Annotations Upon Isaiah

CHAP. XV.

VERSE. 1. THE burden of Moab, &c.] See the Notes Chap. 13.1. and 2 Reg. 9.25. Some say the destruction here threatened, was brought upon them by the Assyrian, either Salmanassur, or Ezarhaddon, of which Amos they say prophesied in the days of Uzziah, Amos 2.2. and others, by Nebuchadnezzar after he had taken and destroyed Jerusalem; concerning which it is hard to determine anything; yet the last seems the most probable, because that destruction of Moa • of which Jeremy prophesied Chap. 48. must needs be that by the Babylonians. And this may be well deemed to be the same with that, because Jeremy seems to describe the Destruction with many of the same expressions that are used here; but see the Note Chap. 16.14. It may well be, that both the one and the other are here intended.

Because in the night, &c.] And so suddenly and unexpectedly, when they were secure and fearless, and must be needs struck with the greater terror; Ar of Moab (see the Notes Numb. 21.28 and Deut. 2.9.) is laid waste and brought to silence, that is, the inhabitants thereof are destroyed and slain (See the Note 1 Sam. 2.9.) or the Place thereof is destroyed and left desolate. And besides, in this expression of her being brought to silence, there may be a close intimation of the just hand of God upon her, in that her inhabitants, that had wont to let loose their tongues to blaspheme the God of Israel, and to insult over, abuse, and deride his people, should then have their mouths stopped. But this clause may be read, as it is in the margin, Ar of Moab is laid waste and cut off, that is, not only spoiled and plundered, but also utterly ruined and destroyed; because in the night Kir of Moab is laid waste and brought to silence; and this was another chief City of the Moabites, called here haply Kir of Moab, to distinguish it from another City of that name in Media, 2 King. 16.9. but elsewhere Kir-hereseth and Kirharesh, Chap. 16.7, 11.

Ver. 2. He is gone up to Bajith, and to Dibon, the high places to weep.] That is, the Moabites, the people of Moab, shall in this their great distress go up to their high places at Bajith, and Dibon, and elsewhere, to bewail their misery before their Idol-God's ( Chemosh especially, see the Note Numb. 21.29.) and with much weeping and howling, and many sacrifices offered, to cry to them for help and defense. And this is added by way of deriding their folly in steeing thus, some to one high place, and some to another; and perhaps in running from one God, and from one altar to another for relief and succor, when alas, neither the one nor the other were able to help them.

Moab shall howl over Nebe, and over Medeba, &c.] To wit, for the miseries already come upon these Cities, or ready to come upon them. As for the Cities or Towns here mentioned, Dibon, and Neb • , and Medeba; it is evident, that they were in the possession of the Tribes of Israel without Jordan; see Numb. 21.3 • . and 32.3. and Josh. 13.9, 16. But it seems in aftertimes they were again recovered from the Israelites, and repossessed by the Moabites: on all their heads shall be baldness, and every beard cut off; see the Notes Lev. 19.27. and 21.5. and Deut. 14.1. and Job. 1.20.

Ver. 3. In their streets they shall gird themselves with sackcloth, &c.] See the Note Chap. 3.24. On the tops of their houses, and in their streets everyone shall howl, weeping abundantly; that is, within their doors and without, there shall be nothing but weeping and howling. The tops of their houses (concerning which, see the Note, Deut. 22.8.) are mentioned, because thither they might flee, to get as far as they could from the enemy; or that thence they might see what the enemy did in the streets; or because thither they were wont to go up to pray, and to cry to heaven for help, as it is said, Jer. 32.29. that on their roofs they offered incense, unto Baal, and Zeph. 1.5. That they worshipped the host of heaven on the house-tops. As for those last words, weeping abundantly, it is in the Hebrew, descending into weeping, or, coming down with weeping; and that which is intended thereby, seems to be either, that they were dissolved into weeping, or that their eyes ran down with tears; or rather, that as they went up to their high places, and to the tops of their houses to weep, so they came down again weeping, not finding any hope of help or Comfort there.

Ver. 4. And Heshbon shall cry, and Elealeh, &c.] These places were also formerly in the possession of the Israelites, Numb. 32.57. but were, it seems, in after-times, gotten from them by the Moabites: Their voice shall be heard even unto Jahaz, a Town in the utmost border of Moab, Numb. 21.23. so that hereby is implied, either that there should be an out-cry of the people all the land over, or how lamentable their out-cry should be, in that it should be heard so far off; therefore the armed soldiers of Moab shall cry out, that is, the soldiers themselves shall be so perplexed and terrified with the howling of the people, that even they also instead of fighting, shall cry out with the rest; his life, that is, the life of each man of the Moabites, or of the armed soldiers, shall be grievous unto him, they shall be all weary of their lives. Yet some would have these words imply, that every man should be afflicted for his own danger, not minding his nearest Relations.

Ver. 5. My heart shall cry out for Moab, &c.] Some take these to be the words of the Moabites, or of the armed men of Moab (mentioned in the foregoing verse) professing how heartily they were grieved for the misery that was come upon their poor Country; and that hereby is implied, how lamentable a sight it would be, to see such a goodly Country lay desolate. But the most of Expositors, take them to be the words of the Prophet, as if he should have said, Though the Moabites be enemies, yet my very heart is troubled for them, and I cannot but mourn inwardly, when I think of the cruel and dreadful destruction that is coming upon them. And this seems the more probable, because we find the very same thing in a manner, spoken concerning the Moabites, by the Prophet Jeremy, Chap. 48.31. Therefore will I howl for Moab, and I will cry out for all Moab. And again, verse 36. Therefore mine heart shall sound for Moab like pipes, and mine heart shall sound like pipes for the men of Kir-heres. And of this sorrow and mourning the reason seems to be given in the following words, his fugitives shall flee unto Zoar, that is, those of the Moabites that endeavor to escape the rage of their enemies, shall flee unto Zoar, there to secure themselves; or that from thence they might flee out of the Land. And indeed, if Zoar stood in the utmost borders of Moab (as some say it did) it is like that this last is hinted thereby. And then for the following words, an heifer of three years old, thereby is meant an heifer that is in her prime, as at those years they use to be fat and lusty, and strong, and fair, and wanton, and never yet brought under the yoke. And this some apply to Zoar as holding that she is compared to an heifer of three years old, either to imply, that this City, however little at first, was become by degrees, a place of much strength and beauty, that had never yet been subdued, and that this was the cause why the Moabites fled thither for refuge; or else to imply, that her inhabitants had lived as a wanton Heifer, in great plenty and pleasure, and had never seen sorrow, though then she should share in the misery that was come upon the whole Country. And indeed, in Jer. 48.34. it seems to be Zoar, that is there compared to an Heifer of three years old; from Zoar, even unto H • ronaim, as an heifer of three years old. And some also apply it to Moab, or the fugitives of Moab; and so apprehend the meaning to be, that though Moab had hitherto lived in great abundance and wantonness, and had never been brought under the yoke of her enemies, like a young heifer, yet then she should flee before her enemies, even to Zoar; or else, that they should flee to Zoar, as a young Heifer is wont to run from one place to another when she wants anything, lowing and crying out as she runs. Thus, I say, this difficult passage may be understood as it is rendered in our Translation. But now if we read it according to the Translation that is set in the Margin of our Bibles, My heart shall cry out for Moab to the borders thereof, unto Zoar, even as an heifer of three years old; then the meaning seems to be, that his heart should cry out aloud, after the lowing of a lusty strong Heifer, so that it should be heard, even to Zoar, which was in the borders of Moab. And taking these to be the words of the Moabitish soldiers, as is before said, then that which some say, may be the meaning, to wit, That they should cry aloud to the flying Moabites, to stay and defend the strong places in the borders of Moab; and that their crying with so loud voice, as a lusty strong heifer, was, because otherwise their voice would not have been heard in the midst of that out-cry and howling that was amongst the people.

For by the mounting up of Luhith with weeping shall they go it up, &c.] that is, as they go up this high hill, they shall cry and weep all the way as they go. And to the same purpose is the following clause, for in the way of Horonaim (concerning which place, see the Note Neh. 2.10.) they shall raise up a cry of destruction, that is, they shall cry out as people use to do, when enemies are killing and destroying them. And this is here added, as some think, to show why the soldiers should cry out with such a loud voice for the staying of the people, as is said in the foregoing Note. But I rather think, that the drift of it, is to set forth, that as the people fled to the mountains, or as they fled to Zoar; or that all the land over, all places should be filled with weeping and outcries.

Ver. 6. For the waters of Nimrim shall be desolate, &c.] See the Note, Numb. 32.3. The meaning is, that even Nimrim, though a place so gallantly watered, and therefore exceeding pleasant, and fruitful, and populous, should lie utterly desolate, both the Inhabitants and their cattle being either slain or carried away. For the hay is withered away; that is, the grass, which should have grown up for hay: The grass faileth, that is, the herbage newly grown up: There is no green thing, to wit, because the Pastures should be quite spoiled, as being either eaten up by the enemies horse, o • trampled into the mire with their feet. This I conceive to be the true meaning of this place; and that this is added, to imply what just cause there should be of that general out-cry in the land, foretold in the foregoing Verses. Yet because this which is said here, That there should be no green thing, seems to be added with reference to that which went before, for the waters of Nimrah shall be desolate; Therefore some hold, that by the desolation of the waters of Nimrah, is meant that the waters of Nimrim should by the enemy be diverted elsewhere in other channels, and so the land thereabouts should become dry and barren. And others again would have the meaning of the whole verse to be only this, That by the destruction which the enemy should make amongst the Inhabitants, even the rich pastures and land about Nimrim should lie as desolate, as if there were neither waters nor grass growing there for the use of them that should dwell in that place.

Ver. 7. Therefore the abundance they have gotten, and that which they have laid up, shall they carry away to the brook of the willows.] First, this may be understood, either of the inhabitants of Nimrim, (mentioned in the foregoing verse) that they, because there was no water nor pasture there, should remove their cattle and other goods to some well-watered grounds elsewhere, called The brook of the willows; or else of the Moabites in general, That they, when the enemy should break in with such rage upon them, should carry away what they could of the great riches which they had stored up, and hide it in some obscure place amongst the Willows, or it may be in the very River itself; to wit, so much of it as might be kept there without damage, in hope afterwards to find it there again; and that because there was no place of strength in the land, where they could hope to secure it from the enemy. But, Secondly, it may rather be understood of the enemy; to wit, that they should carry away the abundance and mighty spoil, which they had gotten from the Moabites, to some place in or near to the land of Moab, called, The brook of the willows, and there to leave it together under some guard, with a purpose afterward to go thither again, when they had done pillaging the Country, and to divide the booty amongst themselves. Yea, and some that understand this of the enemies carrying away the riches of Moab to the brook of the willows, do yet think that the foregoing words, The abundance they have gotten, and that which they have laid up, must be understood of the Moabites; and so would have the meaning of the place to be this, that though the Moabites should get in all the wealth and provision they could, that they might be the better able to hold it out in their strong places against their enemies, when they should besiege them; yet their enemies should break in upon them, and empty all their Store-houses, and carry all away with them: Or, that though the Moabites should hide in abundance so much of the best of their wealth and treasures, as they could possibly get together, at least of that which was left; yet their enemies should find it, seize upon it, and carry it away to the brook of the willows. And besides, because the words which are rendered in our Bibles, The brook of the willows, may be translated, as it is in the Margin, The valley of the Arabians; therefore the meaning may be, either that the Arabians should carry away the spoil of the Moabites Country, either as serving under the Assyrians or Babylonians; or as afterwards entering the land, to pillage and carry away what the Assyrians or Babylonians had left: or else, that the Assyrians and Babylonians should carry away the prey they had gotten from the Moabites, to the valley of the Arabians; their Confederates, there to be kept a while by them, intending afterwards to convey them from thence into their own Country. But however clear it is, that this is mentioned as one cause of the great outcry in the land of Moab, of which the Prophet is here speaking.

Ver. 8. For the cry is gone round about the borders of Moab, &c.] That is, Because of these grievous miseries that shall come upon the Moabites, there shall be a dreadful outcry amongst them all the land over, both of them that are slain, and of them that flee from the enemy: The howling thereof unto Eglaim, and the howling thereof unto Beer-elim; that is, the howling of this cry shall reach unto these places. See the Notes, Numb. 21.16.

Ver. 9. For the waters of Dimon shall be full of blood, &c.] To wit, with the blood of the slaughtered Moabites: So that this is also added as a reason of that great out-cry before spoken of, that should be in the land. Whether Dimon be the name of a River, or of a City, is altogether uncertain; for we find it nowhere else mentioned. However it seems that there was in this place some greater slaughter made amongst the people, than in any other part of the land; either because they here stood out longest in the defense of some place against the enemy; or for some reason that is not expressed. And some think that Dimon is the same City that was before, ver. 2. called Dibon, the name being changed, and of Dimon called Dibon, which signifieth bloody, upon that occasion. Yea and very many learned Expositors hold, that there is an Allusion in these words to the Story in 2 King. 3.20, 21, 23. concerning a stream of water that came running down from the land of Edem into the Wilderness, where there was an Army of three Kings that were going against the Moabites, which appeared to the Moabites to be blood, and were afterward indeed died red with their blood; as if the Prophet would have said, That as then the stream was onee before died with blood, so it should be again: Whereas to me it seems more than probable, that the waters mentioned in that place were miraculously sent of God for the refreshing of those Armies, and were not the waters of a River that did constantly run thorough that Wilderness. And therefore for those following words, For I will bring more (it is in the Original, additions) upon Dimon; I do not think the meaning of that is, that whereas those waters were made red with blood at that time, when those three Kings slew the Moabites; now there should be more blood there, because the slaughter of the Moabites by the Babylonians, should be far greater than that formerly was by those three Kings. The meaning of those words rather is; either, 1. That God would add streams of blood to the waters of Dimon, which running into it from several places, should make the river rise and swell more and more. Or, 2. that God would bring more and greater vengeance upon Dimon, than upon other parts of the land; the slaughter should be greater there, and so more blood should be shed there, than in any other place besides. Or, 3. that God would bring more evils upon Dimon, than what he had hitherto spoken of, concerning the spoiling of their pastures, and the plundering of their goods, ver. 6, 7. even this here mentioned, the shedding of their blood in so great abundance: yea (say some) more than that here mentioned, to wit, that after the miseries brought upon them by the Assyrians, the Babylonians should also in process of time utterly destroy them. Or, 4. That to the judgment here threatened, that the waters of Dimon shall be full of blood, he would add yet more; to wit, the judgment set forth in the following words, Lions upon him that escapeth of Moab, and upon the remnant of the land; which though some understand of men fierce and savage as Lions, as namely the Babylonian, or the Assyrian, who though he was only as a Bear to other parts of Moab, yet he would be as a Lion to Dimon: Yet I rather think it is to be understood literally, to wit, that those Moabites that had escaped the Sword, and were left in the land, should be slain by Lions, (and other wild beasts) to wit, either in the wilderness, whither they should flee to escape the Sword; or in their own land, which lying desolate, Lions should breed in it, as it was with the Colonies in Samaria, 2 King. 17.25.

CHAP. XVI.

