Isaiah 19:3

comb used for that purpose. The Vulgate uses the word pectentes, combing. They that weave networks shall be confounded - And confounden schul ben that wrogten flax, plattinge and webynge sotel thingis. - Old MS. Bible. Verse 10 And they shall be broken, etc. "Her stores" - שתתיה shathotheyha, αποθηκαι, granaries. - Aquila. All that make sluices and ponds for fish "All that make a gain of pools for fish" - This obscure line is rendered by different interpreters in very different manners. Kimchi explains אגמי agmey as if it were the same with אגמה agemah, from Job 30:25, in which he is followed by some of the rabbins, and supported by the Septuagint: and שכר secher, which I translate gain, and which some take for nets or enclosures, the Septuagint render by ζυθον, strong drink or beer, which it is well known was much used in Egypt; and so likewise the Syriac, retaining the Hebrew word שכרא sekra. I submit these very different interpretations to the reader's judgment. The Version of the Septuagint is as follows: Και παντες οἱ ποιουντες τον ζυθον λυπηθησονται, και τας ψυχας πονεσουσι· "And all they that make barley wine shall mourn, and be grieved in soul." Verse 11 The counsel of the wise counselors of Pharaoh is become brutish "Have counseled a brutish counsel" - The sentence as it now stands in the Hebrew, is imperfect: it wants the verb. Archbishop Secker conjectures that the words יועצי פרעה yoatsey pharoh should be transposed; which would in some degree remove the difficulty. But it is to be observed, that the translator of the Vulgate seems to have found in his copy the verb יעצו yaatsu added after פרעה pharoh: Sapientes consiliarii Pharaonis dederunt consilium insipiens, "The wise counsellors of Pharaoh gave unwise counsel." This is probably the true reading: it is perfectly agreeable to the Hebrew idiom, makes the construction of the sentence clear, and renders the transposition of the words above mentioned unnecessary. - L. Verse 12 "Let them come" - Here too a word seems to have been left out of the text. After חכמיך chochameycha, thy wise men, two MSS., one ancient, add יבאו yibu, let them come; which, if we consider the form and construction of the sentence, has very much the appearance of being genuine: otherwise the connective conjunction at the beginning of the next member is not only superfluous but embarrassing. See also the Version of the Septuagint, in which the same deficiency is manifest. Let them tell thee now "And let them declare" - For ידעו yidu, let them know, perhaps we ought to read יודיעו yodiu, let them make known. - Secker. The Septuagint and Vulgate favor this reading, ειπατωισαν, let them declare. Verse 13 Are deceived "They have caused," etc. - The text has וחתעו vehithu, And they have caused to err. Fifty of Kennicott's MSS., fifty-three of De Rossi's, and one of my own, ancient, thirty-two editions, and the Vulgate and Chaldee. omit the ו vau, and. Stay "Pillars" - פנת pinnath, to be pointed as plural pinnoth, without doubt. So Grotius, and so the Chaldee. Verse 14 In the midst thereof - בקרבם bekirbam; so the Septuagint, and perhaps more correctly." - Secker. So likewise the Chaldee. Verse 15 The head or tail, branch or rush - R. D. Kimchi says, there are some who suppose that these words mean the dragon's head and tail; and refer to all those who are conversant in astronomy, astrology, etc. Verse 16 Shall Egypt be "The Egyptians shall be" - יהיו yihyu, they shall be, plural, MS. Bodl. Septuagint, and Chaldee. This is not proposed as an emendation, for either form is proper. Verse 17 And the land of Judah - The threatening hand of God will be held out and shaken over Egypt, from the side of Judea; through which the Assyrians will march to invade it. It signifies that kind of terror that drives one to his wit's end, that causes him to reel like a drunken man, to be giddy through astonishment. Such is the import of חג chag, and חגה chagah. Five MSS. and two editions have לחגה lechagah. Verse 18 The city of destruction "The city of the sun" - עיר החרס ir hacheres. This passage is attended with much difficulty and obscurity. First, in regard to the true reading. It is well known that Onias applied it to his own views, either to procure from the king of Egypt permission to build his temple in the Hieropolitan Nome, or to gain credit and authority to it when built; from the notion which he industriously propagated, that Isaiah had in this place prophesied of the building of such a temple. He pretended that the very place where it should be built was expressly named by the prophet, עיר החרס ir hacheres, the city of the sun. This