Isaiah 18:1Meaning & Commentary from the Church Fathers

Not merely content with this, they also absorbed the idolatrous practices of those nations into their own lives.

For instance, Ahaz, the son of Jehoiakim and king of Judah, during his time in Damascus, came across a grand altar dedicated to an idol, and replicated its design in the house of God back in his own land. Hence, the prophetic declaration regarding Damascus: "Behold, Damascus will cease to be a city and will become a ruinous heap" (Isaiah 17:1), implies that it will no longer withstand attacks, leaving Ephraim, the ruler of Samaria, room to conquer it. The prophecy then shifts to Egypt, noting that the Israelites also turned to the Egyptians, especially those residing in Jerusalem, pleading earnestly for an alliance when invaded by the Babylonians. In this regard, the prophet laments, "Woe to those who go down to Egypt for help, who rely on horses and chariots" (Isaiah 31:1).

Consequently, Nebuchadnezzar advanced against Judah, laying waste to the eastern cities along his route. When he attempted to besiege Tyre, which was located on an island and faced logistical challenges for troop transport, he exploited the Persian ambition for conquest, ordering the creation of a causeway, transforming the sea into a traversable path from the mainland to Tyre. Fearing a siege, the Tyrians evacuated their city, abandoning it as Nebuchadnezzar redirected his forces toward Egypt. He seized control effortlessly, as God had empowered him against the Egyptians, who had previously mocked the Israelites, brazenly proclaiming their gods' superiority over the God of Israel. That the Babylonian king took Egypt after failing to capture Tyre is evident from God's proclamation to the prophet Ezekiel: "Son of man, Nebuchadnezzar king of Babylon has made a great effort against Tyre; every head was made bald and every shoulder was worn bare, yet he has received no wage for his labor against Tyre. Therefore, I will give him Egypt" (Ezekiel 29:18-19).

Thus the prophet also pronounces a woe against the land around the rivers of Ethiopia, referring to the seven mouths by which the vast Nile meets the sea. The land beyond these rivers evokes the city now known as Alexandria, which was populous and inhabited by formidable peoples, situated not far from the Nile. From the last mouth, known as Heraklion, it was about eighty stadia westward. The residents of this city developed a practice of navigating the river, exporting and importing goods, thereby thriving on commerce. Consequently, the prophetic call decries the shipping vessels, lamenting not the ships themselves but those who profited from their use. With the conquest by Nebuchadnezzar, trade came to a halt, and such reliance produced ruin as shipowners may have perished.

Hence, the prophet pronounces woe on the sails of that land which lies near the rivers of Ethiopia. Referring to sails as "the wings of ships," the text alludes to the movement of vessels through the waves, driven by the wind. Although the meaning of the prophecy is complex, it reflects a narrative reminiscent of Hellenic tales, which we will present suitably within Christian discourse to elucidate the concepts for listeners. According to some Hellenic poets, Myrrha was a daughter of Kynir, who, driven by uncontrollable passion, engaged in incest with her father, leading to the birth of a son named Adonis. Overwhelmed with shame, Kynir abandoned the child on a mountain, where nymphs, referred to as mountain goddesses, rescued and raised him. As he blossomed into a striking young man, he engaged in hunting in the forests. Subsequently, a promiscuous figure named Aphrodite beheld him, fell in love, and became inseparable from him. This infuriated Ares, who, as a rival, mortally wounded Adonis during a hunt.

Aphrodite’s profound grief caused her to descend into the underworld in a desperate attempt to retrieve him. After negotiations with Persephone, they agreed to split his time between them, allowing Adonis to spend half the year with Aphrodite and the other half with her. The return of Aphrodite from hell, announcing her reunion with Adonis, sparked a festival where people mourned his death with her, later celebrating upon his return from the netherworld. Such festivals persist in modern Alexandria as they honor Aphrodite and commemorate Adonis. The Israelites, too, learned from these practices, forsaking the true God and indulging in paganic and perverse rites that led to destruction.

The prophet Ezekiel points to this, stating, "And behold, there were women sitting there, weeping for Tammuz" (Ezekiel 8:14), where Tammuz can be interpreted as Adonis. The customs of those dwelling near the rivers of Ethiopia included an earthen dish containing a letter that declared Adonis's return, sealed and cast into the sea as part of their rites. Annually, devoted followers would retrieve the letter, claiming that Adonis had indeed been discovered, ceasing their wails. Therefore, the prophetic discourse ridicules the idolaters of that region, stating, "He who sends ambassadors by sea for a pledge, and brings messages on the surface of the water." This woe extends to shipwrights as well, highlighting the downfall of those who sought edification from these empty pursuits.

The light messengers will reach those who speak an alien tongue, addressing a people further removed from truth. Earlier, I mentioned how these peoples angered the Assyrian kings not merely by offering help to the Israelites but by rendering assistance that proved ultimately ineffective. Consequently, the Assyrians retaliated against Judah and turned their war efforts toward the Egyptians, seizing control of their lands effortlessly because God enabled them to triumph over their foes. As the Babylonian king prepared to invade their territory, swift messengers from Judah alerted them of the impending attack. The prophecy foretells these heralds, characterized as swift and alert, conveying the proximity of calamity. The Egyptians, described in harsh terms as “arrogant and alien,” reflect their idolatrous devotion and ignorance of the true God. The prophet highlights their hopelessness, signifying their bondage to demonic influences that led them to relinquish faith in the one true God, ultimately facing degradation and despair under their conquerors' feet.

