Isaiah 19:20

Translation
King James Version
And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt: for they shall cry unto the LORD because of the oppressors, and he shall send them a saviour, and a great one, and he shall deliver them.
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KJV (with Strong's)
And it shall be for a sign H226 and for a witness H5707 unto the LORD H3068 of hosts H6635 in the land H776 of Egypt H4714: for they shall cry H6817 unto the LORD H3068 because H6440 of the oppressors H3905, and he shall send H7971 them a saviour H3467, and a great one H7227, and he shall deliver H5337 them.
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Complete Jewish Bible
It will be a sign and witness to ADONAI-Tzva'ot in the land of Egypt; so that when they cry out to ADONAI for help because of the oppressors, he will send them a savior to defend and rescue them.
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Berean Standard Bible
It will be a sign and a witness to the LORD of Hosts in the land of Egypt. When they cry out to the LORD because of their oppressors, He will send them a savior and defender to rescue them.
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American Standard Version
And it shall be for a sign and for a witness unto Jehovah of hosts in the land of Egypt; for they shall cry unto Jehovah because of oppressors, and he will send them a saviour, and a defender, and he will deliver them.
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World English Bible Messianic
It will be for a sign and for a witness to the LORD of Hosts in the land of Egypt; for they will cry to the LORD because of oppressors, and he will send them a savior and a defender, and he will deliver them.
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Geneva Bible (1599)
And it shall be for a signe and for a witnes vnto the Lord of hostes in the land of Egypt: for they shall crie vnto the Lord, because of the oppressers, and he shall send them a Sauiour and a great man, and shall deliuer them.
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Young's Literal Translation
And it hath been for a sign and for a testimony, To Jehovah of Hosts in the land of Egypt, For they cry unto Jehovah from the face of oppressors, And He sendeth to them a saviour, Even a great one, and hath delivered them.
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See also
Psalms 50:15Titus 2:13Luke 2:11Isaiah 45:21Isaiah 45:22Joshua 22:27Joshua 22:28
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Prophecies Against Damascus, Cush, and Egypt
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In the KJVVerse 18,025 of 31,102

Study This Verse

SUMMARY

Isaiah 19:20 delivers a profound prophetic declaration concerning Egypt, foretelling a future where, in the aftermath of divine judgment and subsequent oppression, the nation will turn to the LORD in desperate supplication. In response to their earnest cry, God promises to dispatch a powerful and decisive deliverer who will bring them salvation. This remarkable divine intervention is presented not only as a rescue for Egypt but as a clear "sign" and "witness" to the LORD's supreme sovereignty and redemptive power, demonstrating His universal compassion and unwavering readiness to save all who seek Him.

