When the militant forces of ISIS (the Islamic State of Iraq and Syria) recently occupied a large portion of the Middle East and declared the establishment of a new country under an Islamic caliph (leader), it became apparent to the outside world that much of the conflict involved Muslims fighting one another.
Specifically, the continuing conflict involves two major sects of Islam: Sunni (the sect of ISIS) and Shi’ite. This may prompt us to ask, “What’s the difference? Muslims are Muslims, aren’t they?”
Well, yes and no. Understanding the difference between Sunnis and Shi’ites may help us grasp the centuries-old animosity between these two major Islamic groups. But make no mistake: Sunnis and Shi’ites gladly set aside their differences when they can join together to destroy their common enemies – primarily Jews and Christians.
Where we are:
Part 1: Judgment
Part 2: Historical Interlude
Part 3: Salvation
When this takes place:
The oracle in Chapter 19 describes four different kings who are trying to control Egypt around 720 – 711 B.C., according to Gary V. Smith in The New American Commentary. If so, this would place Isaiah’s prophecy in the reigns of Judah’s kings Ahaz and Hezekiah.
Isa. 19:1 – Look, the Lord rides on a swift cloud and is coming to Egypt. Egypt’s idols will tremble before Him, and Egypt’s heart will melt within it.
D.A. Carson summarizes: “This oracle is a strong expression of the truth that God smites in order to heal (see v 22). The initial breakdown is followed by a renewal which goes beyond anything promised to a Gentile nation in the O.T. Perhaps Egypt is shown here in its two aspects: first, as the worldly power to which Israel was always looking (cf. 20:5) and secondly, as part of God’s world, for which he cares, with a place in his kingdom in which present ranks and races will be quite superseded” (New Bible Commentary : 21st Century Edition, S. Is 18:1).
While Egypt must suffer God’s judgment, Isaiah depicts a glorious day when the nation will be converted and worship Him. When the Egyptians are converted (vv. 18-22) they will openly honor the Lord with an altar in the center of the country and a pillar near the border (vv. 19-20). The Egyptians will offer sacrifices and gifts to the Lord (v. 21) and, along with the Assyrians and Israelites, joyfully serve Him (vv. 23-25). Other Old Testament prophets wrote of Egypt’s future as well (see Jer. 46; Ezek. 29-30).
The Lord’s Message to Egypt (Isa. 19:1-15)
Here and in other passages of Scripture the Lord is seen riding on a cloud (v. 1; see also Ps. 68:4, 33: 104:3). In Canaanite mythology, the same imagery is used of Baal, the god of rain and fertility. But the Lord, not Baal, is the true Giver of rain, something the Egyptians will sorely need (vv. 5-10). The Egyptians’ false gods will not be able to save them from approaching judgment. Forced to abandon their trust in idols that “tremble” before Yahweh, the Egyptians will be reduced to infighting, despair and defeat at the hands of “harsh masters” and “a strong king” (v. 4). Isaiah does not identify the strong king, but possibly it is the Ethiopian ruler Shabaka or the Assyrian king Sargon.
Matthew Henry writes: “Isis, Osiris, and Apis, those celebrated idols of Egypt, being found unable to relieve their worshippers, shall be disowned and rejected by them. Idolatry had got deeper rooting in Egypt than in any land besides, even the most absurd idolatries; and yet now the idols shall be moved and they shall be ashamed of them” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 19:1).
The Lord also will afflict the source of their livelihood, the Nile River, interrupting the annual flooding that brings water and mineral-rich silt to its banks. As a result, papyrus reeds, plants, and every cultivated crop will wilt. Fishermen using hooks or nets will fail to get their catch of fish in the receding, putrid waters. And those who derive their income from flax, or from linens made of flax or other materials, will lose their livelihood. The entire economy will come to a halt despite the feverish way they invoke their pantheon of gods.
Zoan and Memphis (vv. 11, 15) are the two largest cities in Lower (northern) Egypt in Isaiah’s time and serve as important administrative centers. Although many leaders in these cities profess themselves to be wise, steeped in the ways of their fathers, God has given them “a spirit of confusion” (v. 14) so that the princes are “complete fools” and Pharaoh’s wisest advisers offer “stupid advice” (v. 11). The nobles of Egypt boast of their antiquity, but even with thousands of years of accumulated wisdom, they are not able to see the calamity coming, or prevent it. “Without access to God’s wisdom and plan, people are left confused and misguided. Fearing God and depending on his wisdom is where every wise person must start (Prov. 1:7)” (Smith, p. 358).
Egypt Will Know the Lord (Isa. 19:16-25)
The six-fold refrain, “On that day …” (vv. 16, 18, 19, 21, 23, 24) points to the day of the Lord and features the conversion of the Gentiles – in this case, the conversion of Israel’s enemies, the Egyptians and Assyrians. This is a future promise of judgment followed by blessing.
Both Egypt and Judah will see their roles reversed in the days ahead. In contrast with Isaiah’s day, when Judah thinks about appealing to Egypt for help, a time will come when Egypt is in terror as she recognizes that Judah is the stronger nation, held firmly in the uplifted hand of the Lord Almighty.
The “five cities” (or “several cities”) of verse 18 are unknown but could represent the rest of the nation. The “City of the Sun,” however, likely is Heliopolis, a major city in the south of the Nile Delta dedicated to the worship of the sun god Re. The dramatic change in this city – where the Lord is exalted above all Egyptian gods – will demonstrate to the world that Egypt has repented of idolatry and placed its trust in the one true and living God.
Some commentators suggest that the cities mentioned here are near the Egyptian border and engaged in commerce with Israel. If so, the cities could be Heliopolis, Leontopolis, Migdol, Daphne (Tahpanes), and Memphis. Isaiah’s prophecy that the Egyptians will speak the “language of Canaan” (v. 18) likely means they will embrace the Jewish religion and desire to study God’s Word in its original language. When will all this take place? After the Messiah comes and sits on the throne of David (Zech. 14:9; John 17:21).
An interesting side note about verse 19: In about 170 B.C. a temple was built at Leontopolis by Onias IV, an ousted Egyptian priest who appealed to this verse as justification. But the intention of this passage, it seems, is to point out that this once profane land one day will become holy ground.
Verses 23-25 give us a magnificent foretaste of the Gentiles’ full inclusion in God’s kingdom. “Israel will have only an equal part (a third, 24; but not third place), and her distinctive titles will be shared out with her cruelest enemies” (D.A. Carson, New Bible Commentary: 21st Century Edition, S. Is 19:16). This must be an unbelievable prophecy for the listeners in Isaiah’s day. The nation’s sworn enemies, and pagans as well, one day will be God’s people, sharing in Israel’s covenant blessings, having their prayers heard and answered, offering sacrifices to the Lord, and receiving spiritual healing. It will happen, and from our New Testament perspective we may anticipate this day just as the faithful in Judah did 2,700 years ago.
Gary V. Smith writes: “Knowing how the radical Muslims control much of Egypt, Iraq, and Iran today, this prophecy still seems an amazing promise of the miraculous transforming power of God’s presence and grace. The prayer of every believer should be that the people in their own nation would respond as the Egyptians will and consequently join the many nations that will worship at God’s throne some day in the future” (p. 364).
Copyright 2009 by Rob Phillips