Isaiah 18
Introduction
Below are some quotations from the writings of William
Kelly who was a prolific Brethren writer in the late eighteen
hundreds. He often wrote on prophetic subjects and the topic of the return
of Jews to the Holy Land. He taught that the Jews would
return to the land of Israel under the protection and support
of a Gentile power. This object of this return would be to
establish a Jewish state in peace and security. However,
as the effort first seems to succeed, turmoil—rather than
peace—ensues. Finally a protective treaty is established
between a Western power and the Jewish Anti-Christ who stops
Jewish temple worship and establishes idolatry in the future
temple. In the end, the Assyrian
desolates the Holy Land and Christ returns who brings in peace
and blessing to Jews.
In relationship to the initial return of the Jews to the
land of Israel, the comments of William Kelly on Isaiah
Chapter 18 are given below.
Isaiah 18
1 Alas, oh land of whirring wings which lies beyond the
rivers of Cush,
2 Which sends envoys by the sea, even in papyrus vessels on
the surface of the waters. Go, swift messengers, to a nation
tall and smooth, to a people feared far and wide, a powerful
and oppressive nation whose land the rivers divide.
3 All you inhabitants of the world and dwellers on earth, as
soon as a standard is raised on the mountains, you will see
{it,} and as soon as the trumpet is blown, you will hear {it.}
4 For thus the LORD has told me, "I will look from My dwelling
place quietly like dazzling heat in the sunshine, like a cloud
of dew in the heat of harvest."
5 For before the harvest, as soon as the bud blossoms and the
flower becomes a ripening grape, then He will cut off the
sprigs with pruning knives and remove {and} cut away the
spreading branches.
6 They will be left together for mountain birds of prey, and
for the beasts of the earth; and the birds of prey will spend
the summer {feeding} on them, and all the beasts of the earth
will spend harvest time on them.
7 At that time a gift of homage will be brought to the LORD of
hosts from a people tall and smooth, even from a people feared
far and wide, a powerful and oppressive nation, whose land the
rivers divide-- to the place of the name of the LORD of hosts,
{even} Mount Zion. (NAS)
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Isaiah 18
by
William Kelly
An Exposition of Isaiah
Chapter 25
The eternal state does not enter into
account. On the other hand there is no ground for making it
bear on present circumstances. It is a new state of things
that does not exist now; for if there be one place in the
earth where, less than another, the Lord has the appearance
of reigning, it is in that very Jerusalem and Mount Zion.
The chosen land of Israel (1896) is in the possession of the
Turk; it has been in his hands for hundreds of years, and
before then it was the object of contention for the kings of
the earth and equally so for the followers of Mahomet; it
has been the great battle-ground between the east and the
west; and up to the present time God has permitted that the
devotees of Mecca should appear to have gained the victory
there. Ever since the cross of the Saviour, God is no
longer maintaining the glory of His Son in connection with
Mount Zion. The Son of God has been rejected, and has died
upon the cross. Since then all connection with the world is
broken, every link with the Jew is gone; and no man has ever
seen the Lord of glory, except the believer.
An Exposition of Isaiah
Chapter 18
The true reference to Egypt and Ethiopia is in Isa. 19, 20,
which accordingly have the title prefixed, "The Burden of
Egypt." It is not so here. Neither is the chapter called a
"burden"; nor should the opening exclamation be rendered "Woe"
as it often is, but "Ho!" as the context shows. It is a call
to a land designedly unnamed, quite outside the bounds of
those which Israel knew, and characterized at the time of the
action by sentiments of friendship, in contrast with the usual
animosity of Gentiles, which here breaks out once more. The
last verse intimates that the time when these events occur is
the closing scene marked subsequently by Jehovah's
interference on behalf of His people, and in full grace their
re-establishment in Zion, to which prophecy as a whole points.
Our chapter seems thus to be distinguished from the overthrow
of the nations, predicted at the close of the preceding
section, "the Burden of Damascus," and so forms a scene
sufficiently distinct to be treated separately. It is a deeply
interesting episode, and it is plain that the new "burden"
opens Isa. 19, and distinguishes the judgement of Egypt from
the subject before us.
