Exegetical and Hermeneutical Commentary of Isaiah 20:1
In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it;
1. Tartan ] In Assyrian Turtanu, the official title of the “chief of the staff.” Cf. 2Ki 18:17.
Sargon ] (Assyr. Sarrukin) the only mention of this now familiar name in the O.T. For long it was supposed to be a second name of either Shalmaneser or Sennacherib (see Tob 1:15 ), but the conjecture of a few scholars that he would prove to be an intermediate king has been amply verified by the progress of Assyriology; and Sargon is now one of the best known, as he was one of the most vigorous, of Assyrian monarchs. He reigned from 722 705.
Fuente: The Cambridge Bible for Schools and Colleges
1, 2. A narrative introduction.
Fuente: The Cambridge Bible for Schools and Colleges
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 (Relands 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.
Fuente: Albert Barnes’ Notes on the Bible
Isa 20:1
In the year that Tartan came unto Ashdod
The purpose of the chapter
Judah, alarmed by the capture of Samaria, and the rapid extension of the Assyrian invasion, looked for assistance from Egypt.
And the aim of this brief chapter is to recall king and people from any such reliance, by the announcement that the King of Assyria would shortly prevail against Egypt, and lead into captivity multitudes of prisoners. (F. B. Meyer, B. A.)
The date of the prophecy
The date of the prophecy is assured. The expedition mentioned took place in 711 B.C., and is minutely related in two of Sargons own inscriptions.
See Schrader, Cuneiform Inscriptions, vol. 2. (Cambridge Bible for Schools.)
The Tartan,
The Tartan, Assyrian, turtanu, i.e., Commander-in-chief. (A. B.Davidson, LL. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER XX
The Prophet Isaiah a sign to Egypt and Cush or Ethiopia, that
the captives and exiles of these countries shall be indignantly
treated by the king of Assyria, 1-6.
NOTES ON CHAP. XX
Tartan besieged Ashdod or Azotus, which probably belonged at this time to Hezekiah’s dominions; see 2Kg 18:8. The people expected to be relieved by the Cushites of Arabia and by the Egyptians. Isaiah was ordered to go uncovered, that is, without his upper garment, the rough mantle commonly worn by the prophets, (see Zec 13:4,) probably three days to show that within three years the town should be taken, after the defeat of the Cushites and Egyptians by the king of Assyria, which event should make their case desperate, and induce them to surrender. Azotus was a strong place; it afterwards held out twenty-nine years against Psammitichus, king of Egypt, Herod. ii. 157. Tartan was one of Sennacherib’s generals, 2Kg 18:17, and Tirhakah, king of the Cushites, was in alliance with the king of Egypt against Sennacherib. These circumstances make it probable that by Sargon is meant Sennacherib. It might be one of the seven names by which Jerome, on this place, says he was called. He is called Sacherdonus and Sacherdan in the book of Tobit. The taking of Azotus must have happened before Sennacherib’s attempt on Jerusalem; when he boasted of his late conquests, Isa 37:25. And the warning of the prophet had a principal respect to the Jews also, who were too much inclined to depend upon the assistance of Egypt. As to the rest history and chronology affording us no light, it may be impossible to clear either this or any other hypothesis, which takes Sargon to be Shalmaneser or Asarhaddon, &c., from all difficulties.-L. Kimchi says, this happened in the fourteenth year of Hezekiah.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Tartan; a great commander in Sennacheribs 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, Sennacheribs son, who, by cutting off the first letter, is called Sarchedon, Tob 1:21, and thence possibly, by abbreviation, Sargon; who might do this thing in Hezekiahs time, some years after his fathers 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. Tartanprobably the samegeneral as was sent by Sennacherib against Hezekiah (2Ki18:17). GESENIUS takes”Tartan” as a title.
Ashdodcalled by theGreeks Azotus (Ac 8:40); on theMediterranean, one of the “five” cities of the Philistines.The taking of it was a necessary preliminary to the invasion ofEgypt, to which it was the key in that quarter, the Philistines beingallies of Egypt. So strongly did the Assyrians fortify it that itstood a twenty-nine years’ siege, when it was retaken by the EgyptianPsammetichus.
sentSargon himselfremained behind engaged with the Phoelignician cities, or else ledthe main force more directly into Egypt out of Judah [G. V. SMITH].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 comments on Ac 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.
h T. Bab. Sanhedrin, fol. 94. 1. i Herodot. l. 2. c. 157.
Fuente: John Gill’s Exposition of the Entire Bible
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, Expdition, 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 Sarek , Dan 6:3 (in his Abhandlung ber Anlage und Zerstrung der Gebude 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 – habbasar , 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 hagar is the word commonly used to signify the putting on of such a garment, instead of labash . The use of the word arom 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 en (so) is followed by the inf. abs., which develops the meaning, as in Isa 5:5; Isa 58:6-7.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Threatenings against Egypt. | B. C. 713. |
1 In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; 2 At the same time spake the LORD by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. 3 And the LORD said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; 4 So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. 5 And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. 6 And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape?
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, 2 Kings xviii. 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, 2 Kings xviii. 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 (Matt. xi. 8) than those that go on God’s errands. Elijah wore hair-cloth (2 Kings i. 8), and John Baptist (Matt. iii. 4) and those that pretended to be prophets supported their pretension by wearing rough garments (Zech. xiii. 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, Hosea ix. 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 (v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
ISAIAH – CHAPTER 20
AN ORACLE CONCERNING EGYPT – Continued
Verse 1-6: ASSYRIA TO CONQUER EGYPT AND ETHIOPIA
1. The prophecy is dated by the year that Tartan (a title, meaning “Commnder-in-Chief”) led the forces of Assyria against Ashdod and captured it, (Verse 1; 2Ki 18:17).
a. Ashdod was a city of Philistia (Jos 11:22; Jos 15:46; 1Sa 5:1) which was considered the key to Egypt’s defense.
b. Since Ashdod had refused to pay its annual tribute, Sargon (722 – 705 B.C.), king of Assyria, sent his army to end the rebellion.
c. Egypt had, for some years, been planning a revolt against Assyria.
d. The Jews, at Jerusalem, were a bit divided as to whom they favored, but Hezekiah, king of Judah, seemed to be leaning toward Egypt.
e. Isaiah was as fully opposed to such an alliance for protection now as he had been in the days of Ahaz; Why could Judah not trust in her God?
2. In order to impress upon Judah the folly of trusting in Egypt, God used the prophet to demonstrate what humiliation Egypt was about to face, (Verse 2).
a. He was commanded to loose the sackcloth from his loins, and to take off his shoes – walking naked and barefoot for three years, (comp. Mic 1:8).
b. This was to be “a sign and wonder” concerning Egypt and Ethiopia – a divided kingdom at this time, (Verse 3, comp. Isa 8:18; Luk 2:34; Isa 43:3).
c. The king of Assyria will triumph over Egypt and Ethiopia -leading them captive: young and old, naked, barefoot and reduced to shame – into exile in strange land, (Verse 4; Isa 19:4).
3. Such as place their trust in Egypt will be dismayed and confounded, (Verse 5; Isa 30:3-5; Isa 31:3; 2Ki 18:21).
a. This is the effect that the Lord wants to produce upon Judah by the “sign and wonder” they see in the prophet’s nakedness.
b. Since God has revealed the end of Egypt’s rebellion, it would surely be anarchy to reject His warning, (Jer 17:5)!
4. If the protector is subdued, what possible hope will the “protected” have (Verse 6; Isa 10:3; Isa 31:3)? This was all the more reason for leaning on the Lord – Who never fails the soul that trusts in Him, (Jer 9:23-24)!
Fuente: Garner-Howes Baptist Commentary
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.
(60) “Tartan, and Rabsaris, and Rabshakeh”
FT318 “The Egyptians prisoners (Heb. the captivity of Egypt) and Ethiopians captives.” — Eng. Ver. “The captives of Egypt and the exiles of Cush.” — Lowth
Fuente: Calvin’s Complete Commentary
CHAPTER TWENTY
4.
EGYPT AND ETHIOPIA
TEXT: Isa. 20:1-6
1
In the year that Tartan came unto Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it;
2
at that time Jehovah spake by Isaiah the son of Amoz, saying, Go, and loose the sackcloth from off thy loins, and put thy shoe from off thy foot. And he did so, walking naked and barefoot.
3
And Jehovah said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and a wonder concerning Egypt and concerning Ethiopia;
4
so shall the king of Assyria lead away the captives of Egypt, and the exiles of Ethiopia, young and old, naked and barefoot, and with buttocks uncovered, to the shame of Egypt.
5
And they shall be dismayed and confounded, because of Ethiopia their expectation, and of Egypt their glory.
6
And the inhabitant of this coastland shall say in that day, Behold, such is our expectation, whither we fled for help to be delivered from the king of Assyria: and we, how shall we escape?
QUERIES
a.
Did Isaiah go completely naked for three years?
b.
What does buttocks uncovered mean?
c.
Who are the inhabitants of this coastland ?
PARAPHRASE
In the year when Sargon, king of Assyria, sent his commander-in-chief of the army against the city of Ashdod and captured it, the Lord told Isaiah, son of Amoz, to take off his outer clothing, including his shoes, and to walk around barefoot clad only in his under-tunic. And Isaiah did so. And the Lord said, My servant Isaiah has walked barefoot and stripped shamefully to his underclothing for three years symbolizing the awesome troubles I will bring upon Egypt and Ethiopia. Just so, the king of Assyria will take away the Egyptians and Ethiopians, young and old, as prisoners, defeated, stripped of their possessions and shamed in their wretched condition. And the inhabitants of this Palestinian coastland will be depressed and confused because they had expected to get help from Egypt and Ethiopia. So the people of Palestine will say in that day, Look! If this is what the king of Assyria does to Egypt and Ethiopia, what hope do we have to escape from him?
COMMENTS
Isa. 20:1-2 SIGN: The year Sargon II subdued Ashdod was 711 B.C. Tartan is not the name of a person but a title of office. It is probably from the Akkadian word turtanu which was the title of one of three great officers of state in Assyria. He was the kings viceroy, probably commander-in-chief of the army. Isaiah is probably writing this after the event but employing it, as directed by Jehovah, as a prophetic sign of events to come. In addition to the defeat of Ashdod (a city on the Philistine plain), Isaiah employs a personal exhibition as a symbol of Egypts imminent humiliation. The Lord told Isaiah to take his saq (a hairy mantle sometimes worn by prophets to give proof of the fact that they were not men to pamper their bodies, Cf. Zec. 13:4; Mar. 1:6) off and his sandals off and go about stripped. This disrobing would still leave Isaiah clad in the typical undergarment, a kind of linen tunic. Out of doors and in public men were not accustomed to go about dressed so unconventionally. To go clad thus did not offend all moral decency but did bring offense against customary modesty. It symbolized shame and said, After mourning (sackcloth) comes disgrace (underclothing).
Sargon II (722705 B.C.) was an Assyrian king who is mentioned by name in the Bible only in Isa. 20:1. Up to a century ago, no evidence of the existence of such a king had been found in any other available historical records. Destructive critics of the Bible stoutly maintained the Bible was in error in Isa. 20:1. Some even insisted that there had been deliberate falsification of the biblical text here in order to give the Bible historical flavor. In 1843, Botta discovered the ruins of Sargons palace, in Khorsabad, on the north edge of Nineveh, with treasures and inscriptions showing him to have been one of Assyrias greatest kings. In recent years the ruins of Sargons palace have been excavated by the Oriental Institute. From inscriptions it is learned that Shalmaneser died while besieging Samaria, and that he was succeeded by Sargon, who completed the capture. Furthermore, an inscription of Sargon, verifying the statement in Isa. 20:1, was found: Azuri, king of Ashdod, planned in his heart not to pay tribute. In my anger I marched against Ashdod with my usual bodyguard. I conquered Ashdod, and Gath. I took their treasures and their people. I settled in them people from the lands of the east. I took tribute from Philistia, Judah, Edom, and Moab. The spade of the archaeologist has authenticated the veracity of the Bible and stopped the mouths of the critics! Sargon was murdered in 705 B.C. and succeeded by his son Sennacherib against whom Hezekiah revolted.
Isa. 20:3-6 SIGNIFICATION: The defeat of Ashdod and Isaiahs humiliating appearance were to signify to the inhabitants of Palestine (the Jews) that Assyria was about to defeat Egypt and Ethiopia and that only mourning and shame would come to the Jews should they continue to hope in their alliances with them. Evidently the people of Judah had been solidifying political and economic alliances with Egypt against Assyria for years (2Ki. 18:21). But they had also been making alliances with Assyria against Syria and Israel (Cf. 2Ki. 16:8 ff). They tried to play both ends against the middle. Egypt and Ethiopia, in whom the people of Judah had built such high hopes will be openly reduced to impotency, disgrace and shame. Egyptians and Ethiopians, whose glory and power had continued for centuries, would be taken captive and exiled, and all of them will be stripped of their outer garment and be barefoot, as was proverbially the case with captives and exiles. Those too young and too old for military service will be taken as well. Some will be stripped even of their undergarment (leaving perhaps some kind of loin cloth) so that they went with buttocks uncoveredinvolving the highest measure of disgrace for this once proud and arrogant people. This took several decades to see its fulfillment, but it did come to pass.
All this is to make the people of Judah dramatically aware of the folly of placing any trust in Egypt and Ethiopia as a protection from Assyria. The Egyptians are men, and not God; (Cf. Isa. 31:3). But what success did Isaiah have? Whatever it was it was only temporary for we find a very strong and pervasive movement in Judah for Egyptian alliance in Jeremiahs day (Cf. Jer. 44:24-30). The people of Judah put so much reliance on Egypt and Ethiopia on account of their armies and horses and chariots. Judah took no account of the fact that it is righteousness, truth and justice that makes a nation strong. These are the inner strengths of societal structure that protect nations against their worst enemiesthemselves.
QUIZ
1.
Who is Tartan?
2.
What was Isaiah told to remove? What clothing did he have on?
3.
What was Isaiahs condition to symbolize?