VERSE 1. SEnd ye the Lamb to the Ruler of the land, from Sela to the wilderness, unto the mount of the daughter of Zion.] There are only two Expositions of this place, which can consist with our Translation. The first is, that by the Lamb here is meant a Sacrifice of Atonement, which the Moabites are here stirred up to send to the Temple at Jerusalem: Only there is this difference amongst those that do thus conceive of the Lamb to be sent, 1. That some think the Prophet doth here seriously advise the Moabites to send Lambs and other such like cattle, to be offered up in Sacrifice to God, the Ruler of the whole world, at the Temple at Jerusalem, there to pacify God's displeasure against them. And 2. that others take it to be Ironically spoken, and by way of insulting over the Moabites; as if he had said, You that had wont to despise and blaspheme the God of Israel, now that you see yourselves in such desperate danger; now that you are so miserably destroyed, you had best send your Sacrifices to the Ruler of the world at the Temple in Mount Zion: But alas, if you had a mind to do so, it is now, you see, too late. But then the (2.) is, that by the Lamb, which the Moabites are here advised to send to the Ruler of the land, is meant the Tribute which they were wont to pay to the King of Judah; Because it is evident, that the Moabites were subdued by David, and became Tributaries to him. See the Notes, 2 Sam. 8.2. And it is most probable, that the Tribute agreed upon was that which is mentioned 2. King. 3.4. An hundred thousand Lambs, with an hundred thousand Rams, with the wool: which it seems they paid duly to the Kings of Israel, after that Kingdom was divided from the Kingdom of Judah, till after the death of Ahab, when they refused to pay their Tribute any longer, either to Ahaziah or Joram his Son. See the Notes 2 King. 1.1. and 35. Therefore it is thought the Moabites are here advised to pay their wonted Tribute again to the King of Judah, Send ye the Lamb, that is, the Tribute which you formerly paid of Lambs and other cattle, to the Ruler of the Land; that is, to the King of Judah, to whom of right you are Vassals, ever since David subdued you: From Sela, some chief City in the South-borders of the Land of Moab, which was afterwards taken by Amaziah King of Judah, and called Joktheel, See the Note, 2 King. 14.7. To the wilderness, that is the wilderness of Jordan, in the North-border: Unto the mount of the daughter of Zion, that is, to Jerusalem. See the Note, Chap. 1.8. Which is all one therefore as if he had said, Let all the people all the Land over, gather up this Tribute and send it. But indeed many Expositors understand this as spoken in a way of derision, as if the Prophet had said, You had best (to prevent the ruin that from Judah will be brought upon you) to send the old Tribute again you had wont to pay to Hezekiah, the Ruler of the land (and it is like in your straits you will think of doing so) but alas it will do no good; that will not then keep off the destruction, which will certainly come upon you.

Ver. 2. For it shall be, that as a wandering bird cast out of the nest, (or, as a nest forsaken) so the daughters of Moab shall be at the fords of Arnon.] A river in the utmost borders of the land of Moab, Numb. 21.13. The meaning therefore seems to be, that as a wandering bird, driven out of her nest, or as a brood of young birds, forsaken of their damme, or cast out of their nest, do fly up and down, not having anybody to protect them, not knowing whither to go, or where to take up their rest; so the daughters of Moab, that is, the Inhabitants of the Towns of Moab, or the Moabitish women, (see Chap. 3.16, 17. and Luk. 13.34. even they, as well as the men, shall flee away out of their Country, and wander up and down in desert places, not knowing where to settle themselves: Or, they shall be carried away captives into Assyria over the River Arnon. But now we must know, that this may be taken as spoken only conditionally, to wit, that thus it should be with the Moabites, if they did not hearken to the advice given them in the foregoing verse. But others, that understand that which is said in the foregoing verse, as spoken Ironically, do accordingly understand this as added to show why there would be no thinking to send a Lamb, either by way of pacifying God's anger by Sacrifices, or by way of procuring their Peace, by paying their former Tribute; because instead of that, they should flee in great dread from the Sword of the Enemy, or should be carried away by the Enemy into Captivity, as easily as a bird is driven out of her nest.

Ver. 3. Take counsel, &c.] That is, say some Expositors, Consult together how you may escape the destruction that is coming upon you. And they that do understand these first words thus, do accordingly hold, that in the next words the Prophet tells them what would be the best course they could take, if they desired to prevent their approaching ruin; namely, to be courteous and kind to the outcasts of God's people in their distress, Execute Judgment, make thy shadow as the night, &c. But I rather conceive, that these first words do intend the same thing with those that follow after; Take counsel, that is, Consider with yourselves, and consult together; to wit, how you may any way protect, and relieve, and procure the good of my people in their affliction and distress: Execute judgment, that is, Do that for them, which in all Justice and Equity you ought to do; be not injurious to my people in their distresses, as you have formerly been; but show them that compassion, which is due to a people in such misery: Make thy shadow as the night in the midst of the noon-day; that is, when my people are driven out of their Country, and flee to you to shelter them from their enemies, let them be concealed and hidden by you, that even at Noon-day they may be as if they were covered with the darkness or shadow of the night, when nobody can see them, or find them out; or rather, let the harbor and entertainment they find amongst you, be as a safe and sweet refuge and refreshment, against the noon-day heat of the Assyrians breaking in upon them, even as the pillar of the cloud (to which haply this Expression doth allude) was a covert to the Israelites against the heat of the Sun, as they travelled through the Wilderness to Canaan; hide the outcasts, bewray not him that wandereth; that is, Hide those, that being driven out of their own Land, wander up and down amongst you, to seek for some place of shelter, and do not deliver them up into the hands of their enemies. But now all this is understood by many, as spoken Ironically; Take counsel, execute Judgment, &c. as if he had said, Now when the enemy is broken in upon you, it may be you will wish you had done what it was indeed your duty to have done to God's poor people, when they were persecuted and pursued by their enemies. But alas, it is now too late; you had wont to reject them, and to deal cruelly with them at such times; and now you will meet with the same hard measure.

Ver. 4. Let mine outcasts dwell with thee, Moab, &c.] That is, those of my people that are driven out of the land which I had given them, and that I own still as my people, though I have at present in just displeasure against them, cast them out for their sins; Be thou a covert to them from the face of the spoiler, as if he should have said, As at the first bringing of my people out of Egypt, you did discover your spleen against them, (See the Notes Deut. 23.4.) so you have done ever since, being still ready to side with their enemies that have prevailed against them, and to deal hardly with them in their distress; but beware, do not so still, but rather let them have a hiding-place amongst you, to shelter them from the rage of their enemies, to wit, the Assyrians, as most Expositors do here conceive. But now the drift of all this is only to show, what in all reason the Moabites ought to have done; and, as some think, to insult over their destruction, because they had not done so: for the Extortioner is at an end, the spoiler ceaseth, the oppressors are consumed out of the land; that is, the Land of Judea shall be quite freed from the enemy that came to spoil and oppress her, which, I say, most Expositors understand of the quick dispatch that God made of Sennacherib and his army, 2 King. 19.35. so that the drift of this passage seems to be this; that considering the calamity that was to come upon God's people, was not like to last long, but that they should be speedily settled again peaceably in their own Land; the Moabites had no cause to reject the Jews, when they fled to them for shelter, as fearing lest the Assyrians should be enraged against them for it; but rather might do well therein to gratify the Jews, thereby to make them their friends for the time to come. And all this we must know, is spoken by way of insulting over the Moabites in their destruction, because they had not done that, which in all reason and equity they should have done.

Ver. 5. And in mercy shall the throne he established, &c.] Or, prepared. That is, However the Throne of Judah shall be dangerously shaken by the invasion of the Assyrian, which shall cause the Jews to flee to thee, O Moab; yet it shall not be utterly overthrown and ruined; but through the mercy and free grace of God, it shall be established and settled again in great strength and power, for him to whom it belongs. Some, I know, understand those words [in mercy] of the mercy of the King of Judah, whereby his Throne should be established for him, and for his Successors. But I question not, but that it is meant of God's mercy to the Kingdom of Judah. And thereupon it follows, and he shall sit upon it in truth, &c. which words must be understood, both of Christ, and of Hezekiah as he was a type of Christ. Understanding it of Hezekiah, the meaning is, That he should sit upon the Throne of Judah in truth, i. e. certainly; or surely, firmly and constantly; or that he should govern the people sincerely, and uprightly; in the Tabernacle of David, that is, in the house and palace of David; judging, and seeking Judgment, and hastening Righteousness, that is, being careful to execute Judgment and Justice amongst them without partiality, and without delay. But understanding it of Christ, who is indeed principally here intended; the meaning then is, That God would raise him up out of the Posterity of David, and that he should sit upon the Throne of David forever, (See the Note Chap. 9.7.) protecting his people, and executing Judgment upon his and their enemies (see the Note Chap. 11.5.) And accordingly the drift of this passage seems to be; first, more particularly, that in regard the Assyrian should be destroyed, and Hezekiah settled in the Throne of Judah, it would be better for the Moabites to side with the Jews, than with the Assyrians. And 2ly. more generally, that it was mere folly in the Moabites and others, to expect the ruin of the Throne and Kingdom of Judah, upon every prevailing of their enemies against them; there being a King to arise in the posterity of David, who should sit on that Throne, and should justly govern and prosperously defend God's people forever.

Ver. 6. We have heard of the pride of Moab, &c.] Some Expositors hold, that God speaks here of himself in the Plural Number, as in Gen. 1.26. for which, see the Note there. And others suppose, that this is spoken in the name of other people, alleging the pride of the Moabites, as a reason why it was no wonder to them to hear of their Destruction. But more generally it is thought by Expositors, that in this word [We] the Prophet doth include the Lord God himself, the Jews, and all the neighbor Nations, and that it is all one in effect, as if he had said, That the Pride of Moab was on all sides well known; We have heard of the Pride of Moab (he is very proud) even of his haughtiness, and his pride, and his wrath; that is, the wrath, which out of his great pride and haughtiness he hath discovered against the Jews. The full scope of this whole passage, may be thus expressed. These things-whereto the Moabites have been here advised, verse 1, 3, 4. they ought in all reason to have done; but alas, they are too proud to do any such thing: we have heard of their proud boastings and threats. Because they are a great and wealthy people, and their Country and Cities are very strong, therefore they fear nothing; and instead of carrying themselves to the people of God, according to the counsel before given them; they on the contrary, do in their pride deal despitefully and injuriously with them. But this their pride shall not secure them, but shall rather prove their ruin; which is implied in the following words, but his lies shall not be so, that is, their vain confidence, their proud boastings and threatenings shall prove but lies; that which they vainly and proudly conceit, and boast, and threaten, shall not come to pass.

Ver. 7. Therefore, &c.] That is, because of their horrid pride, Moab shall howl for Moab, that is, say some, the living Moabites shall howl for the dead; or rather, they shall mutually howl one to another, or one for another; so that, as it follows, everyone shall howl, that is, there shall be a general howling all the Land over; for the foundations of Kir-hareseth (See the Note Chap. 15.1.) shall ye mourn, that is, not for the plundering or defacing of it, but for the utter subverting of it, and razing the very foundations of it; and the rather haply, because ye thought them invinsible. This, indeed, may be read as it is in the Margin of our Bibles, for the foundations of Kir-hareseth shall ye mutter. And they that read it so, conceive the meaning to be, That they should mutter within themselves, that seeing that Town had formerly stood out against the siege of three Kings, (for which, see the Note 2 King. 3.25.) and was now in as good strength as ever; therefore they should be well enough able to defend it: and accordingly they hold, that in the following words, surely they are stricken, the vanity of these their hopes is discovered, in that notwithstanding this their muttering, the foundations of this their strong Town, were stricken, that is, overthrown or destroyed; or they that flattered themselves thus, were stricken; that is, wounded or slain. But I conceive the former Translation to be far the best; and that in the last words the reason is given why they should mourn for the foundations of Kir-hareseth, namely, because they should surely be stricken, that is, razed and ruined.

Ver. 8. For the fields of Heshbon languish, &c.] That is, they lie waste and desert; see the Note Chap. 15.4. and the vine of Sibmah, a City formerly taken from the Amorites by the Children of Israel, Numb. 32.38. but now in the possession of the Moabites; both were places it seems of great note for their Vineyards; so that the mention of these imports, that the most pleasant and fruitful of the Land should be destroyed: The Lord's of the Heathen have broken down the principal plants thereof; that is, the Princes and Commanders of the armies invading the Land of Moab, whether Assyrians or Chaldeans; or those great Potentates and Conquerors that have in a manner subdued all the Nations far and near, have by their armies utterly wasted the choice plants of these Vineyards; they are come even unto Jazer, a City in the confines of Moab, formerly a City of refuge in the Tribe of Gad, Josh. 21.39. And some understand hereby, that the Lord's of the Heathen went on, wasting the Vineyards even unto Jazer, and so on to the Wilderness, &c. as it followeth in the next words, because so far that goodly track of Land was replenished with Vineyards. And others understand hereby the people's fleeing, or being carried Captives, even unto Jazer, through the Wilderness, and over the Sea; for so also they understood those words that follow, they wandered through the Wilderness, and they are gone over the Sea. But because there is afterward again mention made of the Vineyards, her branches are stretched out; I rather conceive that this, with all that follows, is spoken of the Vineyards of that goodly Country; and that the drift of the words is, either 1. to set forth the large extent of those Vineyards, that so the former flourishing condition of those places might stir up the greater lamentation for the sad devastation that was coming upon them; They are come even unto Jazer, that is, these Vineyards of Sibmah do stretch forth themselves, even as far as Jazer; they wandered through the wilderness, that is, they went along, winding this way and that, through the Wilderness, to wit, of Moab; see the Note above, verse. 1. Her branches are stretched out, they are gone over the Sea; that is, they ran out as far as the Sea, that is, the Dead-Sea, the Lake of Sodom; yet in Jer. 48.32. it is expressed thus, Thy plants are gone over the Sea, they reach even to the Sea of Jazer; or else, 2ly. to show how these their Vines, as being very precious, and their Wines (under which all their wealth may also be comprehended) were carried away (together with their persons) even unto Jazer, and so through the Wilderness, and over the Sea, into some remote Country. See the Note Chap. 15.7.

Ver. 9. Therefore I will bewail, &c.] This may be taken as spoken by the Prophet, either in the person of the Moabites, or in his own person; See the Note before, Chap. 15.5. and it is expressed thus to imply, that the misery of Moab should be so great, that it would cause any man to mourn bitterly with them; I will bewail with the weeping of Jazer, the vine of Sibmah; that is, I will bewail the destruction of the Vineyards of Sibmah, with the weeping wherewith men wept over Jaz • r; I will weep as bitterly for the destroying of these precious vines of Sibmah, as men wept for the destruction of that goodly City Ja •• r.

I will water thee with my tears, O Heshb • n and Elealeh, &c] That is, I will weep abundantly for thee, pouring forth even streams of tears. And see the Note Chap. 15.4. Yea, considering that Heshbon was famous for her fish-pools, as appears by that expression in Solomon's Song, Chap. 7.4. thine eyes like the fish-pools in Heshbon; it may well be, that the drift of this expression might be the same, as if he had said, that Heshbon should not want his tears to water her, though he knew her to be abundantly watered already. And why he would weep so bitterly for these places, he showeth in the following words, for the shouting for thy Summer-fruits, and for thy harvest is fallen; that is, your wonted singing and shouting with a great deal of jollity at the bringing in of your Harvest and Vintage, is now ceased; to wit, because your Corn and vines are spoiled by the enemies. But this clause now may be read as it is in the margin, for the alarm is fallen upon thy Summer-fruits, and upon thy Harvest; as if the Prophet had said, In Harvest and Vintage-time the enemy shall break in upon you with a hideous shouting, (and indeed so it is expressed Jer. 48.32. The spoiler is fallen upon thy Summer-fruits, and upon thy Vintage ) and that shall be instead of the joyful shouting that used to be in your fields at those times; for if this last clause be thus translated, yet that this is implied, is evident by the next verse.

Ver. 10. And gladness is taken away, and joy out of the plentiful field, and in the Vineyards there shall be no singing, neither shall there be shouting, &c.] To wit, as at such times of Harvest and Vintage there used to be; see the Notes Judge. 9.27. and Psal. 126.5, 6. and that because there should be no Corn to reap, nor grapes to tread, the enemy having destroyed all, by reason of God's just wrath against them, as it is expressed in the following words, The treaders shall tread out no wine in their presses; I, saith the Lord, have made their vintage-shouting to cease.

