Verse-by-Verse Bible Commentary
Isaiah 18:2

Clarke's Commentary

Verse Isaiah 18:2. In vessels of bulrushes - "In vessels of papyrus"] This circumstance agrees perfectly well with Egypt. It is well known that the Egyptians commonly used on the Nile a light sort of ships, or boats, made of the reed papyrus. Ex ipso quidem papyro navigia texunt. PLINY, xlii. 11.

Conseritur bibula Memphitis cymba papyro.

LUCAN, iv. 136.

Go, ye swift messengers — To this nation before mentioned, who, by the Nile, and by their numerous canals, have the means of spreading the report in the most expeditious manner through the whole country: go, ye swift messengers, and carry this notice of God's designs in regard to them. By the swift messengers are meant, not any particular persons specially appointed to this office, but any of the usual conveyers of news whatsoever, travellers, merchants, and the like, the instruments and agents of common fame. These are ordered to publish this declaration made by the prophet throughout Egypt, and to all the world; and to excite their attention to the promised visible interposition of God.

Scattered - "Stretched out in length"] Egypt, that is, the fruitful part, exclusive of the deserts on each side, is one long vale, through the middle of which runs the Nile, bounded on each side to the east and west by a chain of mountains seven hundred and fifty miles in length; in breadth from one to two or three days' journey: even at the widest part of the Delta, from Pelusium to Alexandria, not above two hundred and fifty miles broad. Egmont and Hayman, and Pococke.

Peeled - "Smoothed"] Either relating to the practice of the Egyptian priests, who made their bodies smooth by shaving off their hair, (see Herod. ii. 37;) or rather to their country's being made smooth, perfectly plain and level, by the overflowing of the Nile.

Meted out - "Meted out by line"] It is generally referred to the frequent necessity of having recourse to mensuration in Egypt, in order to determine the boundaries after the inundations of the Nile; to which even the origin of the science of geometry is by some ascribed. Strabo, lib. xvii. sub init.

Trodden down — Supposed to allude to a peculiar method of tillage in use among the Egyptians. Both Herodotus, (lib. ii.,) and Diodorus, (lib. i.,) say that when the Nile had retired within its banks, and the ground became somewhat dry, they sowed their land, and then sent in their cattle, (their hogs, says the former,) to tread in the seed; and without any farther care expected the harvest.

The rivers have spoiled - "The rivers have nourished"] The word בזאו bazeu is generally taken to be an irregular form for בזזו bazezu, "have spoiled," as four MSS. have it in this place; and so most of the Versions, both ancient and modern, understand it. On which Schultens, Gram. Heb. p. 491, has the following remark: - "Ne minimam quidem speciem veri habet בזאו bazau, Esai. xviii. 2, elatum pro בזזו bazazu, deripiunt. Haec esset anomalia, cui nihil simile in toto linguae ambitu. In talibus nil finire, vel fateri ex mera agi conjectura, tutius justiusque. Radicem בזא baza olim extare potuisse, quis neget? Si cognatum quid sectandum erat, ad בזה bazah, contemsit, potius decurrendum fuisset; ut בזאו bazeu, pro בזו bazu, sit enuntiatum, vel baziv. Digna phrasis, flumina contemmunt terram, i.e., inundant." "בזא baza, Arab. extulit se superbius, item subjecit sibi: unde praet. pl. בזאו bazeu, subjecerunt sibi, i.e., inundarunt." - Simonis' Lexic. Heb.

A learned friend has suggested to me another explanation of the word. בזא baza, Syr., and ביזא beiza, Chald., signifies uber, "a dug," mamma, "a breast;" agreeably to which the verb signifies to nourish. This would perfectly well suit with the Nile: whereas nothing can be more discordant than the idea of spoiling and plundering; for to the inundation of the Nile Egypt owed every thing; the fertility of the soil, and the very soil itself. Besides, the overflowing of the Nile came on by gentle degrees, covering with out laying waste the country: "Mira aeque natura fluminis, quod cum caeteri omnes abluant terras et eviscerent, Nilus tanto caeteris major adeo nihil exedit, nec abradit, ut contra adjiciat vires; minimumque in eo sit, quod solum temperet. Illato enim limo arenas saturat ac jungit; debetque illi AEgyptus non tantum fertilitatem terrarum, sed ipsas. - Seneca, Nat. Quaest., iv. 2. I take the liberty, therefore, which Schultens seems to think allowable in this place, of hazarding a conjectural interpretation. It is a fact that the Ganges changes its course, and overruns and lays barren whole districts, from which it was a few years back several miles distant. Such changes do not nourish but spoil the ground.

Bridgeway Bible Commentary

Alliance with Ethiopia refused (18:1-7)

Along the upper reaches of the Nile River was the country known as Ethiopia (RSV), Sudan (GNB) or Cush (NIV). It was a land of tall smooth-skinned people, but also a land plagued by swarms of buzzing insects. From this country a group of government representatives came to visit Judah, travelling down the Nile and across to Jerusalem. They apparently hoped to gain Hezekiah’s cooperation in an attack against Assyria. Isaiah sends them back as he had done the Philistine representatives earlier (18:1-2; cf. 14:28-32).
Judah’s need is to trust in God, not in foreign alliances. Even if the Assyrian army reaches the mountains of Judah and signals for the final attack on Jerusalem, the Judeans must keep trusting in God. God has been quietly watching the Assyrians’ advance and at the right time he will cut them down, as a farmer cuts down the ripened grain. Birds will feed on the corpses of the dead soldiers (3-6). A group of Ethiopian representatives will then come to Jerusalem again, this time to thank God for his defeat of the Assyrians (7).

