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92 lines
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Title = 'The Book of the Prophet Isaiah';
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<p id="Chapter19" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 19
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<p id="Isa19_1"><a onclick="return mV('Isa',19,'1-25');">Isa 19:1-25</a>.
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<p>The nineteenth and twentieth chapters are connected, but with an interval between. Egypt had been held by an Ethiopian dynasty, Sabacho, Sevechus, or Sabacho II, and Tirhakah, for forty or fifty years. Sevechus (called <i>So,</i> the ally of Hoshea, <a onclick="return mV('2Ki',17,4);">2Ki 17:4</a>), retired from Lower Egypt on account of the resistance of the priests; and perhaps also, as the Assyrians threatened Lower Egypt. On his withdrawal, Sethos, one of the priestly caste, became supreme, having Tanis ("Zoan") or else Memphis as his capital, 718 B.C.; while the Ethiopians retained Upper Egypt, with Thebes as its capital, under Tirhakah. A third native dynasty was at Sais, in the west of Lower Egypt; to this at a later period belonged Psammetichus, the first who admitted Greeks into Egypt and its armies; he was one of the dodecarchy, a number of petty kings between whom Egypt was divided, and by aid of foreign auxiliaries overcame the rest, 670 B.C. To the divisions at this last time, GESENIUS refers <a onclick="return mV('Isa',19,2);">Isa 19:2</a>; and Psammetichus, <a onclick="return mV('Isa',19,4);">Isa 19:4</a>, "a cruel lord." The dissensions of the ruling castes are certainly referred to. But the time referred to is much earlier than that of Psammetichus. In <a onclick="return mV('Isa',19,1);">Isa 19:1</a>, the invasion of Egypt is represented as caused by "the Lord"; and in <a onclick="return mV('Isa',19,17);">Isa 19:17</a>, "Judah" is spoken of as "a terror to Egypt," which it could hardly have been <i>by itself.</i> Probably, therefore, the Assyrian invasion of Egypt under Sargon, when Judah was the ally of Assyria, and Hezekiah had not yet refused tribute as he did in the beginning of Sennacherib's reign, is meant. That Assyria was in Isaiah's mind appears from the way in which it is joined with Israel and Egypt in the worship of Jehovah (<a onclick="return mV('Isa',19,24,25);">Isa 19:24-25</a>). Thus the dissensions referred to (<a onclick="return mV('Isa',19,2);">Isa 19:2</a>) allude to the time of the withdrawal of the Ethiopians from Lower Egypt, probably not without a struggle, especially between 722-715 B.C., answering to 718 B.C., when Sethos usurped the throne and entered on the contest with the military caste, by the aid of the town populations: when the Saitic dynasty was another cause of division. Sargon's reign was between 722-715 B.C. answering to 718 B.C., when Sethos usurped his throne [G. V. SMITH].
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<p><b>1. burden</b>—(See on JFB for <a href="./Comm/jfb/Isa/Isa013.html#Isa13_1">Isa 13:1</a>).
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<br><br><b>upon...cloud</b>— (<a onclick="return mV('Psa',104,3);">Psa 104:3</a>; <a onclick="return mV('Psa',18,10);">18:10</a>).
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<br><br><b>come into Egypt</b>—to inflict vengeance. "Egypt," in <i>Hebrew, Misraim, plural</i> form, to express the two regions of Egypt. BUNSEN observes, The title of their kings runs thus: "Lord of Upper and lower Egypt."
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<br><br><b>idols</b>—the bull, crocodile, etc. The idols poetically are said to be "moved" with fear at the presence of one mightier than even they were <i>supposed</i> to be (<a onclick="return mV('Exd',12,12);">Exd 12:12</a>; <a onclick="return mV('Jer',43,12);">Jer 43:12</a>).
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<p id="Isa19_2"><b>2. set</b>—stir up. GESENIUS translates, "arm."
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<br><br><b>Egyptians against the Egyptians</b>—Lower against Upper: and Saitic against both. (See <a onclick="return mV('Isa',3,10);">Isa 3:10</a>). NEWTON refers it to the civil wars between Apries and Amasis at the time of Nebuchadnezzar's invasion; also between Tachos, Nectanebus, and the Mendesians, just before Ochus subdued Egypt.
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<br><br><b>kingdom against kingdom</b>—The <i>Septuagint</i> has "nome against nome"; Egypt was divided into forty-two <i>nomes</i> or districts.
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<p id="Isa19_3"><b>3. spirit</b>—<i>wisdom,</i> for which Egypt was famed (<a onclick="return mV('Isa',31,2);">Isa 31:2</a>; <a onclick="return mV('1Ki',4,30);">1Ki 4:30</a>; <a onclick="return mV('Act',7,22);">Act 7:22</a>); answering to "counsel" in the parallel clause.
