of the fhaking of the hand of the LORD of holts, which he shaketh over it.

The weakness and timidity of Egypt, defcribed in this and the next verfe, was another fource of their diftreffes.At the period to which this prophecy referred, the Egyptians were to be like to women. Having laid afide their manly fortitude and firmness, and being divested of their martial valour, for which, in former times, they had been renowned, they were to become weak, indolent, and timid, by which means the deftruction of their kingdom should be accelerated. Similar expreffions frequently occur in the prophetic writings: the men of Babylon are faid, by the prophet Jeremiah, to have been as women *; and the people of Nineveh are affirmed, by the prophet Nahum, to have been woment, for the fame reasons that this character is afcribed to the Egyptians.

And it fhall be afraid and fear, &c. All ranks of people among the Egyptians, were to become fearful and apprehenfive as to their fate; they were to be feized with confternation and dread- Because of

the fhaking of the hand of the Lord of hofts. Shaking or lifting up the hand, is a posture ufed by those who threaten severely to chastize the perfons with whom they are highly displeased, and to exprefs their refolution of revenging the injuries which they have received. In allufion to this practice, the fhaking of the hand of the Lord of hofts may denote, the certain intimations which were given to the people of Egypt, of the speedy approach of terrible, threatened calamities, with which they were foon to be vifited, by a power which they could not refift. In the immediate profpect of deferved, awful judgments, they were to be overwhelmed with fear and dread, arifing from manifold confiderations.

17 And the land of Judah fhall be a terror unto Egypt, every one that maketh mention thereof, fhall be afraid in himself; because of the counsel of the LORD of hofts, which he hath determined against it.

A circumstance is mentioned in this verfe, which appears fomewhat surprising and paradoxical. Whilft the Egyptians were greatly diftreffed with the judgments of heaven, and reduced to a low and afflicted condition, they fhould recal to their remembrance the predictions which had come to their knowledge, that related to the calamities wherewith they were to be vifited. By the recollection of thefe, and comparing them with their prefent adverse state, many of them would be convinced of the truth of these prophecies, and by that means be gradually brought to the knowledge of the God of Ifrael. Befides, the people of Judah, who had almost at all times been terrified at the power of Egypt, were, in their turn, to become the object of terror to the Egyptians, fo that the condition of both nations was to be reversed. The reafon of this fear and terror is fubjoined: Because of. the counfel of the Lord of hofts, &c. The purpose of Jehovah, which gave rife to the fear and terror felt by the Egyptians, was that which refpected the deftruction of their power and kingdom, with the prefervation and safety of the Jewish nation, the knowledge of which had fome how reached the land of Egypt. The great defigns which God intended to accomplish in that populous country, had been publifhed by his fervants the prophets; and fuch terrible things in righteoufnefs were contained in their denunciations, that the Egyptians were afraid at the very mention of them.--Thofe who are acquainted with the ancient history of Egypt, may obferve the exact accomplishment of the above predictions. As the records which are extant of this famous kingdom are

involved

involved in much obfcurity, and intermixed with pompous fables, commentators entertain different fentiments as to fome of the events whereby this prophecy was fulfilled. I fhall therefore only add a few words to what I have already faid upon this fubject. Not many years after the deftruction of Sennacherib's army before Jerufalem, the affairs of Egypt were thrown into confufion by intestine broils, which ended in an anarchy that lafted fome years. This was fucceeded by the tyrannical government of twelve princes, who divided the country among them; and, at laft, by the reign of Pfammiticus, which continued for fifty-four years. Not long after, Egypt was invaded and conquered by Nebuchadnezzar; and then by the Perfians, under Cambyfes, the fon of Cyrus. The yoke of the Perfians was fo grievous, that the conqueft of that kingdom by Alexander, may be con fidered as a deliverance to Egypt, especially as he, and his fucceffors, favoured and improved that country.