CONTEXT

  • Literary Context: Isaiah 19 is a pivotal "oracle against Egypt" within the broader collection of prophecies targeting foreign nations (Isaiah 13-23). While many such oracles detail unmitigated judgment, Isaiah 19 uniquely culminates in a surprising and hopeful vision of Egypt's future. The chapter begins by describing God's direct judgment upon Egypt's idols, internal divisions, and economic and political collapse. It portrays a nation brought to utter despair, leading to a desperate cry for help. Verse 20 marks a critical turning point, shifting from the description of distress and judgment to the promise of divine intervention and salvation. This sets the stage for the extraordinary vision in Isaiah 19:23-25, where Egypt, along with Assyria and Israel, will share in a future of blessing and worship of the LORD, highlighting God's expansive redemptive plan.
  • Historical & Cultural Context: Ancient Egypt was a dominant geopolitical and cultural force in the Near East, frequently interacting with Israel through periods of enslavement, alliance, and conflict. Culturally, Egypt was a bastion of polytheism, known for its intricate pantheon of gods and its deep-seated resistance to the worship of Yahweh. The prophecy in Isaiah 19 is therefore exceptionally striking, as it envisions a future where this historically antagonistic and idolatrous nation would humble itself and cry out to the God of Israel. The "oppressors" mentioned could refer to various sources of distress: internal strife, foreign invaders (such as the Assyrians, the dominant imperial power of Isaiah's era), or even the spiritual oppression stemming from their own idolatry and societal breakdown. This desperate plea for divine help echoes Israel's own cries for deliverance from Egyptian bondage in Exodus 2:23-25.
  • Key Themes: This verse contributes significantly to several overarching themes throughout the book of Isaiah. Firstly, it powerfully underscores God's Universal Sovereignty, demonstrating that His authority and redemptive purposes extend far beyond the nation of Israel to encompass all peoples, including those traditionally hostile to His covenant people. Secondly, it highlights the theme of Divine Judgment as a Prelude to Redemption, illustrating that God's disciplinary actions are not merely punitive but often serve to humble nations and prepare them for a saving encounter with Him. Lastly, and most profoundly, it introduces the theme of Future Salvation for the Gentiles, foreshadowing a time when non-Israelite nations will turn to the LORD and experience His deliverance. This concept is expanded upon in other passages, such as Isaiah 2:2-4 and Isaiah 49:6. The promise of a "saviour, and a great one" also subtly introduces Messianic Hope, hinting at a deliverer whose ultimate fulfillment transcends any immediate historical figure.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • sign (Hebrew, ʼôwth', H226): From a root meaning "to appear," this word denotes a signal, a visible token, a monument, or evidence. In this context, God's act of sending a deliverer to Egypt will serve as a clear, undeniable demonstration of His power and presence. It is a tangible proof, an observable manifestation of divine intervention that points to a deeper reality and purpose.
  • witness (Hebrew, ʻêd', H5707): Contracted from a root meaning "to testify," this term signifies concrete testimony or evidence. The deliverance of Egypt will stand as a powerful testament to the LORD's faithfulness and His ability to respond to the cries of the oppressed. It validates His character and sovereignty, providing irrefutable proof of His work before all who observe it, acting as a declaration of truth through action.
  • saviour (Hebrew, yâshaʻ', H3467): A primitive root meaning "to be open, wide or free," and by implication, "to be safe." Causatively, it means "to free or succor." The "saviour" is one who brings salvation, deliverance, or rescue. The use of this term here emphasizes not merely a political or military leader, but one who brings true, comprehensive liberation, implying a divine agency behind the deliverance.
  • oppressors (Hebrew, lâchats', H3905): A primitive root meaning "to press," and figuratively, "to distress" or "afflict." The "oppressors" are those who inflict pressure, hardship, or suffering upon another. The verse highlights that Egypt's cry is specifically "because of the oppressors," indicating a state of severe distress that drives them to seek divine help, much like Israel's experience of affliction that led to their cry in Exodus 3:7.

Verse Breakdown

  • "And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt:" This opening clause establishes the profound purpose and significance of God's future actions within Egypt. The promised deliverance is not solely for Egypt's benefit but primarily for the glory of "the LORD of hosts" (Yahweh Sabaoth), a majestic title emphasizing His supreme power and command over all heavenly and earthly armies. His intervention will serve as a visible sign and an undeniable witness to His omnipotence, faithfulness, and redemptive character, demonstrating His nature to both the Egyptians and the surrounding nations.
  • "for they shall cry unto the LORD because of the oppressors," This clause explains the essential catalyst for divine intervention: Egypt's desperate and sincere plea. Facing severe pressure and affliction from "oppressors"—whether internal strife, foreign invaders, or the spiritual bondage of idolatry—the Egyptians, out of their profound distress, will turn to the LORD. This highlights a universal principle: God responds to the genuine cries of those in need, even from nations historically estranged from Him, indicating a turning point of repentance and reliance.
  • "and he shall send them a saviour, and a great one, and he shall deliver them." This climactic promise details God's compassionate and powerful response to their cry. In answer, God Himself will "send" a "saviour"—a divinely appointed deliverer who brings salvation and rescue. The emphatic addition "and a great one" underscores the stature, authority, and effectiveness of this deliverer, ensuring that the deliverance will be complete, decisive, and comprehensive. The repetition of the concept of deliverance, through both "saviour" and "deliver them," further emphasizes the certainty and totality of God's saving act.

