In that day shall there be an altar - An "altar" is properly a place on which sacrifices are offered. According to the Mosaic law, but one great altar was to be erected for sacrifices. But the word 'altar' is often used in another sense to denote a place of "memorial;" or a place of worship in general (Joshua 22:22-26. It is clear that Isaiah did not intend that this should be taken "literally," or that there should be a rival temple and altar erected in Egypt, but his description is evidently taken in part from the account of the religion of the patriarchs who erected altars and pillars and monuments to mark the places of the worship of the true God. The parallelism here, where 'pillars' are mentioned, shows in what sense the word 'altar' is used. It means that the worship of the true God would be established in Egypt, and that certain "places" should be set apart to his service. "altars" were among the first places reared as connected with the worship of God (see Genesis 8:20; Genesis 12:7; Genesis 35:1; Exodus 17:15).

To the Lord - To Yahweh - the true God.

And a pillar - That is, a memorial to God. Thus Jacob set up the stone on which he had lain 'for a pillar,' and poured oil on it Genesis 28:18. Again Genesis 35:14, he set up a pillar to mark the place where God met him and talked with him (compare Genesis 31:13; Leviticus 26:1; Deuteronomy 16:22). The word 'pillar,' when thus used, denotes a stone, or column of wood, erected as a monument or memorial; and especially a memorial of some manifestation of God or of his favor. Before temples were known, such pillars would naturally be erected; and the description here means simply that Yahweh would be worshipped in Egypt.

At the border thereof - Not in one place merely, but in all parts of Egypt. It is not improbable that the "name" of Yahweh, or some rude designation of the nature of his worship, would be inscribed on such pillars. It is known that the Egyptians were accustomed to rear pillars, monuments, obelisks, etc., to commemorate great events, and that the names and deeds of illustrious persons were engraven on them; and the prophet here says, that such monuments should be reared to Yahweh. In regard to the fulfillment of this prophecy, there can be no question. After the time of Alexander the Great, large numbers of Jews were settled in Egypt. They were favored by the Ptolemies, and they became so numerous that it was deemed necessary that their Scriptures should be translated into Greek for their use, and accordingly the translation called the Septuagint was made. See Introduction, Section 8, 1, (1).

An altar to the Lord - צבאות tsebaoth, "of hosts," or Yehovah tsebaoth, is added by eight MSS. of good repute, and the Syriac Version.

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.

The allusion to the sun-city, which had become the city of destruction, led to the mazzeboth or obelisks (see Jeremiah 43:13), which were standing there on the spot where Ra was worshipped. "In that day there stands an altar consecrated to Jehovah in the midst of the land of Egypt, and an obelisk near the border of the land consecrated to Jehovah. And a sign and a witness for Jehovah of hosts is this in the land of Egypt: when they cry to Jehovah for oppressors, He will send them a helper and champion, and deliver them." This is the passage of Isaiah (not v. 18) to which Onias IV appealed, when he sought permission of Ptolemaeus Philometor to build a temple of Jehovah in Egypt. He built such a temple in the nomos of Heliopolis, 180 stadia (22 1/2 miles) to the north-east of Memphis (Josephus, Bell. vii. 10, 3), and on the foundation and soil of the ὀχύρωμα in Leontopolis, which was dedicated to Bubastis (Ant. xiii. 3, 1, 2).

(Note: We are acquainted with two cities called Leontopolis, viz., the capital of the nomos called by its name, which was situated between the Busiritic and the Tanitic nomoi; and a second between Herōōn-poils and Magdōlon (see Brugsch, Geogr. i. 262). The Leontopolis of Josephus, however, must have been another, or third. It may possibly have derived its name, as Lauth conjectures, from the fact that the goddess Bast (from which comes Boubastos, House of Bast) was called Pacht when regarded in her destructive character (Todtenbuch, 164, 12). The meaning of the name is "lioness," and, as her many statues show, she was represented with a lion's head. At the same time, the boundaries of the districts fluctuated, and the Heliopolitan Leontopolis of Josephus may have originally belonged to the Bubastic district.)

This temple, which was altogether unlike the temple of Jerusalem in its outward appearance, being built in the form of a castle, and which stood for more than two hundred years (from 160 b.c. to a.d. 71, when it was closed by command of Vespasian), was splendidly furnished and much frequented; but the recognition of it was strongly contested both in Palestine and Egypt. It was really situated "in the midst of the land of Egypt." But it is out of the question to seek in this temple for the fulfilment of the prophecy of Isaiah, from the simple fact that it was by Jews and for Jews that it was erected. And where, in that case, would the obelisk be, which, as Isaiah prophesies, was to stand on the border of Egypt, i.e., on the side towards the desert and Canaan? The altar was to be "a sign" ('oth) that there were worshippers of Jehovah in Egypt; and the obelisk a "witness" (‛ēd) that Jehovah had proved Himself, to Egypt's salvation, to be the God of the gods of Egypt. And now, if they who erected this place of worship and this monument cried to Jehovah, He would show Himself ready to help them; and they would no longer cry in vain, as they had formerly done to their own idols (Isaiah 19:3). Consequently it is the approaching conversion of the native Egyptians that is here spoken of. The fact that from the Grecian epoch Judaism became a power in Egypt, is certainly not unconnected with this. But we should be able to trace this connection more closely, if we had any information as to the extent to which Judaism had then spread among the natives, which we do know to have been by no means small. The therapeutae described by Philo, which were spread through all the nomoi of Egypt, were of a mixed Egypto-Jewish character (vid., Philo, Opp. ii. p. 474, ed. Mangey). It was a victory on the part of the religion of Jehovah, that Egypt was covered with Jewish synagogues and coenobia even in the age before Christ. And Alexandra was the place where the law of Jehovah was translated into Greek, and thus made accessible to the heathen world, and where the religion of Jehovah created for itself those forms of language and thought, under which it was to become, as Christianity, the religion of the world. And after the introduction of Christianity into the world, there were more than one mazzebah (obelisk) that were met with on the way from Palestine to Egypt, even by the end of the first century, and more than one mizbeach (altar) found in the heart of Egypt itself. The importance of Alexandria and of the monasticism and anachoretism of the peninsula of Sinai and also of Egypt, in connection with the history of the spread of Christianity, is very well known.

In that day shall there be an altar to the LORD in the midst of the land of Egypt, and {t} a pillar at its border to the LORD.

(t) There will be evident signs and tokens, that God's religion is there: which manner of speech is taken of the patriarchs and ancient time, when God has not as yet appointed the place, and full manner how he would be worshipped.

19:19 An altar - The altar is put for the worship of God, as it is in many places both of the Old and New Testament. And nothing is more common in the prophets than to speak of gospel - worship in the phrases of the law. Pillar - A monument of the true religion. Here also he alludes to the ancient custom of erecting pillars to God. The border - As before, in the midst of it. The meaning is, There shall be evidences of their piety in all places.

19. altar-not for sacrifice, but as the "pillar" for memorial and worship (Jos 22:22-26). Isaiah does not contemplate a temple in Egypt: for the only legal temple was at Jerusalem; but, like the patriarchs, they shall have altars in various places.

pillar-such as Jacob reared (Ge 28:18; 35:14); it was a common practice in Egypt to raise obelisks commemorating divine and great events.

at the border-of Egypt and Judah, to proclaim to both countries the common faith. This passage shows how the Holy Spirit raised Isaiah above a narrow-minded nationality to a charity anticipatory of gospel catholicity.

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.