Isaiah 19:1–15

Scholars do not agree on the force of massa in such places. Its natural meaning would be "a judgement that lies heavy on the people." But some take its meaning to be "an oracle or sentence pronounced against them."

A mighty angel comes down out of heaven, clothed with a cloud, the special sign of Jehovah's majesty (Isa. 19:1): none but He has the title to come thus clothed.

The prophet speaks out plainly here, with full moral truth. He declares the certain overthrow of this great realm — the home of the old world's wisdom, of degrading idolatry, and of rich natural resources. What good were the boasted defences of their waters? Jehovah "rides upon a swift cloud," and He dooms Egypt to shame and decay. Their appeal to their false gods was worse than useless.

It is with the gods of Egypt, as at first so now at last, that God's main controversy lies. This was before Him when the destroyer went through the land and struck the firstborn on the night of the Passover. It is before Him here too, when He adds that there will be no more a prince in the land of Egypt.

The prophet takes up circumstances near at hand, ones that concerned the faith of God's people at the time. He then goes on to later and final events, where God would display His government and bring it to a close… In Isaiah 19 the prophecy begins with the present things. At verse 16 it starts to pass on to the ultimate events, taking the present judgments as the picture.

Egypt has been a breaking staff to Israel; a staff of reed, which offered much but never kept its promises, bringing only ruin to all who trusted it. Going down to Egypt for help was the constant snare of the people of God. Yet God had rescued them from that land, and in their own rescue they had seen His judgment on it… The lesson is as plain as it is basic. It is the lesson, "Cease from man, whose breath is in his nostrils, for of what account is he?"

That nation was so proud of its natural wisdom, the old oppressor and frequent snare of Israel. God will humble it to the dust. Out of the dust it will cry to Jehovah, the God of Israel, and He will send them a mighty deliverer. They will know Him and worship Him in a way He accepts — He who struck them, but who will heal them with a great salvation.

What use were the boasted defences of their watery barriers, if Jehovah, who "rides upon a swift cloud," dooms Egypt to humiliation and decay? Their appeal to their false gods was worse than useless. Their idols would tremble at His presence, and the heart of Egypt would melt within it. Internal division and civil war (v. 2) would come on top of the crushing attacks from outside. Foolish advice would complete the downfall, along with the wasting away of all national spirit.

The hand of Jehovah would fall not only on the defences of the country, but on its internal supports — and on everything that was their glory and their confidence. For is this not Ezekiel's "great dragon that lies in the midst of his streams," the one who says, "My Nile is my own; I made it for myself" (Ezekiel 29:3)?

The soul away from God has lost faith in Him. It must then have faith in itself, or there would be despair at once. So man's own competence steps in to fill the gap left by a God he now counts incompetent. He takes freely what God has graciously given him, and uses it to build himself up in pride and self-sufficiency. We see this unmistakably in Egypt, the lesson of which is as clear as it is fundamental.

Often in biblical history the enemies kill one another. Jonathan proved it (1 Samuel 14:20), Gideon (Judges 7:22), Jehoshaphat (2 Chronicles 20:23), Egypt (Isaiah 19:2).

God's government deals with nations as well as with people. In the days of Israel's trouble, God was bringing disturbance among the nations all around them: "nation was broken against nation, and city against city," and peace could not be found. If men will not have God, they must suffer at the hand of God for their self-will and idolatry.

Again we notice a feature that is so common in these prophecies. The predictions soon pass from judgments close at hand to those that will ripen at the end of the age. History tells us that soon after Isaiah's day Egypt did fall from her former high position, and the things listed in verses 1-10 came upon them. The princes of Zoan did become fools, though long before, in the days of Moses, "the wisdom of Egypt" was famous.

There may have been a partial fulfilment of what God brings before us in this chapter. But the end of the chapter makes it very plain that the future is in view.

Here we have the burden of Egypt — its judgment and its blessing. Not Israel only, but Assyria, Israel's conqueror at that time, will be blessed. Even if ruin fell on that land in the meantime, even if anarchy followed and cruel lords later oppressed it, grace will follow and bless in the end.

