babylon, whose towers, HERODOTUS says, were "set up" by the Assyrians [BARNES]. Rather, "The Chaldees set up their siege-towers" against Tyre, made for the attack of high walls, from which the besiegers hurled missiles, as depicted in the Assyrian sculptures [G. V. SMITH]. raised up—rather, "They lay bare," namely, the foundations of "her (Tyre's) palaces," that is, utterly overthrew them (Ps 137:7).14. strength—stronghold (compare Eze 26:15-18).
15. forgotten—Having lost its former renown, Tyre shall be in obscurity.
seventy years—(so Jer 25:11, 12; 29:10). days of one king—that is, a dynasty. The Babylonian monarchy lasted properly but seventy years. From the first year of Nebuchadnezzar to the taking of Babylon, by Cyrus, was seventy years; then the subjected nations would be restored to liberty. Tyre was taken in the middle of that period, but it is classed in common with the rest, some conquered sooner and others later, all, however, alike to be delivered at the end of the period. So "king" is used for dynasty (Da 7:17; 8:20): Nebuchadnezzar, his son Evil-merodach, and his grandson, Belshazzar, formed the whole dynasty (Jer 25:11, 12; 27:7; 29:10). shall Tyre sing as . . . harlot—It shall be to Tyre as the song of the harlot, namely, a harlot that has been forgotten, but who attracts notice again by her song. Large marts of commerce are often compared to harlots seeking many lovers, that is, they court merchants of all nations, and admit any one for the sake of gain (Na 3:4; Re 18:3). Covetousness is closely akin to idolatry and licentiousness, as the connection (Eph 5:5; Col 3:5) proves (compare Isa 2:6-8, 16).16. Same figure [Isa 23:15] to express that Tyre would again prosper and attract commercial intercourse of nations to her, and be the same joyous, self-indulging city as before.
17. visit—not in wrath, but mercy.
hire—image from a harlot: her gains by commerce. After the Babylonian dynasty was ended, Tyre was rebuilt; also, again, after the destruction under Alexander.18. merchandise . . . holiness—Her traffic and gains shall at last (long after the restoration mentioned in Isa 23:17) be consecrated to Jehovah. Jesus Christ visited the neighborhood of Tyre (Mt 15:21); Paul found disciples there (Ac 21:3-6); it early became a Christian bishopric, but the full evangelization of that whole race, as of the Ethiopians (Isa 18:1-7), of the Egyptians and Assyrians (Isa 19:1-25), is yet to come (Isa 60:5).
not treasured—but freely expended in His service. them that dwell before the Lord—the ministers of religion. But HORSLEY translates, "them that sit before Jehovah" as disciples. durable clothing—Changes of raiment constituted much of the wealth of former days.