possibly may have been the original reading. The present text has עיר ההרס ir haheres, the city of destruction; which some suppose to have been introduced into the text by the Jews of Palestine afterwards, to express their detestation of the place, being much offended with this schismatical temple in Egypt. Some think the latter to have been the true reading, and that the prophet himself gave this turn to the name out of contempt, and to intimate the demolition of this Hieropolitan temple; which in effect was destroyed by Vespasian's orders, after that of Jerusalem, "Videtur propheta consulto scripsisse הרס heres, pro חרס cheres, ut alibi scribitur בית און beith aven pro בית אל beith El: איש בשת ish bosheth for איש בעל ish baal, etc. Vide Lowth in loc." - Secker. "It seems that the prophet designedly wrote הרס heres, destruction, for חרס cheres, the sun: as elsewhere בית און beith aven, the house of iniquity, is written for בית אל beith El, the house of God; איש בשת ish bosheth for איש בעל ish baal," etc. But on the supposition that עיר ההרס air haheres is the true reading, others understand it differently. The word הרס heres in Arabic signifies a lion; and Conrad Ikenius has written a dissertation (Dissert. Philol. Theol. XVI.) to prove that the place here mentioned is not Heliopolis, as it is commonly supposed to be, but Leontopolis in the Heliopolitan Nome, as it is indeed called in the letter, whether real or pretended, of Onias to Ptolemy, which Josephus has inserted in his Jewish Antiquities, lib. 13 c. 3. And I find that several persons of great learning and judgment think that Ikenius has proved the point beyond contradiction. See Christian. Muller. Satura Observ. Philolog. Michaelis Bibliotheque Oriental, Part v., p. 171. But, after all, I believe that neither Onias, Heliopolis, nor Leontopolis has any thing to do with this subject. The application of this place of Isaiah to Onias's purpose seems to have been a mere invention, and in consequence of it there may perhaps have been some unfair management to accommodate the text to that purpose; which has been carried even farther than the Hebrew text; for the Greek version has here been either translated from a corrupted text, or wilfully mistranslated or corrupted, to serve the same cause. The place is there called πολις Ασεδεκ, the city of righteousness; a name apparently contrived by Onias's party to give credit to their temple, which was to rival that of Jerusalem. Upon the whole, the true reading of the Hebrew text in this place is very uncertain; fifteen MSS. and seven editions have חרס cheres, the city of Hacheres, or, of the sun. So likewise Symmachas, the Vulgate, Arabic, Septuagint, and Complutensian. On the other hand, Aquila, Theodotion, and the Syriac read הרס heres, destruction; the Chaldee paraphrase takes in both readings. The reading of the text being so uncertain, no one can pretend to determine what the city was that is here mentioned by name; much less to determine what the four other cities were which the prophet does not name. I take the whole passage from the 18th verse to the end of the chapter, to contain a general intimation of the future propagation of the knowledge of the true God in Egypt and Syria, under the successors of Alexander; and, in consequence of this propagation, of the early reception of the Gospel in the same countries, when it should be published to the world. See more on this subject in Prideaux's Connect. An. 145; Dr. Owen's Inquiry into the present state of the Septuagint Version, p. 41; and Bryant's Observations on Ancient History, p. 124. - L. Verse 19 An altar to the Lord - צבאות tsebaoth, "of hosts," or Yehovah tsebaoth, is added by eight MSS. of good repute, and the Syriac Version. Verse 23 Shall there be a highway - Under the latter kings of Persia, and under Alexander, Egypt, Judea, and Assyria lived peaceably under the same government, and were on such friendly terms that there was a regular, uninterrupted intercourse between them, so that the Assyrian came into Egypt and the Egyptian into Assyria, and Israel became the third, i.e., was in strict union with the other two; and was a blessing to both, as affording them some knowledge of the true God, Isa 19:24. Verse 25 Blessed be Egypt - Assyria - and Israel - All these countries shall be converted to the Lord. Concerning Egypt, it was said, Isa 18:7, that it should bring gifts to the Lord at Jerusalem. Here it is predicted, Isa 19:19, that there shall be an altar to the Lord in Egypt itself; and that they, with the Assyrians shall become the people of God with the Israelites. This remains partly to be