Literary Devices

Isaiah 19:20 masterfully employs several literary devices to convey its powerful and hopeful message. The most prominent is Prophecy, as the verse directly foretells a future event involving divine intervention in Egypt, functioning as both a revelation of God's long-term plan and a promise of hope. The terms "sign" and "witness" are rich in Symbolism, representing tangible proof and undeniable testimony of God's active presence and power. They are not merely literal objects but stand for the profound, observable impact of God's redemptive actions in the world. The phrase "the LORD of hosts" serves as a powerful Epithet, emphasizing God's supreme authority, military might, and sovereign control over all creation, thereby assuring the reader of His absolute ability to fulfill the prophecy. Furthermore, the Repetition of the concept of deliverance through the words "saviour" and "deliver them" serves to emphasize the certainty, comprehensiveness, and divine nature of God's salvific act. The entire passage also contains elements of Paradox, presenting a nation historically hostile to God as one that will ultimately cry out to Him and receive His salvation, thereby subverting typical expectations and highlighting the surprising breadth of God's grace.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 19:20 offers profound theological insights into God's character and His expansive, universal redemptive plan. It powerfully challenges any notion that God's concern is limited solely to Israel, revealing His compassionate heart and sovereign reach towards all humanity, even those who have historically been His adversaries. The verse underscores that God hears the cries of the oppressed from any nation and is ready to respond with salvation when they turn to Him in genuine distress. This foreshadows a future where the knowledge of the LORD will extend beyond ethnic and national boundaries, demonstrating His desire for all peoples to enter into a saving relationship with Him. The promise of a "saviour, and a great one" also subtly points to the ultimate deliverer, a theme that finds its fullest and most glorious expression in the New Testament.

REFLECTION AND APPLICATION

Isaiah 19:20 stands as a powerful testament to God's boundless compassion and His active, redemptive involvement in the affairs of all nations. It teaches us that no people group is beyond the reach of His transformative love, and that even those who have been historically opposed to Him can experience His saving grace when they humble themselves and cry out in distress. For believers today, this verse encourages a global and missional perspective on God's kingdom, prompting us to pray fervently for nations in turmoil and to actively participate in sharing the good news of the ultimate "saviour" with all peoples. It offers profound hope that even in the darkest times of oppression, chaos, and spiritual blindness, God is ready to intervene, send deliverance, and transform hearts, making His name known as a "sign and a witness" to His power, justice, and unwavering love across the globe.

Questions for Reflection

  • How does the prophecy concerning Egypt challenge my preconceived notions about God's love and expansive redemptive plan for nations outside of my own cultural or religious sphere?
  • In what practical ways might I be called to be a "sign and a witness" of the LORD's transformative presence and power in my own community or sphere of influence?
  • What "oppressors" (whether internal struggles, societal injustices, or spiritual bondages) might be driving me or others I know to cry out to the LORD for a "saviour" today?

FAQ

Who is the "saviour, and a great one" mentioned in Isaiah 19:20?

Answer: While the immediate, historical fulfillment of this prophecy might have involved a specific human deliverer who rescued Egypt from a particular oppression (e.g., a benevolent ruler or a military leader raised up by God), the language used—"saviour" (H3467, yâshaʻ) and "a great one" (H7227, rab)—carries a deeper, more profound significance. The Hebrew root for "saviour" is the same from which the name "Jesus" (Yeshua) is derived, meaning "Yahweh saves." The phrase "a great one" further emphasizes the deliverer's unparalleled authority, power, and effectiveness. Theologically, this "saviour" is understood to point ultimately to Jesus Christ, who is the supreme and final deliverer for all humanity, offering salvation not just from political or temporal oppression but from the ultimate bondage of sin and death. This messianic interpretation aligns perfectly with the broader prophetic trajectory of Isaiah, which consistently points to a future, ultimate deliverer, the Messiah.

