(19) In that day shall there be an altar to the Lord . . .--The words naturally tended to bring about their own fulfilment, as related in the preceding note. From the prophet's own stand-point, however, the altar was probably thought of, not as the centre of a rival worship, but, like that erected by the trans-Jordanic tribes in the time of Joshua, as an altar of "witness" (Joshua 22:27), and the words that follow supply a distinct confirmation of this view. Substantially the prophet saw in the distant future a time in which the connection between Judah and Egypt should be one influencing the latter for good, and not the former for evil. The admission of Egyptian and Ethiopian proselytes, already referred to, was as the first fruits of such an influence. It may not be without interest to note some of its later workings. (1) In the time of Manasseh, who gave to his son Amon a name singularly Egyptian in its sound, a body of Jewish settlers were invited by Psammetichus to station themselves on the frontiers of Upper Egypt ("Pseudo-Aristeas," in Hudson's Josephus). (2) Under Ptolemy I. large numbers of Jewish emigrants fixed themselves at Alexandria, with full toleration of their faith and worship. (3) Under Ptolemy Philadelphus the intercourse between the Palestinians and Egyptians led to the translation of the Old Testament Scriptures known as the LXX., and this was followed by the growth of a Hellenistic or a Graeco-Jewish literature, of which we have the remains in the Apocrypha and in Philo. (4) There was the erection of the Leontopolis Temple, already spoken of, and this was followed by that of numerous synagogues, perhaps also of monasteries for communities of Jewish ascetics of the Essene type, such as that which Philo describes under the name of the Thera-p?ut? (Euseb. H.E. ii. 17).

A pillar at the border thereof . . .--The pillar was the familiar obelisk of the Egyptians, commonly associated with the worship of the sun. The point of Isaiah's prediction was that the symbol should be rescued from its idolatrous uses, and stand on the border-land of Egypt and of Judah, as a witness that Jehovah, the Lord of hosts, was worshipped in both countries.

Verse 19. - There shall be an altar to the Lord. An altar to the Lord was undoubtedly erected by Onias in the temple which he obtained leave to build from Ptolemy Philometor. Josephus says that he persuaded Ptolemy by showing him this passage of Isaiah ('Ant. Jud.,' 13:3; 'Bell. Jud.,' 7:10). And a pillar at the border thereof. It is not clear that any "pillar" was ever actually erected. The erection of pillars for religious purposes was forbidden by the Law (Deuteronomy 16:22). But this would be a pillar of witness (Genesis 31:52), and would mark that the land was Jehovah's. Dr. Kay suggests that "the Jewish synagogue first, and afterwards the Christian Church at Alexandria, standing like a lofty obelisk, with the name of Jehovah inscribed upon it, at the entrance of Egypt," sufficiently fulfilled the prophecy.

19:18-25 The words, In that day, do not always refer to the passage just before. At a time which was to come, the Egyptians shall speak the holy language, the Scripture language; not only understand it, but use it. Converting grace, by changing the heart, changes the language; for out of the abundance of the heart the mouth speaks. So many Jews shall come to Egypt, that they shall soon fill five cities. Where the sun was worshipped, a place infamous for idolatry, even there shall be a wonderful reformation. Christ, the great Altar, who sanctifies every gift, shall be owned, and the gospel sacrifices of prayer and praise shall be offered up. Let the broken-hearted and afflicted, whom the Lord has wounded, and thus taught to return to, and call upon him, take courage; for He will heal their souls, and turn their sorrowing supplications into joyful praises. 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. They shall be owned together by him; they shall all share in one and the same blessing. Meeting at the same throne of grace, and serving with each other in the same business of religion, should end all disputes, and unite the hearts of believers to each other in holy love.In that day there shall be an altar to the Lord in the midst of the land of Egypt,.... Josephus (c), and other Jewish writers (d), suppose this to be fulfilled when Onias, the son of Simeon the just, fled into Egypt, and obtained leave of Ptolemy king of Egypt, and Queen Cleopatra, to build a temple and an altar there, like those at Jerusalem, in order to draw the Jews thither, which was about six hundred years after this prophecy; and who did build both a temple and an altar in the nome of Heliopolis, about twenty three miles from the city of Memphis, and which continued three hundred and forty three years; but not a material altar is here meant, but a figurative and spiritual one, and no other than Christ, who is the altar that sanctifies every gift, and upon which the spiritual sacrifices of prayer and praise being offered up are acceptable to God. The phrase denotes a public profession of Christ, and a setting up of his worship; it is used in allusion to the patriarchs, who, wherever they came, set up an altar to the Lord, and worshipped him:

and a pillar at the border thereof to the Lord; in like manner as the patriarchs used to do, Genesis 28:18 it signifies not only that in the middle of the land, but upon the borders of it, the Christian religion should be embraced and professed; so that no sooner did a man step into it, but he should find that this was the religion professed there: it signifies that here would be placed ministers of the Gospel, who are as pillars to hold forth and support the doctrines of it; and a church state, which is the pillar and ground of it; and persons converted, that should be pillars in the house of God, that should never go out; see Proverbs 9:1.

(c) Antiqu. l. 13. c. 3. sect. 1. 3. & de Bello Jud. l. 7. c. 10. sect. 2, 3, 4. (d) T. Bab. Menachot, fol. 109. 2.