The prophet speaks boldly, and with full moral truth. He sets out the certain overthrow of the great realm of the old world's prudence, of degrading idolatry, and of abundant natural riches… Civil war and internal division (v. 2) would come on top of the crushing assaults from outside. Mad counsels, and the wasting away of all national spirit, would complete the downfall. In their distress they would go back to their old haunts of superstition and sorcery. Then God would shut them up to the hard bondage of cruel lords and a fierce king.

"Charmer," from chabar, "to join together, to fascinate." It goes with another word, lachash, "to speak in a soft, gentle manner," and is then applied to charming serpents (Ps. 58:5). In the same way a man is deceived and disarmed of his dislike of dealing with evil spirits, until he finds himself under their power. In Isa. 19:3 a different word, ittim, is translated "charmer," with a similar meaning — the gentle sound made in the incantations of the sorcerers.

We find from Scripture that Satan once worked among the people of Israel by using human "tongues" to draw them away from the living God. Instead of turning to the Lord, they were persuaded to "inquire of the mediums and the necromancers who chirp and mutter" (Isa. 8:19). These diviners chirped and muttered in cries no easier to understand than those of birds and beasts… See also the reference to "whisperers" in the margin of Isa. 19:3.

The prophet next (v. 11) taunts this proud power. He strikes at the very thing that made it stand highest, both in its own opinion and in the esteem of men. For who has not heard of "the wisdom of the Egyptians"?… "Where are they then, your wise men?" is the prophet's piercing challenge, "and let them tell you now; and let them make known what Jehovah of hosts has purposed upon Egypt."

Like all these ancient cities, Nineveh was full of witchcrafts, that is, sorceries. The power of darkness showed itself in the rule of evil spirits, which Nineveh courted. Spiritism, as promoted today by men of research and culture… is not a new thing. Egypt, Babylon, Nineveh and other centres of paganism were full of occultism, and the practice of it hastened their doom. The same evil powers will complete the doom of our age.

On every hand, in the middle of their deep troubles and overwhelming disasters, men are once again stretching out their hands to demons. Having lived without God in the days of their ease and prosperity, and refusing to own God in the day of their calamity, they fall under the power of demons.

In the past Egypt was well filled with altars to false gods and with pillars raised in honour of its despotic kings. It is going to have an altar to the Lord in its midst and a pillar to the Lord on its border. Not many of either, notice, but one only — for by then they will acknowledge the one true God. Though He strikes them for their sins, He will heal them and send them a deliverer.

The prophet speaks boldly, and with the fullest moral truth. He sets out the sure overthrow of this great kingdom — the kingdom of the old world's shrewd wisdom, of degrading idolatry, and of plentiful natural riches. What use were the boasted defences of their water barriers, if the Lord, who "is riding on a swift cloud," dooms Egypt to humiliation and decay?… In their distress they went back to their old haunts of superstition and sorcery. So God would shut them up to the hard bondage of cruel lords and a fierce king.

It was the same human wisdom that Israel looked to, and Egypt is the symbol of it in the ancient world. No country in the early history of the world was so famous for natural wisdom as Egypt… Egypt's chief support was good counsel, as if there were no living God. It leaned on the counsel of man sharpened by long experience, for it was one of the oldest powers to rise to greatness.

Again we notice the feature so common in these prophecies. The predictions soon pass from judgments close at hand to those that will ripen at the end of the age. History tells us that soon after Isaiah's day Egypt did fall from her former high position. The things described in verses 1-10 came upon them.

History here seems to be silent, but prophecy is not. It declares that the land of Egypt will not escape the king of the north, the last Assyrian, at the time of the end. He must then himself be broken without hand (Dan. 11:41-45).

God had raised up the Babylonians to carry out His work of government. The Babylonians little thought why God had raised them to the height of power. He raised them only to be an instrument in His hand, to chastise His people and to restrain the evils of the nations. Yet so it was in the prophet's day. And so it has been again and again in the history of the world, when God has let ruthless tyrants run their course of aggression over the nations around them for a time.

Adon Jehovah Sabaoth, Isa. 19:4, the Lord, the LORD OF HOSTS.

