Annotations Upon Isaiah, Chapter 18
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 wo here mentioned is denounced. Several reaſons are given by Expoſitors, why the land here threatned 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 darkned. Or 3. Becauſe they uſed to cover over the lands, whither they went, with their huge Armies, winged with troops of horſmen, (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 defence or protection under this Figurative expreſſion, of a ſhadow or covering, and ſhadowing with wings. See the Note, Numb. 14.9. Judg. 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 ſuccour, when they were in danger to be invaded by any other Nation. But yet, 1. Becauſe in the following Chapter Egypt is threatned by it ſelf. 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 wo 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 joyned 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 joyn them both together, and there the Egyptians and Ethiopians are expreſly 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 Nilus 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 Nilus 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 ſhew, that the judgment here denounced ſhould fall even upon the utmoſt parts of Ethiopia, that were beyond the ſprings of Nilus. So that I conclude, that according to our Tranſlation, wherein the wo is clearly denounced againſt the land ſhadowing with wings, Ethiopia muſt needs be meant: And that this wo 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, Wo 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 defence to others, even ſhe her ſelf 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 Nilus, 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 Nilus: 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 Embaſſadors 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 under foot: 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 eaſie and juſt; becauſe againſt a Nation ſcattered and peeled▪ and from whom the ſcituation 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 Embaſſadors ſent by the Ethiopians to the Jews, with promiſes of aid and ſupplies from themſelves and from the Egyptians for their defence 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 terrifie 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 perſwade 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 Wo; 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 woful 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 acknowledg, that it was God that had fought againſt them in the defence 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 woful 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 my ſelf to hinder or croſs the proceedings of my peoples 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 ſetled 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 chear up and proſper them. The Prophet, ſay they, having threatned 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 my ſelf to be diſpoſſeſſed thereof by the Aſſyrian. And then to ſhew 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 flowry; ſo the Lord's provident care over his people will at laſt manifeſt it ſelf 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 Gods 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 ſhew, 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 peoples 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 ſowre grape is ripening in the flowre, that is, when the grapes, that are grown out of the flower, and are yet ſowr, 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 labours, on a ſudden the Lord ſhould mow down his mighty Army, both Captains and common Soldiers, 2 Kin. 19.35. and ſo all his endeavours 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 Lords 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 harbour 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 Lords, 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, joyning 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.