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APOCALYPTIC COMMENTARY

  Isaiah

19

Isaiah 19

Although the world’s superpower Egypt suffers internal collapse, Jehovah delivers his covenanters.
1 An oracle concerning Egypt:
When Jehovah enters Egypt riding on swift clouds,the idols of Egypt will rock at his presenceand the Egyptians’ hearts melt within them.

Ancient Egypt, where Israel’s ancestors found refuge—birthplace of the birthright tribe of Ephraim, and of Moses, Israel’s deliverer—typifies a land with strong ties between Jehovah’s end-time people and end-time “Egypt.” In the Book of Isaiah’s apocalyptic context—when history repeats itself—the world’s superpower codenamed “Egypt” forms a part of Isaiah’s Greater Babylon and suffers covenant curses in Jehovah’s Day of Judgment. So great is Egypt’s desolation on the heels of Jehovah’s “swift clouds” that its people’s hearts “melt within them” as in Isaiah’s vision of Babylon (Isaiah 13:6-8).

2 I will stir up the Egyptians against the Egyptians;they will fight brother against brotherand neighbor against neighbor,city against city and state against state. 3 Egypt’s spirit shall be drained from within;I will frustrate their plans,and they will resort to the idols and to spiritists,to mediums and witchcraft.

Anarchy and civil war in the great superpower of the world form the prelude to its desolation. As much of the land is destroyed from within, Egypt’s enemies see their chance to invade from without. When Jehovah withdraws his Spirit because of a people’s evildoing, they are left to their own devices. Their alienation causes Jehovah to close the heavens. They lose the light they once had, and a man’s adversaries become those of his own people. Desperate, they turn to false channels of information—idols, spiritists, mediums, and witchcraft—only to compound their plight (Isaiah 8:19-20; 42:17; 44:17; 45:20).

4 Then will I deliver the Egyptiansinto the hand of a cruel master;a harsh ruler will subject them,says the Lord, Jehovah of Hosts.

The nation of Egypt in Isaiah’s day was ruled by a non-native Afro-Egyptian (Cushite) pharaoh of Egypt’s 25th dynasty (760-656 B.C.) (cf. Isaiah 18:1; 20:3-5). This was a period of extensive government programs but of moral decline that set the stage for Assyria’s invasion and conquest of Egypt. Like ancient Egypt, end-time “Egypt” deteriorates politically (vv 11-15), experiences economic hardship (vv 8-10), and suffers severe drought conditions (vv 5-7). Egypt—the breadbasket of the world—is reduced to poverty. Only the God of Israel, who rules over all nations, is able to save Egypt (vv 20-24).

5 The waters of the lakes shall ebb awayas stream beds become desolate and dry. 6 The rivers shall turn foul,and Egypt’s waterways recede and dry up.Reeds and rushes shall wither; 7 vegetation adjoining canals and estuaries, and all things sown along irrigation channels, shall shrivel and blow away and be no more.

The covenant curse of withering vegetation—synchronized with a plethora of other misfortunes—afflicts Egypt as its vibrant society wanes like the vegetation itself. Egypt’s flora epitomize the transitory nature of life for its corrupt inhabitants (cf. Isaiah 5:24; 37:27; 40:6-8, 24). Foliage that “shrivels and blows away and is no more” typifies the fate awaiting them and all who comprise Greater Babylon. Egypt’s bodies of water that dry up and rivers that turn foul, too, are a metaphor of its people (cf. Isaiah 18:2, 7; 37:25; 42:15), their pollution and evaporation signifying their descent into chaos.

8 Fishermen will deplore their lotand anglers in canals bemoan themselves;those who cast nets on waterwill be in misery. 9 Manufacturers of combed linenand weavers of fine fabrics will be dismayed. 10 The textile workers will know despair,and all who work for wages asuffer distress.a

A supremely industrialized and agricultural land, Egypt spirals into decay. Where once there existed plenty, now a dearth prevails. Where once Egyptians were gainfully employed, now they remain idle. Even traditionally staple livelihoods disappear. A spirit of “misery,” “dismay,” “despair,” and “distress” pervades Egypt’s society (v 3). A hitherto highly prosperous nation is imploding, leaving its large populace without seeming recourse (v 15). Like all who make up Greater Babylon, Egypt—the most elite of nations—is rendered wretched as Jehovah’s judgments come upon her (cf. Isaiah 24:4; 32:10).