CHRIST-CENTERED FULFILLMENT

Isaiah 19:20, with its remarkable promise of a "saviour, and a great one," finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the prophecy may have had immediate, partial fulfillments in historical deliverers for Egypt, the language transcends any single earthly figure, pointing to a deliverer of divine stature and universal scope. Jesus, the Lamb of God who takes away the sin of the world, perfectly embodies the "saviour" sent by God, not just for one nation but for all humanity. His divine mission was to seek and to save the lost, delivering people from the ultimate oppression of sin, death, and the power of darkness. The "sign and witness" of the LORD's power demonstrated in Egypt foreshadows the supreme sign of God's love and power revealed in Christ's crucifixion and resurrection, which serves as an eternal witness to His redemptive power for all who believe. Just as Egypt cried out in distress and received a deliverer, so too does the New Testament invite all people, from every tribe, tongue, and nation, to cry out to God for salvation, finding it perfectly and completely in Jesus, the author and perfecter of our faith. His kingdom transcends all national and ethnic boundaries, uniting all who believe into one family, thereby fulfilling the grand vision of a multitude from every nation worshiping the Lord God Almighty.

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Commentary on Isaiah 19 verses 18–25

Out of the thick and threatening clouds of the foregoing prophecy the sun of comfort here breaks forth, and it is the sun of righteousness. Still God has mercy in store for Egypt, and he will show it, not so much by reviving their trade and replenishing their river again as by bringing the true religion among them, calling them to, and accepting them in, the worship of the one only living and true God; and these blessings of grace were much more valuable than all the blessings of nature wherewith Egypt was enriched. We know not of any event in which this prophecy can be thought to have its full accomplishment short of the conversion of Egypt to the faith of Christ, by the preaching (as is supposed) of Mark the Evangelist, and the founding of many Christian churches there, which flourished for many ages. Many prophecies of this book point to the days of the Messiah; and why not this? It is no unusual thing to speak of gospel graces and ordinances in the language of the Old Testament institutions. And, in these prophecies, those words, in that day, perhaps have not always a reference to what goes immediately before, but have a peculiar significancy pointing at that day which had been so long fixed, and so often spoken of, when the day-spring from on high should visit this dark world. Yet it is not improbable (which some conjecture) that this prophecy was in part fulfilled when those Jews who fled from their own country to take shelter in Egypt, when Sennacherib invaded their land, brought their religion along with them, and, being awakened to great seriousness by the troubles they were in, made an open and zealous profession of it there, and were instrumental to bring many of the Egyptians to embrace it, which was an earnest and specimen of the more plentiful harvest of souls that should be gathered in to God by the preaching of the gospel of Christ. Josephus indeed tells us that Onias the son of Onias the high priest, living an outlaw at Alexandria in Egypt, obtained leave of Ptolemy Philometer, then king, and Cleopatra his queen, to build a temple to the God of Israel, like that at Jerusalem, at Bubastis in Egypt, and pretended a warrant for doing it from this prophecy in Isaiah, that there shall be an altar to the Lord in the land of Egypt; and the service of God, Josephus affirms, continued in it about 333 years, when it was shut up by Paulinus soon after the destruction of Jerusalem by the Romans; see Antiq. 13.62-79, and Jewish War 7.426-436. But that temple was all along looked upon by the pious Jews as so great an irregularity, and an affront to the temple at Jerusalem, that we cannot suppose this prophecy to be fulfilled in it.

Observe how the conversion of Egypt is here described.

