Exegetical and Hermeneutical Commentary of Isaiah 19:24
In that day shall Israel be the third with Egypt and with Assyria, [even] a blessing in the midst of the land:
24. shall Israel be the third ] member of the Messianic League. For land read earth as R.V.
Fuente: The Cambridge Bible for Schools and Colleges
In that day shall Israel be the third – That is, the three shall be united as one people. Instead of being rival, hostile, and contending kingdoms, they shall be united and friendly; and instead of having different and jarring religions, they shall all worship the same God. The prophecy rather refers to the spread of the true religion, and the worship of the true God, than to a political or civil alliance.
Even a blessing – It shall be a source of blessing, because from Judea the true religion would extend into the other lands.
In the midst of the land – That is, the united land – composed of the three nations now joined in alliance. Judea was situated in the midst of this united land, or occupied a central position between the two. It was also true that it occupied a central position in regard to the whole earth, and that from it, as a radiating point, the true religion was disseminated throughout all nations.
Fuente: Albert Barnes’ Notes on the Bible
The third; the third party, to wit, in that sacred league, whereby all of them oblige themselves to God.
With Egypt and with Assyria: these people are named because they were the most obstinate and malicious enemies to Gods church, and therefore in a special manner accursed by God; but they are here put synecdochically for all the Gentiles.
Even a blessing: this is peculiar to Israel, who is not only a third party, as the others are, but is the most eminent and blessed of the three, as being the fountain, or rather the conduit-pipe, by which the blessing is conveyed to the other two, because Christ was to be born of them, and the gospel church and ordinances were first established among them, and from them derived to the Gentiles.
In the midst of the land; or, of the earth; which may be added, to imply that Gods blessing should be conveyed from and by Israel, not only to the Egyptians and the Assyrians, but to all the nations of the earth, in the midst of which the land of Israel might well be said to lie. Or, of that land of which I am here speaking; or, the singular number being put for the plural, of those lands, Egypt and Assyria, between which Israel lay.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. thirdThe three shall bejoined as one nation.
blessingthe source ofblessings to other nations, and the object of their benedictions.
in the midst of thelandrather, “earth” (Mic5:7). Judah is designed to be the grand center of the whole earth(Jer 3:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
In that day shall Israel be the third with Egypt and with Assyria,…. There shall be a triple alliance between them; Jew and Gentile shall be made one, the middle wall of partition being broken down; yea, Israel, or the Jews, shall be the third, or the Mediator between them both, or the means of uniting the Gentiles together, since the Gospel of peace was to go out from them, as it did. Perhaps there may be an allusion to the situation of the land of Israel between Egypt and Assyria:
[even] a blessing in the midst of the land; or of the earth, the whole world, being the means of conveying the blessings of grace to the several nations of the world; the Messiah, in whom all nations are blessed, descending from them, and the Gospel being sent out from them unto all nations, which publishes the blessings of grace by Christ, and is the means both of the knowledge, application, and possession of them.
Fuente: John Gill’s Exposition of the Entire Bible
Thus is the way prepared for the highest point of all, which the prophet foretells in Isa 19:24, Isa 19:25: “In that day will Israel be the third part to Egypt and Asshur, a blessing in the midst of the earth, since Jehovah of hosts blesseth them thus: Blessed be thou, my people Egypt; and thou Asshur, the work of my hands; and thou Israel, mine inheritance.” Israel is added to the covenant between Egypt and Asshur, so that it becomes a tripartite covenant in which Israel forms the “third part” ( sheilshiyyah , tertia pars , like asryyah , decima pars , in Isa 6:13). Israel has now reached the great end of its calling – to be a blessing in “the midst of the earth” ( b’kereb ha’aretz , in the whole circuit of the earth), all nations being here represented by Egypt and Assyria. Hitherto it had been only to the disadvantage of Israel to be situated between Egypt and Assyria. The history of the Ephraimitish kingdom, as well as that of Judah, clearly proves this. If Israel relied upon Egypt, it deceived itself, and was deceived; and if it relied on Assyria, it only became the slave of Assyria, and had Egypt for a foe. Thus Israel was in a most painful vise between the two great powers of the earth, the western and the eastern powers. But how will all this be altered now! Egypt and Assyria become one in Jehovah, and Israel the third in the covenant. Israel is lo longer the only nation of God, the creation of God, the heir of God; but all this applies to Egypt and Assyria now, as well as to Israel. To give full expression to this, Israel’s three titles of honour are mixed together, and each of the three nations receives one of the choice names – nachali , “my inheritance,” being reserved for Israel, as pointing back to its earliest history. This essential equalization of the heathen nations and Israel is no degradation to the latter. For although from this time forward there is to be no essential difference between the nations in their relation to God, it is still the God of Israel who obtains this universal recognition, and the nation of Israel that has become, according to the promise, the medium of blessing to the world.
