18 In that day shall there be five cities in the land of Egypt speaking the language of Canaan, and swearing by Jehovah of hosts: one shall be called, The city of Heres.
For then will I turn to the peoples a pure language, that they may all call upon the name of Jehovah, to serve him with one consent.
And Jehovah shall be known to the Egyptians, and the Egyptians shall know Jehovah in that day, and shall serve with sacrifice and oblation; and they shall vow a vow unto Jehovah, and perform it.
And the whole earth had one language, and the same words.
Thou shalt fear Jehovah thy God; him thou shalt serve, and unto him shalt thou cleave, and swear by his name.
And it shall come to pass in that day, [that] the Lord shall set his hand again the second time to acquire the remnant of his people which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
In that day shall there be an altar to Jehovah in the midst of the land of Egypt, and a pillar at the border thereof to Jehovah:
I have sworn by myself, the word is gone out of my mouth [in] righteousness and shall not return, that unto me every knee shall bow, every tongue shall swear. Only in Jehovah, shall one say, have I righteousness and strength. To him shall [men] come; and all that are incensed against him shall be ashamed.
And it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, [As] Jehovah liveth -- even as they taught my people to swear by Baal -- they shall be built up in the midst of my people.
joined with their brethren, their nobles, and entered into a curse and into an oath, to walk in the law of God, which had been given by Moses the servant of God, and to keep and do all the commandments of Jehovah our Lord, and his ordinances and his statutes;
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Isaiah 19
Commentary on Isaiah 19 Matthew Henry Commentary
Chapter 19
As Assyria was a breaking rod to Judah, with which it was smitten, so Egypt was a broken reed, with which it was cheated; and therefore God had a quarrel with them both. We have before read the doom of the Assyrians; now here we have the burden of Egypt, a prophecy concerning that nation,
Isa 19:1-17
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. 30:2), and thither they fled, in disobedience to God's express command, when things were brought to the last extremity in their own country, Jer. 43:7. Rabshakeh upbraided Hezekiah with this, ch. 36:6. 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 any time 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.
Isa 19:18-25
Out of the thick and threatening clouds of the foregoing prophecy the sun of comfort here breaks forth, and it is the sun of righteousness. Still God has mercy in store for Egypt, and he will show it, not so much by reviving their trade and replenishing their river again as by bringing the true religion among them, calling them to, and accepting them in, the worship of the one only living and true God; and these blessings of grace were much more valuable than all the blessings of nature wherewith Egypt was enriched. We know not of any event in which this prophecy can be thought to have its full accomplishment short of the conversion of Egypt to the faith of Christ, by the preaching (as is supposed) of Mark the Evangelist, and the founding of many Christian churches there, which flourished for many ages. Many prophecies of this book point to the days of the Messiah; and why not this? It is no unusual thing to speak of gospel graces and ordinances in the language of the Old-Testament institutions. And, in these prophecies, those words, in that day, perhaps have not always a reference to what goes immediately before, but have a peculiar significancy pointing at that day which had been so long fixed, and so often spoken of, when the day-spring from on high should visit this dark world. Yet it is not improbable (which some conjecture) that this prophecy was in part fulfilled when those Jews who fled from their own country to take shelter in Egypt, when Sennacherib invaded their land, brought their religion along with them, and, being awakened to great seriousness by the troubles they were in, made an open and zealous profession of it there, and were instrumental to bring many of the Egyptians to embrace it, which was an earnest and specimen of the more plentiful harvest of souls that should be gathered in to God by the preaching of the gospel of Christ. Josephus indeed tells us that Onias the son of Onias the high priest, living an outlaw at Alexandria in Egypt, obtained leave of Ptolemy Philometer, then king, and Cleopatra his queen, to build a temple to the God of Israel, like that at Jerusalem, at Bubastis in Egypt, and pretended a warrant for doing it from this prophecy in Isaiah, that there shall be an altar to the Lord in the land of Egypt; and the service of God, Josephus affirms, continued in it about 333 years, when it was shut up by Paulinus soon after the destruction of Jerusalem by the Romans; see Antiq. 13.62-79, and Jewish War 7.426-436. But that temple was all along looked upon by the pious Jews as so great an irregularity, and an affront to the temple at Jerusalem, that we cannot suppose this prophecy to be fulfilled in it.
Observe how the conversion of Egypt is here described.