Isaiah 19:25

Translation
King James Version
Whom the LORD of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.
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KJV (with Strong's)
Whom the LORD H3068 of hosts H6635 shall bless H1288, saying H559, Blessed H1288 be Egypt H4714 my people H5971, and Assyria H804 the work H4639 of my hands H3027, and Israel H3478 mine inheritance H5159.
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Complete Jewish Bible
for ADONAI-Tzva'ot has blessed him: "Blessed be Egypt my people, Ashur the work of my hands and Isra'el my heritage." Hebrew 'ir haheres, parodying 'ir hacheres, "City of the Sun," i.e., Heliopolis
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Berean Standard Bible
The LORD of Hosts will bless them, saying, “Blessed be Egypt My people, Assyria My handiwork, and Israel My inheritance.”
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American Standard Version
for that Jehovah of hosts hath blessed them, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.
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World English Bible Messianic
because the LORD of Hosts has blessed them, saying, “Blessed be Egypt my people, Assyria the work of my hands, and Israel my inheritance.”
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Geneva Bible (1599)
For the Lord of hostes shall blesse it, saying, Blessed be my people Egypt and Asshur, the worke of mine hands, and Israel mine inheritance.
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Young's Literal Translation
In that Jehovah of Hosts did bless it, saying, `Blessed is My people--Egypt, And the work of My hands--Asshur, And Mine inheritance--Israel!'
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See also
Isaiah 29:23Hosea 2:23Romans 9:24Romans 9:25Deuteronomy 32:9Psalms 138:8Psalms 115:15
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Prophecies Against Damascus, Cush, and Egypt
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In the KJVVerse 18,030 of 31,102

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SUMMARY

Isaiah 19:25 presents a breathtaking prophetic vision, culminating a section of judgment and promise concerning Egypt. It declares a future era when the Lord of hosts will bless Egypt and Assyria, historically formidable enemies of Israel, by bringing them into a covenant relationship alongside Israel. This radical declaration portrays God's universal redemptive plan, where former adversaries are transformed into His "people" and "the work of His hands," sharing in the divine inheritance with Israel, signifying an unprecedented era of peace, reconciliation, and expanded divine favor for all nations.