This title means THE LORD of hosts. It occurs over 300 times in the Old Testament… The combination is spread all through the Old Testament. Isaiah alone has 60 occurrences of this beautiful title. It carries the thought of mighty irresistible power and resource in the hands of the Lord.

Ruin may fall on that land meanwhile; anarchy may follow; cruel lords may oppress it after this. Still, grace will follow and bless in the end. But what a complete change when the land of Judah will be a terror to Egypt — a thing never yet fulfilled!

But the hand of Jehovah would come not only upon the defences of the country. It would come upon its internal supports too, and so upon all that was their glory and their confidence. Is this not Ezekiel's great dragon, lying in the midst of his streams? He says, "My Nile is my own; I made it for myself" (Ezekiel 29:3). Isaiah predicts the same one here.

What good were the boasted defences of their watery barriers, if Jehovah, who "rides upon a swift cloud," dooms Egypt to humiliation and decay?

The river, as we see in Scripture itself, was the very symbol of independence. Egypt drank no rain from heaven. Its supply did not come from above. This is the world in its independence of God. But this independence of God, the Giver of life, is only death, and turns to death. The judgment here, as elsewhere, reveals the actual spiritual condition. What is God's creature and His servant is only a means of multiplied blessing. Once it is cut off from Him, it produces only a more settled and complete separation.

It is the river itself that is their all, and they can even claim as their own what is the gift of God: "My river is mine, and I have made it" (Ezekiel 29:3).

Their industries will come to a standstill — fishing, farming and textiles, and whatever else depends on them. Foolishness has replaced the wisdom of Egypt. A perverse spirit marks them, sent in God's government, as when Jehovah hardened Pharaoh's heart. Confusion reigns instead of order. There is no work to be had, and fear grips them all because God's hand is against them (vv. 7–16).

There is a principle we must keep in mind when reading prophecy. The prophet takes up circumstances near his own eye, in which the faith of God's people was then concerned. He then goes on to later and final events, in which God would display His government and bring it to a close. The move from one to the other is not always noticed at once… In Isaiah 19 it begins with present things. At verse 16 it begins to pass on to the ultimate events, taking present judgments as the image.

History tells us that Egypt did fall from her former high position soon after Isaiah's day. The things recounted in verses 1–10 came upon them. The princes of Zoan did become fools. Yet long before, in the days of Moses, people thought highly of "the wisdom of Egypt."

God once stepped in for His people to punish Pharaoh and his people for their treatment of them. He did not forget the river, the source of Egypt's prosperity. We learn this from Exodus 7 and 8, for He turned the rivers and waters of Egypt into blood… In a coming day God will step in again to punish the Egyptians, before the day of blessing comes to them. Then "the waters of the sea will be dried up, and the river will be dry and parched" (Isaiah 19:5). In the end, Egypt and Assyria will be blessed with Israel (Isaiah 19:23-25).

Egypt will be called "His people." When the Lord smites Egypt, that land will return to Him. He will then lift it out of the dust and give it a place of blessing second only to Israel's.

The word is in a dual form. This was caused, it has been thought, by the division of that land into Upper and Lower Egypt. The word Matzor, of which Mitzraim is the dual, occurs many times, and the King James Version translates it in various ways. In Isaiah 19:6 it is "defence"; in Jeremiah 10:17, "fortress." But it is a proper name and refers to Egypt. Later translators render it Egypt in all passages.

But the hand of Jehovah should be not only upon the defences of the country, but upon its internal supports, and this in all that was their glory and their confidence. For is not this Ezekiel's "great dragon that lies in the midst of his streams, which has said, My Nile is my own, and I made it for myself"? (Ezekiel 29:3).

It is a little strip of country on each side of the great river that flows through it. It owes its existence to that river alone. The desert on each side hems it in and blows its sands over the land from every direction. Each year the river overflows, lays its load of earth over those sands, and renews the soil. So there goes on, as in the world at large, a constant conflict between life and death. If for one year the river only partly fails, the land is in distress.