fulfilled. These countries shall be all, and perhaps at no very distant time from this, converted to the faith of our Lord Jesus Christ. Introduction The Prophet Isaiah a sign to Egypt and Cush or Ethiopia, that the captives and exiles of these countries shall be indignantly treated by the king of Assyria, Isa 20:1-6. Tartan besieged Ashdod or Azotus, which probably belonged at this time to Hezekiah's dominions; see 2Kgs 18:8. The people expected to be relieved by the Cushites of Arabia and by the Egyptians. Isaiah was ordered to go uncovered, that is, without his upper garment, the rough mantle commonly worn by the prophets, (see Zac 13:4 ), probably three days to show that within three years the town should be taken, after the defeat of the Cushites and Egyptians by the king of Assyria, which event should make their case desperate, and induce them to surrender. Azotus was a strong place; it afterwards held out twenty-nine years against Psammitichus, king of Egypt, Herod. 2:157. Tartan was one of Sennacherib's generals, 2Kgs 18:17, and Tirhakah, king of the Cushites, was in alliance with the king of Egypt against Sennacherib. These circumstances make it probable that by Sargon is meant Sennacherib. It might be one of the seven names by which Jerome, on this place, says he was called. He is called Sacherdonus and Sacherdan in the book of Tobit. The taking of Azotus must have happened before Sennacherib's attempt on Jerusalem; when he boasted of his late conquests, Isa 37:25. And the warning of the prophet had a principal respect to the Jews also, who were too much inclined to depend upon the assistance of Egypt. As to the rest history and chronology affording us no light, it may be impossible to clear either this or any other hypothesis, which takes Sargon to be Shalmaneser or Asarhaddon, etc., from all difficulties. - L. Kimchi says, this happened in the fourteenth year of Hezekiah. Verse 2 Walking naked and barefoot - It is not probable that the prophet walked uncovered and barefoot for three years; his appearing in that manner was a sign that within three years the Egyptians and Cushites should be in the same condition, being conquered and made captives by the king of Assyria. The time was denoted as well as the event; but his appearing in that manner for three whole years could give no premonition of the time at all. It is probable, therefore, that the prophet was ordered to walk so for three days to denote the accomplishment of the event in three years; a day for a year, according to the prophetical rule, Num 14:34; Eze 4:6. The words שלש ימים shalosh yamim, three days, may possibly have been lost out of the text, at the end of the second verse, after יחף yacheph, barefoot; or after the same word in the third verse, where, in the Alexandrine and Vatican copies of the Septuagint, and in MSS. Pachom. and 1. D. 2 the words τρια ετη, three years, are twice expressed. Perhaps, instead of שלש ימים shalosh yamim, three days, the Greek translator might read שלש שנים shalosh shanim, three years, by his own mistake, or by that of his copy, after יחף yacheph in the third verse, for which stands the first τρια ετη, three years, in the Alexandrine and Vatican Septuagint, and in the two MSS. above mentioned. It is most likely that Isaiah's walking naked and barefoot was done in a vision; as was probably that of the Prophet Hosea taking a wife of whoredoms. None of these things can well be taken literally. From thy foot - רגליך ragleycha, thy feet, is the reading of thirty-four of Kennicott's and De Rossi's MSS., four ancient editions, with the Septuagint, Syriac, Vulgate, and Arabic. Introduction Prediction of the taking of Babylon by the Medes and Persians at the time of a great festival, Isa 21:1-9. Short application of the prophecy to the Jews, partly in the person of God, and partly in his own, Isa 21:10. Obscure prophecy respecting Dumah, Isa 21:11, Isa 21:12. Prophecy concerning the Arabians to be fulfilled in a very short time after its delivery, Isa 21:13-17. The first ten verses of this chapter contain a prediction of the taking of Babylon by the Medes and Persians. It is a passage singular in its kind for its brevity and force, for the variety and rapidity of the movements, and for the strength and energy of coloring with which the action and event are painted. It opens with the prophet's seeing at a distance the dreadful storm that is gathering and ready to burst upon Babylon. The event is intimated in general terms, and God's orders are issued to the Persians and Medes to set forth

