Exegetical and Hermeneutical Commentary of Isaiah 19:21
And the LORD shall be known to Egypt, and the Egyptians shall know the LORD in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto the LORD, and perform [it].
21. shall be known ] Rather: shall make himself known, as R.V. marg.
sacrifice and oblation ] animal and vegetable offerings, see on Isa 1:11; Isa 1:13.
Fuente: The Cambridge Bible for Schools and Colleges
And the Lord shall be known to Egypt – Shall be worshipped and honored by the Jews who shall dwell there, and by those who shall be proselyted to their religion.
And the Egyptians shall know the Lord – That many of the Egyptians would be converted to the Jewish religion there can be no doubt. This was the result in all countries where the Jews had a residence (compare the notes at Act 2:9-11).
And shall do sacrifice – Shall offer sacrifices to Yahweh. They would naturally go to Jerusalem as often as practicable, and unite with the Jews there, in the customary rites of their religion.
And oblations – The word minichah oblation, denotes any offering that is not a bloody sacrifice – a thank-offering; an offering of incense, flour, grain, etc. (see the notes at Isa 1:13) The sense is, that they should be true worshippers of God.
They shall vow a vow … – They shall be sincere and true worshippers of God. The large numbers of the Jews that dwelt there; the fact that many of them doubtless were sincere; the circumstances recorded Act 2:9-11, that Jews were in Jerusalem on the day of Pentecost; and the fact that the true religion was carried to Egypt, and the Christian religion established there, all show how fully this prediction was fulfilled.
Fuente: Albert Barnes’ Notes on the Bible
Shall know the Lord; shall acknowledge, and love, and serve him; for words of knowledge in Scripture commonly include affection and practice, as hath been often observed.
Shall do sacrifice and oblation; shall worship God spiritually; which yet is signified by typical phrases, as it is Mal 1:11, and in many other places.
And perform it; they shall not only profess and promise piety, but shall seriously and diligently practise it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. oblationunbloody.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the Lord shall be known to Egypt,…. The means of knowing him would be granted them; which were partly through the Bible being translated into the Greek language, at the request of Ptolemy king of Egypt, which was then understood in that country, and this was a considerable time before the coming of Christ; and chiefly through the Gospel being brought hither by the Evangelist Mark, and others, whereby many of them were brought to a spiritual, experimental, and evangelical knowledge of Christ:
and the Egyptians shall know the Lord; own and acknowledge him, profess faith in him, hope of happiness by him, love of him, and subjection to him, his Gospel and ordinances:
and shall do sacrifice and oblation; not such sacrifice and oblation as were enjoined by the ceremonial law, since those would be now abrogated; but the spiritual sacrifices of prayer, praise, and good works, and of the presentation of themselves, as a holy, living, and acceptable sacrifice to God, their reasonable service: under these ceremonial rites is signified the whole spiritual worship of the New Testament:
yea, they shall vow a vow unto the Lord, and perform [it]; lay themselves under obligation to serve the Lord, and act according to it; see Ec 5:4 and this is to be understood not of legal vows, as that of the Nazarite, or any other, but of the spiritual one of praise and thanksgiving; see Ps 50:14.
Fuente: John Gill’s Exposition of the Entire Bible
When Egypt became the prey of Islam in the year 640, there was already to be seen, at all events in the form of a magnificent prelude, the fulfilment of what the prophet foretells in Isa 19:21, Isa 19:22: “And Jehovah makes Himself known to the Egyptians, and the Egyptians know Jehovah in that day; and they serve with slain-offerings and meat-offerings, and vow vows to Jehovah, and pay them. And Jehovah smites Egypt, smiting and healing; and if they return to Jehovah, He suffers Himself to be entreated, and heals them.” From that small commencement of five cities, and a solitary altar, and one solitary obelisk, it has now come to this: Jehovah extends the knowledge of Himself to the whole of Egypt , reflective se cognoscendum dare , or neuter innotescere ), and throughout all Egypt there arises the knowledge of God, which soon shows itself in acts of worship. This worship is represented by the prophet, just as we should expect according to the Old Testament view, as consisting in the offering of bleeding and bloodless, or legal and free-will offerings: , viz., , so that is construed with a double accusative, as in Exo 10:26, cf., Gen 30:29; or it may possibly be used directly in the sense of sacrificing, as in the Phoenician, and like in the Thorah; and even if we took it in this sense, it would yield no evidence against Isaiah’s authorship (compare Isa 28:21; Isa 32:17). Egypt, though converted, is still sinful; but Jehovah smites it, “smiting and healing” ( nagoph v e rapho’ , compare 1Ki 20:37), so that in the act of smiting the intention of healing prevails; and healing follows the smiting, since the chastisement of Jehovah leads it to repentance. Thus Egypt is now under the same plan of salvation as Israel (e.g., Lev 26:44; Deu 32:36).
