Text -- Isaiah 19:18 (NET)

19:18 At that time five cities in the land of Egypt will speak the language of Canaan and swear allegiance to the Lord who commands armies. One will be called the City of the Sun.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 19:18

After that time. In the times of the gospel.

Wesley: Isa 19:18

A considerable number of their chief cities: a certain number being put for an uncertain.

Wesley: Isa 19:18

Profess the Jewish religion, agree with them in the same mind; which is fitly signified by speaking the same language.

Wesley: Isa 19:18

This implies the dedication, and yielding up of a person or thing to the Lord, by a solemn vow, or covenant.

Wesley: Isa 19:18

Not one of the five, but another city, the sixth city. As divers cities shall be converted and saved, so some other cities shall continue in their impenitency, and be destroyed.

JFB: Isa 19:18-22

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; Isa 23:18).

JFB: Isa 19:18-22

That is, several cities, as in Isa 17:6; Isa 30:17; Gen 43:34; Lev 26:8. Rather, five definite cities of Lower Egypt (Isa 19:11, Isa 19:13; Isa 30:4), which had close intercourse with the neighboring Jewish cities [MAURER]; some say, Heliopolis, Leontopolis (else Diospolis), Migdol, Daphne (Tahpanes), and Memphis.

JFB: Isa 19:18-22

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 (Act 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; Isa 65:16; Deu 6:13).

JFB: Isa 19:18-22

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."

Clarke: Isa 19:18

The city of destruction "The city of the sun"- עיר החרס ir hacheres . This passage is attended with much difficulty and obscurity. First, in regard to the true reading. It is well known that Onias applied it to his own views, either to procure from the king of Egypt permission to build his temple in the Hieropolitan Nome, or to gain credit and authority to it when built; from the notion which he industriously propagated, that Isaiah had in this place prophesied of the building of such a temple. He pretended that the very place where it should be built was expressly named by the prophet, עיר החרס ir hacheres , the city of the sun. This possibly may have been the original reading. The present text has עיר ההרס ir haheres , the city of destruction; which some suppose to have been introduced into the text by the Jews of Palestine afterwards, to express their detestation of the place, being much offended with this schismatical temple in Egypt. Some think the latter to have been the true reading, and that the prophet himself gave this turn to the name out of contempt, and to intimate the demolition of this Hieropolitan temple; which in effect was destroyed by Vespasian’ s orders, after that of Jerusalem, " Videtur propheta consulto scripsisse הרס heres , pro חרס cheres , ut alibi scribitur בית און beith aven pro בית אל beith El : איש בשת ish bosheth for איש בעל ish baal , etc. Vide Lowth in loc."- Secker. "It seems that the prophet designedly wrote הרס heres , destruction, for חרס cheres , the sun: as elsewhere בית און beith aven , the house of iniquity, is written for בית אל beith El , the house of God; איש בשת ish bosheth for איש בעל ish baal ,"etc. But on the supposition that עיר ההרס air haheres is the true reading, others understand it differently. The word הרס heres in Arabic signifies a lion; and Conrad Ikenius has written a dissertation (Dissert. Philol. Theol. XVI.) to prove that the place here mentioned is not Heliopolis, as it is commonly supposed to be, but Leontopolis in the Heliopolitan Nome, as it is indeed called in the letter, whether real or pretended, of Onias to Ptolemy, which Josephus has inserted in his Jewish Antiquities, lib. 13 c. 3. And I find that several persons of great learning and judgment think that Ikenius has proved the point beyond contradiction. See Christian. Muller. Satura Observ. Philolog. Michaelis Bibliotheque Oriental, Part v., p. 171. But, after all, I believe that neither Onias, Heliopolis, nor Leontopolis has any thing to do with this subject. The application of this place of Isaiah to Onias’ s purpose seems to have been a mere invention, and in consequence of it there may perhaps have been some unfair management to accommodate the text to that purpose; which has been carried even farther than the Hebrew text; for the Greek version has here been either translated from a corrupted text, or wilfully mistranslated or corrupted, to serve the same cause. The place is there called πολις Ασεδεκ, the city of righteousness; a name apparently contrived by Onias’ s party to give credit to their temple, which was to rival that of Jerusalem. Upon the whole, the true reading of the Hebrew text in this place is very uncertain; fifteen MSS. and seven editions have חרס cheres , the city of Hacheres, or, of the sun. So likewise Symmachas, the Vulgate, Arabic, Septuagint, and Complutensian. On the other hand, Aquila, Theodotion, and the Syriac read הרס heres , destruction; the Chaldee paraphrase takes in both readings

The reading of the text being so uncertain, no one can pretend to determine what the city was that is here mentioned by name; much less to determine what the four other cities were which the prophet does not name. I take the whole passage from the 18th verse to the end of the chapter, to contain a general intimation of the future propagation of the knowledge of the true God in Egypt and Syria, under the successors of Alexander; and, in consequence of this propagation, of the early reception of the Gospel in the same countries, when it should be published to the world. See more on this subject in Prideaux’ s Connect. An. 145; Dr. Owen’ s Inquiry into the present state of the Septuagint Version, p. 41; and Bryant’ s Observations on Ancient History, p. 124. - L.

Calvin: Isa 19:18

18.In that day there shall be five cities After having threatened the Egyptians, and at the same time explained the reason of the divine judgment, he comforts them, and promises the mercy of God. He declares that they will be in part restored, and will regain a prosperous and flourishing condition; for he says that out of six cities five will be saved, and only one will perish. He had already foretold a frightful destruction to the whole kingdom, so that no one who examines the former prediction can think of anything else than a condition that is past remedy. He therefore promises that this restoration will be accomplished by the extraordinary kindness of God, so that it will be a kind of addition to the redemption of the Church, or a large measure of the grace of God, when the Redeemer shall be sent.

The manner of expression is somewhat obscure, but if we observe it carefully, there is no difficulty about the meaning; for the Prophet means that on1y the sixth part of the cities will be destroyed, and that the rest will be saved. The difficulty lies in the word ההרס , ( hăhĕrĕs.) Some read it החרס , ( hăchĕrĕs,) that is, of the sun, but they have mistaken the letter ה ( he) for ח ( cheth,) which resembles it. Those who explain it “of the sun,” think that the Prophet spoke of Heliopolis; ⁴¹ but this does not agree with the context; and he does not merely promise that five cities would be restored, (for how inconsiderable would such a restoration have been!) but generally, that five cities out of six would be saved. We know that the cities in Egypt were very numerous. I do not mention the fables of the ancients, and those who have assigned to them twenty thousand cities. But still, there must have been a vast number of cities in a country so highly celebrated, in a kingdom so flourishing and populous, with a climate so mild and temperate. Let us then suppose that there were a thousand cities in it, or somewhat more. He says that only the sixth part will perish, that the rest will be restored, so that but few will be destroyed. From what follows it is evident that this restoration must be understood to relate to the worship.

Speaking with the lip of Canaan By the word lip he means the tongue, (συνεκδοχικῶς,) taking a part for the whole. He expresses their agreement with the people of God, and the faith by which they will make profession of the name of God; for by the tongue he metaphorically describes confession. Since there was but one language which acknowledged and professed the true God, that is, the language of that nation which inhabited the land of Canaan, it is evident that by such a language must be meant agreement in religion. It is customary enough to employ these modes of expression, “to speak the same language,” or, “to speak a different language,” when we intend to describe agreement or diversity of opinion. But at the same time it must be remembered that it is not every kind of agreement that is sufficient, as if men were to form a conspiracy about the worship which they preferred, but if they agree in the truth which was revealed to the fathers. He does not merely say that the Egyptians will speak the same language, but that they will speak the language of Canaan. They must have changed their language, and adopted that which God had sanctified; not that the dialect was more holy, but it is commended on account of its containing the doctrine of truth.

This ought to be carefully observed, that we may understand what is the true method of agreement. We must by all means seek harmony, but we must see on what conditions we obtain it; for we must not seek any middle course, as is done by those who overturn religion, and yet who wish to be regarded as peace-makers. Away with such fickle and changeful tongues! Let the truth itself be preserved, which cannot be contained but in the word. Whosoever shall determine to agree to it, let him talk with us, but away with every one who shall corrupt it, choose what language he may. Let us abide firmly by this. It will therefore be impossible for the Egyptians to speak the language of Canaan till they have first relinquished their own language, that is, till they have relinquished all superstitions. Some refer this to the age of Ptolemy, but it is absurd, and we may infer from what follows that the Prophet speaks of piety and of the true worship of God.

And swearing by Jehovah of hosts First, employing a figure of speech in which a part is taken for the whole, he shews that their conversation will be holy, by exhibiting a single class of them, for in swearing they will make profession that they worship the true God. It may also be read, swearing to the Lord, or, by the Lord, for ל ( lamed) often signifies by. If we read, “to the Lord,” the meaning will be, that they will promise obedience to him, and that by a solemn oath, as when any nation promises fidelity to its prince; as if he had said, “They will acknowledge the authority of God, and submit to his government.” But since another reading has been more generally approved, I willingly adopt it; for since one part of the worship of God is swearing, by taking a part for the whole, as I have said, it fitly describes the whole of the worship of God. Again, to “swear by the Lord” often means to testify that he is the true God. (Deu 6:13.) In a word, it denotes a perfect agreement with the Church of God.