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<br><br><b>fail</b>—literally, "be poured out," that is, be made void (<a onclick="return mV('Jer',19,7);">Jer 19:7</a>). They shall "seek" help from sources that can afford none, "charmers," etc. (<a onclick="return mV('Isa',8,19);">Isa 8:19</a>).
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<br><br><b>charmers</b>—literally, "those making a faint sound"; the soothsayers imitated the faint sound which was attributed to the spirits of the dead (see on JFB for <a href="./Comm/jfb/Isa/Isa008.html#Isa8_19">Isa 8:19</a>).
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<p id="Isa19_4"><b>4. cruel lord</b>—"Sargon," in <i>Hebrew</i> it is <i>lords;</i> but <i>plural</i> is often used to express <i>greatness,</i> where, <i>one</i> alone is meant (<a onclick="return mV('Gen',39,2);">Gen 39:2</a>). The parallel word "king" (singular) proves it. NEWTON makes the <i>general</i> reference to be to Nebuchadnezzar, and a <i>particular</i> reference to Cambyses, son of Cyrus (who killed the Egyptian god, Apis), and Ochus, Persian conquerors of Egypt, noted for their "fierce cruelty." GESENIUS refers it to Psammetichus, who had brought into Egypt <i>Greek</i> and other foreign mercenaries to subdue the other eleven princes of the dodecarchy.
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<p id="Isa19_5"><b>5. the sea</b>—the Nile. Physical calamities, it is observed in history, often accompany political convulsions (<a onclick="return mV('Eze',30,12);">Eze 30:12</a>). The Nile shall "fail" to rise to its wonted height, the result of which will be barrenness and famine. Its "waters" at the time of the overflow resemble "a sea" [PLINY, <i>Natural History</i>, 85.11]; and it is still called <i>El-Bahr,</i>" "the sea," by the Egyptians (<a onclick="return mV('Isa',18,2);">Isa 18:2</a>; <a onclick="return mV('Jer',51,36);">Jer 51:36</a>). A public record is kept at Cairo of the daily rise of the water at the proper time of overflow, namely, August: if it rises to a less height than twelve cubits, it will not overflow the land, and famine must be the result. So, also, when it rises higher than sixteen; for the waters are not drained off in time sufficient to sow the seed.
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<p id="Isa19_6"><b>6. they shall turn the rivers</b>—rather, "the streams shall become putrid"; that is, the artificial streams made for irrigation shall become stagnant and offensive when the waters fail [MAURER]. HORSLEY, with the <i>Septuagint,</i> translates, "And waters from the sea shall be drunk"; by the failure of the river water they shall be reduced to sea water.
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<br><br><b>brooks of defence</b>—rather, "canals of <i>Egypt</i>"; "canals," literally, "Niles," <i>Nile canals,</i> the <i>plural</i> of the Egyptian term for the great river. The same <i>Hebrew</i> word, <i>Matzor,</i> whence comes <i>Mitzraim,</i> expresses <i>Egypt,</i> and a place of "defense." HORSLEY, as <i>English Version</i> translates it, "embanked canals,"
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<br><br><b>reeds...flags</b>—the papyrus. "Reed and rush"; <i>utter</i> withering.
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<p id="Isa19_7"><b>7. paper-reeds</b>—rather, pastures, literally, "places naked" of wood, and famed for rich herbage, on the banks of the Nile [GESENIUS]. Compare <a onclick="return mV('Gen',13,10);">Gen 13:10</a>; <a onclick="return mV('Deu',11,10);">Deu 11:10</a>. HORSLEY translates, "nakedness upon the river," descriptive of the appearance of a river when its bottom is bare and its banks stripped of verdure by long drought: so <i>Vulgate.</i>
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<br><br><b>the brooks</b>—the river.
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<br><br><b>mouth</b>—rather, "the source" [<i>Vulgate</i>]. "Even close to the river's <i>side</i> vegetation shall be so withered as to be scattered in the shape of powder by the wind" (<i>English Version,</i> "driven away") [HORSLEY].
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<p id="Isa19_8"><b>8. fishers</b>—The Nile was famed for fish (<a onclick="return mV('Num',11,5);">Num 11:5</a>); many would be thrown out of employment by the failure of fishes.
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<br><br><b>angle</b>—a hook. Used in the "brooks" or canals, as the "net" was in "the waters" of the river itself.