Ver. 11. Wherefore my bowels shall sound like an harp for Moab, and mine inward parts for Kir-heresh.] See the foregoing Notes, ver. 9. and Chap. 15 ver. 1, and 5. In Jer. 48.36. it is expressed thus, Mine heart shall sound for Moab likr pipes, &c. And therefore this of the sounding of his bowels and inward parts, may be meant only of the deep sighs and groans that came from his heart. Yet because extremity of grief will many times cause a man's bowels to roll together, and so to rumble and make a noise within him, it may be meant of this, according to that, Jer. 31.20. where God saith of Ephraim, My bowels are troubled for him; which is in the Hebrew, my bowels do sound for him. And there may be also an Allusion to the old Custom of using mournful Music, and singing doleful Songs, when they bewailed their dead Friends, or at any other time of great lamentation.

Ver. 12. And it shall come to pass, when it is seen that Moab is weary on the high places, &c.] That is, when it is evident that the Moabites are even wearied and tired out with seeking help of their Idol-gods, upon their high-places, the ordinary places where they used to serve them; to wit, partly by their running from one high place to another, and partly by their weeping and praying there, and the multitude of their Sacrifices which in each high place they offered up to their gods; but especially by the fruitlessness of all these their endeavors, in that they can procure no help from their gods by all they do: That he shall come to his Sanctuary to pray; to wit, some place reputed more holy than their ordinary high places, the Temple (as it is most probable) of their chief Idol Chemosh, (See the Note, 1 Kin. 11.7.) whither they shall fly as their last refuge, and their chief Sanctuary in times of great distress, hoping there at last to find some help and relief; But he shall not prevail, that is, even there also they shall lose their labor, and shall not prevail with their god to come to their help. And this now is added in the close of all the Judgments threatened against the Moabites, as the height of their misery; to wit, that when in their distress they should seek to their gods for succor, they should be ashamed and confounded, because all would be lost labor: the longer they wearied themselves therein, the worse things should still go with them. And indeed so this is expressed by the Prophet Jeremy, Chap. 48.13. And Moab shall be ashamed of Chemosh, &c.

Ver. 13. This is the word that the Lord hath spoken concerning Moab since that time.] That is, this which hath hitherto been foretold concerning the Moabites is the word which God hath spoken, since that time, that the Judgment which God had passed against them, was first revealed to me. That which follows, ver. 14. was after revealed. Yet I do not see, but that these words may be the entrance into the following Prophecy, wherein the precise time is set down, when this destruction now threatened should come upon the Moabites. Having largely related the burden of Moab, Chap. 15.1. that is, the Prophecy which God had revealed to him concerning the miseries that were coming upon Moab; as in reference to that, now he adds This, that is, this Prophecy that followeth in the next verse, is the word that the Lord hath spoken concerning Moab since that time; that is, since the revelation of the foregoing Prophecy.

Ver. 14. But now the Lord hath spoken, saying, &c.] As if he should have said, Since the time of the revelation of the foregoing Prophecy, God hath now further made known his Will concerning Moab; But now the Lord hath spoken, saying, Within three years, as the years of an hireling, and the glory of Moab shall be contemned, with all that great multitude; and the remnant shall be very small and feeble. That is, Three years hence, at the end of three years, the glory of Moab in the multitude of his people, wherein he now prideth himself, and whereon he relies with so much confidence, shall be brought very low, by the great destruction which their enemies shall make amongst them. And as for those words, As the years of an hireling, they are added to imply, that this Calamity should come upon them precisely at the end of three years, neither sooner, nor later; even as an hireling goeth away from his Master, just at the expiring of the time for which he was hired; sooner than that his Master will not let him go, and a day longer than that he will not stay: it being usual with such hired Servants earnestly to long for the expiring of the time of their services, for which see the Notes, Job. 7.1. and 14.5. The great question is concerning the three years, the time prefixed for the destruction here threatened. Indeed if we should understand these words, within three years, as some do, of the space of time that should be spent by the enemy in the destroying of it, there would then be no difficulty in the words, because they might be understood of any three years at any time whatsoever. But questionless the Prophet doth here determine the time, when Moab should be wasted, as is here foretold, and that purposely for the encouragement of God's people, by letting them know, how soon this ruin should come upon these their proud enemies the Moabites. And therefore too I cannot think, that this is meant, as some would have it, of Nebuchadnezzar's destroying the Moabites, three years after he had destroyed Jerusalem. The foregoing Prophecy is rather meant of the destruction of Moab by the Babylonians, at least principally of that, (see the Notes, Chap. 15.1.) And this is added as another Prophecy distinct from that, and revealed to the Prophet since that; and therefore must be meant of some destruction brought upon them by the Assyrians three years after the promulgation of this Prophecy. First therefore, Some hold that this was prophesied in the beginning of Hezekiah 's Reign, and that it was fulfilled accordingly in the fourth year of Hezekiah, when Shalmaneser went against Samaria, 2 King. 18.9. and so as he went thither, might subdue and destroy the Moabites, that he might not leave an enemy behind his back. Or else that this was foretold by the Prophet, when Shalmaneser did first besiege Samaria, and that when he had taken Samaria, (which was after he had besieged it three years, 2 Kin. 17.5.) he went against the Moabites, and brought this calamity upon them, that is here foretold: which last seems of the two the most probable; because those foregoing passages, Chap. 16.3, 4. seem to upbraid the Moabites for their former inhumane dealing with God's people, when they fled to them for shelter; which may be meant of those of the ten Tribes, that fled to them upon that invasion of their land by Shalmaneser. Again 2ly, Some hold, that the Prophet foretold the destruction here threatened about the eleventh year of Hezekiah, and it was executed upon the Moabites by Sennacherib, when three years after, to wit, in the fourteenth year of Hezekiah, he invaded the land of Judah, 2 Kin. 18.13. to wit, that as he marched with his Army out of Assyria, with a purpose to subdue Jerusalem, he fell upon the Moabites by the way, (which might be, though Rabshakeh makes no particular mention of Moab amongst the people whom his Master had vanquished, 2 Kin. 18.34.) For indeed after the siege of Jerusalem it could not be, because his Army was then so miraculously destroyed. And thirdly, Others think that this was threatened by the Prophet about the fourteenth or fifteenth year of Hezekiah, and executed upon Moab about the seventeenth or eighteenth year of Hezekiah, and that by Ezarhaddon the Son of Sennacherib, when he swept away the remainder of the Israelites that were left in their land, and so might well destroy the Moabites at the same time; for which see the Note before, Chap. 7.8.

CHAP. XVII.

VERSE 1. THe burden of Damascus, &c.] The chief City of Syria, Chap. 7.8. So that under this the ruin of the whole Land of Syria is threatened. And see the Notes also, Chap. 13.1. and 2 King. 9.25. Behold, Damascus is taken away from being a City, and it shall be a ruinous heap. As if the Prophet should have said, How impossible soever it may seem to you, yet assure yourselves the time shall come when you shall see that great Damascus, of which you are now so exceedingly afraid, to be made a very heap of stones and rubbish. When this was effected, it is hard to determine: We find that Damascus was taken and sacked, and the Inhabitants carried into Captivity by Tiglath-Pileser, in the days of Ahaz. See the Note, 2. King. 16.9. And indeed, because in this place the destruction of Israel is threatened together with the destruction of Syria, it may well be, that the intent of this Prophecy was to comfort the men of Judah against the invasion of the two Kings of Syria and Israel, whereof so much hath been spoken before, Chap. 7. But now if this was prophesied, as it is thought by most Expositors, in the days of Hezekiah, then it may be that Damascus was again taken, and totally ruined and destroyed by Shalmaneser, in that expedition of his, wherein he took Samaria, 2 King. 18.9. Or else by Sennacherib, as he went against Jerusalem, 2 King. 18.13. For we see before, Chap. 10.9. Shalmaneser, as it is commonly thought, is brought in boasting of the conquest of Damascus by him or his Father: And if the City were so ruined at that time, and the Inhabitants so slaughtered or carried away captives, that it ceased to be a City; yet certainly it was repaired and fortified again: And therefore we read of another destruction brought upon Syria and Damascus by the Babylonians, Jer. 49.23, &c. And some think this is that which is here foretold by our Prophet.

Ver. 2. The Cities of Aroer are forsaken, &c.] Some think this Aroer was a Country in Syria, near the River Arnon. But others more generally hold, that by the Cities of Aroer, here are meant the Cities in the land of Israel without Jordan, near unto the City Aroer, which was situated by the banks of the River Arnon. See Deut. 2.36. and Numb. 32.34. Only some hold that those Cities were in the possession of the Syrians when this desolation came upon them; and others say, that the Prophet here threatens the destruction of the Israelites together with the Syrians, because they should be both destroyed together: However the meaning of that which is said here, that these Citi • s of Aroer should be forsaken, is, that they should be left desolate, the Inhabitants being slain, or carried away Captives by the Assyrians, upon the invasion of Tiglath-pileser, or Shalmaneser: Whereupon it followeth, They shall be for flocks, which shall lie down, and none shall make them afraid; to wit, because the Inhabitants should be all gone, and so there should be nobody to disturb them.

Ver. 3. The fortress also shall cease from Ephraim, &c.] That is, say some, Damascus being destroyed, the Israelites of the ten Tribes (see the Note, Psal. 78.9.) shall lose that which was wont to be their fortress and refuge; they being wont in their dangers and troubles still to fly to the Syrians of Damascus for defense and succor. But I rather conceive that the Prophets intent here is to foretell, that the Israelites and Syrians should both be destroyed, that were so often joined together against Judah. The fortress also shall cease from Ephraim; that is, Samaria, and all other the strong holds in the Kingdom of the Ten Tribes, shall be ruined and destroyed: And the Kingdom from Damascus and from the remnant of Syria; that is, Damascus shall cease to be a Royal City, the seat of the Kings of Syria, nor shall the Syrians that are left after the ruin of Damascus be a Kingdom any longer, or have a King to reign over them, their King Rezin being slain, see 2 King. 16.9. but shall become a Province belonging to Assyria. And observable the difference is which the Prophet makes between the destruction of Damascus and Ephraim, (to wit, in this, that because the Israelites of the ten Tribes continued a Kingdom, even after Tiglathpileser had made great havoc amongst them, which Damascus did not; (see the Note, 2 King. 16.9.) Therefore he doth not say, That the Kingdom should cease from Ephraim, as he doth of Damascus; but only that Ephraim's Fortresses should be beaten down and destroyed. And then it follows, They shall be as the glory of the children of Israel; that is, the Syrians shall be in the same glorious condi • ion with the children of Israel; which is spoken Ironically, and the meaning is, that the Syrians should be stripped of all wherein they had formerly gloried, their multitude, strength and riches, even as the Israelites were. The glory of the Israelites came at last to this, that they were utterly ruined, and carried away captives; and so shall it be with Damascus.

Ver. 4. And in that day it shall come to pass, that the glory of Jacob shall be made thin, &c.] This is added by way of explaining that which the Prophet had said in the foregoing verse, that the Syrians should be as the glory of the children of Israel; to wit, that as the glory of the Israelites should be exceedingly impaired, so should it be with the Syrians too, and that much about the same time. See the Note also Chap. 16.14. And the fatness of his flesh shall wax lean. See the Note, Chap. 10.16. Deut. 32.15. Job 15.27. and Psal. 22.29.

Ver. 5. And it shall be as when the harvest-man gathereth the corn, and reapeth the ears with his arm, &c.] That is, When the Judgment before threatened shall be executed on the Israelites, it shall be that as the harvest-man doth easily cut down the corn, though it grow never so thick, and binds and carries it away by whole arm-fulls, so shall the Assyrians with ease, partly mow down with the Sword, and partly carry away into Captivity, even the whole body of Israel in a manner, though there be never so great multitudes of them; so that the Land of Israel shall be left as a corn-field that is newly reaped, a very few, a little gleaning of them being only left; and this was done, partly by Tiglath-pileser, 2 Kin. 15.29. but more fully by Shalmaneser, 2 Kin. 17.6. And it shall be as he that gathereth ears in the valley of Rephaim; that is, afterwards those few that are left shall also be carried away, even as the scattered ears that are left in a corn-field are with all diligence gathered up and carried away by poor people: And this was done by Ezarhaddon, Ezra 4.2. As for the valley of Rephaim, a valley on the North-side of Jerusalem, rendered the valley of Giants, Josh. 15.8. is expressed by name only because it was famously known for its great fruitfulness.

Ver. 6. Yet gleaning grapes shall be left in it, &c.] That is, Though the Assyrians shall thus again and again carry away the Israelites captive out of their Land, as is before-said, yet shall they not make such a clear riddance of them, but that there shall be a gleaning there, some few that shall be still left in the Land. See the Note, Chap. 6.13. As the shaking of an Olive-tree, two or three berries in the top of the uppermost bough, four or five in the outmost fruitful branches thereof, saith the Lord God of Israel; which last words are added, not only to assure them, that what the Prophet had now foretold should certainly come to pass; but also to imply, that because God's Covenant was with Israel as well as with Judah, that he would forever be their God, therefore even of them also there should be a remnant left.

Ver. 7. At that day shall a man look to his Maker, &c.] That is, In that day of their calamity, several of the Israelites owning and repenting of their former Idolatry, shall return to the true God, the Lord their Creator, who had separated them to be a holy people to himself: See the Note, Deut. 32.6. And shall seek to him for help, resting upon him, as their only sure refuge: which is repeated again in other words, And his eyes shall have respect to the holy One of Israel, see the Note, Chap. 1.4, And this was accomplished, partly in the days of Hezekiah, when divers of Asher, and Manasseh, and Zebulun, being invited thereto by Hezekiah, came to Jerusalem to keep the Passover, and helped to destroy all the Altars, and Groves, and Images that were left, not only in Judah and Benjamin, but also in Ephraim and Manasseh, 2 Chron. 30.11, 14. and 31.1. and partly afterward in the days of Josiah, 2 Chron. 34.33.

Ver. 8. And he shall not look to the Altars, the work of his hands, &c.] That is, which he made of his own hand without any warrant or command from God, and that for the worship of his Idol-gods; and therefore is that which follows added, Neither shall respect that which his fingers have made, either the groves or the Images, See the Note, Chap. 2.8. For the groves here joined with their Images, See the Notes, Gen. 21.33. Deut. 16.21. and 2 King. 23.6. The word in the Original, which is translated in our Bibles, Images, may be rendered as it is in the Margin, Sun-images; whereby it is like are meant, either images that stood abroad open in the air, where the Sun might shine upon them; or rather such images, wherein they worshipped the Sun, and which haply were made round, to represent the Orb of the Sun.

Ver. 9. In that day, &c▪] That is, In that day of Israel's great calamity, mentioned before ver. 4, and 5, (for the three verses immediately fore-going are by our Translators included in a Parenthesis) shall his strong Cities be as a forsaken bough; that is, as the small twigs and branches growing out of a tree, which the Husbandman passeth by and leaves, when he lops the tree, not vouchsafing to cut them off: And an uppermost branch; that is, a bough left standing on the top of a tree, when all the rest are lopped away, and so the tree is left naked and bare. The meaning is, that Israel's strong Cities, wherein they had so greatly trusted, should be left in a poor despised condition, ruined and forsaken of the greatest part of their inhabitants, standing alone and desolate, all the smaller Towns and Villages round about them being utterly wasted and destroyed. I know that some Expositors by a forsaken bough do understand a bough stripped of all her beauty▪ fruit and leaves, and so accordingly hold that hereby is signified, that their strong Cities should be lest ruined, stripped of all their Riches, Glory and Inhabitants, all being fled, slain, or carried into Captivity. But the former Exposition is far the best: And suitably hereunto I understand the following words, which they left because of the children of Israel, that is, which strong Cities, thus ruined, the Assyrians left for the little remnant of the Israelites to dwell in, that were not destroyed; God in his Providence so disposing it, that there should be some poor refuge left for the small remnant of his people, which he determined should escape, and not be cut off. This indeed is also, I know, otherwise expounded by divers Learned men, namely thus, which they left because of the children of Israel; that is, which strong Cities the Canaanites did formerly leave and forsake for fear of the Children of Israel, or being dispossessed thereof by the Children of Israel; who would have the meaning of the place to be this, That the strong Cities of Israel should be left as a forsaken bough, in that they should be no more able to defend the Israelites against the Assyrians, than in former times they were able to defend the Canaanites against the Israelites; but as the Canaanites did forsake those Cities, though fenced with strong and high walls, for fear of the Israelites, so now the Israelites should forsake them for fear of the Assyrians. As for the last words, And there shall be desolation; either it is meant of the Cities before-mentioned, that even in those that were left, there should be great desolation; or else of the Country in general, that not only in the Cities, but even in the whole Land there should be extreme desolation.