Thus has the second half of the prophecy ascended step by step from salvation to salvation, as the first descended step by step from judgment to judgment. The culminating point in Isa 19:25 answers to the lowest point in Isa 19:15. Every step in the ascending half is indicated by the expression “in that day.” Six times do we find this sign-post to the future within the limits of Isa 19:16-25. This expression is almost as characteristic of Isaiah as the corresponding expression, “Behold, the days come” ( hinneh yam ba’im ), is of Jeremiah (compare, for example, Isa 7:18-25). And it is more particularly in the promising or Messianic portions of the prophecy that it is so favourite an introduction (Isa 11:10-11; Isa 12:1; compare Zech). Nevertheless, the genuineness of Isa 19:16-25 has recently been called in question, more especially by Hitzig. Sometimes this passage has not been found fanatical enough to have emanated from Isaiah, i.e., too free from hatred towards the heathen; whereas, on the other hand, Knobel adduces evidence that the prophet was no fanatic at all. Sometimes it is too fanatical; in reply to which we observe, that there never was a prophet of God in the world who did not appear to a “sound human understanding” to be beside himself, since, even assuming that this human understanding be sound, it is only within the four sides of its own peculiar province that it is so. Again, in Isa 19:18, Isa 19:19, a prophecy has been discovered which is too special to be Isaiah’s, in opposition to which Knobel proves that it is not so special as is supposed. But it is quite special enough; and this can never astonish any one who can discern in the prophecy a revelation of the future communicated by God, whereas in itself it neither proves nor disproves the authorship of Isaiah. So far as the other arguments adduced against the genuineness are concerned, they have been answered exhaustively by Caspari, in a paper which he contributed on the subject to the Lutherische Zeitschrift, 1841, 3. Hvernick, in his Introduction, has not been able to do anything better than appropriate the arguments adduced by Caspari. And we will not repeat for a third time what has been said twice already. The two halves of the prophecy are like the two wings of a bird. And it is only through its second half that the prophecy becomes the significant centre of the Ethiopic and Egyptian trilogy. For chapter 19 predicts the saving effect that will be produced upon Egypt by the destruction of Assyria. And Isa 19:23. announces what will become of Assyria. Assyria will also pass through judgment to salvation. This eschatological conclusion to chapter 19, in which Egypt and Assyria are raised above themselves into representatives of the two halves of the heathen world, is the golden clasp which connects chapters 19 and Isa 20:1-6. We now turn to this third portion of the trilogy, which bears the same relation to chapter 19 as Isa 16:13-14 to Isaiah 15-16:12.
Fuente: Keil & Delitzsch Commentary on the Old Testament
24. In that day shall Israel. Isaiah concludes the promise which he had briefly glanced at, that the Egyptians and Assyrians, as well as Israel, shall be blessed. Formerly the grace of God was in some measure confined to Israel, because with that nation only had the Lord entered into covenant. The Lord had stretched out “his cord” over Jacob, (Deu 32:9,) as Moses speaks; (56) and David says,
“
He hath not done so to any nation, and hath not made known to them his judgments.” (Psa 147:20.)
In a word, the blessing of God dwelt solely in Judea, but he says that it will be shared with the Egyptians and Assyrians, under whose name he includes also the rest of the nations. He does not mention them for the purpose of shewing respect, but because they were the constant enemies of God, and appeared to be more estranged from him and farther removed from the hope of favor than all others. Accordingly, though he had formerly adopted none but the children of Abraham, he now wished to be called, without distinction, “The father of all nations.” (Gen 17:7; Exo 19:5; Deu 7:6.)
Israel shall be the third blessing. Some render it, Israel shall be the third (57) I do not approve of that rendering; for the adjective being in the feminine gender, ought to be construed with the noun ברכה, ( berachah,) blessing, and blessing means here a form or pattern of blessing.
(56) Bogus footnote
(57) Bogus footnote
Fuente: Calvin’s Complete Commentary
24, 25. In that day Here, doubtless, the Messianic “day.” The language here is but the prefiguration of great moral changes.
Shall Israel The Israel through whom, according to God’s covenant with Abraham, “all nations shall be blessed.”