Hence we ought to learn that outward confession is a necessary part of the true worship of God; for if any person wish to keep his faith shut up in his heart, he will have but a cold regard for it. (Rom 10:9.) True faith breaks out into confession, and kindles us to such a degree that we actually profess what we inwardly feel. “To me,” says the Lord in another passage, “every knee shall bow, and every tongue shall swear.” (Isa 45:23.) Accordingly, there ought to be an outward worship and outward profession wherever faith dwells. It ought also to be observed, that those things which belong to the worship of God ought not to be applied to any other purpose, and therefore it is a profanation of an oath if we swear by any other. It is written, “Thou shalt swear by my name.” (Deu 6:13.) Accordingly, he is insulted and robbed of his honor, if the name of saints, or of any creature, be employed in an oath. Let it likewise be observed with what solemnity oaths should be made; for if by swearing we profess to worship God, we ought never to engage in it but with fear and reverence.

One shall be called the city of desolation When he devotes to destruction every sixth city, he means that all who are not converted to God, so as to worship him, perish without hope of salvation; for he contrasts the cities of Egypt which shall begin to acknowledge God with those which are destined to destruction. Where the worship of God is wanting, nothing but destruction can remain behind. הרס ( hĕrĕs) denotes execration and curse, which is followed by ruin and eternal death.

TSK: Isa 19:18

that day : Isa 19:19, Isa 19:21, Isa 2:11; Zec 2:11

shall five : Isa 11:11, Isa 27:13; Psa 68:31

speak : Zep 3:9

language : Heb. lip, Gen 11:1

and swear : Isa 45:23, Isa 45:24; Deu 10:20; Neh 10:29; Jer 12:16

destruction : Heb. Heres, or, the sun, Instead of heres ""destruction,""which is also the reading of Aquila, Theodotion, and the Syriac, fifteen manuscripts and seven editions have cheres ""the sun;""agreeable to Symmachus, the Arabic, and Vulgate; while the Chaldee takes in both readings; and the LXX reads πολις ασεδεκ , ""the city of righteousness,""a name apparently contrived by the party of Onias, to give credit to his temple. As, however, heres in Arabic signifies a lion, Conrad Ikenius is of opinion that the place here mentioned is not Heliopolis, as is commonly supposed, but Leontopolis in the Heliopolitan nome, as it is termed in the letter of Onias to Ptolemy. The whole passage, from this verse to the end, contains a general intimation of the propagation of the knowledge of the true God in Egypt and Syria, under the successors of Alexander, and the early reception of the gospel in the same countries.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 19:18

In that day - The word ‘ day’ is used in Scripture in a large signification, "as including the whole period under consideration,"or the whole time that is embraced in the scope of a prophecy. In this chapter it is used in this sense; and evidently means that the event here foretold would take place "somewhere"in the period that is embraced in the design of the prophecy. That is, the event recorded in this verse would occur in the series of events that the prophet saw respecting Egypt (see Isa 4:1). The sense is, that somewhere in the general time here designated Isa 19:4-17, the event here described would take place. There would be an extensive fear of Yahweh, and an extensive embracing of the true religion, in the land of Egypt.

Shall five cities - The number ‘ five’ here is evidently used to denote an "indefinite"number, in the same way as ‘ seven’ is often used in the Scriptures (see Lev 26:8). It means, that several cities in Egypt would use that language, one of which only is specified.

The language of Canaan - Margin, ‘ Lip of Canaan.’ So the Hebrew; but the word often means ‘ language.’ The language of Canaan evidently means the "Hebrew"language; and it is called ‘ the language of Canaan’ either because it was spoken by the original inhabitants of the land of Canaan, or more probably because it was used by the Hebrews who occupied Canaan as the promised land; and then it will mean the language spoken in the land of Canaan. The phrase used here is employed probably to denote that they would be converted to the Jewish religion; or that the religion of the Jews would flourish there. A similar expression, to denote conversion to the true God, occurs in Zep 3:9 : ‘ For there I will turn to the people a pure language, that they may call upon the name of the Lord, to serve him with one consent.’

And swear to the Lord of hosts - That is, they shall "devote"themselves to him; or they shall bind themselves to his service by solemn covenant; compare Deu 10:20; Isa 45:20, where conversion to God, and a purpose to serve him, is expressed in the same manner by "swearing"to him, that is, by solemnly devoting themselves to his service.

One shall be called - The name of one of them shall be, etc. Why "one"particularly is designated is not known.

The city of destruction - There has been a great variety of interpretation in regard to this expression. Margin, ‘ Heres,’ or, ‘ The sun.’ The Vulgate, ‘ The city of the sun;’ evidently meaning Heliopolis. The Septuagint Ασεδέκ Asedik - ‘ The city Asedek.’ The Chaldee, ‘ The city of the house of the sun ( שׁמשׁ בית bēyith shemesh ), which is to be destroyed.’ The Syriac, ‘ The city of Heres.’ The common reading of the Hebrew text is, ההרס עיר 'iyr haheres . This reading is found in most MS. editions and versions. The word הרס heres commonly means "destruction,"though it may also mean "deliverance;"and Gesenius supposes the name was to be given to it because it was to be a "delivered"city; that is, it would be the city to which ‘ the saviour’ mentioned in Isa 19:20, would come, and which he would make his capital. Ikenius contends that the word ‘ Heres’ is taken from the Arabic, and that the name is the same as Leontopolis - ‘ The city of the lion,’ a city in Egypt. But besides other objections which may be made to this interpretation, the signification of "lion"is not given to the word in the Hebrew language.

The common reading is that which occurs in the text - the city of "Heres."But another reading ( החרס hacheres ) is found in sixteen manuscripts, and has been copied in the Complutensian Polyglot. This word ( חרס cheres ) properly means the "sun,"and the phrase means the city of the sun; that is, Heliopolis. Onias, who was disappointed in obtaining the high priesthood (149 b.c.) on the death of his uncle Menelaus, fled into Egypt, and ingratiated himself into the favor of Ptolemy Philometer and Cleopatra, and was advanced to the highest rank in the army and the court, and made use of his influence to obtain permission to build a temple in Egypt like that at Jerusalem, with a grant that he and his descendants should always have a right to officiate in it as high priests. In order to obtain this, he alleged that it would be for the interest of Egypt, by inducing many Jews to come and reside there, and that their going annually to Jerusalem to attend the great feasts would expose them to alienation from the Egyptians, to join the Syrian interest ("see"Prideaux’ s "Connection,"under the year 149 b.c. Josephus expressly tells us ("Ant."xiii. 3. 1-3), that in order to obtain this layout, he urged that it had been predicted by Isaiah six hundred years before, and that in consequence of this, Ptolemy granted him permission to build the temple, and that it was built at Leontopolis. It resembled that at Jerusalem, but was smaller and less splendid. It was within the Nomos or prefecture of Heliopolis, at the distance of twenty-four miles from Memphis. Onias pretended that the very place was foretold by Isaiah; and this would seem to suppose that the ancient reading was that of ‘ the city of the sun.’ He urged this prediction in order to reconcile the Jews to the idea of another temple besides that at Jerusalem, because a temple erected in Egypt would be an object of disapprobation to the Jews in Palestine. Perhaps for the same reason the translation of Isaiah in the Septuagint renders this, Ἀσεδέκ Asedek - ‘ The city of Asedek,’ as if the original were צדקה ts^e dâqâh - ‘ The city of righteousness’ - that is, a city where righteousness dwells; or a city which was approved by God. But this is manifestly a corruption of the Hebrew text.

It may be proper to remark that the change in the Hebrew between the word rendered ‘ destruction’ ( הרס heres ), and the word ‘ sun’ ( חרס cheres ), is a change of a single letter where one might be easily mistaken for the other - the change of the Hebrew letter ה ( h )into the Hebrew letter ח ( ch ). This might have occurred by the error of a transcriber, though the circumstances would lead us to think it not improbable that it "may"have been made designedly, but by whom is unknown. It "may"have been originally as Onias pretended and have been subsequently altered by the Jews to counteract the authority which he urged for building a temple in Egypt; but there is no certain evidence of it. The evidence from MSS. is greatly in favor of the reading as in our translation ( הרס heres ), and this may be rendered either ‘ destruction,’ or more probably, according to Gesenius, ‘ deliverance,’ so called from the "deliverance"that would be brought to it by the promised saviour Isa 19:20.