4.
Who was Sargon? How has his existence been verified?
5.
Whom had the people of Judah allied themselves with?
6.
What was to happen to Egypt and Ethiopia?
7.
What lesson should nations and peoples learn from this?
Fuente: College Press Bible Study Textbook Series
XX.
(1) In the year that Tartan came unto Ashdod.Better, the Tartan. The word was an official title borne by the generalissimo of the Assyrian armies, who was next in authority to the king. He may, or may not, have been the same with the officer of the same rank who appears in 2Ki. 18:17 as sent by Sennacherib to Jerusalem.
When Sargon the king of Assyria sent him.Much light has been thrown by the Assyrian inscriptions on the events connected with this king. Prior to that discovery, there was no trace of his name to be found elsewhere than in this passage, and his very existence had been called in question. As it is, he comes before us as one of the greatest of Assyrian monarchs. He succeeded Shalmaneser VI,, the conqueror of Israel, in B.C. 721, at first as guardian and co-regent of his son Samdan-Malik, and afterwards in his own name. His reign lasted till B.C. 704, when he was succeeded by Sennacherib. Long inscriptions, giving the annals of his reign, were found by M. Botta at Khorsabad, and have been interpreted by M. Oppert (Records of the Past, vii. 21, 9:1, 11:17, 27, 33) and others.
And fought against Ashdod.The occasion of the campaign is related by Sargon in the annals just mentioned as happening in his eleventh year. Azuri, the king of Ashdod, refused to pay tribute, and revolted. Sargon deposed him, and placed his brother Akhismit, on the throne. The people, in their turn, rose against Akhismit, and chose Yaman as their king. Sargon then marched against the city, took it, and carried off its gods and its treasures as booty (Records of the Past, vii. 40). These events naturally excited the minds of Hezekiah and his counsellors, and led them to look to an alliance with Egypt as their best protection.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. In the year that Tartan came unto Ashdod There is uncertainty as to date, but it lay probably between B.C. 727 and 720. “Tartan” is an official name, like captain-general. Of the Assyrian kings mentioned in the Bible, Sargon’s name occurs only here. According to the present state of decipherments of the Assyrian texts, it is probable that Sargon was a usurper of the throne during the three years’ siege of Samaria by Shalmaneser. 2Ki 18:9-12. It is likewise probable that he completed that siege and himself took Samaria; that he was the father and predecessor of Sennacherib; that his reign began in the same year (B.C.
721) with that of Merodach-Baladan in the then subordinate province of Babylon, and that his reign was long and prosperous. “Ashdod” was the key to Egypt, and when laid waste only Lachish lay much in the way of unhindered passage into that country; hence Sennacherib afterward laid siege to and took that city. See these facts stated more fully at chapters xxxvi-xxxix.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘In the year that the Tartan came to Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it, at that time Yahweh spoke by Isaiah the son of Amoz, saying, “Go and loose the sackcloth from off your loins, and put your shoe from off your foot.” And he did so, walking naked and barefoot.’
The Tartan (or turtanu) was the title given to the commander-in-chief of the armies of Assyria. When the rebellion took hold he was sent to subdue the rebels, and succeeded. Meanwhile Isaiah had been instructed by Yahweh to provide an acted out prophecy as a grim warning to Hezekiah and Judah of the folly of trusting in Egypt and her promises (which certainly failed on this occasion, and would continue to do so).
Isaiah was to loose the sackcloth that he wore round his loins, probably an indication of his prophetic status (compare 2Ki 1:8), although it may have been in order to depict his deep mourning at the sins of the people, and also to take off his shoes. Then he was to walk barefoot and clothed only in an undergarment before the people as a stark reminder of the consequences of rebellion. Obediently he did as he was commanded. For three years the inhabitants of Jerusalem were constantly faced with the stark figure of the prophet in his strange garb, walking about the city, a constant warning to them of his message from Yahweh.
‘At that time.’ That is, while everything was going on. His three year sign would be a reminder to all, while negotiations were going on both with Ashdod and with Egypt, that some dreadful end was being indicated, although all probably thought that it was to happen only to Ashdod, and to Judah if they took part.
Fuente: Commentary Series on the Bible by Peter Pett
Chapter 20 The Captivity of Egypt and Cush.
In around 713 BC, continually encouraged by Egypt under her Cushite rulers, the cities of Philistia rebelled against Assyria and sought to embroil Judah, Edom and Moab in the rebellion. We know of the facts through Sargon’s inscriptions. He was aware of the intrigue, and the parties involved, but his subsequent behaviour suggests that Judah in fact took no active part in the rebellion, for the severe treatment meted out to Ashdod and other rebel cities after the three years that it took to subdue them, did not include Judah. It was perhaps due to this activity of Isaiah that that was so.
Analysis.
a In the year that the Tartan came to Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it (Isa 20:1).
b At that time Yahweh spoke by Isaiah the son of Amoz, saying, “Go and loose the sackcloth from off your loins, and put your shoe from off your foot.” And he did so, walking naked and barefoot (Isa 20:2).
c And Yahweh said, “Just as my servant Isaiah has walked naked and barefoot for three years, for a sign and a wonder on Egypt and on Cush” (Isa 20:3).
c “So will the king of Assyria lead away the captives of Egypt, and the exiles of Cush, young and old, naked and barefoot, and with buttocks uncovered to the shame (‘nakedness’) of Egypt” (Isa 20:4).
b And they will be dismayed and ashamed, because of Cush their expectation, and of Egypt their glory (Isa 20:5).
a And the inhabitant of this coastland will say in that day, “Behold, such is our expectation, where we fled for help to be delivered from the king of Assyria, and we, how will we escape?” (Isa 20:6).
In ‘a’ the Assyrian general subjugated the rebel Ashdod, and in the parallel other allies of Egypt were dismayed, and asked what hope they had. In ‘b’ Isaiah walks barefoot and naked as a sign of humiliation, and in the parallel that is the kind of humiliation that Egyptian and Cushite captives will suffer. In ‘c’ Yahweh declares that what Isaiah has done is a sign that Egypt and Cushite captives will be treated in this way by the King of Assyria.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 20:1-6 Prophecy Upon Ethiopia and Egypt Isa 20:1-6 record’s Isaiah’s prophecy against Ethiopia and Egypt.
Isa 20:3 And the LORD said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia;
Isa 20:3
Fuente: Everett’s Study Notes on the Holy Scriptures
Prophecies Against the Nations Isa 13:1 to Isa 27:13 records prophecies against twelve nations, culminating with praise unto the Lord. God planted the nation of Israel in the midst of the nations as a witness of God’s plan of redemption for mankind. Instead of embracing God’s promises and commandments to mankind, the nations rejected Israel and their God, then they participated in Israel’s destruction. Although God judges His people, He also judged these nations, the difference being God promised to restore and redeem Israel, while the nations received no future hope of restoration in their prophecies; yet, their opportunity for restoration is found in Israel’s rejection when God grafts the Church into the vine of Israel (Rom 11:11-32). The more distant nations played little or no role in Israel’s idolatry, demise, and divine judgment, so they are not listed in this passage of Scripture.
It is important to note in prophetic history that Israel’s judgment is followed by judgment upon the nations; and Israel’s final restoration is followed by the restoration of the nations and the earth. Thus, some end time scholars believe that the events that take place in Israel predict parallel events that are destined to take place among the nations.
Here is a proposed outline:
1. Judgment upon Babylon Isa 13:1 to Isa 14:27
2. Judgment upon Philistia Isa 14:28-32
3. Judgment upon Moab Isa 15:1 to Isa 16:14
4. Judgment upon Damascus Isa 17:1-14
5. Judgment upon Ethiopia Isa 18:1-7
6. Judgment upon Egypt Isa 19:1-25
7. Prophecy Against Ethiopia & Egypt Isa 20:1-6
8. Judgment upon the Wilderness of the Sea Isa 21:1-10
9. Judgment upon Dumah Isa 21:11-12
10. Judgment upon Arabia Isa 21:13-17
11. Judgment upon Judah Isa 22:1-25
12. Judgment upon Tyre Isa 23:1-18
13. Judgment upon the Earth Isa 24:1-23
14. Praise to God for Israel’s Restoration Isa 25:1 to Isa 27:13
Fuente: Everett’s Study Notes on the Holy Scriptures
The Symbol of Egypt’s and Ethiopia’s Fall.
v. 1. In the year that Tartan, v. 2. at the same time spake the Lord by Isaiah, the son of Amoz, v. 3. And the Lord said, Like as My servant Isaiah hath walked naked and barefoot three years, v. 4. so shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, v. 5. And they, v. 6. And the inhabitants of this isle,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Isa 20:1-6
A PROPHECY AGAINST EGYPT AND ETHIOPIA. The Assyrian inscriptions enable us to date this prophecy with a near approach to exactness. Ashdod was besieged by an Assyrian army twice in the reign of Sargonin his ninth year and in his eleventh year. On the former occasion it is probable that the arms of a general (Tartan) were employed; on the latter it is nearly certain that Sargon made the expedition in person. The capture of Ashdod, here mentioned, is consequently the first capture. Egypt and Ethiopia were at the time united under one head, Shabak, or Shabatok; and the inhabitants of Ashdod looked to this quarter for deliverance from the Assyrian power. Shortly after the first capture, they revolted, deposed the king whom Sargon had set over them, appointed another, and then proceeded, in conjunction with Philistia, Judah, Edom, and Moab, to call in the aid of the Egyptians and Ethiopians. Isaiah’s mission on this occasion was to discourage Judaea from joining Ashdod and her allies in this appeal. He was instructed to prophesy that Assyria would shortly inflict a severe defeat on the two African powers, and carry into captivity large numbers of both nations. The prophecy seems to have had its accomplishment about twelve years later, when Sennacherib defeated the combined forces of Egypt and Ethiopia at Eltekeh, near Ekron.
Isa 20:1
In the year that Tartan came unto Ashdod; rather, a tartan. The word was not a proper name, but a title of office, equivalent to surena among the Parthians, and signifying “commander-in-chief.” The tartan held the second position in the empire. Isaiah has been accused of having confounded together the two sieges of Ashdod (Cheyne); but if one was conducted by the tartan, and the other by Sargon in person, his words would distinguish as perfectly as possible which siege he meant. When Sargon the King of Assyria sent him. The present passage furnished almost the sole trace of the existence of this monarchone of the greatest of Assyria’s sovereignsuntil about the middle of the present century, when the exploration of the Assyrian ruins, and the decipherment of the Assyrian inscriptions, presented him to us in the most distinct and vivid way, as king, conqueror, and builder. He was the founder of the last and greatest of the Assyrian dynasties, the successor of the biblical Shalmaneser, and the father of Sennacherib. He reigned from B.C. 722 to B.C. 705. He was the captor of Samaria; he defeated the forces of Egypt; he warred on Susiana, Media, Armenia, Asia Minor, Cyprus; and he conquered and held in subjection Babylon. He built the great city explored by M. Botta, near Khorsabad, which is sometimes called “the French Nineveh.” It is now found that Ptolemy’s ‘Canon’ contains his name under the form of Arkeanus, and that Yacut’s ‘Geography’ mentions his great city under the form of Sarghun. But these facts were unsuspected until the recent explorations in Mesopotamia, and Isaiah’s mention of him alone gave him a place in history. And fought against Ashdod, and took it. Ashdod was the strongest of the Philistine cities, and one of the most ancient (Jos 15:47). Its name is probably derived from a root meaning “strength.” We hear of its having stood on one occasion a siege of twenty-nine years (Herod; 2:157). It is now known as Esdud. When Ashdod is first mentioned in the Assyrian inscriptions it is tributary to Sargon, having probably submitted to him in s c. 720, alter the battle of Raphia. It soon, however, revolts and reclaims its independence. In B.C. 713 the Assyrians proceed against it; and its capture is implied by the facts that the Assyrians depose its king, and install, one of his brothers as monarch in his room.
Isa 20:2
Loose the sackcloth from off thy loins. Dr. Kay supposes that Isaiah was wearing sackcloth exceptionally, as during a time of mourning. But it is more probable that the Hebrew sak represents the haircloth (“rough garment,” Zec 13:4), which, as ascetics, the Hebrew prophets wore habitually (2Ki 1:8; Mat 3:4). Walking naked. Probably not actually “naked,” for captives were not stripped bare by the Assyrians, but with nothing on besides his short tunic, as the male captives are commonly represented in the Assyrian sculptures.
Isa 20:3
My servant Isaiah. Isaiah shares this honorable title, “my servant,” with a select few among God’s saintswith Abraham (Gen 26:24), Moses (Num 12:7), Caleb (Num 14:24), Job (Job 1:8; Job 42:7, Job 42:8), Eliakim (Isa 22:20), and Zerubbabel (Hag 2:23). It is a great acknowledgment for the Creator to make to the creature, that he really does him service. Three years. Probably from B.C. 713 to B.C. 711, or during the whole of the time that Philistia, Edom, Moab, and Judah were making representations to the Egyptians and Ethiopians, and endeavoring to obtain their aid. It has been proposed, by an arbitrary emendation, to cut down the time to “three days;” but a three days’ sign of the kind could not have been expected to have any important effect. The supposed “impropriety” of Isaiah’s having “gone naked and barefoot” for three years arises from a misconception of the word “naked.” which is not to be taken literally (see the comment on verse 2). The costume adopted would be extraordinary, especially in one of Isaiah’s rank and position; but would not be in any degree “improper.” It would be simply that of working men during the greater part of the day (see Exo 22:26, Exo 22:27).
