Isaiah 66:18Meaning & Commentary from the Church Fathers

The old covenant reached out to only one nation, specifically Israel, and addressed only one language, but our Lord Jesus Christ extended the mission of His physical manifestation to all nations and languages. He proclaimed, echoing the chords of the Psalmist, “Hear this, O nations; proclaim it, all you who inhabit the earth” (Psalm 48:2). Consequently, He declares that He will gather all; they shall come and witness His glory: summoned by faith, those who were once afar off have drawn near and beheld His glory. In what manner? They learned from the Gospel that He, being equal in action and power with God the Father, performed works that surpassed mere words: He resurrected the dead, restored sight to the blind, and accomplished countless mighty deeds. Alternatively, they have recognized His glory, having been taught that He, as the Word made flesh, became human. Unlike the Jews, who exclaimed, “You, being a man, make yourself God” (John 10:33), the Gentiles, having understood His mystery, acclaim, “You are the Christ, the Son of the living God” (Matthew 16:16). The holy apostles echoed these sentiments, declaring, “Truly you are the Son of God” (Matthew 14:33). A sign is also placed upon them, as Paul notes: we are sealed with the Spirit of redemption (Eph. 1:13, 14), and Christ is formed within all of us (Gal. 4:19) through the fellowship of the Holy Spirit.

The prophet indicates that these nations will be instruments of divine judgment against the Jews for their transgressions upon returning from Babylon, while also clarifying that the downfall of these nations will occur post-captivity, yet prior to the redemption and transformation of both Jews and Gentiles, a work fulfilled through our Lord by the apostles’ proclamation. They shall come and see My glory. In this way, the prophet alludes to the glory bestowed upon the Israelites following the demise of their oppressors.

Before interpreting the mention of so many nations, it is necessary to briefly discuss the variety in translation. Pharsis in Hebrew refers to the sea and is said to denote a region in India; however, Josephus suggests that it might be Tarsus, a city in Cilicia, to which Jonah attempted to escape from Joppa. Fud or Ful signifies the Libyans and refers to all of Africa up to the Mauritanian Sea, where a river named Fud currently flows, and the surrounding region is called Futskaia. Lud refers to the Lydians, whose descendants are the Etruscans, now known as Tuscans, historically skilled in archery, commonly termed arrow-pullers.

The Hebrew translation reads mosche seseth, which many, except the Seventy, translated similarly as those who draw the bow; however, the Seventy rendered it as Μoσάχ, translating the name instead of the verb. If this translation is accepted, it points to the Cappadocians, with their main city being Mazaca, later named Caesarea by Caesar Augustus. In Genesis, an unusual translation is given for the last son of Aram, which is the Syrian city of Damascus, referred to as Mes or Μοδόχ, while our translation is more accurately Meonians. The term Atubal or Fauvel denotes either Italy or Iberia, the latter being Spain, which derives its name from the river Ibera, hence the term Celtiberia used by Lucan. The Greeks, referred to as Javans in Hebrew, signify the Ionians.

Moreover, one must recognize that he primarily mentions the eastern nations, descendants of Japheth, one of Noah's sons, while in Pharsis and Fudah, he also references the names of Shem and Ham, representing India and Africa, respectively, symbolizing the entirety of the world. Thus, the Lord embarks on gathering the actions and thoughts of every individual. This teaches us that at the Day of Judgment, not merely actions but also thoughts shall be assessed, as attested in the Gospel, for it is written that anyone who looks at a woman with lust has already committed adultery in his heart (Matthew 5:28). Their thoughts shall envelop them, and the Lord will judge the hidden matters of humanity according to the Gospel of Jesus Christ. The Apostle affirms this truth, declaring that individuals will judge one another through their thoughts when the secrets of men are revealed (Romans 2:15). Consequently, all of our thoughts, collected in a single day, will be evaluated by the just Judge, determining whether our record contains more transgressions or righteous deeds, considering whether they are aged or new, whether they have been erased through repentance or renewed in fresh offenses. As the Lord states, I will turn their ways upon their heads, and I will recompense them for their thoughts (Hosea 4).

He created our hearts and understands all our actions (Psalm 32:15), as is noted: You alone weigh the hearts of men (2 Chronicles 6:30). No one knows what lies within a man, save for the spirit of that man which dwells within him (1 Corinthians 2:11). Thus, God, through Jeremiah, reassures, I am God who is near, not far off; if anyone hides in secret places, will I not see them? (Jeremiah 23:23). Hence, it is said to the scribes and Pharisees: You are justified in the eyes of men, but God knows your hearts (Luke 16:15). It is important to recognize that He did not say, Father, in light of heretical blasphemies, which would imply exclusion of the Son; rather, He speaks of God, a term shared by both the Father and the Son. In the beginning was the Word, and the Word was with God, and the Word was God. The Son held position with God from the beginning (John 1:1-2). Concerning Him, John notes, Jesus did not entrust Himself to them, for He knew all men; there was no necessity for anyone to testify about humanity, for He knew what was in man (John 2:24-25). Additionally, it is said: But Jesus knew their thoughts (Luke 6:8) and He was aware of their deceit (Matthew 22:18). To eliminate any doubt, as heretics may claim that the Word of God created all things, the letter to the Hebrews elaborates: The Word of God is alive, powerful, sharper than any two-edged sword, piercing even to the division of soul and spirit, joints and marrow, and is a discerner of the thoughts and intents of the heart. And no creature is hidden from His sight; all things are transparent and bare before His eyes (Hebrews 4:12-13).

