Text -- Isaiah 20:1-6 (NET)

20:1 The Lord revealed the following message during the year in which King Sargon of Assyria sent his commanding general to Ashdod, and he fought against it and captured it. 20:2 At that time the Lord announced through Isaiah son of Amoz: “Go, remove the sackcloth from your waist and take your sandals off your feet.” He did as instructed and walked around in undergarments and barefoot. 20:3 Later the Lord explained, “In the same way that my servant Isaiah has walked around in undergarments and barefoot for the past three years, as an object lesson and omen pertaining to Egypt and Cush, 20:4 so the king of Assyria will lead away the captives of Egypt and the exiles of Cush, both young and old. They will be in undergarments and barefoot, with the buttocks exposed; the Egyptians will be publicly humiliated. 20:5 Those who put their hope in Cush and took pride in Egypt will be afraid and embarrassed. 20:6 At that time those who live on this coast will say, ‘Look what has happened to our source of hope to whom we fled for help, expecting to be rescued from the king of Assyria! How can we escape now?’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 20:1

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.

Wesley: Isa 20:2

Which he wore in token of his grief for the calamities that were already come upon Israel, and were coming upon Judah.

Wesley: Isa 20:2

Not wholly naked, but without his upper garment, as slaves and prisoners used to do, whose posture he was to represent.

Wesley: Isa 20:2

foot - After the manner of mourners and captives.

Wesley: Isa 20:3

Not constantly, but when he went abroad among the people, to whom this was appointed for a sign.

Wesley: Isa 20:3

When this judgment should come, namely, three years after this prophecy.

Wesley: Isa 20:4

Having their garments cut off by the middle.

Wesley: Isa 20:5

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

Wesley: Isa 20:6

Of this land, in which the prophet was, and to whose inhabitants, these words were uttered.

Wesley: Isa 20:6

So vain is our hope placed upon such a people as are unable to deliver themselves.

JFB: Isa 20:1

Probably the same general as was sent by Sennacherib against Hezekiah (2Ki 18:17). GESENIUS takes "Tartan" as a title.

JFB: Isa 20:1

Called by the Greeks Azotus (Act 8:40); on the Mediterranean, one of the "five" cities of the Philistines. The taking of it was a necessary preliminary to the invasion of Egypt, to which it was the key in that quarter, the Philistines being allies of Egypt. So strongly did the Assyrians fortify it that it stood a twenty-nine years' siege, when it was retaken by the Egyptian Psammetichus.

JFB: Isa 20:1

Sargon himself remained behind engaged with the Phœnician cities, or else led the main force more directly into Egypt out of Judah [G. V. SMITH].

JFB: Isa 20:2

Literally, "by the hand of" (compare Eze 3:14).

JFB: Isa 20:2

The loose outer garment of coarse dark hair-cloth worn by mourners (2Sa 3:31) and by prophets, fastened at the waist by a girdle (Mat 3:4; 2Ki 1:8; Zec 13:4).

JFB: Isa 20:2

Rather, "uncovered"; he merely put off the outer sackcloth, retaining still the tunic or inner vest (1Sa 19:24; Amo 2:16; Joh 21:7); an emblem to show that Egypt should be stripped of its possessions; the very dress of Isaiah was a silent exhortation to repentance.

JFB: Isa 20:3

Isaiah's symbolical action did not continue all this time, but at intervals, to keep it before the people's mind during that period [ROSENMULLER]. Rather, join "three years" with "sign," a three years' sign, that is, a sign that a three years' calamity would come on Egypt and Ethiopia [BARNES], (Isa 8:18). This is the only instance of a strictly symbolical act performed by Isaiah. With later prophets, as Jeremiah and Ezekiel, such acts were common. In some cases they were performed, not literally, but only in prophetic vision.

JFB: Isa 20:3

Rather, "omen"; conveying a threat as to the future [G. V. SMITH].

JFB: Isa 20:3

In reference to, against.

JFB: Isa 20:4

BELZONI says that captives are found represented thus on Egyptian monuments (Isa 47:2-3; Nah 3:5, Nah 3:8-9), where as here, Egypt and Ethiopia are mentioned as in alliance.

JFB: Isa 20:5

The Philistine allies of Egypt who trusted in it for help against Assyria. A warning to the party among the Jews, who, though Judah was then the subordinate ally of Assyria, were looking to Egypt as a preferable ally (Isa 30:7). Ethiopia was their "expectation"; for Palestine had not yet obtained, but hoped for alliance with it. Egypt was their "glory," that is, boast (Isa 13:19); for the alliance with it was completed.

JFB: Isa 20:6

That is, coast on the Mediterranean--Philistia, perhaps Phœnicia (compare Isa 23:2; Isa 11:11; Isa 13:22; Psa 72:10).

JFB: Isa 20:6

Emphatical; if Egypt, in which we trusted, was overcome, how shall we, a small weak state, escape?

He does not narrate the event, but graphically supposes himself a watchman in Babylon, beholding the events as they pass.

Clarke: Isa 20:2

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, Num 14:34; Eze 4:6. The words שלש ימים shalosh yamim , three days, may possibly have been lost out of the text, at the end of the second verse, after יחף 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 1. D. 2 the words τρια ετη, three years, are twice expressed. Perhaps, instead of שלש ימים shalosh yamim , three days, the Greek translator might read שלש שנים shalosh shanim , three years, by his own mistake, or by that of his copy, after יחף yacheph in the third verse, for which stands the first τρια ετη, 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

Clarke: Isa 20:2

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

Calvin: Isa 20:1

1.In the year that Tartan came to Ashdod In the preceding chapter Isaiah prophesied about the calamity which threatened Egypt, and at the same time promised to it the mercy of God. He now introduces the same subject, and shews that Israel will be put to shame by this chastisement of the Egyptians, because they placed their confidence in Egypt. He now joins Ethiopia, which makes it probable that the Ethiopians were leagued with the Egyptians, as I have formerly remarked, and as we shall see again at the thirty-seventh chapter.

First, we must observe the time of this prediction. It was when the Jews were pressed hard by necessity to resort, even against their will, to foreign nations for assistance. Sacred history informs us (2Kg 18:17) that Tartan was one of Sennacherib’s captains, which constrains us to acknowledge that this Sargon was Sennacherib, who had two names, as may be easily learned from this passage. We must also consider what was the condition of Israel, for the ten tribes had been led into captivity. Judea appeared almost to be utterly ruined, for nearly the whole country was conquered, except Jerusalem, which was besieged by Rabshakeh. (2Kg 18:13.) Tartan, on the other hand, was besieging Ashdod. Sacred history (2Kg 18:17) mentions three captains; ⁶⁰ and this makes it probable that Sennacherib’s forces were at that time divided into three parts, that at the same instant he might strike terror on all, and might throw them into such perplexity and confusion that they could not render assistance to each other. Nothing was now left for the Jews but to call foreign nations to their aid. In the mean time, Isaiah is sent by God to declare that their expectation is vain in relying on the Egyptians, against whom the arm of the Lord was now lifted up, and who were so far from assisting them, that they were unable to defend themselves against their enemies. Hence the Jews ought to acknowledge that they are justly punished for their unbelief, because they had forsaken God and fled to the Egyptians.

We must consider the end which is here proposed, for the design of God was not to forewarn the Egyptians, but to correct the unbelief of the people, which incessantly carried them away to false and wicked hopes. In order therefore to teach them that they ought to rely on God alone, the Prophet here foretells what awaits their useless helpers. The warning was highly seasonable, for the Ethiopians had begun to repel the Assyrians, and had forced them to retire, and no event could have occurred which would have been more gladly hailed by the Jews. Lest those successful beginnings should make them wanton, he foretells that this aid will be of short duration, because both the Ethiopians and the Egyptians will soon be most disgracefully vanquished.

Calvin: Isa 20:2

2.Go and loose the sackcloth from thy loins In order to confirm this prophecy by the use of a symbol, the Lord commanded Isaiah to walk naked. If Isaiah had done this of his own accord, he would have been justly ridiculed; but when he does it by the command of the Lord, we perceive nothing but what is fitted to excite admiration and to strike awe. In this nakedness, and in the signs of a similar kind, something weighty is implied. Besides, the Lord does nothing either by himself or by his servants without likewise explaining the reason; and therefore the Prophet does not merely walk naked, but points out the design which the Lord had in view in ordering him to do so. In other respects false prophets imitate the true servants of God, and put on varied and imposing shapes, to dazzle the eyes of the multitude, and gain credit to themselves; but those symbols are worthless, because God is not the author of them.

This ought to be carefully observed in opposition to the Papists, who bring forward empty ceremonies instead of true sacraments. This is the rule with which we ought to meet them. If they proceed from God, we ought to embrace them, but if not, we may boldly reject them; and, indeed, they cannot be adopted without offering an insult to God, because in such cases men usurp his authority. Besides, God does not bring forward signs without the word, for what would a sacrament be if we beheld nothing but the sign? It is the doctrine alone that makes the sacrament, and therefore let us know that it is mere hypocrisy where no doctrine is taught, and that Papists act wickedly when they lay aside doctrine, and give the name of sacrament to empty ceremonies; for the Lord has connected them in such a manner that no man can separate them without infringing that order which he has enjoined.

When the Lord commands him to loose the sackcloth; almost all the commentators infer from it that Isaiah at that time wore a garment of mourning, because he bewailed the distressed condition of Israel; for sackcloth was a mourning dress, as is evident from Joel (Joe 1:13.) Their interpretation is, that this was done in order that, in the dress of culprits, he might supplicate pardon from God, or that it was impossible for his countenance or his dress to be cheerful when his heart was sad, and he could not but be affected with the deepest grief when he beheld so great a calamity. Some think that it was his ordinary dress, because the Prophets, as Zechariah informs us, commonly wore a mantle. (Zec 13:4.) But that conjecture rests on exceedingly slight grounds, and has no great probability. It is more probable that he wore sackcloth as expressive of mourning. Judea was at that time sunk into such a state of indifference, that when men saw their brethren wretchedly distressed and wasted, still they were not affected by it, and did not think that the affliction of their brethren was a matter which at all concerned them. They still thought that they were beyond the reach of danger, and mocked at the Prophets when they threatened and foretold destruction. Hence Micah also complains that no man bewails the distresses of Israel. (Mic 1:11.)