Ver. 10. Because thou hast forgotten the God of thy salvation, &c. That is, Because thou hast slighted and despised the God that hath so often saved and delivered thee from thine enemies, and so would still have done, hadst thou not forsaken him, and gone after strange gods, and hast not been mindful of the rock of thy strength, See the Note, Deut. 32.4. a surer refuge than their strongest Cities could have been: Therefore shalt thou plant pleasant plants, that is, with much care and pains thou shalt husband thy grounds, planting it with the choicest plants thou canst get; And shalt set it with strange slips, that is, slips brought from far out of foreign Countries, which thou shalt tend and nurse with greatest care, as esteeming them highly for the rarity and the excellency of them. But all this shalt thou do in vain, as is expressed in the following verse.

Ver. 11. In the day thou shalt make thy plant to grow, and in the morning shalt thou make thy seed to flourish, &c.] That is, Day by day, yea early every morning, thou shalt use all possible means to cause thy plants, and the seeds thou hast sown, to grow up; and accordingly they shall successfully spring up and flourish, and give thee great hope of a plentiful crop: But the harvest shall be a heap in the day of grief and desperate sorrow; that is, in the day when your Country shall be destroyed by the Assyrians, they shall spoil and carry away all your increase, and so your great hopes shall come to nothing. That which this expression of their harvest being made a heap, seems to aim at, is, either that it should be laid in heaps for the enemy to divide and share amongst them; or else, that it should be suddenly consumed, even as a little heap of corn would be, if a mighty Army of hungry Soldiers should come to live upon it. Indeed this clause may be read, as it is in the Margin, But the harvest shall be removed in the day of inheritance, and there shall be deadly sorrow; that is, In the day when thou shouldest come to inherit, and possess that which thou hast long hoped and waited for, all shall be snatched up and carried away by the Assyrians; and so, though in the time of thy planting and sowing, all went forward joyfully, yet when harvest comes thou shalt reap nothing of thy labors, but extreme grief and sorrows. See Deut. 28.33. This I conceive is the meaning of this place. Only we must consider, that under this particular of the enemies robbing and spoiling the fruit of their ground, their plundering and carrying away all the wealth, which with much labor they had gathered together, is also comprehended.

Ver. 12. Woe to the multitude of many people, &c.] Some understand this of the multitude of the Israelites and Syrians, that under the command of Pekah and Rezin invaded the Land of Judah in the days of Ahaz, Chap. 7.1. And others again understand it of the Assyrians, and others with them that invaded the Israelites of the ten Tribes. For, say they, having in the foregoing part of this Chapter spoken of the destruction of the Syrians and Israelites by the Assyrians, (see the Note above, ver. 1.) here he foretells, how even these Assyrians should likewise afterward be destroyed: And that this woe is denounced by the Prophet against them, even out of pity to Israel, upon whom these Assyrians should exercise so great cruelty. But now because of that which followeth, ver. 13, 14. in the description of the destruction of these Assyrians, the most Expositors understand this of that numerous Army, made up of many several Nations, that brake into the Land of Judah under Sennacherib; and this is added to comfort them against that havoch that should be made by the Assyrians amongst the Ten Tribes. For lest they should think, when they have vanquished the Syrians and Israelites (as is before related) what if they should break into our Country too? To this the Prophet answers, that though indeed they should so do, yet God would then destroy them. Woe to the multitude of many people, which make a noise like the noise of the Seas; and to the rushing of Nations, that make a rushing like the rushing of mighty (or, many) waters; where the breaking in of the Assyrians with a mighty and confused no s • into the Land of Judah, is compared to the breaking in of the Seas, or an overflowing Deluge of many waters; to imply, with what violence, and on a sudden, their numerous Army should over-run their whole Country, so that nobody should be able to escape them, or stand before them. See the Notes▪ Chap. 5.30. and 8.7. and 13.4. and Psal. 93.3.

Ver. 13. The Nations shall rush like the rushing of many waters, &c.] See the foregoing Note. But God shall rebuke them. In great fury and indignation God shall destroy them. See the Notes Psal. 6.1. and 2.5. and 119.21. Even as he rebukes the raging of the roaring Seas, so shall he still their fury, see the Note, Psal. 65.7. And this was done in the destruction of Sennacherib 's Army. See the Note, 2 Kin. 19.35. And they shall flee far off; to wit, Sennacherib, and some few with him, that escaped and fled back into their own Country; and shall be chased as the chaff of the mountains before the wind, which is far more easily and suddenly blown away, than the chaff or dust that is in the Valleys, because there the wind hath most power. And See also the Note, Job 21.18. and Psal. 35.5. And like a rolling thing before the whirlwind. That is, like a round wisp of stubble, or some other light thing, first gathered together in a bundle, and then carried away with a Whirlwind. But now by some this last clause is rendered, and like thistle-down before the whirlwind, which is a thing indeed that must needs be easily driven away and scattered.

Ver. 14. And behold, at evening-tide trouble, and before the morning he is not, &c.] This may be understood of the Assyrians, that in the night (which is sometimes called, the Evening, see the Notes Gen. 1.5.) were terribly affrighted, and put into a confused tumult, by the sudden and unexpected slaughter which an Angel made amongst them, and before morning were all slain or fled. See the Notes, 2 Kin. 19.35, 36. And perhaps too the evening-tide is mentioned, because then the Angel began to slay them. But I conceive it is rather spoken of the Inhabitants of Jerusalem; to wit, that they should be over night in great terror and trouble, because of Sennacherib 's mighty Army that had besieged the City, and because of some late blasphemies and menaces of Rabshakeh, and yet before morning he and all his numerous Army are all dead or gone away, there's not an enemy to be seen. The Prophet seems to imply, that the fury of the Assyrians, of which he had spoken in the foregoing verse, should be but like a Tempest, that ariseth in the Evening, and is gone in the Morning; as they should on a sudden invade the Land of Judea, so on a sudden they should be destroyed. This is the portion of them that spoil us, and the lot of them that rob us.] That is, The like to this shall befall all that make a prey of God's people, and that by the decree and appointment of God, according to that of the Apostle, 1 Pet. 2.8. Whereunto also they were appointed. See also the Note, Job 20.19.

CHAP. XVIII.

VERSE 1. WO to the Land shadowing with wings, which is beyond the Rivers of Ethiopia.] This Chapter is throughout very obscure: and the difficulty of it is chiefly from hence, that it is very questionable, what Nation it is against whom the woe here mentioned is denounced. Several reasons are given by Expositors, why the land here threatened is called a land shadowing with wings; As 1. Because it was shadowed with huge high Mountains, that were spread out like wings in the utmost coasts of the Country. Or 2. Because it abounded with swarms of flies, and bees, and locusts, and huge flights of fowl, that out of colder Countries flew thither in great flocks, by reason whereof the air was often darkened. Or 3. Because they used to cover over the lands, whither they went, with their huge Armies, winged with troops of horsemen, (see the Note, Chap. 8.8.) like so many thick clouds of Locusts; of which indeed we have a notable instance, 2 Chron. 14.9. where there is mention of an Army of Ethiopians that came against Asa, the like whereof for number we read not of, either in the Scripture, or (I think) in any other History. Or, 4. Because the Inhabitants of this Land were wont to extend their power for the protecting and shadowing of their neighbouring Nations, or at least to promise that they would with their Auxiliary-forces shelter them from their enemies; and so caused them, the people of God especially, to trust much in the shadow of their protection. And indeed it is usual in the Scripture to speak of any defense or protection under this Figurative expression, of a shadow or covering, and shadowing with wings. See the Note, Numb. 14.9. Judge. 9.15. Psal. 91.1, 4. and Ruth 2.12. Or, 5. Because it was a Land that abounded with Ships, that shadowed the Sea where they lay, and when they were carried before the Wind or the Seas, seemed like so many flying Birds, both in regard of the swiftness of their motion, and because their Sails were thereon like wings, according to that of the Poet,— Velorum pandimus alas. But then the great Question is, What that Country was, that is here called the Land shadowing with wings? Very many Expositors hold that it is Egypt, that is so called. And true it is, that most of the reasons before given, why it is called, The Land shadowing with wings, do very well suit with Egypt, especially the two last, which seem the most probable. For Egypt abounded with ships, and traded much in merchandising, and the Jews trusted much in the aid of the Egyptians, being still ready to fly to them for shelter, and to send to them for succor, when they were in danger to be invaded by any other Nation. But yet, 1. Because in the following Chapter Egypt is threatened by itself. And 2. because in the very next words it is said, which is beyond the rivers of Ethiopia; whereas Egypt lay nearer to the land of Canaan than Ethiopia did; it is rather thought that Egypt is not the land shadowing with wings, against which the woe is here denounced; but rather the land of Ethiopia, or at least that part of it which lay Southward of Judea, near to the Red-Sea, together with those other neighbouring Nations that are usually mentioned together with the Ethiopians, as we may see Jer. 46.9. and Ezek. 30.5. Which seems most probable, 1. Because Ethiopia was a rich Country, very populous, (and therefore their Armies were usually exceeding numerous, as is before-noted) full of Havens, Ships▪ and merchandizing, that often joined with Egypt in aiding the Jews against their enemies, that were in danger to swallow up them, together with the Jews; and a land that might well, for all the other reasons before-given, be termed a land shadowing with wings. And 2. Because having here denounced destruction against this land shadowing with wings, and against Egypt in the following Chapter, then in the 20th Chap. he seems to join them both together, and there the Egyptians and Ethiopians are expressly named, ver. 4. So shall the King of Assyria lead away the Egyptians prisoners, and the Ethiopians captives. That indeed which makes this most questionable is, that concerning this land shadowing with wings, those words are added, which is beyond the rivers of Ethiopia. But considering that all Expositors in a manner agree, that by the rivers of Ethiopia, the streams of Nile are here principally meant, so called, because from and thorough the land of Ethiopia, they run down into Egypt (though other rivers that run into Nile may be also included.) I see not but that the reason of adding this clause, which is beyond the rivers of Ethiopia, may be to show, that the judgment here denounced should fall even upon the utmost parts of Ethiopia, that were beyond the springs of Nile. So that I conclude, that according to our Translation, wherein the woe is clearly denounced against the land shadowing with wings, Ethiopia must needs be meant: And that this woe is here denounced against the Ethiopians, either because the Ethiopians had been often-times great enemies to the Jews, as we may see 2 Chron. 12.3. and 14.9. Or else rather to discover to the Jews their folly in resting upon the Ethiopians for help, that should not be able to secure themselves. The very drift of this Phrase, Woe to the land shadowing with wings, being to imply, (according to the Reasons before given for it) that notwithstanding her high shadowing Mountains, or the multitude of shipping, or her huge Armies, or her forwardness to be a shadow of defense to others, even she herself should be miserably destroyed by the Assyrians. And many hold, that this was done by the Assyrians, when Tirhakah the King of Ethiopia went out to fight against them, 2 King. 19.9.

Ver. 2. That sendeth Ambassadors by Sea, &c.] According to our Translation this is clearly spoken of the Land described in the foregoing Verse, that is, the people inhabiting that Land, to wit the Ethiopian, that sendeth Ambassadors by Sea, that is, by the River Nile, say some (it being usual with the Hebrews to call all great waters Seas) or by the Red-Sea, which had Egypt and Ethiopia on the one side, and Arabia on the other, and was therefore also called, The Gulf of Arabia; even in vessels of bulrushes upon the waters, that is, in boats, barks or ships made of bulrushes, but overlaid with pitch, both within and without, to keep out the water; for indeed we find in many ancient Writers, that such kind of Vessels were much used in those times, both in Egypt and Ethiopia; not only because by reason of their lightness they sailed the more swiftly; but also because they did not sink so deep into the water, as our Vessels made of Timber usually do, but did rather float and glide on the top or surface of the water (with respect whereto some think this expression is used of Vessels of Bulrushes upon the waters ) and so were in the less danger of being split or broken upon the rocks and shelves, of which there were many in the River Nile: Yea, and because where there were great Cataracts, or steep downfals of water, they could hale them ashore, and carry them on their shoulders over land, and then put them into the river again beyond those downfals. But whither were these Ambassadors sent by the Ethiopians? I answer, That is set forth in the following words, wherein the Ethiopians are brought in, Saying, Go ye swift messengers to a Nation scattered and peeled, &c. For the understanding whereof we must know, That 1. some understand this of the Ambassadors or Heralds sent by the Ethiopians to denounce war against the Assyrian, (which they conceive was done when Tirhakah King of Ethiopia went out against them, 2 Kin. 19.9.) and that they are called swift messengers, with respect to the lightness or swiftness of the vessels wherein they were sent. And accordingly, as with respect to the Assyrians, they understand the description that is here given us of the Nation to whom they were sent, to a Nation scattered and peeled; they are said to be scattered, because their Forces were dispersed abroad, some in Judea, and some in other Countries; and peeled, because the people were by this means left bare of their Soldiery: Or, because they had been peeled and made bald by long continuing Wars, see Ezek. 29.18. (and if we read this, as it is in the Margin, outspread and polished, the meaning must needs be, that they were a Nation that had large Territories, and were glorious for all outward bravery) to a people terrible from their beginning hitherto; that is, that have been from their first original unto this time a terror to other Nations, by reason of their fierceness and cruelty, and the many Countries that had been subdued by them: A Nation meted out and trodden down, that is, that shall shortly be meted out and destroyed. See the Notes, 2 Sam. 8.2. and 2 King. 21.13. or as it is in the Margin, A Nation that meteth out and treadeth down, that is, that meteth out other Nations to destroy them, or that trampleth and treadeth them down at their pleasure: Or, that seeketh to bring all the Nations round about into subjection to them, to impose what yoke, what Laws and conditions they please upon them, or else they tread them underfoot: whose land the rivers have spoiled; or, as it is in the Margin, whose Land the Rivers despise, that is, whose land the Ethiopians despise, as being so compassed about with great Rivers, that they have no cause at all to be afraid of the Assyrians. Thus, I say, several Expositors understand this passage of the Ethiopians sending out their Messengers to denounce War against the Assyrians, whom they describe in this manner, A Nation scattered and peeled, &c. Purposely to imply, that their expedition against them would be easy and just; because against a Nation scattered and peeled▪ and from whom the situation of their own Country, being environed with great Rivers, would surely defend them; and just, because against a Tyrannous People, that were fit to be opposed and curbed. And the drift of all this (say they) is, to discover the folly of the Ethiopians confidence, who in the trust of their own strength, and the strength of the Egyptians, their associates, did thus slight the Assyrians, by whom not long after they should be utterly ruined. Again, 2ly. Others understand this of Ambassadors sent by the Ethiopians to the Jews, with promises of aid and supplies from themselves and from the Egyptians for their defense against the Assyrians, Go ye swift Messengers, say they, to a Nation scattered and peeled, that is, to the poor Jews, a Nation miserably afflicted, and exceedingly exhausted by divers devastations that have been made in their Country; To a people terrible from their beginning hitherto, that is, to a people, that from their first being a people, or their first being God's peculiar people, unto that present time, had been ever and anon in such a sad and dreadful condition, by reason of the Judgments executed upon them for their sins, that they were an astonishment to other Nations, Deut. 28.37. it was enough to terrify and affright men to behold into what a dismal plight they were brought: Or rather, to a people that from their first beginning unto that time had been terrible to other Nations, in regard of the great and wonderful works God had wrought for them in all ages, and the strange Judgments he had executed upon their Enemies. A Nation meted out and trodden down; that is, that hath been often by their Enemies subdued and destroyed, or that is now by the Assyrians designed to be utterly wasted and destroyed: Whose land the rivers have spoiled; that is, the Nations breaking in upon them like an overflowing Torrent, that carrieth all before it: See the Note, Chap. 8.7. And now they that thus understand this place of the Ethiopians sending Ambassadors to the Jews, with a promise that they would come in to their aid against the Assyrian, do accordingly conceive, that by inserting this, the Prophet's drift is covertly to tax the folly of the Jews, in resting so much upon these vaunting promises of the Ethiopians, that were themselves to be destroyed by the Assyrians, as well as they. But 3ly. Others hold, that the Messengers here mentioned, are supposed to be sent by the Ethiopians to the Egyptians, or by the Eastern Ethiopians that dwelt in Arabia, a part of Asia, (where the Seat of that great Kingdom was) to the Western Ethiopians, that inhabited a part of Africa, on the South of Egypt, and were divided from the Eastern Ethiopians by the Red-sea, or the Gulf of Arabia; and that these Messengers were sent, either to stir them up (which some think) to invade and vex the Jews: or else rather to inform them of the great preparations made by the Assyrians against those parts, and to persuade them to levy Forces, that they might aid the Jews against the Assyrians, and so withal secure their own Countries against such a potent prevailing Enemy, that having subdued Judea, would be likely enough presently to over-run their Countries too. And accordingly they understand the description here given us by the Prophet, of the Nation to whom they were sent, Go ye swift Messengers to a Nation scattered and peeled; that is, to the Egyptians, or rather to the Ethiopians, who are called a scattered Nation, or (as it is the Margin) outspread, because of their large Territories, or the great extent of Land, that was overspread by them; and peeled, or polished, because they were a beardless, smooth-skin'd people; or because they were to be peeled and plundered of all they had by the Assyrians; or, scattered and peeled, because they were an abject, base Nation, commonly sold up and down for Slaves, as indeed the Moors use to be: To a people terrible from their beginning hitherto, that is, that from the first had been a grim, fierce and savage people, and so still were: A Nation meted out and trodden down, or, that meteth out and treadeth down▪ that is, a Nation that is designed of God to be destroyed, or that useth to subdue and level all before them, where they came: Whose land the rivers have spoiled, to wit, the great Rivers of Ethiopia, by their mighty Inundations; or rather, whose land the rivers despise, that is, the Assyrians, who making account to break in upon Ethiopia, like some mighty overflowing rivers, as they have been wont to do upon other Countries, as is before noted; do despise and slight the strength of the Land, not doubting but that they shall easily over-run and subdue it. And indeed this last Exposition of this verse, I judge the most probable, to wit, that the Ethiopians are the Nation here described, they being the people against whom the Prophet here denounceth a Woe; and that either by way of comforting the Jews, by foretelling the utter destruction of these their enemies; or rather by way of hinting the folly of the Jews, in relying with so much confidence upon the Egyptians and Ethiopians, that were shortly to be destroyed by the Assyrians, as well as themselves.