The Doom of Egypt. ( b. c. 710.) 1 The burden of Egypt. Behold, the Lord rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it. 2 And I will set the Egyptians against the Egyptians: and they shall fight every one against his brother, and every one against his neighbour; city against city, and kingdom against kingdom. 3 And the spirit of Egypt shall fail in the midst thereof; and I will destroy the counsel thereof: and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards. 4 And the Egyptians will I give over into the hand of a cruel lord; and a fierce king shall rule over them, saith the Lord, the Lord of hosts. 5 And the waters shall fail from the sea, and the river shall be wasted and dried up. 6 And they shall turn the rivers far away; and the brooks of defence shall be emptied and dried up: the reeds and flags shall wither. 7 The paper reeds by the brooks, by the mouth of the brooks, and every thing sown by the brooks, shall wither, be driven away, and be no more. 8 The fishers also shall mourn, and all they that cast angle into the brooks shall lament, and they that spread nets upon the waters shall languish. 9 Moreover they that work in fine flax, and they that weave networks, shall be confounded. 10 And they shall be broken in the purposes thereof, all that make sluices and ponds for fish. 11 Surely the princes of Zoan are fools, the counsel of the wise counsellors of Pharaoh is become brutish: how say ye unto Pharaoh, I am the son of the wise, the son of ancient kings? 12 Where are they? where are thy wise men? and let them tell thee now, and let them know what the Lord of hosts hath purposed upon Egypt. 13 The princes of Zoan are become fools, the princes of Noph are deceived; they have also seduced Egypt, even they that are the stay of the tribes thereof. 14 The Lord hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken man staggereth in his vomit. 15 Neither shall there be any work for Egypt, which the head or tail, branch or rush, may do. 16 In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand of the Lord of hosts, which he shaketh over it. 17 And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof shall be afraid in himself, because of the counsel of the Lord of hosts, which he hath determined against it. Though the land of Egypt had of old been a house of bondage to the people of God, where they had been ruled with rigour, yet among the unbelieving Jews there still remained much of the humour of their fathers, who said, Let us make us a captain and return into Egypt. Upon all occasions they trusted to Egypt for help ( ch. xxx. 2 ), and thither they fled, in disobedience to God's express command, when things were brought to the last extremity in their own country, Jer. xliii. 7 . Rabshakeh upbraided Hezekiah with this, ch. xxxvi. 6 . While they kept up an alliance with Egypt, and it was a powerful ally, they stood not in awe of the judgments of God; for against them they depended upon Egypt to protect them. Nor did they depend upon the power of God when at anytime they were in distress; but Egypt was their confidence. To prevent all this mischief, Egypt must be mortified, and many ways God here tells them he will take to mortify them. I. The gods of Egypt shall appear to them to be what they always really were, utterly unable to help them, v. 1 . " The Lord rides upon a cloud, a swift cloud, and shall come into Egypt. As a judge goes in state to the bench to try and condemn the malefactors, or as a general takes the field with his troops to crush the rebels, so shall God come into Egypt with his judgments; and when he comes he will certainly overcome." In all this burden of Egypt here is no mention of any foreign enemy invading them; but God himself will come against them, and raise up the causes of their destruction from among themselves. He comes upon a cloud, above the reach of the opposition or resistance. He comes apace upon a swift cloud; for their judgment lingers not when the time has come. He rides upon the wings of the wind, with a majesty far excelling the greatest pomp and splendour of earthly princes. He makes the clouds his chariots, Ps. xviii. 9 ; civ. 3 . When he comes the idols of Egypt shall be moved, shall be removed at his presence, and perhaps be made to fall as Dagon did before the ark. Isis, Osiris, and Apis, those celebrated idols of Egypt, being found unable to relieve their worshippers, shall be disowned and rejected by them. Idolatry had got deeper rooting in Egypt than in any land besides, even the most absurd idolatries; and yet now the idols shall be moved and they shall be ashamed of them. When the Lord brought Israel out of Egypt he executed judgments upon the gods of the Egyptians ( Num. xxxiii. 