In that day there shall be an altar of the Lord in the midst of the land of Egypt, and a monument of the Lord at the borders thereof:

“The prophet Isaiah says this about Egypt: "In that day there will be an altar of the Lord in the land of the Egyptians and an inscription to the Lord at its border. It will be a sign forever to the Lord in the land of the Egyptians, for they will cry to the Lord against their assailants, and the Lord will send them a savior who will be determined to save them. And the Lord will be known to the Egyptians, and they will fear the Lord in that day and make sacrifices to him and promise vows to him and fulfill them. And the Lord will strike the Egyptians with plagues and heal them by his mercy, and they will turn to the Lord, and he will listen to them and heal them." What do they [i.e., members of the Donatist sect] say to this? Why do they not share with the church what was foretold of the Egyptians? Or, if Egypt signifies the world by prophetic prefiguration, why are they not in communion with the church of the world? Consequently, they search the Scriptures and, against so many sure and clear witnesses through which the church of Christ is shown to be diffused throughout the entire world, they offer just one witness in an attempt to demonstrate that the church of Christ perished from all other peoples and remained only in Africa, as though from another beginning, not from Jerusalem but from Carthage, where they first elevated one bishop against another.”

“The burden of Egypt. In this part he threatens the destruction of the Egyptians, following out its manner and order; and it is divided into three parts: first, the preparation of the punishment is described; in the second, the destruction itself, at "and I will deliver Egypt"; in the third, the resulting benefit, at "in that day there shall be five cities." Now the preparation of the punishment is described as to four things. First, as to the disposition of the enemies: "he shall ascend" — by inspiring — "upon a cloud," from which comes the storm; "light," on account of agility and readiness: Ps. 96: "cloud and darkness are round about him." Second, as to the stupefaction of the ruling gods. "And they shall be moved": because they were broken by the Assyrians; or because they were not able to give an answer; or because they did not even appear to man on that same day. Ez. 6: "they shall be broken," etc. "The heart of Egypt," that is, the king and the princes, from whom all the vigor of Egypt comes. Above, 1: "every head is languishing, and every heart sad." Third, as to the dissension of those resisting: as to outward engagement, "to clash"; as to strangers, "the Egyptians"; as to kinsmen, "man shall fight"; as to acquaintances and friends, "and man against his friend"; as to different peoples, "city." He sets down the diversity of wills: "it shall be broken up," that is, divided, "the spirit," that is, the will, "in its bowels," that is, in the inhabitants of the land. Matt. 12: "every kingdom divided against itself shall be made desolate." Fourth, as to the error of men taking counsel: "and the counsel." Job 5: "he catches the wise in their own craftiness, and scatters the counsel of the wicked" — and of the demons: "and they shall inquire" — in vain. Above, 8: "and when they shall say to you: seek unto pythons, and unto wizards who mutter in their enchantments," etc. Note, concerning that word "upon a cloud," that there is a manifold cloud. The first is of the flesh assumed. Job 38: "Where were you when I made a cloud its garment, and wrapped it in darkness as in swaddling clothes of infancy?" The second is of the virginal womb. 3 Kings 18: "Behold a little cloud arose out of the sea." The third is of the devout mind. Ps. 67: "His magnificence and his power are in the clouds." The fourth is of the seat of judgment. Ps. 96: "Cloud and darkness are round about him; justice and judgment are the preparation of his seat." Also note that from the first cloud proceeds the sacramental or sanctifying rain. John 19: "from the side (of the Lord) immediately came out blood and water." From the second proceeds the food of consolation. Wis. 19: "the cloud overshadowed the camp, and out of the water that was before, dry land appeared." And below: "seeing your wonders and marvels: for like horses they fed on the food." Above, 18: "like a cloud of dew." From the third proceeds the flashing of preaching. Job 37: "the clouds long for the grain, the clouds scatter their light." From the fourth proceeds the storm of damnation. (Jer. 4): "behold as a cloud"; Ps. 67: "his power is in the clouds." Also note, concerning that word "a light cloud," that the first is called light on account of the dignity of its eminence. Daniel 7: "behold, one like the son of man came in the clouds." The second is called light on account of the purity of virginity. Apoc. 14: "and behold a white cloud, and upon the cloud one sitting like to the son of man." The third is called light on account of the swiftness of obedience. Below, 60: "who are these that fly as clouds?" The fourth is called light on account of the ease of its execution. Ecclus. 