The third with Egypt and with Assyria The three nations shall be at peace, and Israel shall be the instrument of spiritual revolutions in their midst. While Israel was untrue to Jehovah he was crushed between the great hostile world-powers; but repenting and returning, he is to become the means of bringing both Egypt and Assyria to the feet of Jehovah to become his people.
Much of implied reference is no doubt made here to the far and wide dispersion of the Jews, diffusing influences preparatory to the incoming gospel age; of which influences the first noted instalment was brought to view at the day of Pentecost.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘In that day will Israel be the third with Egypt, and with Assyria, a blessing in the midst of the earth, because Yahweh of hosts has blessed them, saying, “Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance.’
Finally this is all related to Israel. Here Israel represents the future Israel made up of the remnants of both Judah and Israel. And with Egypt and Assyria they will be all one together in the worship of Yahweh. All will be a blessing to the world. Egypt will be His people (compare Isa 10:24; Isa 43:6-7; Exo 5:1; Hos 1:10; Hos 2:23; Jer 11:4), Assyria the work of His hands (compare Isa 60:12; Isa 64:8; Psa 119:73; Psa 138:8), Israel His inheritance. These are descriptions which were once reserved for Israel but are now applied to all, for there is neither Jew nor Gentile. All have become one in Christ Jesus (Gal 3:28). The mightiest nations of the world, together with the chosen nation, will be united to serve Yahweh. It is Isaiah’s way of depicting God’s universal triumph.
Note the advancement in the spiritual life depicted. First trembling and fear before God and His ministers (Isa 19:16-17), then a change of language, the sign of the acceptance of a new way of life and thought, followed by a commitment to Yahweh (Isa 19:18), then the outward declaration of their new belief and their open admission that they are God’s, as represented by the altar and the pillar (Isa 19:19), then the deepening in the knowledge of God, and the offering of worship, praise and thanksgiving, together with specific commitments to His service (Isa 19:21), then the sense of oneness with all who serve God (Isa 19:21), and finally their becoming a blessing to the world (Isa 19:24-25).
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 886
THE CONVERSION OF JEWS AND GENTILES
Isa 19:24-25. In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land; whom the Lord of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.
THERE is among Gods ancient people an idea. that, so far from their nation being converted to Christianity, the whole world is, in due season, to be converted to Judaism. Nor do we wonder much that this error should obtain amongst them; since, in the prophetic writings, the change which is to be wrought upon the Gentiles is very generally described in terms taken from the Jewish Law. This is peculiarly observable in the passage before us, where Assyria and Egypt, the representatives of Gods enemies in all ages, are spoken of as raising an altar to the Lord, and offering sacrifices thereon; and making vows unto the Lord, and swearing by his name; and as raising up to him a pillar, such as the Israelites formed after their passage through Jordan, to be a sign and a witness to the Lord that they were his redeemed people, and that he alone was their God [Note: See these different expressions, ver. 1821.]. But a more thorough knowledge of their prophecies would convince them, that they are to enjoy a far different dispensation from that of Mosesa dispensation, not of works, but of grace; a dispensation, suited not to one small nation only, but to Egyptians and Assyrians, and to every people under heaven. In fact, though legal terms are here used to express the piety which shall characterize the latter day, it is of that day that my text speaks, when all the kingdoms of the world shall become the kingdom of our Lord and of his Christ; and it is in this view that God expresses such satisfaction in it.
Let us consider,
I.
The event in which God expresses such delight
It is the conversion of the whole world to God
[Egypt and Assyria, and the whole Gentile world, when the Lord Jesus Christ shall be erected as a standard in the midst of them, shall flock to it from every quarter; and, together with the outcasts of Israel, and the dispersed of Judah, form one universal Church, one fold under one Shepherd [Note: Compare ver. 23, 24. with 11:1012, 15, 16.]. With Assyria and Egypt shall Israel be a third, even a blessing in the midst of the land. Hitherto, the Israelites have only been a curse in the different countries over which they have been dispersed [Note: Zec 8:13.]: for whilst they have been universally execrated, they have been a snare to their enemies, and an occasion of greatly aggravating their guilt. But in that day will they prove a blessing to all amongst whom they dwell: they will prove a blessing, as examples whose conversion will be as life from the dead to the whole world [Note: Rom 11:12; Rom 11:15.]: they will prove a blessing, too, as instruments, who, being themselves converted, will declare Gods glory amongst the Gentiles, and, like the priests of old, present thousands and millions of them as free-will offerings upon Gods altar [Note: Isa 66:19-21.]. We all know of what use the showers are which descend upon the face of the earth, wheresoever God is pleased to send them: and precisely that office are the Jews, now dispersed over the earth, in due season destined to perform [Note: Mic 5:7.]. The whole process is well described by the Prophet Zechariah, who says, that many people and strong nations shall come to seek the Lord of Hosts in Jerusalem, every one of them taking hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you [Note: Zec 8:20-23.].]