CONTEXT

  • Literary Context: Isaiah 19:25 stands as the powerful climax of a sustained prophetic oracle against Egypt, spanning the entirety of Isaiah 19. The chapter begins with a vivid depiction of God's judgment on Egypt, leading to internal strife, economic collapse, and a loss of wisdom (e.g., Isaiah 19:1-15). This period of judgment is intended to bring Egypt to a place of repentance and recognition of the Lord (e.g., Isaiah 19:16-22). Following this, there is a remarkable shift to a vision of future blessing, including the establishment of an altar to the Lord in Egypt and a highway connecting Egypt and Assyria, allowing for worship and pilgrimage (e.g., Isaiah 19:23-24). Verse 25 then caps this prophecy with the astonishing declaration of Egypt and Assyria's inclusion in God's covenant family, placing them on par with Israel, God's chosen inheritance. This progression from judgment to profound blessing highlights God's ultimate redemptive purpose even for nations traditionally hostile to His people.
  • Historical & Cultural Context: In the ancient Near East, Egypt and Assyria represented two dominant world powers that frequently impacted Israel's history. Egypt, a land of ancient civilization and immense resources, often served as a tempting but unreliable ally for Judah against encroaching empires, or at times, an oppressor (e.g., the Exodus narrative). Assyria, particularly in the 8th and 7th centuries BCE, was the brutal imperial power that conquered the Northern Kingdom of Israel (722 BCE) and severely threatened Judah (e.g., Isaiah 36-37). Both nations were pagan, worshipping numerous gods and often engaging in practices anathema to Yahwism. For God to refer to Egypt as "my people" and Assyria as "the work of my hands" alongside Israel, "mine inheritance," would have been profoundly shocking and counter-cultural to an Israelite audience. It challenged their ethnocentric understanding of divine favor and pointed to a future where national and religious distinctions would be transcended by God's universal redemptive reach. This vision radically redefines the relationship between these historical adversaries under the sovereignty of the Lord of hosts.
  • Key Themes: This verse powerfully underscores several major theological and narrative themes prevalent throughout Isaiah and the broader prophetic literature. Firstly, it highlights God's Universal Sovereignty and Redemptive Plan, demonstrating that His dominion extends far beyond Israel to encompass all nations. The Lord is not merely the God of Israel but the Lord of all the earth. Secondly, it emphasizes the theme of Reconciliation and Peace, envisioning a future where nations once defined by conflict and animosity—Egypt, Assyria, and Israel—are united in worship and blessing under God. This prophetic image prefigures the ultimate peace brought by the Messiah, who would break down the dividing wall of hostility between peoples. Thirdly, and most significantly, it foreshadows the Inclusion of Gentiles into God's covenant blessings. While Israel retains its unique status as God's "inheritance," the expansion of divine favor to Egypt and Assyria anticipates the New Testament revelation of God's plan to gather people from every tribe and language and people and nation into His kingdom, fulfilling the promise made to Abraham that all peoples on earth would be blessed through him.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • bless (Hebrew, bârak', H1288): This primitive root primarily means "to kneel," and by implication, "to bless." It signifies an act of adoration towards God or a bestowal of benefit from God to man. In this context, it describes God's active, benevolent declaration and conferral of favor upon Egypt and Assyria. It is not merely a wish but a divine pronouncement that brings about the state of being blessed, transforming their status in God's eyes and drawing them into a relationship of divine favor.
  • work (Hebrew, maʻăseh' H4639) of my hands (Hebrew, yâd', H4639): The term maʻăseh refers to an action, transaction, or product, signifying something that has been made or accomplished. Yâd literally means "hand," often used figuratively to denote power, means, or agency. When combined as "the work of my hands," it emphasizes God's direct creative and formative power. It signifies that Assyria, despite its destructive history, is ultimately a creation and instrument of God's sovereign will, capable of being reshaped and used for His redemptive purposes, just as He forms all nations. This phrase elevates Assyria from a mere instrument of judgment to a recipient of divine craftsmanship and purpose.
  • inheritance (Hebrew, nachălâh', H5159): This word denotes something inherited, an heirloom, an estate, or a patrimony. It signifies a special possession or portion. For Israel to be called God's "inheritance" speaks to their unique, cherished status as His chosen people, a gift and possession to Him. The juxtaposition of Egypt as "my people" and Assyria as "the work of my hands" alongside Israel as "mine inheritance" highlights both the expansion of God's family and the enduring, special relationship He maintains with Israel, demonstrating that the inclusion of others does not diminish Israel's unique covenantal place.

Verse Breakdown

  • "Whom the LORD of hosts shall bless, saying,": This opening clause establishes the divine origin and authoritative nature of the prophecy. "The LORD of hosts" (Hebrew: Yᵉhôvâh tsâbâʼ H3068 H6635) emphasizes God's supreme power and sovereignty over all creation, including nations, armies, and heavenly bodies. It is by His omnipotent will that this extraordinary blessing and transformation will occur, not by human effort or political maneuvering. The "saying" (Hebrew: ʼâmar' H559) indicates a direct, intentional, and performative declaration from God, bringing about the reality He pronounces.
  • "Blessed be Egypt my people,": This is a radical and astonishing declaration. Egypt (Hebrew: Mitsrayim' H4714), historically an oppressor and a source of temptation for Israel to rely on human alliances, is here elevated to the status of "my people" (Hebrew: ʻam' H5971). This phrase, typically reserved for Israel, signifies a profound covenantal relationship, implying divine adoption, protection, and a shared spiritual identity. It points to a future where Egypt will turn to the Lord and be incorporated into His family, becoming a recipient of His unique favor and blessing.
  • "and Assyria the work of my hands,": Equally surprising, Assyria (Hebrew: ʼAshshûwr' H804), the brutal empire that destroyed the Northern Kingdom of Israel and threatened Judah, is designated "the work of my hands." While this phrase can refer to creation in general, in this context, it implies a special redemptive work. It suggests that God will transform Assyria, making them a testament to His creative and redemptive power, a people reshaped by His divine artistry and purpose, rather than merely an instrument of His judgment. They will become a living demonstration of His ability to redeem and repurpose even the most unlikely entities.
  • "and Israel mine inheritance.": This final phrase reaffirms Israel's (Hebrew: Yisrâʼêl' H3478) unique and enduring covenantal status. Despite the inclusion of Egypt and Assyria, Israel remains God's "inheritance" (Hebrew: nachălâh' H5159), His special possession and chosen people. This signifies that the expansion of God's grace to the Gentiles does not diminish His particular relationship with Israel but rather broadens the scope of His redemptive family, ultimately bringing all three into a harmonious, blessed relationship under His sovereignty, united in worship and shared divine favor.

