The Altar of the Lord in the Midst of Africa: An Exposition of Isaiah 19 in Context

The Altar of the Lord in the Midst of Africa: An Exposition of Isaiah 19 in Context

By Da Effiong Daniel

Introduction: The Oracle Concerning Africa

The nineteenth chapter of Isaiah opens with a sobering declaration:"A prophecy against Egypt." Within biblical typology, Egypt represents more than a nation; it embodies a system—a nexus of human wisdom, political power, and spiritual opposition to God's purposes. It is the archetypal place of bondage. To interpret this oracle for Africa is not to condemn the continent, but to acknowledge its profound role in the spiritual narrative of the world, a terrain where potent spiritual principalities have long held dominion.

The Lord beheld the altars. He saw the Ikpaisong (the traditional shrine, the communal nexus with the ancestors), the Ekpo Mbiam (the shrine of judgment and covenant), the Idiong (the system of divination), the Ekpenyong, and the Ndem/Abiama (the deities of the waters and earth). These were not merely cultural artifacts; they were functional altars—points of contact, sacrifice, and covenant with spiritual powers. They shaped identity, administered justice, conferred meaning, and demanded allegiance. The Creator of all the earth saw them. His response, as proclaimed by the prophet, was not passive disapproval but a decisive promise of intervention: "See, the LORD rides on a swift cloud and is coming to Egypt. The idols of Egypt tremble before him" (Isaiah 19:1).

The Threefold Movement of God in Isaiah 19

The prophecy delineates a purposeful theological progression from divine judgment to glorious transformation.

1. The Confusion of Human Systems (Isaiah 19:1-15)

God declares His intent to confound the very foundations of Egypt's pride:its spiritual life (idols), its intellectual prowess (counselors), its national courage (heart), and its economic foundation (the Nile). This represents a divine dismantling. It speaks directly to every system—spiritual, political, and economic—constructed in human independence from God. The ancient wisdom and power embedded in African kingdoms and spiritual systems, operating apart from the knowledge of Yahweh, are shown to be subject to futility. Their profound wisdom is rendered foolishness; their formidable power fails.

2. The Turning of Hearts to Fear (Isaiah 19:16-17)

"In that day the Egyptians will become like women. They will shudder in fear before the uplifted hand that the LORD Almighty raises against them."This is not merely terror but the genesis of the fear of the LORD—the foundational principle of all true wisdom (Proverbs 9:10). It represents the necessary breaking of stubborn pride, the moment a people encounters a power transcendent over all their idols and ancestral guides.

3. The Establishment of God's Own Altar (Isaiah 19:18-25)

This is the glorious climax where divine judgment gives way to redemptive purpose.

· A City Renamed (v. 18): The Hebrew text's "City of Destruction" and the Greek Septuagint's "City of Righteousness" create a potent theological ambiguity. A place once dedicated to a false deity (like the sun-god Ra) or marked for judgment is reclaimed and transformed into a beacon of righteousness. God Himself renames the spiritual landscape.

· The Central Promise: One Altar (v. 19): "In that day there will be an altar to the LORD in the heart of Egypt." This is the cornerstone of the prophecy. God does not merely destroy the old altars (Ikpaisong, Idiong, Ndem, etc.); He establishes His own in their very midst. He does not negate the deep human impulse to worship and sacrifice; He fulfills it by providing the one true Altar. The multiplicity of altars is answered by divine singularity.

· A Savior Provided (v. 20): He sends them a savior and defender, a promise consummated in Jesus Christ, the Savior of the world.

· True Knowledge and Worship (vv. 21-22): "The LORD will make himself known to the Egyptians... they will worship with sacrifices and grain offerings." Authentic knowledge (yada) and acceptable worship flow from God's initiative alone. The worship at this new Altar is valid because He has supplied the means.

· A Highway of Global Reconciliation (vv. 23-25): The vision expands beyond Egypt to Assyria (representing great Eastern empires) and Israel. A highway of fellowship connects them. Egypt (Africa) and Assyria (the nations) are no longer adversaries of God's people but are declared "my people" and "the work of my hands," standing alongside Israel. God's Altar in Africa thus becomes a nexus for universal reconciliation.

Conclusion: The Altar is Christ, The Priesthood is His Church

The"altar to the LORD" promised for the heart of Egypt—for the heart of Africa—is not a physical stone structure. It is Jesus Christ Himself. He is the ultimate Altar, Priest, and Sacrifice (Hebrews 13:10-15). The cross of Calvary, planted in history, is God's definitive Altar established among all nations. Every altar of Ikpaisong (community), Ekpo Mbiam (judgment), Idiong (knowledge), and  Abiama shrine finds its true answer, fulfillment, and end in Him.

Therefore, the turning of worshippers from these altars to the Lord (Isaiah 19:22) is accomplished through the proclamation of the Gospel of Jesus Christ. Where this Gospel takes root, a new priesthood arises—not an exclusive secret society, but a universal priesthood of all believers (1 Peter 2:9). As the royal priesthood in Africa, they now minister at the true Altar, offering spiritual sacrifices of praise, justice, and their very lives (Romans 12:1). They become the living fulfillment of Isaiah 19:25: "Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance."

The promise is fulfilled. God has come. His Altar is here. The call now is for the priestly nation in Africa to arise and declare it.