I. They shall speak the language of Canaan, the holy language, the scripture-language; they shall not only understand it, but use it (Isa 19:18); they shall introduce that language among them, and converse freely with the people of God, and not, as they used to do, by an interpreter, Gen 42:23. Note, Converting grace, by changing the heart, changes the language; for out of the abundance of the heart the mouth speaks. Five cities in Egypt shall speak this language; so many Jews shall come to reside in Egypt, and they shall so multiply there, that they shall soon replenish five cities, one of which shall be the city of Heres, or of the sun, Heliopolis, where the sun was worshipped, the most infamous of all the cities of Egypt for idolatry; even there shall be a wonderful reformation, they shall speak the language of Canaan. Or it may be taken thus, as we render it - That for every five cities that shall embrace religion there shall be one (a sixth part of the cities of Egypt) that shall reject it, and that shall be called a city of destruction, because it refuses the methods of salvation.

II. They shall swear to the Lord of hosts, not only swear by him, giving him the honour of appealing to him, as all nations did to the gods they worshipped; but they shall by a solemn oath and vow devote themselves to his honour and bind themselves to his service. They shall swear to cleave to him with purpose of heart, and shall worship him, not occasionally, but constantly. They shall swear allegiance to him as their King, to Christ, to whom all judgment is committed.

III. They shall set up the public worship of God in their land (Isa 19:19): There shall be an altar to the Lord in the midst of the land of Egypt, an altar on which they shall do sacrifice and oblation (Isa 19:21); therefore it must be understood spiritually. Christ, the great altar, who sanctifies every gift, shall be owned there, and the gospel sacrifices of prayer and praise shall be offered up; for by the law of Moses there was to be no altar for sacrifice but that at Jerusalem. In Christ Jesus all distinction of nations is taken away; and a spiritual altar, a gospel church, in the midst of the land of Egypt, is as acceptable to God as one in the midst of the land of Israel; and spiritual sacrifices of faith and love, and a contrite heart, please the Lord better than an ox or bullock.

IV. There shall be a face of religion upon the nation, and an open profession made of it, discernible to all who come among them. Not only in the heart of the country, but even in the borders of it, there shall be a pillar, or pillars, inscribed, To Jehovah, to his honour, as before there had been such pillars set up in honour of false gods. As soon as a stranger entered upon the borders of Egypt he might perceive what God they worshipped. Those that serve God must not be ashamed to own him, but be forward to do any thing that may be for a sign and for a witness to the Lord of hosts. Even in the land of Egypt he had some faithful worshippers, who boasted of their relation to him and made his name their strong tower, or bulwark, on their borders, with which their coasts were fortified against all assailants.

V. Being in distress, they shall seek to God, and he shall be found of them; and this shall be a sign and a witness for the Lord of hosts that he is a God hearing prayer to all flesh that come to him, Isa 19:20. See Psa 65:2. When they cry to God by reason of their oppressors, the cruel lords that shall rule over them (Isa 19:4) he shall be entreated of them (Isa 19:22); whereas he had told his people Israel, who had made it their own choice to have such a king, that they should cry to him by reason of their king, and he would not hear them, Sa1 8:18.

VI. They shall have an interest in the great Redeemer. When they were under the oppression of cruel lords perhaps God sometimes raised them up mighty deliverers, as he did for Israel in the days of the judges; and by them, though he had smitten the land, he healed it again; and, upon their return to God in a way of duty, he returned to them in a way of mercy, and repaired the breaches of their tottering state. For repenting Egyptians shall find the same favour with God that repenting Ninevites did. But all these deliverances wrought for them, as those for Israel, were but figures of gospel salvation. Doubtless Jesus Christ is the Saviour and the great one here spoken of, whom God will send the glad tidings of to the Egyptians, and by whom he will deliver them out of the hands of their enemies, that they may serve him without fear, Luk 1:74, Luk 1:75. Jesus Christ delivered the Gentile nations from the service of dumb idols, and did himself both purchase and preach liberty to the captives.