Coffman's Commentaries on the Bible

"Ah, the land of the rustling wings, which is beyond the rivers of Ethiopia; that sendeth ambassadors by the sea, even in vessels of papyrus upon the waters, saying (this word is italicized in the ASV, indicating that it is not in the text) Go ye, swift messengers, to a nation tall and smooth, to a people terrible from their beginning onward, a nation that meteth out and treadeth down, whose land the rivers divide. All ye inhabitants of the world, and ye dwellers on the earth, when an ensign is lifted up on the mountains, see ye; and when the trumpet is blown, hear ye."

Here is an excellent analysis of what is described in these verses:

"About 725 B.C. Piankhi, the Ethiopian king of Egypt sent ambassadors to the king of Judah, Hezekiah; we can be certain that their purpose was to involve Judah in a coalition against the Assyrians. Isaiah warned Hezekiah against any such folly by providing God's answer to the ambassadors."The New Layman's Bible Commentary, p. 784.

It is also sure that such a coalition with Ethiopia would have been very attractive to one like Hezekiah. Note that the message beginning with the word "Go" is the message of Isaiah, not a message from the ambassadors. The erroneous injection of the interpolated "saying" into this passage is confusing and should be ignored. The terse message of these three verses to the ambassadors is, "Do not be anxious, just go home and watch and see what is going to happen." (Paraphrased).J. R. Dummelow's Commentary, p. 428.

"The restling of wings… the rivers of Ethiopia" "describe Ethiopia with special reference to the swarms of flies and the rivers, which are the Blue and White Nile."Peake's Commentary Series, p. 449. The mention of the ambassadors coming "by sea" primarily refers to the Nile, which is called "sea" in Nahum 3:8, and in Isaiah 19:5.

Barnes' Notes on the Whole Bible

That sendeth ambassadors - That is, “accustomed” to send messengers. What was the design of their thus sending ambassadors does not appear. The prophet simply intimates the fact; a fact by which they were well known. It may have been for purposes of commerce, or to seek protection. Bochart renders the word translated ‘ambassadors’ by “images,” and supposes that it denotes an image of the god Osiris made of the papyrus; but there does not seem to be any reason for this opinion. The word ציר tsı̂yr may mean an idol or image, as in Isaiah 45:16; Psalms 49:15. But it usually denotes ambassadors, or messengers Joshua 9:4; Proverbs 25:13; Proverbs 13:17; Isaiah 57:9; Jeremiah 49:14; Obadiah 1:1.

By the sea - What “sea” is here meant cannot be accurately determined. The word ‘sea’ (ים yâm) is applied to various collections of water, and may be used in reference to a sea, a lake, a pond, and even a large river. It is often applied to the Mediterranean; and where the phrase “Great Sea” occurs, it denotes that Numbers 34:6-7; Deuteronomy 11:24. It is applied to the Lake of Gennesareth or the Sea of Galilee Numbers 34:11; to the Salt Sea Genesis 14:3; to the Red Sea often (Exodus 13:10; Numbers 14:25; Numbers 21:4; Numbers 33:10, “et al.”) It is also applied to “a large river,” as, “e. g., the Nile” Isaiah 19:5; Nehemiah 3:8; and to the Euphrates Jeremiah 51:36. So far as this “word” is concerned, therefore, it may denote either the Mediterranean, the Red Sea, the Nile, or the Euphrates. If the country spoken of is Upper Egypt or Nubia, then we are naturally led to suppose that the prophet refers either to the Nile or the Red Sea.

Even in vessels of bulrushes - The word rendered ‘bulrushes’ (גמא gôme') is derived from the verb גמא gâmâ', “to swallow, sip, drink;” and is given to a reed or bulrush, from its “imbibing” water. It is usually applied in the Scriptures to the Egyptian “papyrus” - a plant which grew on the banks of the Nile, and from which we have derived our word “paper.” ‘This plant,’ says Taylor (“Heb. Con.”), ‘grew in moist places near the Nile, and was four or five yards in height. Under the bark it consisted wholly of thin skins, which being separated and spread out, were applied to various uses. Of these they made boxes and chests, and even boats, smearing them over with pitch.’ These laminoe, or skins, also served the purpose of paper, and were used instead of parchment, or plates of lead and copper, for writing on. This plant, the Cyperus Papyrus of modern botanists, mostly grew in Lower Egypt, in marshy land, or in shallow brooks and ponds, formed by the inundation of the Nile. ‘The papyrus,’ says Pliny, ‘grows in the marsh lands of Egypt, or in the stagnant pools left inland by the Nile, after it has returned to its bed, which have not more than two cubits in depth.

