Isaiah 18:2Meaning & Commentary from the Church Fathers

Not only did they rely on these alliances, but they also adopted the idolatrous practices of the pagans from whom they sought help. For instance, Ahaz, son of Jehoiakim, the king of Judah, while in Damascus, encountered a grand altar dedicated to an idol. In response, he constructed a similar altar at his own place and erected it in the House of God. Thus, Isaiah's vision concerning Damascus came to be—stating that it would rise from the cities and no longer be fortified, for Ephraim would take refuge there (Isaiah 17:1, 3). The prophecy indicates that Damascus would be stripped of its fortifications, enabling Ephraim, ruling from Samaria, to seek sanctuary within its walls.

Now, the focus shifts to the land of Egypt, for the Israelites turned to the Egyptians for support, particularly those residing in Jerusalem, imploring them for alliances and assistance, especially during the Babylonian threat. The prophet likewise pronounced woe upon those who sought help in Egypt, relying on horses and chariots (Isaiah 31:1). In due course, Nebuchadnezzar invaded the land of Judah, devastating the eastern cities. When he aimed to conquer Tyre, which was situated on an island and faced difficulties due to a lack of transport ships, he seized the opportunity presented by the Persian desire for conquest. He commanded the construction of an embankment to make the sea traversable as land, thereby facilitating a route from the mainland to Tyre. Fearing the city’s imminent capture after the Babylonians had been thwarted, the Tyrians gathered ships from various places and abandoned their island city. Upon learning of this, Nebuchadnezzar shifted his forces to Egypt, taking the land without resistance since God had empowered him against the Egyptians, who had arrogantly mocked the Israelites as having no God for rescue. When called upon for aid, they proclaimed their gods were mightier than the God of the Jews. The narrative about the conquest of Egypt by Nebuchadnezzar, after futile efforts against Tyre, is evident from God’s message to the prophet Ezekiel: “Son of man, Nebuchadnezzar king of Babylon hath put his strength to great work upon Tyre, every head bald, and every frame of his head: and no recompense was given him, nor his strength in return for the hard work which he did upon Tyre. Instead of that, I will give him the land of Egypt” (Ezekiel 29:18, 19).

Consequently, the prophet pronounces woe upon the shipwrecked vessels of the land near the rivers of Ethiopia. The rivers of Ethiopia refer to the seven mouths through which the grand Nile River intersects with the sea. The land located across these rivers aligns with the city known today as Alexandria, previously designated as that same location. It was densely populated with robust inhabitants and was situated not far from the Nile. The last mouth of the Nile, known as Heraklion, lies approximately eighty stadia to the west. The inhabitants, taking advantage of their navigable river, traded goods widely and profited from the commerce; hence, the prophetic pronouncement refers to the ships as wretched—not because of the vessels themselves, but for those who relied on them and reveled in their trade. When Nebuchadnezzar occupied the region, trade came to a halt, and with it, the overconfidence of the merchants was also undone, as many shipowners likely perished. Thus, woe is declared upon the shipwrights of that land, near the rivers of Ethiopia. The term "ship's wings" refers to the sails that harness the winds to navigate the waves, making the vessels appear as if they were birds.

The meanings behind these proclamations are complex, often hinting at references from Hellenic history that can be recounted without straying from appropriate Christian discourse, clarifying the overarching thoughts for the audience. Notably, some Hellenic poets tell the tale of Myrrha, daughter of Kynir, who, engulfed in unrestrained desire, acted immorally with her father, leading to the birth of her son Adonis. Overcome with shame and exposed by nature’s laws, he was abandoned on a mountain, only to be taken in and raised by nymphs. As he matured into a remarkably beautiful young man, he engaged in hunting. According to the myth, Aphrodite fell in love with him and maintained a constant presence in his life. However, the jealous Mars, who sought her affection, attacked him during a hunt, resulting in Adonis’s tragic demise. This drove Aphrodite into profound sorrow, compelling her to seek him out in the underworld. When the queen of the underworld, Persephone, refused to release him, they struck a deal so that Adonis would spend half the year with each. Upon Aphrodite's return from the underworld with this news, a celebration was born in honor of the mourning goddess, where participants would gather to lament Adonis and rejoice at his resurrection. Thus, the Hellenic peoples established festivals commemorating this cycle.

The Israelites, having observed this, engaged in similar idolatrous practices, turning away from the one true God to pursue demonic and immoral idols. The prophet Ezekiel also addressed this, stating, “And I saw, and behold, there were women sitting there weeping for Thammuz” (Ezekiel 8:10, 14), identifying Thammuz with Adonis. It was the inhabitants of this region, near the rivers of Ethiopia, who perpetuated these rituals, crafting an earthenware vessel, inscribing a letter proclaiming Adonis's return, and casting it into the sea, conducting sacred rites. It was believed that, on certain days of the year, this vessel would also rise to the surface, where devoted women would remove it, stopping their weeping upon supposedly learning of Adonis’s return. Thus, the prophetic message mocks the idolatry of these former worshippers, branding them as deceitful and wicked, living in the country of the rivers of Ethiopia—“He that sends ambassadors by sea for a pledge, and messages of books on the top of the water.”

