1 The burden of Egypt: "Behold, Yahweh rides on a swift cloud, and comes to Egypt. The idols of Egypt will tremble at his presence; and the heart of Egypt will melt in its midst.
*Minor differences ignored. Grouped by changes, with first version listed as example.
l. The burden of Egypt. The Prophet here prophesies against Egypt, because it was a kind of refuge to the Jews, whenever they saw any danger approaching them; for when they had forsaken God, to whom they ought to have had recourse, they thought that they had no help left to them but in the Egyptians. It was therefore necessary that that kingdom should be overthrown, that its wealth or its forces might no longer deceive the Jews; for so long as Egypt was prosperous, the Jews thought that, on account of its being exceedingly populous and highly fortified, they were far removed from danger, and therefore despised God, or at least paid scarcely any regard to his promises. This led to evil consequences in two respects; first, because when they ought to have relied on God alone, they were puffed up with that vain confidence in Egypt; and secondly, because whenever the Lord punished them, they defended themselves against his chastisements by the power of the Egyptians, as if by human resources they could make void his judgments, when they ought to have been turned to God altogether. On this subject Isaiah speaks more fully in a later portion of this book. (Isaiah 30:2.) Behold, the Lord rideth on a swift cloud. This mode of expression is found also in other passages of Scripture, but in a general form. (Psalm 104:3.) The Prophet applies it to this prediction, because the Egyptians thought that they were so well fortified on all sides, that there was no way by which God could approach them. He therefore ridicules their foolish confidence, and exhibits the exalted power of God, when he rideth on a swift cloud, by which he will easily make a descent upon them, and neither walls nor bulwarks shall hinder his progress. Again, because in addition to earthly aid the Jews were likewise bewitched by a false religion, on this ground also the Prophet ridicules their madness, because God will dash to the ground all the assistance which they expected to obtain from idols. I pass by the foolish notion which many have entertained, as to the idols which Christ overthrew in Egypt, when he was carried thither in infancy; for it does not deserve a refutation. (Matthew 2:14.) This passage has been perverted to prove it, and to prove many conjectures of the same kind. But the Prophet's meaning is totally different; for he speaks of the defeat of the Egyptians by the Assyrians, and shews that it ought to be ascribed to God, and not, as irreligious men commonly do, to fortune. He shews it to be a judgment of God, by whose hand all things are governed. And the idols of Egypt shall be moved at his presence. He declares that the idols shall fall; that is, that they shall be of no avail to the Egyptians, though they rely on their assistance, and think that they are under their protection. No nation ever was so much addicted to superstitions; for they worshipped cats, and oxen, and crocodiles, and even onions, and plants of every sort, and there was nothing to which they did not ascribe some kind of divinity. He means that the power of all those false gods, whom the Egyptians had taken for their protectors, will be overthrown. Having declared that the Egyptians rely in vain on their superstitions, he likewise casts down the pride which they cherished as to their earthly resources. And the heart of Egypt shall melt in the midst of her. By the word heart he means the courage which sometimes fails even the bravest men, so that they do not attempt any action, even when their strength and forces are abundant, and in this manner he declares that they will be at war with God, who will melt their hearts within them, before they are called to contend with their enemies. Not only does he threaten that they will be terrified, but he likewise adds in the midst of the whole kingdom, where they had an exceedingly safe and peaceful dwelling, because they were far removed from every attack. It was the duty of all believers to consider this, when war was waged against the Egyptians; and we also ought to behold the same thing exemplified in all revolutions of kingdoms, which proceed solely from the hand of God. If the heart melts, if the strength fails, in men who are usually brave, and who had formerly displayed great courage, this ought to be ascribed to the vengeance of God.
The burden of Egypt - This is the title to the prophecy. For the meaning of the word "burden," see the note at Isaiah 13:1. The word 'Egypt' in the original is מצרים mı̂tserayı̂m; and it was so called after Mizraim the second son of Ham, and grandson of Noah. Sometimes it is called Mazor 2-Kings 19:24; Isaiah 19:6; Isaiah 37:25; Micah 7:12; where, however, our English version has rendered the word by "besieged place or fortress." The ancient name of the country among the inhabitants themselves was "Chimi or Chami" (Χημυ Chēmu). The Egyptian word signified "black," and the name was probably given from the black deposit made by the slime of the Nile. 'Mizraim, or Misrim, the name given to Egypt in the Scriptures, is in the plural form, and is the Hebrew mede of expressing the "two regions of Egypt" (so commonly met with in the hieroglyphics), or the "two Misr," a name still used by the Arabs, who call all Egypt, as well as Cairo, Musr or Misr.' (Wilkinson's "Ancient Egyptians," vol. i. p. 2). The origin of the name 'Egypt' is unknown. Egyptus is said by some to have been an ancient king of this country.
