Isaiah · Chapter 20

V. 1. Sargon-Sennacherib, who, before he came to Jerusalem, came up against and took all the walled cities of Judah, of which Ashdod might be reckoned one, as being in the tribe of Judah.

Verse 1. In the year that Tartan came to Ashdod — Namely, to besiege it. Tartan is mentioned (2 Kings 18:17) as one of the generals of Sennacherib, who is generally supposed to be here meant by Sargon, which was probably one of the seven names by which Jerome, on this place, says he was called. Ashdod, or Azotus, was an eminent and strong city, formerly belonging to the Philistines, in the utmost part of the land of Canaan toward Egypt. Afterward, according to Herodotus, it held out twenty-nine years against Psammitichus, king of Egypt. It is likely that at this time it belonged to Hezekiah’s dominions, and that its inhabitants expected to be relieved during the siege by the Egyptians and Cushites, or Ethiopians. The taking of it, Bishop Lowth thinks, must have happened before Sennacherib’s attempt on Jerusalem; when he boasted of his late conquests, Isaiah 37:25: and the warning of the prophet had a principal respect to the Jews also, who were too much inclined to depend on the assistance of Egypt.

Verse 1. Tartan is mentioned as the general-in-chief to Sennacherib, when he summoned Jerusalem. 2 Kings 18:17. Sargon is supposed to be one of Sennacherib’s names; for kings assumed new names on the acquisition of fresh laurels. Jerome on this place says, that Sennacherib had seven names, a circumstance which very much confuses the certainty, and embarrases the chronology of ancient history. Here we find that the terrors of his conquests spread to the isles of Greece, as in ver. 6, it being absurd to call Judea an island. Isaiah was directed to warn the nations of the situation they would be in during their captivity, by walking half dressed, as the slaves were obliged to do: ver. 2-4.

1. In the year that Tartan came unto Ashdod — There is uncertainty as to date, but it lay probably between B.C. 727 and 720. “Tartan” is an official name, like captain-general. Of the Assyrian kings mentioned in the Bible, Sargon’s name occurs only here. According to the present state of decipherments of the Assyrian texts, it is probable that Sargon was a usurper of the throne during the three years’ siege of Samaria by Shalmaneser. 2 Kings 18:9-12. It is likewise probable that he completed that siege and himself took Samaria; that he was the father and predecessor of Sennacherib; that his reign began in the same year (B.C. 721) with that of Merodach-Baladan in the then subordinate province of Babylon, and that his reign was long and prosperous. “Ashdod” was the key to Egypt, and when laid waste only Lachish lay much in the way of unhindered passage into that country; hence Sennacherib afterward laid siege to and took that city. See these facts stated more fully at chapters xxxvi-xxxix.

V. 2. Sackcloth-Which he wore in token of his grief for the calamities that were already come upon Israel, and were coming upon Judah. Naked-Not wholly naked, but without his upper garment, as slaves and prisoners used to do, whose posture he was to represent. Bare-foot-After the manner of mourners and captives.

Verse 2. Walking naked and barefoot.] It is not probable that the prophet walked uncovered and barefoot for three years; his appearing in that manner was a sign that within three years the Egyptians and Cushites should be in the same condition, being conquered and made captives by the king of Assyria. The time was denoted as well as the event; but his appearing in that manner for three whole years could give no premonition of the time at all. It is probable, therefore, that the prophet was ordered to walk so for three days to denote the accomplishment of the event in three years; a day for a year, according to the prophetical rule, Numbers 14:34; Ezekiel 4:6. The words ימים שלש shalosh yamim, three days, may possibly have been lost out of the text, at the end of the second verse, after ãjy yacheph, barefoot; or after the same word in the third verse, where, in the Alexandrine and Vatican copies of the Septuagint, and in MSS. Pachom. and I. D. II. the words tria eth, three years, are twice expressed. Perhaps, instead of ימים שלש shalosh yamim, three days, the Greek translator might read שנים שלש shalosh shanim, three years, by his own mistake, or by that of his copy, after ãjy yacheph in the third verse, for which stands the first tria eth, three years, in the Alexandrine and Vatican Septuagint, and in the two MSS. above mentioned. It is most likely that Isaiah’s walking naked and barefoot was done in a vision; as was probably that of the Prophet Hosea taking a wife of whoredoms. None of these things can well be taken literally.