They were, in a way, independent of God. They had the river Nile to irrigate the country. They did not depend at all on the dews and rains of heaven… This is like the world. They have no need of God. Their springs are all down here. Christians can say, "All my springs are in You." God is the source of all their joys. They look to heaven for everything. The ungodly are not like that. Their resource is some "river." It is gold and stocks and houses and lands with some. Give others the ballroom, the theatre, the cards and the novels, and they are satisfied. What do they care for Christ? Egypt had its river, and the world, which spiritually is called Egypt, has its river too.

We notice again a feature that is common in these prophecies. The predictions soon pass from the nearer judgments to those that will mature at the end of the age. History tells us that soon after Isaiah's day Egypt did fall from her former high position. The things recounted in verses 1-10 came upon them.

Out of all this discipline, which is yet to fall on the land of Egypt, some spiritual good will come. Egypt has been well filled in the past with altars to their false gods and with pillars put up in honour of their tyrant kings. It is going to have an altar to the Lord in its midst and a pillar to the Lord on its border. Not many of either, you notice, but one only, for by then they will acknowledge the one true God. Though He strikes them for their sins, He will heal them and send them a deliverer. In the end Egypt will know Jehovah and bow to Him.

The paper reeds, aroth, were the papyrus, much of which grew in the Nile, and of which paper was made. Some of such paper has been found in the tombs of Egypt, but it is very fragile.

The meadows by the Nile, by the banks of the Nile, and everything sown by the Nile, shall be dried up, be driven away, and be no more.

But the hand of Jehovah would fall not only on the defences of the country. It would fall on its inner supports too, and on all that was their glory and their confidence. For is this not Ezekiel's "great dragon that lies among his rivers, and has said, My river is my own, and I have made it for myself?" (Ezekiel 29:3).

It is a little strip of country on each side of the great river which flows through it, and to which alone it owes its existence... If the river fails even partly for a single year, the land is in distress. The world is just like that. The stream of God's mercies flows without a break, and it keeps alive what could not otherwise exist. Yet for all this dependence, the world does not see what it really depends on, any more than Egypt sees.

This is like the world. They have no need of God. Their springs are all down here. Christians can say, "All my springs are in Thee." God is the source of all their joys... Their resource is some "river." It is gold and stocks and houses and lands with some.

Their industries will come to a standstill: fishing, farming, cloth-making, and whatever else depends on them... Confusion rules instead of order. There is no work to be had, and fear grips them all because God's hand is against them (vv. 7-16).

Again we notice a feature so common in these prophecies. The predictions soon move from nearer judgments to those that will come to full term at the end of the age. History tells us that soon after Isaiah's day Egypt did fall from her former high standing, and the things listed in verses 1-10 came upon her.

In Isaiah 19 it begins with the present things: in verse 16 it begins to pass on to the ultimate events, taking present judgments as the image.

Out of all this discipline, which yet is to fall on the land of Egypt, some spiritual good will come... It is going to have an altar to the Lord in its midst and a pillar to the Lord on its border. Not many of either, you notice, but one only, for by then they will acknowledge the one true God. Though He smites them for their sins, He will heal them and send them a deliverer.

The hand of Jehovah would fall not only on the defences of the country, but on its internal supports. It would touch everything that was their glory and their confidence. For is this not Ezekiel's "great dragon that lies in the midst of his streams, that says, 'My Nile is my own; I made it for myself'" (Ezek. 29:3)?

The name for Egypt in Scripture is Mizraim, which means "double straitness," or "double strip," and that describes exactly what Egypt is. It is a little strip of country on each side of the great river which flows through it. Egypt owes its existence to that river alone... If the river only partly fails for a single year, the land is in distress. And such is the world. The stream of God's mercies flows without a break, and it keeps up an existence that would otherwise be impossible. Yet although it is so dependent, the world does not see, any more than Egypt sees, what it really depends on. Canaan drinks water from the rain of heaven. Egypt is different: the sources of its river are too far off for anyone there to acknowledge them. The river itself is their all. They can even credit themselves with what is the gift of God: "My Nile is my own; I made it for myself" (Ezek. 29:3).