Behold, the Lord - This is a bold introduction. Yahweh is seen advancing to Egypt for the purpose of confounding its idols, and inflicting punishment. The leading idea which the prophet wishes probably to present is, that national calamities - anarchy, commotion, revolution, as well as physical sufferings - are under the government and direction of Yahweh.
Rideth upon a swift cloud - Yahweh is often thus represented as riding on a cloud, especially when he comes for purposes of vengeance or punishment:
And he rode upon a cherub and did fly,
Yea, he did fly upon the wings of the wind.
Psalm 18:10
Who maketh the clouds his chariot,
Who walketh upon the wings of the wind.
The burden of Egypt - That is, the prophet's declaration concerning Egypt.
The (a) burden of Egypt. Behold, the LORD (b) rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it.
(a) Read (Isaiah 13:7).
(b) Because the Egyptians trusted in the defence of their country, in the multitude of their idols and in the valiantness of their men the Lord shows that he will come over all their munitions in a swift cloud, and that their idols will tremble at his coming and that men's hearts will faint.
The burden of Egypt;.... Or a prophecy concerning Egypt, as the Arabic version; a very grievous one, declaring many calamities that should come upon them. The Targum is,
"the burden of the cup of cursing, to make the Egyptians drink.''
The people of the Jews reposed great confidence in the Egyptians their allies; wherefore, in order to break this confidence, it was necessary they should be acquainted with the destruction that was coming upon them, which is the design of this prophecy.
Behold, the Lord rideth upon a swift cloud: or a "light" one (q) denoting the speed with which he came, he would come quickly, light clouds move swiftly; the suddenness and unexpectedness of his coming, clouds being rarely seen in Egypt, where was no rain; and the irresistible power with which he would come, for who or what can stop the clouds of heaven? not anything on earth, not armies, nor castles, and fortified places. The Lord is represented as riding in great state and majesty, as a general at the head of his army against his enemies; or as a judge going to try and condemn criminals; he rides upon the heavens, walks on the wings of the wind, and the clouds are his chariot, Psalm 68:4 so Christ is represented as coming in the clouds of heaven, and as sitting on a white cloud, when he shall come to judge the world, Revelation 1:7 though these words are not to be understood of that coming of his; and much less of his first coming in the flesh, to which they are weakly applied by Jerom and others; who, by the light cloud, understand the Virgin Mary, as the Christians of Syria; or the human nature of Christ, as Salmero, who relates, that upon Christ's flight into Egypt, and entering into Heliopolis, and the temple there, in which were as many idols as days of the year, they all fell, and so this prophecy was fulfilled (r) but of the Lord's coming to inflict punishment on the Egyptians; so the Targum,
"and, behold, the Lord shall be revealed in the cloud of his glory, to take vengeance on the Egyptians:''
and shall come into Egypt; not by Sennacherib king of Assyria, and his army, whom he should send to invade it, and enter into it, as some think; but rather by Cambyses and Ochus, kings of Persia; though it seems that what is here foretold should be done, was done, not by means of any foreign power, but by the Lord himself, who did by his own power and providence, or suffer to be done, what was done:
and the idols of Egypt shall be moved at his presence; or tremble before him; these were many, the chief of them were Osiris and Isis, Apis, Serapis, Vulcan, Bubastis, &c.; some were living creatures, as cats, dogs, oxen, sheep, &c. who might move and tremble, in a literal sense; and some were images, "made with hands", as the Septuagint here render the word; and which, as the Targum paraphrases it, should "be broken"; the sense is, that they could none of them save the Egyptians, or deliver them out of their distresses:
and the heart of Egypt shall melt in the midst of it; like wax before the fire; even the most courageous among them, their soldiers, their army, with their officers and generals; which were the heart of the people, and their defence, and who used to fight for them, and protect them, but now would be dispirited.
(q) "super nubem levem", V. L. Pagninus, &c. (r) Vid. Hackspan. Not. Philolog. in S. Scrip. par. 584.
