Psalms 68:31
31. Princes—or, literally, "fat ones," the most eminent from the most wealthy, and the most distant nation, represent the universal subjection.
stretch out her hands—or, "make to run her hands," denoting haste.Psalms 72:10-11
9-11. The extent of the conquests.
They that dwell in the wilderness—the wild, untutored tribes of deserts. bow . . . dust—in profound submission. The remotest and wealthiest nations shall acknowledge Him (compare Ps 45:12).Isaiah 2:2
2. Same as Mic 4:1. As Micah prophesied in Jotham's reign, and Isaiah in Uzziah's, Micah rests on Isaiah, whom he confirms: not vice versa. HENGSTENBERG on slight grounds makes Mic 4:1 the original.
last days—that is, Messiah's: especially the days yet to come, to which all prophecy hastens, when "the house of the God of Jacob," namely, at Jerusalem, shall be the center to which the converted nations shall flock together (Mt 13:32; Lu 2:31, 32; Ac 1:6, 7); where "the kingdom" of Israel is regarded as certain and the time alone uncertain (Ps 68:15, 16; 72:8, 11). mountain of the Lord's house . . . in the top, &c.—the temple on Mount Moriah: type of the Gospel, beginning at Jerusalem, and, like an object set on the highest hill, made so conspicuous that all nations are attracted to it. flow—as a broad stream (Isa 66:12).Isaiah 14:1-2
1. choose—"set His choice upon." A deliberate predilection [HORSLEY]. Their restoration is grounded on their election (see Ps 102:13-22).
strangers—proselytes (Es 8:17; Ac 2:10; 17:4, 17). TACITUS, a heathen [Histories, 5.5], attests the fact of numbers of the Gentiles having become Jews in his time. An earnest of the future effect on the heathen world of the Jews' spiritual restoration (Isa 60:4, 5, 10; Mic 5:7; Zec 14:16; Ro 11:12).2. the people—of Babylon, primarily. Of the whole Gentile world ultimately (Isa 49:22; 66:20; 60:9).
their place—Judea (Ezr 1:1-6). possess—receive in possession. captives—not by physical, but by moral might; the force of love, and regard to Israel's God (Isa 60:14).Isaiah 19:18-22
18-22. In that day, &c.—Suffering shall lead to repentance. Struck with "terror" and "afraid" (Isa 19:17) because of Jehovah's judgments, Egypt shall be converted to Him: nay, even Assyria shall join in serving Him; so that Israel, Assyria, and Egypt, once mutual foes, shall be bound together by the tie of a common faith as one people. So a similar issue from other prophecies (Isa 18:7; 23:18).
five cities—that is, several cities, as in Isa 17:6; 30:17; Ge 43:34; Le 26:8. Rather, five definite cities of Lower Egypt (Isa 19:11, 13; 30:4), which had close intercourse with the neighboring Jewish cities [MAURER]; some say, Heliopolis, Leontopolis (else Diospolis), Migdol, Daphne (Tahpanes), and Memphis. language of Canaan—that is, of the Hebrews in Canaan, the language of revelation; figuratively for, They shall embrace the Jewish religion: so "a pure language" and conversion to God are connected in Zep 3:9; as also the first confounding and multiplication of languages was the punishment of the making of gods at Babel, other than the One God. Pentecost (Ac 2:4) was the counterpart of Babel: the separation of nations is not to hinder the unity of faith; the full realization of this is yet future (Zec 14:9; Joh 17:21). The next clause, "swear to the Lord of Hosts," agrees with this view; that is, bind themselves to Him by solemn covenant (Isa 45:23; 65:16; De 6:13). city of destruction—Onias; "city of the sun," that is, On, or Heliopolis; he persuaded Ptolemy Philometer (149 B.C.) to let him build a temple in the prefecture (nome) of Heliopolis, on the ground that it would induce Jews to reside there, and that the very site was foretold by Isaiah six hundred years before. The reading of the Hebrew text is, however, better supported, "city of destruction"; referring to Leontopolis, the site of Onias' temple: which casts a reproach on that city because it was about to contain a temple rivalling the only sanctioned temple, that at Jerusalem. MAURER, with some manuscripts, reads "city of defense" or "deliverance"; namely, Memphis, or some such city, to which God was about to send "a saviour" (Isa 19:20), to "deliver them."19. altar—not for sacrifice, but as the "pillar" for memorial and worship (Jos 22:22-26). Isaiah does not contemplate a temple in Egypt: for the only legal temple was at Jerusalem; but, like the patriarchs, they shall have altars in various places.
pillar—such as Jacob reared (Ge 28:18; 35:14); it was a common practice in Egypt to raise obelisks commemorating divine and great events. at the border—of Egypt and Judah, to proclaim to both countries the common faith. This passage shows how the Holy Spirit raised Isaiah above a narrow-minded nationality to a charity anticipatory of gospel catholicity.20. it—the altar and pillar.
a sign—(of the fulfilment of prophecy) to their contemporaries. a witness—to their descendants. unto the Lord—no longer, to their idols, but to Jehovah. for they shall cry—or, "a sign . . . that they cried, . . . and He sent to them a saviour"; probably, Alexander the Great (so "a great one"), whom the Egyptians welcomed as a deliverer (Greek, Soter, a title of the Ptolemies) out of the hands of the Persians, who under Cambyses had been their "oppressors." At Alexandria, called from him, the Old Testament was translated into Greek for the Greek-speaking Jews, who in large numbers dwelt in Egypt under the Ptolemies, his successors. Messiah is the antitype ultimately intended (compare Ac 2:10, "Egypt").21. oblation—unbloody.