4 ); no marvel then if, when he comes, they begin to tremble. The Egyptians shall seek to the idols, when they are at their wits' end, and consult the charmers and wizards ( v. 3 ); but all in vain; they see their ruin hastening on them notwithstanding. II. The militia of Egypt, that had been famed for their valour, shall be quite dispirited and disheartened. No kingdom in the world was ever in a better method of keeping up a standing army than the Egyptians were; but now their heroes, that used to be celebrated for courage, shall be posted for cowards: The heart of Egypt shall melt in the midst of it, like wax before the fire ( v. 1 ); the spirit of Egypt shall fail, v. 3 . They shall have no inclination, no resolution, to stand up in defence of their country, their liberty, and property; but shall tamely and ingloriously yield all to the invader and oppressor. The Egyptians shall be like women ( v. 16 ); they shall be frightened and put into confusion by the least alarm; even those that dwell in the heart of the country, in the midst of it, and therefore furthest from danger, will be as full of frights as those that are situate on the frontiers. Let not the bold and brave be proud or secure, for God can easily cut off the spirit of princes ( Ps. lxxvi. 12 ) and take away their hearts, Job xii. 24 . III. The Egyptians shall be embroiled in endless dissensions and quarrels among themselves. There shall be no occasion to bring a foreign force upon them to destroy them; they shall destroy one another ( v. 2 ): I will set the Egyptians against the Egyptians. As these divisions and animosities are their sin, God is not the author of them, they come from men's lusts; but God, as a Judge, permits them for their punishment, and by their destroying differences corrects them for their sinful agreements. Instead of helping one another, and acting each in his place for the common good, they shall fight every one against his brother and neighbour, whom he ought to love as himself— city against city, and kingdom against kingdom. Egypt was then divided into twelve provinces, or dynasties; but Psammetichus, the governor of one of them, by setting them at variance with one another, at length made himself master of them all. A kingdom thus divided against itself would soon be brought to desolation. En quo discordiâ cives perduxit miseros!—Oh the wretchedness brought upon a people by their disagreements among themselves! It is brought to this by a perverse spirit, a spirit of contradiction, which the Lord would mingle, as an intoxicating draught made up of several ingredients, for the Egyptians, v. 14 . One party shall be for a thing for no other reason than because the other is against it; that is a perverse spirit, which, if it mingle with the public counsels, tends directly to the ruin of the public interests. IV. Their politics shall be all blasted, and turned into foolishness. When God will destroy the nation he will destroy the counsel thereof ( v. 3 ), by taking away wisdom from the statesmen ( Job xii. 20 ), or setting them one against another (as Hushai and Ahithophel), or by his providence breaking their measures even when they seemed well laid; so that the princes of Zoan are fools: they make fools of one another, every one betrays his own folly, and divine Providence makes fools of them all, v. 11 . Pharaoh had his wise counsellors. Egypt was famous for such. But their counsel has all become brutish; they have lost all their forecast; one would think they had become idiots, and were bereaved of common sense. Let no man glory then in his own wisdom, nor depend upon that, nor upon the wisdom of those about him; for he that gives understanding can when he please take it away. And from those it is most likely to be taken away that boast of their policy, as Pharaoh's counsellors here did, and, to recommend themselves to places of public trust, boast of their great understanding (" I am the son of the wise, of the God of wisdom, of wisdom itself," says one; "my father was an eminent privy-counsellor of note in his day for wisdom"), or of the antiquity and dignity of their families: "I am," says another, " the son of ancient kings. " The nobles of Egypt boasted much of their antiquity, producing fabulous records of their succession for above 10,000 years. This humour prevailed much among them about this time, as appears by Herodotus, their common boast being that Egypt was some thousands of years more ancient than any other nation. "But where are thy wise men? v. 12 . Let them now show their wisdom by foreseeing what ruin is coming upon their nation, and preventing it, if they