This it is well to notice distinctly, because Jerome and
Cyril, Bochart and Vitringa, among many more, have fallen into
the error of supposing that Egypt is the "land shadowing with
wings," addressed in verse 1, and that the Egyptians or the
Ethiopians are the people to whom the message is sent in ver.
2, some of them being even brought to the grateful worship of
God in ver. 7. Others again are no less confident that
Ethiopia is meant, as Calvin, Piscator, Michaelis, Rosenmüller,
Gesenius, Ewald, Delitzsch, Drechsler, and Driver. Yet Jerome
and Calvin agree with the more famous Jewish authors that the
people spoken of in vers. 2 and 7 are the Jews. All must be
confusion where this is not seen. And a nation is here
distinguished by favour to the Jew in its own way, but in
vain. There follow nations hostile as usually of old. But the
main issue is God, Who observes all, at length accomplishing
His gracious purpose in Israel.
The reader need not be surprised at confusion, alas! too
common in commentators ever so erudite and otherwise eminent.
For there is hardly a portion of Isaiah which has given rise
to greater discord and more evident bewilderment among men of
note, from Eusebius of Caesarea (who saw in it the land of Judaea in apostolic times, sending Christian doctrine to all
the world, an interpretation founded on the ajpostevllwn . . .
.ejpistola;" biblivna" of the LXX) down to Arias Montanus, who
applied it to America, converted to Christ by the preaching
and arms of the Spaniards! Plainly the right understanding of
the chapter depends on seeing that the Jewish nation are those
intended in verses 2 and 7; and this, not in the days of
Sennacherib, save perhaps as an historic starting-point, but
for the future crisis, and its glorious issues. A few
expressions, especially in verses 1 and 2, may be obscure, but
the general scope is remarkably clear and of exceeding
interest.
It is true, as Henderson says in common with very many, that
the chapter is not a "woe" (as the Sept., the Vulgate, and the A.V. translate), nor yet like the preceding or following
"burdens," but rather a call summoning attention — "Ho!" — to
the land unnamed, which is to be described. The contrast seems
plain between Isa. 17: 12-14 and Isa. 18: 4-6. One nation
whose name is not given, will seek to befriend the Jews in the
time and way spoken of; while others break out into their old
jealousy and hatred, and wreak their vengeance on them all the
more. But that the friendly protector is Ethiopia seems wholly
without and against the tests of the chapter. According to
this idea, when Tirhakah in alarm summons his troops, the Jews
send swift messengers to acquaint him with the destruction of
Sennacherib's host when it seemed to threaten, not only
Jerusalem but Ethiopia. But this dislocates the chapter,
making the Ethiopians the prominent figure instead of the
Jews, and terminating ineptly with a present offered by the
Ethiopians to the God of Israel. It is enough to examine the
words of the prophet with care, in order to refute any such
speculation.
"Ho! land shadowing (or, whirring) with wings, which [art]
beyond [the] rivers of Cush" (i.e. beyond the Nile and the
Euphrates). It means a country outside the sphere of those
nations, which up to the prophet's day had menaced or meddled
with Israel. Usually firm against mere tradition, and careful
of scriptural truth, even Dr. Kay has failed to notice the
true force of this remarkable expression found here only and
in Zeph. 3: 10. The object is not at all to direct attention
to the country adjoining the Nile, nor even to combine with
this the land adjacent to the Euphrates. The call is expressly
to a land beyond either limit. Egypt and Assyria had been the
chief of those powers, for there was an Asiatic as well as an
African Cush. The land in question lay (not by any means
contiguous to, but perhaps ever so far) beyond these
well-known countries. Here is the first indication; and it is
of the highest importance, but neglected by most. It expresses
a country far away. This comparatively distant land espouses
the cause of Israel; but the protection would be ineffectual
in result, however loud the proffer and the preparation. The
use of "wings" to convey the idea of a cover for the oppressed
or defenceless is too common to need proofs. "Ho! land
shadowing with wings, which [art] beyond [the] rivers of Cush;
that sendeth ambassadors by the sea, even in vessels of
papyrus upon [the] face of [the] waters, [saying,]" (vv. 1,
2).