A question arises, Was this actually done, or was it merely and simply a vision which he told to the people? The general opinion is, that the Prophet never went naked, but that this was exhibited to him in a vision, and only once. They allege as a reason, that on account of heat and cold, and other inconveniences of the weather, he could not have walked naked during the whole period of three years. What if we should say that the Prophet wore clothes at home, and also in public, unless when he wished to come forth to teach, and that on such occasions he was accustomed to present to the people a spectacle of nakedness? I pay little attention to the argument, that he was unable to endure heat and cold; for God, who commanded him to do this, could easily strengthen and protect him. But they assign another reason, that nakedness would have been unbecoming in a Prophet. I answer, this nakedness was not more unbecoming than circumcision, which irreligious men might consider to be the most absurd of all sights, because it made an exposure of the uncomely parts. Yet it must not be thought that the Prophet went entirely naked, or without covering those parts which would present a revolting aspect. It was enough that the people understood what the Lord was doing, and were affected by it as something extraordinary.

I am led to form this opinion by what is here said, “ By the hand of Isaiah;” for although this mode of expression frequently occurs elsewhere, still we never find it where it does not imply something emphatic, to describe the effect produced. He places himself in the midst between God and his countrymen, so as to be the herald of a future calamity, not only in words, but likewise by a visible symbol. Nor is it superfluous that it is immediately added, He did so. I am therefore of opinion that Isaiah walked naked whenever he discharged the office of a prophet, and that he uncovered those parts which could be beheld without shame.

So far as relates to sackcloth, although it was customary for men in private stations of life to express their guilt in this manner in adversity, yet it is probable that it was with a view to his office that Isaiah made use of this symbol to confirm his doctrine, that he might the better arouse the people from their sluggishness. If at any time the Lord chastise ourselves or our brethren, he does not enjoin us to change our raiment, but we are cruel and (ἄστοργοι) without natural affection, if we are not moved by the afflictions of brethren and the ruin of the Church. If we have any feeling towards God, we ought to be in sadness and tears; and if it be our duty to mourn, we ought also to exhort others and stimulate them by our example to feel the calamities of the Church, and to be touched with some (συμπαθείᾳ) compassion.

Calvin: Isa 20:3

3.Three years Why for such a period? Because that was the time granted to the Egyptians and Ethiopians, during which the Lord gave them a truce for repentance, and at the same time wished to make trial of the obedience of his people, that without delay they might relinquish unlawful aid, and that, though the Egyptians and Ethiopians appeared to be secure, they might know that they were not far from ruin. The Lord intended also to expose the rebellion of wicked men; for undoubtedly many persons made an open display of their impiety when they despised the nakedness of the prophet, and the godly, on the other hand, moved by the sight of his nakedness, though the prosperity of the Ethiopians was delightfully attractive, still did not hesitate to fix their attention on the word. What they were bound to consider was not the nakedness itself, but the mark which the Lord had put upon it; in the same manner as, in the visible sacraments, we ought to behold those things which are invisible.

Calvin: Isa 20:4

4.The captivity of Egypt and the removal of Ethiopia ⁶¹ The words “captivity” and “removal” are taken collectively, to denote the multitude of captives and emigrants. Next, he shews that there will be no distinction of age, declaring that the old, as well as the young, shall be led into captivity.

Calvin: Isa 20:5

5.And they shall be afraid He now shews for whose benefit he had foretold these things about the Egyptians and Ethiopians. It was in order that the Jews might learn amidst their afflictions to hope in God, and might not have recourse to foreign aid, which the Lord had forbidden.

Calvin: Isa 20:6

6.Lo, what is become of our expectation? He calls them expectation, or lurking, because the Jews turned towards them, whenever they were oppressed by any calamity, and placed their hope in them. We are accustomed to turn our eyes to that quarter from which we expect any assistance. Hence also, to “look” often signifies, in the Hebrew language, to “hope.” (Psa 34:5.) Now, they ought to have looked to God alone. Their wandering levity is therefore censured. And the same thing must happen to us, and deservedly, that when we have been invited by God, and refuse the sure refuge which he offers to us, and allow ourselves to be captivated by the delusions of Satan, we may lie down naked and destitute with shame and disgrace.

And the inhabitants of the island shall say He gives the name island not only to Jerusalem, but to the whole of Judea; and it is generally thought that the name is given because its shores are washed by the Mediterranean sea. But I think that there is a different reason for this metaphor, for it is but a small portion of the sea that washes it; but as an island is separated from other lands, so the Lord separated Judea from other countries. It was kept apart from all the nations, which cherished a mortal hatred towards the Jews; for there was a “wall” between them, as Paul says, (Eph 2:14,) which Christ at length threw down. Here again Isaiah confirms his prophecy. If you are not now moved by my nakedness, you shall one day be taught by the event, that these words were not spoken to you in vain. Thus, at a late hour, obstinate and rebellious men are constrained by God to confess their guilt, so that they are struck with amazement, and argue within themselves how they could be so greatly blinded by their own stubbornness.

Defender: Isa 20:5

The Assyrians at this time had already taken the northern kingdom of Israel into captivity and were threatening Judah and Jerusalem. The kings of Judah, therefore, would be tempted to look to Egypt and Ethiopia for help. But these countries were already tributary to Assyria and were soon destined to be devastated themselves by the Babylonians (Isa 19:4; Isa 20:4)."

TSK: Isa 20:1

Tartan : Tartan was one of the generals of Sennacherib, who, it is probable, is here called Sargon, and in the book of Tobit, Sacherdonus and Sacherdan, against whom Tirhakah, king of Cush or Ethiopia, was in league with the king of Egypt. 2Ki 18:17

Ashdod : 1Sa 6:17; Jer 25:20; Amo 1:8

and took : Jer 25:29, Jer 25:30

TSK: Isa 20:2

Isaiah : Heb. the hand of Isaiah

Go : Jer 13:1-11, Jer 19:1-15; Eze 4:5; Mat 16:24

the sackcloth : 2Ki 1:8; Zec 13:4; Mat 3:4; Rev 11:3

put : Exo 3:5; Jos 5:15; Eze 24:17, Eze 24:23

naked : 1Sa 19:24; 2Sa 6:20; Job 1:20,Job 1:21; Mic 1:8, Mic 1:11; Joh 21:7; Act 19:16

TSK: Isa 20:3

three : Num 14:34; Eze 4:5, Eze 4:6; Rev 11:2, Rev 11:3

a sign : Isa 8:18

upon Egypt : Isa 18:1-7

TSK: Isa 20:4

shall : Isa 19:4; Jer 46:26; Eze 30:18

Egyptians : Heb. captivity of Egypt

with their : Isa 3:17; 2Sa 10:4; Jer 13:22, Jer 13:26; Mic 1:11

shame : Heb. nakedness, Rev 3:18

TSK: Isa 20:5

afraid : Isa 30:3, Isa 30:5, Isa 30:7, Isa 36:6; 2Ki 18:21; Eze 29:6, Eze 29:7

their glory : Isa 2:22; Jer 9:23, Jer 9:24, Jer 17:5; 1Co 3:21

TSK: Isa 20:6

isle : or, country, Job 22:30; Jer 47:4

whither : Isa 28:17, Isa 30:1-7, Isa 30:15, Isa 30:16, Isa 31:1-3; Job 6:20

and how : Mat 23:33; 1Th 5:3; Heb 2:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 20:1

In the year that Tartan came unto Ashdod - Tartan was one of the generals of Sennacherib. Ashdod, called by the Greeks Azotus, was a seaport on the Mediterranean, between Askelon and Ekron, and not far from Gaza (Reland’ s "Palestine,"iii.) It was one of the five cities of the Philistines, assigned to the tribe of Judah, but never conquered by them Jos 13:8; Jos 15:46-47. The temple of Dagon stood here; and here the ark of God was brought after the fatal battle of Eben-ezer (1Sa 5:1, following.) It sustained many sieges, and was regarded as an important place in respect to Palestine, and also to Egypt. It was taken by Tartan, and remained in the possession of the Assyrians until it was besieged by Psammetichus, the Egyptian king, who took it after a siege of twenty-nine years (Herod. ii. 157). It was about thirty miles from Gaza. It is now a small village, and is called "Esdud."It was besieged and taken by Tartan as preparatory to the conquest of Egypt; and if the king who is here called "Sargon"was Sennacherib, it probable that it was taken before he threatened Jerusalem.

Sargon the king of Assyria - Who this "Sargon"was is not certainly known. Some have supposed that it was Sennacherib; others that it was Shalmaneser the father of Sennacherib, and others that it was Esar-haddon the successor of Sennacherib - (Michaelis). Rosenmuller and Gesenius suppose that it was a king who reigned "between"Sbalmaneser and Sennacherib. Tartan is known to have been a general of Sennacherib 2Ki 18:17, and it is natural to suppose that he is here intended. Jerome says that Senacherib had seven names, and Kimchi says that he had eight; and it is not improbable that "Sargon"was one of those names. Oriental princes often had several names; and hence, the difficulty of identifying them. See Vitringa on this place.

Barnes: Isa 20:2

By Isaiah - Margin, ‘ By the hand of Isaiah.’ So the Hebrew. That is, by the instrumentality of Isaiah. He sent him to make known the fate of the Egyptians, and the folly of trusting in them on this occasion.

Go, and loose the sackcloth - For the meaning of the word "sackcloth,"see the note at Isa 3:24. It was commonly worn as an emblem of mourning. But there is reason to believe that it was worn also by the prophets, and was regarded, in some degree, as their appropriate dress. It was made usually of the coarse hair of the goat, and was worn as a zone or girdle around the loins. That this was the dress of Elijah is apparent from 2Ki 1:8 : ‘ He was an hairy man, and girt with a girdle of leather;’ that is, he was clothed in a garment made of hair. The same was true of John the Baptist Mat 3:4. That the prophets wore ‘ a rough garment’ is apparent also from Zec 13:4 : ‘ Neither shall they (the false prophets) wear a rough garment (Hebrew, A garment of hair) to deceive;’ that is, the false prophets shall not assume the dress of the true prophets for the purpose of deluding the people, or to make them think that they are true prophets. It is evident, therefore, that this hairy garment was regarded as a dress that pertained particularly to the prophets. It is well known, also, that the ancient Greek philosophers had a special dress to distinguish them from the common people. Probably the custom of wearing "hair cloth"among the monks of later ages took its rise from this example of the prophets. His removing this garment was designed to be a sign or an emblem to show that the Egyptians should be stripped of all their possessions, and carried captive to Assyria.