It may be added, that there is no evidence that Isaiah meant to designate the city where Onias built the temple, but merely to predict that many cities in Egypt would be converted, one of which would be the one here designated. Onias took "advantage"of this, and made an artful use of it, but it was manifestly not the design of Isaiah. Which is the true reading of the passage it is impossible now to determine; nor is it important. I think the most probable interpretation is that which supposes that Isaiah meant to refer to a city saved from destruction, as mentioned in Isa 19:20, and that he did not design to designate any particular city by name. The city of Heliopolis was situated on the Pelusian branch of the Nile, about five miles below the point of the ancient Delta. It was deserted in the time of Strabo; and this geographer mentions its mounds of ruin, but the houses were shown in which Eudoxus and Plato had studied.

The place was celebrated for its learning, and its temple dedicated to the sun. There are now no ruins of ancient buildings, unless the mounds can be regarded as such; the walls, however, can still be traced, and there is an entire obelisk still standing. This obelisk is of red granite, about seventy feet high, and from its great antiquity has excited much attention among the learned. In the neighboring villages there are many fragments which have been evidently transferred from this city. Dr. Robinson who visited it, says, that ‘ the site about two hours N. N. E. from Cairo. The way thither passes along the edge of the desert, which is continually making encroachments, so soon as then ceases to be a supply of water for the surface of the ground. The site of Heliopolis is marked by low mounds, enclosing a space about three quarters of a mile in length, by half a mile in breadth, which was once occupied by houses, and partly by the celebrated temple of the sun. This area is now a plowed field, a garden of herbs; and the solitary obelisk which rises in the midst is the sole remnant of the splendor of the place. Near by it is a very old sycamore, its trunk straggling and gnarled, under which legendary tradition relates that the holy family once. rested.’ ("Bib. Researches,"vol. i. pp. 36, 37.) The illustration in the book, from the Pictorial Bible, will give an idea of the present appearance of Heliopolis.

Poole: Isa 19:18

In that day after that time, as this phrase is used, Isa 4:2 18:7 , and oft elsewhere. In the times of the gospel, which are oft noted in the prophets by that very expression.

Five cities a considerable number of their chief cities, a certain number being put for an uncertain.

Speak the language of Canaan profess the Jewish religion, agree with them in the same mind; which is fitly signified by speaking the same language, because out of the abundance of the heart the mouth speaketh. Thus the changing and purifying of a people’ s lips is used to signify the change of their hearts and lives, Zep 3:9 ; and praising God with one mouth, to note their unity or consent in the faith, Rom 15:6 .

Swear to the Lord of hosts: it is well observed by some learned interpreters, that he doth not say swear by the Lord, which is the most common phrase, and which, being one eminent part and act of worship, is put for the whole; but swear to the Lord ; which phrase is also used 2Ch 15:14 Psa 132:2 Isa 45:23 ; and it implies the dedication, or oblation, and yielding up of a person or thing to the Lord, by a solemn vow, or covenant, or oath, as appears by the places now quoted. In like manner God is said to swear to a man, Deu 26:15 , and one man to another, Gen 21:23 , when they oblige themselves by oath to do such or such a thing for them. And therefore what is called swearing to God , Isa 45:23 , is rendered or expounded bowing the knee (which signifies the subjection of a man’ s self) to God, and confessing to God, Rom 14:11 .

One not one of the five, for they are supposed to be saved in the foregoing clause; but one city, or another city, the sixth city. As divers cities shall be converted and saved, so some other cities shall continue in their impenitency, and be destroyed. Others render this clause thus, one of them

shall be called ( or, shall be ; for to be called is oft put for to be .) The city of the sun ; or, as the Grecians call it, Heliopolis ; which the Egyptians called On , Gen 41:45 ; which was a very eminent city, and a chief seat of idolatry, being a city of priests, as Strabo reports; and therefore its conversion to the faith was more wonderful.

Haydock: Isa 19:18

Chanaan. Hebrew. The Israelites had a connection with Egypt, which the prophets often blame, chap. xxx. 2. Ezechias trusted in their aid, when he refused to pay tribute to the Assyrians. Many at that time, or afterwards, retired thither, and served God unmolested, chap. xi. 2., and Jeremias xlii. More established themselves in the country under Alexander [the Great] and the Ptolemies. (3 Machabees viii.) But this prediction was more fully accomplished by the propagation of the Christian religion. Grace no where shone forth more brightly than in this country, once the seat of superstition. ---

Sun. Hebrew, "of desolation." But the copies have varied. It is supposed to denote the city On, Genesis xli. 45. (Calmet) ---

Prideaux (p. 2. b. 4.) accuses the Jews of willfully corrupting this text in the Septuagint. (Kennicott)

Gill: Isa 19:18

In that day shall five cities in the land of Egypt,.... Here opens a scene of mercy, a prophecy of good things to the Egyptians in future times; for this is not to be understood of the selfsame time, that the former calamities would come upon them; but of some time after that; and not of Egypt, spiritual or mystical, that is, Rome, or the antichristian jurisdiction, so called, Rev 11:8 and of the five kingdoms that should revolt from it at the Reformation, as Cocceius thinks; who interprets the above prophecy of the antichristian state, and names the five kingdoms that should break off from it, and did; as Great Britain, the United States of Holland, Denmark and Norway, Swedeland, the people of Germany, and those near them, as Bohemia, Hungary, Transylvania, and Helvetia; but Egypt literally is here designed; and its five cities either intend just so many principal ones, as some think, namely, Memphis, Tanis, Alexandria, Bubastis, and Heliopolis; or rather it is a certain number for an uncertain; and to be understood either of many, as five out of six, since afterwards one is mentioned, as to be destroyed; or rather of a few, as five out of twenty thousand, for so many cities are said to have been in Egypt ^y; and so this number is used in Scripture for a few; see 1Co 14:19 and the prophecy respects the conversion of them, which some think was fulfilled in some little time after; either by some Jews fleeing to Egypt when Judea was invaded, and Jerusalem besieged by Sennacherib, who making known and professing the true religion there, were the means of converting many of the Egyptians; or, as the Jews ^z think, it had its accomplishment when Sennacherib's army was destroyed, and what remained of them, consisting of Egyptians and other people, were dismissed by Hezekiah, and being used kindly by him, embraced the true religion, and carried it with them into Egypt, and there professed and propagated it; but it seems most likely to refer to later times, the times of the Gospel, when it was carried and preached in Egypt by the Evangelist Mark, and others, to the conversion of them, which is expressed in the following words:

speak the language of Canaan; the Hebrew language, which continued from the time of the confusion in the posterity of Shem, and in the family of Heber, from whom Abraham descended; which was not the language of the old Canaanites, though that was pretty near it, but what the Jews now at this time spake, who dwelt in the land of Canaan: but though this language is here referred to, and might be learned, as it is where the Gospel comes, for the sake of understanding the Scriptures in the original; yet that is not principally meant, but the religion of the Christian and converted Jews; and the sense is, that the Egyptians, hearing and embracing the Gospel, should speak the pure language of it, and make the same profession of it, and with one heart and mouth with them glorify God, and confess the Lord Jesus: and when a sinner is converted, he speaks a different language than he did before; the language of Canaan is the language of repentance towards God, faith in Christ, love to them, and all the saints; it is self-abasing, Christ exalting, and free grace magnifying language; it is the language of prayer to God for mercies wanted, and of praise and thanksgiving for mercies received, and especially for Christ, and the blessings of grace in him; it is the language of experience, and what agrees with the word of God: and in common conversation it is different from others; not swearing, or lying, or filthiness, or foolish jesting, or frothy, vain, and idle talk, are this language; but what is savoury, and for the use of edifying:

and swear to the Lord of hosts; not by him, but to him, which sometimes is put for the whole of religious worship, Deu 6:13 and signifies a bowing, a submission, and subjection to him; compare Isa 45:23 with Rom 14:11 it is swearing allegiance to him, owning him to be their Lord, King, and Lawgiver, and a resolution to obey him in all his commands and ordinances, see Psa 119:106,

one shall be called the city of destruction; not one of the five cities before mentioned; because all such as believe with the heart unto righteousness, and with the mouth make confession agreeably to it, shall be saved; but the sense is, that one and all, and everyone of these cities, and all such persons in them as speak not the language of Canaan, who neither embrace the Gospel, nor become subject to Christ, shall be devoted to destruction: though there is a Keri and Cetib of these words; it is written "heres", destruction, but it is read "cheres", the sun; and there was a city in Egypt called Bethshemesh, the house of the sun, Jer 43:13 and by the Greeks Heliopolis ^a; and by the Latins Solis Oppidum ^b; and so the Vulgate Latin version renders it, "and one shall be called the city of the sun"; that is, Heliopolis, where the sun was worshipped, and from whence it had its name; and so the words are a display of the grace of God, that in that city, which was the seat of idolatrous worship, there the sun of righteousness should arise, and there should be a number of persons in it that should profess his name. The Targum takes in both the writing and reading of this passage, and renders it,

"the city of Bethshemesh, which is to be destroyed, shall be called one of them.''

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 19:18

¹ sn The significance of the number “five” in this context is uncertain. For a discussion of various proposals, see J. N. Oswalt, Isaiah (NICOT), 1:376-77.

