1 The burden of Egypt. Lo, Jehovah is riding on a swift thick cloud, And He hath entered Egypt, And moved have been the idols of Egypt at His presence, And the heart of Egypt melteth in its midst.
Lo, he doth come with the clouds, and see him shall every eye, even those who did pierce him, and wail because of him shall all the tribes of the land. Yes! Amen!
Egypt a desolation becometh, And Edom a desolation, a wilderness, becometh, For violence `to' sons of Judah, Whose innocent blood they shed in their land.
and I have passed over through the land of Egypt during this night, and have smitten every first-born in the land of Egypt, from man even unto beast, and on all the gods of Egypt I do judgments; I `am' Jehovah.
Thus said the Lord Jehovah: And -- I have destroyed idols, And caused vain things to cease from Noph, And a prince of the land of Egypt there is no more, And I give fear in the land of Egypt.
In the tenth year, in the tenth `month', in the twelfth of the month, hath a word of Jehovah been unto me, saying, `Son of man, set thy face against Pharaoh king of Egypt, and prophesy concerning him, and concerning Egypt -- all of it. Speak, and thou hast said: Thus said the Lord Jehovah: Lo, I `am' against thee, Pharaoh king of Egypt! The great dragon that is crouching in the midst of his floods, Who hath said, My flood `is' my own, And I -- I have made it `for' myself. And I have put hooks in thy jaws, And I have caused the fish of thy floods to cleave to thy scales, And I have caused thee to come up from the midst of thy floods, And every fish of thy floods to thy scales doth cleave. And I have left thee in the wilderness, Thou and every fish of thy floods, On the face of the field thou dost fall, Thou art not gathered nor assembled, To the beast of the earth and to the fowl of the heavens I have given thee for food. And known have all inhabitants of Egypt That I `am' Jehovah, Because of their being a staff of reed to the house of Israel. In their taking hold of thee by thy hand, -- thou art crushed, And hast rent to them all the shoulder, And in their leaning on thee thou art broken, And hast caused all their thighs to stand. Therefore, thus said the Lord Jehovah: Lo, I am bringing in against thee a sword, And have cut off from thee man and beast. And the land of Egypt hath been for a desolation and a waste, And they have known that I `am' Jehovah. Because he said: The flood `is' mine, and I made `it'. Therefore, lo, I `am' against thee, and against thy floods, And have given the land of Egypt for wastes, A waste, a desolation, from Migdol to Syene, And unto the border of Cush. Not pass over into it doth a foot of man, Yea, the foot of beast doth not pass into it, Nor is it inhabited forty years. And I have made the land of Egypt a desolation, In the midst of desolate lands, And its cities, in the midst of waste cities, Are a desolation forty years, And I have scattered the Egyptians among nations, And I have dispersed them through lands. But thus said the Lord Jehovah: At the end of forty years I gather the Egyptians Out of the peoples whither they have been scattered, And I have turned back `to' the captivity of Egypt, And I have brought them back `To' the land of Pathros, to the land of their birth, And they have been there a low kingdom. Of the kingdoms it is lowest, And it lifteth not up itself any more above the nations, And I have made them few, So as not to rule among nations. And it is no more to the house of Israel for a confidence, Bringing iniquity to remembrance, By their turning after them, And they have known that I `am' the Lord Jehovah.' And it cometh to pass, in the twenty and seventh year, in the first `month', in the first of the month, hath a word of Jehovah been unto me, saying: `Son of man, Nebuchadrezzar king of Babylon, Hath caused his force to serve a great service against Tyre, Every head `is' bald -- every shoulder peeled, And reward he had none, nor his force, out of Tyre, For the service that he served against it. Therefore, thus said the Lord Jehovah, Lo, I am giving to Nebuchadrezzar king of Babylon the land of Egypt, And he hath taken away its store, And hath taken its spoil, and taken its prey, And it hath been a reward to his force. His wage for which he laboured I have given to him, The land of Egypt -- in that they wrought for Me, An affirmation of the Lord Jehovah. In that day I cause to shoot up a horn to the house of Israel, And to thee I give an opening of the mouth in their midst, And they have known that I `am' Jehovah!'