God shall come into Egypt with his judgments. He will raise up the causes of their destruction from among themselves. When ungodly men escape danger, they are apt to think themselves secure; but evil pursues sinners, and will speedily overtake them, except they repent. The Egyptians will be given over into the hand of one who shall rule them with rigour, as was shortly after fulfilled. The Egyptians were renowned for wisdom and science; yet the Lord would give them up to their own perverse schemes, and to quarrel, till their land would be brought by their contests to become an object of contempt and pity. He renders sinners afraid of those whom they have despised and oppressed; and the Lord of hosts will make the workers of iniquity a terror to themselves, and to each other; and every object around a terror to them.
(Isaiah. 19:1-25)
burden--(See on Isaiah 13:1).
upon . . . cloud-- (Psalm 104:3; Psalm 18:10).
come into Egypt--to inflict vengeance. "Egypt," in Hebrew, Misraim, plural form, to express the two regions of Egypt. BUNSEN observes, The title of their kings runs thus: "Lord of Upper and Lower Egypt."
idols--the bull, crocodile, &c. The idols poetically are said to be "moved" with fear at the presence of one mightier than even they were supposed to be (Exodus 12:12; Jeremiah 43:12).
The three prophecies in Isaiah 18:1-7, 19 and Isaiah 20:1-6 really form a trilogy. The first (Isaiah 18:1-7), which, like chapter 1, the introduction to the whole, is without any special heading, treats in language of the sublimest pathos of Ethiopia. The second (chapter 19) treats in a calmer and more descriptive tone of Egypt. The third (Isaiah 20:1-6) treats of both Egypt and Ethiopia in the style of historic prose. The kingdom to which all three prophecies refer is one and the same, viz., the Egypto-Ethiopian kingdom; but whilst Isaiah 18:1-7 refers to the ruling nation, chapter 19 treats of the conquered one, and Isaiah 20:1-6 embraces both together. The reason why such particular attention is given to Egypt in the prophecy, is that no nation on earth was so mixed up with the history of the kingdom of God, from the patriarchal times downwards, as Egypt was. And because Israel, as the law plainly enjoined upon it, was never to forget that it had been sheltered for a long time in Egypt, and there had grown into a great nation, and had received many benefits; whenever prophecy has to speak concerning Egypt, it is quite as earnest in its promises as it is in its threats. And thus the massa of Isaiah falls into two distinct halves, viz., a threatening one (Isaiah 19:1-15), and a promising one (Isaiah 19:18-25); whilst between the judgment and the salvation (in Isaiah 19:16 and Isaiah 19:17) there stands the alarm, forming as it were a connecting bridge between the two. And just in proportion as the coil of punishments is unfolded on the one hand by the prophet, the promise is also unfolded in just as many stages on the other; and moving on in ever new grooves, rises at length to such a height, that it breaks not only through the limits of contemporaneous history, but even through those of the Old Testament itself, and speaks in the spiritual language of the world-embracing love of the New Testament.
The oracle opens with a short introduction, condensing the whole of the substance of the first half into a few weighty words - an art in which Isaiah peculiarly excelled. In this the name of Egypt, the land without an equal, occurs no less than three times. "Behold, Jehovah rideth upon a light cloud, and cometh to Egypt; and the idols of Egypt shake before Him, and the heart of Egypt melteth within it." Jehovah rides upon clouds when He is about to reveal Himself in His judicial majesty (Psalm 18:11); and in this instance He rides upon a light cloud, because it will take place rapidly. The word kal signifies both light and swift, because what is light moves swiftly; and even a light cloud, which is light because it is thin, is comparatively עב, i.e., literally dense, opaque, or obscure. The idols of Egypt shake נוּע, as in Isaiah 6:4; Isaiah 7:2), because Jehovah comes over them to judgment (cf., Exodus 12:12; Jeremiah 46:25; Ezekiel 30:13): they must shake, for they are to be thrown down; and their shaking for fear is a shaking to their fall נוּע, as in Isaiah 24:20; Isaiah 29:9). The Vav apodosis in ונעוּ together the cause and effect, as in Isaiah 6:7. - In what judgments the judgment will be fulfilled, is now declared by the majestic Judge Himself.
Rideth - As a general in the head of his army. A swift cloud - This phrase shews that the judgment should come speedily, unexpectedly, and unavoidably. Shall be moved - So far shall they be from helping the Egyptians, that they shall tremble for themselves.
*More commentary available at chapter level.