VII. The knowledge of God shall prevail among them, Isa 19:21. 1. They shall have the means of knowledge. For many ages in Judah only was God known, for there only were the lively oracles found; but now the Lord, and his name and will, shall be known to Egypt. Perhaps this may in part refer to the translation of the Old Testament out of Hebrew into Greek by the Septuagint, which was done at Alexandria in Egypt, by the command of Ptolemy king of Egypt; and it was the first time that the scriptures were translated into any other language. By the help of this (the Grecian monarchy having introduced their language into that country) the Lord was known to Egypt, and a happy omen and means it was of his being further known. 2. They shall have grace to improve those means. It is promised not only that the Lord shall be known to Egypt, but that the Egyptians shall know the Lord; they shall receive and entertain the light granted to them, and shall submit themselves to the power of it. The Lord is known to our nation, and yet I fear there are many of our nation that do not know the Lord. But the promise of the new covenant is that all shall know the Lord, from the least even to the greatest, which promise is sure to all the seed. The effect of this knowledge of God is that they shall vow a vow to the Lord and perform it. For those do not know God aright who either are not willing to come under binding obligations to the Lord or do not make good those obligations.

VIII. They shall come into the communion of saints. Being joined to the Lord, they shall be added to the church, and be incorporated with all the saints. 1. All enmities shall be slain. Mortal feuds there had been between Egypt and Assyria; they often made war upon one another; but now there shall be a highway between Egypt and Assyria (Isa 19:23), a happy correspondence settled between he two nations; they shall trade with one another, and every thing that passes between them shall be friendly. The Egyptians shall serve (shall worship the true God) with the Assyrians; and therefore the Assyrians shall come into Egypt and the Egyptians into Assyria. Note, It becomes those who have communion with the same God, through the same Mediator, to keep up an amicable correspondence with one another. The consideration of our meeting at the same throne of grace, and our serving with each other in the same business of religion, should put an end to all heats and animosities, and knit our hearts to each other in holy love. 2. The Gentile nations shall not only unite with each other in the gospel fold under Christ the great shepherd, but they shall all be united with the Jews. When Egypt and Assyria become partners in serving God Israel shall make a third with them (Isa 19:24); they shall become a three-fold cord, not easily broken. The ceremonial law, which had long been the partition-wall between Jews and Gentiles, shall be taken down, and then they shall become one sheep-fold under one shepherd. Thus united, they shall be a blessing in the midst of the land, whom the Lord of hosts shall bless, Isa 19:24, Isa 19:25. (1.) Israel shall be a blessing to them all, because of them, as concerning the flesh, Christ came, and they were the natural branches of the good olive, to whom did originally pertain its root and fatness, and the Gentiles were but grafted in among them, Rom 11:17. Israel lay between Egypt and Assyria, and was a blessing to them both by bringing them to meet in that word of the Lord which went forth from Jerusalem, and that church which was first set up in the land of Israel. Qui conveniunt in aliquo tertio inter se conveniunt - Those who meet in a third meet in each other. Israel is that third in whom Egypt and Assyria agree, and is therefore a blessing; for those are real and great blessings to their generation who are instrumental to unite those that have been at variance. (2.) They shall all be a blessing to the world: so the Christian church is, made up of Jews and Gentiles; it is the beauty, riches, and support of the world. (3.) They shall all be blessed of the Lord. [1.] They shall all be owned by him as his. Though Egypt was formerly a house of bondage to the people of God, and Assyria an unjust invader of them, all this shall now be forgiven and forgotten, and they shall be as welcome to God as Israel. They are all alike his people whom he takes under his protection. They are formed by him, for they are the work of his hands; not only as a people, but as his people. They are formed for him; for they are his inheritance, precious in his eyes, and dear to him, and from whom he has his rent of honour out of this lower world. [2.] They shall be owned together by him as jointly his, his in concert; they shall all share in one and the same blessing. Note, Those that are united in the love and blessing of God ought, for that reason, to be united to each other in charity.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–25. Public domain.