Ver. 3. All ye inhabitants of the world, and dwellers on the earth, see ye when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye.] Very many learned Expositors do understand this of God's overthrowing the Assyrians. The Prophet, say they, having in the foregoing verses foretold the woeful destruction that should come upon the Ethiopians, thereby covertly taxing the folly of his people in relying upon them, and their Associates, for help, that should not be able to defend themselves from the Assyrians; here he adds, for the comfort of his people, that though they should be disappointed of the help which they vainly expected from Ethiopia and Egypt, yet the Lord should so wonderfully deliver them, and destroy their Enemies, the Assyrians, that all the Nations far and near should see and acknowledge, that it was God that had fought against them in the defense of his people, whom they sought to destroy. But I rather conceive with others, that the Prophet doth here still proceed, in setting forth the woeful destruction that should come upon Ethiopia and her Associates, and that by calling upon all the inhabitants of the world, and dwellers on the earth, to see when he lifteth up an ensign upon the mountains, and to hear when he bloweth a trumpet; he implies, Either 1. That several of all Nations, far and near, should come in to serve in the War, which was made by the Assyrians or Chaldeans against Ethiopia, as readily, as if the Lord had by the sound of Trumpets, or the lifting up of an Ensign upon the mountains, summoned them to come in; See the Notes, chap. 5.26. and 13.2. Or 2. That all the Nations round about should see the Assyrians or Chaldeans returning triumphantly and in great jollity, with Colours flying and sound of Trumpets, from the conquest of Ethiopia; which tends to assure God's people of the certainty of this, which in regard of the strength of Ethiopia, might seem to them impossible. Or, 3. That the judgment of God upon the Ethiopians should be so strange and wonderful, that all the world in a manner should ring of it; yea, and all Nations should take notice of it, and be as fully satisfied, that it was God that had brought this ruin upon them, as if they had seen the Lord lifting up an Ensign on the Mountains, and blowing a Trumpet, by way of gathering his Armies, and leading them on against that people.

Ver. 4. For so the Lord said unto me, I will take my rest, &c.] That is, I will sit quietly in my house, and not interpose myself to hinder or cross the proceedings of my people's enemies. The Lord speaks here of himself after the manner of man, I will take my rest, and I will consider in my dwelling-place, that is, in my Temple, the place which I have chosen for my settled habitation▪ Psal. 132.13, 14. Or rather in Heaven, my set dwelling, as it is here called in the Hebrew, I will sit quietly, and only from thence behold and consider what is done upon earth. Divers of our best Expositors hold, that the drift of this verse is merely to assure the Jews, That in the midst of the confusions that should be amongst them, and the Heathen Nations round about them, God would take care to bless, and cheer up and prosper them. The Prophet, say they, having threatened destruction to the Ethiopians and their Associates in the foregoing verses, (to which he returns again in the verse after this) in this verse he interposeth a promise concerning the care that he would take of his people, in the midst of these confusions. I will take my rest, and I will consider in my dwelling place; As if he had said, I will indeed for a time sit still and take my rest in my dwelling-place, as if I minded not what the Enemy intended and did against my people; I will suffer the Assyrian to go on in subduing many Nations, and to invade and waste Judea, yea to go up to the besieging of Jerusalem; and when the Ethiopians and their Associates shall raise up Forces to withstand the Assyrians and to aid Judea, I will suffer the Assyrians to vanquish and destroy these Auxiliary Forces, that were coming in to the aid of my people, and will only look on as a Spectator of that bloody Tragedy: But in the mean season I will in my dwelling-place consider of what I see done; when the Assyrians after this conquest of the Ethiopians come flying upon the Jews, I will take notice of their doings and their rage, (as it is said, 2 Kin. 19.27. I know thy abode, and thy going out, and thy coming in, and thy rage against me ) and I will consider of the danger of my people and my dwelling-place in Jerusalem, and what is fit to be done, that so though I do not presently exert my power in driving away the Assyrians, yet I may seasonably secure my people and my dwelling-place, and not suffer myself to be dispossessed thereof by the Assyrian. And then to show what should be the effect of his provident care over his people • , even when he seemed to sit still and nor to mind them, he adds those last words, I will consider in my dwelling-place like a clear heat upon herbs, (or, after-rain) and like a Cloud of dew in the heat of harvest; That is, as the heat of the Sun shining upon herbs in a clear day, or after rain doth refresh the herbs, and cause them to spring up and flourish very sweetly; and as a shadowy cloud, that doth not pour down hurtful showers of rain, but only distil a cooling dew, doth comfortably allay the extremity of Harvest-heat, and so doth refresh not the Husbandman only, but the Corn also, and make it the more flowery; so the Lord's provident care over his people will at last manifest itself by shining comfortably on them, when arising from his rest, he shall destroy the Assyrians, and so by a timely deliverance shall revive and refresh them, after all their fears and dangers by reason of the heat of their Enemies Invasion. And some think too, that there may be an Allusion in the words, to that Pillar of a Cloud and Fire, that went before the Israelites in the Wilderness; for which see the Note, Chap. 4.5. Thus, I say, divers learned Expositors understand this verse, as inserted merely for the comfort of the Jews, by setting forth the care that God would take of them, even whilst he seemed not to mind them; but to suffer the enemy to go on as they pleased. And therefore also some do read the foregoing words, as it is in the Margin; not, I will consider in my dwelling-place; but, I will regard my set dwelling; that is, I will however take care for Zion. But because the Prophet seems clearly to intend the same thing in this and the two following verses, I conceive it is better understood by others; Either 1. Of the Ethiopians and their Confederates, that whilst they mustered great Forces, and went out with great Pride and Confidence against the Assyrians, God would sit still, and seem to shine favourably from his dwelling-place upon them, Like a clear heat upon herbs, and like a cloud of dew in the heat of harvest, till thereby they became ripe for that destruction, when the Assyrians overthrew them, and made such a dreadful slaughter amongst them. Or else, 2. Of the Assyrians, that when they invaded the Land of Israel, God would not presently oppose them, but would rather be unto them like a clear heat upon herbs, and like a cloud of dew in the heat of harvest, which are the ordinary means whereby the Corn and other Fruits of the earth are cherished, and that cause them to prosper and flourish, and hasten the ripening of them: And so the meaning is, That God would suffer them to go on prosperously and successfully (as they did in their vanquishing the Ethiopians, that were coming in to the aid of Judea ) and with a great deal of triumphant joy to proceed in their intended design for the subduing of Jerusalem; and yet after all this would suddenly cut them off. I know that divers Expositors do understand this last clause, I will consider in my dwelling place like a clear heat upon herbs, and like a cloud of dew in the heat of harvest, of God's destroying the Ethiopians, or Assyrians; to wit, that God would be unto them as a torrid heat, that scorcheth and parcheth herbs; or as those Dews, that in Harvest-time do rot and blast the corn. But I see no probable ground for this Exposition. The drift of the words is rather to show, that even when God seems to sit still in his dwelling-place, as if he minded not the Government of the world, nor what became of his people; yea whilst he seems to shine favourably upon his and his people's enemies, yet even then by the secret working of his Providence, he makes way to their ruin, and doth only ripen them for destruction.

Ver. 5. For afore the harvest, &c.] Under Harvest the Vintage is here also comprehended, as before, Chap. 17.11. because they usually are together: when the bud is perfect, that is, when the bud, that first appears, is become a perfect, but a green grape; and the sour grape is ripening in the flower, that is, when the grapes, that are grown out of the flower, and are yet sour, begin to ripen; to wit, when the Harvest or Vintage is nigh at hand; He shall cut off the sprigs with pruning hooks, and take away and cut down the branches; that is, he shall cut down both the smaller twigs, and the greater boughs or branches, together with the green grapes growing thereon. Now some understand this of the Assyrian, to wit, that when he had vanquished the Ethiopians, and thereupon should begin to think, that his design for the taking of Jerusalem did ripen apace, as making full account that it was in a manner his own, and that he should reap a rich harvest of all his labors, on a sudden the Lord should mow down his mighty Army, both Captains and common Soldiers, 2 Kin. 19.35. and so all his endeavors should be frustrate before they came to maturity. But rather this is spoken of the Ethiopians, whose destruction is set forth all along in this Chapter, and that as an effect of that which the Prophet had said in the foregoing verse, concerning the Lord's taking his rest in his dwelling-place, and suffering the Ethiopians to prosper, yea his seeming to shine favourably upon them; namely, that when they had raised a great Army to beat off the Assyrians, and were gone forth with great assurance of breaking them in pieces, before they had effected what they intended, they should be cut down and destroyed by the Assyrians, great and small, fathers and children, even as when the sprigs and greater branches of a Vine are lopped in the prime of her pride, when she was full of grapes, but green and not fit to be eaten. The same thing therefore that was said in the foregoing verse, is here asserted again under other Figurative expressions, to wit, That God doth not always cut off his enemies presently, but suffers them to flourish for a time; yet afterward when their hopes are greatest of bringing their Designs to perfection, he suddenly heweth down both them and their Posterity. But indeed some understand this here of the destruction that was brought upon the Ethiopians by the Babylonians.

Ver. 6. They shall be left together unto the fowls of the mountains, and to the beasts of the earth, &c.] That is, Those Vine-sprigs and branches mentioned in the foregoing verse, with the branches of unripe grapes thereon, being cut down and cast away, shall be left lying on heaps together, for the fowls that usually breed and abide on the Mountains, to feed on, and for the beasts of the field to browse on: And the fowls shall summer upon them, and all the beasts of the earth shall winter upon them, that is, both the fowls and beasts shall abide on them, as finding harbor and food there, all the year long, both Summer and Winter. Now this some understand of the wealth of the land, or the people therein still abiding, being left as a prey to their Conquerors and new Lord's, or to Thieves and Robbers, as it usually falls out in Countries that have been lately subdued and wasted by the invasion of enemies. But according to the Exposition of the foregoing verse, it is better understood of the dead carcases of the Assyrians, say some, slain by the Angel, 2 King. 19.35. but rather of the Ethiopians slain by the Assyrians, (and indeed some extend it to both together ) to wit, that they should be meat for Eagles, and Vulturs, and such like fowls of prey, here called Fowls of the mountains, and for the beasts of the earth, and that for a whole year together, by reason of the multitudes of those that shall be slain, and that there shall be none left to bury them, which is implied in those last words, And the fowls shall summer upon them, and all the beasts of the earth shall winter upon them.

Ver. 7. In that time shall the present be brought unto the Lord of hosts, of a people scattered and peeled, &c.] According to the Exposition before given of the second verse, to which the Prophet doth here clearly allude, we must certainly understand this also: 1. They that hold, that it is the Assyrians, that are there called, A Nation scattered and peeled, &c. do accordingly understand these words thus, That at that time when the Assyrians should be destroyed by the Angel of the Lord, (as they conceived is foretold in the foregoing verses) from the spoil of that their ruined Army, who should then indeed be a people scattered and peeled, the Jews should bring Presents to the Lord at Zion. See the Note, Psal. 76.11. Again, 2. They that say, that by a Nation scattered and peeled, &c. is meant the Jews, do likewise understand this place of them, to wit, thus; Either, 1. That they that were looked upon with pity and contempt, as a people scattered and peeled, when they should see, that though the Ethiopians were destroyed by the Assyrians, on whose help they had vainly relied, yet the Lord had miraculously delivered them from their proud enemies, should thereupon go with a Present of Praise and Thanksgiving, Sacrifices, and other Gifts and Offerings, unto the dwelling-place of God in Zion. Or else, 2. That after that time, when the Lord had destroyed the Ethiopians and Assyrians, a remnant of God's people, then indeed a scattered and peeled people, should by Cyrus be sent home out of Babylon with many rich Gifts, and so should be brought as a Present to the Lord at Mount Zion. But 3. Because the whole Argument of this Chapter is concerning the Ethiopians, therefore it seems more probable, that as before, verse 2. so here also they are The people scattered and peeled, &c. of whom the Prophet here speaks, foretelling, that after all these ruins and calamities from this people, or of this people, there should be a present brought unto the Lord of Hosts at Zion; The meaning whereof is, either that many of the Ethiopians should by the Jews, that lived amongst them, be brought to embrace their Faith and Religion, (even before the coming of Christ into the world) and so should bring Gifts to the Temple at Jerusalem, and worship the true God there, as the Ethiopian Eunuch did, Act. 8.27. Or else, that in the days of the Gospel they should embrace the Christian Faith, and so should be brought in as a present to God, joining themselves to the Church of Christ, whereof Zion was a Type; the first fruits whereof we find accomplished in the conversion of that noble Ethiopian before-mentioned. And thus this Prophecy seems to be the same with that, Zeph. 3.10. From beyond the rivers of Ethiopia, my Suppliants, even the daughter of my dispersed shall bring mine offering. See also the Notes, Psal. 68.31. and 72.10.