The root of the plant is the thickness of a man’s arm; it has a triangular stalk, growing not higher than ten cubits (fifteen feet), and decreasing in breadth toward the summit, which is crowned with a thyrsus, containing no seeds, and of no use except to deck the statues of the gods. They employ the roots as firewood, and for making various utensils. They even construct small boats of the plant; and out of the rind, sails, mats, clothes, bedding, ropes; they eat it either crude or cooked, swallowing only the juice; and when they manufacture paper from it, they divide the stem by means of a kind of needle into thin plates, or laminae, each of which is as large as the plant will admit. All the paper is woven upon a table, and is continually moistened with Nile water, which being thick and slimy, furnishes an effectual species of glue. In the first place, they form upon a table, pefectly horizontal, a layer the whole length of the papyrus, which is crossed by another placed transversely, and afterward enclosed within a press.

The different sheets are then hung in a situation exposed to the sun, in order to dry, and the process is finally completed by joining them together, beginning with the best. There are seldom more than twenty slips or stripes produced from one stem of the plant.’ (Pliny, xiii. 11, 12.) Wilkinson remarks, that ‘the mode of making papyri was this: the interior of the stalks of the plant, after the rind had been removed, was cut into thin slices in the direction of their length, and these being laid on a flat board, in succession, similar slices were placed over them at right angles, and their surfaces being cemented together by a sort of glue, and subjected to the proper deuce of pressure, and well dried, the papyrus was completed.’ (“Ancient Egyptians,” vol. iii. p. 148.) The word used here is translated ‘bulrushes’ in Exodus 2:3, where the little ark is described in which Moses was laid near the Nile; the ‘rush’ in Job 8:11; and ‘rushes,’ in Isaiah 35:7.

It does not elsewhere occur. That the ancients were in the practice of making light boats or vessels from the papyrus is well known. Thus Theophrastus (in the “History of Plants,” iv. 9) says, that ‘the papyrus is useful for many things, for from this they make vessels,’ or ships (πλοῖα ploia). Thus, Pliny (xiii. 11, 22) says, ex ipso quidem papyro navigia texunt - ‘from the papyrus they weave vessels.’ Again, (vi. 56, 57): ‘Even now,’ says he, ‘in the Britannic Ocean useful vessels are made of bark; on the Nile from the papyrus, and from reeds and rushes.’ Plutarch describes Isis going in search of the body of Osiris, ‘through the fenny country in a bark made of the papyrus (ἐν βαριδι παπυοινη en baridi papnoinē) where it is supposed that persons using boats of this description (ἐν παπυρινοις ὀκαφεσι πλωοντας en papurinois okaphisi pleontas) are never attacked by crocodiles out of respect to the goddess,’ (De Isaiah 18:1-7.) Moses, also, it will be remembered, was exposed on the banks of the Nile in a similar boat or ark. ‘She took for him an ark of bulrushes, and daubed it With slime and with pitch, and put the child therein’ Exodus 2:3. The same word occurs here (גמא gôme') which is used by Isaiah, and this fact shows that such boats were known as early as the time of Moses. Lucan also mentions boats made of the papyrus at Memphis:

Conseritur bibula Memphitis cymba papyro.

- Phar. iv: 136.

At Memphis boats are woven together from the marshy papyrus

The sculptures of Thebes, Memphis, and other places, abundantly show that they were employed as punts, or canoes for fishing, in all parts of Egypt, during the inundation of the Nile.’ (Wilkinson’s Ancient Egyptians, vol. iii. p. 186.) In our own country, also, it will be remembered, the natives were accustomed to make canoes, or vessels, of the bark of the birch, with which they often adventured on even dangerous navigation. The circumstance here mentioned of the גמא gôme' (the papyrus), seems to fix the scene of this prophecy to the region of the Nile. This reed grew nowhere else; and it is natural, therefore, to suppose, that some nation living near the Nile is intended. Taylor, the editor of Calmet, has shown that the inhabitants of the upper regions of the Nile were accustomed to form floats of hollow earthen vessels, and to weave them together with rushes, and thus to convey them to Lower Egypt to market. He supposes that by ‘vessels of bulrushes,’ or rush floats, are meant such vessels. (For a description of the “floats” made in Upper Egypt with “jars,” see Pococke’s “Travels,” vol. i. p. 84, Ed. London, 1743.) ‘I first saw in this voyage (on the Nile) the large floats of earthen-ware; they are about thirty feet wide, and sixty feet long, being a frame of palm boughs tied together about four feet deep, on which they put a layer of large jars with the mouths uppermost; on these they make another floor, and then put on another layer of jars, and so a third, which last are so disposed as to trim the float, and leave room for the men to go between. The float lies across the river, one end being lower down than the other; toward the lower end on each side they have four long poles with which they row and direct the boat, as well as forward the motion down.’ Mr. Bruce, in his “Travels,” mentions vessels made of the papyrus in Abyssinia.

Upon the waters - The waters of the Nile, or the Red Sea.

Saying - This word is not in the Hebrew, and the introduction of it by the translators gives a peculiar, and probably an incorrect, sense to the whole passage. As it stands here, it would seem to be the language of the inhabitants of the land who sent the ambassadors, usually saying to their messengers to go to a distant nation; and this introduces an inquiry into the characteristics of the nation to “whom” the ambassadors are sent, as if it were a “different” people from those who are mentioned in Isaiah 17:1. But probably the words which follow are to be regarded as the words of the prophet, or of God Isaiah 17:4, giving commandment to those messengers to “return” to those who sent them, and deliver the message which follows: ‘You send messengers to distant nations in reed boats upon the rivers. Return, says God, to the land which sent you foth, and announce to them the will of God. Go rapidly in your light vessels, and bear this message, for it shall speedily be executed, and I will sit calmly and see it done’ Isaiah 17:4-6. A remarkably similar passage, which throws great light on this, occurs in Ezekiel 30:9 : ‘In that day shall messengers go forth from me (God) in ships to make the careless Ethiopians afraid, and great pain shall come upon them, as in the day of Egypt, for lo, it cometh.’

