Isaiah 19:19 - Coke's Commentary on the Holy Bible

In that day shall there be an altar, &c.— In this and the former part of the next verse, we have the second member or article of the general proposition; The discourse rises, as is every where the case with our prophet. It seem strange to assert that the Egyptians, struck by the true God, should tremble with a servile fear at the mention of his name. It seems stranger still that they, or some of them, from the principles of affection and internal reverence, should become worshippers of the true God; and yet what is related in this verse is much more; that there should be an altar to the Lord, &c.—for a sign, and for a witness, Isaiah 19:20 that Egypt should be now devoted to the Lord of Hosts. By pillar, some understand such a one as that which was erected by Jacob at Beth-el: Vitringa renders the word מצבה matsebah, a monument, who thinks that this was some column, consecrated to God, in order to preserve the memory of this great event; the introduction of the true religion into Egypt. See 1 Samuel 7:12 and Malachi 1:11. The meaning of the passage is, that the temple-service shall be abolished, and the God of Israel worshipped with the most solemn rites, even in the most abhorred and unsanctified places, such as the Jews esteemed Egypt. This is the more remote meaning of this prophesy, as it alludes to the Christian dispensation. In its primary sense it relates to the conversion of the Egyptians to the Jewish religion; and this was brought about by the following progressive changes. Alexander the Great transplanted many of the Jews to Alexandria, and allowed them extraordinary immunities equal to those of the Macedonians themselves. Ptolemy Soter carried more of them into Egypt, who enjoyed such advantages that many of them were allured to settle there. Ptolemy Philadelphus redeemed and released the captive Jews; and in his and his father's reign, the Jewish scriptures were translated into Greek. Ptolemy Euergetes, having subdued Syria, did not sacrifice to the gods of Egypt in acknowledgment of his victory; but, coming to Jerusalem, made his oblations to God after the manner of the Jews. Ptolemy Philometor, and his queen Cleopatra, committed the whole management of the kingdom to two Jews, Onias and Dositheus, who were the chief ministers and generals. This Onias obtained a licence to build a temple for the Jews in Egypt, alleging for that purpose this very prophesy; and the king and queen, in their rescript, make mention of the law, and of Isaiah, and express a dread of offending God. The place chosen for this temple was in the prefecture of Heliopolis, or the city of the sun, likewise mentioned in prophesy. It was built after the model of the temple of Jerusalem, but not so sumptuous. Onias himself was made high-priest; other priests and Levites were appointed for the ministration, and divine service was daily performed there in the same manner as at Jerusalem, and continued as long; for Vespasian, having destroyed the temple at Jerusalem, ordered this to be demolished also. See Newton Proph. vol. 1: p. 375.