`Declare ye among nations, and sound, And lift up an ensign, sound, do not hide, Say ye: Captured hath been Babylon, Put to shame hath been Bel, Broken hath been Merodach, Put to shame have been her grievous things, Broken have been her idols.
The burden of Babylon that Isaiah son of Amoz hath seen:
`And this `is' to you the sign -- an affirmation of Jehovah -- that I am seeing after you in this place, so that ye know that My words are certainly established against you for evil; Thus said Jehovah, Lo, I am giving Pharaoh-Hophra king of Egypt into the hand of his enemies, and into the hand of those seeking his life, as I have given Zedekiah king of Judah into the hand of Nebuchadrezzar king of Babylon, his enemy, and who is seeking his life.'
Jesus saith to him, `Thou hast said; nevertheless I say to you, hereafter ye shall see the Son of Man sitting on the right hand of the power, and coming upon the clouds, of the heaven.' Then the chief priest rent his garments, saying, -- `He hath spoken evil; what need have we yet of witnesses? lo, now ye heard his evil speaking;
And He hath passed over through the sea, And hath pressed and smitten billows in the sea, And dried up have been all depths of a flood, And brought down hath been the excellency of Asshur, And the rod of Egypt doth turn aside.
And I have seen after Bel in Babylon, And I have brought forth that which he swallowed -- from his mouth, And flow no more unto him do nations, Also the wall of Babylon hath fallen.
That which hath been the word of Jehovah unto Jeremiah the prophet concerning the nations, For Egypt, concerning the force of Pharaoh-Necho king of Egypt, that hath been by the river Phrat, in Carchemish, that Nebuchadrezzar king of Babylon hath smitten, in the fourth year of Jehoiakim son of Josiah king of Judah: `Set ye in array shield and buckler, And draw nigh to battle. Gird the horses, and go up, ye horsemen, And station yourselves with helmets, Polish the javelins, put on the coats of mail. Wherefore have I seen them dismayed -- They are turned backward, And their mighty ones are beaten down, And `to' a refuge they have fled, and not turned the face? Fear `is' round about -- an affirmation of Jehovah. The swift do not flee, nor do the mighty escape, Northward, by the side of the river Phrat, They have stumbled and fallen. Who is this? as a flood he cometh up, As rivers do his waters shake themselves! Egypt, as a flood cometh up, And as rivers the waters shake themselves. And he saith, I go up; I cover the land, I destroy the city and the inhabitants in it. Go up, ye horses; and boast yourselves, ye chariots, And go forth, ye mighty, Cush and Phut handling the shield, And Lud handling -- treading the bow. And that day `is' to the Lord Jehovah of Hosts A day of vengeance, To be avenged of His adversaries, And the sword hath devoured, and been satisfied, And it hath been watered from their blood, For a sacrifice `is' to the Lord Jehovah of Hosts, In the land of the north, by the river Phrat. Go up to Gilead, and take balm, O virgin daughter of Egypt, In vain thou hast multiplied medicines, Healing there is none for thee. Nations have heard of thy shame, And thy cry hath filled the land, For the mighty on the mighty did stumble, Together they have fallen -- both of them!' The word that Jehovah hath spoken unto Jeremiah the prophet concerning the coming in of Nebuchadrezzar king of Babylon, to smite the land of Egypt: `Declare ye in Egypt, and sound in Migdol, Yea, sound in Noph, and in Tahpanhes say: Station thyself, yea, prepare for thee, For a sword hath devoured around thee, Wherefore hath thy bull been swept away? He hath not stood, because Jehovah thrust him away. He hath multiplied the stumbling, Yea one hath fallen upon his neighbour, And they say: Rise, and we turn back to our people, And unto the land of our birth, Because of the oppressing sword. They have cried there: Pharaoh king of Egypt `is' a desolation, Passed by hath the appointed time. I live -- an affirmation of the King, Jehovah of Hosts `is' His name, Surely as Tabor `is' among mountains, And as Carmel by the sea -- he cometh in, Goods for removal make for thee, O inhabitant, daughter of Egypt, For Noph becometh a desolation, And hath been burnt up, without inhabitant. A heifer very fair `is' Egypt, Rending from the north doth come into her. Even her hired ones in her midst `are' as calves of the stall, For even they have turned, They have fled together, they have not stood, For the day of their calamity hath come on them, The time of their inspection. Its voice as a serpent goeth on, For with a force they go, And with axes they have come in to her, As hewers of trees. They have cut down her forest, An affirmation of Jehovah -- for it is not searched, For they have been more than the grasshopper, And they have no numbering. Ashamed hath been the daughter of Egypt, She hath been given into the hand of the people of the north. Said hath Jehovah of Hosts, God of Israel: Lo, I am seeing after Amon of No, And after Pharaoh, and after Egypt, And after her gods, and after her kings, And after Pharaoh, and after those trusting in him, And I have given them into the hand of those seeking their life, And into the hand of Nebuchadrezzar king of Babylon, And into the hand of his servants, And afterwards it is inhabited, As `in' days of old -- an affirmation of Jehovah. And thou, thou dost not fear, my servant Jacob, Nor `art' thou dismayed, O Israel, For lo, I am saving thee from afar, And thy seed from the land of their captivity, And Jacob hath turned back, And hath been at rest, and been at ease, And there is none disturbing. Thou, thou dost not fear, My servant Jacob, An affirmation of Jehovah -- for with thee I `am', For I make an end of all the nations Whither I have driven thee, And of thee I do not make an end, And I have reproved thee in judgment, And do not entirely acquit thee!'
Peoples have heard, they are troubled; Pain hath seized inhabitants of Philistia. Then have chiefs of Edom been troubled: Mighty ones of Moab -- Trembling doth seize them! Melted have all inhabitants of Canaan! Fall on them doth terror and dread; By the greatness of Thine arm They are still as a stone, Till Thy people pass over, O Jehovah; Till the people pass over Whom Thou hast purchased.
And there is a word of Jehovah unto Jeremiah in Tahpanhes, saying, `Take in thy hand great stones, and thou hast hidden them, in the clay, in the brick-kiln, that `is' at the opening of the house of Pharaoh in Tahpanhes, before the eyes of the men of Judah, and thou hast said unto them: Thus said Jehovah of Hosts, God of Israel: `Lo, I am sending, and I have taken Nebuchadrezzar king of Babylon, My servant, and I have set his throne above these stones that I have hid, and he hath stretched out his pavilion over them, and he hath come, and smitten the land of Egypt -- those who `are' for death to death, and those who `are' for captivity to captivity, and those who `are' for the sword to the sword. And I have kindled a fire in the houses of the gods of Egypt, and it hath burned them, and he hath taken them captive, and covered himself with the land of Egypt, as cover himself doth the shepherd with his garment, and he hath gone forth thence in peace; and he hath broken the standing pillars of the house of the sun, that `is' in the land of Egypt, and the houses of the gods of Egypt he doth burn with fire.'
Bowed down hath Bel, stooping is Nebo, Their idols have been for the beast and for cattle, Your burdens are loaded, a burden to the weary. They have stooped, they have bowed together, They have not been able to deliver the burden, And themselves into captivity have gone.
And lo, this, the chariot of a man is coming, A couple of horsemen.' And he answereth and saith: `Fallen, fallen hath Babylon, And all the graven images of her gods He hath broken to the earth.
Therefore, all hands do fail, And every heart of man doth melt.
Sweet is my meditation on Him, I -- I do rejoice in Jehovah.
Sing ye to God -- praise His name, Raise up a highway for Him who is riding in deserts, In Jah `is' His name, and exult before Him.