Go, ye swift messengers - Hebrew, ‘Light messengers.’ This is evidently addressed to the boats. Achilles Tatius says that they were frequently so light and small, that they would carry but one person (Rosenmuller).

To a nation - What nation this was is not known. The “obvious” import of the passge is, that it was some nation to whom they were “accustomed” to send ambassadors, and that it is here added merely as “descriptive” of the people. Two or three characterstics of the nation are mentioned, from which we may better learn what people are referred to.

Scattered - (ממשׁך m^emushāk). This word is derived from משׁך mâshak, “to seize, take, hold fast;” to draw out, extend, or prolong; to make double or strong; to spread out. The Septuagint renders it, Ἔθνος μετέωρον Ethnos meteōron - ‘A lofty nation.’ Chaldee, ‘A people suffering violence.’ Syraic, ‘A nation distorted.’ Vulgate, ‘A people convulsed, and lacerated.’ It “may” denote a people “spread out” over a great extent of country; or a people “drawn out in length” - that is, extended over a country of considerable length, but of comparatively narrow breadth, as Egypt is; so Vitringa understands it. Or it may mean a people “strong, valiant;” so Gesenius understands it. This best suits the connection, as being a people ‘terrible hitherto.’ Perhaps all these ideas may be united by the supposition, that the nation was drawn out or extended over a large region, and was, “therefore,” a powerful or mighty people. The idea of its being “scattered” is not in the text. Taylor renders it, ‘A people of short stature; contracted in height; that is, dwarfs.’ But the idea in the text is not one that is descriptive of “individuals,” but of the “collected” nation; the people.

And peeled - (מרט môraṭ, from מרט mâraṭ) to make smooth, or sharpen, as a sword,” Ezekiel 21:14-32; then, to make smooth the head of any one, to pluck off his hair, Ezra 9:3; Nehemiah 13:25; Isaiah 50:6). The Septuagint renders it, Ξένον λαὸν καὶ χαλεπόν Cenon laon kai chalepon - ‘A foreign and wicked people.’ Vulgate, ‘To a people lacerated.’ The Syriac renders the whole verse, ‘Go, swift messengers, to a people perverse and torn; to a people whose strength has been long since taken away; a people defiled and trodden down; whose land the rivers have spoiled.’ The word used here is capable of two significations:

(1) It may denote a people who are shaved or made smooth by removing the hair from the body. It is known to have been the custom with the Egyptians to make their bodies smooth by shaving off the hair, as Herodotus testifies (xi. 37). Or,

(2) It may be translated, as Gesenius proposes, a people valiant, fierce, bold, from the sense which the verb has “to sharpen” a sword Ezekiel 21:15-16.

The former is the most obvious interpretation, and agrees best with the proper meaning of the Hebrew word; the latter would, perhaps, better suit the connection. The editor of Calmer supposes that it is to be taken in the sense of “diminished, small, dwarfish,” and would apply it to the “pigmies” of Upper Egypt.

To a people terrible - That is, warlike, fierce, cruel. Hebrew, ‘A people feared.’ If the Egyptians are meant, it may refer to the fact that they had always been an object of terror and alarm to the Israelites from their early oppressions there before their deliverance under Moses.

From their beginning hitherto - Hebrew, ‘From this time, and formerly.’ It has been their general character that they were a fierce, harsh, oppressive nation. Gesenius, however, renders this, ‘To the formidable nation (and) further beyond;’ and supposes that two nations are referred to, of which the most remote and formidable one, whose land is washed by streams, is the proper Ethiopian people. By the other he supposes is meant the Egyptian people. But the scope of the whole prophecy rather requires us to understand it of one people.

A nation meted out - Hebrew, ‘Of line line’ (קו־קו qav-qav). Vitringa renders this, ‘A nation of precept and precept;’ that is, whose religion abounded with rites and ceremonies, and an infinite multitude of “precepts or laws” which prescribed them. Michaelis renders it, ‘A nation measured by a line;’ that is, whose land had been divided by victors. Doderlin renders it, ‘A nation which uses the line;’ that is, as he supposes, which extended its dominion over other provinces. The Septuagint renders it, Ἔθνος ἀνέλπιστον ethnos anelpiston - ‘A nation without hope.’ Aquila, Ἔθνος ὑπόμενον ethnos hupomenon - ‘A nation enduring or patient.’ Jonathan, the Chaldee, אגיסא עמא ובויזא - ‘A nation oppressed and afflicted.’ Aben Ezra explains it as meaning ‘A nation like a school-boy learning line after line.’ Theodore Hasaeus endeavors to prove that the reference here is to Egypt, and that the language is taken from the fact that the Egyptians were early distinguished for surveying and mensuration.

