Isaiah 19:18Meaning & Commentary from the Church Fathers

As they were destined to be dispersed across the earth, the prophet had previously instructed them in virtues, dispelling the dread of the law and its dominion. Now, one might argue that there is a different instruction, questioning the reason for heeding these words. The law strictly prohibited the erection of a temple elsewhere—a serious offense. Yet, there is no need to fear this law. Observe how indifference manifests: it is not in the virtues, but solely in the locations where the statutes may be modified.

Therefore, the regions of Canaan and Egypt are in close proximity. Consequently, the cities situated within Egypt's limits stand as the first to receive the gospel's proclamation. Among these, one known today as the city of the Rinokuretes exists, where the Canaanite language is actively spoken. In these locales, they strive to communicate not primarily in the Egyptian tongue but rather in the language of the Syrians.

It is noted by some that Josephus refers to a certain Junius, a descendant of Levi and designated priest by the law, who, after a dispute with his fellow tribesmen—perhaps resulting in exile—governed these five cities bordering the Canaanite territory. It is said that he gathered a considerable number of Jews and settled in one of these five cities, referred to as the city of Asedek or the city of righteousness. From this place, they purportedly learned the Canaanite tongue while in Egypt and developed a fondness for it, even swearing by the name of the Lord. This observation is indeed remarkable; for those who worship false deities typically take oaths by created elements of the world: some invoke the name of heaven, while others call upon the sun, yet they never recognize the name of the true God, having not come to know Him. Conversely, those who trust in Him invoke His name in their oaths. Thus, the wise Moses led the Israelites, drawn away from Egypt's idolatry, towards the knowledge of the one true God, declaring, "Thou shalt worship the Lord thy God, and serve him only." He further instructed, "by His name thou shalt bow down" (Deuteronomy 6:13). The fact that these five cities did not swear by any worthless idols, but instead appealed to the name of the Lord when making oaths, serves as clear evidence that they embraced this faith.

Each sense will present a self-denying offering to God: sight will refrain from gazing upon evil; hearing will pay attention to the word of God, which brings salvation to the soul; the mouth will be guided in that which nurtures reverence for God, expressing praise through spiritual hymns and giving thanks to the Lord; the sense of smell will yearn for the fragrant aroma of Christ, recognized in the practice of good deeds; and the hands will be lifted in reverent prayer and extended in acts of charity for the needy. Such deeds render our senses holy instruments. However, the actions of the senses are under the authority of the soul and mind, and when they are united in a singular act of goodness, they can form a unified city, known as Ares, representing the city of truth. Ares was one of the renowned cities of Egypt.

When we indulge in luxuries, reclining on beds of ivory and anointed with the finest oils, our sense of smell echoes the language of Egypt. When our appetites serve as our god (Philippians 3), our taste communicates in the tongue of Egypt. If we disregard the apostle's counsel that it is good for a man not to touch a woman (1 Corinthians 7:1) and instead join with a harlot, our touch then embodies the Egyptian tongue. Conversely, if we turn our gaze to the fields that are already white for harvest, and are not weighed down by earthly concerns—like the woman described in the Gospel who for seventeen years could not lift her head (Luke 13)—and instead declare, ‘To You I lift up my eyes, who dwells in heaven’ (Psalm 122:1), then our sight and perception articulate the language of Canaan. If we purify our ears and listen to the Lord’s call, ‘Let him who has ears to hear, hear’ (Luke 8:8), then our hearing speaks Canaan's tongue. The one who can address the bridegroom, ‘In your wake we flow in the fragrance of your peace’ (Song of Solomon 1:3) and can claim, ‘In every place we are the aroma of Christ’ (2 Corinthians 2:15), has a sense of smell that resonates in Canaan's language. Taste is rightly understood by the one who partakes of the bread that descends from heaven, the living bread, and who is mindful of it: ‘Taste and see that the Lord is good’ (Psalm 33:9); such a person consistently speaks the language of Canaan. There is also a spiritual touch, about which the Apostle John expresses: ‘Our hands have handled the word of life’ (1 John 1:1); this indicates someone who touches Jesus through faith, prompting the Saviour to acknowledge, ‘Someone has touched me; I perceive power has gone out from me’ (Luke 8:46).

Having established the blessings that come from the Lord's uplifted hand, we must now ask why these five cities in Egypt do not speak Hebrew, but rather the language of Canaan. The term ‘Jew’ signifies one who transitions or moves from one place to another. Thus, although we may be sanctified, while residing in Egypt and living amidst the darkness of this world, we might not yet converse in Hebrew but in Canaanite, which lies between Egyptian and Hebrew and closely resembles it. Canaan carries connotations of moving or answering. Therefore, when we are freed from Egypt and aspire to escape Pharaoh’s dominion, making our land and our testimonies formidable to Egypt, we are responding to the Lord's call. Despite this, as we still dwell in this present age, we cannot fully speak the Hebrew tongue. The phrase that the five cities will swear by the Lord of Hosts implies that even in this earthly existence, we should elevate our thoughts above demons and focus on God Almighty. While the other four cities remain unnamed, one is designated as the city of the sun, which I contend points to sight. Just as the city relies on the sun and moon for illumination, we too require the sun of righteousness to enlighten our vision.

33:9), who cleanses his body for service, and who can affirm with the apostle that we are the fragrance of Christ to God (2 Cor. 2:15)—his cities speak a different language, as ‘Canaan’ signifies. For one who, through teaching, has transformed them from darkness is appropriately deemed ruler over the five cities; this honor stems from both his virtues and the virtues of his listeners, whom he has guided into the light.