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<p id="Isa19_9"><b>9. fine flax</b>—GESENIUS, for "fine," translates, "combed"; fine "linen" was worn by the rich only (<a onclick="return mV('Luk',16,19);">Luk 16:19</a>). Egypt was famous for it (<a onclick="return mV('Exd',9,31);">Exd 9:31</a>; <a onclick="return mV('1Ki',10,28);">1Ki 10:28</a>; <a onclick="return mV('Pro',7,16);">Pro 7:16</a>; <a onclick="return mV('Eze',27,7);">Eze 27:7</a>). The processes of its manufacture are represented on the Egyptian tombs. Israel learned the art in Egypt (<a onclick="return mV('Exd',26,36);">Exd 26:36</a>). The cloth now found on the mummies was <i>linen,</i> as is shown by the microscope. WILKINSON mentions linen from Egypt which has five hundred forty (or two hundred seventy double) threads in one inch in the warp; whereas some modern cambric has but a hundred sixty [BARNES].
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<br><br><b>networks</b>—rather, <i>white cloth</i> (<a onclick="return mV('Est',1,6);">Est 1:6</a>; <a onclick="return mV('Est',8,16);">8:16</a>).
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<p id="Isa19_10"><b>10. in the purposes</b>—rather, "the foundations," that is, "the nobles shall be broken" or brought low: so <a onclick="return mV('Isa',3,1);">Isa 3:1</a>; <a onclick="return mV('Psa',11,3);">Psa 11:3</a>; compare <a onclick="return mV('Isa',19,13);">Isa 19:13</a>, "<i>Their weaving-frames</i>" [HORSLEY]. "Dykes" call a prince "a <i>pillar</i> of the people" [MAURER]. "<i>Their weaving-frames</i>" [HORSLEY]. "Dykes" [BARNES].
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<br><br><b>all that make sluices,</b> etc.—"makers of dams," made to confine the waters which overflow from the Nile in artificial fishponds [HORSLEY]. "Makers of gain," that is, the common people who have to earn their livelihood, as opposed to the "nobles" previously [MAURER].
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<p id="Isa19_11"><b>11. Zoan</b>—The Greeks called it Tanis, a city of Lower Egypt, east of the Tanitic arms of the Nile, now <i>San;</i> it was one the Egyptian towns nearest to Palestine (<a onclick="return mV('Num',13,22);">Num 13:22</a>), the scene of Moses' miracles (<a onclick="return mV('Psa',78,12);">Psa 78:12, 43</a>, <a onclick="return mV('Psa',78,43);">43</a>). It, or else Memphis, was the capital under Sethos.
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<br><br><b>I am...son of the wise...kings</b>—Ye have no advice to suggest to Pharaoh in the crisis, notwithstanding that ye boast of descent from wise and royal ancestors. The priests were the usual "counsellors" of the Egyptian king. He was generally chosen from the priestly caste, or, if from the warrior caste, he was admitted into the sacred order, and was called a priest. The priests are, therefore, meant by the expression, "son of the wise, and of ancient kings"; this was their favorite boast (HERODOTUS, 2.141; compare <a onclick="return mV('Amo',7,14);">Amo 7:14</a>; <a onclick="return mV('Act',23,6);">Act 23:6</a>; <a onclick="return mV('Phl',3,5);">Phl 3:5</a>). "Pharaoh" was the common name of all the kings: Sethos, probably, is here meant.
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<p id="Isa19_12"><b>12. let them know</b>—that is, How is it that, with all their boast of knowing the future [DIODORUS,1.81], they do not know what Jehovah of hosts...
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<p id="Isa19_13"><b>13. Noph</b>—called also <i>Moph; Greek, Memphis</i> (<a onclick="return mV('Hsa',9,6);">Hsa 9:6</a>); on the western bank of the Nile, capital of Lower Egypt, second only to Thebes in all Egypt: residence of the kings, until the Ptolemies removed to Alexandria; the word means the "port of the good" [PLUTARCH]. The <i>military</i> caste probably ruled in it: "<i>they also</i> are deceived," in fancying their country secure from Assyrian invasion.
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<br><br><b>stay of...tribes</b>—rather, "corner-stone of her castes" [MAURER], that is, the princes, the two ruling castes, the priests and the warriors: image from a building which rests mainly on its corner-stones (see on JFB for <a href="./Comm/jfb/Isa/Isa019.html#Isa19_10">Isa 19:10</a>; <a onclick="return mV('Isa',28,16);">Isa 28:16</a>; <a onclick="return mV('Psa',118,22);">Psa 118:22</a>; <a onclick="return mV('Num',24,17);">Num 24:17</a>, <i>Margin;</i> <a onclick="return mV('Jdg',20,2);">Jdg 20:2</a>; <a onclick="return mV('1Sa',14,28);">1Sa 14:28</a>, <i>Margin;</i> <a onclick="return mV('Zec',10,4);">Zec 10:4</a>).
