Isaiah 18:3Meaning & Commentary from the Church Fathers

This interpretation aligns with the prophet's message, stating, "Now the rivers of the earth are all inhabited, as the country is inhabited, so shall their country be inhabited." The prophet implies that what were once navigable and consistently wet areas would, in times of conflict, appear dry like solid ground.

What could the Divine, omnipotent, and highest essence not accomplish? A sign will be raised from the mountain, and the sound of a trumpet will be heard. In warfare, leaders often place someone on elevated ground to raise a banner, serving as a signal to the troops. The sounds of trumpets are utilized to incite battle or to call for a retreat, depending on the need. Likewise, a banner displayed high is easily seen as its bearers are positioned on a hill, and the trumpet's call is clear to all engaged in combat. Thus, the suffering endured by the Egyptians will be made so evident to all in the land that it will be like a banner lifted on the mountains, as unmistakable as the call of a trumpet.

From this, we can discern a crucial lesson: we ought to avoid provoking the immortal Nature to anger, whether through indecent actions and neglecting His service or by consorting with apostates and those who face divine disfavor, and imitating their ways. This caution is vital so that we do not share in their calamity or receive similar judgment from God. The plight of the Egyptians serves as a testament to this truth. They suffered because they humiliated the Israelites, then offered false assurances of deliverance, ultimately leading to their surrender to their enemies and their own demise, by the permission of God.

For heralds will venture forth to the high places among the people and to those considered strangers, a people steeped in despair and humiliation; their rivers testify to the entirety of the land, as it is described in elements of prophecy, signaling their habitation is accounted in light of the elevated banner raised upon the mountain and the trumpet's resonance.

I have articulated this dark prophecy, considering both this version and alternative interpretations, so that any who seek understanding may find it fully explained. I am perplexed by those who assume that our faith and Christian hope find satisfaction in mere simplicity, when it is written, “The commandment of the Lord is pure, enlightening the eyes” (Ps. 18:9). It is suggested that we should limit ourselves to merely observing the fulfillment of divine instruction; however, all of Scripture, especially the prophetic books, is infused with mysteries of what is to come, inviting us toward understanding as the Gospel proclaims: “Ask, and it will be given to you; seek, and you shall find; knock, and it will be opened to you” (Matt. 7:7; Luke 11:9). Having provided the historical context and the meanings drawn from the Hebrew text in a prior work, I now find it necessary to address allegorical interpretations.

A discerning reader might ponder the intention behind the vision or burden of Damascus that describes the symbol of wings and other subsequent elements. Following the call of the Gentiles and the rejection of the Jews, along with the selection of believers through the Apostles, the influx of nations and persecutors—compared to the tumults of the sea—justifies further prophetic declarations regarding the heresies that have afflicted and continue to disrupt the Church. These heretics are akin to those who plant weeds in the ecclesiastical realm while the master sleeps (Matthew 13). According to the Apostle’s words, those devoid of God's love are akin to cymbals: “If I speak with the tongues of men and of angels, but have not love, I am sounding brass or a clanging cymbal” (1 Corinthians 13:1). They are not merely sound-producing instruments but are referred to as the symbol of wings or "ship wings," signifying those who sail upon the waves of this age with empty promises.

The term ‘ship wings’ implies the sails that propel vessels. The heretics, though bearing the appearance of wings and boasting of lofty promises, remain stuck among turbulent seas, ultimately facing ruin mid-journey. Aquila’s translation of ‘shadow of wings’ instead of cymbals emphasizes that they possess not genuine wings but merely the appearance of them. The phrase "on the other side of the rivers of the Ethiopians" indicates that these heretics surpass all others in their malevolence. For instance, Epicurus claimed there is no divine providence and stated that pleasure is the ultimate good. Yet, compared to him, figures like Marcion and other heretics who dispute the Old Testament emerge as even more reprehensible, as they acknowledge divine providence yet malign the Creator, claiming He has made grievous errors. They pose the question of the utility of certain creatures to humanity; this illustrates their positioning as adversaries. Thus, they dwell beyond the rivers of Ethiopia, dispatching their disciples—referred to as ambassadors—across the tumultuous sea of this age, bringing forth their flawed teachings like fragile vessels made of paper, destined for deterioration.

As the Apostle Paul aptly identifies them as false apostles, wicked workers masquerading as Christ's own (2 Cor. 11), we see that they are sent to a people devastated and wounded—ruined by God and marked by the injuries inflicted by heretical teachings. This is indeed a dreadful people, for there is no greater terror than the blasphemies from those who elevate their voices in defiance. A people expectant, yet beaten down; they promise heavenly rewards while being trodden upon by evil spirits. Their land, unlike a place nourished by heavenly waters, is marred by turbulent forces. Truly, which corner of the earth does not experience the chaotic rhetoric of heretics? Thus, all who populate the universe turn their gaze toward the banner of heretics raised high atop the mountains, hearing their trumpet-like doctrines echoed forth.

By the Greek Septuagint, the lamentation of the heretics is pronounced, as they fly like ships across the tumultuous sea of this age, exceeding the wickedness of the otherwise known Gentiles. Their teachings and doctrines send forth, much like books carried across this age's waters, offering seduction to those who peruse them. The light messengers travel to these arrogant nations and to those profoundly estranged from God. Heretics showcase zeal for malice unlike any found amongst the faithful, taking a perverse pleasure in leading others astray, ensuring their own destruction while pulling others down with them. The term ‘high nation’ refers to arrogance, while ‘strange and worst’ describes its alienation from the Divine. This people exists devoid of hope, suffering defeat, with their rivers symbolizing an errant imitative presence, seeking to provide a sanctuary to elevate their false doctrines and to sound the trumpet of their corrupted interpretations.

Previously, we discussed the historical account of Egypt eloquently recounted by Brugsch, detailing how, during the Ramessid era, the priests rose up, usurping power and expelling the Ramessids. This led to Assyria, owing to familial connections with the exiles, intervening in Egyptian affairs and establishing a formidable kingdom in Bubastis within the Delta. Under Shishank, this kingdom expelled the priestly dynasty back to Ethiopia. However, as Assyria's dominance waned, the subsequent priestly dynasty from Ethiopia ‘cast its shadow over Egypt.’ When Sennacherib advanced to confront this situation, his forces met destruction on the borders of Egypt. Thus, it seems the prophet envisions these future occurrences and, considering the impending storms approaching from the east — not only from Assyria but also from Babylon — conveys to Egypt, now overshadowed by Ethiopia, the need to send envoys by sea and rivers, not to the current sovereigns of Asia but to ‘a people strong and trampling down all things.’

We acknowledge that the phrase ‘land cut by rivers,’ attributed to strong tribes claiming dominion over the earth, poses significant interpretive challenges. It is unclear whether this refers to the ancient home of the Aryans at the Syr Darya and Amu Darya rivers or indicates that they have already occupied Mesopotamia. Nonetheless, we maintain that the prophecy in the initial verses of this chapter does not pertain to the Persian conquest of Egypt under Cambyses; rather, it merely signifies the emergence of the Aryans on the horizon. The lament addressed to Ethiopia likely pertains to the defeat of Thebes (No-Ammon) by Esarhaddon, a historical event alluded to by the prophet Nahum. Notably, chapter XVIII discusses Ethiopia, specifically the priestly dynasty, whereas chapter XIX elaborates on Egypt during the period of the new XXVI dynasty.