Isa 20:4
So shall the King of Assyria lead away the Egyptians prisoners, and the Ethiopians captives. In Sennacherib’s annals for the year B.C. 701, twelve years after this prophecy was given, we find the following passage: “The kings of Egypt, and the archers, chariots, and horsemen of the King of Meroe, a force without number, gathered and came to the aid of Ekron. In the neighborhood of Eltekeh their ranks were arrayed before me, and they urged on their soldiers. In the service of Asshur, my lord, I fought with them, and I accomplished their overthrow. The charioteers and sons of the kings of Egypt, and the charioteers of the King of Meroe, alive in the midst of the battle, my hand captured“. Young and old. The intermixture of young and old, of full-grown males with women leading children by the hand or carrying them upon the shoulder, in the Assyrian sculptures, strikes us even on the most cursory inspection of them. Naked and barefoot. Assyrian captives are ordinarily represented “barefoot.” Most commonly they wear a single tunic, reaching from the neck to the knees, or sometimes to the ankles, and girt about the waist with a girdle. It is probable that Egyptian and Ethiopian prisoners would be even more scantily clad, since the ordinary Egyptian tunic began at the waist and ended considerably above the knee.
Isa 20:5
They shall be afraid and ashamed. Those who have resorted to Egypt and Ethiopia for aid shall be “ashamed” of their folly in doing so, and “afraid” of its consequences (see the last clause of Isa 20:6).
Isa 20:6
The inhabitant of this isle; rather, of this coast (Knobel, Hitzig, Kay); i.e. of Palestine generally, which was a mere strip of coast compared with Egypt and Ethiopia. Sargon speaks of all the four powers who at this time “sought to Egypt,” as “dwelling beside the sea”. Such is our expectation; rather, so hath it gone with our expectation; i.e; with Egypt and Ethiopia.
HOMILETICS
Isa 20:1-4
Foolish trust rebuked by a strange sign.
Few things are so difficult as to bring men to rely wholly and solely upon God. The circumstances of the time were these. Humanly speaking, Judaea lay absolutely at the mercy of Assyria. There was no existing power or combination of powers that could successfully contend at the time against the vast bodies of well-armed and well-disciplined soldiers which a king of Assyria could bring into the field. Nothing could prolong Jewish independence for more than a few years but some miraculous interposition of God on behalf of the Jewish people. But for God to interpose miraculously, it was necessary that implicit trust should be placed in him. The Jews, however, could not bring themselves to believe that they had no help but Jehovah. They thought Egypt, or Egypt and Ethiopia combined, might well prove a match for Assyria, and were bent on l, lacing themselves under the protection of the combined powers. The lesson of the destruction of the kingdom of Israel, which had trusted in Egypt (2Ki 17:4), and then been destroyed by Assyria, was lost on them. In connection with Ashdod, they had actually sent ambassadors to Egypt to entreat assistance (Isa 30:1-4). Then it was that Isaiah received the special mission which was to warn his countrymen of the utter folly of trusting to human aid. For three years he was to wear the scant clothing that Assyrian captives ordinarily wore, announcing that he did so in token that ere long the warriors of Egypt and Ethiopia would be seen thus clad, on their way from Egypt to captivity at Nineveh. The unusual attire of the prophet could not but create a great sensation. It probably made a considerable impression on Hezekiah and his counselors. It was not forgotten; and if it did not at once cause the negotiations with Egypt to be broken off, it produced the result that, when Isaiah’s prediction was fulfilled after the battle of Eltekeh, the Jewish monarch and people did in their trouble turn to God. At the crisis of his danger, Hezekiah made appeal to the Almighty (Isa 37:4); and his appeal was followed by that destruction of the Assyrian host (Isa 37:36) which caused the Assyrians to respect and fear the Jews thenceforward, and to allow them to retain their independence. Thus the life of the Jewish monarchy was extended for above a century.
HOMILIES BY E. JOHNSON
Isa 20:1-6
The prophet as a sign.
I. THE HISTORICAL CIRCUMSTANCES. The illusion of Egyptian unity had passed away again. The country was broken up under the rule of a number of petty kings, of whom Shabak, or So, or Seve (2Ki 17:4), was one. Negotiations seem to have been begun between Judah and Egypt, probably as a resource against the Assyrian. Ashdod was laid siege to by the Assyrians about B.C. 713-711, and the inhabitants carried off captives. And Judah’s name appears in the Assyrian inscriptions among the nations guilty of treason to Assyria. Isaiah, both as the prophet and the politician, is seen to be opposed to the Egyptian alliance. And his policy seems to have been justified by the event, for Judah was subsequently invaded and subdued. When the tartan, or Assyrian general, came to Ashdod, sent by King Sargon, the spirit of Isaiah was stirred within him.
II. THE SYMBOLIC ACT OF THE PROPHET. He takes his distinctive dress of haircloth from his loins, and is “bare,” in that sense in which the Roman soldier was said to be nudus without his armour. So the Prophet Micah says he will wail and howl, and go stripped and naked, because of the desolation of the land. The reader will be reminded of George Fox at Lichfield, and of Solomon Eagle preaching repentance to the people amidst the horrors of the Plague of London, of which scene there was an affecting picture by Poole in the Royal Academy winter exhibition of 1884. The act is:
1. Expressive of strong feeling; suited to Oriental effusiveness, though not to our colder habits. The mind needs, in moments of strong feeling, to see itself reflected in some outward form. We all acknowledge this in connection with the great epochs of lifethe funeral, the wedding, The great heart of the prophet throbbing in sympathy with his nation, must signify his grief at its condition by some change in his attire. And then:
2. It is a means of impressing others. We speak, not only by our words, but by our appearance, our apparel, our manners. Though we are not called upon in our time to adopt a peculiar dress, that dress should betoken a serious mind. Inconspicuousness may serve as good an end as conspicuousness in this matter. Let us at least, without straining a point, learn this lesson, that life should be significant. It should mean something; not be neutral, utterly without emphasis; or dubious to the eye and ear, like heathen oracles and heathen symbols. Without affectation and folly, we can find a way to make others feel that we feel and think and have a purpose in existence. But this way of self-manifestation must be adapted to our own constitution, to the taste of others, to the condition of our times.
III. THE APPLICATION OF THE SYMBOLISM. Egypt and Ethiopia will fall into humiliation and captivity. There will be every sign of disgrace. And Judah will see the fallacy of having put her trust in Egyptian alliances. It is a deeply painful picture of a nation’s shame that rises before us in these verses. Shameless sins bring shameful punishment. “Conquest and captivity are perhaps the bitterest cup that vengeance can put into the hands of a sinful people.” This general lesson, then, may be drawn: The effect not only points to the cause, but the nature of the effect to the nature of the cause. “Of all the curses which can possibly befall a sinner, there is none comparable to this, that he should add iniquity to iniquity, and sin to sin, which the shameless person cannot but do, till he falls by it too; his recovery, while under that character, being utterly impossible. For where there is no place for shame, there can be none for repentance. God of his infinite goodness work better minds in us!” (South).J.
HOMILIES BY W. CLARKSON
Isa 20:1-3
Unpleasant service.
It may always remain uncertain whether Isaiah went stripped and barefoot for three whole years or for a shorter period. Two things, however, are quite certain, viz. that for some time, longer or shorter, this servant of Jehovah (verse 3) went about Jerusalem in that humiliating condition, and that he would have unhesitatingly done this all the time if God had required him to do so. Many suggestions have been made on the subject, but it does not occur to any one to entertain the idea that Isaiah would decline to render such an unpleasant service, however long the period of service might be.
I. THAT GOD SOMETIMES DEMANDS OF US SERVICE WHICH WE FIND IT HARD TO RENDER. It may be:
1. To incur the hostility of those whose honor and affection we would fain enjoy. Isaiah had to pronounce against an alliance with Egypt and Ethiopia, thus stirring up the active dislike of those politicians who advised that course. We may often have to take a course which is regarded and denounced as unpatriotic or disloyal.
2. To endure privation as the consequence of fidelity. Isaiah, in the fulfillment of his prophetic mission, went half-clad through all changes of temperature. In order to speak the true and faithful word which God has put into our mind, or to take the right course which he opens before us, we may have to do that which will lessen our resources and lead to straitened means and even to serious embarrassment.
3. To expose ourselves to the derision of the skeptic or the scoffing. Doubtless the partisans of Egypt sneered and the idle multitude mocked as the unclothed prophet passed by. It is hard to have to utter that truth or to identify ourselves with that course which entails the bitter raillery of the opponent and the heartless jest of the ribald crowd. But “my servant Isaiah walked naked and barefoot” as long as he was charged to do so. And we conclude
II. THAT WE CANNOT HESITATE TO RENDER INSTANT AND FULL COMPLIANCE, For:
1. God’s demand is absolute and authoritative. If the filial son hastens to do the behest of his father, the loyal subject that of his king, the brave soldier that of his commander, however uninviting or even perilous it may be, how much more shall we render instant and hearty obedience to the “Do this” of our heavenly Father, of our Divine Redeemer.
2. God asks us to do that which is small and slight indeed in comparison with the service which, in Jesus Christ, he has rendered us. What are the privations, the insults, the humiliations we may be summoned to endure for Christ when compared with the poverty and the shame and the sorrow to which he stooped for us?
3. Our unpleasant work is prior, and perhaps preparatory, to nobler and more congenial service further on. Faithful in the “few things” now and here, we shall have rule given us over “many things” in the coming years, and still more truly in the better land.C.
Isa 20:5, Isa 20:6
The insufficiency of the stronger.
Assyria attacked Ashdod with designs on Judaea. Judaea rested on Egypt and Ethiopia; but these “powers” would be utterly defeated by Assyria, and their citizens led away into captivity with every circumstance of humiliation and shame. In that hour of fear and humiliation (Isa 20:5) the inhabitants of Judaea would be constrained to argue from the insufficiency of Egypt and Ethiopia to their own helplessness. If such strong nations as these are ignominiously overthrown, “how shall we escape?” We conclude
I. THAT TIMES OF SEVERE TRIAL AWAIT US ALL. Not only collectively but individually considered. As separate, individual souls we must anticipate that the future has in store for us not only the pleasant, the gratifying, the successful, but also the unpleasant, the painful, even the overwhelming. Some of the more crushing sorrows it may be our fortune to escape, but every one of us will have his share. Sickness which threatens to be fatal; bitter disappointment which appears to throw the whole future path into darkest shadow; bereavement which takes away the very light of our eyes; the sudden loss which strips the tree of branch as well as bloom; the financial or (what is a thousand times worse) the moral failure of beloved friend or near relation; the last illness unexpectedly arriving and extinguishing many a cherished purpose; the powerful temptation inviting and almost constraining to folly, or vice, or crime;one or more el these things, or things as bad as these, will certainly overtake us all.
II. THAT THOSE WHO ARE STRONGER THAN WE ARE SOMETIMES FOUND TO BREAK BENEATH THE BLOW. We hear or read of men who in mental capacity, in educational advantages, in worldly endowments, or in the number of their friends, are superior to ourselves, but who cannot stand the strain of their trial. Either their health breaks down, or their sanity seriously suffers, or their faith fails, or their courage and energy succumb, or their moral character is lost, and consequently their reputation is shattered, never to be restored.
III. THAT IF THESE STRONGER SOULS ARE BEATEN, WE MUST BE IN DANGER OF DEFEAT. If Egypt and Ethiopia are led into captivity, how shall Judaea be delivered”how shall we escape?” The storm in which such noble vessels founder will wreck our fragile bark. On any ordinary human calculations we cannot hope to be victorious where spirits so much stronger and wiser than we are have been crushed. But we need not yield to despondency; if we are the disciples and followers of Jesus Christ, and if, therefore, “the Lord is on our side,” we may find relief and rest in the thought
IV. THAT WE HAVE A SAFE REFUGE IN AN ALMIGHTY SAVIOR. So long as Judea was faithful to Jehovah, she had no need to be afraid of Assyria, and she could afford to witness the overthrow of the Egyptian and Ethiopian armies. So long as we are loyal to our Divine Lord we may go fearlessly forward into the future. If the good Shepherd”the great Shepherd of the sheep”be our Guardian, we will “fear no evil,” though we walk through the valley of the shadow of death, though the darkest shadows shut us round.C.
HOMILIES BY R. TUCK
Isa 20:2, Isa 20:3
Divine revelation in actions as well as words.
The language is somewhat uncertain, but it seems better to understand that, for three years, Isaiah was seen going to and fro through the streets of Jerusalem, having the dress and appearance of one who was already a prisoner of war, ready to be led into an ignominious exile. Isaiah wore no upper or outer garment, and no sandals, so that, when his dress was compared with that of others, he might be said to go naked; but “naked” in Scripture usually means “with only under-garments on.” The three years were, perhaps, designed to represent three incursions of the Assyrians. The general topic suggested is the variety of forms which Divine revelations may take; the diversity of agencies which Divine revelation may employ. All modes by which man may he reached and influenced God may take up and use for conveying his mind and will.
I. REVELATION IN NATURE. We often speak of a voice in nature. That voice God may employ. The beautiful, the sublime, the gentle, affect us, and bring to us thoughts of God’s goodness, wisdom, and power. This kind of revelation St. Paul recognizes, pleading thus at Lystra (Act 14:17), “Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness;” and writing thus to the Romans (Rom 1:20), “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead.” What is called natural religion is that common knowledge of God, and of our duty to God, which comes through nature alone; and God has so made us kin with nature, has so set us in relation with an external world, that we can receive moral impressions through it.
II. REVELATION IN INCIDENTS. Events of personal life and of public history convey God’s mind to us. And therefore so much of our Bible is but a treasured record of facts and incidents. Our Lord’s life on the earth was full of incidents, and we find in these the truths which God purposed, by Christ, to teach us. We are constantly receiving fresh revelations, new to us individually, though not new to the world, through the circumstances of public or of private life. We often think of this as God’s voice in providence.
III. REVELATION IN MINDS. Or in those parts of man that are distinct from the senses. What we think of as the spiritual nature of man, including his conscience. God’s witness in this part of our being is argued by St. Paul, when, writing of the heathen, to whom a book revelation has not been given, he says (Rom 2:15), “Which show the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another.” We must guard against the notion that God has put all his will into a book, and has now no direct access to our souls. What is true is that we can test all direct revelations by their harmony with the revelation that is written.