The second verse shows, in addition to the previous
characteristics of this future ally of the Jews, that it is a
maritime power, for it sends its ambassadors over the sea, and
in vessels of bulrushes (i.e. of "papyrus")* on the face of
the waters Israel is the object of their interest. "Go, swift
messengers, to a nation scattered (or dragged) and peeled, to
a people terrible from their beginning and onward, to a nation
meted out and trodden down, whose land the rivers have
spoiled" (v. 2). The attempt to apply this description to the
Egyptians, or the Ethiopians, has largely affected the view
taken of the epithets here applied (e.g. "tall and smooth,"
and "that meteth out and treadeth down"). The mistake of not a
few is to introduce Christianity into the chapter; whereas it
is really a question of earthly things and the earthly people
in presence of a friendly effort, but also of enemies before
God's time comes to deliver them Himself. The learned may
enquire whether "boats" are really intended by am<nOAylek] ;
in verse 2. Here only is the word so rendered in all
scripture. It occurs very frequently for an ornament,
implement, or utensil; even for sack, stuff, or any such thing
in general; for armour, or weapons; for instruments of music,
or furniture, etc. Hence the Seventy here translate by "paper
letters," which we can well understand requisite for
ambassadors sent on their errand. It is the more worthy of
careful consideration, as this phrase more than any other has
misled the commentators. Otherwise there is but little
difficulty in the chapter.
*This description of their vessels or boats is an apparent
difficulty, as it is that which has induced most to conceive
that Egypt is meant. For no doubt boats of that slight
material sufficient to cross the Nile were notorious of old.
But may we not infer that as ships of Tarshish are sometimes
used in a general way for those employed on long commercial
voyages to whatever land they belonged so the vessels of
papyrus may designate rapid cruisers in general whatever the
material or wherein employed? Beyond the rivers of Cush must
surely exclude Egypt as well as Babylonia, or any country
within those limits. The maritime people meant is described as
outside the lands which wed to have to do with Israel. Hence
we find Bishop Horsley writing (Bibl. Crit. ii. 134, 135),
Navigable vessels are certainly meant and if it could be
proved that Egypt is the country spoken to these vessels of
bulrushes might be understood of the light skiffs made of that
material and used by the Egyptians upon the Nile. But if the
country spoken to be distant from Egypt vessels of bulrush are
only used as an apt image on account of their levity for
quick-sailing vessels of any material. The country therefore
to which the prophet calls is characterized as one which in
the days of the completion of this prophecy should be a great
maritime and commercial power forming remote alliances making
distant voyages to all parts of the world with expedition and
security and in the habit of affording protection to their
friends and allies. Where this country is to be found is not
otherwise said than that it will be remote from Judaea and
with respect to that country beyond the Cushean streams.
But, in fact, there seems no sufficient reason to question the
general accuracy of our authorised version, which, as
predicating Israel in ver. 2 yields the sole clear and good
sense. Above any, they are a nation whose hope is indeed long
deferred, and who have suffered indignity beyond all; yet
marked by portents from their existence and thenceforth. Upon
them has been exactly measured divine judgement, as none other
had. Who else trodden down as they? Nor had their land escaped
the desolating ravages of powers overwhelming like rivers, as
we find the same figure used of it in Isa. 8 and elsewhere.
The difference between the land in the first verse which sends
out its messengers and ships, and the dispersed people from
all time marvellous or hitherto formidable, but of late
ravaged by their impetuous enemies, stands on no minute points
of verbal criticism, but on the general bearing of scripture
history as well as the context, which the English-reading
Christian is quite able to judge.
This is the weakest point in Bishop Horsley's (Bibl. Crit. ii.
162) otherwise able investigation of the chapter: "The
standard of the Cross of Christ; the trumpet of the gospel.
The resort to the standard, the effect of the summons, in the
end will be universal." But it is the prevalent bane of
theologians to bring in the gospel or the church into the
prophets, where the dealings of divine government and
ultimately of Messiah's kingdom are really meant.
