Isaiah 18: Summary and Commentary

Verse 1

18:1 Ethiopia was at the southern extremity of the kingdom of Egypt. At the time, Egypt was ruled by the dynasty of the Ethiopian Piankhi.

Verse 3

18:3 Both the battle flag and ram’s horn were used to marshal and send signals to armies in battle (see Judg 3:27; 6:34; 2 Sam 2:28).

Verse 4

18:4 The Lord is untroubled by human activities; he watches quietly from his dwelling place and acts in his own time (see Ps 2:1-4).

Verse 5

18:5 your plans are ripening: Ethiopia had made every effort to form alliances to protect itself against Assyria, but its alliance with Judah would not help.

Verse 7

18:7 Conquered or weaker nations were often forced to pay tribute to a dominant king in the region (see 16:1; 2 Kgs 3:4-5). The Ethiopians would come bringing gifts to honor the Lord for his defeat of the Assyrians (see also 2 Chr 32:23).

Verse 1

Interpreters are very much at a loss where to find this land that lies beyond the rivers of Cush. Some take it to be Egypt, a maritime country, and full of rivers, and which courted Israel to depend upon them, but proved broken reeds; but against this it is strongly objected that the next chapter is distinguished from this by the title of the burden of Egypt. Others take it to be Ethiopia, and read it, which lies near, or about, the rivers of Ethiopia, not that in Africa, which lay south of Egypt, but that which we call Arabia, which lay east of Canaan, which Tirhakah was now king of. He thought to protect the Jews, as it were, under the shadow of his wings, by giving a powerful diversion to the king of Assyria, when he made a descent upon his country, at the time that he was attacking Jerusalem, Kg2 19:9. But though by his ambassadors he bade defiance to the king of Assyria, and encouraged the Jews to depend upon him, God by the prophet slights him, and will not go forth with him; he may take his own course, but God will take another course to protect Jerusalem, while he suffers the attempt of Tirhakah to miscarry and his Arabian army to be ruined; for the Assyrian army shall become a present or sacrifice to the Lord of hosts, and to the place of his name, by the hand of an angel, not by the hand of Tirhakah king of Ethiopia, Isa 18:7. This is a very probable exposition of this chapter. But from a hint of Dr. Lightfoot's, in his Harmony of the Old Testament, I incline to understand this chapter as a prophecy against Assyria, and so a continuation of the prophecy in the last three verses of the foregoing chapter, with which therefore this should be joined. That was against the army of the Assyrians which rushed in upon Judah; this is against the land of Assyria itself, which lay beyond the rivers of Arabia, that is, the rivers Euphrates and Tigris, which bordered on Arabia Deserta. And in calling it the land shadowing with wings he seems to refer to what he himself had said of it (Isa 8:8), that the stretching out of his wings shall fill the breadth of thy land, O Immanuel! The prophet might perhaps describe the Assyrians by such dark expressions, not naming them, for the same reason that St. Paul, in his prophecy, speaks of the Roman empire by a periphrasis: He who now letteth, Th2 2:7. Here is,

I. The attempt made by this land (whatever it is) upon a nation scattered and peeled, Isa 18:2. Swift messengers are sent by water to proclaim war against them, as a nation marked by Providence, and meted out, to be trodden under foot. Whether this refer to the Ethiopians waging war with the Assyrians, or the Assyrians with Judah, it teaches us, 1. That a people which have been terrible from their beginning, have made a figure and borne a mighty sway, may yet become scattered and peeled, and may be spoiled even by their own rivers, that should enrich both the husbandman and the merchant. Nations which have been formidable, and have kept all in awe about them, may by a concurrence of accidents become despicable and an easy prey to their insulting neighbours. 2. Princes and states that are ambitious of enlarging their territories will always have some pretence or other to quarrel with those whose countries they have a mind to. "It is a nation that has been terrible, and therefore we must be revenged on it; it is now a nation scattered and peeled, meted out and trodden down, and therefore it will be an easy prey for us." Perhaps it was not brought so low as they represented it. God's people are trampled on as a nation scattered and peeled; but whoever think to swallow them up may find them still as terrible as they have been from their beginning; they are cast down, but not deserted, not destroyed.