11 The ministers of Zoan are utter fools;the wisest of Pharaoh’s advisers give absurd counsel.How can you say to Pharaoh,We ourselves are as wise as the first rulers? 12 Where are your wise men indeed?Let them please tell you, if they can discern it,what Jehovah of Hosts has in mind for Egypt!
13 The ministers of Zoan have been foolish,the officials of Noph deluded;the heads of state have led Egypt astray.

In Egypt’s political capital, Pharaoh and his advisers follow foolish policies in their attempts at economic recovery, further exacerbating Egypt’s problems. Considering themselves as wise as Egypt’s founding fathers, they act presumptuously, only to lead Egypt deeper into ruin. Deviating from well-proven principles—relying instead on their own wisdom—they and their remedial strategies cause a loss of confidence in the nation, leading to anarchy and civil war (vv 2-3). If Pharaoh and his advisers are indeed as wise as they regard themselves, then let them predict what Jehovah has in store for Egypt!

14 Jehovah has permeated themwith a spirit of confusion;they have misled Egypt in all that it does,causing it to stagger like a drunkard into his vomit. 15 And there shall be nothing the Egyptianscan do about it,neither head nor tail, palm top or reed.

Egypt’s ruling elite resemble disoriented persons possessed by a spirit of confusion who lead an entire nation astray, politically and economically. The people’s cumulative guilt has reached its saturation point. Only Jehovah’s judgments can cleanse the nation of its wickedness and idolatry (v 3). The motifs of a “drunkard” who “staggers” into his “vomit” link the nation of Egypt to Jehovah’s people of the tribe of Ephraim and to Ephraim’s intoxicated prophets (Isaiah 28:1, 3, 7-8; 56:10-12). The “head” and “tail,” “palm top” and “reed” allude to the people’s leaders (Isaiah 7:8-9; 9:14-15; 36:6).

16 In that day the Egyptians will be as women, fearful and afraid at the brandishing hand Jehovah of Hosts wields over them. 17 The land of Judah shall become a source of terror to the Egyptians; all reminded of it shall dread what Jehovah of Hosts has in store for them.

The Egyptians’ behaving as women in that “day”—Jehovah’s Day of Judgment—implies not only fear in the face of danger but transgender issues. The hand Jehovah of Hosts wields over them identifies the king of Assyria/Babylon, who threatens to invade Egypt and all the lands that comprise Isaiah’s Greater Babylon. The “land of Judah” represents those parts of the world the archtyrant conquers first before invading Egypt, as Assyria did anciently. What Jehovah has “in store,” which causes “terror” and “dread,” is Egypt’s imminent day of reckoning (cf. Isaiah 2:12; 13:6, 9; 22:5; 30:1-5; 31:1-3).

18 In that day five Hebrew-speaking cities in the land of Egypt will swear loyalty to Jehovah of Hosts. One shall be known as the City of Righteousness.b

Five “cities” or city-states in the land of Egypt contain covenant communities of people who swear allegiance to Israel’s God in his Day of Judgment. Rather than trust in human measures to counter threats facing the nation, these inhabitants instead turn to their Maker. The existence of a “City of Righteousness” in the land of Egypt alludes to the affiliation of Jehovah’s end-time servant—Jehovah’s righteousness (Isaiah 41:2; 46:11-13)—with Egypt’s covenant communities (cf. Isaiah 1:26; 38:4-6). As Joseph in Egypt served as a savior to his brothers in a time of evil, so does Jehovah’s servant (v 20).

19 In that day there shall be an altar erected to Jehovah in the midst of the land of Egypt and a monument to Jehovah at its border. 20 They shall serve as a sign and testimony of Jehovah of Hosts in the land of Egypt: when they cry out to Jehovah because of the oppressors, he will send them a savior, who will take up their cause and deliver them.

