Chapter 19

1 The confusion of Egypt. 11 The foolishness of their princes. 18 The calling of Egypt to the church. 23 The covenant of Egypt, Assyria, and Israel.

1. The burden of Egypt. This is the title of ch. 19. For the word “burden” see on ch. 13:1. This chapter may be considered a continuation of ch. 18, for at this time Ethiopia (Nubia) and Egypt were one, Egypt being ruled by a series of Ethiopian kings (see on ch. 18:1). However, the picture here is in striking contrast with that presented in ch. 18. Here, God is represented as riding “upon a swift cloud,” bringing judgment upon that unhappy land. Figuratively speaking, even the gods of Egypt would tremble before the God of heaven.

2. The Egyptians against. This is an accurate description of the sort of debacle that so frequently meant defeat to the Egyptians. Had the Egyptians held together, no nation of antiquity could have defeated them. On the south they were protected by the cataracts of the Nile, on the west and east by the sands of the desert, and on the north by the sea. Their natural defenses were ideal. But the Egyptians proved to be their own worst enemies. Internal unrest and dissension led to weakness and ruin. When Egyptians turned against Egyptians, as they frequently did, with local rulers rising up in various parts of the land and endeavoring to secure the supremacy over their fellows, the result was at least anarchy and chaos, and sometimes conquest by a foreign foe. Later, the Egyptian rulers hired foreign mercenaries to protect them from other Egyptians, with the result that the Greeks began to exercise considerable influence in Egyptian affairs. Finally, in 525, Cambyses of Persia marched into Egypt and was crowned the first Pharaoh of the Twenty-seventh Dynasty. The days of Egyptian greatness and independence had come to an end.

3. Destroy the counsel. By confounding the Egyptians in their plans the Lord brought them low. They sought to their idols for direction and wisdom, but the result was only increased confusion and folly, which hastened the nation on to its doom.

4. A cruel lord. These words do not necessarily refer to any single ruler, for there were many rulers who could qualify. They may refer to Assyria as a nation rather than to a single king; and later, to Babylonian, Persian, Macedonian, Roman, Arabian, or British control over the unhappy land of Egypt. In their pride and splendor the Egyptians had turned completely against the counsel of the Lord, who now permitted them to fall under the control of tyrants.

5. The sea. Here probably used of the Nile (see on ch. 18:2). Egypt was dependent upon the Nile for its very existence. Whenever the Nile was too low to flow into the irrigation canals, economic disaster followed (see on Gen. 41:34). A very low Nile would leave the arteries of the whole irrigation system completely dry.

6. They shall turn. The first clause reads literally, “The rivers [probably the Nile Delta complex and the irrigation canals] shall stink.”

Brooks of defence. Literally, “rivers of Egypt.” The word for “river” here used is yeХor (see on Gen. 41:1).

7. Shall wither. The Nile made Egypt (see on Gen. 41:34). Herodotus commented that Egypt was the “gift of the Nile.” When the Nile was low, the growth along the margins withered (v. 6) and the crops sown beside the river or its irrigation canals dried up.

8. The fishers. Fishing was one of the important occupations of Egypt. With low water the fish supply would be restricted and the Egyptians would be deprived of one of the important items upon which they depended for food.

Angle. Heb. chakkah, “fishhook.”

9. Fine flax. The production of linen was also an important occupation in Egypt. The picture here presented is of the failure of the linen industry, which is perhaps inclusive here, figuratively, of all industry.

Networks. Literally, “white [stuff],” probably meaning “white cotton” (see on Esther 1:6). Compare the use of the word “purple,” meaning “purple cloth” (see on Esther 1:6; cf. Acts 16:14).

10. Purposes. The same word is translated “foundations” in Ps. 11:3. If that is its sense here, the thought is that the “foundations” of Egyptian life and industry are to be crushed, perhaps meaning that “those who are the pillars of the land will be crushed” (RSV). All classes would suffer from a severe drought. The scene is one of grievous judgment, which will fall upon all.

All that make sluices. The KJV translation of the last clause of v. 10 is based upon the Jewish Targums and the Latin Vulgate. The literal reading of the consonantal Hebrew text (see Vol. I, pp. 25, 26) is, “all hired laborers will be troubled.”

11. The princes of Zoan. Zoan was called Tanis by the Greeks. The city was founded seven years after Hebron (Num. 13:22). It was situated in the Delta, on one of the eastern branches of the Nile. This city became the capital of Ramses II during the 13th century b.c. A century after the time of Isaiah, the prophet Ezekiel pronounced a severe judgment upon the city (Eze. 30:14).

12. Hath purposed. While the idolatrous councilors of Pharaoh were planning and predicting great things for Egypt, Isaiah revealed the Lord’s intention to lay the country low. Had the so-called wise men of Egypt been wise, they would have endeavored to ascertain the will of the Lord and to counsel the nation to follow His ways (see ch. 47:13–15).

13. The princes of Noph. Or, Memphis. See Jer. 46:19 and Eze. 30:13, where the Lord decrees judgment upon this Egyptian capital and its idols. This was one of the chief royal cities in Lower Egypt, and the first main point of attack when Assyrian armies invaded the country.

14. A perverse spirit. Literally, “a spirit of wavering,” that is, of uncertainty, not of wisdom. All true wisdom proceeds from God. The leaders of Egypt became foolish, and found themselves in a state of utter confusion. Their perversity and confusion came not from God but from their refusal to walk in His ways. In their uncertainty and vacillation they became as staggering drunkards, loathsome and pitiful to behold.