Walking naked - That is, walking "without this special prophetic garment. It does not mean that he was in a state of entire nudity, for all that he was directed to do was to lay this garment - this emblem of his office - aside. The word "naked,"moreover, is used in the Scriptures, not to denote an absolute destitution of clothing, but that the "outer"garment was laid aside (see the note at Joh 21:7). Thus it is said of Saul 1Sa 19:24 that he ‘ stripped off his clothes also, and prophesied before Samuel, and lay down naked all that day;’ that is, he stripped off his royal robes, and was "naked or unclothed"in that respect. He removed his "special"dress as a king, or military chieftain, and appeared in the ordinary dress. It cannot be supposed that the king of Israel would be seen literally without raiment. So David is said to have danced "naked"before the ark, that is, with his royal robes laid aside. How "long"Isaiah walked in this manner has been a matter of doubt (see the note at Isa 20:3). The prophets were accustomed to use symbolic actions to denote the events which they foretold (see the note at Isa 8:18). Thus the children of Isaiah, and the names given to them, were significant of important events (Isa 8:1-3; compare Jer 18:1-6; Jer 43:8-9); in both of which places he used emblematic actions to exhibit the events concerning which he prophesied in a striking manner. Thus also the prophets are expressly called ‘ signs and wonders’ Zec 3:8; Eze 12:6.

Barnes: Isa 20:3

Like as - That is, as Isaiah has gone stripped of his special garment as a prophet, so shall the Egyptians and Ethiopians be stripped of all that they value, and be carried captive into Assyria.’

Hath walked ... three years - A great deal of difficulty has been felt in the interpretation of this place, from the strong improbability that Isaiah should have gone in this manner for a space of time so long as our translation expresses. The Septuagint renders this, ‘ As my servant Isaiah hath walked naked and barefoot three years, three years shall be for signs and wonders to the Egyptians and Ethiopians.’ The phrase in the Hebrew, ‘ three years,’ "may"either be taken in connection with the preceding part of the sentence, as in our translation, meaning that he actually walked so long; or it may be taken with that which follows, and then it will denote that he was a sign and wonder with reference to the captivity of the Egyptians and Ethiopians; and that by this symbolic action he in some way indicated that they would be carried away captive for that space of time; or, as Aben Ezra and Abarbanel suppose, that he signified that their captivity would commence after three years. Lowth supposes that it means that his walking was for three days, and that the Hebrew text bas been corrupted. Vitringa also seems to suppose that this is possible, and that a day was a symbolic sign for a year. Rosenmuller supposes that this prophetic action was continued during three years "at intervals,"so that the subject might be kept before the mind of the people. But the supposition that this means that the symbolic action of walking naked and barefoot continued for so long a time in any manner, is highly improbable.

(1) The Hebrew does not necessarily require it. It "may"mean simply that his actions were a sign and wonder with reference to a three years’ captivity of the Egyptians.

(2) It is in itself improbable that he should so long a time walk about Jerusalem expressly as a sign and wonder, when a much shorter period would have answered the purpose as well.

(3) Such a sign would have hardly met the circumstances of the case. Asdod was taken. The Assyrian king was advancing.

The Jews were in consternation and looking to Egypt for help; and amidst this agitation and alarm, there is the highest improbability that Isaiah would be required to remain a sign and wonder for the long space of three years, when decided action was needed, and when, unless prevented, the Jews would have formed a speedy alliance with the Egyptians. I suppose, therefore, that the entire sense of the phrase will be expressed by translating it, ‘ my servant Isaiah hath walked naked and barefoot, "a three years’ sign and wonder;’ "that is, a sign and indication that "a three years’ calamity"would come upon Egypt and Ethiopia. Whether this means that the calamity would "commence"in three years from that time, or that it should "continue"three years, perhaps we cannot determine. Grotius thinks that it means that it would occur "after"three years; that is, that the war between the Assyrians and Ethiopians would continue during that time only. In what manner Isaiah indicated this, is not certainly known. The conjecture of Lowth is not improbable, that it was by appearing three "days"naked and barefoot, and that each day denoted a year. Or it may have been that he appeared in this manner for a short period - though but once - and "declared"that this was the design or purport of the action.

Upon Egypt ... - With reference to; or as a sign in regard to Egypt. It does not mean that he was in Egypt, but that his action "had reference"to Egypt.

And Ethiopia - Hebrew, כושׁ kûsh - (see the note at Isa 11:11). Whether this denotes the African Cush or Ethiopia, or whether it refers to the "Cush"in Arabia, cannot be determined. The latter is the more probable supposition, as it is scarcely probable that the Assyrian would extend his conquests south of Egypt so as to subdue the African Ethiopia. Probably his conquest embraced the "Cush"that was situated in the southern regions of Arabia.

Barnes: Isa 20:4

So shall the king of Assyria - The emphasis here is on the word "so."As Isaiah has walked naked, that is, stripped off his usual clothing, "so"shall the Egyptians and Ethiopians be led away "stripped"of all their possessions.

The Egyptians prisoners, and the Ethiopians captives - The Egyptians and Ethiopians, or Cushites, were often united in an alliance, and appear to have been when this prophecy was delivered. Thus Nah 3:8 :

Ethiopia and Egypt were her strength, and it was infinite;

Put and Lubim were thy helpers.

To the shame of Egypt - It shall be a disgrace to them to be subdued, and to be carried captive in so humiliating a manner. It is remarked by Belzoni (‘ Operations and Recent Discoveries in Egypt and Nubia’ ), that in the figures on the remains of their temples, prisoners are often represented as naked, or only in aprons, with disheveled hair, and with their hands chained. He also remarks, that on a "bas-relief,"on the recently-discovered graves of the kings of Thebes, a multitude of "Egyptian and Ethiopian prisoners"are represented - showing that Egypt and Ethiopia were sometimes "allied,"alike in mutual defense and in bondage (compare Isa 47:2, and Nah 3:5).

Barnes: Isa 20:5

And they shall be afraid - The Jews, or the party or faction among the Jews, that were expecting aid from allied Ethiopia and Egypt. When they shall see them vanquished, they shall apprehend a similar danger to themselves; and they shall be ashamed that they ever confided in a people so little able to aid them, instead of trusting in the arm of God.

Egypt their glory - Their boast, as if Egypt was able to save them. The word rendered here ‘ glory’ ( תפארת tiph'ereth ) means properly, "ornament, praise, honor;"and then it may mean the "object"of glory, or that in which people boast or confide. That is its sense here (compare Isa 10:12; Isa 13:19; Zec 12:7).

Barnes: Isa 20:6

And the inhabitant - The dwellers generally.

Of this isle - The word אי 'iy "isle"is used here in the sense of "coast, or maritime"country, and is evidently applied to Palestine, or the land of Canaan, which is a narrow coast lying on the Mediterranean. That the word is often used in this sense, and may be applied to a maritime country, see the notes at Isa 13:22; Isa 41:1. The connection here requires us to understand it of Palestine.

Shall say ... - Shall condemn their own folly in trusting in Egypt, and seeking deliverance there.

And how shall we escape? - They shall be alarmed for their own safety, for the very nation on which they had relied had been made captive. And when the "stronger"had been subdued, how could the feeble and dependent escape a similar overthrow and captivity? All this was designed to show them the folly of trusting in the aid of another nation, and to lead them to put confidence in the God of their fathers.

Poole: Isa 20:1

Tartan a great commander in Sennacherib’ s army, 2Ki 18:17 .

Ashdod an eminent and strong city of the Philistines, Jos 13:3 1Sa 5:1 , in the utmost part of the land of Canaan, towards Egypt.

Sargon: what king of Assyria this was is much disputed. It is well known, and confessed, that one and the same person hath frequently several names, both in Scripture, as hath been observed again and again, and in other authors. And therefore this may be either,

1. Shalmaneser, who, when he took Samaria, might also by Tartan take this place. Or,

2. Sennacherib, who, before he came to Jerusalem, came up against and took all the fenced cities of Judah , 2Ki 18:13 , of which Ashdod might be reckoned one, as being in the tribe of Judah, Jos 13:3 15:47 , and taken by Hezekiah from the Philistines, as it seems very probable from that passage, 2Ki 18:8 , He smote the Philistines, even unto Gaza, and the borders thereof, from the tower of the watchmen to the fenced city . Or,

3. Esarhaddon, Sennacherib’ s son, who, by cutting off the first letter, is called Sarchedon , /APC Tob 1:21 , and thence possibly, by abbreviation, Sargon ; who might do this thing in Hezekiah’ s time, some years after his father’ s death, and his coming to the empire, although it be not recorded in Scripture; for no man doubts that there were many great actions in those times which are wholly omitted in the sacred writings.

Poole: Isa 20:2

Loose the sackcloth ungird it and put it off; the antecedent put for the consequent, which is very usual, as hath been often noted. God would sometimes have his prophets to add to their word a visible sign, to awaken people’ s minds to a more serious consideration of the matters proposed to them.

The sackcloth either,

1. His coarse and hairy garment, which the prophets used to wear, 2Ki 1:8 Zec 13:4 , as many understand it. But that is expressed by another word in the places quoted, and never, to my knowledge, by this word. Or,

2. His mournful habit, which was commonly made of sackcloth, and which he wore in token of his hearty grief for the great calamities which were already come upon Israel, and were either come or coming upon Judah.

From off thy loins upon which the upper garments were commonly girt, 1Ki 20:32 2Ki 9 .

1.

Walking naked not wholly naked, which had been indecent and scandalous, and withal very dangerous, at least to do so for three years, as he did, Isa 20:3 ; but without his upper garment, as slaves and prisoners used to do, whose posture he was to represent, Isa 20:4 . And so the word naked is used 1Sa 19:24 2Sa 6:20 Joh 21:7 . Thus also men are said to be naked when they are ill clothed, as Job 22:6 Mat 25:36 1Co 4:11 Jam 2:15 .

Barefoot after the manner of mourners, 2Sa 15:30 , and captives, Jer 2:25 .

Poole: Isa 20:3

Walked naked and barefoot three years not constantly, but when he went abroad among the people, to whom this was appointed for a sign. Some think it was only three days, a day being usually put for a year in prophetical scriptures, as Num 14:33,34 Eze 4:4-6 . But although a day be put for a year, yet a year is never put for a day.

A sign either,

1. When this judgment should come, to wit, three years after this prophecy. Or,

2. How long it should continue, for three years; for some have observed that the Chaldeans spent so much time in conquering Egypt and Ethiopia.