Their industries will come to a standstill — fishing, farming and cloth-making, and whatever else depends on them... Confusion reigns instead of order. There is no work to be had, and fear grips them all because God's hand is against them.

Again we notice a feature so common in these prophecies. The predictions soon pass from nearer judgments to those that will mature at the end of the age. History tells us that soon after Isaiah's day Egypt did fall from her former high position. The things recounted in verses 1-10 came upon them.

In Isaiah 19 the prophet begins with present things. At verse 16 he begins to pass on to the final events, using the present judgments as the picture.

They were, in a way, independent of God. They had their river Nile to irrigate the country, and did not depend at all on the dews and rains of heaven. This is like the world. They have no need of God. Their springs are all down here. Christians can say, "All my springs are in you." God is the source of all their joys... "The wicked are not so." Their resource is some "river." With some it is gold and stocks and houses and lands. Give others the ballroom, the theatre, the cards and the novels, and they are satisfied. What do they care for Christ? Egypt had its river, and the world, which spiritually is called Egypt, has its river too.

Egypt has passed through many judgments... The final judgment on Egypt comes in that day when the Lord appears in visible glory... But mercy is also in store for Egypt. Egypt will be called "His people." When the Lord smites Egypt that land will return to Him. It will then be lifted out of the dust and receive a place of blessing second only to the one Israel will enjoy.

But the hand of Jehovah would fall not only on the defences of the country. It would fall on its internal supports too, on everything that was their glory and their confidence. Is this not Ezekiel's "great dragon that lies among his rivers, and says, My river is my own, and I made it for myself"? (Ezekiel 29:3). Surely it is the same one about whom Isaiah predicts here… "And those who work in fine flax, and those who weave cotton (or, white stuffs), will be ashamed."

Egypt practised this art early on, and though the looms were of the simplest kind, some Egyptian work was very fine. The Israelites knew weaving too, and with it they made fine work for the tabernacle and the priests' robes.

The margin of Isaiah 19:9 reads "white works." It means any woven work full of holes.

Their industries will grind to a halt — fishing, farming, cloth-making, and whatever else depends on them… There is no work to be had, and fear grips them all, because God's hand is against them.

Egypt worshiped her river. The river came to her so steadily that she seemed independent of heaven; yet heaven was the source of her supply. She did not see the blue hills that poured down the blessing they had received. And they worshiped only the river. This is our own state by nature, away from God. God was far off to us. We did not see the blessed hand that all things came from, and we took the blessings in willing ignorance of the hand on which both they and we really depend.

History tells us that soon after Isaiah's day Egypt did fall from her former high position, and the things described in verses 1-10 came upon them. The princes of Zoan did become fools, though long before, in the days of Moses, people thought highly of "the wisdom of Egypt."

The prophet takes up the circumstances in front of him, the ones the faith of God's people was then concerned with. He then goes on to later and final events, in which God will display His government and bring it to a close… In Isaiah 19 he begins with present things. At verse 16 he begins to pass on to the final events, taking the present judgments as the picture.

We should also note that there is a vast difference between the destiny of Egypt and that of Babylon. Isaiah 19 sets before us the blessings that are in store for Egypt. It ends like this: "And the Lord will strike Egypt, striking and healing, and they will return to the Lord… Blessed be Egypt My people, and Assyria the work of My hands, and Israel My inheritance."

The meaning here turns mainly on two words. Henderson gives a better translation: "and her foundations (that is, nobles, pillars of the state) shall be broken, and all workers of hire (that is, labourers) are grieved in mind."

But the hand of the LORD would fall not only on the country's defences, but on its internal supports — on everything that was their glory and their confidence.

Their industries will be paralyzed — fishing, agriculture and textiles, and whatever else depends on them… Confusion reigns instead of order. There is no work to be had, and fear grips everyone because God's hand is against them.