This science, he supposes, they were led to cultivate from the necessity of ascertaining the height of the Nile at its annual inundation, and from the necessity of an accurate survey of the land in order to preserve the knowledge of the right of property in a country inundated as this was. In support of this, he appeals to Servius (“ad” Virg. “Ecl.” iii. 41), where he says of the “radius” mentioned there, ‘The Radius is the rod of the philosophers, by which they denote the lines of geometry. This art was invented in the time when the Nile, rising beyond its usual height, confounded the usual marks of boundaries, to the ascertaining of which they employed philosophers who divided the land by “lines,” whence the science was called geometry.’ Compare Strabo (“Geo.” xvii. 787), who says that Egypt was divided into thirty “nomes,” and then adds, ‘that these were again subdivided into other portions, the smallest of which were farms αἱ ἄρουραι hai arourai.

But there was a necessity for a very careful and subtle division, on account of the continual confusion of the limits which the Nile produced when it overflowed, adding, to some, taking away from others, changing the forms, obliterating the signs by which one farm was distinguished from another. Hence, it became necessary to re-survey the country; and hence, they suppose, originated the science of geometry’ (see also Herodot. “Euterpe,” c. 109). Hence, it is supposed that Egypt came to be distinguished by the use of “the line” - or for its skill in surveying, or in geometry - or a nation “of the line” (see the Dissertation of Theodore Hasaeus, קו קו גוי - “De Gente kau kau,” in Ugolin’s “Thes. Ant. Sac.” vii. 1568-1580). The word (קו qav) means, properly, “a cord, a line,” particularly a measuring line Ezekiel 47:3; 2 Kings 21:13 : ‘I will stretch over Jerusalem the measuring line of Samaria’ that is, I will destroy it like Samaria. Hence, the phrase here may denote a people accustomed “to stretch out such lines” over others; that is, to lay them waste.

It is applied usually to the line connected with a plummet, which a carpenter uses to mark out his work (compare Job 38:5; Isaiah 28:17; Isaiah 34:11; Zephaniah 2:1); or to a line by which a land or country is measured by the surveyor. Sometimes it means “a precept, or rule,” as Vitringa has rendered it here (compare Isaiah 28:10). But the phrase ‘to stretch out a line,’ or ‘to measure a people by a line,’ is commonly applied to their destruction, as if a conqueror used a line to mark out what he had to do (see this use of the word in 2 Kings 21:13 : Isaiah 28:17; Isaiah 34:11; Lamentations 2:8; Zechariah 1:16). This is probably its sense here - a nation terrible in all its history, and which had been distinguished for stretching lines over others; that is, for marking them out for destruction, and dividing them as it pleased. It is, therefore, a simple description, not of the nation as “being itself” measured out, but as extending its dominion over others.

And trodden down - (מבוסה m^ebûsâh). Margin, ‘And treading under foot,’ or, ‘that meteth out and treadeth down.’ The margin here, as is frequently the case, is the more correct rendering. Here it does not mean that “they were trodden down,” but that it was a characteristic of their nation that “they trod down others;” that is, conquered and subdued other nations. Thus the verb is used in Psalms 44:6; Isaiah 14:25; Isaiah 53:6; Isaiah 63:18; Jeremiah 12:10. Some, however, have supposed that it refers to the fact that the land was trodden down by their feet, or that the Egyptians were accustomed to lead the waters of the Nile, when it overflowed, by “treading” places for it to flow in their fields. But the former is the more correct interpretation.

Whose land the rivers have spoiled - Margin, ‘Despise.’ The Hebrew word (בּזאוּ bâz'^eû) occurs nowhere else. The Vulgate renders it, Diripuerunt - ‘Carry away.’ The Chaldee reads it, ‘Whose land the people plunder.’ The word is probably of the same signification as בזז bâzaz, “to plunder, lay waste.” So it was read by the Vulgate and the Chaldee; and this reading is found in four manuscripts. The word is in the present tense, and should be rendered not ‘have spoiled,’ but ‘spoil.’ It is probably used to denote a country the banks of whose rivers are washed away by the floods. This description is particularly applicable to Nubia or Abyssinia - the region above the cataracts of the Nile. One has only to remember that these streams continually wash away the banks and bear the earth to deposit it “on” the lands of Lower Egypt, to see that the prophet had this region particularly in his eye.

He could not have meant Egypt proper, because instead of “spoiling” the lands, or washing them away, the Nile constantly brings down a deposit from the upper regions that constitutes its great fertility. The “rivers” that are mentioned here are doubtless the various branches of the Nile (see Bruce’s “Travels,” ch. iii., and Burckhardt’s “Travels in Nubia.” The Nile is formed by the junction of many streams or branches rising in Abyssinia, the principal of which are the Atbara; the Astapus or Blue River; and the Astaboras or White River. The principal source of the Nile is the Astapus or Blue River, which rises in the Lake Coloe, which Bruce supposes to be the head of the Nile. This river on the west, and the various branches of the Atbara on the east, nearly encompass a large region of country called Meroe, once supposed to be a large island, and frequently called such. The whole description, therefore, leads us to the conclusion that a region is mentioned in that country called in general “Cush;” that it was a people living on rivers, and employing reed boats or skiffs; that they were a fierce and warlike people; and that the country was one that was continually washed by streams, and whose soil was carried down by the floods. All these circumstances apply to Nubia or Abyssinia, and there can be little doubt that this is the country intended.