43: "in his greatness he set the clouds, and the stones of hail were broken." "And I will deliver Egypt." Here he pursues the destruction itself: first, as to the servitude of the people; second, as to the desolation of the land, "and it shall be dried up"; third, as to the stupefaction of the wise men, "the princes are fools." "Of masters" — of the Assyrians, the Chaldeans, the Romans. Deut. 28: "you shall serve your enemy." Now he designates the destruction of the land through the dryness of the waters, in which Egypt is adorned and rich: either because the wrath of God brought it about beforehand that the waters should dry up, and the animals die; or he speaks hyperbolically, as if to say: the tribulation will be so great that it will seem even to dry up the waters. He sets down, therefore, three things. First, the manner of the drought: "it shall be dried up," that is, diminished, "the river" — the Nile — "the streams," the other rivers. Ezechiel 30: "I will make the channels of the rivers dry." Second, he sets down the sign of the drought: "the reed and the bulrush," which are nourished in the waters. Below, 35: "the greenness of the reed and the bulrush shall spring up." Third, he sets down the harm of the drought: "it shall be made bare" — first, of agriculture, "from the fountain," that is, from the beginning; or this refers to the end. Ps. 106: "he turned rivers into a desert, and the outgoings of waters into thirst." Second, of the fishermen: "the fishermen shall mourn." Ezech. 29: "I will cast you into the desert, and all the fish of your river." Third, of the various craftsmen: "they shall be confounded who work in flax," which grows in moist places. "Withering," that is, drying up; "ponds," fish-ponds. "The princes are fools." Here he sets down the stupefaction of men: first, as to error in counsels; second, as to fear in wars, at "in that day." Concerning the first, three things. First he mocks the folly of the wise as to deliberation: "the princes are fools" — that is, the philosophers — "of Tanis," where study flourished: Jer. 51: "every man has become foolish"; as to the promulgation of counsel: "the wise"; as to their own self-commendation: "how will you say to Pharaoh?" That is, how will you be able to say, when he will think that you have counseled badly, this thing which each one of you was accustomed to say for his own commendation, so that his counsel might be believed: "I am the son of the wise" — as if to say, I possess wisdom by inheritance; or "a disciple of the kings" — who of old were philosophers. Job 15: "both the aged and ancient men are among us, much elder than your fathers." Second, he mocks the confidence of the king: "Where now?" And first, the question: below, 47: "let them stand and save you"; second, the answer: "the fools have withered away," that is, have failed, as above; third, he mocks the cowardice of the deceived people: "they have deceived." Here he does three things. First he sets down the deception of the wise: "they have deceived the corner," that is, the kingdom, in which many are joined together as walls at a corner. Below, 47: "your wisdom and your knowledge have deceived you." Second, the permission of God: "the Lord has mingled" — this is often said metaphorically. "A spirit of dizziness," that is, of error, after the manner of one who suffers vertigo. 3 Kings, last chapter: "the Lord has put a lying spirit in the mouth of all your prophets." Third, the error of the people itself: "and to err." "Head" — namely, neither as to the beginning; "tail" — neither as to the end; "bowing down" — as to the old man; "holding back" — as to the young man, who needs restraint, or one given to wantonness. 