And He rideth on a cherub, and doth fly, And He flieth on wings of wind. He maketh darkness His secret place, Round about Him His tabernacle, Darkness of waters, thick clouds of the skies. From the brightness over-against Him His thick clouds have passed on, Hail and coals of fire.
and the Philistines take the ark of God and bring it into the house of Dagon, and set it near Dagon. And the Ashdodites rise early on the morrow, and lo, Dagon is fallen on its face to the earth, before the ark of Jehovah; and they take Dagon, and put it back to its place. And they rise early in the morning on the morrow, and lo, Dagon is fallen on its face to the earth, before the ark of Jehovah, and the head of Dagon, and the two palms of its hands are cut off at the threshold, only the fishy part hath been left to him;
and they say unto Joshua, `Surely Jehovah hath given into our hand all the land; and also, all the inhabitants of the land have melted at our presence.'
and she saith unto the men, `I have known that Jehovah hath given to you the land, and that your terror hath fallen upon us, and that all the inhabitants of the land have melted at your presence.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Isaiah 19
Commentary on Isaiah 19 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 19
Isa 19:1-25.
The nineteenth and twentieth chapters are connected, but with an interval between. Egypt had been held by an Ethiopian dynasty, Sabacho, Sevechus, or Sabacho II, and Tirhakah, for forty or fifty years. Sevechus (called So, the ally of Hoshea, 2Ki 17:4), retired from Lower Egypt on account of the resistance of the priests; and perhaps also, as the Assyrians threatened Lower Egypt. On his withdrawal, Sethos, one of the priestly caste, became supreme, having Tanis ("Zoan") or else Memphis as his capital, 718 B.C.; while the Ethiopians retained Upper Egypt, with Thebes as its capital, under Tirhakah. A third native dynasty was at Sais, in the west of Lower Egypt; to this at a later period belonged Psammetichus, the first who admitted Greeks into Egypt and its armies; he was one of the dodecarchy, a number of petty kings between whom Egypt was divided, and by aid of foreign auxiliaries overcame the rest, 670 B.C. To the divisions at this last time, Gesenius refers Isa 19:2; and Psammetichus, Isa 19:4, "a cruel lord." The dissensions of the ruling castes are certainly referred to. But the time referred to is much earlier than that of Psammetichus. In Isa 19:1, the invasion of Egypt is represented as caused by "the Lord"; and in Isa 19:17, "Judah" is spoken of as "a terror to Egypt," which it could hardly have been by itself. Probably, therefore, the Assyrian invasion of Egypt under Sargon, when Judah was the ally of Assyria, and Hezekiah had not yet refused tribute as he did in the beginning of Sennacherib's reign, is meant. That Assyria was in Isaiah's mind appears from the way in which it is joined with Israel and Egypt in the worship of Jehovah (Isa 19:24, 25). Thus the dissensions referred to (Isa 19:2) allude to the time of the withdrawal of the Ethiopians from Lower Egypt, probably not without a struggle, especially with the priestly caste; also to the time when Sethos usurped the throne and entered on the contest with the military caste, by the aid of the town populations: when the Saitic dynasty was another cause of division. Sargon's reign was between 722-715 B.C. answering to 718 B.C., when Sethos usurped his throne [G. V. Smith].
1. burden—(See on Isa 13:1).
upon … cloud—(Ps 104:3; 18:10).
come into Egypt—to inflict vengeance. "Egypt," in Hebrew, Misraim, plural form, to express the two regions of Egypt. Bunsen observes, The title of their kings runs thus: "Lord of Upper and Lower Egypt."
idols—the bull, crocodile, &c. The idols poetically are said to be "moved" with fear at the presence of one mightier than even they were supposed to be (Ex 12:12; Jer 43:12).
2. set—stir up. Gesenius translates, "arm."
Egyptians against the Egyptians—Lower against Upper: and Saitic against both. (See Isa 3:10). Newton refers it to the civil wars between Apries and Amasis at the time of Nebuchadnezzar's invasion; also between Tachos, Nectanebus, and the Mendesians, just before Ochus subdued Egypt.
kingdom against kingdom—The Septuagint has "nome against nome"; Egypt was divided into forty-two nomes or districts.
3. spirit—wisdom, for which Egypt was famed (Isa 31:2; 1Ki 4:30; Ac 7:22); answering to "counsel" in the parallel clause.
fail—literally, "be poured out," that is, be made void (Jer 19:7). They shall "seek" help from sources that can afford none, "charmers," &c. (Isa 8:19).
charmers—literally, "those making a faint sound"; the soothsayers imitated the faint sound which was attributed to the spirits of the dead (see on Isa 8:19).