Poole: Isa 20:4

Lead away like beasts, of which this word is commonly used.

Their buttocks uncovered having their garments cut off by the middle, to the discovery of their buttocks and their secret parts. Compare 2Sa 10:4 Isa 47:2 .

Poole: Isa 20:5

They all they that shall trust to them, and glory in them, as appears from the following words; the pronoun they being put indefinitely here, as it is Isa 2:19 , and elsewhere. But under this general expression the Israelites not only are comprehended, but seem to be principally intended, because to them this prophecy was delivered, and they were eminently guilty of this sin; of which see Isa 30:2 31:1 .

Poole: Isa 20:6

Of this isle of this land, in which the prophet was, and to whose inhabitants these words were uttered. For the title of isles or islands in Scripture is frequently given not only to lands encompassed with the sea, but also to such countries as lay upon the sea-coasts, as Psa 72:10 Eze 26:15,18 , as Palestine or Canaan did, yea, to such countries as are remote or separated from that place in or of which the words are spoken, as Est 10:1 Isa 24:15 42:4,10 , &c, as Canaan was from Egypt, or at least from Ethiopia. Add to this, that Canaan had some resemblance with an isle, either because it was almost encompassed with the Midland Sea on one side, and with the Dead Sea, and the Sea of Galilee or Tiberius and Jordan on the other side; or because, as isles are separated from other lands by the sea, so this land and people were seoarated from all the rest of the world by God’ s special providence, and presence, and worship.

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; for this was the common disease of the people of Israel, although Hezekiah was in a good measure free from it, as we read, 2Ki 18:5 .

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.

Haydock: Isa 20:1

Year. Eighteen after the preceding predictions. (Calmet) ---

Sargon. Sennacherib, (St. Jerome) Salmanasar, (Sanctius) or Assaradon, who intended to revenge Sennacherib, and sent his "collector of taxes" to take Azotus from Ezechias, and then to proceed farther. (Calmet) ---

Psammitichus having obtained the sole dominion of Egypt, besieged Azotus for 29 years. (Herodotus ii. 157.) (Amos i. 8.)

Haydock: Isa 20:2

Sackcloth. The prophets lived in poverty, Zacharias xiii. 4. Their persons were prophetic. It is not agreed whether Isaias went quite naked, or only without his upper garment. The former supposition would represent better the condition of slaves, (ver. 4.) and is adopted by St. Jerome, &c. (Calmet) ---

People are said to be naked when they are almost so, 2 Kings vi., and John xxi. (Haydock) ---

Yet "nothing is more honest than to obey God." (St. Jerome) (Worthington)

Haydock: Isa 20:3

Years. Isaias went so long, or perhaps only three days undressed, Numbers xiv. 34., and Ezechiel iv. 5. Egypt and the Arabian Ethiopia were to be abandoned to the Assyrians, in or during three years.

Haydock: Isa 20:4

Shame. Thus captives were generally exposed to sale, chap. xlvii. 2., and Nahum iii. 5.

Haydock: Isa 20:5

Glory. The alliance of these nations shall not avail the Jews, who are said to inhabit an island, because they neglected God's service no less than the most distant and abandoned nations. (Calmet) ---

The changes in empires must convince us to depend only on God, since Damascus and Egypt could not save the Hebrews, nor even themselves. (Worthington)

Gill: Isa 20:1

In the year that Tartan came unto Ashdod,.... Or Azotus, as the Septuagint here call it; and which is its name in the New Testament; see Gill on Act 8:40. This Tartan, or whom the Septuagint names Tanathan, and the Arabic version Tathan, was one of Sennacherib's generals, 2Ki 18:17,

(when Sargon the king of Assyria sent him); to the above place to besiege it. This Sargon is generally thought to be the same with Sennacherib, since Tartan was one of his generals, who might have more names than one. Jerom says he had seven; the Jewish Rabbins ^h eight; though some think a predecessor of his is meant, Shalmaneser; and others his son Esarhaddon, who in the Apocrypha:

"And there passed not five and fifty days, before two of his sons killed him, and they fled into the mountains of Ararath; and Sarchedonus his son reigned in his stead; who appointed over his father's accounts, and over all his affairs, Achiacharus my brother Anael's son.'' (Tobit 1:21)

is called Sarchedon, which might easily pass by pronunciation into Sargon:

and fought against Ashdod, and took it; which was held by the Assyrians till the time of Psammiticus, and was so strong a city, and so well fortified, that it held out a siege of twenty nine years before he could be master of it ⁱ; how long Tartan lay against it, before he took it, is not said; nor is it certain what year he came against it; those who take Sargon to be Shalmaneser place it in the fourth year of Hezekiah's reign, who sent Tartan to Ashdod at the same time that he went against Samaria, 2Ki 18:9 but others, who think Sennacherib is Sargon, fix it to the fourteenth year of Hezekiah's reign, as Kimchi; who, hearing of Tirhakah king of Ethiopia and Egypt coming against him, went forth to meet him, and subdued him; and at the same time sent Tartan against Ashdod; or rather this was done when he took the fenced cities of Judah, of which this was one, having been taken a little before by Hezekiah from the Philistines; see 2Ki 18:8 though, if Esarhaddon is Sargon, this must be in the times of Manasseh, perhaps about the twenty second year of his reign, by whom he was taken, and carried captive; but it is most likely to have been in Hezekiah's time.

Gill: Isa 20:2

At the same time spake the Lord by Isaiah the son of Amoz,.... Or, "by the hand of Isaiah", by his means; and it was to him likewise, as the following words show; and so the Septuagint version renders it; he spoke by him, by the sign he used, according to his order, and he spoke to him to use the sign:

saying; so the Arabic version, "with him"; and with these versions Noldius agrees:

go, and loose the sackcloth from off thy loins; a token of mourning, and which the prophet wore, as Kimchi thinks, because of the captivity of the ten tribes; and it may be also on account of the miseries that were coming upon the people of the Jews; though some think this was his common garb, and the same with the royal garment the prophets used to wear, Zec 13:4 but that he had put off, and had put on sackcloth in its room, which he is now bid to take off:

and put off thy shoe from thy foot; as a sign of distress and mourning also, 2Sa 15:30,

and he did so, walking naked and barefoot; Kimchi thinks this was only visionally, or in the vision of prophecy, as he calls it, and not in reality; but the latter seems most probable, and best to agree with what follows; for he was obedient to the divine command, not regarding the disgrace which might attend it, nor the danger of catching cold, to which he was exposed; and hence he has the character of a servant of the Lord, in the next words, and a faithful obedient one he was.

Gill: Isa 20:3

And the Lord said,.... Here follows the explanation of the sign, and the accommodation of it to the thing signified by it:

like as my servant Isaiah hath walked naked and barefoot; not wholly naked, for that would have been very indecent and dangerous indeed; but without his upper garment, as Saul, 1Sa 19:24 and David, 2Sa 6:14 or with rent and ragged clothes, and old shoes, as Jarchi ^k interprets it, and which might be only when he appeared abroad; and how long he thus walked is not certain, whether only one day, as some, or three days, as others, or three years, which is not said, though our version inclines to it; but the three years next mentioned are not to be joined to Isaiah's walking, but to the thing signified by it; for the accent "athnach" is at the word which is rendered "barefoot", and distinguishes this clause from the following. The Septuagint indeed puts the phrase "three years" into both clauses, but it only belongs to the latter:

three years for a sign and wonder upon Egypt, and upon Ethiopia; that is, the prophet's walking naked and barefoot was a sign that three years after this Egypt and Ethiopia should be subdued by the Assyrians; or, that so long he should be in subduing them, or their calamities should last such a term of time. This sign was only seen by the Jews, for whose sake chiefly this prophecy was, to take off their dependence on the above nations; though probably this might be made known to the Egyptians and Ethiopians.

Gill: Isa 20:4

So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives,.... As beasts are led or driven, being taken prisoners, and carried captive by the king of Assyria, namely Sargon, whoever is intended by him:

young and old; without any regard to age, sparing none for their tender years or gray hairs:

naked and barefoot; as prisoners of war commonly are, being stripped by their conquerors of their clothes, and having only a few rags given them to cover their nakedness with, and obliged to travel without shoes on their feet:

even with their buttocks uncovered, to the shame of Egypt; having no clothes on them to cover those parts; or the skirts of their garments cut off, as David's servants were by the Ammonites, 2Sa 10:4 and this to humble and mortify the pride of the Egyptians.

Gill: Isa 20:5

And they shall be afraid and ashamed,.... That is, those that trusted and depended upon the Egyptians and Ethiopians, particularly the Jews after mentioned, shall be "afraid" that it will be their turn next, that they also shall be taken and carried captive; and they shall be "ashamed" that they have put their trust and confidence in those nations, and not in the Lord:

of Ethiopia their expectation; from whom they expected assistance and protection, particularly when Tirhakah king of Ethiopia went out against the king of Assyria, that he would have been a match for him, and have overcome him, and so have freed them from such a powerful enemy:

and of Egypt their glory; who was their ally, and a very potent one, and in whom they gloried; but now should be ashamed, when both those people on whom they relied were carried captive.

Gill: Isa 20:6

And the inhabitants of this isle shall say, in that day,.... Not of Ashdod, Isa 20:1 or the isle of Caphtor, Jer 47:4 but the land of Israel, as both Jarchi and Kimchi interpret it; so called, because it bordered on the sea, as such countries are sometimes called isles; see Jer 25:22. Ben Melech interprets it of Jerusalem, and observes that the word signifies a place or country, whether it has a river or sea encompassing it, or not; besides, the land of Canaan had the Mediterranean sea on one side of it, and the sea of Galilee and Tiberias on the other, and was moreover separated from all other countries by the power, providence, and presence of God:

behold, such is our expectation, whither we flee for help, to be delivered from the king of Assyria; signifying that it was vain and foolish, and they had acted a very weak, as well as a wicked part, in having recourse to the Egyptians and Ethiopians to help them against the Assyrians, as it plainly appeared by both nations now being conquered by them:

and how shall we escape? seeing they had not, who were more powerful than they were; and how could they think that they could save them, who could not save themselves? and so the Targum,

"if they have not delivered their souls (themselves), how shall we be delivered?''

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 20:1

¹ tn Heb “In the year the commanding general came to Ashdod, when Sargon king of Assyria sent him, and he fought against Ashdod and captured it.”

sn This probably refers to the Assyrian campaign against Philistia in 712 or 711 b.c.