Woe also extends to the shipwrights of the earth, for the ambassadorial exchanges and the communication of letters were likened to sacred rites performed in honor of Aphrodite. Instead of standard ships, they relied on vessels of clay to deliver messages to fellow idolaters, as if floating atop the water due to their encasement. We bring these outdated fables to light not to dwell in the past, but to elucidate the meaning of the prophetic words. The messengers of truth shall venture forth to the high and obstinate, conveying their messages to those whose arrogance knows no bounds. The tongue of Egypt is portrayed as devoid of hope and trampled upon. Earlier, we noted how the inhabitants of this land offended the Assyrian kings, not only by promising aid to the Israelites but also sending it, despite its futility. The Assyrians, angered by this, retaliated after the devastation of Judah, leading their forces into Egypt and easily conquering the land, for God had granted them strength against their adversaries due to their contempt for the Egyptians. Consequently, when Babylon soon threatened their lands, messengers quickly began to arrive from Judah, announcing the impending danger. The prophet describes them as swift messengers, alert and agile, heralding the advance of warfare. He alludes to the Egyptians as a proud and strange people, signifying their cruelty and superiority in wickedness over others. The prophet characterizes their condition as hopeless and subjugated, for they did not acknowledge the one true God and lay prostrate before the false gods. Thus, the Egyptians, once powerful, encountered despair and defeat, unable to rise or stand against the victors, remaining downtrodden.

Woe to the winged vessels of the land beyond the rivers of Cush, which sends forth hostages by sea and messages in papyrus on the waters. For light messengers will be sent to the lofty nations and to those of foreign descent, the most depraved, on the other side: a people devoid of hope and trampled underfoot; now, the rivers of the entire land resemble a territory that is inhabited: their land shall be occupied, as the flag is lifted from the mountaintop, and the sound of the trumpet is recognized. I have presented a profound prophecy in line with this and the other variations, so that those desiring understanding may find no lack. I am particularly astonished at those who believe our faith and Christian hope are satisfied with mere simplicity, since it is stated, “The commandment of the Lord is pure, enlightening the eyes” (Psalm 19:8), and we should only concern ourselves with fulfilling what is commanded. Yet all Scripture, especially the prophets, is filled with mysteries of the future, calling us to discernment, as the Gospel instructs: “Ask, and it will be given to you; seek, and you will find; knock, and it shall be opened to you” (Matthew 7:7; Luke 11:9). Having described the historical interpretation and what is in the Hebrew text in the fifth book, I will now present what I find pertinent in the allegorical interpretation.

The discerning reader may wonder what is signified in the vision or oracle concerning Damascus with the sound of fluttering wings and other subsequent elements. Following the calling of the Gentiles, the rejection of the Jews, and the selection of those who believed through the Apostles, amid the multitude of nations and persecutors compared to the waves of the sea, the prophetic message must also warn against the heresies that have harried and continue to ravage the Church—those who sowed tares in the field of the Church while the householder slept (Matthew 13). Those devoid of the love of God are referred to as cymbals according to the Apostle’s words: “If I speak with human or angelic tongues but have not love, I am a sounding gong or a clanging cymbal” (1 Corinthians 13:1). They are not merely cymbals, which create a resounding noise, but due to their heretical speech—chaotically swaying in various directions—they are identified as the cymbal of wings, or according to the Seventy, as the sails of ships, which, while promising many benefits, navigate the turbulent seas of this age. By the sails of ships, we imply the canvas attached to vessels that propel them forward. The term perfectly embodies the essence of heresy, as every heretic claims lofty ideals, yet despite the boast of having wings, they remain in shallow waters, not journeying far from the shore, and swiftly encounter ruin mid-voyage. Therefore, Aquila translated the term as the shadow of wings instead of cymbals, as they possess no wings but merely resemble them. The mention of them being on the other side of the rivers of Cush suggests that the heretics outdo all in their depravity. For instance, Epicurus proposes that there is no divine oversight, deeming pleasure the highest good; yet compared to him, Marcion and all the heretics who torment the Old Testament are even more wicked. Accepting divine providence, they accuse the Creator, claiming He has erred and made mistakes regarding numerous matters, as He ought to have acted otherwise. What benefit do serpents, scorpions, crocodiles, fleas, bedbugs, and mosquitoes serve humanity? Thus, they reside distant across the rivers of Cush and dispatch ambassadors across the sea of this age, that is, their disciples, who, as they propagate their texts, are aptly deemed to be offering papyrus ships upon the waters—fragile vessels quickly doomed. Just as books rapidly deteriorate in moisture and dampness, so do their teachings and doctrines, which initially seemed powerful, vanish and deteriorate. Consequently, it is said to them mockingly, “O heralds of heresy, hasten forth.” The blessed Apostle Paul refers to them as false apostles, deceitful laborers masquerading as Christ's apostles (2 Corinthians 11). They are sent unto a people overthrown and torn, destroyed by God and ravaged by the wounds of heretics. They are indeed a dreadful people, for nothing compares to the horror of blasphemy from those who elevate their words. A people after whom no other nation exists, for every sin pales in comparison to blasphemy. A people who are waiting, longing, and yet crushed underfoot, as all heretics assure themselves of heavenly accolades and promise great things while remaining oppressed by demonic forces, whose land is divided by rivers not of heavenly origin but rather from earthly sources. Into what corner, what hostile wilderness does not penetrate the turbulent discourse of heretics? All who dwell throughout the world turn their gaze toward the banner of heretics, seemingly raised upon the mountains, and listen to the sound of the trumpet—this is their teaching. According to the Hebrew text, the Seventy lament the wings of the heretics, who soar like ships upon the sea of this age and exceed the malice of the Gentiles, referred to in Scripture as Ethiopians, proclaiming to their teachings: “You who send forth books upon the sea of this age, hostages of your corruption, and letters to ensnare those who read them.” The messengers of light advance toward the elevated matters and into the presence of strangers and the most wretched. For none among the church demonstrate as much zeal for righteousness as heretics do for wrongdoing, viewing it as an asset if they mislead others, thereby leading both themselves and others to ruin. A nation is described as high due to its arrogance, and deemed alien and worst because it is estranged from God. Truly, it is a people devoid of hope and vanquished, whose rivers serve to redefine throughout the land the domain of the Church, seeking for themselves acceptance and a platform to hoist their standards of doctrine and resound like the trumpet echoing the Scriptures.