4. cruel lord—"Sargon," in Hebrew it is lords; but plural is often used to express greatness, where, one alone is meant (Ge 39:2). The parallel word "king" (singular) proves it. Newton makes the general reference to be to Nebuchadnezzar, and a particular reference to Cambyses, son of Cyrus (who killed the Egyptian god, Apis), and Ochus, Persian conquerors of Egypt, noted for their "fierce cruelty." Gesenius refers it to Psammetichus, who had brought into Egypt Greek and other foreign mercenaries to subdue the other eleven princes of the dodecarchy.
5. the sea—the Nile. Physical calamities, it is observed in history, often accompany political convulsions (Eze 30:12). The Nile shall "fail" to rise to its wonted height, the result of which will be barrenness and famine. Its "waters" at the time of the overflow resemble "a sea" [Pliny, Natural History, 85.11]; and it is still called El-Bahr," "the sea," by the Egyptians (Isa 18:2; Jer 51:36). A public record is kept at Cairo of the daily rise of the water at the proper time of overflow, namely, August: if it rises to a less height than twelve cubits, it will not overflow the land, and famine must be the result. So, also, when it rises higher than sixteen; for the waters are not drained off in time sufficient to sow the seed.
6. they shall turn the rivers—rather, "the streams shall become putrid"; that is, the artificial streams made for irrigation shall become stagnant and offensive when the waters fail [Maurer]. Horsley, with the Septuagint, translates, "And waters from the sea shall be drunk"; by the failure of the river water they shall be reduced to sea water.
brooks of defence—rather, "canals of Egypt"; "canals," literally, "Niles," Nile canals, the plural of the Egyptian term for the great river. The same Hebrew word, Matzor, whence comes Mitzraim, expresses Egypt, and a place of "defense." Horsley, as English Version translates it, "embanked canals,"
reeds … flags—the papyrus. "Reed and rush"; utter withering.
7. paper-reeds—rather, pastures, literally, "places naked" of wood, and famed for rich herbage, on the banks of the Nile [Gesenius]. Compare Ge 13:10; De 11:10. Horsley translates, "nakedness upon the river," descriptive of the appearance of a river when its bottom is bare and its banks stripped of verdure by long drought: so Vulgate.
the brooks—the river.
mouth—rather, "the source" [Vulgate]. "Even close to the river's side vegetation shall be so withered as to be scattered in the shape of powder by the wind" (English Version, "driven away") [Horsley].
8. fishers—The Nile was famed for fish (Nu 11:5); many would be thrown out of employment by the failure of fishes.
angle—a hook. Used in the "brooks" or canals, as the "net" was in "the waters" of the river itself.
9. fine flax—Gesenius, for "fine," translates, "combed"; fine "linen" was worn by the rich only (Lu 16:19). Egypt was famous for it (Ex 9:31; 1Ki 10:28; Pr 7:16; Eze 27:7). The processes of its manufacture are represented on the Egyptian tombs. Israel learned the art in Egypt (Ex 26:36). The cloth now found on the mummies was linen, as is shown by the microscope. Wilkinson mentions linen from Egypt which has five hundred forty (or two hundred seventy double) threads in one inch in the warp; whereas some modern cambric has but a hundred sixty [Barnes].
networks—rather, white cloth (Es 1:6; 8:16).
10. in the purposes—rather, "the foundations," that is, "the nobles shall be broken" or brought low: so Isa 3:1; Ps 11:3; compare Isa 19:13, "The princes—the stay of the tribes. The Arabs call a prince "a pillar of the people" [Maurer]. "Their weaving-frames" [Horsley]. "Dykes" [Barnes].
all that make sluices, &c.—"makers of dams," made to confine the waters which overflow from the Nile in artificial fish-ponds [Horsley]. "Makers of gain," that is, the common people who have to earn their livelihood, as opposed to the "nobles" previously [Maurer].