Just as a temple was built to Israel’s God in ancient Egypt by émigré Israelites, so one is built “in the midst” of end-time Egypt, its “altar” denoting both atonement for transgression and consecrated offerings. A “monument” at Egypt’s border suggests a memorial erected by Jehovah’s people who dwelt there. Their serving as a “sign” and “testimony” reflects these persons enduring loyalty in spite of their falling victim to injustices at the hands of oppressors. Just as Jehovah sent Moses in answer to his people’s cries in ancient Egypt (Exodus 3:1-9), so he sends them a “savior”—his end-time servant.

21 Jehovah will make himself known to the Egyptians, and the Egyptians shall know Jehovah in that day. They will worship by sacrifice and offerings, and make vows to Jehovah and fulfill them.

The presence of Jehovah’s servant among Egypt’s covenanters has the effect of intensifying their devotions to the point that Jehovah personally manifests himself to them. Because the verb to “know” signifies a consummated covenant relationship, the Egyptians’ worship of Jehovah results in their literally coming to know him, not just know about him. Underscoring their experience with Israel’s God is their worship by “sacrifice and offerings” and “making vows” and “fulfilling them” (cf. Isaiah 56:6-7; 60:7; 66:20-21), inferring that others who have made such vows or covenants aren’t fulfilling them.

22 Jehovah will smite Egypt, and by smiting heal it: they will turn back to Jehovah, and he will respond to their pleas and heal them.

Although it is Jehovah who smites the wicked—both his own people and the nations (Isaiah 9:13; 27:7-8; 60:10)—he uses the king of Assyria/Babylon as his instrument (Isaiah 5:25; 10:20; 14:6). Jehovah’s intent, however, is to cause the wicked to “turn back” to him—to “repent” and “return”—so that he may heal them. He heals them when at last they “see with their eyes and hear with their ears, understand in their heart, and repent, and are healed” (Isaiah 6:10; cf. 58:1-8). Too often, however, only when wickedness results in covenant curses, does such healing occur (Isaiah 26:16; 27:4-5; 54:7-8).

23 In that day there shall be a highway from Egypt to Assyria. Assyrians shall come to Egypt and Egyptians go to Assyria, and the Egyptians shall labor with the Assyrians.

A liaison between Egypt’s covenanters and remnants of Israel’s Ten Tribes who went captive into Assyria results in the latter’s renewal of their covenant with Israel’s God. Ultimately, the highway—called the “Way of Holiness” (Isaiah 35:8)—forms the way of return of the Ten Tribes and of all Israel’s tribes in their exodus to Zion (Isaiah 9:1; 11:15-16; 30:29; 49:9-12), preparing the way for Jehovah’s coming to reign on the earth (Isaiah 35:4-10; 40:3; 57:14; 62:10-11). In the end, the “Egyptians” and “Assyrians” who survive Jehovah’s Day of Judgment become one covenant people (vv 24-25).

24 In that day Israel shall be the third party to Egypt and to Assyria, a blessing in the midst of the earth. 25 Jehovah of Hosts will bless them, saying, Blessed be Egypt my people, Assyria the work of my hands, and Israel my inheritance.

At all times, those whom Jehovah “blesses” are his covenant people who keep the terms of his covenant. In the time of trouble leading up to millennial age of peace, three groups qualify for that privilege: (1) Jehovah’s covenanters who dwell in Egypt, whom he acknowledges by the covenant formula “my people”; (2) descendants of the Ten Tribes who went captive into Assyria, whom he names “the work of my hands”; and (3) the Jews, who were known as Judah from the time Jehovah’s people divided into two nations, but whom Jehovah recognizes as “Israel my inheritance” when his people reunite.

Jehovah first names the Egyptian covenanters because they minister to all of Israel’s tribes in the pattern of Joseph in Egypt. He calls Assyria “the work of my hands” because Israel’s Ten Tribes accept his servant—Jehovah’s right hand—and repudiate the archtyrant—Jehovah’s left hand—at the peril of their lives. Each group inherits the earth, including their former lands of exile: “Your entire people shall be righteous; they shall inherit the earth forever—they are the branch I have planted, the work of my hands, in which I am glorified” (Isaiah 60:21; cf. 49:18-22; 54:2-3; 65:9).

  • a10 Hebrew ᵓagmê nepeš, ponds for life, emended to ᶜagmê nepeš.
  • b18 So LXX. MT city of destruction; 1QIsaa city of the sun.


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