Thus far we have seen the intervention of this unnamed land,
described as the would-be protector of Israel actively
engaging with their swift ships, it would seem on a friendly
mission in quest of that scattered people, to plant them again
in their own land.
But another enters the scene who puts an arrest on the zeal of
man. Universal attention is demanded. Great events tremble in
the balances. Signs are given visibly and audibly. "All ye
inhabitants of the world, and dwellers on the earth, see ye
when an ensign is lifted up on the mountains; and when a
trumpet is blown, hear ye. For thus Jehovah said unto me, I
will take my rest, and I will observe in my dwelling-place
like clear heat upon herbs, like a cloud of dew in the heat of
harvest" (vv. 3, 4). God is contemplating this busy
enterprise. Man is active. Jehovah, as it were, retires and
watches. It is like a clear heat in the sunlight, like a cloud
of dew in the heat of harvest. It is a moment of deep
stillness and suspense, where He allows apparent advantage of
it but does not act Himself, while immense efforts are made to
gather in the Jews by the patronage of the maritime nation of
verses 1 and 2. All then seemed to flourish: but what is man
without God? "For before the harvest, when the bud is finished
(or, past), and the blossom becometh a ripening grape, he
shall both cut off the sprigs with pruning-knives, and take
away And cut down the branches" (v. 6). Thus total failure of
the friendly plan ensues. Everything in appearance betokened a
speedy ingathering of good to Israel, and their national hopes
seemed to be on the eve of being realized, when God brings all
to naught by letting loose once more the old passions of the
Gentiles against His people. The effect is that "they shall be
left together unto the birds of the mountains and to the
beasts of the earth; and the birds shall summer upon them, and
all the beasts of the earth shall winter upon them" (v. 6).
It was not for that power to interfere, nor was it Jehovah's
time; and yet it was for Himself in the end. The shadow of
God's wings is the true resource of His people's faith (Ps.
57: 61). For "in that time [a period of course, not an epoch
merely] shall be brought unto Jehovah of hosts a present of a
people scattered and peeled, and from a people terrible from
their beginning and onward, a nation meted out and trodden
under foot, whose land the rivers have spoiled, to the place
of the name of Jehovah of hosts, the mount Zion" (v. 7). Thus
will the presumptuous help of man be rebuked, as well as the
renewed wrath of the nations once more preying on the poor but
loved people of Jehovah. For as surely as they turn again to
rend Israel, He will appear in the midst of the desolation,
and with His own mighty hand accomplish that which man as
vainly seeks to effect as to frustrate. The Jewish nation, at
that very season, shall be brought a present to Jehovah; and
they shall come not empty-handed but emptied of self, with
lowly and grateful hearts to Jehovah in Mount Zion, after
their final escape from Gentile fury in His mercy which
endures for ever. They bring the present, and they are the
present to Jehovah. Here, as ever, the dealings of God in judgement result in the blessing of His ancient people; and
Zion accordingly is the place where His name is manifested in
connection with them. We also see how unreasonable it would be
to imagine that the church, called to heavenly glory, is
concerned as God's object in the chapter. It is Israel only,
destined to pass through renewed and bitter trouble, most of
all at the close, before Jehovah does His own work of
establishing them in the seat of royal grace under Messiah and
the new covenant. He has never abandoned this purpose of His
for the earth.
The call of the church for union with its glorious Head and
heavenly glory came into realization, when the Jews stumbled
at the Messiah in humiliation, as they had gone after idols,
followed respectively by the Babylonish captivity for the
latter, and by the Roman destruction for the former. Meanwhile
Christendom enjoys far higher privileges; but not having
continued in His goodness, it too shall be cut off, and
irrevocably. There is no restoration, but utter destruction
for the Babylon of Christian times; there is to be for
Jerusalem. The natural branches shall be grafted into their
own olive-tree. All Israel shall be saved, and so declares the
apostle of the Gentiles as to both. The true members of
Christ's body shall be caught up to Christ, and glorified with
Him. It is Israel, not the church, which is to be purified on
earth, as we see throughout Isaiah and the prophets generally.