NET Notes: Isa 20:2

¹ tn Heb “spoke by the hand of.”

² tn The word used here (עָרוֹם, ’arom) sometimes means “naked,” but here it appears to mean simply “lightly dressed,” i.e., stripped to one’s undergarments. See HALOT 883 s.v. עָרוֹם. The term also occurs in vv. 3, 4.

NET Notes: Isa 20:4

¹ tn Heb “lightly dressed and barefoot, and bare with respect to the buttocks, the nakedness of Egypt.”

NET Notes: Isa 20:5

¹ tn Heb “and they will be afraid and embarrassed because of Cush their hope and Egypt their beauty.”

NET Notes: Isa 20:6

¹ tn Heb “in that day” (so KJV).

² sn This probably refers to the coastal region of Philistia (cf. TEV).

Geneva Bible: Isa 20:1

In the year that ^{( a )} Tartan came to ^{( b )} Ashdod, (when ^{( c )} Sargon the king of Assyria sent him,) and fought against Ashdod, and took it;

^{( a )} Who was captain of Sennacherib, (2Ki 18:17).

^{( b )} A city of the Philistines.

^{( c )} The Hebrews write that Sennacherib was so called.

Geneva Bible: Isa 20:2

At the same time spoke the LORD by Isaiah the son of Amoz, saying, Go and loose the ^{( d )} sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot.

^{( d )} Which signifies that the prophet lamented the misery that he saw prepared before the three years that he went naked and barefooted.

Geneva Bible: Isa 20:5

And they shall be afraid and ashamed of ^{( e )} Cush their expectation, and of Egypt their ^{( f )} glory.

^{( e )} In whose aid they trusted.

^{( f )} Of whom they boasted and gloried.

Geneva Bible: Isa 20:6

And the inhabitant of this ^{( g )} isle shall say in that day, Behold, such [is] our expectation, where we fled for help to be delivered from the king of Assyria: and how shall we escape?

^{( g )} Meaning Judea which was encompassed by their enemies as an isle with waters.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 20:1-6

1 A type prefiguring the shameful captivity of Egypt and Ethiopia.

MHCC: Isa 20:1-6

Isaiah was a sign to the people by his unusual dress, when he walked abroad. He commonly wore sackcloth as a prophet, to show himself mortified to the world. He was to loose this from his loins; to wear no upper garments, and to go barefooted. This sign was to signify, that the Egyptians and Ethiopians should be led away captives by the king of Assyria, thus stripped. The world will often deem believers foolish, when singular in obedience to God. But the Lord will support his servants under the most trying effects of their obedience; and what they are called upon to suffer for his sake, commonly is light, compared with what numbers groan under from year to year from sin. Those who make any creature their expectation and glory, and so put it in the place of God, will, sooner or later, be ashamed of it. But disappointment in creature-confidences, instead of driving us to despair, should drive us to God, and our expectation shall not be in vain. The same lesson is in force now; and where shall we look for aid in the hour of necessity, but to the Lord our Righteousness?

Matthew Henry: Isa 20:1-6

God here, as King of nations, brings a sore calamity upon Egypt and Ethiopia, but, as King of saints, brings good to his people out of it. Observe,

I. The date of this prophecy. It was in the year that Ashdod, a strong city of the Philistines (but which some think was lately recovered from them by Hezekiah, when he smote the Philistines even unto Gaza, 2Ki 18:8), was besieged and taken by an army of the Assyrians. It is uncertain what year of Hezekiah that was, but the event was so remarkable that those who lived then could by that token fix the time to a year. He that was now king of Assyria is called Sargon, which some take to be the same with Sennacherib; others think he was his immediate predecessor, and succeeded Shalmaneser. Tartan, who was general, or commander-in-chief, in this expedition, was one of Sennacherib's officers, sent by him to bid defiance to Hezekiah, in concurrence with Rabshakeh, 2Ki 18:17.

II. The making of Isaiah a sign, by his unusual dress when he walked abroad. He had been a sign to his own people of the melancholy times that had come and were coming upon them, by the sackcloth which for some time he had worn, of which he had a gown made, which he girt about him. Some think he put himself into that habit of a mourner upon occasion of the captivity of the ten tribes. Others think sackcloth was what he commonly wore as a prophet, to show himself mortified to the world, and that he might learn to endure hardness; soft clothing better becomes those that attend in king's palaces (Mat 11:8) than those that go on God's errands. Elijah wore hair-cloth (2Ki 1:8), and John Baptist (Mat 3:4) and those that pretended to be prophets supported their pretension by wearing rough garments (Zec 13:4); but Isaiah has orders given him to loose his sackcloth from his loins, not to exchange it for better clothing, but for none at all - no upper garment, no mantle, cloak, or coat, but only that which was next to him, we may suppose his shirt, waistcoat, and drawers; and he must put off his shoes, and go barefoot; so that compared with the dress of others, and what he himself usually wore, he might be said to go naked. This was a great hardship upon the prophet; it was a blemish to his reputation, and would expose him to contempt and ridicule; the boys in the streets would hoot at him, and those who sought occasion against him would say, The prophet is indeed a fool, and the spiritual man is mad, Hos 9:7. It might likewise be a prejudice to his health; he was in danger of catching a cold, which might throw him into a fever, and cost him his life; but God bade him do it, that he might give a proof of his obedience to God in a most difficult command, and so shame the disobedience of his people to the most easy and reasonable precepts. When we are in the way of our duty we may trust God both with our credit and with our safety. The hearts of that people were strangely stupid, and would not be affected with what they only heard, but must be taught by signs, and therefore Isaiah must do this for their edification. If the dress was scandalous, yet the design was glorious, and what a prophet of the Lord needed not to be ashamed of.

III. The exposition of this sign, Isa 20:3, Isa 20:4. It was intended to signify that the Egyptians and the Ethiopians should be led away captive by the king of Assyria, thus stripped, or in rags, and very shabby clothing, as Isaiah was. God calls him his servant Isaiah, because in this matter particularly he had approved himself God's willing, faithful, obedient servant; and for this very thing, which perhaps others laughed at him for, God gloried in him. To obey is better than sacrifice; it pleases God and praises him more, and shall be more praised by him. Isaiah is said to have walked naked and barefoot three years, whenever in that time he appeared as a prophet. But some refer the three years, not to the sign, but to the thing signified: He has walked naked and barefoot; there is a stop in the original; provided he did so once that was enough to give occasion to all about him to enquire what was the meaning of his doing so; or, as some think, he did it three days, a day for a year; and this for a three years' sign and wonder, for a sign of that which should be done three years afterwards or which should be three years in the doing. Three campaigns successively shall the Assyrian army make, in spoiling the Egyptians and Ethiopians, and carrying them away captive in this barbarous manner, not only the soldiers taken in the field of battle, but the inhabitants, young and old; and it being a very piteous sight, and such as must needs move compassion in those that had the least degree of tenderness left them to see those who had gone all their days well dressed now stripped, and scarcely having rags to cover their nakedness, that circumstance of their captivity is particularly taken notice of, and foretold, the more to affect those to whom this prophecy was delivered. It is particularly said to be to the shame of Egypt (v. 4), because the Egyptians were a proud people, and therefore when they did fall into disgrace it was the more shameful to them; and the higher they had lifted up themselves the lower was their fall, both in their own eyes and in the eyes of others.

IV. The use and application of this, Isa 20:5, Isa 20:6. 1. All that had any dependence upon, or correspondence with, Egypt and Ethiopia, should now be ashamed of them, and afraid of having any thing to do with them. Those countries that were in danger of being overrun by the Assyrians expected that Tirhakah, king of Ethiopia, with his numerous forces, would put a stop to the progress of their victorious arms, and be a barrier to his neighbours; and with yet more assurance they gloried that Egypt, a kingdom so famous for policy and prowess, would do their business, would oblige them to raise the siege of Ashdod and retire with precipitation. But, instead of this, by attempting to oppose the king of Assyria they did but expose themselves and make their country a prey to him. Hereupon all about them were ashamed that ever they promised themselves any advantage from two such weak and cowardly nations, and were more afraid now than ever they were of the growing greatness of the king of Assyria, before whom Egypt and Ethiopia proved but as briers and thorns put to stop a consuming fire, which do but make it burn the more strongly. Note, Those who make any creature their expectation and glory, and so put it in the place of God, will sooner or later be ashamed of it, and their disappointment in it will but increase their fear. See Eze 29:6, Eze 29:7. 2. The Jews in particular should be convinced of their folly in resting upon such broken reeds, and should despair of any relief from them (Isa 20:6): The inhabitants of this isle (the land of Judah, situated upon the sea, though not surrounded by it), of this country (so the margin); every one shall now have his eyes opened, and shall say, " Behold, such is our expectation, so vain, so foolish, and this is that which it will come to. We have fled for help to the Egyptians and Ethiopians, and have hoped by them to be delivered from the king of Assyria; but, now that they are broken thus, how shall we escape, that are not able to bring such armies into the field as they did?"Note, (1.) Those that confide in creatures will be disappointed, and will be made ashamed of their confidence; for vain is the help of man, and in vain is salvation hoped for from the hills or the height and multitude of the mountains. (2.) Disappointment in creature confidences, instead of driving us to despair, as here ( how shall we escape? ), should drive us to God; for, if we flee to him for help, our expectation shall not be frustrated.

Keil-Delitzsch: Isa 20:1-2

This section, commencing in the form of historic prose, introduces itself thus: "In the year that Tartan came to Ashdod, Sargon the king of Asshur having sent him ( and he made war against Ashdod, and captured it ) : at that time Jehovah spake through Yeshayahu the son of Amoz as follows," i.e., He communicated the following revelation through the medium of Isaiah ( b'yad , as in Isa 37:24; Jer 37:2, and many other passages). The revelation itself was attached to a symbolical act. B'yad (lit. "by the hand of") refers to what was about to be made known through the prophet by means of the command that was given him; in other words, to Isa 20:3, and indirectly to Isa 20:2 . Tartan (probably the same man) is met with in 2Ki 18:17 as the chief captain of Sennacherib. No Assyrian king of the name of Sargon is mentioned anywhere else in the Old Testament; but it may now be accepted as an established result of the researches which have been made, that Sargon was the successor of Shalmanassar, and that Shalmaneser (Shalman, Hos 10:14), Sargon, Sennacherib, and Esarhaddon, are the names of the four Assyrian kings who were mixed up with the closing history of the kingdoms of Israel and Judah. It was Longperrier who was the first to establish the identity of the monarch who built the palaces at Khorsabad, which form the north-eastern corner of ancient Nineveh, with the Sargon of the Bible. We are now acquainted with a considerable number of brick, harem, votive-table, and other inscriptions which bear the name of this king, and contain all kinds of testimony concerning himself.