CHAP. XIX.

VERSE 1. THE burden of Egypt, &c.] See the Notes, Chap. 13.1. and 2 King. 2.25. Because the Egyptians joined with the Ethiopians against the Assyrian, by way of aiding the Jews, therefore the Prophet, having in the foregoing Chapter foretold the ruin of the Ethiopians, here he also prophecieth against the Egyptians their Associates; and that still to show the Jews their folly, in relying so much upon these Nations. Behold, (he speaketh as of a thing that was presently to come to pass; and he speaks of God, as of a King that with his Troops of Horse breaks in upon an enemies Country) the Lord rideth upon a swift cloud, and shall come into Egypt. As for this expression of his riding upon a swift cloud, (for which see also the Notes, 2 Sam. 22.11, 12. Psal. 68.3. and 104.3.) It is to imply, that he should break in upon Egypt, like a violent Storm, suddenly, speedily, and irresistibly: For how could their walls and bulwarks keep out him, that from the clouds would break in upon them? Nor is it improbable, which some think, that this expression of a stormy Cloud, is the rather used also, because in Egypt, where they have no rain, Zach. 14.18. Clouds were very unusual, and so the more dreadful. All which is doubtless meant of the Assyrians invading Egypt under Sennacherib, (and some say the Babylonians under Nebuchadnezzar ) with Armies that should overshadow the land like a cloud.

And the Idols of Egypt shall be moved at his presence, &c.] That is, Their Vanity shall be discovered, in that they shall not be able to help the people. See the Note, Exod. 12.12. Or they shall be broken down and dashed in pieces, and carried away by the Conquerors into Captivity, as our Prophet speaks, Chap. 46.1, 2. Yea, and the meaning may be too, that the Devils, that were worshipped in those Idols, should tremble at the great discovery of God's indignation against them. And the heart of Egypt shall melt in the midst of it; That is, The courage and strength of the Inhabitants of the Land shall fail, even where they might think themselves surest and safest. See the Notes, Josh. 7.5. and Psal. 22.14.

Ver. 2. And I will set the Egyptians against the Egyptians, &c.] That is, I will order it so, that they shall break out into Civil War amongst themselves: And they shall fight everyone against his brother, and everyone against his neighbor: See the Notes before, Chap. 9.19, 20. City against City, and Kingdom against Kingdom; where by Kingdoms are meant the several Provinces whereinto Egypt was divided. Now this, some say, was accomplished, when after the death of Sethon, Civil Wars arising amongst them, Egypt was divided into twelve Kingdoms; and then afterwards upon new dissensions, Psammitichus, one of their new Kings, being cast out by the rest, by the help of his Friends, and the aid of foreign Forces which he called in, he vanquished his enemies, and brought all Egypt under his sole dominion: For this, they say, was about the end of Hezekiah 's, or the beginning of Manasseh 's reign. But now others think, that this is meant of those Tumults and Dissensions that arose in Egypt, when the Assyrians had vanquished that huge Army of the Ethiopians, and Egyptians their Associates, which Tirrakah King of Ethiopia had led out against them; for, say they, the Assyrians by the advantage of this Victory being likely to invade and subdue Egypt, the Egyptians hereupon fell into intestine Combustions among themselves; some of them standing for the submitting of themselves to the dominion of the Assyrian King, and others opposing this with all their power. But indeed, what the cause was of the Civil Wars here threatened, is altogether uncertain.▪

Ver. 3. And the spirit of Egypt shall fail in the midst thereof, &c] That is, say • ome, the Egyptians shall become as dead men, void of life: Or, say others, their strength or courage within them shall fail them. But I rather take the meaning to be, that their understanding and wisdom should fail them, (for the failing of their courage was spoken of before, verse. 1.) and see also the Note, Prov. 15.13. And hereto agrees that which followeth, And I will destroy the counsel thereof; that is, I will bereave them of all ability to advise what should be done for the securing of themselves, or their State; they shall be in their astonishment like so many fools or mad-men, not knowing which way to turn themselves. See the Notes, Job 5.17, 20, 24. Or, All their consultations shall come to nothing. And indeed the more observable that is which is here threatened, because the Egyptians in those times were highly conceited of themselves for their great Learning and Wisdom, and were indeed for these things mightily admired throughout the world. That which is translated in our Bibles, And the spirit of Egypt shall fail in the midst thereof, is in the Hebrew, And the spirit of Egypt shall be emptied in the midst thereof; as if the Prophet had said, All their Wit and Understanding shall be drained out. And herein there may be an Allusion to their folly in draining away the waters of the river Nile; whereof some think the Prophet speaks afterward, ver. 5, 6.

And they shall seek to the Idols, &c] To wit, by praying to them: See the Note before, Chap. 15.2. Or, by asking counsel at the Oracles they had there; according to that which followeth, And to the Charmers, and to them that have Familiar Spirits, and to the Wizards; For which see the Note, Chap. 8.19. And this is added as a clear evidence, how void of wisdom and counsel they should be, in that not knowing what to do, they should thus run from one vain means to another, as men that were indeed at their wits end.

Ver. 4. And the Egyptians will I give over into the hand of a cruel Lord, &c.] It is in the Hebrew, Lord's; which therefore many understand of those twelve Lord's, that after the death of Sethon divided the Kingdom of Egypt into twelve petty Kingdoms, and did each of them in their several Dominions by causeless huge Taxes, and their civil Broils amongst themselves, mightily oppress the people. And accordingly the next clause And a fierce King shall rule over them, they understand of Psammitichus, who at last subdued them all, and tyrannized cruelly over the whole Land; of which see the Note before, ver. 2. But now many again understand both the one and the other, of foreign Kings, that often vanquished the Egyptians, and made slaves of them, and sometimes subdued the Land. Thus some think the Assyrian to be the cruel Lord, and the fierce King here intended, according to that which is said in the following Chapter, ver. 4. So shall the King of Assyria lead away the Egyptians prisoners; and others think it is meant of Nebuchadnezzar, King of Babylon, who, amongst other Nations, did at last subdue and cruelly waste the whole Land of Egypt, according to that which we find often foretold by the Prophets, as in Jer. 46.26. where God saith of the Egyptians, I will deliver them into the hand of those that seek their lives, and into the hand of Nebuchadrezzar, &c. And Ezek. 29.19. Behold, I will give the Land of Egypt unto Nebuchadrezzar, King of Babylon, &c. And indeed we may the rather think, that this is here intended, because the expression here used in the Hebrew, seems to imply a total and perfect subduing of Egypt, which was effected by Nebuchadrezzar. And the Egyptians will I shut up into the hand of a cruel Lord; That is, I will give them up so absolutley into his power, that he shall mightily oppress them, and they shall be no way able to shake off his yoke, or to rescue themselves out of their bondage. Yea some hold, that all the several evils before-mentioned, that came upon the Egyptians, may be here included. For, say they, the drift of this Prophecy being to show the Folly of the Jews in relying so much upon Egypt, (which they did even to the reign of the Sons of Josiah ) the Prophet doth accordingly foretell, what a succession of sad times were coming upon Egypt, wherein they should not be able to secure themselves, and much less to help the Jews.

Ver. 5. And the waters shall fail from the Sea, &c.] By the Sea here some understand the River Nile, because the Hebrews call all great waters, Seas) and so they make it the same with that which followeth; And the river, (that is Nile, see the Note, Chap. 11.15.) shall be wasted and dried up. But others again understand it, as the words do plainly seem to import, the first clause of the sinking or failing of the waters of the Sea, and the second of the drying up of the waters of Nile. But what was the failing of the waters of the Sea and Nile, that is here threatened? I answer, 1. It may be understood to be only Figuratively and Hyperbolically spoken. Because, say some, the Egyptians thought the Sea and Nile such a sure defense unto their Country, that there was no fear of their being invaded by foreign Enemies: therefore by the expression here used, the Prophet would imply, that these should be no defense to them, but that the Assyrians (or Chaldeans ) should break in upon them, as easily as if the waters of the Sea, and the river Nile, were dried up. Or, say others, because the wealth and plenty of Egypt did much depend upon their Traffique by Sea, and upon the overflowings of Nile, which instead of rain, watered their grounds; and by such slimy stuff, as it brought down with it, made the Soyl exceeding fruitful: Therefore by this expression the Prophet intimates, that partly by their Civil Wars, and partly by the invasion of Foreign Enemies, Egypt should be brought into as poor, and forlorn, and miserable a condition, as if the wate • s should fail from the Sea, and the river Nile should be wasted and dried up; see the Note, 2 King. 19.24. But 2. it may be understood Literally; as namely, either 1. of a great drought that God should bring upon Egypt, whereby, and that especially by the low ebb that should be in the river Nile, there should be a sore Dearth and Famine all over the land. Or, 2. of that great check that was given to the overflowing of Nile, and the manifold detriment which thereby redounded to the whole land, when those twelve Kings of Egypt, mentioned in the foregoing verse, drained the river in several places, and by several channels, for the more conveniency of their building those two huge Pyramids, and a Labyrinth not far from them, (which were in after-times for their bigness and workmanship the wonder of the world) and some say too for the making of that vast Lake, called the Lake of Moeris, or Meroe; all which they did merely to satisfy their own Lust and Ambition, mightily thereby oppressing the people, whom they employed in these stupendous works, and impoverishing the land in many regards, by weakening the river so, that it could not overflow the Country, as it had formerly done. And this indeed suits well with the description given us in the following verses, of the manifold mischiefs which Egypt underwent by the failing of their waters.

Ver. 6. And they shall turn the rivers far away, &c.] That is, The seven streams of Nile, see the Note, Chap. 11.15. Or rather, the brooks or water-courses drawn from thence. It is spoken of those that by draining the river had been the cause of the failing of the waters, mentioned in the foregoing verse. And this expression of turning the rivers far away, as if they minded them not, seems to imply their slighting and disregarding the common good of the land, in the overflowings of Nile: And the brooks of defense shall be emptied and dried up; That is, The brooks or rivers drawn out of Nile, which were a great defense to Egypt, or which were purposely drawn out for the environing and defending many of their Cities and strong Holds; or the brooks which were defended or kept in with strong banks. The meaning is, that the brooks of Nile should be dried up, where they were widest and deepest, and where the river ran with the strongest stream. The reeds and flags shall wither; to wit, for want of moisture. And these are the rather mentioned, because the Egyptians did many ways make great use of them; for of these they made darts, mats for their beds, weeles for their fishing, baskets, and many such things; yea their boats and barks. See the Note before, Chap. 18.1.

Ver. 7. The Paper-reeds by the brooks, by the mouth of the brooks, &c.] By Paper-reeds here are meant reeds, of whose rind or skin they made Paper, which was a great commodity in Egypt in those days; and by the mouth of the brooks is meant, the bank or brink of the brooks, where these canes or reeds used to grow. For it seems not so probable which some say, that by the mouth of the brooks should be meant the Fountain or Spring-head of the river Nile, at which the waters issued out as at a mouth (which was not in Egypt ); or those passages, where the water of the river did first enter and disgorge itself into those channels and water-courses that were drawn from thence; and that because the Prophet's aim is to show, that all things should wither all the land over, even in those places which lay close to the banks or brinks of those brooks, that were drawn from the river, which used to be the most fruitful places; according to that which follows, And everything sown by the brooks shall wither, be driven away, and be no more; whereby is meant, that as those things that grew of themselves, so those things also that were set or sown, should wither and utterly perish, even in the most fertile places. Yet some, I know, understand this of the spoil that should be made of those things by the rage of war.

Ver. 8. The Fishers also shall mourn, &c.] Because the Egyptians fed much on fish, wherewith that Country abounded, (and the more, by reason they did superstitiously forbear the killing and eating of many sorts of beasts) whence was that of the Israelites, Numb. 11.5. We remember the fish we did eat in Egypt freely; and so many lived on the trade of fishing: Therefore it is said, that they should mourn, to wit, because their Trade would be quite marred, the fish dying for want of water: And all they that cast angle into the brooks shall lament, and they that spread nets upon the waters shall languish; to wit, as pining away for grief, when they should see their way of getting a livelihood quite decayed and brought to nothing.

Ver. 9. Moreover, they that work in fine flax, and they that weave net-works (or, white works) shall be confounded.] That is, They shall be ashamed and overwhelmed with vexation, to see their Trade quite lost, for want of materials to work upon; fine yarn and fine linen were of the principal commodities of Egypt, whence is that of the Harlot, Prov. 7.16. I have decked my bed with fine linen of Egypt; See also the Note, 1 King. 10.28. And therefore the better to set forth, how their land should be impoverished by the failing of their waters, this also is added, that they should want materials for the making of these things, which were their chief traffic in foreign parts. Indeed, because in the foregoing verse the Prophet had spoken of the mourning of their fishermen, some hold that by networks here are meant nets for fishing. But because fine flax is here forementioned, as the stuff whereof these net-works were made, it is more probably thought, that hereby is meant pure white linen-cloth, or garments woven or wrought net-wise, See the Note, Chap. 3.18.

Ver. 10. And they shall be broken in the purposes thereof, all that make sluices and ponds for fish.] This place is very differently rendered by Interpreters, and thereupon several different Expositions are given of it. The words which we translate, in the purposes thereof, are in the Hebrew, in the foundations thereof. And so in the latter clause, those words which we translate ponds for fish, are in the Original, ponds of the soul, or, of souls: Whereby some think is meant, not ponds of living things, or ponds of fish, (as it is best rendered in our Translation) but ponds made for delight and pleasure. Now they that thus render the words of this verse, do accordingly understand it of the great task imposed upon the Egyptians by those twelve Tyrants, that had divided the land amongst them, in digging and making that huge Lake of Moeris, or Meroe, (mentioned before in the Note, ver. 5.) which was three thousand and six hundred Furlongs in compass, and in making channels and water-courses for the conveying of the waters of Nile into the said Lake. And the meaning of the place they would have to be this, That the poor people of the Land that were employed in making these huge works, merely for the delight and pleasure of their great Lord's, should be broken in the foundations thereof; that is, multitudes of them should miserably perish, being slain and broken to pieces by the falling down of the foundations of the earth upon them. But now in our translation, that which is in the Hebrew, in the foundations thereof, is rendered in the purposes thereof; because projects or purposes are the foundation of action. And the words being read thus, as they are in our Bibles, And they shall be broken in the purposes thereof, all that make sluices and ponds for fish, the meaning must needs be, either 1. That those that lived by the fish of Nile; and to that end made ponds to keep fish in, and sluices to let the waters of Nile into those ponds, should be miserably broken and undone by the purposes and projects of Egypt, and the Lord's thereof, in draining the River Nile, as is before said; whereupon there should follow such a failing of the waters, to the marring of their Trade of fish: or by their own purposes, in advancing those to be their Kings that should so miserably oppress them: Or else, 2. That they should be broken in their purposes and projects for the great gain they expected to make of the fish they resolved to have always in a readiness in the ponds they digged for that purpose, and that because by the failing of the waters they would be disappointed of their hopes. As before he shown, ver. 8. that there should be no catching of fish; so here, that there should be no keeping of fish in the dams and ponds, which to this end they had prepared.

