Annotations Upon Isaiah, Chapter 19
CHAP. XIX.
VERSE 1. THE burden of Egypt, &c.] See the Notes, Chap. 13.1. and 2 King. 2.25. Becauſe the Egyptians joyned 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 ſhew 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 every one againſt his brother, and every one againſt his neighbour: 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 diſſentions, 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 Diſſentions 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 threatned, 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, verſ. 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 threatned, 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 Nilus; 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 Wizzards; 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, Lords; which therefore many underſtand of thoſe twelve Lords, 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 ſhew 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 foretel, 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 Nilus, becauſe the Hebrews call all great waters, Seas) and ſo they make it the ſame with that which followeth; And the river, (that is Nilus, 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 Nilus. But what was the failing of the waters of the Sea and Nilus, that is here threatned? I anſwer, 1. It may be underſtood to be only Figuratively and Hyperbolically ſpoken. Becauſe, ſay ſome, the Egyptians thought the Sea and Nilus ſuch a ſure defence 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 defence 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 Nilus, 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 Nilus, 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 Nilus 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 Nilus, 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 Nilus, 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 ſatisfie their own Luſt and Ambition, mightily thereby oppreſſing the people, whom they imployed in theſe ſtupendious works, and impoveriſhing the land in many regards, by weakning 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 Nilus, 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 Nilus: And the brooks of defence ſhall be emptied and dried up; That is, The brooks or rivers drawn out of Nilus, which were a great defence 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 Nilus 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 Nilus, 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 it ſelf into thoſe channels and water-courſes that were drawn from thence; and that becauſe the Prophet's aim is to ſhew, 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 every thing 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 linnen were of the principal commodities of Egypt, whence is that of the Harlot, Prov. 7.16. I have deckt my bed with fine linnen 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 traffique 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 linnen-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 ſluces 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 Nilus 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 imployed in making theſe huge works, meerly for the delight and pleaſure of their great Lords, 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 ſluces and ponds for fiſh, the meaning muſt needs be, either 1. That thoſe that lived by the fiſh of Nilus; and to that end made ponds to keep fiſh in, and ſluces to let the waters of Nilus into thoſe ponds, ſhould be miſerably broken and undone by the purpoſes and projects of Egypt, and the Lords thereof, in draining the River Nilus, 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 ſhewed, 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 Lords 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 Counſellors 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 bruitiſh: 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 any thing that might procure Gods favour, 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 Counſellors 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 threatned 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, labouring 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 perſwade 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 Counſellors, ſay every one 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 knowledg 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 Magick 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 Counſellors, thy Wizzards 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 Counſellors, 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 Egypts 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 every thing 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 Wizzards, neither high nor low ſhall be able to adviſe or do any thing, or at leaſt to effect any thing 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, terrifie Egypt, and as it were, threaten to deſtroy it; ſee the Note, Chap. 10.32. In this expreſſion of the the Lords ſhaking his hand over it, there ſeems to be an alluſion to Moſes his ſtretching out his hand at Gods 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 havock 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, Every one 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 ſurprized, 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 judg 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 judgements 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 fith 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 Gods 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 Judg 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 ſignifie, 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 Neighbour-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 honour 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 Gods worſhip, and other monuments and tokens of Chriſtian piety, there ſhould be ſuch evident ſigns of the true Religion being ſetled 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 ſhew 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 ſaviour; 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-Gods, 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 ſaviour, and a great one (that is, a great Saviour, the great God and our ſaviour 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 ſhew how thoſe ſigns of their worſhipping the true God ſhould come to be every where 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 Saviour, 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 knowledg 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 enlightning of Gods 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 knowledg 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 intreated 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 joyntly 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 diſjoyned 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 joyned 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.