22. return—for heathen sin and idolatry are an apostasy from primitive truth.
heal—as described (Isa 19:18-20).Isaiah 49:23
23. lick . . . dust—that is, kiss thy feet in token of humble submission.
for they . . . not . . . ashamed . . . wait for me—The restoration of Israel shall be in answer to their prayerful waiting on the Lord (Isa 30:18, 19; Ps 102:16, 17; Zec 12:10; 14:3).Isaiah 60:3-14
3. (Isa 2:3; 11:10; 43:6; 49:22; 66:12).
kings— (Isa 49:7, 23; 52:15). thy rising—rather, "thy sun-rising," that is, "to the brightness that riseth upon thee."4. Lift up . . . eyes—Jerusalem is addressed as a female with eyes cast down from grief.
all they . . . they—The Gentile peoples come together to bring back the dispersed Hebrews, restore their city, and worship Jehovah with offerings. nursed at thy side—rather "carried at thy side." It is the custom in the East to carry the children astride on the hip, with the arms around the body (Isa 66:12).5. see— (Isa 60:4), namely, the bringing back of thy sons.
flow together—rather, "overflow with joy" [LOWTH]; or, from a different Hebrew root, "be bright with joy" [GESENIUS] (Job 3:4). fear—rather, beat with the agitation of solemn joy at the marvellous sight [HORSLEY] (Jer 33:9). be enlarged—swell with delight. Grief, on the contrary, contracts the heart. abundance of . . . sea—the wealth of the lands beyond the sea, as in Solomon's time, the type of the coming reign of the Prince of peace. converted—rather, "be turned," instead of being turned to purposes of sin and idolatry. forces—rather, "riches."6. camels—laden with merchandise; the camel is "the ship of the desert" (compare Isa 30:6).
cover thee—so many of them shall there be. dromedaries—They have one hunch on the back, whereas the camel has two: distinguished for swiftness (Jer 2:23). Midian—east of the Elanitic branch of the Red Sea, and stretching northward along Mount Seir. Associated with the Ishmaelites in traffic (Ge 37:25, 28). Ephah—part of Midian, east of the Dead Sea. It abounded in camels (Jud 6:5). Sheba—in Arabia-Felix, famed for frankincense and gold (Ps 72:15; Jer 6:20), which they traded in (Isa 45:14; Job 6:19; Eze 27:22).7. Kedar— (Isa 21:16; So 1:5), in the south of Arabia-Deserta, or north of Arabia-Petræa; they traded in flocks (Eze 27:21).
Nebaioth—son of Ishmael, as was Kedar. Father of the Nabatheans in Arabia-Petræa. minister—by coming up as an acceptable sacrifice. come up with acceptance—that is, acceptably. The rams offering themselves voluntarily (Ps 68:30; Ro 12:1; 1Pe 2:5), without waiting for any other priest, answer to believers strong in faith and lamb-like meekness; and in the white fleece-like robe of sanctity [VITRINGA]. house of my glory—the temple (Eze 41:1-26; Hag 2:7, 9; Mal 3:1).8. The prophet, seeing in vision new hosts approaching quickly like a cloud of doves, asks who they are.
9. (see on Isa 42:4).
Tarshish first—The ships of Tartessus (see on Isa 2:16; Isa 23:1, that is, vessels that trade to the most distant regions) will be among the foremost to bring back the scattered Israelites (Isa 66:20). their silver—The nations among whom the Jews have been scattered shall help them with their money in returning (Isa 60:5-7, 11, 16), as was the case at the return from Babylon (Ezr 1:4; compare Ps 68:30, 31). unto the name . . . to the Holy One—rather, because of the name—because of the Holy One (compare Isa 55:5) [LOWTH].10. kings . . . minister unto thee—(See on Isa 60:7; Isa 49:23).
in my wrath I smote thee— (Isa 54:7, 8; 57:17).11. (Re 21:25). The gates are ever open to receive new offerings and converts (Isa 26:2; Ac 14:27; Re 3:8). In time of peace the gates of a city are open: so, under the Prince of peace, there shall be no need of barring gates against invaders.
forces—riches. be brought—as willing captives to the truth; or, if not willingly, be bought by judgments to submit to Israel (Isa 60:12, 14). GESENIUS explains it, "may come escorted by a retinue."12. For—the reason which will lead Gentile kings and people to submit themselves; fear of the God in Israel (Zec 14:17).
13. glory—that is, the trees which adorned Lebanon; emblem of men eminent in natural gifts, devoting all that is in them to the God of Israel (Ho 14:5, 6).
fir . . . pine . . . box—rather, "the cypress . . . ilex . . . cedar." place of my sanctuary—Jerusalem (Jer 3:17). place of my feet—no longer the ark (Jer 3:16), "the footstool" of Jehovah (Ps 99:5; 132:7; 1Ch 28:2); but "the place of His throne, the place of the soles of His feet, where He will dwell in the midst of the children of Israel for ever," in the new temple (Eze 43:7).14. The sons—Their fathers who "afflicted" Israel having been cut off by divine judgments (Isa 14:1, 2; 49:23).
The Zion of the Holy One—The royal court of the Holy One. MAURER translates, "Zion, the sanctuary (holy place) of Israel" (Isa 57:15; Ps 46:4).