Ver. 11. Surely, &c.] Here the Prophet doth again return, farther to set forth that which he had said before, ver. 3. concerning the Lord's infatuating the Egyptians; for which see the Note there. Surely the Princes of Zoan are fools; and Zoan was one of the Royal Cities of the Egyptians, see the Note, Psal. 78.12. It is as if he had said, Let them think never so highly of themselves, and let others admire them never so much for their great wisdom, yet surely they are fools. Yea, not only their Princes and Nobles are fools, but even the wisest of their Counselors also (whereas those that are eminent above others for wisdom, are usually chosen to be of a Kings Privy-Council): And therefore is that added, the counsel of the wise counsellors of Pharaoh is become brutish: by their sottish doings they carry themselves more like brute beasts than understanding men. And this he chargerh them with, to imply, 1. That their Land was like to be impoverished and destroyed, not so much by the invasion and power of foreign Enemies, as by their own foolish Counsels, and by the silly and unadvised designs which they put their Kings upon, or wherein they flattered them, and soothed them up. 2. That now they were in danger, they were neither able to foresee, nor to prevent the ruin that was coming upon them. And 3. That being unable to do anything that might procure God's favor, which only could tend to true happiness, their wisdom in all other regards was no better than folly. How say ye unto Pharaoh, I am the son of the wise, the son of ancient Kings]? This the Prophet speaks to the Princes and Counselors of the King of Egypt; and some would restrain it to Sithon, a foolish King, who they say, was invaded by the Assyrian in the days of Hezekiah; and others to Psammi • i • hus, under whose tyranny much of the calamities here threatened came upon Egypt. But it is better, I think, to understand it of their Kings in general▪ However, either it may be taken as an expression of the way, how they flattered their King, laboring thereby to puff him up with a vain conceit of his own eminent wisdom, and of the antiquity of his stock, drawn down by a continued line through many generations; How say ye unto Pharaoh, I am the son of the wise, the son of ancient Kings? That is, why do ye prescribe this form of glorying to him? Why do ye persuade him to say thus of himself, as if because of this he must needs be well instructed; or as if Wisdom, together with his Regal Power, were his by inheritance, and that therefore there was no cause why he should fear any foreign Power? Or else it may be taken, as spoken to their King by way of vaunting of their own great Wisdom, thereby commending themselves to him, that they might procure the greater respect to their counsel; How say ye unto Pharaoh? That is, with what face can you that are Pharaoh 's Princes and Counselors, say everyone of you to him in a boasting way, I am the son of the wise, the son of ancient Kings? That is, I have been the Scholar of wise men (as those that were trained up in the Schools of the Prophets, were called the sons of the Prophets; see the Note 1 Kings 20.35.) or literally, I am descended from wise men and ancient Kings, because the Egyptians boasted much of their great Learning, as if all Nations had received the knowledge they had in all Arts and Sciences from them; and likewise of the antiquity of their Nation and Kingdom, that they were many thousand years before any other People (which they grounded upon this pretence, that Egypt, where there was no rain, was not drowned, as the rest of the world was in the general deluge); and because the ancient Kings of those Eastern Countries, were men of eminent Wisdom and Learning, and had left many Monuments thereof behind them, and that especially for Magic and Divination; and so others in after-times professed themselves their Scholars, or that they were of their Families; therefore the Prophet derides them for their vain boastings, How say ye unto Pharaoh, I am the son of the wise? &c. as if he should have said, Why do ye brag thus, as if you were sure to defend the Kingdom by your Wisdom, whereas the event will indeed be, that you will destroy it by your foolish counsels?

Ver. 12. Where are they? &c.] This the Prophet speaks to the King of Egypt, by way of insulting over him. Where are they? That is, they that boasted themselves to be the Sons of the wise, and of ancient Kings? Ver. 11. Where are thy wise men? That is, thy wise Counselors, thy Wizards and Diviners, that pretend to so much skill in foretelling future things? What is become of these men now? Why do they not appear in this time of thy great danger? And let them tell thee now; that is, As becomes wise and faithful Counselors, let them advise thee of the evil that is coming upon thee, and what thou shouldst do to prevent it: And let them know what the Lord of Hosts hath purposed upon Egypt; that is, let them see if they can find out, and so tell thee, what God hath determined to do unto Egypt.

Ver. 13. The Princes of Zoan are become fools, and the Princes of Noph are deceived, &c.] See the Note before, ver. 11. This Noph was another of Egypt's Chief and Royal Cities, the same that is elsewhere called in the Hebrew Moph, Hos. 9.6. Where by our Translators it is rendered Memphis, as it is commonly called by profane Writers, near unto which the Pyramids were built, according to that of the Poet, Barbara pyramidum sileat miracula Memphis; And it is thought to be the same, that at this time is called Grand-Cairo. Now having said that the Princes of this City were deceived, to wit, by the proud and high conceit which they had of themselves, or by the just Judgment of God upon them, he adds, They have also seduced Egypt; that is, the people of Egypt by their Flatteries and foolish Counsels, and false Predictions of peace and prosperity, yea by their not foretelling the calamities that were coming upon them: Even they that are the stay of the Tribes thereof; that is, of the several Provinces or Precincts of Egypt; for the Prophet in calling them Tribes, speaks only after the language and custom of his own Country. It is in the Hebrew, Even the corners of the tribes thereof; that is, say some, all Egypt from one end to the other: Or rather, the Princes thereof. And that which is intended seems to be, that the Princes of Zoan and Noph, that were by their place to have been the support and glory of Egypt, as the corner-stones are the supports and beauty of a building, were the men that had deceived and destroyed the land. See the Notes, Psal. 118.22. and Job 38.6.

Ver. 14. The Lord hath mingled a perverse spirit in the midst thereof, &c.] It is in the Hebrew, a spirit of perversities; that is, an erring, foolish, giddy mind or spirit, carrying them away into crooked and cross counsels and courses, and putting them upon doing things contrary to all reason, and to what they intended, tending to the ruin of their State, which they thought to advance. In the Phrase here used, The Lord hath mingled a perverse spirit; there seems to be an Allusion to the mingling, preparing, or giving to men a cup of Wine or strong Liquor (see the Notes, Chap. 5.22. and Prov. 9.2.) whereinto something is put that makes men giddy-headed, or outrageous and mad. And indeed the Judgments of God upon wicked men are often compared hereto in the Scripture, see the Notes, Job 21.20. Psal. 60.3. and 75.8. And thence it followeth here, And they have caused Egypt to err in every work thereof; That is, to mistake and act foolishly in everything they do; as a drunken man staggereth in his vomit; that is, as a man that staggereth, that is so extremely drunk, that he goes up and down vomiting as he goeth; or as a man tumbles about in his vomit. As the more such a man rowls himself in his vomit, the more he is defiled; so the more busling they shall make, the worse and worse their condition should still be. The meaning of all is, That it was no wonder, though the wise men of Egypt should thus play the fools, because the Lord should infatuate them.

Ver. 15. Neither shall there be any work for Egypt, which the head or tail, branch or rush may do.] That is, Neither the King nor his Wizards, neither high nor low shall be able to advise or do anything, or at least to effect anything intended or desired, that may be any advantage to them, to save or help them. See the Notes, Chap. 9.14, 15.

Ver. 16. In that day shall Egypt be like unto women, &c.] That is, the Egyptians shall be fearful and faint-hearted; see the Note above, ver. 1. and it shall be afraid and fear, because of the shaking of the hand of the Lord of hosts, which he shaketh over it: That is, because the Lord God, whose wrath and power is irresistible, shall by raising up the Assyrians to invade them, terrify Egypt, and as it were, threaten to destroy it; see the Note, Chap. 10.32. In this expression of the the Lord's shaking his hand over it, there seems to be an allusion to Moses his stretching out his hand at God's command over the Red-sea, for the bringing back of the waters thereof upon the Egyptians, whereby they were drowned and destroyed, Exod. 14.26, 27.

Ver. 17. And the Land of Judah shall be a terror unto Egypt, &c.] As if the Prophet had said, Yea, before the Assyrians shall invade Egypt, when the Egyptians shall hear of the Assyrians prevailing in the Land of Judah, and the great havoc they had made there, that Hezekiah had sent the Treasures of his Kingdom and of the Temple to him, and had tendered to become his Tributary Vassal, and yet could not by all this purchase. Peace from him, (concerning all which see 2 King. 18.13, 14.) this shall exceedingly affright the Egyptians; the land of Judah being thus sorely afflicted and endangered shall be a terror unto the land of Egypt: 1. Because Judea being such a near neighbouring Country, and standing as a wall between them and the Assyrians, the land of Judah being subdued, there would be a clear way opened for the Assyrian to enter Egypt, and little hope there would be that they alone should be able to withstand such a potent Enemy. 2. Because of the strict Confederacy that had often been betwixt these two States of Egypt and Judea, and the readiness of the Egyptians upon all occasions to help the Jews (see 2 King. 17.4. and 18.21.) which might provoke the Assyrian the more against Egypt. And 3. Because if God had not spared his own people, the Egyptians might well think that he would much less spare them. This I conceive is the true meaning of this place. And accordingly it followeth, Everyone that maketh mention thereof, shall be afraid in himself; That is, every Egyptian (yea, some extend this to all other Nations) that shall have occasion to speak of the land of Judah, to wit, of the miseries that are befallen that Country, shall be struck with terror; the very thinking of the place shall make them tremble; Because of the counsel of the Lord of Hosts, which he hath determined against it; that is, because of God's determinate Counsel for the destruction of the Land of Judah, which they shall see executed upon it: Or, because by the ruin brought upon the Land of Judah, they shall see that he hath determined also to destroy Egypt. Some I know understand this whole verse of the fear wherewith the Egyptians should be surprised, when they should hear how wonderfully God had destroyed the Assyrian Army, that under Sennacherib had invaded Judea; to wit, that finding hereby what a mighty God the Jews had to defend them, they should not only fear the Lord; but also the people of the Lord, according to that which the Egyptians said of old, Exod. 14.25. Let us flee from the face of Israel; for the Lord fighteth for them against the Egyptians: and that, Deut 28.10. And all people of the earth shall see that thou art called by the Name of the Lord, and they shall be afraid of thee. See also 2 Chron. 32.23. But the former Exposition I judge the more genuine. Yet some that understand it so, hold it is meant of the destruction brought upon the Land of Judah by the Chaldeans, not of the waste that was made therein by the Assyrians.

Ver. 18. In that day, &c. That is, after these judgments have been fully executed upon Egypt, see the Note, Chap. 4.2. shall five cities in the land of Egypt speak the language of Canaan; that is, the Hebrew tongue, the language which the people of God spake, that were planted by God in the Land of Cannaan; which is therefore also called the Jews language, Neh. 13.24. See the Note also, Gen. 11.1. But the meaning is, that the inhabitants of certain Cities in Egypt (such as God had ordained unto life eternal) should embrace the Religion of the Jews, and become one people with them, professing the same Faith, and conversing together with them, as if they had been the same people, and spake all the same tongue (notwithstanding the deadly enmity that had formerly been between the Egyptians and the children of Israel; of which see Gen. 43.32.) Yea, and that they should by their praying to God, and praising of God, and by the holiness of their speech in every regard, manifest themselves to be the people of the Holy God of Israel, according to that; Zeph. 3.9. Then will I turn to the people a pure language, that they may call upon the name of the Lord, to serve him with one consent. As for the number of five cities here mentioned, In that day shall five cities in the land of Egypt speak the language of Canaan; I do not think that this is spoken with reference to the five Principalities that were formerly in the Land of Egypt, 1 Sam. 6.4. (for in the times the Prophet was immediately before speaking of, Egypt was divided into Twelve Kingdoms). Nor that the Prophets intent was hereby to imply, that a since part in five of the Cities of Egypt should embrace the Faith (which some hold), because of the following clause, one shall be called the City of destruction. It is only, I conceive, a certain number put for an uncertain; and that which is only intended is, that a considerable number of the Cities of Egypt should embrace the Religion of God's people. And because he speaks of the conversion of Cities in general, this must needs be meant of their conversion to the Faith in the days of the Gospel; not of some few that might be won to embrace the Jewish Religion in the days before Christ, by those Jews that should fly into Egypt for shelter, upon occasion of any troubles that should be in the Land of Judah. And so likewise we must understand those following words, and swear to the Lord of hosts; to wit, that the Egyptians should by being baptized, renounce all idolatries, and give up themselves to the service of the true God, even as Subjects are wont to take an Oath of Fealty and Allegiance to their earthly Princes, as owning the Lord to be only Omniscient God, and the Judge of the world, that will be avenged on all perjured persons, see the Note, Psal. 63.11. And then for the last clause, some read it as it is in the Margin, one shall be called the city of the sun: and so they take the meaning to be, that the city of the sun, where there was a Temple built to the Sun, one of the chief Idols of the Heathens (which they take to be the same that is by the Greeks called Heliopolis ), should be one of those Cities that should speak the Language of Canaan; and that the Prophet's intent is hereby to signify, that even those that were most addicted to Idolatry, should embrace the Christian Faith. But if we read it as it is in our Bibles, One shall be called the city of destruction, the meaning must needs be, either 1. That some few of the Cities of Egypt should refuse to embrace the Christian Faith, as many o • her of their Neighbor-Cities had done, and so should be esteemed by the faithful Cities, destined to eternal destruction: Or else, 2. That amongst those Cities that should speak the language of Canaan, there should be some few, or one particularly, that for its former horrid idolatry, or for its standing out long obstinately against the Doctrine of the Gospel, should be deemed a City near to destruction, or appointed to destruction, that should yet afterwards embrace the Truth, and become, together with the rest, the people of God.

Ver. 19. In that day shall there be an altar to the Lord, in the midst of the land of Egypt, &c.] That is, in the very inmost parts of the land: but see the Note, Chap. 10.2. The meaning is, that even in Egypt they should worship the God of Israel in the spiritual Gospel-way, whereof the Altars and Sacrifices amongst the Israelites, in the time of the Law, were types and shadows; For thus it is usual in the Old Testament to speak of the worship of God in Gospel-times, under those expressions of the Rites and Ceremonies that were then in use amongst the people, as in Mal. 1.11. My name shall be great among the Gentiles, and in every place incense shall be offered to my name, and a pure offering. See also Chap. 56.7. and Joel 2.28. And hereto agrees that which followeth, and a pillar in the border thereof to the Lord: That is, a pillar erected to the honor of the true God, or whereon there should be engraven, To the Lord Jehovah; even as it was a custom to set up pillars, as marks of the bounds of Countries and Kingdoms, whereon there used to be the Arms, or some other memorial of the Prince to whom the Country belonged. But there is doubtless an allusion in these words to the pillars which the people of God were wont to set up, as monuments and memorials of some special mercies they had there received from God, or of their worshipping of God there: See the Notes, Gen. 28.14. Exod. 24.4. and Josh. 24.26, 27. So that the meaning of that which is here said, is only this, That all Egypt over; yea, in the very border and out-skirts of the Country, in the pure exercises of God's worship, and other monuments and tokens of Christian piety, there should be such evident signs of the true Religion being settled there, that as soon as any man should enter into the land of Egypt, he should presently see, that they owned the God of Israel to be their God, and that the true Religion was professed there.

Ver. 20. And it, &c.] That is, That Altar (and consequently also that Pillar), set up in the land of Egypt, mentioned in the foregoing verse, shall be for a sign and for a witness unto the Lord of hosts in the Land of Egypt: That is, they shall be a sign, that the Egyptians do own themselves to be his peculiar people, and that he is worshipped there. And what is meant by the Altar and Pillar, is shown in the foregoing Note; to wit, the open profession they should make of their Faith, and their thankful acknowledgment of the free Grace of God, in bringing them into a state of Salvation, together with the service which they should constantly and openly yield unto God in praying to him, and praising his Name.

For they shall cry unto the Lord because of the oppress • rs, &c.] This is added, say some, to show how the Egyptians came to be converted, and to own and serve the true God: and accordingly some understand this, of those spiritual oppressors, Satan, Sin and Death; to wit, that being brought to be sensible of this spiritual sore bondage, under which they were he • d, they cried unto the Lord for deliverance; which may seem the more probable, because of that which follows, and be sent them a savior; to wit, Jesus Christ. And again, others understand it of Tyrants that oppressed them in their outward estate; but withal hold, that this is mentioned as the occasion of their turning to the true God; to wit, that being sorely afflicted hereby, and finding no help in their Idol-God's, they should hereby be the better fitted and prepared to turn unto the true God, when, in the Ministry of the Gospel, Grace came to be tendered unto them; whereupon that followeth, and he shall send them a savior, and a great one (that is, a great Savior, the great God and our savior Jesus Christ, as the Apostle speaks, Tit. 2.13.) and he shall deliver them. But I rather think, that this is spoken of the Egyptians after their conversion, and that this is added, to show how those signs of their worshipping the true God should come to be everywhere seen amongst them ( the Altar and the Pillar intended in the foregoing Verse); namely, because under all their oppressors they should cry unto the Lord; and their Savior, the Lord Christ, should surely deliver them.