It is a little strip of land on each side of the great river that flows through it, and it owes its existence to that river alone… If the river fails even partly for one year, the land is in distress. The same is true of the world. The stream of God's mercies flows without a break and keeps alive what could not otherwise exist. Yet for all this dependence, the world does not see what it really depends on, any more than Egypt does… The river itself is their all, and they can even claim as their own what is God's gift: "My Nile is my own; I made it for myself." (Ezekiel 29:3)

History tells us that soon after Isaiah's day Egypt did fall from her former high position, and the things recounted in verses 1-10 came upon them. The princes of Zoan did become fools, though long before, in the days of Moses, people thought highly of "the wisdom of Egypt."

The prophet takes up events near at hand, ones that concerned the faith of God's people at the time. He then goes on to later and final events, in which the government of God will be displayed and brought to a close… In Isaiah 19 it begins with present things. At verse 16 it starts to pass on to the final events, using the present judgments as the picture.

They had their river Nile with which to irrigate the country, and were not at all dependent on the dews and rains of heaven… This is like the world. They have no need of God. Their springs are all down here. Christians can say, "All my springs are in You." … Their resource is some "river." It is gold and stocks and houses and lands with some.

Egypt will come, like other nations, to the front once more at the close of the times of the Gentiles. But mercy is also in store for Egypt. Egypt will be called "His people." When the Lord strikes Egypt, that land will return to Him. It will then be lifted out of the dust and receive a place of blessing only second to that which Israel will enjoy.

Next (v. 11) the prophet mocks this proud power in the very thing it was proudest of, and best known for among people. For who has not heard of "the wisdom of the Egyptians"? Who does not know of their science and civilisation? At that time the most famous lands of the west, which early on wanted to rule the world, were still wild and untaught.

A city in Lower Egypt, built seven years after Hebron. It was the capital of the Hyksos, the shepherd kings of Egypt. It was here that Moses and Aaron met with Pharaoh, and here the plagues took place. It was in the "field of Zoan" that God did marvellous things. God denounced the place, and said its princes had become fools. The site is the ancient city of Tanis, built over the ruins of Zoan.

"The princes of Zoan have become foolish, the princes of Noph [Moph, or Memphis] are deceived; and the cornerstones of its tribes have caused Egypt to err. Jehovah has mingled a spirit of perverseness in its midst; and they have caused Egypt to err in all its work, as a drunkard staggers in his vomit." God Himself confuses them in their policy, as an act of judgment.

History tells us that soon after Isaiah's day Egypt did fall from her former high position. The things described in verses 1-10 came upon them. The princes of Zoan did become fools. Yet long before, in the days of Moses, people prized "the wisdom of Egypt".

The prophet takes up circumstances near at hand, which the faith of God's people was concerned with at the time. He then goes on to later and final events, in which God would display His government and bring it to a close… In Isaiah 19 it begins with present things. At verse 16 it begins to pass on to the ultimate events, taking present judgments as the picture.

How many today are caught in their own craftiness, like the wise counsellors of Egypt! They are too wise to listen to the sure and solemn words of God's prophecy. They are not wise enough to guard themselves from foolish superstition, or from unbelief, which is more foolish still.

Egypt's downfall would be completed by foolish counsels, as well as by the wasting away of all national spirit. … The prophet next (v. 11) taunts this proud power in the one thing above all for which it stood high, in its own opinion and in the reputation of men. For who has not heard of "the wisdom of the Egyptians"? Who does not know of their science and civilisation? At that time the most famous lands of the west, which early aimed at ruling the world, were still wild and untaught. … Then comes the prophet's piercing challenge: "Where then are your wise men? Let them tell you that they might know what the LORD of hosts has purposed against Egypt."

What going down into Egypt was for Israel, taking counsel from natural wisdom instead of from God is for us. It was this same natural wisdom that Israel sought, and Egypt is the symbol of it in the ancient world. No country in the early history of men was so distinguished for natural wisdom as Egypt. … Egypt relied mainly on good counsel, as if there were no living God. It relied on the counsel of man sharpened by long experience, for it was one of the oldest powers to rise to greatness.

Who knows the future but God! With us there is a yesterday, a today, and a tomorrow. But with God the most distant future is as vivid and well known as the present. … Israel had fallen foolishly in love with idols. In His dispute with them about this, the LORD challenges the gods of the nations to declare "things to come." That would prove them to be gods indeed. "I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, My counsel shall stand, and I will accomplish all my purpose" (Isaiah 46:9-10).