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Lucius Caecilius Firmianus LactantiusAD 325
EPITOME OF THE DIVINE INSTITUTES 44
That he was both God and man was declared before by the prophets. That he was God, Isaiah thus declares, “They shall fall down before you, they shall make supplication to you, since God is in you, and we knew it not, even the God of Israel. They shall be ashamed and confounded, all of them who oppose themselves to you, and shall go unto confusion.” … Likewise that he was man … Isaiah also thus speaks, “and the Lord shall send them a man who shall save them, and with judgment shall he heal them.”
Lucius Caecilius Firmianus LactantiusAD 325
THE DIVINE INSTITUTES 4:13
He was called “Christ” from the anointing. Then, that the same one was a human being Jeremiah shows, saying, “And he is man, and who has known him?” And Isaiah, “And the Lord shall send them a man, who shall save them, and judging them he will heal them.”
Ambrose of MilanAD 397
On the Sacraments, 2.2.7
He said, I do not have a man; that is, because through a man is death, and through a man is the resurrection of the dead. He could not descend, he could not be saved, who did not believe that our Lord Jesus had taken flesh from the Virgin. But this one who was waiting for the mediator between God and men, the man Jesus Christ, expecting him of whom it was said: And the Lord will send a man to save them; he said: I do not have a man; and therefore he deserved to come to health, because he believed in the one who was coming.
JeromeAD 420
Commentary on Isaiah
(Verse 20.) And the Egyptians will know the Lord on that day; and they will worship him with sacrifices and offerings, and they will make vows to the Lord and fulfill them. And the Lord will strike Egypt with a plague, and he will heal it; and they will return to the Lord, and he will be appeased by them, and he will heal them. After the Egyptians have come to know the Lord, they will worship him with spiritual sacrifices and offerings; and they will make vows to the Lord and fulfill them; and they will say with David: 'Sacrifice to God a contrite spirit' (Psalm 50:19); and: 'The lifting up of my hands is an evening sacrifice' (Psalm 140:2); when they believe in the Nazarene and themselves become Nazarenes, not drinking wine and strong drink (John 19); and the vinegar that was given to the Lord, and whatever is made from the Sodomite grape. And when they have fulfilled their vows with Abel, and God looks upon them, Cain, the older brother, that is, the people of Circumcision, will envy and shed Christian blood, which will cry out to the Lord (Gen. IV); and therefore he will go forth from the face of God, saying of the Savior: Crucify him, crucify him (Luke XXIII, 11); and: We have no king but Caesar (John XIX, 15). He offers and fulfills his vow to the Lord, who is holy in body and spirit. Zacchaeus also offered a vow and promised to give half of his possessions to the poor (Luke 19). The question arises, if the Savior and defender was sent to Egypt to deliver them from distress, how can it now be said, 'The Lord will strike Egypt with a plague?' But let us consider what follows: 'And he will heal it.' For whom the Lord loves, he chastises (Hebrews 12). And the Savior himself speaks to the Father in Psalm 68: 'For those who you struck, they pursued; and they added to the pain of my wounds.' If, therefore, He has not spared His own Son, but has surrendered Him for us, so that by His bruises and wounds we may be healed (Rom. 8): the Lord also surrendered the martyrs to suffering, but He will restore them in the resurrection, so that the faith of believers may be confirmed by their wounds. Hence, it is also said to Job: Do you think that I have spoken in any other way to you, unless that you might appear just? For He Himself causes pain and restores to former health; He visits His servants with a rod, so that He does not take His mercy away from them. Where are the daughters and daughters-in-law who have greatly sinned and spread their legs to everyone passing by, not visited or rebuked, as the Lord says: 'I will not visit your daughters when they fornicate, or your daughters-in-law when they commit adultery' (Hosea 4:14). Therefore, the Lord strikes the Egyptians, not with fire or sword, but with a rod. For what son is not disciplined by his father? So that once they have been healed, they may return to the Lord, and he may be appeased with them and heal them again. For we always need the mercy of God, and there is no end to His clemency.