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<p id="Isa19_14"><b>14. err in every work thereof</b>—referring to the anarchy arising from their internal feuds. HORSLEY translates, "with respect to all <i>His</i> (God's) work"; they misinterpreted God's dealings at every step. "Mingled" contains the same image as "drunken"; as one <i>mixes</i> spices with wine to make it intoxicating (<a onclick="return mV('Isa',5,22);">Isa 5:22</a>; <a onclick="return mV('Pro',9,2,5);">Pro 9:2, 5</a>), so Jehovah has poured among them a spirit of <i>giddiness,</i> so that they are as helpless as a "drunken man."
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<p id="Isa19_15"><b>15. work for Egypt</b>—nothing which Egypt can do to extricate itself from the difficulty.
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<br><br><b>head or tail</b>—high or low (<a onclick="return mV('Isa',19,'11-15');">Isa 19:11-15</a>, and <a onclick="return mV('Isa',19,'8-10');">Isa 19:8-10</a>).
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<br><br><b>branch or rush</b>—the lofty palm branch or the humble reed (<a onclick="return mV('Isa',9,14,15);">Isa 9:14-15</a>; <a onclick="return mV('Isa',10,33,34);">10:33-34</a>).
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<p id="Isa19_16"><b>16. like...women</b>—timid and helpless (<a onclick="return mV('Jer',51,30);">Jer 51:30</a>; <a onclick="return mV('Nah',3,13);">Nah 3:13</a>).
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<br><br><b>shaking of...hand</b>—His judgments by means of the invaders (<a onclick="return mV('Isa',10,5, 32);">Isa 10:5, 32</a>; <a onclick="return mV('Isa',11,15);">11:15</a>).
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<p id="Isa19_17"><b>17. Judah...terror unto Egypt</b>—not by itself: but at this time Hezekiah was the active subordinate ally of Assyria in its invasion of Egypt under Sargon. Similarly to the alliance of Judah with Assyria here is <a onclick="return mV('2Ki',23,29);">2Ki 23:29</a>, where Josiah takes the field against Pharaoh-nechoh of Egypt, probably as ally of Assyria against Egypt [G. V. SMITH]. VITRINGA explains it that Egypt in its calamities would remember that prophets of Judah had foretold them, and so Judah would be "a terror unto Egypt."
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<br><br><b>thereof</b>—of Judah.
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<br><br><b>it</b>—Egypt.
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<p id="Isa19_18"><b>18-22. In that day,</b> etc.—Suffering shall lead to repentance. Struck with "terror" and "afraid" (<a onclick="return mV('Isa',19,17);">Isa 19:17</a>) 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 (<a onclick="return mV('Isa',18,7);">Isa 18:7</a>; <a onclick="return mV('Isa',23,18);">23:18</a>).
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<br><br><b>five cities</b>—that is, <i>several</i> cities, as in <a onclick="return mV('Isa',17,6);">Isa 17:6</a>; <a onclick="return mV('Isa',30,17);">30:17</a>; <a onclick="return mV('Gen',43,34);">Gen 43:34</a>; <a onclick="return mV('Lev',26,8);">Lev 26:8</a>. Rather, <i>five</i> definite <i>cities</i> of Lower Egypt (<a onclick="return mV('Isa',19,11,13);">Isa 19:11, 13</a>; <a onclick="return mV('Isa',19,30,4);">30:4</a>), which had close intercourse with the neighboring Jewish cities [MAURER]; some say, Heliopolis, Leontopolis (else Diospolis), Migdol, Daphne (Tahpanes), and Memphis.
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<br><br><b>language of Canaan</b>—that is, of the Hebrews in Canaan, the language of revelation; figuratively for, They shall embrace the Jewish <i>religion:</i> so "a pure <i>language</i>" and <i>conversion to God</i> are connected in <a onclick="return mV('Zep',3,9);">Zep 3:9</a>; 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 (<a onclick="return mV('Act',2,4);">Act 2:4</a>) 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 (<a onclick="return mV('Zec',14,9);">Zec 14:9</a>; <a onclick="return mV('Jhn',17,21);">Jhn 17:21</a>). The next clause, "swear to the Lord of Hosts," agrees with this view; that is, bind themselves to Him by solemn covenant (<a onclick="return mV('Isa',45,23);">Isa 45:23</a>; <a onclick="return mV('Isa',65,16);">65:16</a>; <a onclick="return mV('Deu',6,13);">Deu 6:13</a>).