O inhabitants of the earth, when the standard is raised upon the mountains, you shall observe and heed the blast of the trumpet. All neighboring nations, when you hear my call as a banner raised in the hills, and my decree resonates like the sound of a trumpet, then you shall witness all that I have commanded.

The wings of these vessels represent the Church, while the sea symbolizes the world. The Church, portrayed as a ship, navigates through troubled waters yet remains unharmed, for she is guided by a skilled helmsman—Christ Himself. She proudly displays her victorious emblem over death, bearing the Lord's cross. Her bow points to the east and her stern to the west, with her center representing midday. The two covenants serve as her rudders, and the ropes encircling her signify the love of Christ that binds the Church together. The sail reflects the "washing of regeneration" that rejuvenates believers, as stated in Titus 3:5, which is the source of their radiant, pure garments. The wind is replaced by the Holy Spirit from above, which seals the faithful to God. She is anchored firmly by the holy commandments of Christ, steadfast like iron.

On either side of the ship, there are shipwrights, resembling holy angels, who keep the Church safeguarded. The ladder ascending to the crow's nest symbolizes the passion of Christ, evoking the crucifixion that invites the faithful to ascend to heaven. Above this crow's nest rests a cup, representing the ranks of prophets, martyrs, and apostles dwelling in the kingdom of Christ.

Next, as we approach verse 1, it becomes evident that the depiction of wings signifies power, akin to an eagle poised to swoop from heights toward its prey. Additionally, the emblem associated with Ethiopia was a disk with two outstretched wings. Previously, we discussed this segment of Egypt’s history, eloquently detailed by Brugsch, where, under the Ramessid rulers, the priests seized control and expelled the Ramessids from power. This led Assyria, connected by ties to the exiles, to intervene in Egypt’s matters, establishing a stronghold in Bubastis in the Delta, which, under Shishank (Susakim), ousted the priestly lineage from Egypt and drove them into Ethiopia. Subsequently, as Assyria's power wained, the secondary Ethiopian priestly dynasty “overshadowed Egypt with its wings,” and when Sennacherib sought to conquer them, his forces met their demise on Egypt's borders.

Thus, we believe the prophet envisions these forthcoming events, and in light of the impending storms, not just from Assyria but also from Babylon, he signals to Egypt—overlaid by Ethiopia—to send forth their envoys by sea and rivers, not to the current rulers of Asia, but to “a people strong and trampling down all things.” We acknowledge that the “land cut by rivers,” identified as the territory of robust tribes possessing the earth, is challenging to interpret. Whether it points to the ancient homeland of the Aryans along the Syr Darya and Amu Darya or suggests their prior dominance in Mesopotamia remains uncertain. Nevertheless, it appears that the prophecy in the first three verses of this chapter refers not to the Persian incursion into Egypt under Cambyses but instead hints at the emergence of the Arians on the horizon. The lament addressed to Ethiopia seemingly relates to the defeat of Thebes (No-Ammon) by Esarhaddon, which the prophet Nahum referred to as a historical occurrence. It's noteworthy that while chapter XVIII pertains to Ethiopia, particularly the priestly dynasty, chapter XIX focuses on Egypt during the new XXVI dynasty.