15. The head or tail. That is, all classes of people, proud leaders and the lowly poor alike. In their confusion and distress they could accomplish nothing.

16. Like unto women. The picture is one of terror and dismay, of weakness and panic. The manhood of Egypt would fail, and the people would become as timorous as women.

17. A terror unto Egypt. Judah was one of the weakest nations in the ancient East, and Egypt one of the strongest. But when the Lord would bring His judgments upon Egypt its self-confidence would be lost. Egypt rejected the counsel of the Lord, but eventually its people would stand in awe and terror before those who honored and served Him. Events would come to such a pass that the wicked would recognize the hand of God stretched out against them for evil.

18. In that day. That is, when Egypt has learned the folly and futility of opposition to the will of God (v. 17). Compare the same expression in Isa. 2:11, 17; 4:2; 26:1; 29:18; 52:6; Joel 3:18; Zech. 2:11; 9:16; 12:8; 13:1; 14:4, 9; Mal. 3:17. “In that day” appears to be a technical expression of the prophets in regard to the time when God reveals Himself to the nations and sets up the Messianic kingdom. The remainder of Isa. 19 (vs. 18–25) constitutes a conditional prophecy of the time when, according to God’s original plan for the evangelization of the world (see pp. 29, 34), the Egyptians should come to a knowledge of the true God and should serve Him as the Hebrew people did (see v. 25).

Five cities. Either five specific but unnamed cities (Heliopolis, Leontopolis, Elephantine, Daphnae, and Memphis have been suggested) or simply a round number. From among the heathen Egyptians, who had long rejected the message of God’s grace, many would turn to the Lord and learn the “language” and ways of God’s people (see p. 29). In Zeph. 3:8–10 a similar picture is presented (see also Zech. 14:16–19).

Swear. That is, swear an oath of allegiance to the Lord, acknowledging Him as the true God.

The city of destruction. Heb. Фir haheres, literally, “the city of the destruction.” Fifteen Hebrew manuscripts, the Dead Sea scroll 1QIs, Symmachus’ version of the LXX, the Vulgate, and the Arabic read Фir hacheres, or its equivalent, “the city of the sun.” The name of the Egyptian city of Heliopolis means “City of the Sun.” Heliopolis is the Greek name for the city of On, mentioned in Gen. 41:45, 50. It was situated near the eastern bank of the Nile, 19 mi. north of Memphis (Noph; see Isa. 19:13), and almost due west of the northern end of the Gulf of Suez. Jeremiah (Jer. 43:13) refers to the city as Beth-shemesh, Hebrew for “House of the Sun.” This city was the center of sun worship. If the reading Фir hacheres is correct, Isaiah is commenting on the fact that of the “five cities” that “swear to the Lord of hosts” one would be the City of the Sun, the erstwhile center of Egyptian sun worship.

19. An altar to the Lord. Two Hebrew temples were later erected in Egypt, one at Elephantine, built before 525 b.c. and destroyed in 410, and the other at Leontopolis in the Delta, near Memphis, built in response to the petition of Onias to Ptolemy Philometor and Cleopatra about 150 b.c. However, it is highly improbable that either of these temples is here referred to. The prediction of vs. 18–25 is strictly conditional (see on v. 18). The time never came when the Egyptians swore allegiance to the true God (v. 18) and became His people (v. 25). This prediction was never fulfilled, partly because Israel proved unfaithful to the sacred trust committed to her (see pp. 30–34). Had Israel been faithful, men from all nations, including Egypt, would have turned to the Lord (see Zech. 14:16–19). Centers for the worship of the true God would have replaced those in which heathen gods had been worshiped. The prophet foresaw a time when the world would turn to the Lord and serve Him. As a result of Israel’s failure, however, this conditional prophecy could not be fulfilled. Nevertheless, in the earth made new all the nations of the saved will worship the Lord (Isa. 11:9; Isa 45:22, 23; Dan. 7:27).

20. Send them a saviour. The conditional prophecy continues (see on v. 18).

A great one. Heb. rab, whence the word rabbi, meaning “my great one.” The Dead Sea scroll 1QIs reads yrd, which might be either from radah, “to rule,” “to dominate,” or from yarad, “to descend,” “to come down.” In the first case the last part of v. 20 would read, “he will rule and deliver them,” and in the latter, “he will descend and deliver them.” The latter is the more probable.

21. Shall know the Lord. “In that day” (v. 18). The blessings of the gospel would not be the exclusive possession of Israel (see pp. 28–30).

22. Smite and heal. Isaiah’s message to Egypt opened with a prophecy of judgment and doom (vs. 1–17). But the Lord is a God of mercy. He smites in order that He may heal. God’s object in sending judgments is not destruction, but restoration, for Egypt as well as for Judah.

23. Egypt to Assyria. Isaiah foresaw the day when Egypt and Assyria would worship the Lord (see on v. 18). The nations would live together in peace and brotherhood, happy to serve the Lord. This prophecy will find its fulfillment in the earth made new, when all will know Him, “from the least of them unto the greatest of them” (Jer. 31:34; cf. Isa. 11:16; 35:8).

Serve. That is, “worship.”

25. Egypt my people. The Israelites had come to look upon themselves as being the Lord’s people exclusively. They forgot that He was the God of all the earth and that He desired all nations to be saved. Isaiah here points out to the people of Israel their opportunities and responsibilities. The time was to come when heathen Assyria, as well as Egypt, would know God. Hosea had a similar vision (Hosea 1:10).