II. The alarm sounded to the nations about, by which they are summoned to take notice of what God is about to do, Isa 18:3. The Ethiopians and Assyrians have their counsels and designs, which they have laid deep, and promise themselves much from, and, in prosecution of them, send their ambassadors and messengers from place to place; but let us now enquire what the great God says to all this. 1. He lifts up an ensign upon the mountains, and blows a trumpet, by which he proclaims war against the enemies of his church, and calls in all her friends and well-wishers into her service, Isa 18:3. He gives notice that he is about to do some great work, as Lord of hosts. 2. All the world is bidden to take notice of it; all the dwellers on earth must see the ensign and hear the trumpet, must observe the motions of the divine providence and attend the directions of the divine will. Let all enlist under God's banner, and be on his side, and hearken to the trumpet of his word, which gives not an uncertain sound.

III. The assurance God gives to his prophet, by him to be given to his people, that, though he might seem for a time to sit by as an unconcerned spectator, yet he would certainly and seasonably appear for the comfort of his people and the confusion of his and their enemies (Isa 18:4): So the Lord said unto me. Men will have their saying, but God also will have his; and, as we may be sure his word shall stand, so he often whispers it in the ears of his servants the prophets. When he says, I will take my rest, it is not as if he were weary of governing the world, of as if he either needed or desired to retire from it and repose himself; but it intimates that the great God has a perfect, undisturbed, enjoyment of himself, in the midst of all the agitations and changes of this world (the Lord sits even upon the floods unshaken; the Eternal Mind is always easy), and, though he may sometimes seem to his people as if he took not wonted notice of what is done in this lower world (they are tempted to think he is as one asleep, or as one astonished, Psa 44:23; Jer 14:9), yet even then he knows very well what men are doing and what he himself will do.

1. He will take care of his people, and be a shelter to them. He will regard his dwelling-place; his eye and his heart are, and shall be, upon it for good continually. Zion is his rest for ever, where he will dwell; and he will look after it (so some read it); he will lift up the light of his countenance upon it, will consider over it what is to be done, and will be sure to do all for the best. He will adapt the comforts and refreshments he provides for his people to the exigencies of their case; and they will therefore be acceptable, because seasonable. (1.) Like a clear heat after rain (so the margin), which is very reviving and pleasant, and makes the herbs to flourish. (2.) Like a dew and a cloud in the heat of harvest, which are very welcome, the dew to the ground and the cloud to the labourers. Note, There is that in God which is a shelter and refreshment to his people in all weathers and arms them against the inconveniences of every change. Is the weather cool? There is that in his favour which will warm them. Is it hot? There is that in his favour which will cool them. Great men have their winter-house and their summer-house (Amo 3:15); but those that are at home with God have both in him.

2. He will reckon with his and their enemies, Isa 18:5, Isa 18:6. When the Assyrian army promises itself a plentiful harvest in the taking of Jerusalem and the plundering of that rich city, when the bud of that project is perfect, before the harvest is gathered in, while the sour grape of their enmity to Hezekiah and his people is ripening in the flower and the design is just ready to be put in execution, God shall destroy that army as easily as the husbandman cuts off the sprigs of the vine with pruning hooks, or because the grape is sour and good for nothing, and will not be cured, takes away and cuts down the branches. This seems to point at the overthrow of the Assyrian army by a destroying angel, when the dead bodies of the soldiers were scattered like the branches and sprigs of a wild vine, which the husbandman has cut to pieces. And they shall be left to the fowls of the mountains, and the beasts of the earth, to prey upon, both winter and summer; for as God's people are protected all seasons of the year, both in cold and heat (Isa 18:4), so their enemies are at all seasons exposed; birds and beasts of prey shall both summer and winter upon them, till they are quite ruined.

IV. The tribute of praise which should be brought to God from all this (Isa 18:7): In that time, when this shall be accomplished, shall the present be brought unto the Lord of hosts. 1. Some understand this of the conversion of the Ethiopians to the faith of Christ in the latter days, of which we have the specimen and beginning in Philip's baptizing the Ethiopian eunuch, Act 8:27, etc. Those that were a people scattered and peeled, meted out, and trodden down (Isa 18:2), shall be a present to the Lord: and, though they seem useless and worthless, they shall be an acceptable present to him who judges of men by the sincerity of their faith and love, not by the pomp and prosperity of their outward condition. Therefore the gospel was ministered to the Gentiles that the offering up of the Gentiles might be acceptable, Rom 15:16. It is prophesied (Psa 68:31) that Ethiopia shall soon stretch out her hands unto God. 2. Others understand it of the spoil of Sennacherib's army, out of which, as usual, presents were brought to the Lord of hosts, Num 31:50. It was the present of a people scattered and peeled. (1.) It was won from the Assyrians, who were now themselves reduced to such a condition as they scornfully described Judah to be in, Isa 18:1. Those that unjustly trample upon others shall themselves be justly trampled upon. (2.) It was offered by the people of God, who were, in disdain, called a people scattered and peeled. God will put honour upon his people, though men put contempt upon them. Lastly, Observe, The present that is brought to the Lord of hosts must be brought to the place of the name of the Lord of hosts; what is offered to God must be offered in the way that he has appointed; we must be sure to attend him, and expect him to meet us, where he records his name.