IV. REVELATION IN SYMBOLS. Since symbols do convey ideas to men, God may use them. Illustrate by vision of divided pieces to Abraham; pillar of cloud to Israel; angel with drawn sword to David; fire-flash to Israel on Carmel, etc. And, to take symbols of another character, the prophets acted things before the people, making impressions without employing wordsas Isaiah here; as Zedekiah’s horns (1Ki 22:11); Jeremiah’s yokes (Jer 27:2); Ezekiel’s lying on his side (Eze 4:4); and Agabus‘ binding himself with his girdle (Act 21:11).
V. REVELATION IN WORDS. The more ordinary method of communication between man and man. This opens up the opportunity of showing
(1) the reasonableness and
(2) the practical efficiency of a book revelation, and of commending that Collection of revelations which we call Holy Scripture.
Howsoever God may be pleased to speak to us, our duty is to heed, listening with the cherished purpose that we will carry out the Divine will in all holy and loving obedience.R.T.
Isa 20:5
The bitter experience of all who trust in man.
The sin of Judah, in its latter days, was its reliance on Egypt for help rather than on God. In alarm at the advance of Assyria, the natural alliance was with Egypt; but alliance with any world-power was unworthy of a nation whose history had been so full of Divine deliverings and defendings as that of the Jews. And Egypt could not help. It was a broken reed. A type of all merely human helpers; for “cursed is the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord.” Hoses represents Israel as finding out how vain is the help of man, and turning to God with this penitential promise, “Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods.” The following three points open up lines of thought and illustration, and should be sufficiently suggestive without detailed treatment.
I. WE CANNOT TRUST MAN, FOR WE CANNOT BE SURE OF HIS GOOD WILL. These two dangers are ever before us:
1. The man who seems willing to serve us may be deceiving us, and really serving his own ends, setting his interests before ours.
2. And if a man begins sincerely to serve us, we have no security that his good will is maintained, and presently he may take advantage of us. We cannot read hearts. And hearts do not always keep steadfast. So “put not your trust in princes, nor in the sons of men, in whom there is no help.”
II. WE CANNOT TRUST MAN, FOR WE CANNOT BE SURE THAT HIS ABILITY MATCHES HIS WILL. So often we find in life that men who could, will not help us, and men who would, cannot. With this sort of feeling in his mind the sufferer came to the “Man Christ Jesus,” saying, “If thou wilt, thou canst make me clean.”
III. WE CAN NEVER RECKON ON MAN IF HE IS AGAINST GOD. Such a man can never be any help to us. The Jews forsook God to seek help from a godless nation, and it was bound to prove a bitter and humiliating experience. Man may be, and often is, God’s agent for helping us; but then our trusting is in God who sends, and not in the man who may be sent to do his bidding.R.T.
Isa 20:6
A grove question with many applications.
“How shall we escape?” Egypt being reduced, no defense remained for Israel against the overwhelming power of Assyria. “This was the cry of despair at Jerusalem. But in such despair was her only hope. The destruction of Egypt and Ethiopia by the arms of Sennacherib weaned her from looking any longer to earthly powers for help, and raised her eyes to heaven” (Bishop Wordsworth). The expression, or exclamation, may be
I. APPLIED TO PERSONAL TROUBLES. Oftentimes in life we are brought to extremities; we know not what to do, nor which way to take. In our difficulties, hedged in on every side, we cry out, “How shall we escape?” The Israelites cried thus when the Red Sea rolled before them, a wall of mountains barred the path, and an enraged foe hurried upon them from behind. The secret of peace and deliverance is, “Trust in the Lord, who maketh ways in the seas, and paths in the great waters.”
II. APPLIED TO THE POWER OF SIN. When it has become the enslavement of fixed habit. Compare St. Paul’s exclamation, “O wretched man that I am! who shall deliver me from the body of this death?” And see his triumphant answer, “I thank God through Jesus Christ our Lord.”
III. APPLIED TO THE PENALTIES OF SINNING. The “fearful looking for of judgment and fiery indignation, which shall consume the adversaries.” The utter despair of escape is pictured in Scripture by the people crying to the very rocks to cover and hide them from the wrath of God and of the Lamb.
IV. APPLIED TO OUR PRESENT OPPORTUNITIES OF SALVATION. The writer of the Epistle to the Hebrews finds expression for this (Heb 2:2, Heb 2:3): “If the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great salvation?” This grave questionthis great crymay be the cry of hopeful self-humiliation and distrust; and then to it God will be sure to respond. But it may be the cry of hopeless despair, the conviction that the day of grace is passed, that it is “too late;” and then God’s response must be holding aloof, and letting the overwhelming judgments come, if even thus at last the true humiliations may be wrought.R.T.
Fuente: The Complete Pulpit Commentary
Isa 20:1. In the year that Tartan came, &c. We have in this chapter an addition to the 5th discourse, in which the prophet is said to have shewn himself, by the divine command, naked and barefooted to the Jews, to teach them by this sign, which also he explains, that the Egyptians and Ethiopians, on whose assistance the Ephraimites and Jews, together with the Philistines, confided in their distress, should be afflicted by the Assyrian king Sargon, and should be led away captive, naked, and barefoot, to their own extreme shame, and the utter disappointment and mortification of their confederates. The chapter contains an inscription, which informs us of the time of the delivery of the prophesy, and of the circumstances, (Isa 20:1.) and the prophesy; in which two things are to be observed; namely, first, the revelation, which contains a command to the prophet, wherein he is enjoined to do something, Isa 20:2 and to say something, Isa 20:3-4. Secondly, the scope and consequence of the prophesy, Isa 20:5-6. Tartan is mentioned 2Ki 18:17 as one of the generals of Sennacherib, who is commonly supposed to be here called Sargon, according to an ancient custom, whereby the eastern kings had usually several names; though Vitringa is of opinion, that Salmanezer is here meant, and that the year which the prophet here marks out was the 7th year of king Hezekiah; that immediately following the taking of Samaria by this same Salmanezer. See 2Ki 18:9-10. Vitringa, and the Univ. Hist. vol. 18: p. 254.
Fuente: Commentary on the Holy Bible by Thomas Coke
) THE ASSYRIAN CAPTIVITY OF EGYPT
Isaiah 20
This chapter, whose date is exactly determined by the historical notices of Isa 20:1 in connection with Isa 20:3 (comp. the introduction to chapters 1720), is related to chap. 19, with which it is manifestly contemporaneous, as a completion. Thus chap. 19 speaks chiefly of the visitations that shall overtake Egypt, by means of catastrophes of its inward political and natural life. But to that conversion of Egypt spoken of Isa 19:18 sqq., outward distresses also must contribute. These, according to the political relations that prevailed in the period when chapters Isa 19:20 originated, can proceed only from Assyria. At the same time this weighty lesson resulted from these things, that Judah in its then relation to Assyria and Egypt must not rely on Egypt for protection against Assyria.
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1In the year that 1Tartan came unto Ashdod, (2when Sargon the king of Assyria sent him), and 3fought against Ashdod, and took it; 2at the same time spake the Lord by 4Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot, And he did so, walking naked and 3barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder 5 upon Egypt and dupon Ethiopia; 4so shall the king of Assyria lead away 6the Egyptians prisoners, and 7the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, 8to the 9shame of Egypt. 5And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. 6And the inhabitant of this 10 11isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape?
TEXTUAL AND GRAMMATICAL
Isa 20:2. One must carefully note that what follows immediately on the formula of announcement, is not something that Jehovah spake by Isaiah, but something that He spake to him ( ). For never has the meaning in conspcctu, as some would assume in order to obviate the incongruity between and ; it has not this meaning even in 1Sa 21:14, and Job 15:23. , therefore, as to form connects primarily with the immediately following, but in regard to matter it relates to all that follows. in the beginning of Isa 20:3 like , is subordinate to the more intensive , and introduces the second stage of the revelation announced by . The expression for the human organ of the divine revelation occurs in Isaiah only here. In Jeremiah, too, it occurs only Isa 37:2; Isa 50:1.Note the constr. praegn. in where the preposition must be connected with a verb understood. Compare Green., 273, 3.
Isa 20:3. occasions difficulty. The interpretation is altogether ungrammatical that takes these words in the sense: in three years shall be fulfilled what this symbolical act signifies. The words can only be made to relate to , or, according to the accents, to what follows; but in either case must be taken in the sense for three years. Regarding the words only grammatically, the nearest meaning that offers is: like my servant Isaiah has gone three years. etc. For were it said: like my servant goes for three years, why then does it not read ? Or if the meaning were: like my servant will go, why then does it not read ? Although the Hebrew perfect indicates directly only that something actually occurs objectively without reference to the time, still the fact must belong to some time; and if neither an internal nor external sign points to the present nor future, then we are obliged to take the verbal form that designates facta just in the sense of factum, i.e., in the sense of come to pass, done, in respect to time. However some construe as perfect, but refer to , so that the sense is: like my servant has gone naked and barefoot for a type of three years long (tribus annis completis in exilium ducta erit Aegyptus atque Aethiopia; usque ad illud tempus, quod Isajas semel nudus et discalceatus incessit, typus est, Stade, l. c. p. 67; thus, too, the Masorets, Jerome, Hitzig, Hendewerk, Knobel). But to this there is a twofold objection [for the second see under the following Exeg. and Crit. in loc.). First: If it were to be expressly said that Isaiah did not for three years go naked, but only that he was to be a sign for three years by once (Stade) or several times repeated going naked, or more exactly, if the typical transaction itself did not last through three years, but was only to obtain as the sign for the continuance of three years, if therefore is to depend not on but on , then must the dependence be indicated corresponding to the sense. The mere Accusative then durst not be used. If Isaiah was for three years long a type, then must he three years long go naked. But did he go naked only once or a few times, and were only the typical significance of this going naked to extend to three years, then it must read or . The latter construction would not be incorrect, as Stade (p. 68) seems to assume, in as much as , as to sense, form only one notion (comp. Eze 31:16).
Isa 20:4. is held by Ewald ( 211, c, Anm. Isaiah 2 : [comp. Green, 199 c] to be a change from fixed by the Masorets. Thus, too, Jdg 5:15. Others (Delitzsch, Dietrich) hold this form, like ( Isa 19:8), (Jer 22:14), (Amo 7:1; Nah 3:17), (Exo 6:3), for a singular form with a collective signification. Hitzig and Stade regard our word as an archaic ending of the Construct State, of which the punctuators had availed themselves in order to avoid the disagreeable sound that would be occasioned by the following . But then they would often have had to resort to this change. It appears to me of course probable that the pointing is to be charged to the Masorets. But did not prompt them to this; it was the foregoing singulars . They supposed they must punctuate as singular to correspond with these. Therefore I believe that is to be regarded as a singular like the , etc., named above, but that it is set in the place of the original by tradition only. But is partly conditioned by Isa 20:3, partly it is to be treated as an ideal number (Isa 24:22). is in apposition with .
Isa 20:5-6. , that to which one looks (hoping and trusting) occurs in Isaiah only in these two verses. Beside this in Zec 9:5. comp. Isa 10:3; Isa 31:1.
EXEGETICAL AND CRITICAL
1. In the year when the Tartan, i.e. commander-in-chief of king Sargon of Assyria, came against Ashdod to besiege the citywhich he also took after a comparatively short siege,Isaiah received commandment from the Lord to take off his garment made of bad sack linen and his sandals, and to go about naked and barefoot (Isa 20:1-2). For the incredible thing shall happen that the Egyptians and Ethiopians, shall be compelled to go into captivity naked and barefoot, like Isaiah goes about, (Isa 20:3-4). Thereupon all inhabitants of the sea-board of Palestine, will, with terror and shame, be sensible how wrong they were to confide in the power and glory of Ethiopia and Egypt (Isa 20:5). They will say: Thus it has gone with the power from whom we expected protection; how now shall it go with us? (Isa 20:6).