can. Let them with all their skill know what the Lord of hosts has purposed upon Egypt, and arm themselves accordingly. Nay, so far are they from doing this that they themselves are, in effect, contriving the ruin of Egypt, and hastening it on, v. 13 . The princes of Noph are not only deceived themselves, but they have seduced Egypt, by putting their kings upon arbitrary proceedings" (by which both themselves and their people were soon undone); "the governors of Egypt, that are the stay and cornerstones of the tribes thereof, are themselves undermining it." It is sad with a people when those that undertake for their safety are helping forward their destruction, and the physicians of the state are her worst disease, when the things that belong to the public peace are so far hidden from the eyes of those that are entrusted with the public counsels that in every thing they blunder and take wrong measures; so here ( v. 14 ): They have caused Egypt to err in every work thereof. Every step they took was a false step. They always mistook either the end or the means, and their counsels were all unsteady and uncertain, like the staggerings and stammerings of a drunken man in his vomit, who knows not what he says nor where he goes. See what reason we have to pray for our privy-counsellors and ministers of state, who are the great supports and blessings of the state if God give them a spirit of wisdom, but quite the contrary if he hide their heart from understanding. V. The rod of government shall be turned into the serpent of tyranny and oppression ( v. 4 ): " The Egyptians will I give over into the hand of a cruel lord, not a foreigner, but one of their own, one that shall rule over them by an hereditary right, but shall be a fierce king and rule them with rigour," either the twelve tyrants that succeeded Sethon, or rather Psammetichus that recovered the monarchy again; for he speaks of one cruel lord. Now the barbarous usage which the Egyptian task masters gave to God's Israel long ago was remembered against them and they were paid in their own coin by another Pharaoh. It is sad with a people when the powers that should be for edification are for destruction, and they are ruined by those by whom they should be ruled, when such as this is the manner of the king, as it is described ( in terrorem—in order to impress alarm ), 1 Sam. viii. 11 . VI. Egypt was famous for its river Nile, which was its wealth, and strength, and beauty, and was idolized by them. Now it is here threatened that the waters shall fail from the sea and the river shall be wasted and dried up, v. 5 . Nature shall not herein favour them as she has done. Egypt was never watered with the rain of heaven ( Zech. xiv. 18 ), and therefore the fruitfulness of their country depended wholly upon the overflowing of their river; if that therefore be dried up, their fruitful land will soon be turned into barrenness and their harvests cease: Every thing sown by the brooks will wither of course, will be driven away, and be no more, v. 7 . If the paper-reeds by the brooks, at the very mouth of them, wither, much more the corn, which lies at a greater distance, but derives its moisture from them. Yet this is not all; the drying up of their rivers is the destruction, 1. Of their fortifications, for they are brooks of defence ( v. 6 ), making the country difficult of access to an enemy. Deep rivers are the strongest lines, and most hardly forced. Pharaoh is said to be a great dragon lying in the midst of his rivers, and guarded by them, bidding defiance to all about him, Ezek. xxix. 3 . But these shall be emptied and dried up, not by an enemy, as Sennacherib with the sole of his foot dried up mighty rivers ( ch. xxxvii. 25 ), and as Cyrus, who took Babylon by drawing Euphrates into many streams, but by the providence of God, which sometimes turns water-springs into dry ground, Ps. cvii. 33 . 2. It is the destruction of their fish, which in Egypt was much of their food, witness that base reflection which the children of Israel made ( Num. xi. 5 ): We remember the fish which we did eat in Egypt freely. The drying up of the rivers will kill the fish ( Ps. cv. 29 ), and will thereby ruin those who make it their business, (1.) To catch fish, whether by angling or nets ( v. 8 ); they shall lament and languish, for their trade is at an end. There is nothing which the children of this world do more heartily lament than the loss of that which they used to get money by. Ploratur lachrymis amissa pecunia veris—Those are genuine tears which are shed over lost money. (2.) To keep fish, that it may be ready when it is called for. There were