(1) The burden of Egypt.—In its political bearings, as Egypt and Ethiopia were at this time under the same ruler, Tirhakah, as they had been before under Piankhi-Mer-Amon, this prophecy presents nearly the same features as the preceding. Its chief characteristic is that it presents the condition of the conquered nation as distinct from that of the conqueror. The opening words declare that the long-delayed judgment is at last coming, swift as a cloud driven by the storm-wind, upon the idols of Egypt. Men shall feel that the presence of the Mighty One is among them.

Behold, the Lord - This is a bold introduction. Yahweh is seen advancing to Egypt for the purpose of confounding its idols, and inflicting punishment. The leading idea which the prophet wishes probably to present is, that national calamities - anarchy, commotion, revolution, as well as physical sufferings - are under the government and direction of Yahweh.

Rideth upon a swift cloud - Yahweh is often thus represented as riding on a cloud, especially when he comes for purposes of vengeance or punishment:

And he rode upon a cherub and did fly,

Yea, he did fly upon the wings of the wind.

Isa 19:1-25.

The nineteenth and twentieth chapters are connected, but with an interval between. Egypt had been held by an Ethiopian dynasty, Sabacho, Sevechus, or Sabacho II, and Tirhakah, for forty or fifty years. Sevechus (called So, the ally of Hoshea, 2Ki 17:4), retired from Lower Egypt on account of the resistance of the priests; and perhaps also, as the Assyrians threatened Lower Egypt. On his withdrawal, Sethos, one of the priestly caste, became supreme, having Tanis ("Zoan") or else Memphis as his capital, 718 B.C.; while the Ethiopians retained Upper Egypt, with Thebes as its capital, under Tirhakah. A third native dynasty was at Sais, in the west of Lower Egypt; to this at a later period belonged Psammetichus, the first who admitted Greeks into Egypt and its armies; he was one of the dodecarchy, a number of petty kings between whom Egypt was divided, and by aid of foreign auxiliaries overcame the rest, 670 B.C. To the divisions at this last time, Gesenius refers Isa 19:2; and Psammetichus, Isa 19:4, "a cruel lord." The dissensions of the ruling castes are certainly referred to. But the time referred to is much earlier than that of Psammetichus. In Isa 19:1, the invasion of Egypt is represented as caused by "the Lord"; and in Isa 19:17, "Judah" is spoken of as "a terror to Egypt," which it could hardly have been by itself. Probably, therefore, the Assyrian invasion of Egypt under Sargon, when Judah was the ally of Assyria, and Hezekiah had not yet refused tribute as he did in the beginning of Sennacherib's reign, is meant. That Assyria was in Isaiah's mind appears from the way in which it is joined with Israel and Egypt in the worship of Jehovah (Isa 19:24, 25). Thus the dissensions referred to (Isa 19:2) allude to the time of the withdrawal of the Ethiopians from Lower Egypt, probably not without a struggle, especially with the priestly caste; also to the time when Sethos usurped the throne and entered on the contest with the military caste, by the aid of the town populations: when the Saitic dynasty was another cause of division. Sargon's reign was between 722-715 B.C. answering to 718 B.C., when Sethos usurped his throne [G. V. Smith].

1. burden—(See on [716]Isa 13:1).

upon … cloud—(Ps 104:3; 18:10).

come into Egypt—to inflict vengeance. "Egypt," in Hebrew, Misraim, plural form, to express the two regions of Egypt. Bunsen observes, The title of their kings runs thus: "Lord of Upper and Lower Egypt."

idols—the bull, crocodile, &c. The idols poetically are said to be "moved" with fear at the presence of one mightier than even they were supposed to be (Ex 12:12; Jer 43:12).The confusion of Egypt; their intestine dissension; their idols deceive them; cruel lords over them; waters fail them; their trade dead; their princes and counsellors made foolish; their terror before the Lord, Isaiah 19:1-17. The calling of Egypt to the church, Isaiah 19:18-22. The covenant of Egypt, Assyria, and Israel, Isaiah 19:23-25.