2. In the yearbarefoot.
Isa 20:1-2. According to the testimony of Assyrian monuments, Tartan is not a proper name, but an appellative. It is the Assyrian official name for the commander-in-chief. In Assyrian the word sounds tur–ta–nu, and is, to the present, of unknown derivation. On the Assyrian list of regents that is communicated by Schrader (Die Keilinschriften u. das A. T., Giessen, 1872, p. 323 sqq.) it reads (obverse 9): Murdukiluya, Tartan, to the city Gozan (obv. 38); Samsulu, Tartan, to Armenia (obv. 48); Samsulu, Tartan, to the city Surat (overse 19); Samsulu, Tartan, in the land (Rev. 32); Nabudaninanni, Tartan, to the city Arpad. Thus the ordering of these high officers to their various posts of administration is designated. The word Tartan occurs again in the Old Testament, only 2Ki 18:17.As regards Sargon, it is now settled by documentary proof that Salmanassar and Sargon are not one person. The Assyrian canon of regents, which the great work of inscriptions by Rawlinson, Vol. III., communicates in amended form (comp. Schrader, l. c., p. 317) contains as fifth Eponyme of that administration that followed Tuklat-habal-asar, i.e., Tiglath-Pileser, the name Sal-ma-nu-sir (another form Sal-man-sir): and Rawlinson (Athenaeum, 1867, No. 2080, p. 304, comp. Schrader in Stud. and Krit., 1872, IV. p. 737) remarks on this: Salmanassar IV., (for there were three older Salmanassars) ascended the throne in the year 727 B. C., for which year there was already an Eponyme established, so that he could only enter on his Archonship in 723. But Sargon came to the administration in the course of the year 722 B. C. He is mentioned in the Old Testament only in our passagewhereas the monuments offer just about his reign the richest results. His name in Assyrian is Sarrukin, which by the Assyrians themselves, is construed partly as Sarrukin, i.e. mighty the king, or the right king, partly as Sarruakin, i.e. He (God) appointed the king (comp. ). Sargon is the builder of North Nineveh or Dur-Sarrukin, now Khorsabad, whose monuments, with their inscriptions of the most various sorts, are a most valuable source of historical information (comp. Schrader, Keilinschriften, p. 256 sqq.). The following is the account of the conquest of Ashdod as the Khorsabad inscription gives it according to Schraders (l. c., p. 259 sqq.) translation. Azuri, king of Ashdod, hardened his heart to pay no tribute and sent demands to the princes of his neighborhood to revolt from Assyria. Accordingly I did vengeance and changed his government over the inhabitants of his territory. Achimit, his brother, I set over them in the government in his place. The Syrians, that meditated revolt, despised his dominion and raised up Iaman over themselves, who had no claim to the throne, and who, like those, refused to own the dominion. In the burning wrath of my heart I did not assemble my whole power, took no concern for baggage. With my men of war, who separated not themselves from me behind the raising of my arms, I advanced on Ashdod. That Iaman, when he perceived the approach of my army from far, fled to a region (?) of Egypt, which lay on the borders of Meroe; not a trace of him was to be seen. Ashdod, Gimt-Asdudim (?) I besieged, took it; his gods, his wife, his sons, the treasures, possessions, valuables of his palace, along with the inhabitants of his land I appointed to captivity. Those cities I restored; I colonized there the inhabitants of the lands that my hands had conquered, that are in the midst of the East; I made them like the Assyrians; they rendered obedience. The king of Meroe, who in the midst. of a desert region, on a path. whose fathers since remote times down to (this time) had not sent their ambassadors to my royal ancestors, to entreat peace for himself: the might of Merodach (overpowered him), a mighty fear came over him, fear seized him. In bonds iron chains he laid him (Iaman); he directed his steps toward Assyria and appeared before me. If we compare the annals of Sargon, which register year by year the deeds of this king, we find that in the year of his beginning to reign (722), which is not reckoned as his first year, he conquered Samaria; in the second year (720) he conquered king Sevech of Egypt in the battle of Raphia and took prisoner king Hanno of Gaza; in the eleventh year (711) he made war on Azuri of Ashdod and conquered the city, after which the king of Ethiopia sued for peace (Schrader, l. c., p. 264 sq.). In all, Sargon reigned seventeen years (until 705). The monuments and the Prophet mutually complete one another. If from the former we see the occasion, the nearer circumstances and the time of the expedition against Ashdod, the Prophet, on the other hand, informs us that it was not Sargon himself that conducted the undertaking, as might appear from the monuments. It was the constant usage of those Asiatic potentates, to which there are only a few exceptions, to register the deeds of the leaders of their armies as their own on the monuments. Comp. Schrader, Stud. u. Krit, 1872, IV. p. 743. Moreover from the contents of the Khorsabad inscription it is seen that Ashdod was not at that time visited for the first by the Assyrians, as also on the other hand it appears that Egypt had already experienced emphatically the might of the Assyrian arm. For without any campaign, merely out of fear of that arm, the Egyptian-Ethiopian king surrendered the fugitive Iaman. As regards the time, our prophecy, according to the inscription, falls in the year 711, thus in the eleventh year of king Sargons reign. The siege of Ashdod, for which later Psammetichus required twenty-five years (Herod. 2, 157), appears not to have lasted long at that time. The capture followed, according to the inscriptions (see above), in the same year. Perhaps the divided state of the inhabitants of Ashdod was to blame for this speedy capture. That there was an Assyrian party among them appears from the inscription communicated above.
The phrase , and he fought against, etc., is parenthetical. As to the sense, it is in so far an historical anticipation that the taking did not follow after what is related in Isa 20:2. But in relation to Isa 20:3, that phrase is no anticipation. For the meaning of the typical action, if my interpretation of three years is correct, can only have been signified three years later. Consequently the entire chapter can not have been written earlier than three years after the coming of the Tartan mentioned in Isa 20:1. In as much as this coming of the Tartan is taken as the point of departure for the course of events, while the conquest is only mentioned in parenthesis, as a side affair, the Prophet likely received the command of Isa 20:2, about the time of that coming, therefore before the capture. By implication, therefore, there lay in the command at the same time a prediction of that conquest of Ashdod. For the conquest of Egypt presupposes the taking of the outworks. Therefore the point of the prophecy also is directed against Egypt.
At the same time is related to In the year that the Tartan came as a wider sphere, as certainly as the notion is more comprehensive than the notion . The following contains indeed, information concerning two facts: first concerning the command to go naked, and second, concerning the interpretation that followed after three years. To these refer those two dates, the narrower and the broader, as a matter of course, the first date corresponding to the first fact and the second to the second fact. Therewith is closely connected that the sentence spake the Lord saying, introduces the entire revelation contained in what follows. (See under Text. and Gram.).
It is not accidental that Isaiah is called here by his complete name, Isaiah the son of Amoz. For this happens, beside the present, only Isa 1:1 and Isa 2:1, therefore only in the first and second introduction; then Isa 13:1 (in the beginning of the prophecies against the nations) and Isa 37:21, where is related the comforting reply that Isaiah was the means of giving to Hezekiah after the threatening of Sennacherib. By the designation of the Prophet as the son of Amoz is signified, as appears to me, that there exists a contrast between this name and what is related of Isaiah in this chapter. It is likely no error to assume that a son of Amoz was a man of importance. And this man of noble descent must for three years, when he let himself be seen publicly, go about like a wretched prisoner in the utmost scanty clothing. For that Isaiah went wholly naked is not conceivable. Anciently, indeed, one was regarded as naked who took off the upper garment (comp. nudus ara, sere nudus in Virgil, Georg. I. 299; Petron. 92; Joh 21:7; Herz. R. Ency. VII., p. 725). We observe from this passage that Isaiah constantly wore a sack, as chief and upper garment, i.e. a sack-like garment and made of sackcloth. The sack-garment was sign of deep mourning and repentance generally (Isa 3:24; Isa 15:3; Gen 37:34; Dan 9:3; Mat 11:21, and often. It was variously worn: partly next to the skin (1Ki 21:27), partly over the under-garment, the tunic, as was the case, e.g. with Isaiah, and as appears generally to have been a prophets costume. For, according to 2Ki 1:8, Elijah wore a hairy garment with a leather girdle, which clothing, Zec 13:4, is described as a prophets costume generally. John the Baptist, too, wore it, certainly in special imitation of Elijah (Mat 3:4; comp. Heb 11:37; Rev 11:3). Now when Isaiah received command to take off the sack garment and his sandals, it was that he should make himself a living symbol of the extremest ignominy, and of the deepest misery. Not to Judah, however, but to Egypt is this sorrowful fate announced. Judah is only to draw from it the lesson that it must not lean on Egypt for support. For this was the great and ruinous error of the time of Hezekiah, that men supposed they could only find protection against Assyria in Egypt. Against this the Prophet strives earnestly in chapters 2832.
3. And the LORD saidwe escape.
Isa 20:3-6. [On the construction of three years, see under Text. and Gram.; also for a grammatical objection to the sense: like my servant has gone naked and barefoot as a three years sign, etc. A further objection is as follows.Tr.] If the typical meaning of the sign was to remain in force only three years, then, too, the fulfilment must actually follow after three years, or the prophecy prove to be false. For what can this mean: the going naked of the Prophet shall be three years long a sign? Only this: after three years the type ceases to be type, and becomes fulfilment. If that does not come to pass, then the sign was an erroneous one and misleading. It is no use here to regard the number three as a round number that is only to be understood summatim (Stade, p. 67). For the measures of time of fulfilment, in consequence of the imperfection of our human knowledge about the real length of historical periods, or because of the difficulty of knowing the points of beginning and ending, may very well be represented as only an approximation. But a measure of time which is named as an earnest pledge of a future transaction, must not prove to be incorrect, if the earnest itself is not to be found treacherous. But Egypt was not conquered by the Assyrians three years after the siege of Ashdod, but much later, as will be seen immediately. Therefore the Prophet cannot have proposed a three years validity of that sign. But he went three years naked and barefoot, in order to set before the eyes of his people very emphatically and impressively the image of how wretched Egypt had become. And only after three years followed the interpretation for the same reason. For three years the men of Judah and Jerusalem were to meditate and inquire: why does the Prophet go about in scanty and wretched garb? When at length after three years they learned: this happened for the purpose of parading before your eyes the misery of Egypt conquered by Assyria,then they could measure the worth and importance of the warning that the Prophet gave them by what it cost him to give it. For the Egyptian policy was the fundamental error of the reign of Hezekiah through its whole extent (comp. the Introduction to chapters 2833). The siege of Ashdod, that key to the land of Egypt, was assuredly a fitting event, for letting this warning sign begin. And if about the year 708 the interpretation followed, that was the time, too, when Sargons rule drew near its end and that of Sennacherib drew near. It was the time when the alliance with Egypt more and more ripened, and when the warning of the Prophet must become ever more pressing.
Sign and wonder is a sort of Hendiadys, in as much as to the first notion a second is co-ordinated, that properly is only something subordinate to that first: sign and portent for portentous sign. In as far as the nakedness of the Prophet represented the misery of the Egyptians generally, it is a sign of it; but in as far as it represented this misery in advance as something future it is a portentous sign.
To the present, nothing definite is known of any invasion of Egypt by the Assyrians. The Assyrian monuments, however, tell us that the kings Esarhaddon and Asurbanipal (Sardanapalus) conquered Egypt. The first on a brick inscription (Schrader, l. c. p. 210) calls himself: king of the kings of Egypt; and his son Asurbanipal says in his cylinder inscription (Schrader l. c. 212) Esarhaddonmy progenitor went down and penetrated into the midst of Egypt. He gave Tirhaka king of Ethiopia a defeat, destroyed his military power. Egypt and Ethiopia he conquered; countless prisoners he led forth, etc. Asurbanipal himself seems to have prepared a still worse fate for the Egyptians under Tirhakas successor, Rud-Amon. For he relates the following in one of his inscriptions (Schrader, l. c. 288): Trusting in Asur, Sin and the great gods, my lords, they (my troops) brought on him in a broad plain a defeat and smote his troop forces. Undamana (Rud-Amon) fled alone, and went to No, his royal city (Thebes). In a march of a month and ten days they moved after him over pathless ways, took that city in its entire circuit, purged it away like chaff. Gold, silver, the dust of their land, drawn off metal, precious stones, the treasure of his palace, garments of Berom (?) and Kum, great horses, men and women, pagi and ukupi the yield of their mountains in countless quantity, they bore forth out of it, appointed them to captivity; to Nineveh, my seat of dominion they brought them in peace, and they kissed my feet. Comp. too, ibid. p. 290. As, according to the Apisstelen Tirhaka died in the year 664, Schrader fixes the date of this conquest of Thebes about the year 663 b. c. This monumental notice is of great importance for the understanding of Nah 3:8-11, and partly, too, for Isaiah 19 and for our passage. From this, as also from the other Assyrian communications cited above, we learn that our prophecy, given in the year 708 received a double fulfilment: one in the time of Asarhaddon, who reigned from 681 to 668, the other by means of Asurbanipal about the year 663. Therefore, not after three years, but in the course of the fourth and fifth decade after its publication was it fulfilled
Egypts shame [see under Text. and Gram.). Did not the Prophet, who for his own person assuredly wore only the lightest Israelitish costume, have here in mind, perhaps, those costumes of the common Egyptians, that allowed the form to appear prominent, which, seen in foreign lands, were well fitted to provoke scorn for Egypt? Comp. e.g. the illustrations in Wilkinsons, The ancient Egyptians.
It is plain that in Isa 20:6 the Prophet means the Israelites and their neighbors. It is a sign of displeasure and discontent when one addresses a person that is present in the third person. The expression the isle in Isa 20:6 is to be noted. The expression (comp. the singular Isa 23:2; Isa 23:6) is nowhere else used of the Holy land. But the Prophet also means, not merely this, but the entire coast of Palestine, which, because is not a proper name, but appellative, he can very well call . For, as the conquest of Ashdod itself and the preceding events (comp. the Sargon Inscription, Schrader, p. 76) testify, the Phnicians also, and the Philistines, who shared with Israel in the possession of the coast, were become a prey to the Assyrian power.
When the strong power of Egypt and Ethiopia had proved too weak to bear the onset of Assyria, then, indeed, might the anxious thought arise in the hearts of the smaller nations that had joined themselves to Egypt: how is it now possible that we can be saved? Stade is of the opinion that , the isle, or coast means merely the city Ashdod, and that Isa 20:6 contains the words of the fugitive inhabitants of Ashdod, especially of Iaman. After the overthrow of Egypt the exclamation is put in the mouth of these: quomodo nos effugere poteramus, (p. 43). But the assumption that the conquered inhabitants of the could not say: how shall we be saved is erroneous. They were indeed conquered; but as long as, still dwelling in their land, they saw trains of captives led past them, they are still in possession of their land, and can hope for a favorable turn of fortune, and the shaking off of the foreign yoke. Only the captive carried into exile is finally without hope. Only this final and greatest degree of misfortune do the inhabitants of the have in mind when they exclaim, how shall we escape?
DOCTRINAL AND ETHICAL
1. On Isa 17:1-3. There are no makers of breaches in city and wall stronger than the sins of the inhabitants. When these strengthen and multiply themselves, then entire cities, well built fall over them, and become heaps of stones; as is to be seen in the case of Jericho, Nineveh, Babylon and Jerusalem itself. Therefore let no one put his trust in fortifications.Cramer.
2. On Isa 17:7-8. Potuit hic, etc. It may be objected here, are not the ark of the covenant and the temple in Jerusalem also work of mens hands? But the theological canon here is, that in every work regard must be had whether there is a word of God for it or not. Therefore such works as are done by Gods command, those God does by means of us as by instruments. Thus those are called works of the law that are done by the laws command. But such works as are done by no command of God are works of our own hands, and because they are without the word of God, they are impious and condemned, especially if the notion of righteousness attaches to them, on which account, also, they are reproved here.Luther.
3. On Isa 17:8 (); Vitringa proposes the conjecture that Osiris is to be derived from , which the Egyptians may have pronounced Oser or Osir. And indeed he would have us take as the fundamental meaning of the word, either beatus, (), or combine it with to look, so that Osiris would be as Sun-god, the all seeing, sharp looking (). then, as feminine of , would be Isis!
4. On Isa 17:10. Si hanc, etc. If so fearful a punishment followed this fault, thou seest what we have to hope for Germany, which not only forgets God, but despises, provokes, persecutes and abominates Him.Luther.