Verse 2

ambassadors—messengers sent to Jerusalem at the time that negotiations passed between Tirhakah and Hezekiah against the expected attack of Sennacherib (Isa 37:9).

by . . . sea—on the Nile (Isa 19:5): as what follows proves.

vessels of bulrushes—light canoes, formed of papyrus, daubed over with pitch: so the "ark" in which Moses was exposed (Exo 2:3).

Go—Isaiah tells them to take back the tidings of what God is about to do (Isa 18:4) against the common enemy of both Judah and Ethiopia.

scattered and peeled—rather, "strong and energetic" [MAURER]. The Hebrew for "strong" is literally, "drawn out" (Margin; Psa 36:10; Ecc 2:3). "Energetic," literally, "sharp" (Hab 1:8, Margin; the verb means to "sharpen" a sword, Eze 21:15-16); also "polished." As HERODOTUS (3:20, 114) characterizes the Ethiopians as "the tallest and fairest of men," G. V. SMITH translates, "tall and comely"; literally, "extended" (Isa 45:14, "men of stature") and polished (the Ethiopians had "smooth, glossy skins"). In English Version the reference is to the Jews, scattered outcasts, and loaded with indignity (literally, "having their hair torn off," HORSLEY).

terrible—the Ethiopians famed for warlike prowess [ROSENMULLER]. The Jews who, because of God's plague, made others to fear the like (Deu 28:37). Rather, "awfully remarkable" [HORSLEY]. God puts the "terror" of His people into the surrounding nations at the first (Exo 23:27; Jos 2:9); so it shall be again in the latter days (Zac 12:2-3).

from . . . beginning hitherto—so English Version rightly. But GESENIUS, "to the terrible nation (of upper Egypt) and further beyond" (to the Ethiopians, properly so called).

meted out—Hebrew, "of line." The measuring-line was used in destroying buildings (Isa 34:11; Kg2 21:13; Lam 2:8). Hence, actively, it means here "a people meting out,—an all-destroying people"; which suits the context better than "meted," passively [MAURER]. HORSLEY, understanding it of the Jews, translates it, "Expecting, expecting (in a continual attitude of expectation of Messiah) and trampled under foot"; a graphic picture of them. Most translate, of strength, strength (from a root, to brace the sinews), that is, a most powerful people.

trodden down—true of the Jews. But MAURER translates it actively, a people "treading under foot" all its enemies, that is, victorious (Isa 14:25), namely, the Ethiopians.

spoiled—"cut up." The Nile is formed by the junction of many streams in Abyssinia, the Atbara, the Astapus or Blue river (between which two rivers Meroe, the "Ethiopia" here meant, lies), and the Astaboras or White river; these streams wash down the soil along their banks in the "land" of Upper Egypt and deposit it on that of Lower Egypt. G. V. SMITH translates it, "Divide." HORSLEY takes it figuratively of the conquering armies which have often "spoiled" Judea.

Verse 3

see ye . . . hear ye—rather, "ye shall see . . . shall hear." Call to the whole earth to be witnesses of what Jehovah ("He") is about to do. He will "lift up an ensign," calling the Assyrian motley hosts together (Isa 5:26) on "the mountains" round Jerusalem, to their own destruction. This (the eighteenth chapter) declares the coming overthrow of those armies whose presence is announced in Isa 17:12-13. The same motive, which led Hezekiah to seek aid from Egypt, led him to accept gladly the Ethiopian Tirhakah's aid (Isa 36:6; Isa 37:9). Ethiopia, Egypt, and Judea were probably leagued together against the common enemy, 713 B.C. See notes on the twenty-second chapter, where a difference of tone (as referring to a different period) as to Ethiopia is observable. HORSLEY takes the "ensign" to be the cross, and the "trumpet" the Gospel trumpet, which shall be sounded more loudly in the last days.

Verse 4

take . . . rest . . . consider—I will calmly look on and not interpose, while all seems to promise success to the enemy; when figuratively, "the sun's heat" and "the night dews" ripen their "harvest"; but "before" it reaches its maturity I will destroy it (Isa 18:5; Ecc 8:11-12).

like a clear heat—rather, "at the time of the clear (serene) heat" [MAURER].

upon herbs—answering to "harvest" in the parallel clause. MAURER translates, "in the sunlight" (Job 31:26; Job 37:21; Hab 3:4).

like . . . dew—rather, "at the time of the dew cloud." God's "silence" is mistaken by the ungodly for consent; His delay in taking vengeance for forgetfulness (Psa 50:21); so it shall be before the vengeance which in the last day shall usher in the restoration of the Jews (Isa 34:1-8; Isa 57:11, end of the verse, Pe2 3:3-10).