Fuente: Keil & Delitzsch Commentary on the Old Testament
21. And the Lord shall be known by the Egyptians. Isaiah now adds what was most important; for we cannot worship the Lord, or call upon him, till we have first acknowledged him to be our Father. “How,” says Paul, “shall they call on him whom they know not?” (47) (Rom 10:14.) We cannot be partakers of the gifts of God for our salvation without previously having true knowledge, which is by faith. He therefore properly adds, the knowledge of God, as the foundation of all religion, or the key that opens to us the gate of the heavenly kingdom. Now, there cannot be knowledge without doctrine; and hence infer, that God disapproves of all kinds of false worship; for he cannot approve of anything that is not guided by knowledge, which springs from hearing true and pure doctrine. Whatever contrivance therefore men may make out of their own minds, they will never attain by it the true worship of God. We ought carefully to observe passages like this, in which the Spirit of God shews what is the true worship and calling of God, that, having abandoned the inventions to which men are too obstinately attached, we may allow ourselves to be taught by the pure word of God, and, relying on his authority, may freely and boldly condemn all that the world applauds and admires.
The Egyptians shall know. It is not without good reason that he twice mentions this knowledge. A matter of so great importance ought not to be slightly passed by; for it holds the chief place, and without it there is nothing that can properly be called worship.
And shall make sacrifice and oblation. This passage must be explained in the same manner as the former, in which he mentioned an altar. What would have been the use of sacrifices after the manifestation of Christ? He therefore describes metaphorically confession of faith and calling on God, which followed the preaching of the gospel. Here he includes everything that was offered to God — slain beasts, bread, fruits of every description, and all that was fitted to express gratitude. But we must attend to the difference between the Old and New Testaments, and under the shadows of ceremonies we must understand to be meant that “reasonable worship” of which Paul speaks. (Rom 12:1.)
And shall vow vows to the Lord and perform them. What he adds about vows is likewise a part of the worship of God. The Jews were accustomed to express their gratitude to God by vows, and especially they rendered thanksgiving by a solemn vow, when they had received from God any extraordinary blessing. Of their own accord also, when any one chose to do so, they made vows on various occasions. (Deu 12:6.) And yet every person was not at liberty to make this or that vow according to his own pleasure; but a rule was laid down. (Num 30:3.) Whatever may be in that respect, it is evident that by the word vows the Prophet means nothing else than the worship of God, to which the Egyptians devoted themselves after having learned it from the word of God; but he mentions the acts of devotion by which the Jews made profession of the true worship and religion.
Hence the Papists draw an argument to prove, that whatever we vow to God ought to be performed; but since they make vows at random, and without any exercise of judgment, this passage lends no aid to defend their error. Isaiah foretells what the Egyptians will do, after having embraced and followed the instruction given by God. (48) In like manner, when David exhorts the people to vow and to perform their vows, (Psa 76:11,) they think that he is on their side; but be does not therefore exhort them to make unlawful and rash vows. (Ecc 5:2.) There always remains in force the law of vows, which we are not at liberty to transgress, namely, the word of God, by which we learn what he requires from us, and what he wishes us to vow and perform. We never received permission to vow whatever we please, because we are too much disposed to go to excess, and to take every kind of liberty with regard to God, and because we act more imprudently towards him than if we had to deal with men. It was therefore necessary that men should be laid under some restraint to prevent them from taking so great liberties in the worship of God and religion.
This being the case, it is evident that God permits nothing but what is agreeable to his law, and that he rejects everything else as unacceptable and superstitious. What a man has vowed of his own accord, and without the support of the word, cannot be binding. If he perform it, he offends doubly; first, in vowing rashly, as if he were sporting with God; and secondly, in executing his resolutions wickedly and rashly, when he ought rather to have set them aside and repented. So far, therefore, is any man from being bound by vows, that he ought, on the contrary, to turn back and acknowledge his sinful rashness.
Now, if any one inquire about the vows of Papists, it will be easy to shew that they derive no support from the word of God. If those things which they highly applaud and reckon to be lawful, such as the vows of monks, are unlawful and wicked, what opinion must we form of the rest? They vow perpetual celibacy, as if it were indiscriminately permitted to all; but we know that the gift of continence is not an ordinary gift, and is not promised to every one, not even to those who in other respects are endued with extraordinary graces. Abraham was eminent for faith, steadfastness, meekness, and holiness, and yet he did not possess this gift. (Gen 11:29.) Christ himself, when the apostles loudly commended this state of celibacy, testified that it is not given to all. (Mat 19:11.) Paul states the same thing. (1Co 7:7.) Whosoever, therefore, does not possess this gift of continence, if he vow it, does wrong, and will be justly punished for his rashness. Hence have arisen dreadful instances of want of chastity, by which God has justly punished Popery for this presumption.