² tc The Hebrew text has עִיר הַהֶרֶס (’ir haheres, “City of Destruction”; cf. NASB, NIV) but this does not fit the positive emphasis of vv. 18-22. The Qumran scroll 1QIsa^a and some medieval Hebrew mss read עִיר הָחֶרֶס (’ir hakheres, “City of the Sun,” i.e., Heliopolis). This reading also finds support from Symmachus’ Greek version, the Targum, and the Vulgate. See HALOT 257 s.v. חֶרֶס and HALOT 355 s.v. II חֶרֶס.

Geneva Bible: Isa 19:18

In that day shall five cities in the land of Egypt ^{( q )} speak the language of Canaan, and ^{( r )} swear to the LORD of hosts; one shall be called, The city of ^{( s )} destruction.

^{( q )} Will make one confession of faith with the people of God, by the speech of Canaan, meaning the language in which God was then served.

^{( r )} Will renounce their superstitions and protest to serve God correctly.

^{( s )} Meaning of six cities, five would serve God, and the sixth would remain in their wickedness: and so there would be but one lost.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 19:1-25

1 The confusion of Egypt.

11 The foolishness of their princes.

18 The calling of Egypt into the church.

23 The covenant of Egypt, Assyria, and Israel.

MHCC: Isa 19:18-25

The words, " In that day," do not always refer to the passage just before. At a time which was to come, the Egyptians shall speak the holy language, the Scripture language; not only understand it, but use it. Converting grace, by changing the heart, changes the language; for out of the abundance of the heart the mouth speaks. So many Jews shall come to Egypt, that they shall soon fill five cities. Where the sun was worshipped, a place infamous for idolatry, even there shall be a wonderful reformation. Christ, the great Altar, who sanctifies every gift, shall be owned, and the gospel sacrifices of prayer and praise shall be offered up. Let the broken-hearted and afflicted, whom the Lord has wounded, and thus taught to return to, and call upon him, take courage; for He will heal their souls, and turn their sorrowing supplications into joyful praises. The Gentile nations shall not only unite with each other in the gospel fold under Christ, the great Shepherd, but they shall all be united with the Jews. They shall be owned together by him; they shall all share in one and the same blessing. Meeting at the same throne of grace, and serving with each other in the same business of religion, should end all disputes, and unite the hearts of believers to each other in holy love.

Matthew Henry: 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.

I. They shall speak the language of Canaan, the holy language, the scripture-language; they shall not only understand it, but use it (Isa 19:18); they shall introduce that language among them, and converse freely with the people of God, and not, as they used to do, by an interpreter, Gen 42:23. Note, Converting grace, by changing the heart, changes the language; for out of the abundance of the heart the mouth speaks. Five cities in Egypt shall speak this language; so many Jews shall come to reside in Egypt, and they shall so multiply there, that they shall soon replenish five cities, one of which shall be the city of Heres, or of the sun, Heliopolis, where the sun was worshipped, the most infamous of all the cities of Egypt for idolatry; even there shall be a wonderful reformation, they shall speak the language of Canaan. Or it may be taken thus, as we render it - That for every five cities that shall embrace religion there shall be one (a sixth part of the cities of Egypt) that shall reject it, and that shall be called a city of destruction, because it refuses the methods of salvation.

II. They shall swear to the Lord of hosts, not only swear by him, giving him the honour of appealing to him, as all nations did to the gods they worshipped; but they shall by a solemn oath and vow devote themselves to his honour and bind themselves to his service. They shall swear to cleave to him with purpose of heart, and shall worship him, not occasionally, but constantly. They shall swear allegiance to him as their King, to Christ, to whom all judgment is committed.

III. They shall set up the public worship of God in their land (Isa 19:19): There shall be an altar to the Lord in the midst of the land of Egypt, an altar on which they shall do sacrifice and oblation (Isa 19:21); therefore it must be understood spiritually. Christ, the great altar, who sanctifies every gift, shall be owned there, and the gospel sacrifices of prayer and praise shall be offered up; for by the law of Moses there was to be no altar for sacrifice but that at Jerusalem. In Christ Jesus all distinction of nations is taken away; and a spiritual altar, a gospel church, in the midst of the land of Egypt, is as acceptable to God as one in the midst of the land of Israel; and spiritual sacrifices of faith and love, and a contrite heart, please the Lord better than an ox or bullock.

IV. There shall be a face of religion upon the nation, and an open profession made of it, discernible to all who come among them. Not only in the heart of the country, but even in the borders of it, there shall be a pillar, or pillars, inscribed, To Jehovah, to his honour, as before there had been such pillars set up in honour of false gods. As soon as a stranger entered upon the borders of Egypt he might perceive what God they worshipped. Those that serve God must not be ashamed to own him, but be forward to do any thing that may be for a sign and for a witness to the Lord of hosts. Even in the land of Egypt he had some faithful worshippers, who boasted of their relation to him and made his name their strong tower, or bulwark, on their borders, with which their coasts were fortified against all assailants.

V. Being in distress, they shall seek to God, and he shall be found of them; and this shall be a sign and a witness for the Lord of hosts that he is a God hearing prayer to all flesh that come to him, Isa 19:20. See Psa 65:2. When they cry to God by reason of their oppressors, the cruel lords that shall rule over them (Isa 19:4) he shall be entreated of them (Isa 19:22); whereas he had told his people Israel, who had made it their own choice to have such a king, that they should cry to him by reason of their king, and he would not hear them, 1Sa 8:18.

VI. They shall have an interest in the great Redeemer. When they were under the oppression of cruel lords perhaps God sometimes raised them up mighty deliverers, as he did for Israel in the days of the judges; and by them, though he had smitten the land, he healed it again; and, upon their return to God in a way of duty, he returned to them in a way of mercy, and repaired the breaches of their tottering state. For repenting Egyptians shall find the same favour with God that repenting Ninevites did. But all these deliverances wrought for them, as those for Israel, were but figures of gospel salvation. Doubtless Jesus Christ is the Saviour and the great one here spoken of, whom God will send the glad tidings of to the Egyptians, and by whom he will deliver them out of the hands of their enemies, that they may serve him without fear, Luk 1:74, Luk 1:75. Jesus Christ delivered the Gentile nations from the service of dumb idols, and did himself both purchase and preach liberty to the captives.

VII. The knowledge of God shall prevail among them, Isa 19:21. 1. They shall have the means of knowledge. For many ages in Judah only was God known, for there only were the lively oracles found; but now the Lord, and his name and will, shall be known to Egypt. Perhaps this may in part refer to the translation of the Old Testament out of Hebrew into Greek by the Septuagint, which was done at Alexandria in Egypt, by the command of Ptolemy king of Egypt; and it was the first time that the scriptures were translated into any other language. By the help of this (the Grecian monarchy having introduced their language into that country) the Lord was known to Egypt, and a happy omen and means it was of his being further known. 2. They shall have grace to improve those means. It is promised not only that the Lord shall be known to Egypt, but that the Egyptians shall know the Lord; they shall receive and entertain the light granted to them, and shall submit themselves to the power of it. The Lord is known to our nation, and yet I fear there are many of our nation that do not know the Lord. But the promise of the new covenant is that all shall know the Lord, from the least even to the greatest, which promise is sure to all the seed. The effect of this knowledge of God is that they shall vow a vow to the Lord and perform it. For those do not know God aright who either are not willing to come under binding obligations to the Lord or do not make good those obligations.

VIII. They shall come into the communion of saints. Being joined to the Lord, they shall be added to the church, and be incorporated with all the saints. 1. All enmities shall be slain. Mortal feuds there had been between Egypt and Assyria; they often made war upon one another; but now there shall be a highway between Egypt and Assyria (Isa 19:23), a happy correspondence settled between he two nations; they shall trade with one another, and every thing that passes between them shall be friendly. The Egyptians shall serve (shall worship the true God) with the Assyrians; and therefore the Assyrians shall come into Egypt and the Egyptians into Assyria. Note, It becomes those who have communion with the same God, through the same Mediator, to keep up an amicable correspondence with one another. The consideration of our meeting at the same throne of grace, and our serving with each other in the same business of religion, should put an end to all heats and animosities, and knit our hearts to each other in holy love. 2. The Gentile nations shall not only unite with each other in the gospel fold under Christ the great shepherd, but they shall all be united with the Jews. When Egypt and Assyria become partners in serving God Israel shall make a third with them (Isa 19:24); they shall become a three-fold cord, not easily broken. The ceremonial law, which had long been the partition-wall between Jews and Gentiles, shall be taken down, and then they shall become one sheep-fold under one shepherd. Thus united, they shall be a blessing in the midst of the land, whom the Lord of hosts shall bless, Isa 19:24, Isa 19:25. (1.) Israel shall be a blessing to them all, because of them, as concerning the flesh, Christ came, and they were the natural branches of the good olive, to whom did originally pertain its root and fatness, and the Gentiles were but grafted in among them, Rom 11:17. Israel lay between Egypt and Assyria, and was a blessing to them both by bringing them to meet in that word of the Lord which went forth from Jerusalem, and that church which was first set up in the land of Israel. Qui conveniunt in aliquo tertio inter se conveniunt - Those who meet in a third meet in each other. Israel is that third in whom Egypt and Assyria agree, and is therefore a blessing; for those are real and great blessings to their generation who are instrumental to unite those that have been at variance. (2.) They shall all be a blessing to the world: so the Christian church is, made up of Jews and Gentiles; it is the beauty, riches, and support of the world. (3.) They shall all be blessed of the Lord. [1.] They shall all be owned by him as his. Though Egypt was formerly a house of bondage to the people of God, and Assyria an unjust invader of them, all this shall now be forgiven and forgotten, and they shall be as welcome to God as Israel. They are all alike his people whom he takes under his protection. They are formed by him, for they are the work of his hands; not only as a people, but as his people. They are formed for him; for they are his inheritance, precious in his eyes, and dear to him, and from whom he has his rent of honour out of this lower world. [2.] They shall be owned together by him as jointly his, his in concert; they shall all share in one and the same blessing. Note, Those that are united in the love and blessing of God ought, for that reason, to be united to each other in charity.