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<br><br><b>city of destruction</b>—Onias; "city of the <i>sun,</i>" 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 <i>Hebrew</i> text is, however, better supported, "city of <i>destruction</i>"; referring to Leontopolis, the site of Onias' temple: which casts a reproach on that city because <i>it</i> was about to contain a temple rivalling the only sanctioned temple, that at Jerusalem. MAURER, with some manuscripts, reads "city of <i>defense</i>" or "<i>deliverance</i>"; namely, Memphis, or some such city, to which God was about to send "a saviour" (<a onclick="return mV('Isa',19,20);">Isa 19:20</a>), to "deliver them."
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<p id="Isa19_19"><b>19. altar</b>—not for <i>sacrifice,</i> but as the "pillar" for <i>memorial</i> and worship (<a onclick="return mV('Jos',22,'22-26');">Jos 22:22-26</a>). Isaiah does not contemplate a <i>temple</i> in Egypt: for the only legal temple wat at Jerusalem; but, like the patriarchs, they shall have altars in various places.
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<br><br><b>pillar</b>—such as Jacob reared (<a onclick="return mV('Gen',28,18);">Gen 28:18</a>; <a onclick="return mV('Gen',35,14);">35:14</a>); it was a common practice in Egypt to raise obelisks commemorating divine and great events.
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<br><br><b>at the border</b>—of Egypt and Judah, to proclaim to both countries the common faith. This passage shows how the Holy Spirit raised Isaiah above a narrow-minded nationality to a charity anticipatory of gospel catholicity.
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<p id="Isa19_20"><b>20. it</b>—the altar and pillar.
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<br><br><b>a sign</b>—(of the fulfilment of prophecy) to their contemporaries.
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<br><br><b>a witness</b>—to their descendants.
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<br><br><b>unto the Lord</b>—no longer, to their <i>idols,</i> but to <i>Jehovah.</i>
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<br><br><b>for they shall cry</b>—or, "a sign...<i>that they cried,</i>...and <i>He sent</i> to them a saviour"; probably, <i>Alexander the Great</i> (so "a great one"), whom the Egyptians welcomed as a deliverer (<i>Greek, Soter,</i> a title of the Ptolemies) out of the hands of the Persians, who under Cambyses had been their "oppressors." At Alexandria, called from him, the Old Testament was translated into <i>Greek</i> for the Greek-speaking Jews, who in large numbers dwelt in Egypt under the Ptolemies, his successors. Messiah is the antitype ultimately intended (compare <a onclick="return mV('Act',2,10);">Act 2:10</a>, "Egypt").
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<p id="Isa19_21"><b>21. oblation</b>—unbloody.
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<p id="Isa19_22"><b>22. return</b>—for heathen sin and idolatry are an <i>apostasy</i> from primitive truth.
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<br><br><b>heal</b>—as described (<a onclick="return mV('Isa',19,'18-20');">Isa 19:18-20</a>).
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<p id="Isa19_23"><b>23. highway</b>—free communication, resting on the highest basis, the common faith of both (<a onclick="return mV('Isa',19,18);">Isa 19:18</a>; <a onclick="return mV('Isa',11,16);">Isa 11:16</a>). Assyria and Egypt were joined under Alexander as parts of his empire: Jews and proselytes from both met at the feasts of Jerusalem. A type of gospel times to come.
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<br><br><b>serve with</b>—serve <i>Jehovah</i> with the Assyrians. So "serve" is used absolutely (<a onclick="return mV('Job',36,11);">Job 36:11</a>).
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<p id="Isa19_24"><b>24. third</b>—The three shall be joined as one nation.
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<br><br><b>blessing</b>—the source of blessings to other nations, and the object of their benedictions.
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<br><br><b>in the midst of the land</b>—rather, "earth" (<a onclick="return mV('Mic',5,7);">Mic 5:7</a>). Judah is designed to be the grand center of the whole earth (<a onclick="return mV('Jer',3,17);">Jer 3:17</a>).
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<p id="Isa19_25"><b>25. Whom</b>—rather, "Which," namely, "the land," or "earth," that is, the people of it [MAURER].
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<br><br><b>my people</b>—the peculiar designation of Israel, the elect people, here applied to Egypt to express its entire admission to religious privileges (<a onclick="return mV('Rom',9,'24-26');">Rom 9:24-26</a>; <a onclick="return mV('1Pe',2,9,10);">1Pe 2:9-10</a>).
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<br><br><b>work of my hands</b>—spiritually (<a onclick="return mV('Hsa',2,23);">Hsa 2:23</a>; <a onclick="return mV('Eph',2,10);">Eph 2:10</a>).
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