5. On Isa 17:14. Although the evening is long for us, we must still have patience, and believe assuredly, sorrow is a forerunner of joy, disgust a forerunner of delight, death a forerunner of life. Cramer.
6. On 18 Boettcher (Neue exegetische kritische Aehrenl. II., p. 129) calls this chapter, exceeding difficult, perhaps the most difficult in the entire Old Testament. And in fact from the earliest to the most recent times expositors go asunder in the most remarkable manner in regard to the object and sense of the prophecy. Jerome and Cyril referred the prophecy to Egypt. Others, but in different senses, referred it to Judea. Eusebius of Cesarea held the view that, as Jerome says on our passage, prophecy in the present chapter is directed against the Jews and Jerusalem, because in the beginning of Christian faith they sent letters to all nations lest they might accept the sufferings of Christ. Cocceius teaches that Judah is that land shadowed with wings, which (for he refers to wings) are beyond the rivers of Ethiopia (Vitringa). Raschi and Kimchi, likewise, refer the prophecy to the Jews, but they see in Isa 20:6 the overthrow of Gog and Magog, and understand the promised deliverance to refer to that greatest of all that would take place by means of the Messiah. Also Von Hofmann (Schriftbew. II., 2 p. 215 sqq.) explains the passage to refer to the return of the departed Israel from the remotest regions and by the service of nations of the world themselves, after that they shall have learned that great act of Jehovah and therewith the worth of His people and of His holy places. Others like Pellican think of the Roman Empire. Arius Montanus even casts his eyes over to the new world converted to Christ by the preaching of the gospel and by the arms of Spain (Vitringa).
7. On Isa 19:1 b. The passage recalls the myth concerning Typhon, which represents the Hyksos, who formerly coming from Asia subdued Egypt. The Egyptian gods were afraid (according to a later Greek tradition, which explained the Egyptian heads of beasts as masks, comp. Diestel in the Zeitschrift f. histor. Theol., 1860, 2, p. 178) of Typhon and hid themselves (Plut. De Isid. et Osir., cap. 72); they resigned the wreaths when Typhon had received the kingdom (Athen. 15:25, p 680); they assumed animal forms (Apollos I. 6, 3; Ovid Metam. V. 325 sqq.; Hygin. Fab. 196). According to Manetho in Josephus (c. Apion I. 26) king Amenophis, who was threatened by Palestinians, carefully concealed the gods.
Other prophets, just as Isaiah does, announce destruction against the Egyptian idols from Jahve (Jer 43:13; Jer 46:25; Eze 30:13; comp. Exo 12:12; Num 33:4) Knobel.
8. On Isa 19:5 sqq. If nature and history have one Lord, who turns hearts like water courses (Pro 21:1) and the water courses like hearts (Psalms 33), then we need not wonder if both act in harmony, if, therefore, nature accompanies history as, so to speak, a musical instrument accompanies a song.
9. On Isa 19:11. This was the first argument of the impious in the world against the pious, and will be also the last: for the minds of the ungodly are inflated with these two things, the notion of wisdom and the glory of antiquity. So the diatribe of Erasmus is nothing else than what is written here: I am the son of the ancients. For he names the authority of the Fathers. The prophets contended against this pride, and we to-day protest against it. Luther.
10. On Isa 19:13 sqq. Where one will not let the outward judgments of God tend to his improvement, there is added the judgment of reprobation, in such a way that even natural prudence and boldness are taken away from those that are the most prudent and courageous. All this does the anger of the Lord of Hosts bring about.Tbingen Bibel bei Starke.
11. On Isa 19:16-17. The servile fear of those that have hitherto not at all known God may become a bridge to that fear which is child-like. The fear of the Lord is the beginning of wisdom, Psa 111:10.
12. On Isa 19:19-22. The Prophet here casts a penetrating and clear look into the future of Egypt. Although the several forms that he depicts make the impression of those forms which, standing in the midst of a sea of mist, rise on an elevated site above the mist, whose absolute distance cannot be exactly made out, still particular traits are remarkably fitting and exact.
13. On Isa 19:23-25. One sees here plainly that the Prophet regards Egypt, Israel and Assyria as the chief lands of the earth, whose precedence is so unconditionally the measure of all the rest that they do not even need to be mentioned. Such is in general the prophetic manner of contemplating history. It sees only the prominent and decisive points, so as to overleap great regions of territory and periods of time. Comp. Daniels Weltreiche ii. 31 sqq.; Isa 7:3 sqq.
14. On 20 The office of prophet was hard and severe. Such a servant of God must renounce every thing, yield himself to every thing, put up with every thing, let any thing be done with him. He must spare himself no indignity, no pain, no trouble. He must fear nothing, hope nothing, have and enjoy nothing. With all that he was and had he must be at the service of the Lord, unconcerned as to what men might think or approve. Comp. Jer 15:19 sqq.; Jer 16:2; Jer 20:7 sqq.; Ezek. 4:24, 15 sqq.
Footnotes:
[1]of the Tartans coming.
[2]in Sargons, etc., sending him.
[3]he fought.
[4]Heb. by the hand of Isaiah.
[5]concerning.
[6]Heb. the captivity of Egypt.
[7]the exiles of Ethiopia.
[8]omit to.
[9]Heb. nakedness.
[10]Or, country.
[11]coast or sea board.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
In this chapter, the prophet becomes a type, as well as a preacher. The Lord, is pleased to make his servant Isaiah by this means, instruct the church, concerning Egypt and Ethiopia.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
It is probable that this event of Tartar’s taking Ashdod, formed an epoch in history, so remarkable, that the year needed not to be recorded. And no doubt that the prophet’s going about bare-foot, and without his garment of sackcloth, which he usually wore, made the time also memorable. Isaiah it should seem, while he wore sackcloth, thus preached, by the poverty and mournfulness of his apparel, as well as by his words. But the Lord, his master, will have him now proclaim his truths by type, as well as by preaching. Happy are those servants of the Lord in all ages, whose lives and discourses both tend to glorify God in Christ.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
XXVII
THE GOSPEL OF CHRIST IN ISAIAH
The relation between the New Testament Christ and prophecy is that the testimony of Jesus is the spirit of prophecy. To him give all the prophets witness. All the scriptures, the law, the prophets, and the psalms, testify of him. And we are fools, and slow of heart to credit adequate testimony when we distrust any part of the inspired evidence.
Of the ancient prophets Isaiah was perhaps the most notable witness of the coming Messiah. An orderly combination of his many messianic utterances amounts to more than a mere sketch, indeed, rather to a series of almost life-sized portraits. As a striking background for these successive portraits the prophet discloses the world’s need of a Saviour, and across this horrible background of gloom the prophet sketches in startling strokes of light the image of a coming Redeemer.
In Isa 2:2-4 we have the first picture of him in Isaiah, that of the effect of his work, rather than of the Messiah himself. This is the establishment of the mountain of the Lord’s house on the top of the mountains, the coming of the nations to it and the resultant millennial glory.
In Isa 4:2-6 is another gleam from the messianic age in which the person of the Messiah comes more into view in the figure of a branch of Jehovah, beautiful and glorious. In sketching the effects of his work here the prophet adds a few strokes of millennial glory as a consummation of his ministry.
In Isa 7:14 he delineates him as a little child born of a virgin, whose coming is the light of the world. He is outlined on the canvas in lowest humanity and highest divinity, “God with us.” In this incarnation he is the seed of the woman and not of the man.
The prophet sees him as a child upon whom the government shall rest and whose name is “Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace” (Isa 9:6 ). This passage shows the divinity of Christ and the universal peace he is to bring to the world. In these names we have the divine wisdom, the divine power, the divine fatherhood, and the divine peace.
In Isa 11:1-9 the prophet sees the Messiah as a shoot out of the stock of Jesse, i.e., of lowly origin, but possessing the Holy Spirit without measure who equips him for his work, and his administration wrought with skill and justice, the result of which is the introduction of universal and perfect peace. Here the child is presented as a teacher. And such a teacher! On him rests the seven spirits of God. The spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and the fear of the Lord. He judges not according to appearances and reproves not according to rumors. With righteousness he judges the poor and reproves with equality in behalf of the meek. His words smite a guilty world like thunderbolts and his very breath slays iniquity. Righteousness and faithfulness are his girdle. He uplifts an infallible standard of morals.
In Isa 40:3-8 appears John the Baptist, whom Isaiah saw as a voice crying in the wilderness, preparing the way for the coming King.
In Isa 11:2 ; Isa 42:1 ; Isa 61:1-3 the prophet saw the Messiah as a worker in the power of the Spirit, in whom he was anointed at his baptism. This was the beginning of his ministry which was wrought through the power of the Holy Spirit. At no time in his ministry did our Lord claim that he wrought except in the power of the Holy Spirit who was given to him without measure.
In Isa 35:1-10 the Messiah is described as a miracle worker. In his presence the desert blossoms as a rose and springs burst out of dry ground. The banks of the Jordan rejoice. The lame man leaps like a hart, the dumb sing and the blind behold visions. The New Testament abounds in illustrations of fulfilment. These signs Christ presented to John the Baptist as his messianic credentials (Mat 11:1-4 ).
The passage (Isa 42:1-4 ) gives us a flashlight on the character of the Messiah. In the New Testament it is expressly applied to Christ whom the prophet sees as the meek and lowly Saviour, dealing gently with the blacksliding child of his grace. In Isa 22:22 we have him presented as bearing the key of the house of David, with full power to open and shut. This refers to his authority over all things in heaven and upon earth. By this authority he gave the keys of the kingdom to Peter one for the Jews and the other for the Gentiles who used one on the day of Pentecost and the other at the house of Cornelius, declaring in each case the terms of entrance into the kingdom of God. This authority of the Messiah is referred to again in Revelation:
And when I saw him, I fell at his feet as one dead. And he laid his right hand upon me, saying. Fear not: I am the first and the last, and the Living one; and I was dead, and behold I am alive for evermore and I have the keys of death and of Hades. Rev 7:17
And to the angel of the church in Philadelphis write: These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and none shall shut, and shutteth and none openeth. Rev 3:7
In Isa 32:1-8 we have a great messianic passage portraying the work of Christ as a king ruling in righteousness, in whom men find a hiding place from the wind and the tempest. He is a stream in a dry place and the shadow of a great rock in a weary land.
In Isa 28:14-18 the Messiah is presented to w as a foundation stone in a threefold idea:
1. A tried foundation stone. This is the work of the master mason and indicates the preparation of the atone for its particular function.
2. An elect or precious foundation stone. This indicates that the stone was selected and appointed. It was not self-appointed but divinely appointed and is therefore safe.
3. A cornerstone, or sure foundation stone. Here it is a foundation of salvation, as presented in Mat 16:18 . It is Christ the Rock, and not Peter. See Paul’s foundation in 1 Corinthians:
According to the grace of God which was given unto me; as a wise masterbuilder I laid a foundation; and another buildeth thereon. But let each man take heed how he buildeth thereon. For other foundation can no man lay than that which is laid, which is Jesus Christ. 1Co 3:10-11 .
In Isa 49:1-6 he is presented as a polished shaft, kept close in the quiver. The idea is that he is a mighty sword. In Revelation, Christ is presented to John as having a sharp, twoedged sword proceeding out of his mouth.
In Isa 50:2 ; Isa 52:9 f.; Isa 59:16-21 ; Isa 62:11 we have the idea of the salvation of Jehovah. The idea is that salvation originated with God and that man in his impotency could neither devise the plan of salvation nor aid in securing it. These passages are expressions of the pity with which God looks down on a lost world. The redemption, or salvation, here means both temporal and spiritual salvation salvation from enemies and salvation from sin.
In Isa 9:1 f. we have him presented as a great light to the people of Zebulun and Naphtali. In Isa 49:6 we have him presented as a light to the Gentiles and salvation to the end of the earth: “Yea, he saith, It is too light a thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.”
In Isa 8:14-15 Isaiah presents him as a stone of stumbling: “And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many shall stumble thereon, and fall, and be broken, and be snared, and be taken.”
The prophet’s vision of his maltreatment and rejection are found in Isa 50:4-9 ; Isa 52:13-53:12 . In this we have the vision of him giving his “back to the smiters, and his cheeks to them that plucked off the hair.” We see a man of sorrows and acquainted with grief. His visage is so marred it startled all nations. He is a vicarious sacrifice. The chastisement of the peace of others is on him. The iniquity of others is put on him. It pleases the Father to bruise him until he has poured out his soul unto death as an offering for sin.
The teaching of Isaiah on the election of the Jews is his teaching concerning the “holy remnant,” a favorite expression of the prophet. See Isa 1:9 ; Isa 10:20-22 ; Isa 11:11 ; Isa 11:16 ; Isa 37:4 ; Isa 37:31-32 ; Isa 46:3 . This coincides with Paul’s teaching in Romans 9-11.
In Isa 32:15 we find Isaiah’s teaching on the pouring out of the Holy Spirit: “Until the Spirit be poured upon us from on high, and the wilderness become a fruitful field, and the fruitful field be esteemed as a forest,” and in Isa 44:3 : “For I will pour water upon him that is thirsty, and streams upon the dry ground; I will pour my Spirit upon thy seed, and my blessing upon thine offspring.”
In Isa 11:10 he is said to be the ensign of the nations: “And it shall come to pass in that day, that the root of Jesse, that standeth for an ensign of the peoples unto him shall the nations seek; and his resting place shall be glorious.”
Isa 19:18-25 ; Isa 54:1-3 ; Isa 60:1-22 teach the enlargement of the church. The great invitation and promise are found in Isa 55 .