(Note: See Oppert, Expédition , i. 328-350, and the picture of Sargon in his war-chariot in Rawlinson's Five Great Monarchies , i. 368; compare also p. 304 (prisoners taken by Sargon), p. 352 (the plan of his palace), p. 483 (a glass vessel with his name), and many other engravings in vol. ii.)

It was he, not Shalmanassar, who took Samaria after a three years' siege; and in the annalistic inscription he boasts of having conquered the city, and removed the house of Omri to Assyria. Oppert is right in calling attention to the fact, that in 2Ki 18:10 the conquest is not attributed to Shalmanassar himself, but to the army. Shalmanassar died in front of Samaria; and Sargon not only put himself at the head of the army, but seized upon the throne, in which he succeeded in establishing himself, after a contest of several years' duration with the legitimate heirs and their party. He was therefore a usurper.

(Note: See Oppert, Les Inscriptions Assyriennes des Sargonides et les Fastes de Ninive (Versailles, 1862), and Rawlinson (vol. ii. 406ff.), who here agrees with Oppert in all essential points. Consequently there can no longer be any thought of identifying Sargon with Shalmanassar (see Brandis, Ueber den historischen Gewinn aus der Entzifferung der assyr. Inschriften , 1856, p. 48ff.). Rawlinson himself at first thought they were the same person (vid., Journal of the Asiatic Society , xii. 2, 419), until gradually the evidence increased that Sargon and Shalmanassar were the names of two different kings, although no independent inscription of the latter, the actual besieger of Samaria, has yet been found.)

Whether his name as it appears on the inscriptions is Sar-kin or not, and whether it signifies the king de facto as distinguished from the king de jure, we will not attempt to determine now.

(Note: Hitzig ventures a derivation of the name from the Zend; and Grotefend compares it with the Chaldee Sârēk , Dan 6:3 (in his Abhandlung über Anlage und Zerstörung der Gebäude von Nimrud , 1851).)

This Sargon, the founder of a new Assyrian dynasty, who reigned from 721-702 (according to Oppert), and for whom there is at all events plenty of room between 721-20 and the commencement of Sennacherib's reign, first of all blockaded Tyre for five years after the fall of Samaria, or rather brought to an end the siege of Tyre which had been begun by Shalmanassar (Jos. Ant. ix. 14, 2), though whether it was to a successful end or not is quite uncertain. He then pursued with all the greater energy his plan for following up the conquest of Samaria with the subjugation of Egypt, which was constantly threatening the possessions of Assyria in western Asia, either by instigation or support. The attack upon Ashdod was simply a means to this end. As the Philistines were led to join Egypt, not only by their situation, but probably by kinship of tribe as well, the conquest of Ashdod - a fortress so strong, that, according to Herodotus (ii. 157), Psammetichus besieged it for twenty-nine years - was an indispensable preliminary to the expedition against Egypt. When Alexander the Great marched against Egypt, he had to do the same with Gaza. How long Tartan required is not to be gathered from Isa 20:1. But if he conquered it as quickly as Alexander conquered Gaza - viz. in five months - it is impossible to understand why the following prophecy should defer for three years the subjugation of Ethiopia and Egypt. The words, "and fought against Ashdod, and took it,"must therefore be taken as anticipatory and parenthetical.

It was not after the conquest of Ashdod, but in the year in which the siege commenced, that Isaiah received the following admonition: "Go and loosen the smock-frock from off thy loins, and take off thy shoes from thy feet. And he did so, went stripped and barefooted." We see from this that Isaiah was clothed in the same manner as Elijah, who wore a fur coat (2Ki 1:8, cf., Zec 13:4; Heb 11:37), and John the Baptist, who had a garment of camel hair and a leather girdle round it (Mat 3:4); for sak is a coarse linen or hairy overcoat of a dark colour (Rev 6:12, cf., Isa 50:3), such as was worn by mourners, either next to the skin ( ‛al -habbâsâr , 1Ki 21:27; 2Ki 6:30; Job 16:15) or over the tunic, in either case being fastened by a girdle on account of its want of shape, for which reason the verb c hâgar is the word commonly used to signify the putting on of such a garment, instead of lâbash . The use of the word ârōm does not prove that the former was the case in this instance (see, on the contrary, 2Sa 6:20, compared with 2Sa 6:14 and Joh 21:7). With the great importance attached to the clothing in the East, where the feelings upon this point are peculiarly sensitive and modest, a person was looked upon as stripped and naked if he had only taken off his upper garment. What Isaiah was directed to do, therefore, was simply opposed to common custom, and not to moral decency. He was to lay aside the dress of a mourner and preacher of repentance, and to have nothing on but his tunic ( c etoneth ); and in this, as well as barefooted, he was to show himself in public. This was the costume of a man who had been robbed and disgraced, or else of a beggar or prisoner of war. The word c ēn (so) is followed by the inf. abs., which develops the meaning, as in Isa 5:5; Isa 58:6-7.

Keil-Delitzsch: Isa 20:3-4

It is not till Isaiah has carried out the divine instructions, that he learns the reason for this command to strip himself, and the length of time that he is to continue so stripped. "And Jehovah said, As my servant Yesha'yahu goeth naked and barefooted, a sign and type for three years long over Egypt and over Ethiopia, so will the king of Asshur carry away the prisoners of Egypt and the exiles of Ethiopia, children and old men, naked and barefooted, and with their seat uncovered - a shame to Egypt." The expression "as he goeth"( c a'asher hâlac ) stands here at the commencement of the symbolical action, but it is introduced as if with a retrospective glance at its duration for three years, unless indeed the preterite hâlac stands here, as it frequently does, to express what has already commenced, and is still continuing and customary (compare, for example, Job 1:4 and Psa 1:1). The strange and unseemly dress of the prophet, whenever he appeared in his official capacity for three whole years, was a prediction of the fall of the Egypto-Ethiopian kingdom, which was to take place at the end of these three years. Egypt and Ethiopia are as closely connected here as Israel and Judah in Isa 11:12. They were at that time one kingdom, so that the shame of Egypt was the shame of Ethiopia also. ‛ Ervâh is a shameful nakedness, and ‛ervath Mitzrayim is in apposition to all that precedes it in Isa 20:4. Shēth is the seat or hinder part, as in 2Sa 10:4, from shâthâh , to set or seat; it is a substantive form, like בּן , עץ , רע , שׁם , with the third radical letter dropt. Chashūphay has the same ay as the words in Isa 19:9; Jdg 5:15; Jer 22:14, which can hardly be regarded as constructive forms, as Ewald, Knobel, and Gesenius suppose (although ־י of the construct has arisen from ־י ), but rather as a singular form with a collective signification. The emendations suggested, viz., c hasūphē by Olshausen, and c hasūphı̄ with a connecting i by Meier, are quite unnecessary.

Keil-Delitzsch: Isa 20:5-6

But if Egypt and Ethiopia are thus shamefully humbled, what kind of impression will this make upon those who rely upon the great power that is supposed to be both unapproachable and invincible? "And they cry together, and behold themselves deceived by Ethiopia, to which they looked, and by Egypt, in which they gloried. And the inhabitant of this coast-land saith in that day, Behold, thus it happens to those to whom we looked, whither we fled for help to deliver us from the king of Asshur: and how should we, we escape?" אי, which signifies both an island and a coast-land, is used as the name of Philistia and Zep 2:5, and as the name of Phoenicia in Isa 23:2, Isa 23:6; and for this reason Knobel and others understand it here as denoting the former with the inclusion of the latter. But as the Assyrians had already attacked both Phoenicians and Philistines at the time when they marched against Egypt, there can be no doubt that Isaiah had chiefly the Judaeans in his mind. This was the interpretation given by Jerome ( "Judah trusted in the Egyptians, and Egypt will be destroyed" ), and it has been adopted by Ewald, Drechsler, Luzzatto, and Meier. The expressions are the same as those in which a little further on we find Isaiah reproving the Egyptian tendencies of Judah's policy. At the same time, by "the inhabitant of this coast-land"we are not to understand Judah exclusively, but the inhabitants of Palestine generally, with whom Judah was mixed up to its shame, because it had denied its character as the nation of Jehovah in a manner so thoroughly opposed to its theocratic standing.

Unfortunately, we know very little concerning the Assyrian campaigns in Egypt. But we may infer from Nah 3:8-10, according to which the Egyptian Thebes had fallen (for it is held up before Nineveh as the mirror of its own fate), that after the conquest of Ashdod Egypt was also overcome by Sargon's army. In the grand inscription found in the halls of the palace at Khorsabad, Sargon boasts of a successful battle which he had fought with Pharaoh Sebech at Raphia, and in consequence of which the latter became tributary to him. Still further on he relates that he had dethroned the rebellious king of Ashdod, and appointed another in his place, but that the people removed him, and chose another king; after which he marched with his army against Ashdod, and when the king fled from him into Egypt, he besieged Ashdod, and took it. Then follows a difficult and mutilated passage, in which Rawlinson agrees with Oppert in finding an account of the complete subjection of Sebech (Sabako?).

(Note: Five Great Monarchies , vol. ii. pp. 416-7; compare Oppert, Sargonides , pp. 22, 26-7. With regard to one passage of the annals, which contains an account of a successful battle fought at Ra-bek (Heliopolis), see Journal Asiat . xii. 462ff.; Brandis, p. 51.)

Nothing can be built upon this, however; and it must also remain uncertain whether, even if the rest is correctly interpreted, Isa 20:1 relates to that conquest of Ashdod which was followed by the dethroning of the rebellious king and the appointment of another, or to the final conquest by which it became a colonial city of Assyria.

(Note: Among the pictures from Khorsabad which have been published by Botta, there is a burning fortress that has been taken by storm. Isidor Löwenstern (in his Essai , Paris 1845) pronounced it to be Ashdod; but Rödiger regarded the evidence as inconclusive. Nevertheless, Löwenstern was able to claim priority over Rawlinson in several points of deciphering ( Galignani's Messenger , Rev. 28, 1850). He read in the inscription the king's name, Sarak .)