Calvin's Commentary on the Bible

2.Sending ambassadors by the sea. This relates strictly to the state of those times. It would appear that this nation solicited the Egyptians or Syrians to harass the Jews, or that the Assyrians employed them for the purpose of harassing the Jews, or that they had formed an alliance with the Egyptians, in order that, by their united force, they might prevent the power of the Assyrians from increasing beyond bounds; for nothing more than conjectures can be offered, because we have no histories that give any account of it, and where historical evidence is wanting, we must resort to probable conjectures. These voyages, there is reason to believe, were not made to any place near at hand, but to a distant country.

In ships of reeds. ⁽¹³⁾ We ought not to think it strange that he calls them ships of reeds, for it is evident from the ancient histories that these were commonly used by the Egyptians, because the channel of the Nile is in some places very steep and dangerous to navigators on account of the cataracts, which the Greeks call Κατάδουπα, so that ships of wood cannot be used at those places without being broken and dashed to pieces on the rocks; and therefore it is necessary to employ ships of pliant materials. That the ships might not admit water and thus be sunk, historians tell us that they were daubed within with pitch.

Go, ye swift messengers. This passage is obscure, but I shall follow what I consider to be probable. The Prophet shews the design of his prediction, or the reason why he foretold the destruction of that nation. If we believe them to have been the avowed enemies of the Jews, the design was to afford some consolation to believers who were wretchedly broken up and scattered, that having received this message they might rejoice and give thanks to God. But if we rather think that the Jews were led by this nation into an unlawful league, we must then consider that this exhortation is ironical, and that the Prophet intended to reprove the folly of the chosen people, in forsaking God and relying on useless aid. Some think that these words were spoken by God, as if he commanded those nations who inhabited the sea-coast to destroy the Jews; but I am not at all of that opinion.

To a nation scattered and plundered. ⁽¹⁴⁾ I do not agree with those who think that these words describe the destruction of that unknown and obscure nation; for by “a plundered nation” he means the Jews who were to be grievously harassed and scattered, so that no part of them escaped injury.

To a people terrible from their beginning hitherto. He calls it terrible, because so great calamities would disfigure it in such a manner that all who beheld it would be struck with terror. I cannot approve of the exposition given by some, that this relates to the signs and miracles which the Lord performed amongst them, so as to render them an object of dread to all men; for the allusion is rather to that passage in the writings of Moses, “The Lord will make thee an astonishment and a terror.” Deuteronomy 28:37 In like manner it is said elsewhere, “for the shaking of the head and mockery.” (Jeremiah 18:16.) He therefore means that they are a nation so dreadful to behold as to fill all men with astonishment, and we know that this was foretold and that it also happened to the Jews.

A nation trodden down on every side. ⁽¹⁵⁾ קו קו, (kav-kav,) that is, on every side, as if one drew lines and joined them so closely that no space was left between them, or as if one drew furrows in a field so as to break every clod; for in this manner was the nation thrown down and trampled under foot. ⁽¹⁶⁾

Whose land the rivers have spoiled. By the rivers he means the vast army of the enemies, that is, of the Assyrians. He alludes to what he had formerly said, that the nation, not satisfied with its own little stream, longed for rapid and boisterous rivers. (Isaiah 8:6.) After having applied to them for assistance, they were overwhelmed by them as by a deluge; and the reason of the whole evil was this, that they were not satisfied with the promises of God, and sought assistance in another quarter. Now, if this command is understood to be given to the swift messengers in the name of God, we infer from it that he does not immediately assist his own people, but delays his aid till they are brought to a state of despair. He does not send to them a cheerful and prosperous message while they are still uninjured, or when they have received a light stroke, but he sends a message to a nation altogether trodden down and trampled under foot. Yet when he commands them to make haste, he means that the judgment will be sudden and unexpected, so that light will suddenly burst forth amidst the darkness.

(13) Bogus footnote

(14) Bogus footnote

(15) Bogus footnote

(16) Bogus footnote

Smith's Bible Commentary

Chapter 18

Now in chapter 18, there are those that see the United States in chapter 18, but it is rather far-fetched and I am sorry that my mind can't stretch that far. I cannot see the United States in chapter 18.

Woe to the land shadowing with wings ( Isaiah 18:1 ),

And they point out that on the top of the American flag there's an eagle with wings. So "shadowing with wings."

which is beyond the rivers of Ethiopia ( Isaiah 18:1 ):

And, of course, we are beyond the rivers of Ethiopia.

That sendeth ambassadors by the sea, in vessels ( Isaiah 18:2 )

And, of course, the only way our ambassadors could travel to the other lands prior to the aircraft and so forth were by boats. But it does say, "vessels of bulrushes," and I don't know of any ambassador that ever went out in a reed boat made of bulrushes.

Now as I say, people can see and I can't, but people do see the United States in it. What it is basically dealing with is Ethiopia itself, which was making... , which had sent ambassadors to Jerusalem to the king to make a confederacy with them against Assyria. In other words, Assyria was conquering and these Ethiopian ambassadors, big, tall dark skinned, handsome men, were there trying to get Judah to join with them in a confederacy to withstand this invasion from Assyria. And Isaiah was counseling against the confederacy. Not to make a covenant with them, for God was going to watch over them and take care of them and don't get involved in a treaty, mutual defense pact with these Ethiopians. So, "Woe to the land."

