xvi. 10, according to which Ahaz got an altar made at Jerusalem after

the pattern of that which he had seen at Damascus. The circumstance that Israel had become like Damascus, was the reason why it was given up to the Gentiles for punishment.

From the comparison of chap. x. 28-34, it appears that chap. xvii. 12-14 belongs to the time of Hezekiah, when Israel was threatened by the invasion of Sennacherib. In chap. xvii. 1-11, in which, at first, the overthrow of Damascus and the kingdom of the ten tribes appears as still future, the Prophet [Pg 138] thus transfers himself back to the stand-point of an earlier time. To this result we are also led by the chronological arrangement of the whole collection. The Prophet, stepping back in spirit to the beginning of the complication, surveys the whole of the calamity and salvation which arise to Israel from the relation to Asshur and the whole world's power represented by Asshur--a relation into which it had been led by Damascus--and takes a view of the punishment which it receives by its sins, by its having become worldly, and of the Divine mercy which sends deliverance and salvation.

The threatening goes as far as chap. xvii 11. The rod of chastisement is, in the first instance, in the hand of Asshur; but he, as has been already mentioned, represents the world's power in general. With this, the promise connects itself. The oppressors of the people of God are annihilated, chap. xvii. 12-14. All the nations of the earth, especially Ethiopia, which was, no less than Israel, threatened by Asshur (comp. chap. xxxvii. 9), and to which Egypt at that time occupied the position of a subordinate ally, perceive with astonishment the catastrophe by which God brings about the destruction of His enemies, chap. xviii. 1-3. Or, to state it more exactly: Messengers who, from the scene of the great deeds of the Lord, hasten in ships, first, over the Mediterranean, then, in boats up the Nile, bring the intelligence of the catastrophe which has taken place to Cush, the land of the rustling of the wings--thus named from the rustling of the wings of the royal eagle of the world's power, which, being in birth equal to Asshur, has there its seat, vers. 1 and 2; comp. chap. viii. 8. All the inhabitants of the earth shall look with astonishment at the catastrophe which is taking place, ver. 3, where the Prophet who, in vers. 1 and 2, had described the catastrophe as having already taken place, steps back to the stand-point of reality. In vers. 4-6, we have the graphic description of the catastrophe. At the close, we have, in ver. 7, the words which impart to the prophecy importance for our purpose.

"_In that time shall be brought, as a present unto the Lord of hosts, the people far stretched and shorn, and from the people terrible since it_ (has been) _and onward, and from the people of law-law and trampling down, whose land streams divide, to the place of the name of the Lord of hosts, the Mount Zion._"

[Pg 139]

The expression, "shall be brought as a present," (the word [Hebrew: wi] occurs, besides in this passage, only in Ps. lxviii. 30; lxxvi. 12) points back to the fundamental passage in Ps. lxviii. 30, where David says, "Because of thy temple over Jerusalem shall kings bring presents unto thee." As outwardly, so spiritually too, the sanctuary lies _over_ Jerusalem. The sanctuary of God over Jerusalem is the emblem of His protecting power, of His saving mercy watching over Jerusalem; so that, "because of thy temple over Jerusalem they bring," &c., is equivalent to: On account of thy glorious manifestation as the God of Jerusalem. Cush is in that Psalm, immediately afterwards, expressly mentioned by the side of Egypt, which, at the Prophet's time, was closely connected with it. "Princes shall come out of Egypt, Cush makes her hands to hasten towards God."--According to _Gesenius_, and other interpreters, the [Hebrew: mN] from the second clause is to be supplied before [Hebrew: eM mmwK]. But this is both hard and unnecessary. It is quite in order that, first, the offering of persons, and, afterwards, the offering of their gifts should be mentioned. Parallel is chap. xlv. 14: "The labour of Egypt and the merchandize of Ethiopia, and the Sabeans, men of stature, shall come over unto thee, and they shall be thine;" the difference is only this, that there first the goods are mentioned, and then the men. In chap. lxvi. 20, we likewise meet men who are brought for an offering. The designations of the people who here appear as the type of the whole Gentile world to be converted at some future period, and who have been chosen for this honour in consequence of the historical circumstances which existed at the time of the Prophet, are taken from ver. 2. _Gesenius_ is wrong in remarking in reference to them: "All these epithets have for their purpose to designate that distant people as a powerful and terrible one." As _Gesenius_ himself was obliged to remark in reference to the last words, "Whose land streams divide:" "This is a designation of a striking peculiarity of the country, not of the people,"--the purpose of the epithets can generally be this only, to characterise the people according to their different prominent peculiarities.--[Hebrew: mmwK] properly "_drawn out_," "_stretched_," Prov. xiii. 12, corresponds to the [Hebrew: anwi mdh] "men of extension or stature," in chap. xlv. 14. High stature appears, in classical writers also, as a characteristic sign of the [Pg 140] Ethiopians.--On [Hebrew: mvrT] "_closely shorn_," comp. chap. l. 6, where [Hebrew: mrT] is used of the plucking out of the hair of the beard.--"To the people fearful since it and onward," equivalent to: which all along, and throughout its whole existence, has been terrible; compare [Hebrew: mimi hia] Nah. ii. 9, and the expression: "from this day and forward," 1 Sam. xviii. 9. For everywhere one people only is spoken of, comp. ver. 1, according to which Egypt cannot be thought of--[Hebrew: qv qv] "law-law" is explained from chap. xxviii. 10, 13, where it stands beside [Hebrew: cv cv], and designates the mass of rules, ordinances, and statutes. This is characteristic of the Egyptians, and likewise of the Ethiopians, who bear so close an intellectual resemblance to them. With regard to the connection of the verse with what precedes, _Gesenius_ remarks: "The consequence of such great deeds of Jehovah will be, that the distant, powerful people of the Ethiopians shall present pious offerings to Jehovah,"--more correctly, "present themselves and their possessions to Jehovah."--A prelude to the fulfilment Isaiah beheld with his own eyes. It is said in 2 Chron. xxxii. 33: "And many (in consequence of the manifestation of the glory of God in the defeat of Asshur before Jerusalem) brought gifts unto the Lord to Jerusalem." Yet, we must not limit ourselves to that. The real fulfilment can be sought for only at a later time, as certainly as that which the Prophet announces about the destruction of the world's power exceeds, by far, that isolated defeat of Asshur, which can be regarded as a prelude only to the real fulfilment; and as certainly as he announces the destruction of Asshur generally, and, under his image, of the world's power. "He who delights in having pointed out the fulfilment of such prophecies in the later history"--_Gesenius_ remarks--"may find it in Acts viii. 26 ff., and still more, in the circumstance that Abyssinia is, up to this day, the only larger Christian State of the East."--In consequence of the glorious manifestation of the Lord in His kingdom, and of the conquering power which, in Christ, He displayed in His relation to the world's power, there once existed in Ethiopia a flourishing Christian Church; and on the ground of this passage before us, we look at its ruins which have been left up to this day, with the hope that the Lord will, at some future time, rebuild it.

[Pg 141]