Keil-Delitzsch: Isa 19:18

At first there is only slavish fear; but there is the beginning of a turn to something better. "In that day there will be five cities in the land of Egypt speaking the language of Canaan, and swearing to Jehovah of hosts: 'Ir ha-Heres will one be called." Five cities are very few for Egypt, which was completely covered with cities; but this is simply a fragmentary commencement of Egypt's future and complete conversion. The description given of them, as beginning to speak the language of Canaan, i.e., the sacred language of the worship of Jehovah (comp. Zep 3:9), and to give themselves up to Jehovah with vows made on oath, is simply a periphrastic announcement of the conversion of the five cities. ל נשׁבּע (different from בּ נשׁבּע , Isa 65:16, as Isa 45:23 clearly shows) signifies to swear to a person, to promise him fidelity, to give one's self up to him. One of these five will be called ‛Ir ha - Heres . As this is evidently intended for a proper name, lâ'echât does not mean unicuique , as in Jdg 8:18 and Eze 1:6, but uni . It is a customary thing with Isaiah to express the nature of anything under the form of some future name (vid., Isa 4:3; Isa 32:5; Isa 61:6; Isa 62:4). The name in this instance, therefore, must have a distinctive and promising meaning.

But what does ‛Ir ha - Heres mean? The Septuagint has changed it into πόλις ἀσεδέκ , equivalent to ‛Ir hazzedek (city of righteousness), possibly in honour of the temple in the Heliopolitan nomos , which was founded under Ptolemaeus Philometor about 160 b.c., during the Syrian reign of terror, by Onias IV, son of the high priest Onias III, who emigrated to Egypt.

(Note: See Frankel on this Egyptian auxiliary temple, in his Monatschrift für Geschichte und Wissenschaft des Judenthums , 1852, p. 273ff.; Herzfeld, Geschichte des Volkes Israel , iii. 460ff., 557ff.; and Grätz, Geschichte der Juden , iii. 36ff.)

Maurer in his Lexicon imagines that he has found the true meaning, when he renders it "city of rescue;"but the progressive advance from the meaning "to pull off' to that of "setting free"cannot be established in the case of the verb hâras ; in fact, hâras does not mean to pull off or pull out, but to pull down. Heres cannot have any other meaning in Hebrew than that of "destruction."But as this appears unsuitable, it is more natural to read ‛Ir ha - cheres (which is found in some codices, though in opposition to the Masora).

(Note: But no Greek codex has the reading πόλις ἀχερές (see Holmes-Parsons' V. T. Graecum c. var. lect. t. iv. on this passage), as the Complutensian has emended it after the Vulgate (see the Vocabluarium Hebr. 37 a , belonging to the Complutensian).)

This is now generally rendered "city of protection"(Rosenmüller, Ewald, Knobel, and Meier), as being equivalent to an Arabic word signifying divinitus protecta . But such an appeal to the Arabic is contrary to all Hebrew usage, and is always a very precarious loophole. ‛Ir ha - cheres would mean "city of the sun"( cheres as in Job 9:7 and Jdg 14:18), as the Talmud in the leading passage concerning the Onias temple (in b. Menahoth 110 a ) thinks that even the received reading may be understood in accordance with Job 9:7, and says "it is a description of the sun.""Sun-city"was really the name of one of the most celebrated of the old Egyptian cities, viz., Heliopolis , the city of the sun-god Ra , which was situated to the north-east of Memphis, and is called On in other passages of the Old Testament. Ezekiel (Eze 30:17) alters this into Aven , for the purpose of branding the idolatry of the city.

(Note: Heliopolis answers to the sacred name Pe -ra , house of the sun-god (like Pe -Ramesses , house of Ramses), which was a name borne by the city that was at other times called On (old Egyptian anu ). Cyrill, however, explains even the latter thus, Ὤν δέ ἐστι κατ ̓ αὐτοὺς ὁ ἤλιος ("On, according to their interpretation, is the sun"), which is so far true according to Lauth, that Ain , Oin , Oni , signifies the eye as an emblem of the sun; and from this, the tenth month, which marks the return of the sun to the equinoctial point, derives its name of Pa - oni , Pa - one , Pa - uni . It may possibly be with reference to this that Heliopolis is called Ain es - sems in Arabic (see Arnold, Chrestom. Arab. p. 56 s.). Edrisi (iii. 3) speaks of this Ain es - sems as "the country-seat of Pharaoh, which may God curse;"just as Bin el - Faraun is a common expression of contempt, which the Arabs apply to the Coptic fellahs .)

But this alteration of the well-attested text is a mistake; and the true explanation is, that Ir - hahares is simply used with a play upon the name Ir - hacheres . This is the explanation given by the Targum: "Heliopolis, whose future fate will be destruction."But even if the name is intended to have a distinctive and promising meaning, it is impossible to adopt the explanation given by Luzzatto, "a city restored from the ruins;"for the name points to destruction, not to restoration. Moreover, Heliopolis never has been restored since the time of its destruction, which Strabo dates as far back as the Persian invasion. There is nothing left standing now out of all its monuments but one granite obelisk: they are all either destroyed, or carried away, like the so-called "Cleopatra's Needle,"or sunk in the soil of the Nile (Parthey on Plutarch, de Iside , p. 162). This destruction cannot be the one intended. But hâras is the word commonly used to signify the throwing down of heathen altars (Jdg 6:25; 1Ki 18:30; 1Ki 19:10, 1Ki 19:14); and the meaning of the prophecy may be, that the city which had hitherto been ‛Ir - ha - cheres , the chief city of the sun-worship, would become the city of the destruction of idolatry, as Jeremiah prophesies in Isa 43:13, "Jehovah will break in pieces the obelisks of the sun-temple in the land of Egypt."Hence Herzfeld's interpretation: " City of demolished Idols ". It is true that in this case ha - heres merely announces the breaking up of the old, and does not say what new thing will rise upon the ruins of the old; but the context leaves no doubt as to this new thing, and the one-sided character of the description is to be accounted for from the intentional play upon the actual name of that one city out of the five to which the prophet gives especial prominence. With this interpretation - for which indeed we cannot pretend to find any special confirmation in the actual fulfilment in the history of the church, and, so to speak, the history of missions - the train of thought in the prophet's mind which led to the following groove of promises is a very obvious one.

Constable: Isa 7:1--39:8

III. Israel's crisis of faith chs. 7--39

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

Constable: Isa 13:1--35:10

B. God's sovereignty over the nations chs. 13-35

This major section of the book emphasizes the folly of trusting in the nations rather than in Yahweh. The section preceding it shows how King Ahaz trusted in Assyria and experienced destruction (chs. 7-12). The section following it shows how King Hezekiah trusted in the Lord and experienced deliverance (chs. 36-39). In this section the prophet expanded his perspective from Israel to include the world. The God of Israel is also Lord of the nations.

Constable: Isa 13:1--23:18

1. Divine judgments on the nations chs. 13-23

The recurrence of the Hebrew word massa', translated "oracle" or "burden," prescribes the boundaries of this section of text.¹⁴⁰ These chapters present the nations over which Immanuel is ruler, and they expand the idea of God's hatred of Assyria's pride (10:5-34; cf. 2:6-22; 13:11, 19; 14:11; 16:6; 17:7-11; 23:9). They are announcements of doom on these nations, but they are also announcements of salvation for Israel if she would trust in Yahweh. Isaiah delivered them to Israel rather than to the nations mentioned. Thus they assured the Israelites of Yahweh's sovereignty over the nations with a view to encouraging God's people to trust in the Lord (cf. Jer. 46-51; Ezek. 25-32; Amos 1-2). It would be foolish to trust in nations whom God has doomed. The unifying theme is the pride of these nations. Exalting self and failing to acknowledge God results in destruction.