We should always remember that God has His own purpose before Him. Behind everything He does there is that purpose — behind His acts towards His ancient people Israel, His dealings with the nations of the earth, and His discipline of the saints who form the church. Everything bends to it. … "The LORD of hosts has sworn: As I have purposed, so shall it stand. … This is the purpose that is purposed concerning the whole earth, and this is the hand that is stretched out over all the nations. For the LORD of hosts has purposed, and who will annul it?" (Isaiah 14:24-27). This purpose was not formed because events turned out as they did in world history. Instead, the events that have happened serve to bring about God's purpose, and His purpose is an eternal purpose.

When reading prophecy we must keep one principle in mind. The prophet takes up circumstances near at hand, which then concerned the faith of God's people. From there he moves on to later and final events, where God displays His government and brings it to a close. … In Isaiah 19 it begins with present things; at verse 16 it begins to pass on to the ultimate events, taking present judgments as the picture.

How many now are wrapped up in the same worldly security. How many in our day, like the wise counsellors of Egypt, are caught in their own craftiness! They are too wise to heed the sure and solemn words of divine prophecy. They are not wise enough to guard themselves from foolish superstition, or from still more foolish unbelief. Is it not a rule among the thinkers of Christendom that no one can know a prophecy until the event fulfils it and fixes its meaning? We dare to say that no idea could be less reasonable in itself, or more directly contrary to the word of God.

A city in Lower Egypt, built seven years after Hebron. It was the capital of the Hyksos, or shepherd kings, of Egypt. It was here that Moses and Aaron met with Pharaoh, and here the plagues fell; for it was in the "field of Zoan" that God did marvellous things. The place was denounced by God, and He said its princes had become fools.

In the early history of mankind, no country was as famous for natural wisdom as Egypt... Egypt's main support was good advice, as if there were no living God. It leaned on the advice of man sharpened by long experience, for it was one of the oldest powers to rise to greatness. They knew the statecraft of the ancient world, so they had a huge reputation for knowing how to handle national troubles, peace, plenty, and so on.

Zoan was the ancient royal city of Egypt, named Tanis by writers outside Scripture. Noph is Moph, or Memphis... God has judged these princes by throwing their own policy into confusion.

Foolishness has replaced the wisdom of Egypt. A perverse spirit marks them, sent in God's government, as when the LORD hardened Pharaoh's heart. Confusion reigns instead of order. There is no work to be had, and fear grips everyone because God's hand is against them.

From beginning to end of the recent war one finds a series of half-formed plans carried out for no clear reason. It was begun without reason, carried on without prudence, and ended without settlement. The war has proved that man at his best is altogether vanity, and that his heart is set on mischief. God lets the failure of the rulers join hands with the corruption of society, and man blames his misfortunes on everyone but himself.

History tells us that soon after Isaiah's day Egypt did fall from her former high position. The things described in verses 1-10 came upon them. The princes of Zoan did become fools, though long before, in the days of Moses, people prized "the wisdom of Egypt".

Enough happened then to steady the faithful. But it was no more than a first instalment of the exact and full payment which God will yet make. He will make it in honour of His own words and of the Lord Jesus, when His manifested glory dawns and His world-kingdom comes.

The world's wisdom and learning ("the princes of Zoan have become fools," Isa. 19:13) are indeed baffled by the simple faith that takes God at His word, and finds its triumph in the proved helplessness of nature.

The princes of Zoan (the ancient royal city of Egypt, called Tanis by non-biblical writers) have become foolish, the princes of Noph — Moph, or Memphis — are deceived; and the cornerstones of its tribes have caused Egypt to go astray. Jehovah has mingled a spirit of perverseness in its midst; and they have caused Egypt to err in all its work, as a drunkard staggers in his vomit... God has confounded them in their policy as an act of judgment.

Their industries will grind to a halt — fishing, farming, textiles, and whatever else depends on them. Foolishness has replaced the wisdom of Egypt. A perverse spirit marks them, sent in God's government, as when Jehovah hardened Pharaoh's heart. Confusion reigns instead of order. There is no work to be had, and fear grips everyone because God's hand is against them.