By the predictions contained in the feven last verses that we have been confidering, we are taught, that the destruction of kingdoms proceeds not from chance or fortune, but from the purpose of Jehovah. When a people abuse the bleffings which he confers upon them, when they become corrupt and wicked in the extreme, he infatuates, or baffles, the counfels of their princes and wifest statesmen. The purpose that he determined, was against Egypt; and, therefore, all the efforts of those who prefided over that country, could not afford it any effectual relief. The counsel of Ahitophel was the best that could have been given, to facilitate the hoftile defigns of Absalom against his father's throne: but the Lord turned it into foolishness; and thus disappointed the crafty, that he might fulfil his own pleasure. By the authority of princes, the wisdom of counsellors, the equity of judges, the fuccefs of trade, the valour of troops, and plenty of provifions, he establishes kingdoms, VOL II.

and

and makes them flourish. By removing these fupports, or permitting them to decay, the glory and ftrength of nations foon fade, and come to nothing. As when the vision faileth, the people perish in their fpiritual capacity; fo when counfel, induftry, and courage fail, they perish in their civil capacity, as a body politic. Thefe confiderations ftrongly inculcate upon us the practice of that righteoufnefs which exalteth a nation, which teacheth the governors to rule with wisdom, to negotiate with fuccefs, and to defend with refolution; and inftructeth the people to pay a ftrict regard to fincerity and truth, to juftice and equity, to mercy, charity, and public spirit.

18 In that day fhall five cities in the land of Egypt fpeak the language of Canaan, and fwear to the LORD of hofts: one shall be called the city of deftruction.

The latter part of this prophecy, contained in this and the following verfes of the chapter, reprefents the important bleffings which God would confer upon Egypt, after the calamities above foretold had been inflicted. After having defcribed the awful judg ments which the Almighty was about to execute upon that fuperftitious, idolatrous nation, the prophet proceeds to announce the approach of better times, wherein the knowledge of true religion was to be communicated to that people. The Lord of hosts having clearly revealed to him the future vocation of the Gentiles to the kingdom of the only true God, and the promised Meffiah, he embraces the opportunity now afforded him, of speaking concerning that glorious event, and the precious bleffings which God would bestow upon the Gentile nations. He had already declared, that the Egyptians, when diftreffed with grievous calamities, feeing the inability of their gods to work their deliverance, fhould seriously lay to heart the caufes which contributed to bring upon

them

them the fevere judgments with which they were afflicted, that had been foretold by the God of Ifrael. The fear and dread arifing from the confideration of their deplorable condition, was to prove the happy mean of inducing many of them openly to acknowledge the true God, who was worshipped in Canaan.

In that day. About the time, or not long after the foregoing predictions were verified, the following remarkable events fhould take place. This expreffion, which very often occurs in the prophetical writings, must be frequently explained in a large and extenfive fenfe, as including a confiderable portion of time. In this manner the apostle James paraphrafed the words of the prophet Amos, which he quoted in his speech before the fynod at Jerufalem. The prophet had marked the feason for the accomplishment of his prediction, as Isaiah here does, by the words, in that

day' of which the apoftle gives the true fenfe, when he faith, after this;' after God had fifted the houfe of Ifrael, and the finners of his people died by the fword, he would raise up the ruinous tabernacle of David. In the fame way we understand the words in this paffage, and in many others; of which when we come to treat, it will be unneceffary to repeat what hath now been faid. In that day, wherein the affliction and fervitude of Egypt should be followed by the reftoration of the kingdom, in fome measure, to its former profperity, liberty, and glory.

Shall five cities in the land of Egypt Speak the language of Canaan. There were anciently, as I have already obferved, a vast number of cities in the land of Egypt: five of which are here mentioned; this determinate number being, as I fuppofe, intended to fignify an indefinite number. Inftances of this fort occur in feveral places of fcripture; as in Leviticus xxvi. 8. where Mofes, recounting the bleffings which should attend the Ifraelites if they walked in God's ftatutes, affured them, Five of you fhall chase a hundred, and an hundred of you fhall put ten thou

'fand