God is pronouncing the woe that is going to come upon Ethiopia that sends the ambassadors by the sea. They came in these boats down the Nile River from Ethiopia and the boats of bulrushes were light so that when they get to the rapids and all, they could carry them and then put them in. And they came from Ethiopia in these boats of bulrushes to Israel or to Judah, the Southern Kingdom and sought then to make this covenant.

saying, Go, ye swift messengers, to a nation that is scattered and peeled, to a people that is awesome from their beginning hitherto; a nation that is meted out and trodden down, whose land the rivers have cut through! 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. For so the LORD said unto me, I will take my rest, and I will consider in my dwelling place like a clear heat upon herbs, and like a cloud of dew in the heat of harvest. For before the harvest, when the bud is perfect, and the sour grape is ripening in the flower, he shall both cut off the sprigs with pruning hooks, and take away and cut down the branches ( Isaiah 18:2-5 ).

So Isaiah is saying we don't need to make the covenant with these people. God is going to take care of them. He's going to cut them down before they're able to really fully develop. And so here is the prediction of Assyria's destruction by God.

They shall be left together unto the fowls of the mountains, and to the beasts of the earth: and the fowls shall summer upon them, and all the beasts of the earth shall winter upon them ( Isaiah 18:6 ).

In other words, the vultures will eat the carcasses during the summertime but there are so many, by the time winter is come, even the animals the coyotes and all will be eating the bones of them even through the wintertime.

In that time shall the present be brought unto the LORD of hosts of a people scattered and peeled, and from a people awesome from their beginning hitherto; a nation meted out and trodden under foot, whose land the rivers have cut through, the place of the name of the LORD of hosts, mount Zion ( Isaiah 18:7 ).

So the prediction of Assyria's destruction by the hand of God and no need to join hands with the Ethiopians in a mutual defense pact because God is our defense and God will take care of us. "

Dr. Constable's Expository Notes

The land that lies beyond the rivers of Cush was Cush (Nubia), notable for its ships, whose sails looked like the whirring wings of insects over water from a distance. Another view of the whirling wings is that they represent swarming hordes of people, including soldiers. [Note: Young, 1:474-75.] Cush was at the end of the earth in Isaiah’s day and therefore symbolized the ends of the earth; it was a great distance from Judah. Some scholars believe Cush lay within what is now Ethiopia, but others think Cush included modern southern Egypt, Sudan, Eritrea, and northern Ethiopia. [Note: See J. Daniel Hays, "The Cushites: A Black Nation in the Bible," Bibliotheca Sacra 153:612 (October-December 1996):396-409.] Envoys from Cush may have traveled to Moab, Philistia, and Judah seeking an alliance against Assyria. [Note: Oswalt, p. 360.]

Isaiah called on these messengers from Ethiopia to go to a nation tall and smooth (shaven). This was a common description of the Nubians (or Cushites). They were to go to a people feared far and wide, perhaps the Egyptians or the Assyrians. They were to go to a powerful and oppressive nation whose land was divided by rivers, again perhaps the Egyptians, the Assyrians, or even the Medes. Taken together these descriptions represent all great, aggressive nations.

All the recipients of this message, the "inhabitants of the world and dwellers on earth" (Isaiah 18:3), were to hear that a sovereign (the Lord) would issue a call to battle. No one could miss that call when it came.

Gill's Exposition of the Whole Bible

That sendeth ambassadors by the sea,.... The Red Sea, which washed the coasts of Egypt and Ethiopia, and which were united into one kingdom under Sabacus, or So the Ethiopian, called king of Egypt,

2 Kings 17:4 and this kingdom, or rather the king of it, is here described as sending ambassadors by sea to foreign courts, to make leagues and alliances, and thereby strengthen himself against attempts made on him; though some understand it of one part of Ethiopia, on one side of the Red Sea, sending to that on the other side; and some of Tirhakah the Ethiopian sending messengers to the king of Assyria to bid him defiance, and let him know he intended to fight him; and at the same time sent to the Jews, that they might depend upon his protection and help, Isaiah 37:9 some understand this of the Egyptians sending to the Ethiopians, to let them know of the Assyrian expedition; and others, of their sending to the Jews, with the promise of a supply; and the word for "ambassadors" signifying "images", Isaiah 45:16 some have thought it is to be understood of carrying the head of Osiris, and the image of Isis, from place to place, in proper vessels:

even in vessels of bulrushes upon the waters; or, "upon the face of the waters" i; where these light vessels floated without sinking, not drawing the quantity of waters as vessels of wood did. Both the Egyptians and Ethiopians had ships made of the "papyrus" k, or "biblus" l, a sort of rush, that grew upon the banks of the Nile, and which were light, and moved swiftly, and were also safest; there was no danger of their being broken to pieces, as other vessels, on shelves, and rocks, and in waterfalls: yea, Pliny m says, that the Ethiopian ships were so made, as to fold up and be carried on their shoulders, when they came to the cataracts.