This may allude to the Egyptian city of Noh, known as Alexandria today, or to Egypt itself, which Jerusalem has leaned upon, likened to a fragile reed that, when broken, pierces the hand of the one relying on it. This arrangement is profound: as previous prophetic words warned of Damascus for seeking assistance, so now the ruin of Egypt is foretold for allowing the people to forget to seek God's aid. For it is the land across the branches of the Nile, which flows from Ethiopia into Egypt. Egypt is described as the cymbal of wings, due to the swift ripening of fruits, echoing the rapid and melodious flight of birds akin to a cymbal's sound. Some suggest this speaks of the Roman Empire, relating it to the era of Vespasian and Titus during Jerusalem's destruction. Yet, it is incongruent with our beliefs that the Lord should condemn Rome for eradicating the wicked while anticipating tributes to be returned to Mount Zion, perhaps spiritually reflecting on the Church.

Messengers are dispatched by sea and in papyrus vessels across the waters. Come swiftly, messengers, to a people who have been laid waste and cast down, to a fearsome nation, unmatched by others, to a group in distress and overwhelmed, whose rivers have ravaged their land. In Hebrew, the terms for Egypt and Egyptians derive from the same root, Mesraim. This distinction is important, as it may lead to confusion when encountering masculine versus feminine forms, referring to the inhabitants of the land. Thus, we observe that ambassadors from Egypt, particularly from Alexandria, dispatched letters or promises of aid, inviting them to the weakened people of Judah, who, once formidable under God, have faced grievous trials and await His salvation but remain crushed by men, with their land laid waste by various monarchs. Others posit that this may be a divine entreaty, with the Lord commanding His prophets: Go hastily to My people, who have been torn and laid low, a nation once revered, always yearning for My assistance, yet now unworthy due to sin, seeing their land pillaged by foreign kings. Eusebius of Caesarea intends a historical interpretation but often diverges into varied meanings. Upon reviewing his work, I found significant discrepancies; when historical context is insufficient, he resorts to allegorical interpretations that intertwine disparate elements, demonstrating a novel dexterity in his interpretations. I mention this to clarify that my insights do not rely on his conclusions, as he asserts that this prophecy aligns against the Jews and Jerusalem; at the advent of Christianity, they communicated with all nations, rejecting Christ’s suffering while spreading their erroneous beliefs far and wide.

All you who dwell upon the earth, when the banner is raised on the mountains, you shall take notice, and the sound of the trumpet shall echo. When you perceive my call, likened to a banner unfurled in the high places, and my decree resonates like the clarion of a trumpet, then you shall witness my command unfold.

Though the church is troubled by the waves, like a ship in the abyss, it will not sink, for it is guided by an experienced helmsman—Christ. Within the church flies the indomitable banner of life over death, adorned with the cross of the Lord. Its bow faces the east, its stern the west, its center the noon, and its rudders are the two covenants. The ropes that encompass her signify the love of Christ, binding the Church together, while the sail represents the renewal of believers, as expressed in “the bath of the pakibbath” (Titus 3:5), from which they are clothed in radiant white garments. Instead of wind, it is filled with the Holy Spirit from heaven, by which believers are sealed to God, and it holds iron anchors—the holy commandments of Christ, which are as unyielding as iron. The ship also has skilled artisans, akin to holy angels, seated on either side, ensuring the Church is perpetually safeguarded. The ladder leading to the raina symbolizes the sign of Christ’s passion, inviting the faithful to ascend to heaven. Above the raina, perched atop the mast, is a cup representing the esteemed ranks of prophets, martyrs, and apostles resting in the kingdom of Christ.

Transitioning to verse 1, it is observed that the display of wings symbolizes power, akin to an eagle preparing to descend swiftly upon its prey. Additionally, the symbol of Ethiopia was represented by a disc with two outspread wings. Earlier, we discussed this aspect of Egypt’s history, which is recounted beautifully by Brugsch, detailing how the priests, under the Ramessids, rose to prominence, expelled the Ramessids from power, and how Assyria intervened in Egypt's affairs due to familial ties with the exiled rulers. In Bubastis, located in the Delta, a strong kingdom was established that under Shishank (Susakim) expelled the priestly dynasty into Ethiopia. Subsequently, as Assyria's power waned, the second priestly dynasty from Ethiopia "overshadowed Egypt with its wings," and when Sennacherib attempted to defeat them, his forces met their end on Egypt’s borders.

Thus, it appears that the prophet envisions these forthcoming events and, anticipating the storms brewing from the east—not only from Assyria but also from Babylon—he indicates to Egypt, which is under the shadow of Ethiopia, to send their envoys over the sea and via rivers, not to the current rulers of Asia, but to "a people strong and trampling down all things." We acknowledge that the reference to the “land cut by rivers,” described as the homeland of powerful tribes that occupy the earth, presents significant challenges in interpretation. Whether this refers to the historical homeland of the Aryans along the Syr Darya and Amu Darya or indicates their earlier conquest of Mesopotamia remains undecided. We maintain that the prophecy in the first three verses of this chapter does not pertain to Cambyses’ Persian invasion of Egypt, but rather speaks of the emergence of the Aryans on the horizon. The pronouncement of woe to Ethiopia likely alludes to the fall of Thebes (No-Ammon) at the hands of Esarhaddon, a past event to which the prophet Nahum referred. It is important to note that chapter XVIII discusses Ethiopia, focusing on the priestly dynasty, whereas chapter XIX addresses Egypt during the new XXVI dynasty.