From thy foot] Ëylgr ragleycha, thy feet, is the reading of thirty-four of Kennicott’s and Deuteronomy Rossi’s MSS., four ancient editions, with the Septuagint, Syriac, Vulgate, and Arabic.

ISAIAH

Verse 2. Go loose the sackcloth from off thy loins — By the sackcloth is meant either the hairy garment usually worn by the prophets, or a mournful habit, such as was commonly made of sackcloth which he wore in token of his grief for the great calamities that were already come upon Israel, and were coming on Judah. And he did so, walking naked and barefoot — Not wholly naked, but without his upper garment; as slaves and prisoners used to do, whose condition he was to represent. This action was both agreeable to the mode of instruction made use of in those times, and, as it was intended to excite the attention of the Israelites, was likewise very well adapted to promote that intention. — Vitringa.

Ver. 2. Loose the sackcloth from thy loins. It would seem that Isaiah wore sackcloth during the time of this sore and bloody invasion. This prophet, the maternal grandson of king Amaziah, walking in the dress of a slave, would attract notice, and make a great deal of talk; and the more deeply to impress the public mind with his prophecies, this invasion should for three years afflict all the nations of the west. In ancient times, the poor were ill clad, which accounts for the soldiers stripping the captives to a state of nudity.

2. Loose the sackcloth — An outward garment, and not unfrequently worn as a badge of humiliation, and symbol of unwelcome tidings. It was the habitual covering of the prophet, especially in the dark days of those sieges in the vicinity of Jerusalem on the Philistine plains below. Isaiah, divesting himself of this and of his sandals — thus stripped of all clothing save his undergarment or tunic — was a symbolic prediction, or picture of some unusual suffering. The “sackcloth” was probably of goats’ hair; it was the covering of Elijah, and usually of other — even of false — prophets. Zechariah 13:4.

V. 3. Three years-Not constantly, but when he went abroad among the people, to whom this was appointed for a sign. A sign-When this judgment should come, namely, three years after this prophecy.

Verses 3-6. And the Lord — Who here explains and applies the sign, said, Like as my servant hath walked naked, &c., three years — Not constantly, but when he went abroad among the people, to whom this was appointed to be a sign. Bishop Lowth says, probably three days, to show, that within three years the Egyptians and Ethiopians should be conquered and made captives by the king of Assyria, and be in the same condition, and that the town should be taken. But it is objected, that although a day is usually put for a year in the prophetic scriptures, a year is never put for a day. The former interpretation, therefore, is more probable. For a sign and wonder, &c. — Either when this judgment should come, namely, three years after this prophecy was thus uttered, or how long it should continue, namely, for three years: for some have observed, that the Assyrians spent so much time in conquering Egypt and Ethiopia. So shall the king of Assyria lead away the Egyptians — Like beasts, as ghny is commonly used. And they shall be afraid and ashamed — Namely, all they that shall trust to them, and glory in them. In which words, “we have the consequence of the divine judgment upon the Egyptians and Ethiopians, and the scope of the prophecy, namely, to convince the inhabitants of Palestine, and among these some factious persons in Jerusalem, of the vanity of the confidence they placed in them; for when they should see the completion of this prophecy, they should then condemn their own folly for placing their expectations on so feeble a defence.” The inhabitant of this isle — Of this land, in which the prophet was, and to whose inhabitants these words were uttered. For the name of isles, or islands, is frequently given in Scripture, not only to lands encompassed with the sea, but also to such countries as were on the sea-coast, as Palestine or Canaan was. Shall say, Behold, such is our expectation — So vain is our hope, placed upon such a people as are unable to deliver themselves, and much more to deliver us: whither we flee for help — To whom we now and usually trust: and how shall we escape — Either by their help, who cannot defend themselves, or by our own strength, seeing they, who were much more potent than we are, could not escape?