When all thoughts are gathered—whether they accuse or exonerate us—the nations and languages, with their thoughts, will be present as well. The Apostle Paul mentions tongues, not only of humans but also of angels (1 Corinthians 13), which signifies that all creatures will stand before the Lord for judgment, both on earth and in the heavens, as He declared: My sword shall descend upon the heavens and the earth (Isaiah 34:5). All shall come to witness the glory of God, and He shall place upon them the sign referred to in the beginning of Ezekiel, symbolized by the Hebrew letter tav (Ezekiel 9). Anyone sealed with this sign will avoid the fate of the destroyer. This mark was also placed on the doorposts of the houses in Egypt, ensuring the safety of Israel during the destruction of Egypt (Exodus 12). Concerning this sign, which Ahaz, king of the Jews, was unwilling to accept, the prophet Isaiah proclaims: For this reason, the Lord Himself will provide you with a sign: behold, the virgin shall conceive and give birth (Isaiah 7:14). Accordingly, the prophet implores for the promised one: grant a sign for good with me (Psalm 85:17). Furthermore, another place states: You have given a sign to those who fear You, that they may flee from the face of the bow (Psalms 59:6). It remains for us, as we ascend to the Father, to proclaim, The light of Your countenance shines upon us, O Lord (Psalms 4:7).

Thus, the declaration that I will send those who are saved to the nations, along with the enumeration of each, seems to conflict with our interpretation. For if this refers to the Day of Judgment, it transitions back to the Saviour's first coming when the apostles were commissioned to the nations, as the Lord instructed them to make disciples of all nations, baptizing them in the name of the Father, the Son, and the Holy Spirit (Matthew 28:19). This suggests a prediction of the day of judgment or serves as a warning so that, in anticipation of future punishment, they may accept the arrival of the Saviour and the Gospel proclaimed by the apostles. Furthermore, it is beautifully conveyed that I will send forth from among those who are redeemed. If the Lord had not preserved a remnant, we would have been like Sodom and comparable to Gomorrah (Isaiah 1:9). The apostle remarks, a remnant was saved (Romans 9:27). They are sent to the nations—Pharsis, Fud, Lud, Mosoch, Tobel, Greece, and many far-off islands—who have neither heard the name of the Lord nor witnessed His glory.

Concerning the historical understanding, we have previously discussed. Now, it is crucial to briefly mention the deeper significance. Pharsis translates to an exploration of joy, leading us to focus not on the present but on the future, as we are honored to hear: In small matters, you were faithful: enter into the joy of your Lord (Matthew 25:21). The Apostle Peter also refers: Rejoice with a joy that is unspeakable and full of glory (1 Peter 1:8), prompting us to praise God, saying, Our mouths are filled with joy, and our tongues with gladness. Fud signifies an exclusion of the mouth, implying that we should refrain from all blasphemy and speak that which is good, declaring: My mouth shall proclaim Your righteousness, O Lord, all day long, Your salvation (Psalm 70:15). Again, I will not conceal Your righteousness in my heart; I will declare Your salvation (Psalm 39:11).

The term Lud in our language translates as benefit, while Mosoch means extension; Tubal or Fauvel is drawn into sorrow or transformation. All these represent the call to the Gentiles that they might pursue benefits through the confession of their souls and, leaving behind the past, look to the future. They should mourn their former sins and cultivate sorrow that leads to life, for blessed are those who grieve, for they shall rejoice (Luke 6:21). Let all turn towards the Lord to receive His grace, understanding what the apostle proclaims: Glory, honor, and peace to everyone who does good, to the Jew first, and then to the Gentile (Romans 2:10). For God is the God of both Jews and Gentiles. The mention of distant islands, who have neither heard My name nor seen My glory, corresponds to those identified earlier: they who have not heard will see, and they who have not been told will understand (Isaiah 52:15). Furthermore, I revealed Myself to those who sought Me not, and I was found by those who did not inquire of Me, declaring, behold, I am here for those who did not call upon My name (Isaiah 65:1). It is seen that the islands refer either to the nations of the entire world or to the churches scattered throughout the earth, as has been frequently articulated.

He will assemble them in His church, where they will respond to His summons and witness His glory, recognizing that all honor and praise rightfully belong to Him as the one true God, and they will exalt Him within His holy Church.