(23) In that day shall there be a highway out of Egypt to Assyria.--The prophet's horizon at once brightens and expands. Palestine was in his time the battle-field of the two great empires. The armies of one of the great powers crossed it both before and after, as in the case of Shishak, Zerah, Tirhakah, Necho, Sargon, Sennacherib, Nebuchadnezzar, on their march against the other. The prophet looks forward to a time when the long-standing discord should cease (Assyria, or the power which succeeded her, gaining for a time the suzerainty), and both should be joined with Israel, as in "a three-fold cord, not easily broken." Like other bright ideals of the future, it yet waits for its complete fulfilment. The nearest historical approximation to it is, perhaps, found in the Persian monarchy, including, as it did, the territory of Assyria, of Israel, and of Egypt, and acknowledging, through the proclamations of Cyrus, Jehovah as the God of heaven (Ezra 1:2). May we connect this prediction with Isaiah's distinctly defined anticipation of the part which Persia was to play in the drama of the world's history as an iconoclastic and monotheistic power, and so with the dominant idea of Isaiah 40-66?

Verses 23-25. - UNION BETWEEN EGYPT, ASSYRIA, AND ISRAEL. Assyria's conversion to God will follow or accompany that of Egypt. The two will be joined with Israel in an intimate connection, Israel acting as the intermediary. There will be uninterrupted communication, common worship, and the common blessing of God extending over the three. Verse 23. - Shall there be a highway. The phraseology resembles that of Isaiah 11:16; but the purpose is different. Then the "highway" was to facilitate the return of the Israelites to their own land. Now the object is perfectly free communication between the three peoples. The Egyptians shall serve with the Assyrians. "Shall serve" means "shall worship" (see ver. 21). The "Assyrians" represent the inhabitants of the Mesopotamian regions generally. As, from the time of Alexander, Hebrew influence extended itself largely over Egypt, so, even from an earlier date, it began to be felt in the Mesopotamian countries. The transplantation of the ten tribes, or a considerable portion of them, into Upper Mesopotamia and Media, was the commencement of a diffusion of Hebrew ideas through those regions. The captivity of Judah still further impressed these ideas on the native races. Great numbers of Jews did not return from the Captivity, but remained in the countries and cities to which they had been trans ported, particularly in Babylon (Josephus, 'Ant. Jud.,' 11:1). The policy of the Seleucid princes was to establish Jewish colonies in all their great cities. In the time between Alexander and the birth of our Lord, the Hebrew community was re cognized as composed of three great sections - the Palestinian, the Egyptian, and the Syro-Babylonian. Constant communication was maintained between the three branches. Ecclesiastical regulations, framed at Jerusalem, were transmitted to Alexandria and Babylon, while collections made in all parts of Egypt and Mesopotamia for the temple service were annually carried to the Palestinian capital by trusty persons. It is thus quite reasonable to regard as an "initial stage in the fulfillment of this prophecy" the state of things existing at this period (Kay). The more complete fulfillment was doubtless after Pentecost, when Christianity was preached and established in Egypt and Libya on the one hand, in Parthia, and Media, and Elam, and Mesopotamia on the other (Acts 2:9, 10).

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.In that day shall there be a highway out of Egypt to Assyria,.... It signifies that there should be peace between them, all hostilities should cease, free trade and commerce with each other should be opened, and nothing should hinder communion with one another; which some think had some show of accomplishment in the times of Psammiticus; but it chiefly refers to Gospel times, and to the Christian communion between one nation and another, that receive the Gospel, though before implacable enemies, as the Egyptians and Assyrians were:

and the Assyrian shall come into Egypt, and the Egyptian into Assyria: which is expressive of entire concord and harmony between them, such as was among the first Christians:

and the Egyptians shall serve with the Assyrians; that is, the Lord, as Kimchi and Ben Melech interpret it; they shall both serve the Lord with one shoulder and consent, unite in prayer to the Lord, in hearing the word, and attending on other ordinances. Some render it, "the Egyptians shall serve the Assyrians" (g); not as being their lords and masters in a servile way, but by love, as saints do or should serve one another, doing all kind offices of love to each other; see Galatians 5:13.

(g) "et serviet Aegyptius Assyrio", Cocceius; "et servient Aegyptii ipsi Assur", Montanus.