3. Like as my servant — “My servant” was a term of honour applied to Abraham, Job, Moses, David; afterward to regenerate Israel; then to Messiah, in the latter chapters of this book. Walked… barefoot three years — This time of Isaiah’s imposed extra humiliation on public occasions, was intended as an impressive portending spectacle before the people. For a sign and wonder — Especially in relation to Egypt and Ethiopia, on which the people of Judah relied for defence, whenever Assyria’s armies, moving Egyptward, should also menace Jerusalem.

V. 4. Uncovered-Having their garments cut off by the middle.

Verses 3-6. And the Lord — Who here explains and applies the sign, said, Like as my servant hath walked naked, &c., three years — Not constantly, but when he went abroad among the people, to whom this was appointed to be a sign. Bishop Lowth says, probably three days, to show, that within three years the Egyptians and Ethiopians should be conquered and made captives by the king of Assyria, and be in the same condition, and that the town should be taken. But it is objected, that although a day is usually put for a year in the prophetic scriptures, a year is never put for a day. The former interpretation, therefore, is more probable. For a sign and wonder, &c. — Either when this judgment should come, namely, three years after this prophecy was thus uttered, or how long it should continue, namely, for three years: for some have observed, that the Assyrians spent so much time in conquering Egypt and Ethiopia. So shall the king of Assyria lead away the Egyptians — Like beasts, as ghny is commonly used. And they shall be afraid and ashamed — Namely, all they that shall trust to them, and glory in them. In which words, “we have the consequence of the divine judgment upon the Egyptians and Ethiopians, and the scope of the prophecy, namely, to convince the inhabitants of Palestine, and among these some factious persons in Jerusalem, of the vanity of the confidence they placed in them; for when they should see the completion of this prophecy, they should then condemn their own folly for placing their expectations on so feeble a defence.” The inhabitant of this isle — Of this land, in which the prophet was, and to whose inhabitants these words were uttered. For the name of isles, or islands, is frequently given in Scripture, not only to lands encompassed with the sea, but also to such countries as were on the sea-coast, as Palestine or Canaan was. Shall say, Behold, such is our expectation — So vain is our hope, placed upon such a people as are unable to deliver themselves, and much more to deliver us: whither we flee for help — To whom we now and usually trust: and how shall we escape — Either by their help, who cannot defend themselves, or by our own strength, seeing they, who were much more potent than we are, could not escape?

4, 5. So — Thus, in like manner, as the prophet in his comparative nakedness. Shall the king of Assyria — In this expedition Assyria’s success is assured by the prophet. Precisely when this occurred is not easy to settle, as some imagine. Not even Rawlinson, in his Five Great Monarchies, vol. ii, page 416, (which see,) does this satisfactorily. Nor is it, as regards prophecy, very material. Lead away the Egyptians prisoners… Ethiopians captives — This picture of naked captives taken in war, is found on the monuments in Egypt. See Isaiah 47:2, 3; also Nahum 3:5, 8. 9. The doctrine of the prophecy is: Vain is the reliance of Judah on Egypt and Ethiopia.

V. 5. They-All that shall trust to them. But under this general expression the Israelites, seem to be principally intended.

Verses 3-6. And the Lord — Who here explains and applies the sign, said, Like as my servant hath walked naked, &c., three years — Not constantly, but when he went abroad among the people, to whom this was appointed to be a sign. Bishop Lowth says, probably three days, to show, that within three years the Egyptians and Ethiopians should be conquered and made captives by the king of Assyria, and be in the same condition, and that the town should be taken. But it is objected, that although a day is usually put for a year in the prophetic scriptures, a year is never put for a day. The former interpretation, therefore, is more probable. For a sign and wonder, &c. — Either when this judgment should come, namely, three years after this prophecy was thus uttered, or how long it should continue, namely, for three years: for some have observed, that the Assyrians spent so much time in conquering Egypt and Ethiopia. So shall the king of Assyria lead away the Egyptians — Like beasts, as ghny is commonly used. And they shall be afraid and ashamed — Namely, all they that shall trust to them, and glory in them. In which words, “we have the consequence of the divine judgment upon the Egyptians and Ethiopians, and the scope of the prophecy, namely, to convince the inhabitants of Palestine, and among these some factious persons in Jerusalem, of the vanity of the confidence they placed in them; for when they should see the completion of this prophecy, they should then condemn their own folly for placing their expectations on so feeble a defence.” The inhabitant of this isle — Of this land, in which the prophet was, and to whose inhabitants these words were uttered. For the name of isles, or islands, is frequently given in Scripture, not only to lands encompassed with the sea, but also to such countries as were on the sea-coast, as Palestine or Canaan was. Shall say, Behold, such is our expectation — So vain is our hope, placed upon such a people as are unable to deliver themselves, and much more to deliver us: whither we flee for help — To whom we now and usually trust: and how shall we escape — Either by their help, who cannot defend themselves, or by our own strength, seeing they, who were much more potent than we are, could not escape?