Literary Devices

Isaiah 19:25 masterfully employs several literary devices to convey its profound message. The most prominent is Parallelism, specifically a form of synthetic or climactic parallelism, where each phrase builds upon the previous one, culminating in a powerful statement of inclusion. The three nations—Egypt, Assyria, and Israel—are presented in a balanced structure, each linked to a distinct yet equally profound divine designation: "my people," "the work of my hands," and "mine inheritance." This tripartite structure creates a sense of completion and universal scope, emphasizing the comprehensive nature of God's plan. There is also significant Symbolism at play; Egypt and Assyria are not just literal nations but represent the broader Gentile world, particularly those historically hostile to God's people. Their inclusion symbolizes the universal reach of God's redemptive plan beyond ethnic or national boundaries. Furthermore, the divine titles for each nation demonstrate Divine Redefinition, as God renames and reclaims nations that were once His adversaries, transforming their identity and destiny through His sovereign blessing and incorporating them into His redemptive narrative.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 19:25 is a monumental prophetic statement, revealing the expansive nature of God's redemptive plan that transcends national and ethnic boundaries. It shatters the conventional understanding of divine favor, which often seemed exclusive to Israel, by envisioning a future where former enemies are brought into a relationship of blessing and covenant with the Lord. This verse serves as a powerful Old Testament foreshadowing of the New Testament's revelation of Gentile inclusion, demonstrating that God's ultimate desire is to gather a people for Himself from every nation. It underscores His sovereignty over all history and His ability to transform even the most hardened adversaries into instruments of His glory and recipients of His grace, culminating in a unified worship of the one true God.

  • Psalm 87:4-6: This psalm speaks of Rahab (Egypt) and Babylon being counted among those who know God, and Philistia, Tyre, and Cush being "born" in Zion, echoing the theme of former enemies being brought into God's city.
  • Zechariah 8:20-23: This passage describes a future time when many peoples and strong nations will come to Jerusalem to seek the Lord of hosts and pray before Him, taking hold of a Jew's garment, saying, "Let us go with you, for we have heard that God is with you."
  • Malachi 1:11: This prophecy declares that from the rising of the sun to its setting, God's name will be great among the nations, and incense and pure offerings will be presented to His name in every place, indicating universal worship.

REFLECTION AND APPLICATION

Isaiah 19:25 offers profound hope and challenges for believers today, inviting us to embrace a vision of God's expansive love and transformative power. It reminds us that God's redemptive purposes are far grander than our human divisions or historical enmities. This verse calls us to look beyond national, ethnic, or social barriers and recognize the potential for reconciliation and unity that God can bring about, even in the most seemingly impossible situations. It compels us to pray for and actively participate in God's mission to draw all peoples to Himself, fostering a spirit of inclusivity and hospitality within the church. Furthermore, it instills confidence in God's sovereign ability to fulfill His promises, even through unexpected means and in the lives of those we might consider "outsiders" or "enemies." Our task is to align our hearts with His universal love, seeking to be agents of His peace and reconciliation in a fractured world, reflecting the very heart of God for all humanity.

Questions for Reflection

  • How does the inclusion of Egypt and Assyria challenge my preconceived notions about who God loves or saves?
  • In what ways might I be holding onto "enmities" or divisions that God desires to reconcile in my own life or community?
  • How can the church better reflect God's heart for all nations, as depicted in this verse, in its mission and outreach?
  • What does this verse teach me about the ultimate triumph of God's redemptive plan over human conflict and historical animosity?

FAQ

Does this verse mean that Egypt and Assyria will literally become part of Israel?

Answer: Not necessarily in a political or ethnic sense. The language "my people," "the work of my hands," and "mine inheritance" is covenantal and theological, signifying a spiritual adoption and inclusion into God's family. It means that these nations, formerly outside of God's covenant, will come to acknowledge and worship the Lord, entering into a blessed relationship with Him, alongside Israel. This points to a future spiritual unity rather than a geopolitical absorption, finding its broader fulfillment in the New Covenant through the church, which transcends national boundaries as seen in Galatians 3:28.

How can God call Assyria "the work of my hands" when they were so brutal to Israel?