". . . He [God] will hold every nation accountable for its actions."¹⁴¹

It is helpful to notice the structure of this section and the one that follows it.¹⁴²

Babylon (13:1-14:27)Political overthrow	The desert by the sea (Babylon) (21:1-10)Religious overthrow	The city of emptiness (24:1-20)Broken laws and gates
Philistia (14:28-32)A Davidic king will yet reign in Zion	Silence (Edom) (21:11-12)Indefinite continuance of things as they are	Zion's king (24:21-23)"After many days"
Moab (chs. 15-16)Moab in need, but through pride suffers destruction in spite of shelter in Zion	Evening (Arabia) (21:13-17)Desert tribes in need: no ultimate refuge in mutual security	The great banquet (ch. 25)All nations feasted in Zion save Moab, excluded by pride
Damascus/Ephraim (chs. 17-18)Strong cities forsaken; the forgotten rock	The Valley of Vision (Jerusalem) (ch. 22)The city torn down	The city of God (ch. 26)The strong city; the everlasting rock
Egypt (chs. 19-20)Co-equal membership: Egypt, Assyria and Israel	Tyre (ch. 23)Holiness to the Lord	The final gathering (ch. 27)The harvest from Egypt and Assyria

Note that each of the first two columns of oracles (chs. 13-23) begins with Babylon, and the third deals with Israel, which the peoples of the world surround. In the first list Babylon is to Israel's north, Philistia to the west, Moab to the east, and Egypt to the south. In the second list Babylon is to the north, Edom to the south, Arabia to the east, and Tyre to the west. Thus the selection of these nations suggests that Israel occupies the central place in God's plans, and the surrounding nations are vulnerable.¹⁴³

Constable: Isa 13:1--20:6

The first series of five oracles chs. 13-20

The first series shows that God has placed Israel at the center of His dealings with the Gentile nations. The second series projects the principles revealed in the first series into the future moving from concrete historical names to more enigmatic allusions. The third series points far ahead into the eschatological future but shows that the same principles will apply then. God's dealings with the nations in Isaiah's day was a sign of His similar dealings with them in the future.

Constable: Isa 19:1--20:6

The oracle against Egypt chs. 19-20

This oracle clarifies that God's purposes for Egypt, another nation the Judeans wanted to trust for help during this time of Assyrian expansion, would involve judgment followed by blessing. The passage consists of three palistrophic (chiastic) parts.

A Egypt's smiting by God predicted 19:1-15

B Egypt's healing by God 19:16-25

C Egypt's smiting by God exemplified ch. 20

When Assyria swallowed up Syria in 732 B.C. and then Israel in 722 B.C., many of the Judeans began looking south to Egypt for help against their Mesopotamian foe (cf. chs. 30-31). Isaiah warned his countrymen against relying on Egypt as he had warned them against putting confidence in other foreign powers. Whatever people trust in place of God eventually turns on them and destroys them.

The prediction of Egypt's smiting (19:1-15) begins and ends with references to the Lord's action (vv. 1, 14-15). In between the prophet announced Egypt's social (vv. 2-4), economic (vv. 5-10), and political (vv. 11-13) collapse. The whole point is that God ultimately controls the fate of nations, not social, economic, and political conditions.

19:1 Sovereign Yahweh was about to visit Egypt, and when He did, her idols would prove impotent and her people fearful. He had done this at the time of the Exodus (Exod. 12:12), but Egypt was to receive a repeat lesson.

19:2-4 Egyptian society was notable for its lack of unity throughout its history. There was frequent conflict between the Upper and Lower Egypt geographical factions. Kingdom periods, during which the Pharaoh was worshipped as god, were interspersed with long periods when the 42 city-states ruled themselves and the people worshipped innumerable gods. Sometimes her god-king was strong and the people united behind him, but when he was weak there was little social solidarity. Isaiah foresaw another period of social chaos coming when the Egyptians would look to idols and the spirit world for guidance. The sovereign God of armies would then deliver them over to the rule of a strong, cruel leader who would dominate them. The fulfillment may have been the Ethiopian Pharaoh Piankhi (715 B.C.), one of the Assyrian kings (Sargon II, Sennacherib, Esarhaddon in 671, or Ashurbanipal in 668 B.C.), or the Persian Artaxerxes III Ochus (343 B.C.).¹⁸⁰ Depressed people are easy targets for despotic rulers.

19:5-10 Egypt's economy depended almost entirely on the Nile River. But the Nile would dry up, thanks to the sovereign control of Yahweh (cf. Exod. 7:14-25). Then the economy would suffer and the people would become weak. How foolish, then, to trust in a nation that cannot control its own destiny but which Yahweh controls. The waters from the sea (v. 5) probably refer to the waters of the Nile, which looked like a sea at flood stage in Lower (northern) Egypt. Flax (v. 9) and all plants need water, but when there is drought the captains of industry, or the industries themselves ("pillars of Egypt"), that rely on these plants suffer, and their workers have no jobs.

"When a nation's spirit evaporates and sectional interests predominate, when no plan seems to prosper, then the means to make industry thrive may well be there (and the Nile flow as before) but the will to exploit the asset is gone."¹⁸¹

19:11-13 The Egyptian's were known for their wisdom and took great pride in it (cf. Matt. 6:54; Mark 6:2). Isaiah challenged their wise men to inform the people what Yahweh of armies had in store for them (cf. Joseph). He could frustrate their plans, but they could not discover His. Their unwise politicians had misled the people by failing to diversify the economy, among other ways. Too much of their hope lay in the Nile, which the people worshipped as a god. Zoan (v. 11, Gr. Tanis) was a chief city and often the capital of Lower Egypt, and Noph (Gr. Memphis, v. 13) was another chief city and former capital of the same part of Egypt.

19:14-15 Though the wise men of Egypt could not reveal God's actions (cf. v. 1), the prophet of God could and did. The Lord had confounded the wisdom of the Egyptian leaders because they had resorted to idols and spirits rather than seeking Him (v. 3; cf. Gen. 11:1-9; Rom. 1:18-32). Consequently their national behavior resembled that of a drunken man not knowing where to turn and befouling himself in the messes that he himself had made. Such a person cannot accomplish anything productive, and neither would Egypt. How foolish Judah would be to trust in such a disabled drunk of a nation!

"To join with Egypt would be to associate with a nation under divine wrath (1), trust the promises of a divided people (2), look for help to a collapsing economy (5-10), expect wisdom where there was only folly (11-13) and believe that those who were unable to solve their own problems (15) could solve the problems of others!"¹⁸²

The following section (vv. 16-25) gives the Lord's solution, point by point, to the problems of Egypt and, for that matter, of all powers and people that leave God out. The repetition of "in that day" (vv. 16, 18, 19, 23, 24) highlights a time yet future when God will reverse Egypt's fortunes.¹⁸³ The same "Yahweh Almighty" who would bring the former smiting (vv. 4, 12) would also bring healing (vv. 18, 20, 25). Why turn to Egypt for help when one day Egypt will turn to Yahweh?

19:16-17 In a future day, Yahweh of armies would exalt Judah over Egypt so the Egyptians would fear Israel and the Lord. This had happened at the Exodus (Exod. 10:7; 12:33; Deut. 2:25), and it would happen again by the manifestation of God's power. This has not yet happened, so the fulfillment must be eschatological.

19:18 In that day, the populations of five Egyptian cities would speak Hebrew out of deference to the Jews and commitment to Yahweh. While five is not many, Isaiah evidently meant that as many as five (quite a few in view of Egypt's previous massive idolatry), and perhaps more, would do so (cf. Gen. 11:1). One of these five would be called the City of Destruction (Heb. heres), perhaps because of the destruction that God would bring to Egypt.¹⁸⁴

19:19-22 Abraham built an altar to express his gratitude and commitment to the Lord (Gen. 12:8; cf. Josh. 22:34; 24:26-27), and Jacob erected a pillar when he memorialized God's covenant to him (Gen. 28:22). The Egyptians will do these things throughout their land to express those things in that day (v. 19). Israelites during the judges period cried out to God because of their oppressors, and He sent them deliverers (Judg. 3:9, 15; 6:7; 10:10).¹⁸⁵ Similarly, when the Egyptians call out to God for help, He will send them a Savior and a Champion, Messiah (v. 20). The Lord revealed Himself to the Israelites and brought them into a saving relationship with Himself through bitter defeat in the Exodus (Exod. 7:5; 9:29; 14:4). He will do the same to the Egyptians in that future day (v. 21; cf. Jer. 31:34; Zech. 14:16-18), and they will respond with appropriate worship. Parents strike their children to bring them into line, and God will discipline Egypt to bring her to Himself. He will hurt them, but He will hurt them to heal them, like a surgeon (v. 22). This whole section is a picture of reconciliation.

19:23 Human reconciliation between the major powers of the world will also characterize that day.¹⁸⁶ In Isaiah's day Israel found herself caught between Egypt and Assyria, but in the future both of these enemies would join in worshipping Israel's God. A highway between these superpowers existed in the prophet's day, but marching armies often used it.