They likewise vow poverty, as if they would have nothing of their own, though they have abundance of everything beyond other men. Is not this an open mockery of God? The obedience which they vow is full of deceit; for they shake off the yoke of Christ, that they may become the slaves of men. Others vow pilgrimages, to abstain from eating flesh, to observe days, and other things full of superstition. Others promise to God toys and trinkets, as if they were dealing with a child. We would be ashamed to act thus, or to pursue such a line of conduct towards men, among whom nothing is settled till it has been agreed to on both sides by mutual consent. Much less is it lawful to attempt anything in the worship of God but what has been declared by his word. What kind of worship will it be, if the judgment of God has no weight with us, and if we yield only to the will of men? Will it be possible that it can please God? Will it not be ( ἐθελοθρησκεία) “will-worship,” which Paul so severely censures? (Col 2:23.) In vain, therefore, do they who make such vows boast that they serve God; and in vain do they endeavor to find support in this passage; for the Lord abhors that kind of worship.
(47) Bogus footnote
(48) Bogus footnote
Fuente: Calvin’s Complete Commentary
(21) The Egyptians shall know the Lord . . .Here also we note what we may venture to call the catholicity of Isaiahs mind. The highest of all blessings, the knowledge of God as He is (Joh. 17:3), was not to be the exclusive inheritance of Israel, but was to be shared even by the nation whom she had reason to regard as her hereditary enemy.
Sacrifice and oblation.The two words describe respectively the slain victims and the meat, or rather, meal, offerings of the Law. Did the prophet, we ask, think of such sacrifices as literally offered in Egypt, or did he look beyond the symbol to the thing symbolised? The builders of the temple at Leontopolis took the former view. Those who have entered into the mind and spirit of Isaiah will be inclined, perhaps, to take the latter. A literal fulfilment has been found in the fact that Ptolemy Euergetes (B.C. 244) came to Jerusalem to offer sacrifices in the Temple.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. Egypt shall know The above idea continues and is expanded, as usual with the prophet when he sees the grand results of the prevalence of the true worship of Jehovah. From the small beginning with five cities, one “altar,” and one “pillar,” the whole of Egypt comes to know Jehovah, and this knowledge soon shows itself in acts of worship.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Yahweh will be known to Egypt, and the Egyptians will know Yahweh in that day. Yes they will worship with sacrifice and oblation, and will vow a vow to Yahweh and will perform it.’
The essence of this is conversion to Yahweh, leaving behind their own gods. They will know and acknowledge Yahweh. They will come before Him in worship and praise. They will be committed to Him and vow to Him and perform their vows. Their lives will be wholly His.
No doubt Isaiah’s hearers were incredulous. The thought of Egyptians turning from their idols to serve the living God would have seemed incredible. And yet it did happen. For in the early centuries AD there was widespread conversion to the Jewish but universal Scriptures and to a Jewish but universal Messiah as Egyptians responded to the call of Christ, and the Alexandrine church became famous throughout the world. And a Christian church has survived there through all the trials of the centuries and will emerge triumphant at last, for among them are God’s chosen remnant who represent the whole.
Fuente: Commentary Series on the Bible by Peter Pett
Pause again, Reader, over this lovely verse, for it is a continuance of the same doctrine. The blessed and auspicious effect of a Saviour, and a great one, being sent to the cry of the Egyptians, shall be followed up with another vast privilege; the Lord Jehovah shall be known to Egypt, in his covenant character and relationship, and the Egyptians shall know the Lord. A good understanding shall take place between them: and whereas, in times past, the knowledge of the Lord was only in Israel; now the knowledge of the Lord shall cover the earth as the waters cover the sea. Surely there never was a more blessed gospel, nor a more blessed promise! And when fulfilled, in bringing sinners from afar, to the knowledge and love of God in Christ; what a blessed accomplishment is there of these scripture prophecies! Isa 54:13 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 19:21 And the LORD shall be known to Egypt, and the Egyptians shall know the LORD in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto the LORD, and perform [it].
Ver. 21. And the Lord shall be known to Egypt. ] They shall both know the Lord Christ, and be known of him. as Gal 4:9 See Rom 10:20 .
And shall do sacrifce and oblation.
Yea, they shall vow a vow, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
do sacrifice. “The third Ptolemy, when he had occupied all Syria by force, did not sacrifice thankofferings to the gods in Egypt, but came to Jerusalem and made votive offerings” (Josephus, c. Apion, Isa 11:5).
Fuente: Companion Bible Notes, Appendices and Graphics
Lord shall: Isa 11:9, Isa 37:20, Isa 55:5, 1Sa 17:46, 1Ki 8:43, Psa 67:2, Psa 98:2, Psa 98:3, Hab 2:14, Joh 17:3, Gal 4:8, Gal 4:9
and shall: Zep 3:10, Mal 1:11, Joh 4:21-24, Rom 15:27, Rom 15:28, 1Pe 2:5, 1Pe 2:9
shall vow: Isa 44:5, Ecc 5:4, Jon 1:16
Reciprocal: Gen 28:20 – vowed Psa 115:14 – Lord Isa 19:18 – that day
Fuente: The Treasury of Scripture Knowledge
19:21 And the LORD shall be known to Egypt, and the Egyptians shall know the LORD in that day, and shall do {x} sacrifice and oblation; yea, they shall vow a vow to the LORD, and perform [it].
(x) By these ceremonies he comprehends the spiritual service under Christ.