JeromeAD 420
Commentary on Isaiah
(Verse 19-21) On that day there will be an altar of the Lord in the midst of the land of Egypt, and a pillar near its boundary to the Lord. And it will be a sign and a witness to the Lord of hosts in the land of Egypt. For they will cry to the Lord because of the oppressor, and he will send them a Savior and a defender to deliver them, and the Lord will be known by Egypt. Accordingly, to what he said above: On that day there will be five cities in the land of Egypt speaking the language of Canaan and swearing by the Lord of hosts, now it is introduced: There will be an altar of the Lord in the midst of the land of Egypt, which Onias, according to Josephus (Antiquities of the Jews, Book 13, Chapter 6), mistakenly tried to fulfill. And the title of the Lord containing the passion, in which it is written in Hebrew letters, Greek, and Latin: Jesus of Nazareth, the king of the Jews (John 19), as a sign of the Cross, and as a testimony to all nations, which are now called Egypt. And when the persecution of those who trouble the name of Christians grows, then they will cry out in their hearts: Abba Father (Romans 8). And the Lord of hosts will send the Savior, that is, Jesus, and the Judge, or defender who will deliver them, so that they may know the Lord, and they themselves may be known by the Lord; and where sin abounded, grace may superabound (Romans 5). But the one altar of Egypt, that is, of this world, as we know, all altars that are raised against the Church altar are not of the Lord. Until the end of the vision of Egypt, in the book of Historical Explanation, because it was a clear prophecy, we said that all things are referred to Christ.
JeromeAD 420
Commentary on Isaiah
(Verses 19-21.) In that day there will be an altar to the Lord in the midst of the land of Egypt, and a pillar near its border to the Lord. And it will be for a sign and for a testimony to the Lord of hosts in the land of Egypt. For they will cry to the Lord because of the oppressor, and He will send them a Savior and a Champion who will deliver them. And the Lord will make Himself known to Egypt, and the Egyptians will know the Lord in that day. They will worship with sacrifices and offerings, and they will make vows to the Lord and fulfill them. From this place to the end of Egypt, both the Jews and we understand it as a vision or prophecy of Christ's coming; but they have different expectations for the future, while we consider it as already fulfilled. However, consider the day for the time being: although Josephus claims that these things happened during the time of Onias, who fled to Egypt and built a temple, an altar, and attempted to fulfill the prophecy of Christ in vain. But it is called one altar, just as there is one faith, one baptism, and one Church. And the title, next to its boundary, undoubtedly signifies the Gospel and the writings of the Apostles. For just as the land of Judea is understood above, according to the tropological understanding, as fearsome, or solemn, or the old Testament: so the title in the boundaries of Egypt is shown to be the history of the Gospels. Finally, it joins: And it shall be a sign and a testimony, namely of the Lord's passion. Then those who have believed, while the Egyptians are coming together against the Egyptians, and a man is fighting against his own brother, and city is fighting against city: when the time of persecution comes, they will implore the mercy of the Lord, and immediately the Savior will come, that is, Jesus, for this is what it means in our language. And the Lord will be known by the Egyptians, and they will recognize Him, whether the persecutors who have been overcome, or the believers who have been freed by His present help. And they shall worship him with sacrifices and gifts, and shall vow vows to the Lord and shall pay them. Let the Jews respond: It is prescribed by law that an altar should not be made except in the one place which the Lord God chooses, and only the sacrifices of the Levite priests should be offered. (Deut. XXVI). Behold, Isaiah clearly teaches that the Egyptians should recognize the Lord, and worship him, and offer sacrifices and gifts, and make vows and fulfill them. If the Egyptians have a priesthood, then the testimony of Paul is also fulfilled in them, which says: If the priesthood is transferred, it is necessary for there to be a transfer of the law. (Heb. VII, 12).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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