Ver. 21. And the Lord shall be known to Egypt, and the Egyptians shall know the Lord in that day, &c.] The same thing seems to be said here two several ways, and that because this of their being brought to the true knowledge of God, was a mercy of so great importance, even the foundation of all their bliss and happiness; yet two distinct things may be implied hereby, as 1. That God should reveal himself to the Egyptians by the preaching of the Gospel. And 2. That hereby, through the enlightening of God's Spirit, they should effectually be brought to know the Lord; and so God that was before known only in Judea, should be now known in Egypt too. Or by the first clause may be meant, that the Egyptians should be brought to the knowledge of God; and by the second, that they should make acknowledgment of that God whom they now knew, by serving him in a Gospel-way, which is expressed figuratively in those following words, and shall do sacrifice and oblation, &c. for which see the foregoing Note, ver. 19.

Ver. 22. And the Lord shall smite Egypt, he shall smite and heal it, &c.] That is, His strokes shall not be mortal and destructive, because after he hath smitten them, he shall heal them again: Or rather, he shall smite them so, that by smiting them, he shall heal them; to wit, spiritually, by working a saving work of grace in them. And this may be meant, either of the evils above mentioned, which should be an occasion of their conversion, or of those afflictions, whereby after their conversion God should seek to reclaim them, when they went astray. And to both these may that also be referred which followeth, and they shall return even to the Lord, and he shall be entreated of them, and shall heal them; to wit, by delivering them out of their troubles.

Ver. 23. In that day shall there be a high-way out of Egypt to Assyria; and the Assyrian shall come into Egypt, and the Egyptian into Assyria, &c.] That is, These two Nations that had formerly been in continual hostility one against the other, shall both embrace the Christian Faith; and so then they shall be at peace, and there shall be free commerce between them, and loving communion, especially in matters of Religion. See the Notes, Chap. 11.13, 16. and the Egyptians shall serve with the Assyrians: that is, They shall both serve one and the same God jointly together, with one and the same worship, after one and the same way. Yet there are some that would have this understood also of their being ready to serve one another in love, as the Apostle speaks, Gal. 5.13.

Ver. 24. In that day shall Israel be the third with Egypt and with Assyria, &c.] That is, A third with those, amongst whom this mutual Concord and Amity should be. The meaning is, that whereas hitherto the Israelites had been disjoined from all other Nations, as being God's only peculiar people, now there should be no distinction betwixt Jew and Gentile; the believing Jew should now own the Egyptian and Assyrian, (and under these all other Nations are comprehended) as the Israel of God, no less than themselves, and converse with them in all brotherly Love, as such. Yet I know some conceive that there is more than this intended in these words, that Israel shall be the third with Egypt and with Assyria; namely, That Israel, whose land lay between Egypt and Assyria, should come in, as it were, as a third person, to make peace between the Egyptian and the Assyrian, to wit, by bringing them to be joined together in the profession of the same Faith under Christ their Head, as one Church and one People; so that whereas formerly Israel had wont to be the occasion of war between Egypt and Assyria, by imploring sometimes the aid of the Assyrians against the Egyptians, and sometimes the aid of the Egyptians against the Assyrians, now he should be a means of uniting them together in holy Love and Communion; as with themselves, so also one with another. And this indeed seems to be the more probable, because of the following words, even a blessing in the midst of the land. For this seems to have special respect to Israel, to wit, that the Israelites should be a blessing, that is, a means of conveying a blessing to all the Nations in the world round about them: both in regard of the Messiah, that was to spring from them, and because by their means the Nations should be converted and brought in to be God's people: Or, that they should be a form and pattern of blessing. For all which see the Notes, Gen. 12.2, 3. and Psal. 72.17. Yet I confess this last clause may be extended to all the three before-mentioned; to wit, that Israel, Assyria and Egypt should be a blessing in the midst of the land: That is, that they should be Nations blessed of God through Christ, whereto agrees that which followeth in the next verse.

Ver. 25. Whom the Lord of Hosts shall bless, &c.] To wit, effectually, saying, Blessed be Egypt, my people, to wit, no less than Israel had formerly been; and Assyria the work of mine hands, to wit, in regard of Regeneration, God's workmanship, as such are called, Ephes. 2.10. See the Note also, Deut. 32.6. And Israel mine inheritance, that is, my chosen people, most dear to me, see the Note, Deut. 32.10. But indeed some special Prerogative, belonging peculiarly to Israel, seems to be hereby implied; as namely, that Israel had been his people of old for many generations, and therefore called God's First-born. See the Note, Exod. 4.22.

CHAP. XX.

VERSE 1. IN the year, &c.] The Prophet having before denounced the Judgments that were to come upon the Ethiopians, Chap. 18. and the Judgments that were to come upon the Egyptians, Chap. 19. doth in this Chapter again jointly together foretell the calamities that were coming upon both these Nations, and withal expresseth the time when he foretold this; In the year that Tartan came unto Ashdod, (when Sargon the King of Assyria sent him) and fought against Ashdod and took it. Some think that it is Shalmaneser, who carried away the ten Tribes of Israel captive into Assyria, that is here called Sargon, and that he sent Tartan against Ashdod, who accordingly subdued and took it, about the fourth or fifth year of Hezekiah, 2 Kin. 18.9, 10. And others conceive, that this Sargon was the Son of Shalmaneser, and Father of Sennacherib, and that he desiring to prosecute his Fathers designs, and to enlarge his Dominions, did invade the land of the Philistines, that bordered on the West upon the land of Israel, and beginning with Ashdod, besieged that (the siege whereof might last three years, as Samaria did, 1 Kin. 17.5.) and that when the Egyptians and Ethiopians came in with great Forces to the relief of this City, they were by the Assyrians vanquished and carried away captives in that shameful manner, as is here afterward related. But because, 2 Kin. 18.17. Tartan is mentioned to have been one of those three Captains, or Colonels, that were sent by Sennacherib to summon Hezekiah to render up Jerusalem to him; therefore it is more generally held, that this Sargon was Sennacherib, (it being usual in those times for men to have two several names) and when he first invaded Judea, in the fourteenth year of Hezekiah, 2 Kin. 18.13. he had amongst other the strong Cities of Judah, taken Ashdod, by some forces sent against it under the command of Tartan, (which they conceive was one of the Cities that Hezekiah had lately recovered out of the hands of the Philistines, 2 Kin. 18.8.) and that in this year it was that Isaiah was appointed to foretell the destruction of the Egyptians and Ethiopians; which they conceive came to pass three years after (see the Note here, ver. 3.) when Tirhakah the Ethiopian came out against Sennacherib, being then wasting the Land of Judea, and was vanquished by him, 2 Kin. 19.9. Thus, I say, many Expositors do judge of the time of this Prophecy. But however clear it is, that the drift of this Prophecy was more fully still to convince the Jews, what a folly it would be in them to rely upon the Egyptians and Ethiopians for help, that could not defend themselves from the Assyrians. And indeed considering how in that Invasion of Sennacherib the land of Judea was in a manner wholly subdued, (excepting only Jerusalem ) it is most probable that the Jews, according to their wonted manner, began then to look after the Egyptians, and their Confederates the Ethiopians, for aid, (and therefore we see that Sennacherib did upbraid them herewith, 2 King. 18.21.) and that they were much encouraged herein, when they heard that Tirhakah was indeed come out against the Assyrian, and that Sennacherib was already forced to send forth part of his Army out of Judea, to stop him in his way. So that upon this account it was necessary to convince the Jews, at this time, of their Sin and Folly, in resting with so much confidence upon these Nations.

Ver. 2. At the same time spake the Lord by Isaiah, the Son of Amoz, saying, &c.] The meaning is, That when God commanded Isaiah that which followeth, he did withal charge him to acquaint the people, that it was by the Lord's special command that he did so. It is in the Hebrew, The Lord spake by the hand of Isaiah, that is, by the Ministry of Isaiah, as it is said, Levite. 8.36. That Aaron and his Sons did all things which the Lord commanded by the hand of Moses. Yet some think that this expression might be used with respect to the custom of the Prophets writing their Prophecies. Go and loose thy sackcloth from off thy loins; that is, The sackcloth, say some, wherewith the Prophet was clothed at that time, purposely as a token of his bewailing the Captivity of the Ten Tribes, and the dreadful calamities that he foresaw were coming upon the whole land of Judea, for the wickedness and stubbornness of the people left therein. And to the same purpose might that also be enjoined which follows, and put off thy shoe fr • m thy foot, see 2 Sam. 2.30. But rather the sackcloth here mentioned was that rough hairy garment, which was the usual attire of the Prophets, See the Note 2 Kin. 1.8. And why he was enjoined to put this off, is set forth in the two following verses.

And he did so, walking naked and bare-foot.] That this was not done in a Vision only, as some think, is evident; because in doing this, he was to be a sign to the people, to represent in their sight the misery that was coming upon the Egyptians and Ethiopians, in whom they trusted. And that he went not up and down stark naked, the immodesty and impudency of such an act may easily convince us; but besides, had he been stark naked, what need would there have been of adding that of his going bare-foot, Walking naked and bare-foot? The meaning therefore must be, either that he did only put off, according to God's appointment, his Prophetical outward Garment or Mantle, which covered all his body, and went up and down only in some short close Coat, that he used to wear under that, for which see the Note, 1 Sam. 19.24. Or else, that having put off his Sackcloth, he walked up and down, not only bare-footed and bare-legged, but also in such poor, ragged, torn and tattered garments, that in many places did not cover his naked body, just as Slaves and Captives used to go; thereby to represent in what a pitiful manner the Egyptians and Ethiopians should be carried away into Captivity. And though this were done only, as some think, when the Prophet went forth to foretell the miseries that were coming upon these Nations; yet we may be sure that such a spectacle, in so grave and holy a Prophet, and one that was also of Noble Descent, must needs mightily affect the people, and make them eager to inquire what the meaning thereof should be.

Ver. 3. And the Lord said, &c.] To wit, by Isaiah, who by God's appointment informed the people what God intended to signify to them by that his strange attire, Like as my servant Isaiah hath walked naked and bare-foot three years for a sign and wonder upon Egypt and Ethiopia; That is, say many Expositors, for a three years sign, a sign that three years after that, the Egyptians and Ethiopians should just in that manner be carried away captives; Or, that their Countries should be wasted, and they carried into Captivity for three years together. And the more clearly to express this, some think that he went out in this manner prophesying three several times, or three several days. But of this supposition there is no necessity: For as Jeremiah 's putting a yoke upon his neck but for one day, signified a Captivity of seventy years continuance, Jer. 27.2. so might Isaiah 's going naked and bare-foot signify the Captivity of the Egyptians and Ethiopians three years after, or for three years together, though he should have done it but once. However, as the words are rendered in our Bibles, they clearly hold forth, that Isaiah went naked and bare-foot three years together, as is said in the foregoing Note. And indeed it is probable enough that he did so, the more to affect the people with that dreadful misery that was coming upon these Nations, upon whom they relied for help.

Ver. 4. So shall the King of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, &c.] To wit, Sargon or Sennacherib, see the Note before, verse. 1. And if this were done when he vanquished Tirhakah the Ethiopian, (which some think, as is there noted;) this showeth that the Egyptians did then join with Tirhakah in that Expedition: Young and old, naked and bare-foot, even with their buttocks uncovered to the shame of Egypt, and so likewise of Ethiopia. And this is meant of their being ashamed, not only of their nakedness, but also of their former Pride and Self-confidence.

Ver. 5. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory.] That is, The Jews, or whoever else they were that had relied on these Nations for aid, shall be stricken with terror, when they shall see these their Confederates cut off, and so might expect that the Assyrians would now use them as they had done the other; see the Note, Chap. 19.17. and withal they shall be ashamed of their folly in their former hope and confidence in them. And thus these Nations, that had been before the cause of their vain confidence and pride, should now become the cause of their fear and shame.

Ver. 6. And the inhabitant of this Isle shall say in that day, &c.] That is, The Inhabitants of Judea, and the Land of the Philistines may also be included, as being a part of the Land of Canaan. Several Reasons are, I know, given by Expositors, why this land should be called an Isle, which seem not to me to have the least probability in them; as, because Judea was the Lord's peculiar Inheritance, separated from the rest of the world, as an Island from the Mainland; or because it had the Mediterranean -Sea on the West, the Red -Sea, Jordan, the Sea of Genesareth, and the Dead -Sea on other sides of it. But indeed the most that can be probably said for this is, that it is called an Isle, because it bordered upon the Sea-coasts. And considering that the word here used in the Original is in several other places of Scripture used, even concerning Inland Countries; I conceive it is better rendered here, as it is in the Margin of our Bibles, And the inhabitant of this Country shall say in that day. However those words, this Isle or this Country, seem clearly to import, that the Prophet speaks here of his own Country-men, that they should say, Behold such is our expectation, whither we flee for help to be delivered from the King of Assyria. As if they should have said, You see what is become of those Nations by whom we expected to be aided against the Assyrians; and how shall we escape? That is, If the Assyrians have destroyed these mighty Nations, on whom we relied; how shall we escape their fury? They that were not able to secure themselves, are no way likely to defend us. And indeed when Sennacherib had vanquished these their confederates, and over-run Judea, and was set down with a mighty Army before Jerusalem, the condition of the Jews was desperate enough in the eye of Reason, had not God miraculously delivered them.

CHAP. XXI.

VERSE 1. THE burden, &c.] See the Notes, Chap 13.1. and 2 Kings 9.25. of the desert of the sea: that is, of Chaldea or Babylon, as is evident, both by the express mention that is made of Babylon, ver. 9. Babylon is fallen, is fallen; and by the naming of the Nations by whom Babylon was destroyed; to wit, the Medes and Persians, ver. 2. Several reasons are given by Expositors, why it is here called the desert of the sea; as 1. That it is called a desert, either 1. Because there was a great desert betwixt Judea and Babylon; and so the Prophet speaks here of Babylon, as with respect to the desert, beyond which it lay: Or 2. Because though Babylon was a very rich and fruitful Country, yet there was a great and a vast desert that lay between Chaldea and the land of Media and Persia, the inhabitants whereof were the Enemy that was to break into Chaldea, and to destroy Babylon. Or 3. rather, Because by this invasion of the Medes and Persians, which the Prophet here foretells, it was to be laid waste and desolate , and turned into a very desert: see Chap. 13.19.22. and so the land which had made the world a wilderness, was to be made a wilderness itself. And 2. That it is called the desertt of the sea, either, 1. Figuratively, because Babylon was like a huge sea for the multitude of the people, and riches that were therein; a sea of wealth, all the Nations and Kingdoms under that vast Monarchy bringing in their treasures to Babylon, as the Rivers do all pour their waters into the Sea; as likewise with respect to the turbulent temper of that State, that was never quiet, but continually breaking forth with great rage against other Nations: and to her insatiable covetousness and ambition, being herein like the Sea, which is never full, though all the Rivers run into it, Eccles. 1.7. Or else, 2. Literally; and that either with respect to the situation of Babylon, near to the Banks of that greater River Euphrates, or to the huge fens and lakes which that River made in the land of Chaldea in several places, (whence is that expression concerning Babylon, Jer. 51.13. O thou that dwellest upon many waters ) especially after Nitocris, a Queen of Chaldea, had by diverting the river of Euphrates, in deep Channels digged for that purpose, winding it up and down in several places, turned a great part of the Country into a very Fen, to stop the violence of that river, when it ran right forward; or as others say, purposely to prevent the breaking in of the Medes and Persians upon