In this event God will greatly rejoice
[To this effect he has said, I create Jerusalem a rejoicing, and her people a joy: and I will rejoice in Jerusalem, and joy in my people [Note: Isa 65:18-19.]. The expressions in my text are peculiarly striking to this effect: The Lord of Hosts shall bless all his converts, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance. All will be regarded by him with peculiar affection, whilst yet his people Israel shall possess their original and distinctive honour, as his peculiar people, the lot of his inheritance [Note: Deu 32:9.]. But when God pronounces these blessed, he makes them so: he makes them blessed by the richest communications of his grace, his mercy, and his peace: and in due season he will consummate their blessedness in the fullest possible enjoyment of his presence and glory. Such is the blessedness prepared for all who believe in Christ, whatever may have been their former state. We may have been as hostile to Christ as the superstitious Jews, or as far from him as the idolatrous Gentiles; and yet, if we embrace and obey the Gospel, this blessedness shall be ours.]
And is this event now fast approaching? Let us then consider,
II.
The effect which the prospect of it should produce on us
Surely we should not be insensible to it. No: it should prevail,
1.
To enlarge our philanthropy
[We are, for the most part, very narrow and contracted in our regards for our fellow men. Rarely do we feel much for any, except our own immediate neighbours, or those in whose welfare we have some personal interest. And even then, it is for their temporal, rather than their spiritual welfare that we are chiefly concerned. But we ought to extend our regards to the whole family of man dispersed throughout the earth; and, above all, to feel for their eternal interests. Behold how Jehovah expresses himself in our text. One would have thought that the great oppressors of his people, Egypt and Assyria, might have been excepted from his benevolent regards; but we find he contemplates their return to him with the utmost complacency and delight. Thus, then, should it be with you. You should be like-minded with God in this holy feeling. The whole world, whether Jews or Gentiles, should be objects of your deepest solicitude. To see them ignorant of God and his Christ, should fill you with pain: and to have a prospect of their conversion, should excite in you the liveliest joy. Let me not be mistaken: I would not have your neighbours overlooked, either in relation to their temporal or their eternal interests: but I would have your hearts expanded, even us Gods is, to embrace the whole family of man: and, as the conversion of their souls to God is, beyond all comparison, the most important object, I would have that to occupy the chief place in your minds.]
2.
To raise our expectations
[We think it almost impossible to enlighten the minds of the idolatrous Gentiles; and we quite ridicule the idea of converting the bigoted and superstitious Jews. But the work shall be done: for the prophet says, If this be marvellous in your eyes, should it also be marvellous in mine eyes? saith the Lord of Hosts [Note: Zec 8:6.]. Beloved Brethren, not only is this event certain, but it is also near. Between two and three thousand years ago, the Prophet Isaiah had such clear views of it, that he saw it through this long vista, exhibited as it were before his eyes: Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee. As I live, saith the Lord, thou shalt surely clothe thee with them all as with an ornament, and bind them on thee as a bride doth .Thou shalt say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone: these, where had they been [Note: Isa 49:18; Isa 49:21.]? Who are these that fly as doves to their windows [Note: Isa 60:8.]? Now, did the prophet in his day see it realized before his eyes, and shall not we, now that the time is so nearly come? Dear Brethren, you may already see a stir among the dry bones, through the whole valley of vision: and it is yet but a very little time, and the Spirit of God shall breathe upon them, and they shall live, a whole army [Note: Eze 37:7-10.]. Yes, I can confidently say. It is now but a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest [Note: Isa 29:17.].]
3.