The restoration of Israel to their land, and supremacy given
it over all the nations, we recognize as true and sure. But it
is after the heavenly bride has joined the Bridegroom, and
purging judgements then fit Israel for its destined place on
earth, which is entirely incompatible with the church wherein
Jewish and Gentile distinctions are gone, and Christ is all
and in all. According to the last great prophecy the church
has the promise of being kept out of the hour of temptation
that is coming (Rev. 3: 10); whereas all the Gentiles shall be
in it, though faithful ones come out (Rev. 7). Again Jer. 30:
7 and Dan. 12: 1 are express that the Jews must pass through
it but be delivered — those that are "written in the book."
Lectures on the Minor Prophets
Joel Chapter 3
Proclaim this among the nations: prepare a war; rouse the
mighty men! Let all the soldiers draw near, let them come up!
Joel 3:9 (NAS)
Thus, instead of peace being brought about
before the day of Jehovah comes, such a wide-spread gathering
for war is to be as the world will have never yet seen. The
desire to do great things, impatience of obligations, lust of
conquest and military glory, will bring on men such a taste
for war ere long that no restraints will suffice to keep them
within bounds, especially as jealousy of each other will have
led to the accumulation of vast stores for military purposes.
So the closing scenes of this age will be found to be
described in scripture. I repeat, if one's conclusion were
drawn from the thoughts of men, much might be said for the
contrary. Some might think the age had gained better sense,
that they had too deep a conviction of their forefathers' sin
and folly in this respect, and that henceforth remonstrance
and arbitration would gradually supersede the more savage
diplomacy of "blood and iron." But in vain is it hoped thus to
control the passions and will of man. The time of peace is not
yet. Men may think that they are going to succeed, but it will
be with the Gentiles as of old with Israel. The Jews will try
to get back into their land, and the political power of some
nations will be used to establish them in peace. But when it
is thought that all is going well, the work is arrested, and
the Jews become once more an object of jealousy to the
Gentiles. Before the harvest, as it is said in Isaiah 18, the
fair promise of fruit is nipped in the bud and comes to
nothing. Instead of having Christ to reign over them in that
state, they but prepare a throne for antichrist. Such will be
the speedy result of it, with unspeakable dishonour to God and
unexampled ruin to all concerned. The fact is, that God means
to bring His people Himself into His land. We see all through
the Old Testament the people's blessing in the land He gave
them. All attempts to anticipate the time, or change the
methods of God for human means, are not only vain, but will
involve ruin as the direct consequence of such presumption.
The proper task of Christians now should be in
no way to restore Jews, but to point solely to Christ in order
that they may be saved. There never can be blessing for the
world as a whole till God restores Israel. Christ accepted by
and reigning over that nation is the essential condition of
universal peace and blessing. The Christian is called out of
the world and even now associated with heaven. We know Christ
risen from the dead and glorified, and are therefore waiting
to be taken to heaven when He comes for us. Even God Himself
does not yet undertake the work of regeneration for the earth
as such, nor will He till that day. He is gathering out the
joint-heirs meanwhile who will then reign with Christ.
The Second Coming and Kingdom of the LORD and
Saviour Jesus Christ
Lecture 2
The Jews in Relation to the Coming of the LORD
Matthew 23:37-39
Another portion of deep interest in some sort
will be found in Isaiah 18, especially as the time hastens
when it will find its accomplishment. You will have noticed
how, in passages already brought before you, Jehovah is said
to set His hand to the restoration of His people. It would be
a mistake to suppose that the only thing disclosed in prophecy
is that divine intervention on their behalf. Degraded as are
the Jews, scattered up and down the earth, they are more than
ever pining after their own land. No doubt there are
differences, and some share, if they do not lead, in the
rapidly increasing rationalism of the present day; but in
those who have not abandoned in every respect the thoughts and
aspirations of Israel, there are symptoms of a restless uneasy
but strong feeling in the direction of their own land. This
chapter shows, that as Israel will desire to return there in
their own strength, and after their own wisdom, as they will endeavour to settle themselves there, so they will go down for
help to some unnamed Gentile nation. "Woe" (or rather "Ho!")