This conquest Sargon ascribes to himself in person, so that apparently we must think of that conquest which was carried out by Tartan; and in that case the words, "he fought against it,"etc., need not be taken as anticipatory. It is quite sufficient, that the monuments seem to intimate that the conquest of Samaria and Ashdod was followed by the subjugation of the Egypto-Ethiopian kingdom. But inasmuch as Judah, trusting in the reed of Egypt, fell away from Assyria under Hezekiah, and Sennacherib had to make war upon Egypt again, to all appearance the Assyrians never had much cause to congratulate themselves upon their possession of Egypt, and that for reasons which are not difficult to discover. At the time appointed by the prophecy, Egypt came under the Assyrian yoke, from which it was first delivered by Psammetichus; but, as the constant wars between Assyria and Egypt clearly show, it never patiently submitted to that yoke for any length of time. The confidence which Judah placed in Egypt turned out most disastrously for Judah itself, just as Isaiah predicted here. But the catastrophe that occurred in front of Jerusalem did not put an end to Assyria, nor did the campaigns of Sargon and Sennacherib bring Egypt to an end. And, on the other hand, the triumphs of Jehovah and of the prophecy concerning Assyria were not the means of Egypt's conversion. In all these respects the fulfilment showed that there was an element of human hope in the prophecy, which made the distant appear to be close at hand. And this element it eliminated. For the fulfilment of a prophecy is divine, but the prophecy itself is both divine and human.

Constable: Isa 7:1--39:8

III. Israel's crisis of faith chs. 7--39

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

Constable: Isa 13:1--35:10

B. God's sovereignty over the nations chs. 13-35

This major section of the book emphasizes the folly of trusting in the nations rather than in Yahweh. The section preceding it shows how King Ahaz trusted in Assyria and experienced destruction (chs. 7-12). The section following it shows how King Hezekiah trusted in the Lord and experienced deliverance (chs. 36-39). In this section the prophet expanded his perspective from Israel to include the world. The God of Israel is also Lord of the nations.

Constable: Isa 13:1--23:18

1. Divine judgments on the nations chs. 13-23

The recurrence of the Hebrew word massa', translated "oracle" or "burden," prescribes the boundaries of this section of text.¹⁴⁰ These chapters present the nations over which Immanuel is ruler, and they expand the idea of God's hatred of Assyria's pride (10:5-34; cf. 2:6-22; 13:11, 19; 14:11; 16:6; 17:7-11; 23:9). They are announcements of doom on these nations, but they are also announcements of salvation for Israel if she would trust in Yahweh. Isaiah delivered them to Israel rather than to the nations mentioned. Thus they assured the Israelites of Yahweh's sovereignty over the nations with a view to encouraging God's people to trust in the Lord (cf. Jer. 46-51; Ezek. 25-32; Amos 1-2). It would be foolish to trust in nations whom God has doomed. The unifying theme is the pride of these nations. Exalting self and failing to acknowledge God results in destruction.

". . . He [God] will hold every nation accountable for its actions."¹⁴¹

It is helpful to notice the structure of this section and the one that follows it.¹⁴²

Babylon (13:1-14:27)Political overthrow	The desert by the sea (Babylon) (21:1-10)Religious overthrow	The city of emptiness (24:1-20)Broken laws and gates
Philistia (14:28-32)A Davidic king will yet reign in Zion	Silence (Edom) (21:11-12)Indefinite continuance of things as they are	Zion's king (24:21-23)"After many days"
Moab (chs. 15-16)Moab in need, but through pride suffers destruction in spite of shelter in Zion	Evening (Arabia) (21:13-17)Desert tribes in need: no ultimate refuge in mutual security	The great banquet (ch. 25)All nations feasted in Zion save Moab, excluded by pride
Damascus/Ephraim (chs. 17-18)Strong cities forsaken; the forgotten rock	The Valley of Vision (Jerusalem) (ch. 22)The city torn down	The city of God (ch. 26)The strong city; the everlasting rock
Egypt (chs. 19-20)Co-equal membership: Egypt, Assyria and Israel	Tyre (ch. 23)Holiness to the Lord	The final gathering (ch. 27)The harvest from Egypt and Assyria

Note that each of the first two columns of oracles (chs. 13-23) begins with Babylon, and the third deals with Israel, which the peoples of the world surround. In the first list Babylon is to Israel's north, Philistia to the west, Moab to the east, and Egypt to the south. In the second list Babylon is to the north, Edom to the south, Arabia to the east, and Tyre to the west. Thus the selection of these nations suggests that Israel occupies the central place in God's plans, and the surrounding nations are vulnerable.¹⁴³

Constable: Isa 13:1--20:6

The first series of five oracles chs. 13-20

The first series shows that God has placed Israel at the center of His dealings with the Gentile nations. The second series projects the principles revealed in the first series into the future moving from concrete historical names to more enigmatic allusions. The third series points far ahead into the eschatological future but shows that the same principles will apply then. God's dealings with the nations in Isaiah's day was a sign of His similar dealings with them in the future.

Constable: Isa 19:1--20:6

The oracle against Egypt chs. 19-20

This oracle clarifies that God's purposes for Egypt, another nation the Judeans wanted to trust for help during this time of Assyrian expansion, would involve judgment followed by blessing. The passage consists of three palistrophic (chiastic) parts.

A Egypt's smiting by God predicted 19:1-15

B Egypt's healing by God 19:16-25

C Egypt's smiting by God exemplified ch. 20

When Assyria swallowed up Syria in 732 B.C. and then Israel in 722 B.C., many of the Judeans began looking south to Egypt for help against their Mesopotamian foe (cf. chs. 30-31). Isaiah warned his countrymen against relying on Egypt as he had warned them against putting confidence in other foreign powers. Whatever people trust in place of God eventually turns on them and destroys them.

The prediction of Egypt's smiting (19:1-15) begins and ends with references to the Lord's action (vv. 1, 14-15). In between the prophet announced Egypt's social (vv. 2-4), economic (vv. 5-10), and political (vv. 11-13) collapse. The whole point is that God ultimately controls the fate of nations, not social, economic, and political conditions.

19:1 Sovereign Yahweh was about to visit Egypt, and when He did, her idols would prove impotent and her people fearful. He had done this at the time of the Exodus (Exod. 12:12), but Egypt was to receive a repeat lesson.

19:2-4 Egyptian society was notable for its lack of unity throughout its history. There was frequent conflict between the Upper and Lower Egypt geographical factions. Kingdom periods, during which the Pharaoh was worshipped as god, were interspersed with long periods when the 42 city-states ruled themselves and the people worshipped innumerable gods. Sometimes her god-king was strong and the people united behind him, but when he was weak there was little social solidarity. Isaiah foresaw another period of social chaos coming when the Egyptians would look to idols and the spirit world for guidance. The sovereign God of armies would then deliver them over to the rule of a strong, cruel leader who would dominate them. The fulfillment may have been the Ethiopian Pharaoh Piankhi (715 B.C.), one of the Assyrian kings (Sargon II, Sennacherib, Esarhaddon in 671, or Ashurbanipal in 668 B.C.), or the Persian Artaxerxes III Ochus (343 B.C.).¹⁸⁰ Depressed people are easy targets for despotic rulers.

19:5-10 Egypt's economy depended almost entirely on the Nile River. But the Nile would dry up, thanks to the sovereign control of Yahweh (cf. Exod. 7:14-25). Then the economy would suffer and the people would become weak. How foolish, then, to trust in a nation that cannot control its own destiny but which Yahweh controls. The waters from the sea (v. 5) probably refer to the waters of the Nile, which looked like a sea at flood stage in Lower (northern) Egypt. Flax (v. 9) and all plants need water, but when there is drought the captains of industry, or the industries themselves ("pillars of Egypt"), that rely on these plants suffer, and their workers have no jobs.

"When a nation's spirit evaporates and sectional interests predominate, when no plan seems to prosper, then the means to make industry thrive may well be there (and the Nile flow as before) but the will to exploit the asset is gone."¹⁸¹

19:11-13 The Egyptian's were known for their wisdom and took great pride in it (cf. Matt. 6:54; Mark 6:2). Isaiah challenged their wise men to inform the people what Yahweh of armies had in store for them (cf. Joseph). He could frustrate their plans, but they could not discover His. Their unwise politicians had misled the people by failing to diversify the economy, among other ways. Too much of their hope lay in the Nile, which the people worshipped as a god. Zoan (v. 11, Gr. Tanis) was a chief city and often the capital of Lower Egypt, and Noph (Gr. Memphis, v. 13) was another chief city and former capital of the same part of Egypt.

19:14-15 Though the wise men of Egypt could not reveal God's actions (cf. v. 1), the prophet of God could and did. The Lord had confounded the wisdom of the Egyptian leaders because they had resorted to idols and spirits rather than seeking Him (v. 3; cf. Gen. 11:1-9; Rom. 1:18-32). Consequently their national behavior resembled that of a drunken man not knowing where to turn and befouling himself in the messes that he himself had made. Such a person cannot accomplish anything productive, and neither would Egypt. How foolish Judah would be to trust in such a disabled drunk of a nation!

"To join with Egypt would be to associate with a nation under divine wrath (1), trust the promises of a divided people (2), look for help to a collapsing economy (5-10), expect wisdom where there was only folly (11-13) and believe that those who were unable to solve their own problems (15) could solve the problems of others!"¹⁸²

The following section (vv. 16-25) gives the Lord's solution, point by point, to the problems of Egypt and, for that matter, of all powers and people that leave God out. The repetition of "in that day" (vv. 16, 18, 19, 23, 24) highlights a time yet future when God will reverse Egypt's fortunes.¹⁸³ The same "Yahweh Almighty" who would bring the former smiting (vv. 4, 12) would also bring healing (vv. 18, 20, 25). Why turn to Egypt for help when one day Egypt will turn to Yahweh?

19:16-17 In a future day, Yahweh of armies would exalt Judah over Egypt so the Egyptians would fear Israel and the Lord. This had happened at the Exodus (Exod. 10:7; 12:33; Deut. 2:25), and it would happen again by the manifestation of God's power. This has not yet happened, so the fulfillment must be eschatological.