19:24-25 Finally, equality between Israel and its former enemies would prevail in that great day. Through Israel all the nations of the earth will be blessed (Gen. 12:3) but blessed equally with Israel. God applied some of His favorite terms for Israel to Egypt and Assyria: "My people" (cf. 10:24; 43:6-7; Exod. 5:1; Hos. 1:10; 2:23; Jer. 11:4), and "the work of My hands" (cf. 60:12; 64:8; Ps. 119:73; 138:8). He reserved "My inheritance" for Israel (cf. Deut. 32:9).¹⁸⁷

Premillennialists believe the fulfillment of this prophecy awaits the Millennium. Amillennialist see its fulfillment in the present age as Gentiles along with Jews become one in Christ.¹⁸⁸

"The point being made is that if Israel turns to the nations in trust she will be prostituting her ministry to them. Instead, she is to be the vehicle whereby those very nations can turn to her God and become partners with her in service to him and enjoying his blessings."¹⁸⁹

The following incident illustrates that the world powers of Isaiah's day were indeed subject to Yahweh, just as the prophet had proclaimed (19:23-25). It is another sign, the third so far in Isaiah, that God could and would do in the distant future what Isaiah had predicted.

20:1-2 The year in view was 711 B.C.¹⁹⁰ For four years Egypt had encouraged the city-states of western Palestine to resist Assyrian aggression with the promise of assistance. In 713 B.C., Ashdod, the northernmost Philistine town that stood about 35 miles west of Jerusalem, had rebelled, and Assyria replaced her king, Ahimiti (Azuri), with another, a man named Yamani (Jaman). Rebellion continued, however, and pleas for help went out from Ashdod to Judah, Moab, and Edom. Sargon II (722-705 B.C.) responded to Ashdod's rebellion by sending his second in command who reduced Ashdod to an Assyrian province. Egypt's promised help never materialized. In fact, the Egyptians handed Yamani over to the Assyrians in chains to avoid an Assyrian attack.

During that period, God instructed His prophet to dramatize a message.¹⁹¹ Isaiah was to take his clothes off including his shoes.¹⁹² He may have been wearing sackcloth because he was mourning (cf. 15:3), or this may have been his normal garment (cf. 2 Kings 1:8).

20:3-4 For three years Isaiah paraded around as God had instructed him to portray the condition of the Egyptian and Cushite captives that the Assyrians would take in reprisal for stirring up trouble.¹⁹³ During those three years Isaiah's observers doubtless concluded that his condition represented the fate of the people of Ashdod. At the end of three years God told Isaiah to explain the significance of his strange behavior. That he stood for the Egyptians and Cushites, not the people of Ashdod, would have shocked the Judeans since many of them favored relying on Egypt and Cush for protection against Assyria. Isaiah's prophecy was fulfilled in 701 B.C. when the Assyrians defeated Egypt at Eltekeh.¹⁹⁴

20:5-6 Isaiah predicted the dismay of the pro-Egyptian faction in Judah when Assyria carried the Egyptians and Cushites off as captives. This happened in 701 B.C. The Judeans had hoped that they would get help from the Egyptians and Cushites against the Assyrians, but now how could they escape? The obvious though unstated answer is, Trust in the Lord, not Egypt!

Guzik: Isa 19:1-25

Isaiah 19 - The Burden Against Egypt

A. God strikes Egypt.

1. (1-4) The LORD strikes Egypt by giving them over to civil war and submission to a cruel master.

The burden against Egypt. Behold, the LORD rides on a swift cloud, and will come into Egypt; the idols of Egypt will totter at His presence, and the heart of Egypt will melt in its midst. "I will set Egyptians against Egyptians; everyone will fight against his brother, and everyone against his neighbor, city against city, kingdom against kingdom. The spirit of Egypt will fail in its midst; I will destroy their counsel, and they will consult the idols and the charmers, the mediums and the sorcerers. And the Egyptians I will give into the hand of a cruel master, and a fierce king will rule over them," says the Lord, the LORD of hosts.

a. The LORD rides on a swift cloud, and will come into Egypt: Egypt was one of the great powers of the ancient world, and being situated immediately to the south of Israel, it was an empire that Israel constantly had to reckon with. Many times Egypt had been the enemy of Israel, at times Egypt had been a refuge for Israel, and sometimes Egypt offered a tempting but ungodly alliance to Israel. In this chapter, the LORD presents both a prophecy against and for Egypt.

b. The idols of Egypt will totter at His presence: Egypt was known for its worship of many, many different gods. Through His hand of judgment, the LORD will "knock over" these many different gods.

i. "In Isaiah's day there was no other nation on earth that was so much in the grip of superstition and filthy idolatry as Egypt. Apes, cats, frogs, crocodiles, lizards - everything was venerated by them." (Bultema)

ii. At the time of the Exodus, when the Pharaoh of Egypt would not release the children of Israel from their captivity, the LORD also made the idols of Egypt to totter at His presence. He directed each of the plagues against a particular idol of Egypt. He knocked over the god Khnum, the guardian of the Nile, the god Hapi, the spirit of the Nile, and the god Osiris (who had the Nile as his bloodstream), when the waters were turned to blood. He knocked over the goddess Heqt, the frog-goddess of fertility, with the plague of frogs. He knocked over the goddess Hathor, a cow-like mother goddess, with the plague on livestock. He knocked over the god Imhotep, the god of medicine, with the plague of boils. He knocked over the god Nut, the sky goddess, with the plague of hail. He knocked over the whole system of Egyptian worship of their gods with loathsome lice and swarms of insects. He knocked over the god Seth, thought to be the protector of crops, with the plague of locusts. He knocked over the god Ra, thought to be the sun god, with the plague of darkness. He knocked over Osiris, the Egyptian god thought to be the giver of life, and the supposed deity of Pharaoh himself, with the plague against the firstborn. God made all the idols of Egypt to totter at His presence before, and Isaiah tells us He will do it again!

c. I will set Egyptians against Egyptians: Isaiah prophesies a coming civil war in Egypt, which was indirectly the hand of God's judgment against them. "Not many years after this time it was divided into twelve several kingdoms, between whom there were many and cruel wars, as is related by the historians of those times." (Poole)

d. I will destroy their counsel, and they will consult the idols and the charmers: When a nation is under the judgment of God, He often seems to "remove" sound counsel and wisdom from their leaders, and they turn to vain, pagan things for wisdom instead (idols and the charmers).

i. "Egypt was renowned for her class of wise men (1 Kings 4:30), but they would not be able to cope with this judgment from the Lord." (Wolf)

e. The Egyptians I will give into the hand of a cruel master, and a fierce king will rule over them: God may judge a nation through their leadership in two ways. First, by removing competent leadership (I will destroy their counsel). Second, by giving them cruel and oppressive rulers. This is a curse and a judgment to any people!

2. (5-10) The LORD strikes Egypt by drying up the Nile, thus wrecking their economy.

The waters will fail from the sea, and the river will be wasted and dried up. The rivers will turn foul; the brooks of defense will be emptied and dried up; the reeds and rushes will wither. The papyrus reeds by the River, by the mouth of the River, and everything sown by the River, will wither, be driven away, and be no more. The fishermen also will mourn; all those will lament who cast hooks into the River, and they will languish who spread nets on the waters. Moreover those who work in fine flax and those who weave fine fabric will be ashamed; and its foundations will be broken. All who make wages will be troubled of soul.

a. The river will be wasted and dried up: The Nile River was the key to Egypt's agriculture and economy. For it to suffer a severe drought or lowering would have a devastating effect on the lives of Egyptians. God promises this will happen as a judgment against Egypt.

b. Therefore, the workers cry out: the fishermen also will mourn . . . they will languish who spread nets on the waters . . . those who weave fine fabric will be ashamed . . . all who make wages will be troubled of soul.

3. (11-15) The LORD strikes Egypt by sending them with foolish counsel.

Surely the princes of Zoan are fools; Pharaoh's wise counselors give foolish counsel. How do you say to Pharaoh, "I am the son of the wise, the son of ancient kings?" Where are they? Where are your wise men? Let them tell you now, and let them know what the LORD of hosts has purposed against Egypt. The princes of Zoan have become fools; the princes of Noph are deceived; they have also deluded Egypt, those who are the mainstay of its tribes. The LORD has mingled a perverse spirit in her midst; and they have caused Egypt to err in all her work, as a drunken man staggers in his vomit. Neither will there be any work for Egypt, which the head or tail, palm branch or bulrush, may do.

a. Surely the princes of Zoan are fools; Pharaoh's wise counselors give foolish counsel: As the LORD strikes Egypt, not only does He give them cruel rulers, but He also gives those cruel rulers foolish counsel.

b. Where are your wise men? Let them tell you now, and let them know what the LORD of hosts has purposed against Egypt: Here, the LORD reminds us of what true wisdom is. It is knowing what the LORD of hosts has purposed. True wisdom isn't knowing all kind of facts and plans and strategies. The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is understanding. (Proverbs 9:10).

4. (16-17) When God strikes Egypt, there will be terror among the people.

