And I will set the Egyptians to fight against the Egyptians: and they shall fight brother against brother, and friend against friend, city against city, kingdom against kingdom.
וְסִכְסַכְתִּ֤י מִצְרַ֙יִם֙ בְּמִצְרַ֔יִם וְנִלְחֲמ֥וּ אִישׁ־בְּאָחִ֖יו וְאִ֣ישׁ בְּרֵעֵ֑הוּ עִ֣יר בְּעִ֔יר מַמְלָכָ֖ה בְּמַמְלָכָֽה׃
5 Church Fathers comment on this verse
Is this an indication of divine approval? Indeed, it is a significant one, as the Lord proclaimed, “Think not that I am come to bring peace on earth; I am not come to bring peace, but a sword: for I am come to divide a man from his father, and a daughter from her mother, and a daughter-in-law from her mother-in-law” (Matthew 10:34-35). Just as one must remove an unhealable part in the case of an injury to the body, a similar action is necessary in this context.
I firmly believe there is no question that this represents exactly what Christ proclaimed: ‘Do not think that I have come to bring peace to the earth: I have not come to bring peace, but a sword: I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law. A person's enemies will be the members of their own household’ (Matthew 10:34-36). When the divine and gospel message was announced, individuals, having entirely discarded respect for their parents, nurtured animosity and hostility toward them, and in a manner akin to revolting in a time of conflict, they turned against their brothers. Some, ensnared by old falsehoods and indulging in the pleasures of idolatry, became unable to accept the message of faith.
However, others found it utterly absurd and blasphemous to venerate deities crafted by their own hands, turned instead to the message of truth. Those who were once distant drew near, and through faith in Christ, they were welcomed as their own, partaking in the hope of the saints and becoming heirs of eternal life. For when the man-made cities of Egypt face destruction, He says, due to the arrival of the Lord on the cloud of light, there will be profound discord among them and their kin, with strife not only among individuals but also within the masses, resulting in one city assailing another, and one institution rising against another. The inhabitants of the land of Egypt are represented by the law as every city and the villages dependent upon it, sharing the same terminology. Then He declares, I will instill a spirit of confusion among the Egyptians, and I will disrupt their councils. We affirm that those who disagreed in their thinking were plunged into great disorder, and those who went astray and incited uprisings and conflict against believers would recognize that the God of all nations stood against them; for, He says, I will scatter their counsels, meaning I will render every one of their plans futile, and every venture against those who seek refuge in Me entirely ineffective.
The Ethiopians will prepare for battle against Egypt, engaging in conflict that will disturb the spirit of Egypt.
The prophecy concerning Egypt suggests a heavy burden or message. In various translations, such as those by Simmachus and Theodotion, the term applied to Egypt differs; for instance, LXX interprets it as a "vision" of Egypt, while the Hebrew text literally translates to "massa Mesraim," signifying the burden of Egypt. This distinction raises questions, especially since the prophet, who carries the yoke of the Lord, is deemed worthy to receive insights into Egypt's destiny. It's curious that the LXX refers to Babylon with the term "vision," and to the Philistines, Moab, and Damascus as "the word," while Egypt is described as "conversion." However, in Hebrew, all are represented as "massa," referring to burden and weightiness.
The translations by Simmachus and Theodotion consistently use "λημμα," meaning acceptance, indicating that the prophet possesses divine insight into the mysteries of Egypt, or can perceive them with spiritual vision, as indicated by the LXX. Nevertheless, this Egypt does not correspond to the interpretation typically held by Jews, such as that of Josephus, who noted that the priest Onias built a temple in a region called Ilio-politan, resembling the temple of God.
We might ask, what do these five cities in Egypt, speaking Canaanite, signify? One of these, named ΆσεδΙκ in the LXX, corresponds with the city of Ars or the sun. Who is the Savior sent to the Egyptians to reveal knowledge of the Lord? When did the Egyptians honor Him with offerings and fulfill their vows? When did God strike Egypt and then heal it? Can we substantiate the existence of a pathway between Egypt and the Assyrians, or that the Assyrians entered Egypt? When Israel was present in Egypt, the Assyrians were suggested to be blessed in this land, leading the Lord to proclaim His people as blessed, referring to Egypt and Assyria. This reference clearly denotes a different Egypt than what is traditionally thought among the Jews.
In this context, we may understand Egypt as representing the worldly existence filled with malevolence, especially as Mesraim signifies oppression. Much of the prophetic burden regarding Egypt relates to the actual province of Egypt that remains populated even today. However, certain elements within the Scriptures demonstrate historical interpretations that seem implausible, encouraging us to seek a deeper, allegorical meaning.
The Lord is anticipated to ascend on a light cloud, arriving in this world to confront the idols present in the land. At His arrival, the idols will tremble and fall in His presence, showcasing His divine authority. Isaiah prophesies the Lord's coming in a light cloud, indicating that the idols of Egypt shall indeed be shaken. This signifies the Lord confronting the forces of darkness and releasing the captives from the bondage of idols.
As the Lord enters Egypt, a spirit of discord will arise, leading to conflicts among the Egyptians themselves—brother against brother, city against city. This war foreshadows events during the reigns of Assyrian and Babylonian kings, with references from Jeremiah highlighting their impending destruction and captivity. The prophecies of defeat and division among the Egyptians resonate with their historical conquests by Nebuchadnezzar, illustrating God's mode of revelation during such times.
Furthermore, as the spirit of Egypt crumbles internally, its leadership will be questioned and the advisors will consult their idols, looking for answers amidst turmoil. Should they refuse to embrace faith in the true God, they will remain ensnared within their previous deceptions and face divinely ordained hardships.
Ultimately, the Lord declares that He will hand Egypt over to harsh rulers—a manifestation of God's sovereignty in allowing oppression under foreign dominion, whether historically linked to the Babylonians or the Romans. The cruel nature of these rulers serves as a fulfillment of the prophetic warnings against Egypt's arrogance and disobedience.
This passage represents a shift from specific circumstances to broader themes. The Lord’s declaration through Isaiah regarding the Assyrians highlights this transition: “I have determined ... to crush Asshur in my land and trample on my mountains” (Isaiah 14:25). Similarly, Babylon, renowned as the "beauty of the kingdoms" and the "pride of the Chaldeans," will face destruction akin to that of Sodom and Gomorrah (Isaiah 13:19). Even though the Lord specifically targets Babylon in His admonitions, the rebuke extends to all nations, demonstrating a universal application. Without addressing the world at large, He would not have uttered the broad statements such as "They are coming ...
to crush the whole earth" (Isaiah 13:5), or "I will punish the world for its evil" (Isaiah 13:11), followed by related declarations concerning global devastation. Therefore, it is significant that He states: "This is the determination decreed upon the whole earth, and behold the hand that is stretched out upon all nations" (Isaiah 14:26). In confronting Babylon, the Lord effectively chastises the entire world, proclaiming "They are coming ... to crush the whole earth" and "I will punish the world for evil" alongside similar proclamations about the world’s ruin. However, He then seems to refocus on Babylon specifically, indicating, "Behold, I will raise up the Midianites against them" (Isaiah 13:17). This reference is particularly pointed, as during Belshazzar's reign, Babylonia was indeed invaded by the Midianites. The Lord's scope also encompasses Egypt, indicating "I will arm the Egyptians against the Egyptians, and they shall fight ... kingdom against kingdom," even though only one kingdom existed in Egypt.
Passages read together with this verse.
THEOSIS