The Messiah in judgments is found in Isa 63:1-6 . Here we behold an avenger. He comes up out of Edom with dyed garments from Bozra. All his raiment is stained with the blood of his enemies whom he has trampled in his vengeance as grapes are crushed in the winevat and the restoration of the Jews is set forth in Isa 11:11-12 ; Isa 60:9-15 ; Isa 66:20 . Under the prophet’s graphic pencil or glowing brush we behold the establishment and growth of his kingdom unlike all other kingdoms, a kingdom within men, a kingdom whose principles are justice, righteousness, and equity and whose graces are faith, hope, love, and joy, an undying and ever-growing kingdom. Its prevalence is like the rising waters of Noah’s flood; “And the waters prevailed and increased mightily upon the earth. And the water prevailed mightily, mightily upon the earth; and all the high mountains, that are under the whole heavens, were covered.”
So this kingdom grows under the brush of the prophetic limner until its shores are illimitable. War ceases. Gannenta rolled in the blood of battle become fuel for fire. Conflagration is quenched. Famine outlawed. Pestilence banished. None are left to molest or make afraid. Peace flows like a river. The wolf dwells with the lamb. The leopard lies down with the kid. The calf and the young lion walk forth together and a little child is leading them. The cow and the bear feed in one pasture and their young ones are bedfellows. The sucking child safely plays over the hole of the asp, and weaned children put their hands in the adder’s den. In all the holy realms none hurt nor destroy, because the earth is as full of the knowledge of the Lord as the fathomless ocean is full of water. Rapturous vision! Sublime and ineffable consummation! Was it only a dream?
In many passages the prophet turns in the gleams from the millennial age, but one of the clearest and best on the millennium, which is in line with the preceding paragraph, Isa 11:6-9 : “And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together: and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the adder’s den. They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of Jehovah, as the waters cover the sea.”
The prophet’s vision of the destruction of death is given in Isa 25:8 : “He hath swallowed up death for ever; and the Lord Jehovah will wipe away tears from off all faces; and the reproach of his people will he take away from all the earth: for Jehovah hath spoken it,” and in Isa 26:19 : “Thy dead shall live; my dead bodies shall arise. Awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast forth the dead.”
The clearest outlines of the prophet’s vision of “Paradise Regained” are to be found in Isa 25:8 , and in two passages in chapter Isa 66 : Rejoice ye with Jerusalem, and be glad for her, all ye that love her: rejoice for joy with her, all ye that mourn over her; that ye may suck and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith Jehovah, Behold, I will extend peace to her like a river, and the glory of the nations like an overflowing stream: and ye shall suck thereof; ye shall be borne upon the side, and shall be dandled upon the knees, as one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And ye shall see it, and your heart shall rejoice, and your bones shall flourish like the tender grass: and the hands of Jehovah shall be known toward his servants ; and he will have indignation against his enemies. Isa 66:10-14
For as the new heavens and the new earth, which I will make shall remain before me, saith Jehovah, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, shall all flesh come to worship before me, saith Jehovah. Isa 66:22-23
QUESTIONS
1. What is the relation between the New Testament Christ and prophecy?
2. What can you say of Isaiah as a witness of the Messiah?
3. What can you say of Isaiah’s pictures of the Messiah and their background?
4. Following in the order of Christ’s manifestation, what is the first picture of him in Isaiah?
5. What is the second messianic glimpse in Isaiah?
6. What is Isaiah’s picture of the incarnation?
7. What is Isaiah’s picture of the divine child?
8. What is Isaiah’s vision of his descent, his relation to the Holy Spirit, his administration of justice, and the results of his reign?
9. What is Isaiah’s vision of the Messiah’s herald?
10. What is the prophet’s vision of his anointing?
11. What is the prophet’s vision of him as a miracle worker?
12. What is the prophet’s vision of the character of the Messiah?
13. What is the prophet’s vision of him as the key bearer?
14. What is the prophet’s vision of him as a king and a hiding place?
15. What is the prophet’s vision of the Messiah as a foundation stone?
16. What is the prophet’s vision of him as a polished shaft?
17. In what passages do we find the idea of the salvation of Jehovah, and what the significance of the idea?
18. What is Isaiah’s vision of the Messiah as a light?
19. Where does Isaiah present him as a stone of stumbling?
20. What is the prophet’s vision of his maltreatment and rejection?
21. What is the teaching of Isaiah on the election of the Jews?
22. Where do we find Isaiah’s teaching on the pouring out of the Holy Spirit?
23. Where is he said to be the ensign of the nations?
24. What passages teach the enlargement of the church?
25. Where is the great invitation and promise?
26. Where is the Messiah in judgment?
27. What passages show the restoration of the Jews?
28. What is the prophet’s vision of the Messiah’s kingdom?
29. What is the prophet’s vision of the millennium?
30. What is the prophet’s vision of the destruction of death?
31. What is the prophet’s vision of “Paradise Regained?”
Fuente: B.H. Carroll’s An Interpretation of the English Bible
XIV
THE BOOK OF ISAIAH PART 6
Isaiah 13-23
This section is called “The Book of Foreign Prophecies,'” because it treats of the foreign nations in their relation to Judah and Israel.
There are ten foreign nations here mentioned, as follows: Babylon, Assyria, Philistia, Moab, Damascus, Ethiopia, Egypt, Dumah, Arabia, and Tyre, with second prophecies against Egypt, Ethiopia, and Babylon, and one thrown in against Israel, Judah) Jerusalem, and Shebna, each. This Shebna was probably a foreigner. He was to be degraded from his high office and Eliakim was to take his place.
The radical critics assign to this section a much later date because of the distinctly predictive prophecies contained in it. There is no question that it reflects the condition of Babylon long after the time of Isaiah, and unless one believes heartily in supernatural revelations, the conclusion that it was written much later than the time of Isaiah, is unavoidable. The author accepts it as a prophecy of Isaiah and holds tenaciously to the theory of the unity of the book.
In Isaiah 13-23 the prophet gives us a series of judicial acts on various surrounding peoples, each of whom embodied some special form of worldly pride or ungodly self-will. But Asshur-Babel was conspicuous above all the rest. After fourteen centuries of comparative quiet, she was now reviving the idea of universal empire, notwithstanding the fact that Nimrod’s ruined tower stood as a perpetual warning against any such attempt. This was the divine purpose, that God might use it for his own instrument to chastise, both the various Gentile races, and especially his own people, Israel. This was the “hand that is stretched out upon all the nations” (Isa 14:26 ), to break up the fallow ground of the world’s surface, and prepare it for the good seed of the kingdom of God. Not only are these chapters (Isaiah 13-23) thus bound together inwardly, but they are also bound together outwardly by a similarity of title. We cannot detach Isaiah 13-14 from what has gone before without injury to the whole series, because
1. It is only in these chapters that we have the full antithesis to the mighty overflowing of the Assyrian deluge in Isaiah 7-8, and Isa 10 .
2.Isa 12 is a fit introduction to Isaiah 13-14, in that the deliverance of Zion, so briefly alluded to in Isa 12 , requires a further view of the enemies’ prostration, which these chapters supply. In Isa 14:2-27 we find the song of triumph analogous to Exo 15 , rather than in Isa 12 .
3.Isa 14:27 seems to be a fit termination of the section which began with Isa 7:1 .
4. There are many verbal links that connect these chapters with the preceding chapters. For example, take Isa 10:25 and Isa 13:3 ; Isa 10:27 and Isa 13:5 ; Isa 9:18 and Isa 13:13 , et multa al.
5. The complete cutting off of Ephraim foretold in Isa 7 requires a fuller revelation of the divine purpose concerning Asshur-Babylon, as its counterpoise and this is found in Isaiah 13-14.
From Isa 14:28 we infer that this prophecy was written toward the end of Ahaz’s reign. At that time spiritual darkness had won the conquest of the whole world. The “lamp of God” was now dark in his tabernacle. Hoshea, king of Israel, was the vassal of Shalmaneser, king of Assyria, and Ahaz had long ago surrendered himself to Tiglath-pileser. So the light of prophecy, with such a background, was very luminous now. Assyria was at this time at the height of her power, but Isaiah tells with distinctness that Assyria shall be broken in pieces in the Holy Land, and it is certain that Assyria received just such a blow in the defeat of Sennacherib’s army.
The prophet also saw the doom of Babylon, the city which was at this time the real center of the empire. He even mentions the instruments of the destruction, commencing with the Medes, who were not at this time an independent nation. Nothing can be more definite than Isaiah’s statements as to the absolute ruin of the “Golden City,” which prediction at the time must have seemed to violate all probability. Yet we have abundant evidence that it was all fulfilled, both regarding the nearer event of its capture by the Medes and also the ultimate desolation of its site.
The significant word with which each of these prophecies opens is the word “burden” which has here its original and ordinary meaning. This original meaning of the word seems to be supplied from 2Ki 9:25 , where it is used to mean the divine sentence on Ahab: “Jehovah laid this burden upon him.” The appropriateness of its use here is in the fact that the prophecy to which it is prefixed is usually denunciatory in character, and always so in Isaiah. It is easy to see that it here means a grievous threatening oracle. It is claimed by some that this word is used elsewhere in a good sense, as in Zec 12:1 and Mal 1:1 , but upon close examination of these passages in their connection it will be seen that they are denunciatory and that the word has its primary meaning in these instances also.
The reason that Babylon was given first consideration among the enemies of God’s people seems to be the fact that a divine revelation came to Isaiah at this early date (725 B.C.) showing that Babylon was to be the great enemy to be feared, as the ultimate destroyer of Judah and Jerusalem, the power that would carry the Jewish people into captivity. The main points of the denunciation against her are as follows:
1. The instruments of God’s destruction of Babylon are the far-away nations, which God himself will assemble for this work of destruction (Isa 13:2-5 ).
2. The vivid description of the sweeping devastation, which is all inclusive in the objects of its vengeance (Isa 13:6-16 ).
3. The Medes are named as the instruments to begin this work, and the permanent effects of the desolation to follow (Isa 13:17-22 ).
4. The reason for all this is God’s favor to Jacob who had been oppressed by these foreigners (Isa 14:1-2 ).
5. Israel’s parable of exaltation over Babylon reciting their oppressive work and God’s intervention which humbled Babylon and exalted Israel (Isa 14:3-20 ).
6. The final announcement of Babylon’s doom and the permanency of its desolation (Isa 14:21-23 ).
The prophecy against Assyria under this first burden consists of God’s oath of assurance to his people that his purpose already foretold concerning Assyria should stand. Babylon in the first part of the prophecy is presented as the most formidable enemy of God’s people, but it had not yet become so fearful then. But Assyria was their dread at this time. So Isaiah comes nearer home to meet their present need and assures them that they need not fear the Assyrian for God’s purpose concerning him should stand.
There are several things in this burden that call for special consideration:
1. In Isa 13:2-5 the prophet speaks of the mustering of the host to battle as if it were then in the process of assembling, indicating the vividness of it all to the prophet’s mind as present, though it was only a vision of the future.
2. In Isa 13:3 Jehovah speaks of his “consecrated ones,” clearly referring to the Medes and Persians. Now in what sense were they “consecrated ones”? It means that they were the instruments of his purpose, set apart for the specific work of executing his judgment. They were consecrated, or set apart, by the Lord for this work though they themselves were ungongcious of the function they performed. There are many illustrations of such use of men by the Lord recorded in the Scriptures, two notable examples of which are Cyrua and Caesar Augustus.
3. In Isa 13:10 there is a reference to the darkening of the heavenly luminaries. This is an expression of Nature’s sympathy with the Lord. When he is angry, the lights of the heavens grow dark, as at the crucifixion of our Lord, and as it will be at the end of the world. So it is often the case in the time of great judgments. There seems also to be a special fitness in the expression here in view of the importance attached to the signs of the heavenly bodies by the Chaldeans at this time.
4. The desolation described in Isa 13:20-22 is witnessed by every traveler of today who passes the site of this once glorious and proud Babylon.
5. In Isa 14:9-11 we have the glad welcome given to these Babylonians in their entrance into the lower spirit world. The inhabitants of this region are represented as rising up to greet and welcome these unfortunate Babylonians. The idea of personal identity and continued consciousness after death is here assumed by the prophet.
6. In Isa 14:12 there is a back reference to the fall of Satan who, before his fall, was called Lucifer. Here Babylon in her fall is represented as Lucifer) the bright star of the morning from heaven. Our Saviour refers to the incident of Satan’s falling also in Luk 10:18 , and we have a like picture of him in Rev 12:7-9 , all of which must be considered in the light of the analogue of Satan’s fall when he sinned and was cast out of heaven.
7. In Isa 14:25 Jehovah says he will “break the Assyrian in his land,” which refers to the destruction of Sennacherib’s host from which Assyria never recovered. In Isa 14:26 the Lord explains that Assyria was the hand that he had stretched out for chastisements upon the nations of the world as they were related to Judah and Israel.
The series of burdens from Isa 14:28-23:18 may be viewed as an unrolling of the “purpose concerning the whole earth,” just mentioned in Isa 14:26 . Though the prophet stands on his watchtower and turns his eye around to the different points of the horizon and surveys the relation in which each nation stands to the advancing judgment, his addresses to the nations must be thought of as chiefly meant for the warning and comfort of Israel, which had too often adopted the sins of those whom she was meant to sanctify.
The burden of prophecy against Philistia is a warning to Philistia, following closely upon the death of Tiglath-pileser which brought great rejoicing to Philistia, because they thought the rod that smote them was broken. The prophet here reminds them that out of the serpent’s root there would come forth the adder. In other words, there would arise from Assyria an enemy far more deadly than the one who had been cut off, and instead of being a mere serpent he would be a fiery flying serpent. The reference is, probably, to Sargon who took Ashdod, made the king of Gaza prisoner and reduced Philistia generally to subjection. At this time the poor of Israel would feed safely, but Philistia was to be reduced by famine and the remnant slain by the Assyrians who are here referred to as “a smoke out of the north.” Then God’s people will answer Philistia’s messengers that Jehovah had founded Zion and in her the afflicted would take refuge.
Some critics say that the bulk of the prophecy against Moab (Isa 15:1-16:12 ) is quoted by Isaiah from an earlier writer, and that he merely modified the wording and added a few touches here and there. To this we answer that speculations of this kind are in the highest degree uncertain and lead to no results of any importance whatever. What matters it whether Isaiah quoted or not? There is no proof that he did and it makes no difference if be did. The author will contend that Isaiah was the original author of these two chapters until the critics produce at least some proof that he quoted from an earlier author.