those that made sluices and ponds for fish ( v. 10 ), but they shall be broken in the purposes thereof; their business will fail, either for want of water to fill their ponds or for want of fish to replenish their waters. God can find ways to deprive a country even of that which is its staple commodity. The Egyptians may themselves remember the fish they have formerly eaten freely, but now cannot have for money. And that which aggravates the loss of these advantages by the river is that it is their own doing ( v. 6 ): They shall turn the rivers far away. Their kings and great men, to gratify their own fancy, will drain water from the main river to their own houses and grounds at a distance, preferring their private convenience before the public good, and so by degrees the force of the river is sensibly weakened. Thus many do themselves a greater prejudice at last than they think of, [1.] Who pretend to be wiser than nature, and to do better for themselves than nature has done. [2.] Who consult their own particular interest more than the common good. Such may gratify themselves, but surely they can never satisfy themselves, who to serve a turn contribute to a public calamity, which they themselves, in the long run, cannot avoid sharing in. Herodotus tells us that Pharaoh-Necho (who reigned not long after this), projecting to cut a free passage by water from Nilus into the Red Sea, employed a vast number of men to make a ditch or channel for that purpose, in which attempt he impaired the river, lost 120,000 of his people, and yet left the work unaccomplished. VII. Egypt was famous for the linen manufacture; but that trade shall be ruined. Solomon's merchants traded with Egypt for linen-yarn, 1 Kings x. 28 . Their country produced the best flax and the best hands to work it; but those that work in fine flax shall be confounded ( v. 9 ), either for want of flax to work on or for want of a demand for that which they have worked or opportunity to export it. The decay of trade weakens and wastes a nation and by degrees brings it to ruin. The trade of Egypt must needs sink, for ( v. 15 ) there shall not be any work for Egypt to be employed in; and where there is nothing to be done there is nothing to be got. There shall be a universal stop put to business, no work which either head or tail, branch or rush, may do; nothing for high or low, weak or strong, to do; no hire, Zech. viii. 10 . Note, The flourishing of a kingdom depends much upon the industry of the people; and then things are likely to do well when all hands are at work, when the head and top-branch do not disdain to labour, and the labour of the tail and rush is not disdained. But when the learned professions are unemployed, the principal merchants have no stocks, and the handicraft tradesmen nothing to do, poverty comes upon a people as one that travaileth and as an armed man. VIII. A general consternation shall seize the Egyptians; they shall be afraid and fear ( v. 16 ), which will be both an evidence of a universal decay and a means and presage of utter ruin. Two things will put them into this fright:—1. What they hear from the land of Judah; that shall be a terror to Egypt, v. 17 . When they hear of the desolations made in Judah by the army of Sennacherib, considering both the near neighbourhood and the strict alliance that was between them and Judah, they will conclude it must be their turn next to become a prey to that victorious army. When their neighbour's house was on fire they could not but see their own in danger; and therefore every one of the Egyptians that makes mention of Judah shall be afraid of himself, expecting the bitter cup shortly to be put into his hands. 2. What they see in their own land. They shall fear ( v. 16 ) because of the shaking of the hand of the Lord of hosts, and ( v. 17 ) because of the counsel of the Lord of hosts, which from the shaking of his hand they shall conclude he has determined against Egypt as well as Judah. For, if judgment begin at the house of God, where will it end? If this be done in the green tree, what shall be done in the dry? See here, (1.) How easily God can make those a terror to themselves that have been, not only secure, but a terror to all about them. It is but shaking his hand over them, or laying it upon some of their neighbours, and the stoutest hearts tremble immediately. (2.) How well it becomes us to fear before God when he does but shake his hand over us, and to humble ourselves under his mighty hand when it does but threaten us, especially when we see his counsel determined against us; for who can change his counsel?

The spirit - Their courage.