This hardening comes before destruction; but it comes after man has ripened his iniquity. God bears with great patience the vessels of wrath fitted for destruction. Meanwhile, by His Spirit, He shapes His own chosen vessels of mercy before He glorifies them. "He hardens whomever He wills" is surely true; but He wills to show His wrath in this way, by hardening, only in the case of those whom He has endured with much patience.

Under it, men of refinement and intelligence may take up all kinds of religious nonsense; it may blind rulers and statesmen to the plainest rules of government. Did not Pharaoh keep to a course which, from witness after witness, was certain to ruin his kingdom? Did not the nations of Canaan tremble at the report of Israel's conquests, and of what God had done for Israel — and yet, despite all that, resist Israel like madmen?

From beginning to end of the recent war one finds a series of half-thought-out plans carried out in a way nobody can explain. It was begun without reason, carried on without prudence, and ended without settlement. The war has proved, if proof were needed, that man at his best is nothing but vanity, and that his heart is set on mischief. God lets the incompetence of the rulers join with the corruption of society, and man blames his misfortunes on everyone but himself.

We should be willing to allow a measure of fulfilment in the prophet's own time. Only do not let that measure shut out the complete fulfilment that still has to come... God did enough then to steady the faithful. But it was no more than a down payment on the exact and full payment He will yet make.

Out of all this discipline, which is still to fall on the land of Egypt, some spiritual good will come. In the past Egypt has been full of altars to false gods and pillars raised in honour of its despotic kings. It is going to have an altar to the Lord in its midst and a pillar to the Lord on its border. Not many of either, notice — only one, because by then they will acknowledge the one true God. Though He strikes them for their sins, He will heal them and send them a deliverer.

"And the Lord will cut off from Israel head and tail, palm-branch and rush, in one day. The elder and honoured man is the head, and the prophet who teaches lies is the tail." The ruin is universal in one day on all classes in Israel, from the highest to the lowest, "palm-branch and rush": all plunged into common destruction, leaders and led.

The prophet then mocks this proud power at the very point where it stood highest — in its own opinion of itself, and in what people thought of it. For who has not heard of "the wisdom of the Egyptians"? And who does not know of their science and civilisation? The most famous lands of the west, which early set their sights on ruling the world, were still wild and untaught. "Where then are your wise men?" is the prophet's piercing challenge; "let them tell you now, and let them make known what the LORD of hosts has purposed against Egypt."

"The LORD has mingled a perverse spirit in the middle of it, and they have made Egypt go wrong in everything it does, as a drunk man staggers in his vomit. And there will be nothing for Egypt that head or tail, palm branch or reed, may do." God Himself has confused their policy; it is His judgment on them.

Their industries will be paralysed — fishing, farming, textiles, and whatever else depends on them. Foolishness has replaced the wisdom of Egypt. A perverse spirit marks them, sent in God's government, as when the Lord hardened Pharaoh's heart. Confusion reigns instead of order. There is no work to be had, and fear has hold of them all because God's hand is against them.

In Isaiah 19 it begins with the present things: in verse 16 it begins to pass on to the ultimate events, taking present judgments as the image. Nebuchadnezzar's invasions foreshadow the final judgments, and are in part their beginning. All of it belongs to the government of God.

We should be willing to allow some fulfilment in the prophet's own day. Only do not let that shut out the complete fulfilment still to come… Enough happened then to steady the faithful. But it was no more than a down payment on the exact and full settlement God will yet make.

Egypt gave no help to Israel and only wounded them grievously, like a staff which breaks under the weight of the one leaning on it and pierces his hand. Whenever God's people turn to Egypt (the picture of the world) for help, and form ungodly alliances, they do so to their own hurt and shame.

Out of all this discipline, which is still to fall on the land of Egypt, some spiritual good will come… Egypt is going to have an altar to the Lord in its middle and a pillar to the Lord on its border. Not many of either, you notice, but one only, for by then they will acknowledge the one true God. Though He smites them for their sins, He will heal them and send them a deliverer.