Isaiah 19:1. The burden of Egypt— The fifth discourse of the second book of Isaiah's prophesy contained in this chapter, delivered at another time, and much later than the preceding, copiously sets forth the fate of Egypt, a nation from the remotest antiquity famous in the east. The scene of the prophesy is, according to Isaiah's manner, elegantly laid. He introduces God, borne upon a swift cloud, coming into Egypt to execute the decrees of his justice, to the confusion of the idols of that superstitious country. He then describes the evils and calamities, as well of the approaching as of future time, which should fall upon Egypt; in which the presence of God, as the judge of this people, should be observed. The prophesy is twofold. The FIRST part describes the evil which should happen to Egypt; wherein we have, first, a figurative proposition, which sets forth the argument of the prophesy, Isaiah 19:1. Secondly, the evils about to happen to Egypt are enumerated; Isaiah 19:2-4. Thirdly, the consequence of these evils, Isaiah 19:5-10. Fourthly, the immediate cause of these evils, the want of salutary counsel in the princes of Egypt; Isaiah 19:11-17. The LATTER part exhibits, first, a proposition concerning the grace of God and the knowledge of true religion, to be communicated to the Egyptians; Isa 19:18 to the middle of 20. Secondly, the causes of that benefit:—middle of 20 to 22. Thirdly, some notable adjuncts of it, Isaiah 19:23-25. Some expositors interpret this prophesy literally, others mystically; but the more judicious are for the literal interpretation; and Vitringa thinks, that the greater part of the prophesy refers to the time of Cambyses, and the desolation brought upon Egypt by the Persians: But of this we shall speak more at large in the following notes. Concerning the history of Egypt we refer the reader to Vitringa and the Univ. Hist. vol. 1: p. 319 and vol. 2: p. 97.
Behold, the Lord rideth, &c.— The prophet begins with an elegant proposition, wherein he advises us that God is there present where he judges, or that the judgments of God are most certain testimonies of his presence among men as their ruler and judge, and that, the time of his longsuffering being completed, he will execute his judgments suddenly, and more swiftly than human expectation. See Malachi 3:5. The first effect of God's coming to judgment upon Egypt is said to be, the commotion of the idols. The prophet declares, that at the approach of God they should be moved, and fall from their places, like Dagon at the presence of the ark. The second effect is, that the heart of Egypt should melt in the midst of it; that is, the Egyptians should be in so great a consternation, that their very souls should faint within them, through dread of their approaching calamities. See Deuteronomy 20:8. Luke 21:26. Hereby the prophet means to inform us, that the prince who should come upon Egypt, and lay it waste, should approach with the most swift and rapid motion, as the executor of the decrees of the divine justice; that he should throw down and destroy their idols, and fill all Egypt with the greatest consternation. Now it is certain, that Cambyses, about forty-four years after the delivery of this prophesy, exactly fulfilled these things; particularly with respect to the idols of Egypt. His first attempt, says Bishop Newton, was upon Pelusium, a strong town at the entrance of Egypt, and the key of the kingdom; and he succeeded by the stratagem of placing before his army a great number of dogs, sheep, cats, and other animals, which being held sacred by the Egyptians, not one of them would cast a javelin, or shoot an arrow that way; and so the town was stormed and taken in a manner without resistance. He treated the gods of Egypt with marvellous contempt, laughed at the people, and chastised the priests for worshipping such deities. He slew Apis, or the sacred ox, which the Egyptians worshipped, with his own hand, burned and demolished their other idols and temples; and would likewise, if he had not been prevented, have destroyed the famous temple of Jupiter Ammon. Ochus too, who was another king of Persia, and subdued the Egyptians again, after they had revolted, plundered their temples, and caused Apis to be slain, and served up in a banquet to him and his friends. See Bishop Newton and Vitringa.

Isaiah 19:4. And the Egyptians will I give over, &c.— The second calamity is here described, which is the chief, and the description whereof makes the body of this prophesy. The sum of it is, that Egypt for a long time should be delivered up into the power of mighty and severe foreign rulers, who should so hardly and imperiously treat the nation, that Egypt should be deprived of all its former prosperity and glory, and be reduced to a state of the utmost distress and most abject slavery. This prophesy with the utmost propriety and justice may be applied to the Persians, and especially to Cambyses and Ochus; one of whom put a yoke upon the neck of the Egyptians, and the other riveted it there; and who are both branded in history for cruel tyrants and monsters of men. The Egyptians said, that Cambyses, after his killing of Apis, was stricken with madness; but his actions, says Dr. Prideaux after Herodotus, shewed him to have been mad long before. He could hardly have performed those great exploits if he had been a downright madman; and yet it is certain that he was very much like one; there was a mixture of barbarity and madness in all his behaviour. And Ochus was the cruellest and worst of all the kings of Persia, and was so destructive and oppressive to Egypt in particular, that his favourite eunuch Bagoas, who was an Egyptian, in revenge poisoned him: the favours shewn to himself could not compensate for the wrongs done to his country. No other allegation is wanting to prove that the Persian yoke was galling and intolerable to the Egyptians in the extreme, than their frequent revolts and rebellions, which served still but to augment their misery and enslave them more and more. See Bishop Newton.