Ver. 5. They shall be afraid and ashamed. The Jews should be ashamed of having forsaken the Lord, and trusting to the broken spear of Egypt, or to their allies, for the present, the Ethiopians, who could not save themselves. Did the Lord ever fail to deliver the Hebrews when they cast away their idols, and called upon his name?

4, 5. So — Thus, in like manner, as the prophet in his comparative nakedness. Shall the king of Assyria — In this expedition Assyria’s success is assured by the prophet. Precisely when this occurred is not easy to settle, as some imagine. Not even Rawlinson, in his Five Great Monarchies, vol. ii, page 416, (which see,) does this satisfactorily. Nor is it, as regards prophecy, very material. Lead away the Egyptians prisoners… Ethiopians captives — This picture of naked captives taken in war, is found on the monuments in Egypt. See Isaiah 47:2, 3; also Nahum 3:5, 8. 9. The doctrine of the prophecy is: Vain is the reliance of Judah on Egypt and Ethiopia.

V. 6. Of the country-Of this land, in which the prophet was, and to whose inhabitants, these words were uttered. Such-So vain is our hope placed upon such a people as are unable to deliver themselves.

Verses 3-6. And the Lord — Who here explains and applies the sign, said, Like as my servant hath walked naked, &c., three years — Not constantly, but when he went abroad among the people, to whom this was appointed to be a sign. Bishop Lowth says, probably three days, to show, that within three years the Egyptians and Ethiopians should be conquered and made captives by the king of Assyria, and be in the same condition, and that the town should be taken. But it is objected, that although a day is usually put for a year in the prophetic scriptures, a year is never put for a day. The former interpretation, therefore, is more probable. For a sign and wonder, &c. — Either when this judgment should come, namely, three years after this prophecy was thus uttered, or how long it should continue, namely, for three years: for some have observed, that the Assyrians spent so much time in conquering Egypt and Ethiopia. So shall the king of Assyria lead away the Egyptians — Like beasts, as ghny is commonly used. And they shall be afraid and ashamed — Namely, all they that shall trust to them, and glory in them. In which words, “we have the consequence of the divine judgment upon the Egyptians and Ethiopians, and the scope of the prophecy, namely, to convince the inhabitants of Palestine, and among these some factious persons in Jerusalem, of the vanity of the confidence they placed in them; for when they should see the completion of this prophecy, they should then condemn their own folly for placing their expectations on so feeble a defence.” The inhabitant of this isle — Of this land, in which the prophet was, and to whose inhabitants these words were uttered. For the name of isles, or islands, is frequently given in Scripture, not only to lands encompassed with the sea, but also to such countries as were on the sea-coast, as Palestine or Canaan was. Shall say, Behold, such is our expectation — So vain is our hope, placed upon such a people as are unable to deliver themselves, and much more to deliver us: whither we flee for help — To whom we now and usually trust: and how shall we escape — Either by their help, who cannot defend themselves, or by our own strength, seeing they, who were much more potent than we are, could not escape?

6. Of this isle — This coastland from Gaza to Phenicia, and northward, how insignificant this compared with the thousand miles up the Nile covered by the great powers of Egypt and Ethiopia combined, on which Judah depended for help. Judah can now see her land all open as a foraging highway region for the conquering Assyrians, who are only too ready to take revenge for her alliance with the conquered countries. Well may the people cry out, How shall we escape? “We?” “We know the barbarities of war. We know the retributions laid on conquered dependants.” Nevertheless, during these direful wars, Jehovah did in considerable measure interfere for Jerusalem, on account of the theocratic fidelity of pious Hezekiah. See chapter 37.