To quicken our exertions
[In every age has God carried on his work, through the instrumentality of men. What were the Prophets or the Apostles, but Ministers, by whom he accomplished the purposes of his grace? And so, at this time, he appeals to us respecting the ignorant and ungodly world, How shall they hear without a preacher [Note: Rom 10:14.]? You will say, perhaps, We cannot all be preachers. True; but there is much which may be done by every one amongst us. We may all comply with that direction of the prophet, Lift up thy prayer for the remnant that is left. Yes, we may all pray for the peace and welfare of Jerusalem. In fact, we are commanded, not only to pray, but to give God no rest, till he establish and make Jerusalem a praise in the earth [Note: Isa 62:6-7.]. We may also contribute, each according to his ability, to further those means which are employed, of circulating through the world the Scriptures of truth, and of sending Missionaries also to instruct mankind. The command given by our Lord was, to go forth into all the world, and to preach the Gospel to every creature. But how can persons go at their own cost? If a warfare against a hostile nation be determined, we never think of men going to maintain it at their own cost. Nor is it to be supposed that now persons should wage war against all the powers of darkness, and go forth to rescue the millions whom they hold in bondage, if they be not aided in their efforts by the contributions of their brethren. In this way, then, all may exert themselves in the common cause: and if our blessed Lord gave up himself to the most cruel death for the salvation of the world, methinks we, who have been partakers of his mercy, should use our efforts, in every possible way, to extend the knowledge of Him through the world; and never to rest, till all shall know Him, from the least to the greatest, and all flesh shall see the salvation of God.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Isa 19:24 In that day shall Israel be the third with Egypt and with Assyria, [even] a blessing in the midst of the land:
Ver. 24. In that day shall Israel be the third with Egypt. ] The posterity of Shem, Ham, and Japheth, shall concur in the communion of saints; the pale and partition wall being taken away.
Even a blessiing in the midst of the earth.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 19:24-25
24In that day Israel will be the third party with Egypt and Assyria, a blessing in the midst of the earth, 25whom the LORD of hosts has blessed, saying, Blessed is Egypt My people, and Assyria the work of My hands, and Israel My inheritance.
Isa 19:25 These are covenant phrases now used for the hated Egyptians and Assyrians.
Compare this with Isa 45:14-17. What a contrast. It is so hard to hold these together (i.e., the nations loved, the nations judged). I choose Isa 19:22! I choose Isa 19:20!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
land: or, earth.
Fuente: Companion Bible Notes, Appendices and Graphics
shall: Isa 6:13, Isa 49:6, Isa 49:22, Isa 65:8, Isa 65:22, Isa 66:12, Isa 66:19-21, Deu 32:43, Psa 117:1, Psa 117:2, Zec 2:10, Zec 2:11, Zec 8:20-23, Luk 2:32, Rom 10:11-13, Rom 15:9-12, Rom 15:27
a blessing: Isa 65:8, Gen 12:2, Eze 34:26, Zec 8:13, Gal 3:14
Reciprocal: Gen 18:26 – General Gen 25:18 – toward Psa 24:8 – The Lord strong Isa 14:1 – the strangers Jer 9:26 – Judah Eze 16:53 – in the midst Luk 14:23 – Go Eph 2:14 – both
Fuente: The Treasury of Scripture Knowledge
Finally, equality between Israel and its former enemies would prevail in that great day. Through Israel all the nations of the earth will be blessed (Gen 12:3), but blessed equally with Israel. God applied some of His favorite terms for Israel to Egypt and Assyria: "My people" (cf. Isa 10:24; Isa 43:6-7; Exo 5:1; Jer 11:4; Hos 1:10; Hos 2:23), and "the work of My hands" (cf. Isa 60:12; Isa 64:8; Psa 119:73; Psa 138:8). He reserved "My inheritance" for Israel (cf. Deu 32:9). [Note: For further study of these verses, see Duane L. Christensen, "A New Israel: The Righteous from among All Nations," in Israel’s Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 251-59.]
"Yahweh’s divine imperium is seen to draw within its scope and purpose the entire known world." [Note: Watts, P. 261.]
Premillennialists believe the fulfillment of this prophecy awaits the Millennium. Amillennialists see its fulfillment in the present age, as Gentiles along with Jews become one in Christ. [Note: E.g., Young, 2:46-47.]
"The point being made is that if Israel turns to the nations in trust she will be prostituting her ministry to them. Instead, she is to be the vehicle whereby those very nations can turn to her God and become partners with her in service to him and enjoying his blessings." [Note: Oswalt, p. 381.]
In view of passages such as this, it is amazing that the Jews of Jesus’ day (and earlier and later) resisted so strongly the idea that God wanted the Gentiles to enjoy blessing along with them.
The following incident illustrates that the world powers of Isaiah’s day were indeed subject to Yahweh, just as the prophet had proclaimed (Isa 19:23-25). It is another sign, the third so far in Isaiah, that God could and would do in the distant future what Isaiah had predicted. It also involved a symbolic act.