Isaiah 19:18. In that day, &c.— The latter part of this prophesy contains an account of the salutary benefits, temporal as well as spiritual, which God would bestow on Egypt after the above-mentioned calamity. Isaiah, to whom God had most clearly revealed the mystery of the calling of the nations to the grace of Christ, every where takes occasion to speak of it; and frequently finishes his prophesies concerning the nations, with a promise of the salutary blessings determined by God for them; but he does this no where more explicitly than in the present passage. He takes the most convenient occasion of passing from one argument to the other: he had said, that some of the Egyptians, when, under this calamity and oppression, they should observe the impotence of their gods, and seriously reflect upon the true cause of this judgment, should turn their minds to the God of Israel, and, under the sense of what he had foretold by his prophets, should tremble with fear at the mention of him. Isaiah teaches that this servile fear and trembling should in time [after that day, or time] be turned into religious fear; with this effect, that many Egyptians, not all, should speak the language of Canaan; that is to say, profess the true religion. For the analysis of this period, see on the 1st verse. The proposition has two members or gradations, distinguished by the prophet. The former in this verse, wherein the prophet assures us, that after the time of the preceding calamity, there should be five cities in Egypt, who should profess the true religion, and that one of them should be Heliopolis; for, instead of the city of destruction, we may read, the city of the sun, or Heliopolis, a celebrated city in Egypt, and most particularly remarkable for its superstition. It is said, that the conversion of the Egyptians should be effected principally in five cities. If a certain number be not put for an uncertain, the five cities wherein the worship of the one true God was first received, were, Heliopolis, which is particularly named in the text, and the four others, mentioned Jer 44:1 viz. Migdol, or Magdolum, Tahpanhes, or Daphe, Noph, or Memphis, and that in the country of Pathros, or Thebais, not mentioned by name, perhaps Amonno or Diospolis. There the Jews chiefly resided at that time; and some good men, mingled among them, might open these prophesies to the Egyptians; and they themselves, when they saw them fulfilled, might embrace the Jewish religion. See Bishop Newton, vol. 1: p. 374 and Vitringa.

Isaiah 19:19. In that day shall there be an altar, &c.— In this and the former part of the next verse, we have the second member or article of the general proposition; The discourse rises, as is every where the case with our prophet. It seem strange to assert that the Egyptians, struck by the true God, should tremble with a servile fear at the mention of his name. It seems stranger still that they, or some of them, from the principles of affection and internal reverence, should become worshippers of the true God; and yet what is related in this verse is much more; that there should be an altar to the Lord, &c.—for a sign, and for a witness, Isa 19:20 that Egypt should be now devoted to the Lord of Hosts. By pillar, some understand such a one as that which was erected by Jacob at Beth-el: Vitringa renders the word מצבה matsebah, a monument, who thinks that this was some column, consecrated to God, in order to preserve the memory of this great event; the introduction of the true religion into Egypt. See 1Sa 7:12 and Malachi 1:11. The meaning of the passage is, that the temple-service shall be abolished, and the God of Israel worshipped with the most solemn rites, even in the most abhorred and unsanctified places, such as the Jews esteemed Egypt. This is the more remote meaning of this prophesy, as it alludes to the Christian dispensation. In its primary sense it relates to the conversion of the Egyptians to the Jewish religion; and this was brought about by the following progressive changes. Alexander the Great transplanted many of the Jews to Alexandria, and allowed them extraordinary immunities equal to those of the Macedonians themselves. Ptolemy Soter carried more of them into Egypt, who enjoyed such advantages that many of them were allured to settle there. Ptolemy Philadelphus redeemed and released the captive Jews; and in his and his father's reign, the Jewish scriptures were translated into Greek. Ptolemy Euergetes, having subdued Syria, did not sacrifice to the gods of Egypt in acknowledgment of his victory; but, coming to Jerusalem, made his oblations to God after the manner of the Jews. Ptolemy Philometor, and his queen Cleopatra, committed the whole management of the kingdom to two Jews, Onias and Dositheus, who were the chief ministers and generals. This Onias obtained a licence to build a temple for the Jews in Egypt, alleging for that purpose this very prophesy; and the king and queen, in their rescript, make mention of the law, and of Isaiah, and express a dread of offending God. The place chosen for this temple was in the prefecture of Heliopolis, or the city of the sun, likewise mentioned in prophesy. It was built after the model of the temple of Jerusalem, but not so sumptuous. Onias himself was made high-priest; other priests and Levites were appointed for the ministration, and divine service was daily performed there in the same manner as at Jerusalem, and continued as long; for Vespasian, having destroyed the temple at Jerusalem, ordered this to be demolished also. See Newton Proph. vol. 1: p. 375.