In that day Egypt will be like women, and will be afraid and fear because of the waving of the hand of the LORD of hosts, which He waves over it. And the land of Judah will be a terror to Egypt; everyone who makes mention of it will be afraid in himself, because of the counsel of the LORD of hosts which He has determined against it.

a. Because of the waving of the hand of the LORD of hosts: All the LORD will need to do is to wave His hand, and the people of Egypt will respond in terror, they will be afraid and fear.

b. The land of Judah will be a terror to Egypt: This is a switch! For thousands of years, the land of Judah lay submissively in the shadow of the great Egyptian Empire. The LORD prophesies a day when Judah will be more mighty than Egypt, and the land of Judah will be a terror to Egypt. Of course, this is fulfilled today, when Israel has military superiority over Egypt.

B. God saves Egypt

1. (18-22) Egypt turns to the LORD.

In that day five cities in the land of Egypt will speak the language of Canaan and swear by the LORD of hosts; one will be called the City of Destruction. In that day there will be an altar to the LORD in the midst of the land of Egypt, and a pillar to the LORD at its border. And it will be for a sign and for a witness to the LORD of hosts in the land of Egypt; for they will cry to the LORD because of the oppressors, and He will send them a Savior and a Mighty One, and He will deliver them. Then the LORD will be known to Egypt, and the Egyptians will know the LORD in that day, and will make sacrifice and offering; yes, they will make a vow to the LORD and perform it. And the LORD will strike Egypt, He will strike and heal it; they will return to the LORD, and He will be entreated by them and heal them.

a. Five cities in the land of Egypt will become more identified with the LORD than with Egypt. A better translation of the phrase City of Destruction may be, City of the Sun, which was a well known Egyptian city known as Heliopolis.

b. Egypt will worship the LORD, with an altar to the LORD, and will memorialize God's great works with a pillar to the LORD. When Egypt is brought under this oppression, they will cry to the LORD because of the oppressors, and then He will send them a Savior and a Mighty one, and He will deliver them.

i. "In the time of the Maccabees, the high priest Onias IV was forced to flee to Egypt, and there he built a temple that was similar to the one in Jerusalem. Some commentators relate the 'altar' of verse 19 to this structure." (Wolf) This may relate to the City of the Sun prophecy, because the temple Onias IV built was in the province of Heliopolis.

ii. He will send them a Savior and a Mighty One: "The text says the Savior is a great one. Oh! I wanted a great Savior. A little Savior would not have answered my turn, for great sin wanted a great atonement, and my hard heart wanted great grace to soften it down." (Spurgeon)

c. The Egyptians will know the LORD in that day: There did come to be a widespread knowledge of the LORD in Egypt. In the days of Jesus, more than a million Jews lived in Egypt. In the early days of Christianity, there was a strong, vital church in Egypt for more than 600 years.

i. This prophecy may have additional fulfillment during the Millennium, but it certainly has been fulfilled in history. In the fourth century, the great theologian Athanasius, wrote this from Egypt: "The thing is happening before our very eyes, here in Egypt; and thereby another prophecy is fulfilled, for at no other time have the Egyptians ceased from their false worship save when the Lord of all, riding as on a cloud, came down here in the body and brought the error of idols to nothing and won over everybody to Himself and through Himself to the Father." (From On the Incarnation, cited by Grogan)

ii. The altar and sacrifice described most likely are fulfilled during the Millennium, when sacrifice will be allowed as a memorial of Jesus' great work, but never as atonement. "For just as restored Israel will bring blood sacrifices unto the Lord to keep in remembrance of the all-sufficient blood sacrifice of Christ, so this may also take place in Egypt on that memorable day." (Bultema)

d. He will strike and heal it: Whatever judgment God allowed, His desire was that people would repent and return to Him so they could be healed.

2. (23-25) An amazing peace between three formerly hostile enemies.

In that day there will be a highway from Egypt to Assyria, and the Assyrian will come into Egypt and the Egyptian into Assyria, and the Egyptians will serve with the Assyrians. In that day Israel will be one of three with Egypt and Assyria; a blessing in the midst of the land, whom the LORD of hosts shall bless, saying, "Blessed is Egypt My people, and Assyria the work of My hands, and Israel My inheritance."

a. Israel will be one of three with Egypt and Assyria: God promises the day will come when there will be peace between Israel, Egypt, and Assyria. There will be trade and travel between the three nations (a highway from Egypt to Assyria). In that day, the LORD will bless all three nations.

b. Blessed is Egypt, My people, and Assyria, the work of My hands, and Israel is My inheritance: What an amazing work of redemption! This shows that God's salvation will extend to the nations, and He will call forth His own even from Egypt and Assyria, not only from Israel.

i. It was powerful to say this of Egypt; it was almost unbelievable to say it about Assyria, the nation Jonah hated so much. "In Isaiah's day, Assyria was the one power feared by every little nation in the Fertile Crescent. The calculated brutality of the Assyrians probably made them more of an object of general hatred than any other nation of antiquity. The Egyptians, Babylonians, and Persians were all capable of inhuman acts, but the Assyrian record for callous cruelty is difficult to parallel." (Grogan)

ii. "Who, standing amid the terrors of the plagues, could ever have supposed that Egypt would be addressed as 'my people'? Who could have thought that Assyria, the tyrant persecutor, would ever be called 'the work of my hands'? Yet these are the trophies and triumphs of divine grace." (Meyer)

iii. "But Israel is always his inheritance. There he finds rest and home, for the Lord's portion is his people. Oh to know the riches of the glory of his inheritance in the saints!" (Meyer) We are also the Lord's inheritance; in Ephesians 1:18, Paul prayed that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints. God's people are His riches and inheritance and glory!

c. From this passage regarding the conversion of Egypt, Spurgeon draws these points: 1. God's grace often comes to the very worst of men. 2. God's grace sends a Savior. 3. Grace changes men's language. 4. God's grace sets men on holy service. 5. God's grace teaches men to pray. 6. God's grace instructs men. 7. Grace makes even trouble a blessing to a man. 8. God's grace changes the relations of men to each other. 9. God's grace makes men to be blessed, and to be a blessing to others. (The Fruits of Grace)

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 19 (Chapter Introduction)

Overview

Isa 19:1, The confusion of Egypt; Isa 19:11, The foolishness of their princes; Isa 19:18, The calling of Egypt into the church; Isa 19:23, The covenant of Egypt, Assyria, and Israel.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 19 (Chapter Introduction)

CHAPTER 19

The confusion of Egypt; their intestine dissension; their idols deceive them; cruel lords over them; waters fail them; their trade dead; their princes and counsellors made foolish; their terror before the Lord, Isa 19:1-17 . The calling of Egypt to the church, Isa 19:18-22 . The covenant of Egypt, Assyria, and Israel, Isa 19:23-25 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 19 (Chapter Introduction)

(v. 1-17) Judgments upon Egypt.

(Isa 19:18-25) Its deliverance, and the conversion of the people.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 19 (Chapter Introduction)

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, I. That it should be greatly weakened and brought low, and should be as contemptible among the nations as now it was considerable, rendered so by a complication of judgments which God would bring upon them (v. 1-17). II. That at length God's holy religion should be brought into Egypt, and set up there, in part by the Jews that should flee thither for refuge, but more fully by the preachers of the gospel of Christ, through whose ministry churches should be planted in Egypt in the says of the Messiah (Isa 19:18-25), which would abundantly balance all the calamities here threatened.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 19 (Chapter Introduction)

INTRODUCTION TO ISAIAH 19

This chapter contains prophecies of various calamities that should come upon Egypt in a short time, and of the conversion of many of them to Christ in Gospel times. The calamities are many; the Lord's coming unto them, which their gods cannot prevent, nor stand before, nor save them, and at which the hearts of the Egyptians are dispirited, Isa 19:1 civil wars among themselves, Isa 19:2 want of counsel, which sends them to idols and wizards, but in vain, Isa 19:3 subjection to a cruel lord, Isa 19:4 drying up of their rivers and waters, so that the paper reeds wither, and fishes die; and hence no business for fishermen, nor for workers in flax, or weavers of nets, Isa 19:5 the stupidity of their princes and wise counsellors, given up by the Lord to a perverse spirit, so that they concerted wrong measures, and deceived the people, Isa 19:11 a general consternation among them, because of the hand and counsel of the Lord; and because of the Lord's people, the Jews, who were a terror to them, Isa 19:16 and then follows the prophecy of their conversion in later times, which is signified by their speaking the language of Canaan, and swearing to the Lord, Isa 19:18 by their erecting an altar, and a pillar to the Lord, which should be a sign and witness to him; and by their crying to him, and his sending them a Saviour, and a great one, Isa 19:19 by his being known unto them, by their offering sacrifice to him, and by his smiting and healing them Isa 19:21 and the chapter is concluded with a prophecy of that harmony, and agreement, and fellowship, that shall be between Jew and Gentile, between Egypt, Assyria, and Israel; and that the blessing of God should be upon them all, Isa 19:23.