19:18 In that day, the populations of five Egyptian cities would speak Hebrew out of deference to the Jews and commitment to Yahweh. While five is not many, Isaiah evidently meant that as many as five (quite a few in view of Egypt's previous massive idolatry), and perhaps more, would do so (cf. Gen. 11:1). One of these five would be called the City of Destruction (Heb. heres), perhaps because of the destruction that God would bring to Egypt.¹⁸⁴

19:19-22 Abraham built an altar to express his gratitude and commitment to the Lord (Gen. 12:8; cf. Josh. 22:34; 24:26-27), and Jacob erected a pillar when he memorialized God's covenant to him (Gen. 28:22). The Egyptians will do these things throughout their land to express those things in that day (v. 19). Israelites during the judges period cried out to God because of their oppressors, and He sent them deliverers (Judg. 3:9, 15; 6:7; 10:10).¹⁸⁵ Similarly, when the Egyptians call out to God for help, He will send them a Savior and a Champion, Messiah (v. 20). The Lord revealed Himself to the Israelites and brought them into a saving relationship with Himself through bitter defeat in the Exodus (Exod. 7:5; 9:29; 14:4). He will do the same to the Egyptians in that future day (v. 21; cf. Jer. 31:34; Zech. 14:16-18), and they will respond with appropriate worship. Parents strike their children to bring them into line, and God will discipline Egypt to bring her to Himself. He will hurt them, but He will hurt them to heal them, like a surgeon (v. 22). This whole section is a picture of reconciliation.

19:23 Human reconciliation between the major powers of the world will also characterize that day.¹⁸⁶ In Isaiah's day Israel found herself caught between Egypt and Assyria, but in the future both of these enemies would join in worshipping Israel's God. A highway between these superpowers existed in the prophet's day, but marching armies often used it.

19:24-25 Finally, equality between Israel and its former enemies would prevail in that great day. Through Israel all the nations of the earth will be blessed (Gen. 12:3) but blessed equally with Israel. God applied some of His favorite terms for Israel to Egypt and Assyria: "My people" (cf. 10:24; 43:6-7; Exod. 5:1; Hos. 1:10; 2:23; Jer. 11:4), and "the work of My hands" (cf. 60:12; 64:8; Ps. 119:73; 138:8). He reserved "My inheritance" for Israel (cf. Deut. 32:9).¹⁸⁷

Premillennialists believe the fulfillment of this prophecy awaits the Millennium. Amillennialist see its fulfillment in the present age as Gentiles along with Jews become one in Christ.¹⁸⁸

"The point being made is that if Israel turns to the nations in trust she will be prostituting her ministry to them. Instead, she is to be the vehicle whereby those very nations can turn to her God and become partners with her in service to him and enjoying his blessings."¹⁸⁹

The following incident illustrates that the world powers of Isaiah's day were indeed subject to Yahweh, just as the prophet had proclaimed (19:23-25). It is another sign, the third so far in Isaiah, that God could and would do in the distant future what Isaiah had predicted.

20:1-2 The year in view was 711 B.C.¹⁹⁰ For four years Egypt had encouraged the city-states of western Palestine to resist Assyrian aggression with the promise of assistance. In 713 B.C., Ashdod, the northernmost Philistine town that stood about 35 miles west of Jerusalem, had rebelled, and Assyria replaced her king, Ahimiti (Azuri), with another, a man named Yamani (Jaman). Rebellion continued, however, and pleas for help went out from Ashdod to Judah, Moab, and Edom. Sargon II (722-705 B.C.) responded to Ashdod's rebellion by sending his second in command who reduced Ashdod to an Assyrian province. Egypt's promised help never materialized. In fact, the Egyptians handed Yamani over to the Assyrians in chains to avoid an Assyrian attack.

During that period, God instructed His prophet to dramatize a message.¹⁹¹ Isaiah was to take his clothes off including his shoes.¹⁹² He may have been wearing sackcloth because he was mourning (cf. 15:3), or this may have been his normal garment (cf. 2 Kings 1:8).

20:3-4 For three years Isaiah paraded around as God had instructed him to portray the condition of the Egyptian and Cushite captives that the Assyrians would take in reprisal for stirring up trouble.¹⁹³ During those three years Isaiah's observers doubtless concluded that his condition represented the fate of the people of Ashdod. At the end of three years God told Isaiah to explain the significance of his strange behavior. That he stood for the Egyptians and Cushites, not the people of Ashdod, would have shocked the Judeans since many of them favored relying on Egypt and Cush for protection against Assyria. Isaiah's prophecy was fulfilled in 701 B.C. when the Assyrians defeated Egypt at Eltekeh.¹⁹⁴

20:5-6 Isaiah predicted the dismay of the pro-Egyptian faction in Judah when Assyria carried the Egyptians and Cushites off as captives. This happened in 701 B.C. The Judeans had hoped that they would get help from the Egyptians and Cushites against the Assyrians, but now how could they escape? The obvious though unstated answer is, Trust in the Lord, not Egypt!

Guzik: Isa 20:1-6

Isaiah 20 - Don't Trust In Egypt!

A. Isaiah acts out a sign.

1. (1) The political setting for the sign.

In the year that Tartan came to Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it,

a. In the year that Tartan came to Ashdod: This describes the time when the army of Assyria conquered the Philistine city of Assyria. Isaiah's sign is a response to this victory of Assyria.

i. This invasion has a concrete marking point in secular history: 711 B.C.

b. The Philistines were both neighbors and thorns to Israel, and the fall of Ashdod would certainly make Israel think, "We're next. We need protection."

2. (2) The LORD gives Isaiah a sign to act out.

At the same time the LORD spoke by Isaiah the son of Amoz, saying, "Go, and remove the sackcloth from your body, and take your sandals off your feet." And he did so, walking naked and barefoot.

a. Remove the sackcloth from your body, and take your sandals off your feet: Before this, Isaiah wore an outer garment of sackcloth - clothes of mourning. Now, God tells him to remove his outer garment of sackcloth, and to take his sandals off.

i. "God would sometimes have his prophets to add to their word a visible sign, to awaken people's minds to a more serious consideration of the matters proposed to them." (Poole)

b. And he did so, walking naked and barefoot: We shouldn't think that Isaiah was nude, completely without clothing. Instead, he only wore the inner garment customary in that day - sort of like wearing only your underwear or a nightshirt. The message wasn't nudity, it was complete poverty and humiliation. Isaiah dressed as the poorest and most destitute would dress.

i. "One need not imagine that Isaiah walked around stripped for the entire three years or that Ezekiel lay on his side for 390 days without getting up (Ezek. 4:9). Perhaps part of each day was used for those designated purposes." (Wolf)

ii. "Not stark naked, but stripped as a prisoner, his mantle or upper garment cast off." (Trapp)

iii. "Other prophets were asked to go through equally difficult experiences as signs to Israel. Hosea endured a trying marriage, and Ezekiel's wife died as an illustration for the nation (Ezek. 24:16-24)." (Wolf)

B. The meaning of the sign.

1. (3-4) The sign announces the judgment and humiliation of Egypt.

Then the LORD said, "Just as My servant Isaiah has walked naked and barefoot three years for a sign and a wonder against Egypt and Ethiopia, so shall the king of Assyria lead away the Egyptians as prisoners and the Ethiopians as captives, young and old, naked and barefoot, with their buttocks uncovered, to the shame of Egypt."

a. My servant Isaiah has walked naked and barefoot three years as a sign and wonder against Egypt: Under the command of the LORD, Isaiah dressed in this poor and humble way for three years. It was a message against Egypt, because the king of Assyria would lead away the Egyptians as prisoners.

b. As the Assyrians took the Egyptians captive, they would humiliate them by stripping them and leading them away as prisoners. This would all be to the shame of Egypt.

i. "So dealeth the devil with all his wretched captives, whom he driveth away hellward, naked a barefoot with their buttocks uncovered, the shame of their nakedness exposed to public view for want of the white raiment of Christ's righteousness that they might be clothed." (Trapp)

2. (5-6) The sign's message to Judah.

"Then they shall be afraid and ashamed of Ethiopia their expectation and Egypt their glory. And the inhabitant of this territory will say in that day, 'Surely such is our expectation, wherever we flee for help to be delivered from the king of Assyria; and how shall we escape?'"

a. They shall be afraid and ashamed of Ethiopia their expectation and Egypt their glory: When God judges Ethiopia and Egypt, it will be evident how foolish it was for Judah to look to them for protection against Assyria.

i. Whenever our expectation is in something wrong, or our glory is in something wrong, the LORD will find a way to make those things disappoint us. Judah set their expectation on Ethiopia, and looked to Egypt for glory, but now they are left afraid and ashamed.

ii. "There is no place of security for the people of God, other than that to be found in the rule of God. All expectation not centred in God, is doomed to disappointment and discomfiture." (Morgan)

b. How shall we escape? The LORD allowed Judah to be backed into a corner, caught between two mighty Empires (Egypt and Assyria), without being able to trust either one. There was no escape - except in the LORD.

i. Because of the glorious promise of revival and restoration among Egypt in Isaiah 19, Judah might have been even more tempted to say, "Well, we can trust in Egypt. They are all going to come to the LORD someday anyway!" But with the dramatic three-year sign, Isaiah shows Judah how vain it was to make Egypt their expectation or glory.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 20 (Chapter Introduction)

Overview

Isa 20:1, A type prefiguring the shameful captivity of Egypt and Ethiopia.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 20 (Chapter Introduction)

CHAPTER 20

The captivity of Egypt and Ethiopia represented, to take off the Jews from seeking to them for help.

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 20 (Chapter Introduction)

The invasion and conquest of Egypt and Ethiopia.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 20 (Chapter Introduction)

This chapter is a prediction of the carrying away of multitudes both of the Egyptians and the Ethiopians into captivity by the king of Assyria. Here is, I. the sign by which this was foretold, which was the prophet's going for some time barefoot and almost naked, like a poor captive (Isa 20:1-2). II. The explication of that sign, with application to Egypt and Ethiopia (Isa 20:3-5). III. The good use which the people of God should make of this, which is never to trust in an arm of flesh, because thus it will deceive them (Isa 20:6).

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 20 (Chapter Introduction)

INTRODUCTION TO ISAIAH 20

This chapter contains a prophecy of the destruction of the Egyptians and Ethiopians by the Assyrians, which had been prophesied of separately in the two preceding chapters Isa 18:1, and now conjunctly in this: the time of it is given, Isa 20:1 the sign of it, the prophet's walking naked, and barefoot, Isa 20:2 the explanation and accommodation of the sign to the captivity of Egypt and Ethiopia, Isa 20:3 the use of this to the Jews, and the effect it had upon them; shame for their trust and dependence on the above nations, and despair of deliverance from the Assyrians by their means, Isa 20:5.