"to the land shadowing with wings, which is beyond the rivers
of Ethiopia" (Cush). This means beyond the limits that Israel
of old had to do with. There were two famous rivers, both of
them called rivers of Cush, the Nile on the one hand, and the
Euphrates on the other. A people beyond either of those rivers
will undertake the task of protector to Israel: it will set
its hand to bring them safely and settle them under its
patronage in their own land. This people is further described
as a maritime power, by figures drawn, of course, from that
which was familiar to the Jews in those days. It is a land
"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." The nation spoken of as "terrible from
their beginning hitherto," is obviously the Jewish people, who
are said to be "meted out and trodden down, whose land the
rivers have spoiled." All the world knows how they have
suffered from the oppression of enemies. "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." God calls upon the nations to observe what He is
doing, and not only what He does, but rather what they are
doing, when He is but a spectator of their ways. The moment is
critical, and dangers loom to all. "For so Jehovah 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 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." Things promise well. It looks
as if all were hastening to the desired accomplishment of
Israel's hopes. But it is only the sour grapes; there is no
real ripening of fruit for Jehovah to taste. Jehovah will act
then; but as yet it is to blow on the hasty plan. He cuts down
without sparing, and brings to nought all hope of restoration
by the interference of men. He judges everything that
betokened the readiness of the Jews, as they might conceive,
for the latter-day blessing. He will not own Gentiles in
presuming to be instruments of accomplishing His people's
deliverance. "They shall be left together unto the fowls of
the mountains, and to the beasts of the earth." The nations
are untrustworthy: vain is the help of man. The Gentiles will
turn once more from Israel, and oppress them; they will devour
and ravage as before. "And the fowls shall summer upon them,
and all the beasts of the earth shall winter upon them." Is
this, then, the end of Israel? Have their hopes, excited after
a carnal fashion, and sought to be made good by human policy,
for ever come to nought thus under the judgment of God? Nay,
"In that time shall the present be brought unto Jehovah 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 Jehovah of hosts, the mount Zion." It is
the hour for Jehovah to work by His hand. But, as in other
cases so in this, man first tries his competency to bring
about the purpose of God, and so entails utter ruin upon all.
But Jehovah at that time will receive Israel and lead them to
mount Zion. To Jehovah shall the present be brought of a
people and from a people scattered and peeled. They shall
bring a present and at the same time be a present, to Jehovah
of hosts in mount Zion.
Such is the clear statement of the Spirit. This prepares us
for human methods of restoring Israel, and is an important
safeguard for the children of God now, lest they should be
excited by rumours here or there of great things for the Jews.
The believer should have no confidence in any plans of men for
the bringing of Israel into their own land. God is not working
to that end; He is gathering souls out of Israel as He is out
of the Gentiles; for Christ is still at God's right hand in
heaven. When He has done the heavenly work, He will permit man
in his confidence to think he can repair the ruins of Zion,
and gather back the dispersed of Israel; but all will prove
fruitless in the pride of man. Gentile affection for Israel
will be proved utterly worthless; but just when all appears to
fail more hopelessly than ever, at that time Jehovah will
accomplish His long-deferred purposes. All this again
declares, in the strongest possible way, that Israel must be
restored; but first there will be an attempt to restore
themselves, through the help of the Gentiles, and its entire
failure, the issue of which will be to bring upon them
Antichrist; and this again will be the signal for other
Gentiles to pour down as a scourge upon the Jewish people. All
the birds and beasts of prey from among the nations break
loose upon them, because of their apostasy as well as
presumption; for idols and Antichrist will be set up in
Jerusalem and the holy place; and because these abominations
find shelter there, a desolator shall be (I presume the
Assyrian), even until the consummation, and that determined
shall be poured upon the desolate, i.e. upon Jerusalem. (Dan.
9: 27) [Bold emphasis added]
Last edited May 4, 2002
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Exodus