Verse 5

For—rather, "But."

perfect—perfected. When the enemy's plans are on the verge of completion.

sour grape . . . flower—rather, "when the flower shall become the ripening grape" [MAURER].

sprigs—the shoots with the grapes on them. God will not only disconcert their present plans, but prevent them forming any future ones. HORSLEY takes the "harvest" and vintage here as referring to purifying judgments which cause the excision of the ungodly from the earth, and the placing of the faithful in a state of peace on the earth: not the last judgment (Joh 15:2; Rev 14:15-20).

Verse 6

birds . . . beasts—transition from the image "sprigs," "branches," to the thing meant: the Assyrian soldiers and leaders shall be the prey of birds and beasts, the whole year through, "winter" and "summer," so numerous shall be their carcasses. HORSLEY translates the Hebrew which is singular: "upon it," not "upon them"; the "it" refers to God's "dwelling-place" (Isa 18:4) in the Holy Land, which Antichrist ("the bird of prey" with the "beasts," his rebel hosts) is to possess himself of, and where he is to perish.

Verse 7

present . . . people scattered and peeled—For the right rendering, see on Isa 18:2. The repetition of epithets enhances the honor paid to Jehovah by so mighty a nation. The Ethiopians, wonder-struck at such an interposition of Jehovah in behalf of His people, shall send gifts to Jerusalem in His honor (Isa 16:1; Psa 68:31; Psa 72:10). Thus translate: "a present . . . from a people." Or translate, as English Version; "the present" will mean "the people" of Ethiopia converted to God (Rom 15:16). HORSLEY takes the people converted to Jehovah, as the Jews in the latter days.

place of the name—where Jehovah peculiarly manifests His glory; Act 2:10 and Act 8:27 show how worshippers came up to Jerusalem from Egypt" and "Ethiopia." Frumentius, an Egyptian, in the fourth century, converted Abyssinia to Christianity; and a Christian church, under an abuna or bishop, still flourishes there. The full accomplishment is probably still future.

The nineteenth and twentieth chapters are connected, but with an interval between. Egypt had been held by an Ethiopian dynasty, Sabacho, Sevechus, or Sabacho II, and Tirhakah, for forty or fifty years. Sevechus (called So, the ally of Hoshea, Kg2 17:4), retired from Lower Egypt on account of the resistance of the priests; and perhaps also, as the Assyrians threatened Lower Egypt. On his withdrawal, Sethos, one of the priestly caste, became supreme, having Tanis ("Zoan") or else Memphis as his capital, 718 B.C.; while the Ethiopians retained Upper Egypt, with Thebes as its capital, under Tirhakah. A third native dynasty was at Sais, in the west of Lower Egypt; to this at a later period belonged Psammetichus, the first who admitted Greeks into Egypt and its armies; he was one of the dodecarchy, a number of petty kings between whom Egypt was divided, and by aid of foreign auxiliaries overcame the rest, 670 B.C. To the divisions at this last time, GESENIUS refers Isa 19:2; and Psammetichus, Isa 19:4, "a cruel lord." The dissensions of the ruling castes are certainly referred to. But the time referred to is much earlier than that of Psammetichus. In Isa 19:1, the invasion of Egypt is represented as caused by "the Lord"; and in Isa 19:17, "Judah" is spoken of as "a terror to Egypt," which it could hardly have been by itself. Probably, therefore, the Assyrian invasion of Egypt under Sargon, when Judah was the ally of Assyria, and Hezekiah had not yet refused tribute as he did in the beginning of Sennacherib's reign, is meant. That Assyria was in Isaiah's mind appears from the way in which it is joined with Israel and Egypt in the worship of Jehovah (Isa 19:24-25). Thus the dissensions referred to (Isa 19:2) allude to the time of the withdrawal of the Ethiopians from Lower Egypt, probably not without a struggle, especially with the priestly caste; also to the time when Sethos usurped the throne and entered on the contest with the military caste, by the aid of the town populations: when the Saitic dynasty was another cause of division. Sargon's reign was between 722-715 B.C. answering to 718 B.C., when Sethos usurped his throne [G. V. SMITH].

Next: Isaiah Chapter 19