2 Tim. 3: "but evil men and seducers shall grow worse." "In that day." Here he threatens the fear of the strong. And first he sets down the fear: "as women," weak and feeble. Jer. 51: "their strength is devoured, and they have become as women." Second, the reason: "the land of Judah shall be" — namely, the memory of the evils which they did to them, turning them away from the worship of God, on account of which they shall know that they have incurred the wrath of God. 1 Mach. 6: "now I remember the evils that I did in Jerusalem." "In that day." Here the resulting benefit, or consolation, is set down — namely, their conversion. And first, a threefold sign of the conversion: of which the first is the oath, "swearing." Below, 65: "he who swears," etc., "shall swear by the God, Amen: because the former distresses are delivered to oblivion." "The city of the sun" — Heliopolis. "The language of Canaan" — which borders on the language of the Jews, so that they might also agree in language with the people of God. For among these certain Syrians were transplanted by Nebuchadnezzar, who kept their own language. The second sign is a sacred building: "an altar of the Lord, and a monument" — because they worshiped many gods, as is said in Acts 17. This (some say) was fulfilled in the time of the Maccabees, when, many Jews fleeing into Egypt, Onias, wishing to fulfill this prophecy, built an altar against the precept of the Law, which is against that word of Exod. 20: "you shall not build me an altar," etc.; concerning which it is argued in Dan. 11: "the children also of the transgressors of your people shall lift themselves up to fulfill the vision, and they shall fall." Whence it is clear that this is not the meaning, but rather it concerns an altar to be built for Christian worship. The third sign is that they call upon the help of God: "they shall cry out"; "a savior" — Jesus. Ps. 90: "he cried to me." Second, he sets down the manner of the conversion: first, as to the reception of the faith, "and he shall be known": Jer. 31: "all shall know me, from the least even to the greatest, says the Lord"; second, as to the offering of sacrifices and vows, "and they shall worship": Malachi 1: "in every place there is offered to my name a clean oblation"; third, as to the remission of sins: "and he shall strike" — first, through many punishments; "and he shall heal" — from sin. Job 5: "he wounds and cures; he strikes, and his hands shall heal." Third, he sets down the threefold effect of the conversion: namely, peace: "in that day there shall be a way," which before could not be, on account of the different kingdoms, which at the birth of the Lord were joined together under the Romans. "They shall serve" — in trading with one another; or because Syrian soldiers were in the legions of the Romans for the guarding of Egypt. Above, 2: "nation shall not lift up sword against nation." Second, he promises the second effect, the truth of the faith: "in that day the third" — together, and serving the Romans equally, and in unity of faith. John 10: "there shall be one fold and one shepherd." Rom. 10: "there is no distinction of Jew and Greek." Third, he sets down the third effect, namely the divine blessing: "it shall be" — namely, Israel — "a blessing," because through the apostles the whole world received the blessing of God. "An inheritance," because he was born there, and fulfilled the mysteries of our salvation there. Ps. 113: "he blessed the house of Israel."”

“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, Gen 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 Pro 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.”

“Altar. If the Jews were forbidden to have any other than the one at Jerusalem, how can the prophet announce this as a blessing? Onias being excluded from the high priesthood, retired into Egypt, and obtained leave to build the temple Onion, in the Nome, though not in the city of Helipolis, above Bubaste, on the Nile, alleging that Isaias had foretold this event, and that one was already built at Leontopolis. (Josephus, Jewish Antiquities xii. 15., and xiii. 6.) — But we must allow with the fathers and Jews in the days of St. Jerome, that this prediction regarded the Messias, when altars might be lawfully erected in every nation. See Misna, tr. Moneuth, xiii. 10. — Monument. The cross is set up wherever Christ is adored. (Calmet) — The Egyptians shall embrace Christianity, and St. Anthony of Thebes, &c., shall live a holy (Worthington) and austere life. (Haydock)”

“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 (Gen 28:18; Gen 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.”

“The allusion to the sun-city, which had become the city of destruction, led to the mazzeboth or obelisks (see Jer 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 (Isa 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.”