The burden of Egypt. Some learned men conceive that what was said more generally and darkly in the foregoing chapter, is here more particularly. and clearly explained to be meant of Egypt; it being usual for the prophets to mix obscure and plain passages together, and to clear the one by the other. Others understand that chapter of Ethiopia, and this of Egypt. But this controversy must be decided by an exact consideration of all the passages of the former chapter.

The Lord rideth, as a general in the head of his army, or as a judge riding the circuit to execute judgment.

Upon a swift cloud; which phrase showeth that the judgment shall come speedily, unexpectedly, and unavoidably. And clouds being very unusual in Egypt, the appearance of a cloud was a kind of prodigy, and a prognostic of some grievous calamity. Shall be moved from their seats, and from their former reputation. Or, shall shake or tremble. So far shall they be from helping the Egyptians, as they expect, that they shall tremble for themselves; which divers of the Egyptian gods, being living creatures, might properly do.

The heart of Egypt shall melt in the midst of it; they shall lose all their ancient strength and courage, for which they had been famous formerly.

"the burden of the cup of cursing, to make the Egyptians drink.''

The people of the Jews reposed great confidence in the Egyptians their allies; wherefore, in order to break this confidence, it was necessary they should be acquainted with the destruction that was coming upon them, which is the design of this prophecy.

Behold, the Lord rideth upon a swift cloud: or a "light" one (q) denoting the speed with which he came, he would come quickly, light clouds move swiftly; the suddenness and unexpectedness of his coming, clouds being rarely seen in Egypt, where was no rain; and the irresistible power with which he would come, for who or what can stop the clouds of heaven? not anything on earth, not armies, nor castles, and fortified places. The Lord is represented as riding in great state and majesty, as a general at the head of his army against his enemies; or as a judge going to try and condemn criminals; he rides upon the heavens, walks on the wings of the wind, and the clouds are his chariot, Psalm 68:4 so Christ is represented as coming in the clouds of heaven, and as sitting on a white cloud, when he shall come to judge the world, Revelation 1:7 though these words are not to be understood of that coming of his; and much less of his first coming in the flesh, to which they are weakly applied by Jerom and others; who, by the light cloud, understand the Virgin Mary, as the Christians of Syria; or the human nature of Christ, as Salmero, who relates, that upon Christ's flight into Egypt, and entering into Heliopolis, and the temple there, in which were as many idols as days of the year, they all fell, and so this prophecy was fulfilled (r) but of the Lord's coming to inflict punishment on the Egyptians; so the Targum,

"and, behold, the Lord shall be revealed in the cloud of his glory, to take vengeance on the Egyptians:''

and shall come into Egypt; not by Sennacherib king of Assyria, and his army, whom he should send to invade it, and enter into it, as some think; but rather by Cambyses and Ochus, kings of Persia; though it seems that what is here foretold should be done, was done, not by means of any foreign power, but by the Lord himself, who did by his own power and providence, or suffer to be done, what was done:

and the idols of Egypt shall be moved at his presence; or tremble before him; these were many, the chief of them were Osiris and Isis, Apis, Serapis, Vulcan, Bubastis, &c.; some were living creatures, as cats, dogs, oxen, sheep, &c. who might move and tremble, in a literal sense; and some were images, "made with hands", as the Septuagint here render the word; and which, as the Targum paraphrases it, should "be broken"; the sense is, that they could none of them save the Egyptians, or deliver them out of their distresses:

and the heart of Egypt shall melt in the midst of it; like wax before the fire; even the most courageous among them, their soldiers, their army, with their officers and generals; which were the heart of the people, and their defence, and who used to fight for them, and protect them, but now would be dispirited.

(q) "super nubem levem", V. L. Pagninus, &c. (r) Vid. Hackspan. Not. Philolog. in S. Scrip. par. 584.

(a) Read Isa 13:7.

(b) Because the Egyptians trusted in the defence of their country, in the multitude of their idols and in the valiantness of their men the Lord shows that he will come over all their munitions in a swift cloud, and that their idols will tremble at his coming and that men's hearts will faint.