[Saying], go, ye swift messengers; the word "saying" is not in the text, nor is it to be supplied; for these are not the words of the nation before described, sending its messengers to another nation after described, either the Jews or the Assyrians; but they are the words of God to his messengers, angels or men, who were swift to do his will, whom he sends to denounce or inflict judgment upon the same nation that is before mentioned, with which agrees Ezekiel 30:9:

to a nation scattered; that dwelt in towns, villages, and houses, scattered about here and there; or who would be scattered and dissipated by their enemies: or, "drawn out", and spread over a large tract of ground, as Ethiopia was:

and peeled; of their hair, as the word signifies; the Ethiopians, living in a hot country, had very little hair upon their bodies. Schultens n, from the use of the word in the Arabic language, renders it,

"a nation strong and inaccessible:''

to a people terrible from their beginning hitherto; for their black colour and grim looks, especially in some parts; and for the vast armies they brought into the field, as never were by any other people; see

2 Chronicles 12:3 and they might well be said to be so from the beginning, since Nimrod, the mighty hunter, was the son of Cush, from whence the Ethiopians have the name of Cushites, and is the name Ethiopia is called by in the preceding verse Isaiah 18:1:

a nation meted out, and trodden down: to whom punishment was measured by line, in proportion to their sins, and who in a little time would be trodden under foot by their enemies:

whose land the rivers have spoiled: which must not be understood literally of Niger and Nilus, of Astapus and Astaboras, which were so far from spoiling the land, that it was much more pleasant and fruitful for them; but figuratively, of powerful princes and armies, that should come into it, and spoil and plunder it; see Isaiah 8:7. Jarchi and Kimchi interpret it of the kings of the nations of the world; and so the Targum,

"whose land the people spoil.''

Some understand all this of the Assyrians, whose army was now scattered, and its soldiers exhausted, who had been from the beginning of their monarchy very terrible to their neighbours, but now marked for destruction; and whom the Ethiopians, who dwelt by the rivers, despised, as some render the words: and others interpret them of the Jews, as overrun by the Assyrian army like a mighty river, by whom they were scattered, and peeled, and spoiled, and plundered; who from their beginning had been very terrible, because of the wonderful things wrought for them at the Red Sea, in the wilderness, and in the times of Joshua and the judges; and because of the dreadful punishments inflicted on them; but the first sense is best. Vitringa interprets all this of the Egyptians, whose country was drawn out or long, their bodies peeled or shaved; a people terrible to their neighbours, and very superstitious; a nation of line and line, or of precept and precept.

i על פני מים "super facies aquarurum", Montanus. k Hence παπυρινα σκαφη, paper skiffs, in Plutarch, de Is. et Osir. and πλοια καλαμινα, ships of reeds which the Indians made and used, as Herodotus relates, l. 3. sive Thalia, c. 98. and so Diodorus Siculus speaks of ships made of a reed in India, of excellent use, because they are not liable to be eaten by worms, Bibliothec. l. 2. p. 104. to the Egyptian vessels of this kind Lucan has respect when he says, "-----Sic cum tenet omnia Nilus, Conficitur bibula Memphitis cymba papyro. Pharsal. l. 4.

l Plin. Nat. Hist. l. 6. c. 22. & l. 13. 11. Heliodor. l. 10. c. 4. p. 460. m Nat. Hist. l. 5. c. 9. n Animadv, Philol. in Job, p, 108.

Henry's Complete Commentary on the Bible

      1 Woe to the land shadowing with wings, which is beyond the rivers of Ethiopia:   2 That sendeth ambassadors by the sea, even in vessels of bulrushes upon the waters, saying, Go, ye swift messengers, to a nation scattered and peeled, to a people terrible from their beginning hitherto; a nation meted out and trodden down, whose land the rivers have spoiled!   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.   4 For so the LORD said unto me, I will take my rest, and I will consider in my dwelling place like a clear heat upon herbs, and like a cloud of dew in the heat of harvest.   5 For afore the harvest, when the bud is perfect, and the sour grape is ripening in the flower, he shall both cut off the sprigs with pruning hooks, and take away and cut down the branches.   6 They shall be left together unto the fowls of the mountains, and to the beasts of the earth: and the fowls shall summer upon them, and all the beasts of the earth shall winter upon them.   7 In that time shall the present be brought unto the LORD of hosts of a people scattered and peeled, and from a people terrible from their beginning hitherto; a nation meted out and trodden under foot, whose land the rivers have spoiled, to the place of the name of the LORD of hosts, the mount Zion.

      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, 2 Kings 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, Isaiah 18:7; Isaiah 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 Isaiah 17:12-14 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 (Isaiah 8:8; Isaiah 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,2 Thessalonians 2:7. Here is,

      I. The attempt made by this land (whatever it is) upon a nation scattered and peeled,Isaiah 18:2; Isaiah 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, Isaiah 18:3; Isaiah 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, Isaiah 18:3; Isaiah 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 (Isaiah 18:4; Isaiah 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,Psalms 44:23; Jeremiah 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 (Amos 3:15); but those that are at home with God have both in him.

      2. He will reckon with his and their enemies, Isaiah 18:5; Isaiah 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 (Isaiah 18:4; Isaiah 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 (Isaiah 18:7; Isaiah 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, Acts 8:27, c. Those that were a people scattered and peeled, meted out, and trodden down (Isaiah 18:2; Isaiah 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,Romans 15:16. It is prophesied (Psalms 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,Numbers 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, Isaiah 18:1; Isaiah 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.