Answer: This phrase highlights God's ultimate sovereignty over all nations, even those used as instruments of His judgment. While Assyria's actions were often wicked, God can use and ultimately transform any nation or individual for His purposes. The phrase implies a future redemptive work, where God reshapes and reclaims even the most unlikely candidates, demonstrating His power to bring good out of evil and to redeem even the most destructive forces for His glory. It speaks to His ability to create something new and beautiful, even from a history of violence and opposition, much like He can transform even the hardest of hearts into new creations, as described in 2 Corinthians 5:17.

Is this prophecy fulfilled, or is it still future?

Answer: While there may have been partial fulfillments throughout history as individuals from various nations came to faith, the comprehensive and harmonious unity described in Isaiah 19:23-25 points to an ultimate eschatological fulfillment. Many scholars see this as a prophecy that finds its ultimate realization in the New Covenant era through the church, which comprises believers from every tribe and language and people and nation, and in the consummation of God's kingdom on earth, where all nations will worship the Lord. It signifies a spiritual reality that began with Christ and will be fully realized at His return, when the knowledge of the Lord will cover the earth as the waters cover the sea, as prophesied in Habakkuk 2:14.

CHRIST-CENTERED FULFILLMENT

Isaiah 19:25 finds its profound Christ-centered fulfillment in the person and work of Jesus Christ, who is the ultimate reconciler and the one through whom God's universal redemptive plan is fully realized. The prophecy of Egypt and Assyria being called "my people" and "the work of my hands" alongside Israel "mine inheritance" points directly to the breaking down of the dividing wall between Jew and Gentile through Christ's sacrifice. As the Apostle Paul explains in Ephesians 2:14-16, Jesus "is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility... that he might create in himself one new man in place of the two, thus making peace." Through His cross, Christ abolishes the old covenant's distinctions that separated peoples, bringing both Jews and Gentiles into one body, reconciled to God. This new spiritual reality, the church, is comprised of believers from all nations, fulfilling the vision of a unified people of God where there is neither Jew nor Gentile, slave nor free, male nor female, for you are all one in Christ Jesus. Thus, the astonishing inclusion of Egypt and Assyria in Isaiah's prophecy is fully realized in the global scope of the gospel, where people from every nation are invited to become God's beloved "people," transformed by the "work of His hands," and share in the eternal "inheritance" of salvation purchased by the Lamb of God, who takes away the sin of the world.

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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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JeromeAD 420
Commentary on Isaiah
(Verse 25, 26.) On that day, Israel will be a third with Egypt and Assyria, a blessing in the midst of the earth, whom the Lord of hosts has blessed, saying: Blessed be My people Egypt, and the work of My hands Assyria, and My inheritance Israel. Israel will be a third with Egypt and Assyria, to mix together the full measure of its blessing, and those who had previously been hostile to it will be joined by this bond of blessing; and Egypt will be the people of God, and Assyria the work of His hands, but Israel will be His inheritance. Blessed is the Egyptian to the Lord, because he is blessed by the company of the Israelites. And the work of his hands is Assyrian, because in him he has shown his mercy. But Israel alone can say: The Lord is my portion (Lam. 3:24); he who sees God with the mind, and is called his inheritance.
JeromeAD 420
Commentary on Isaiah
(Verse 24, 25.) On that day, Israel will be a third, along with Egypt and Assyria, a blessing in the midst of the earth. The Lord Almighty will bless them, saying, 'Blessed be Egypt my people, Assyria my handiwork, and Israel my inheritance.' In no way will Israel be a mediator between Egypt and Assyria, now that Antiochus and Demetrius are drawing the kingdom to themselves, now that the Ptolemies are claiming its possession for themselves. But even under Roman rule, and therefore under the rule of Christ, it will be of the same condition as Egypt and Assyria, and it will be blessed in all the earth. Because the law will go forth from Zion, and the word of the Lord from Jerusalem. Then it will be said by the Lord: Blessed is my people of Egypt: when by no means Moses, but Christ the Lord leading the way, the countless thousands of men have filled the wilderness, and with Pharaoh submerged, they have said in the desert: Let us sing to the Lord, for He has been gloriously magnified: He has cast horse and rider into the sea (Exodus 15:1). Then the work of the Lord will also reign in Assyria; for these are the largest nations of monks, Egypt and Mesopotamia, and they contend with each other in equal piety. But the inheritance of Christ is the Israel, that is, the places of his birth, and the cross, and the resurrection, and his ascension, to which people from all over the world gather.
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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