11. Zoan—The Greeks called it Tanis, a city of Lower Egypt, east of the Tanitic arms of the Nile, now San; it was one the Egyptian towns nearest to Palestine (Nu 13:22), the scene of Moses' miracles (Ps 78:12, 43). It, or else Memphis, was the capital under Sethos.
I am … son of the wise … kings—Ye have no advice to suggest to Pharaoh in the crisis, notwithstanding that ye boast of descent from wise and royal ancestors. The priests were the usual "counsellors" of the Egyptian king. He was generally chosen from the priestly caste, or, if from the warrior caste, he was admitted into the sacred order, and was called a priest. The priests are, therefore, meant by the expression, "son of the wise, and of ancient kings"; this was their favorite boast (Herodotus, 2.141; compare Am 7:14; Ac 23:6; Php 3:5). "Pharaoh" was the common name of all the kings: Sethos, probably, is here meant.
12. let them know—that is, How is it that, with all their boast of knowing the future [Diodorus, 1.81], they do not know what Jehovah of hosts …
13. Noph—called also Moph; Greek, Memphis (Ho 9:6); on the western bank of the Nile, capital of Lower Egypt, second only to Thebes in all Egypt: residence of the kings, until the Ptolemies removed to Alexandria; the word means the "port of the good" [Plutarch]. The military caste probably ruled in it: "they also are deceived," in fancying their country secure from Assyrian invasion.
stay of … tribes—rather, "corner-stone of her castes" [Maurer], that is, the princes, the two ruling castes, the priests and the warriors: image from a building which rests mainly on its corner-stones (see on Isa 19:10; Isa 28:16; Ps 118:22; Nu 24:17, Margin; Jud 20:2; 1Sa 14:28, Margin; Zec 10:4).
14. err in every work thereof—referring to the anarchy arising from their internal feuds. Horsley translates, "with respect to all His (God's) work"; they misinterpreted God's dealings at every step. "Mingled" contains the same image as "drunken"; as one mixes spices with wine to make it intoxicating (Isa 5:22; Pr 9:2, 5), so Jehovah has poured among them a spirit of giddiness, so that they are as helpless as a "drunken man."
15. work for Egypt—nothing which Egypt can do to extricate itself from the difficulty.
head or tail—high or low (Isa 19:11-15, and Isa 19:8-10).
branch or rush—the lofty palm branch or the humble reed (Isa 9:14, 15; 10:33, 34).
16. like … women—timid and helpless (Jer 51:30; Na 3:13).
shaking of … hand—His judgments by means of the invaders (Isa 10:5, 32; 11:15).
17. Judah … terror unto Egypt—not by itself: but at this time Hezekiah was the active subordinate ally of Assyria in its invasion of Egypt under Sargon. Similarly to the alliance of Judah with Assyria here is 2Ki 23:29, where Josiah takes the field against Pharaoh-nechoh of Egypt, probably as ally of Assyria against Egypt [G. V. Smith]. Vitringa explains it that Egypt in its calamities would remember that prophets of Judah had foretold them, and so Judah would be "a terror unto Egypt."
thereof—of Judah.
it—Egypt.
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).
23. highway—free communication, resting on the highest basis, the common faith of both (Isa 19:18; Isa 11:16). Assyria and Egypt were joined under Alexander as parts of his empire: Jews and proselytes from both met at the feasts of Jerusalem. A type of gospel times to come.
serve with—serve Jehovah with the Assyrians. So "serve" is used absolutely (Job 36:11).
24. third—The three shall be joined as one nation.
blessing—the source of blessings to other nations, and the object of their benedictions.
in the midst of the land—rather, "earth" (Mic 5:7). Judah is designed to be the grand center of the whole earth (Jer 3:17).
25. Whom—rather, "Which," namely, "the land," or "earth," that is, the people of it [Maurer].
my people—the peculiar designation of Israel, the elect people, here applied to Egypt to express its entire admission to religious privileges (Ro 9:24-26; 1Pe 2:9, 10).
work of my hands—spiritually (Ho 2:23; Eph 2:10).