Isaiah 19:2
"So I will incite Egyptian against Egyptian; brother will fight against brother, neighbor against neighbor, city against city, and kingdom against kingdom.
So I will incite Egyptian against Egyptian
This phrase begins with the divine pronouncement of God’s intention to stir up internal conflict within Egypt. The Hebrew word for "incite" is "סָכַסְכִּי" (sakhakh), which conveys the idea of stirring up or provoking. This suggests a deliberate act of God to bring about discord. Historically, Egypt was known for its internal strife, especially during periods of political instability. This prophecy highlights God's sovereignty over nations, using their internal divisions to fulfill His purposes.

brother will fight against brother
The phrase "brother will fight against brother" emphasizes the depth of the conflict, indicating that it will penetrate even familial bonds. The Hebrew word for "brother" is "אָח" (ach), which can refer to a literal sibling or a fellow countryman. This internal strife is reminiscent of civil wars, where alliances and loyalties are tested. It serves as a warning of the consequences of turning away from God, leading to societal breakdown and chaos.

neighbor against neighbor
Here, the conflict extends beyond family to include neighbors, indicating widespread societal discord. The Hebrew word for "neighbor" is "רֵעַ" (rea), which can mean friend or companion. This suggests that the strife will affect all levels of society, disrupting community relationships and social order. It reflects the broader theme in Scripture of the destructive nature of sin and rebellion against God, leading to division and enmity.

city against city
The phrase "city against city" points to regional conflicts within Egypt. Historically, Egypt was divided into various nomes or districts, each with its own local governance. This prophecy could be seen as a prediction of political fragmentation and rivalry among these regions. It underscores the idea that without a unifying moral and spiritual foundation, even established societies can descend into chaos and conflict.

kingdom against kingdom
Finally, "kingdom against kingdom" suggests a larger scale of conflict, possibly involving different dynasties or external powers. The Hebrew word for "kingdom" is "מַמְלָכָה" (mamlakah), which denotes a realm or dominion. This phrase can be seen as a foreshadowing of the geopolitical struggles that Egypt would face, both internally and with neighboring nations. It serves as a reminder of the transient nature of earthly powers and the ultimate authority of God over all kingdoms.

Persons / Places / Events
1. Egyptians
The inhabitants of Egypt, a significant nation in biblical history, often representing worldly power and opposition to God's people.

2. Brother against Brother
This phrase indicates internal conflict and civil strife within a nation or community.

3. Neighbor against Neighbor
Suggests a breakdown of societal harmony and trust, leading to widespread discord.

4. City against City
Represents division and conflict on a larger scale, affecting entire communities.

5. Kingdom against Kingdom
Implies political and national turmoil, possibly leading to war and instability.
Teaching Points
Divine Sovereignty in Judgment
God is in control of nations and can use internal conflict as a form of judgment.

Reflect on how God’s sovereignty is evident in the affairs of nations today.

The Consequences of Sin and Idolatry
Internal strife often results from turning away from God and embracing idolatry.

Consider how personal and national sins can lead to division and chaos.

The Importance of Unity and Peace
As believers, we are called to be peacemakers and to strive for unity within our communities.

Evaluate how you can promote peace and unity in your own relationships and community.

Warnings and Signs of the Times
The prophecy serves as a warning of the consequences of ignoring God’s commands.

Be vigilant and discerning of the times, understanding the spiritual implications of current events.
Bible Study Questions
1. How does the prophecy in Isaiah 19:2 reflect the nature of God’s judgment on nations?

2. In what ways can internal conflict within a nation or community be seen as a consequence of turning away from God?

3. How can we, as Christians, work towards preventing division and promoting unity in our own communities?

4. What are some modern examples of "kingdom against kingdom" that might reflect the fulfillment of biblical prophecy?

5. How can the themes of Isaiah 19:2 encourage us to pray for our nation and its leaders?
Connections to Other Scriptures
Matthew 24:7
Jesus speaks of nation rising against nation and kingdom against kingdom as signs of the end times, echoing the prophecy in Isaiah.

Judges 7:22
The account of Gideon, where God causes confusion among the Midianites, leading them to fight against each other, similar to the internal strife prophesied in Isaiah.

2 Chronicles 20:23
The Moabites and Ammonites turn against each other, illustrating how God can use internal conflict to achieve His purposes.
Divine Providence in Civil StrifeJ. Parker, D. D.Isaiah 19:2
Political Commotion Regarded as Divine JudgmentR. Tuck Isaiah 19:2
Coming Judgment Upon EgyptE. Johnson Isaiah 19:1-4
A Picture of PenaltyW. Clarkson Isaiah 19:2-10
People
Assyrians, Egyptians, Isaiah, Pharaoh
Places
Assyria, Canaan, City of Destruction, Egypt, Memphis, Nile River, Zoan
Topics
Armed, Brother, Egypt, Egyptian, Egyptians, Fight, Fighting, Fought, Incite, Kingdom, Neighbor, Neighbour, Spur, Stir, Town
Dictionary of Bible Themes
Isaiah 19:2

     4029   world, human beings in
     4045   chaos

Isaiah 19:1-10

     5938   sadness

Isaiah 19:2-3

     4190   spiritism

Library
The Fruits of Grace
"In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of hosts; one shall be called the city of destruction. In that day shall there be an altar to the Lord in the midst of the land of Egypt, and a pillar at the border thereof to the Lord. And it all 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
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

'He Uttered his Voice, the Earth Melted'
'Then Isaiah the son of Amos sent to Hezekiah, saying, Thus saith the Lord God of Israel, That which thou hast prayed to Me against Sennacherib king of Assyria I have heard. 21. This is the word that the Lord hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. 22. Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even
Alexander Maclaren—Expositions of Holy Scripture

Exposition of the Moral Law.
1. The Law was committed to writing, in order that it might teach more fully and perfectly that knowledge, both of God and of ourselves, which the law of nature teaches meagrely and obscurely. Proof of this, from an enumeration of the principal parts of the Moral Law; and also from the dictate of natural law, written on the hearts of all, and, in a manner, effaced by sin. 2. Certain general maxims. 1. From the knowledge of God, furnished by the Law, we learn that God is our Father and Ruler. Righteousness
John Calvin—The Institutes of the Christian Religion

a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Manner of Covenanting.
Previous to an examination of the manner of engaging in the exercise of Covenanting, the consideration of God's procedure towards his people while performing the service seems to claim regard. Of the manner in which the great Supreme as God acts, as well as of Himself, our knowledge is limited. Yet though even of the effects on creatures of His doings we know little, we have reason to rejoice that, in His word He has informed us, and in His providence illustrated by that word, he has given us to
John Cunningham—The Ordinance of Covenanting

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it
John Cunningham—The Ordinance of Covenanting

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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