A brief outline of these two chapters is as follows:
1. A vivid picture of Moab’s overthrow (Isa 15 ).
2. Moab exhorted to flee to the house of David for shelter, but refuses to make the right use of his affliction (Isa 16:1-12 ).
3. A confirmation of the prophecy and its speedy fulfilment (Isa 16:13-14 ).
For the picture of Moab’s overthrow the reader may read Isa 15 . It is a vivid account of this overthrow and cannot be well improved upon.
In Isa 16:1-5 we have an exhortation to Moab to take refuge with the house of David. Perhaps there is here an implication that Moab is not safe in his relation to Israel but that there would be safety for him if he would take shelter under the wings of Judah. Anyhow, there is a promise to Moab that he might find shelter and security, if only he would comply with the conditions herein set forth. But the pride of Moab was the cause of his downfall, which was utterly complete and accompanied by great wailing (Isa 16:6-8 ).
The prophet was moved to pity and tears for Moab upon witnessing such desolation and sadness as should come to this people. No gladness, no joy, no singing, and no joyful noise was to be found in his borders (Isa 16:9-12 ). Such a prophetic sight of Jerusalem made Jeremiah the weeping prophet and moved the blessed Son of God to tears. “Your house is left unto you desolate” is the weeping wail of our Lord as he saw the sad fate of the Holy City.
The time set here by the prophet for the humiliation of Moab is exactly three years, strictly measured, as a hireling would measure the time for which he would receive his pay, the fulfilment of which cannot be determined with certainty because we do not have the exact date of the prophecy, nor do we know which one of the different invasions that would fulfil the conditions is really meant. Considering the date given in Isa 14:28 we may reasonably conclude that the date of this prophecy was in the first or second year of Hezekiah’s reign, and may have had its fulfilment by Shalmaneser, who besieged Samaria in the fourth year of the reign of Hezekiah, sending a detachment to these eastern parts of the country.
It is said that Damascus has been destroyed and rebuilt oftener than any other Eastern city. This may account for the fact that Damascus, treated so severely by Tiglath-pileser, was again in a position to attract the attention of Shalmaneser when he advanced against Samaria. In the time of Jeremiah the city had been rebuilt, but we do not hear of any more kings of Damascus.
The burden of prophecy against Damascus includes two prophecies concerning Israel and Judah and one concerning Ethiopia, and the main points of this prophecy are the ruin of Damascus (Isa 17:1-3 ) ; only a remnant left to Jacob who would look to Jehovah, because he had forgotten the God of his salvation (Isa 17:4-11 ) ; the multitude of the heathen invaders suddenly destroyed (Isa 17:12-14 ) ; Ethiopia’s interest in these movements, and her homage to Jehovah according to which she sends a present to him (Isa 18:1-7 ).
There are several things in this burden that need special attention:
1. The language referring to the overthrow of Damascus is not to be pressed too far. Damascus was besieged and temporarily destroyed, but it revived. See Jer 49:23-27 ; Eze 27:18 ; and the New Testament references. Damascus is still a city of importance.
2. In Isa 17:12-14 we have an account of the sudden destruction of the Assyrian army which was literally fulfilled in the destruction of Sennacherib’s host (2Ki 19:35-37 ).
3. There is some controversy as to what nation is referred to in Isa 18:2 ; Isa 18:7 , but it is surprising that there should be such controversy, since the evidence is overwhelming that the nation here mentioned was Ethiopia. This is a region south of Egypt and far up the Nile. The inhabitants, though black, were not ignorant and weak, but a nation of vigor and influence in the days of Isaiah. Cf. the Abyssinians.
4. The act of homage to Jehovah by Ethiopia as mentioned in Isa 18:7 is not given and therefore not easily determined and can be ascertained only with some probability. There is evidence that Ethiopia was intensely interested in the downfall of Sennacherib which is prophesied in this connection, therefore, it is probable that the present was sent to Jehovah in connection with Ethiopia’s alliance with Israel which existed at this time. It is true that the conditions in Egypt at the time Isaiah gave his prophecy against it were not favorable. The government and idolatry were most securely established and the things predicted seemed most improbable, from the human point of view.
Then what the reason for a prophecy against Egypt at such a time as this? The men of Ephraim and some in Judah were at this time bent on throwing themselves upon Egypt for protection against Assyria. This was both wrong in itself and impolitic. So Isaiah was hedging against such alliance by showing the coming humiliation of the power to which they were looking for aid.
There was an element of hope in this prophecy for the Israelites. The tender sympathy expressed for penitent Egypt in Isa 19:20-23 must have assured the Israelites that if they would return to their God, he would be entreated of them and heal them.
The prophecy against Egypt in Isa 19:1-4 is a prophecy relating to the political condition of Egypt, in which Jehovah will cause civil strife and confusion, destroying the power of their idols and the wisdom of their wise, and will place over them one who is a “cruel Lord” and a “fierce king.”
The fulfilment of this prophecy is found in the internal strife in Egypt during the days of Tirhakah and Psammetichus iii the early part of the seventh century B.C. and the conquering of Egypt by Esar-haddon, who was decidedly a “cruel prince” and treated Egypt with severity, splitting it up into a number of governments, yet this prophecy has been referred to Sargon, to Cambyses, and to Darius Ochus, and some think it is applicable to the successive rulers of Egypt, generally, viz: Chaldean, Persian, Greek, Roman, Saracen, and Turkish. But this is not probable.
The picture in Isa 19:5-10 is a picture of the distressful condition of Egypt while passing through the trying ordeal just prophesied. Then follows (Isa 19:11-15 ) a picture of the confusion of the wise men of Egypt as their wisdom is turned into folly.
There are five happy effects of this judgment on Egypt, in stages which reach a happy climax:
1. The Egyptians are stricken with fear because of Jehovah and because of the land of Judah, similar to the fear that came upon them when they were visited with the ten plagues (Isa 19:16-17 ).
2. Egypt shall learn the language of Canaan and swear unto Jehovah. The language here referred to is the Hebrew which was spoken largely in the country after the introduction of so many Jews there. The “five cities” represents, perhaps, the low and weakened condition of Egypt after the judgment is visited upon it (Isa 19:18 ).
3. The worship of Jehovah is established in Egypt (Isa 19:19-22 ). This was literally fulfilled in the building of the temple at Leontopolis by Onias IV, with special license from Ptolemy Philometor, to whom he is said to have quoted this passage from Isaiah. Here was offered sacrifice to Jehovah and the oblation, according to this prophecy. Through the Jewish law and influence the idolatry of Egypt was overthrown and they were prepared for the coming Saviour, whom they received through the evangelization of the missionaries in the early centuries of the Christian era.
4. The consequent union of Egypt and Assyria in worship (Isa 19:23 ).
5. The unity and equality of the nations in blessing. This and the preceding stage of this happy effect finds a primary fulfilment in the wide-spread influence of the Jews over Syria and the adjacent countries under the Syro-Macedonian kings, as well as over Egypt under the Ptolemies. But a larger fulfilment is to be found in the events at Pentecost, which sent devout men back from Jerusalem into Egypt and Libya on one side, and into Parthis, Media, Elam, and Mesopotamia, on the other, to tell how God, having raised up his Son Jesus (the Prince and Saviour), had sent him to bless the Jews first, and in them all nations.
The prophecy of Isa 20 is a prophecy against Egypt and Ethiopia, who were the hope of Israel in alliance, to be delivered from Assyria, which the prophet labored to prevent. It consists, (1) of the historical circumstance. This is related in Isa 20:1 which gives the date at the year in which Tartan came to Ashdod, etc. (2) Isaiah’s symbolical action and its meaning (Isa 20:2-4 ). This was a common occurrence with the prophets. Here the action symbolized the humiliating captivity of Egypt and Ethiopia which was fulfilled either by Sennacherib or by Esarhaddon and Ashurbanipal. (3) The reason for this visitation upon Egypt and Ethiopia, viz: Israel looked to these powers instead of Jehovah and they could not be blessed while they were in alliance with backslidden Israel. So the Lord was taking care of Israel in his dealings with Egypt and Ethiopia.
“The burden of the wilderness of the sea” (Isa 21:1-10 ), is a prophecy against Babylon and contains a vivid description of the marshalling of forces against Babylon for her destruction, the overwhelming sympathy of the prophets, the expelling of sensual security, instructions to the Lord’s watchman, the fulfilment, and the final declaration. The forces marshalled for her destruction are the Medes and Elamites under Cyrus and the prophet leaves us not in doubt that the reference here is to Babylon. There can be no mistake that this prophecy has its fulfilment in the capture of Babylon by Cyrus. All this is because of her relation to Israel and therefore the encouragement of God’s people and the glory of the one eternal Jehovah.
“The burden of Dumah” is generally conceded to be a prophecy against Edom, because the word “Seir” occurs in it as the place from which the one is represented as calling to the prophet. The word “Dumah” means silence and is used allegorically, “of the Silent Land” of the dead (Psa 94:17 ), and refers here, perhaps, to the silent or low state of Edom at this time. In this burden someone is represented as calling to the prophet out of Seir, “Watchman, what of the night?” To which the watchman replied, “There is a brighter day ahead, but it is to be followed by a period of darkness for you; if you will repent, you may do so.”
The prophecy against Arabia is a prophecy of the desolation to come upon Arabia and her borders, deranging their commerce and causing flight and privation, which would be accomplished in one year. The date of the prophecy is not very well determined but the fulfilment is found in Sargon’s expedition into Arabia during which the caravans had to leave their regular routes and “take to the woods.”
“The burden of the valley of vision” (Isa 22:1-25 ) is a prophecy against Jerusalem in which we have set forth a vivid picture of the revellings of the city (Isa 22:1-4 ) ; then a description of an outside foreign army threatening the city, causing surprise, and a hasty preparation for the siege (Isa 22:5-11 ); instead of humbling themselves, putting on sackcloth and weeping, and appealing to God’s mercy, they try to drown care in drink and sensual enjoyment (Isa 22:12-14 ) ; then follows the degrading of Shebna from his high office and the placing of Eliakim in his position (Isa 22:15-25 ). The events herein described were fulfilled either in Sennacherib’s siege of Jerusalem or in that of Nebuchadnezzar. There are some difficulties in fitting this prophecy to either siege and in matters where we have such limited knowledge it does not become us to be dogmatic. Some parts fit one better, and other parts fit the other better, but all things considered, the author is inclined to believe that this prophecy refers to the Assyrian invasion.
There are three distinct paragraphs given to the burden of Tyre (Isa 22:13 ): (1) The greatness of Tyre as a city of commerce and the wail of distress for the fate of the city; (2) Jehovah’s purpose to cause this destruction and stain the pride of all her glory; (3) Babylon, an example of what will come to Tyre and the promise of Tyre’s returned prosperity after seventy years. After this period Tyre will revive and be of service to Jehovah’s people. The first part of the prophecy fits into the history which shows the many reverses of this city and may refer to the Babylonian siege specifically. The last part of the prophecy may have its fulfilment in the orders of Cyrus to the Tyrians to rebuild the Temple, and the Tyrian ships were of incalculable aid in disseminating Judaism before Christ and Christianity since Christ.
QUESTIONS
1. What is the section (Isaiah 13-23) called and what the appropriateness of the title?
2. What the foreign nations mentioned in this book of prophecies and what additional prophecies thrown in?
3. What the position of the radical critics relative to this section?
4. What the connection between the parts of this section?
5. What the special connection between Isaiah 13-14 and the preceding section?
6. What the date of the prophecy in Isaiah 13-14, what the conditions both in Israel and Judah, and also in the other nations, at this time, and what the sure light of prophecy in this dark hour?
7. What the significant word with which each of these prophecies opens, what its meaning, and what its appropriateness in this connection?
8. Why was Babylon given by the prophet first consideration among the enemies of God’s peoples and what the main points in this denunciation against her?
9. What the prophecy against Assyria under this first burden and why put in here?
10. What the special things to be noted in this burden?
11. How may the series of burdens from Isa 14:28 and Isa 23:18 be viewed and what the object of the warnings?
12. What the burden of prophecy against Philistia and how is the destructive work upon the country here described?
13. What say the critics of this prophecy against Moab (Isa 15:1-16:12 ) and what the reply?
14. Give a brief outline of these two chapters.
15. Give the picture of Moab’s overthrow?
16. What the exhortation and promise to Moab in. Isa 16:1-5 ?
17. What the cause of the downfall that was to follow?
18. How did this sight of the future destruction of Moab affect the prophet and what examples of other such sympathy in the Bible?
19. What the time fixed for the humiliation of Moab and when its fulfilment?
20. What is a remarkable characteristic of Damascus, and for what does it account?
21. What does this burden against Damascus include and what the main points in it?
22. What are the things in this burden that need special attention?
23. What the conditions in Egypt at the time Isaiah gave his prophecy against it?
24. What is the reason for a prophecy against Egypt at such a time as this?
25. What element of hope in this prophecy for the Israelites?
26. What the prophecy against Egypt in Isa 19:1-4 and when was it fulfilled?
27. What the picture in Isa 19:5-10 ?
28. What is set forth in Isa 19:11-15 ?
29. What the important and happy effects of this judgment on Egypt?
30. What the prophecy of Isa 20 and what its contents?
31. What “The burden of the wilderness of the sea” (Isa 21:1-10 ), and what its striking points?
32. What is “The burden of Dumah” and what its interpretation?
33. What the prophecy against Arabia and when the fulfilment?
34. What “The burden of the valley of vision” (Isa 22:1-25 ), and what the salient points in the prophecy?
35. What the outline of the burden of Tyre and what the salient points of the interpretation?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Isa 20:1 In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it;
Ver. 1. In the year that Tartan. ] A certain commander under Sennacherib, 2Ki 18:17 who came against Ashdod, among other cities of Judah, about the twelfth year of king Hezekiah.
Came to Ashdod.
When Sargon.
And fought against Ashdod, and took it.
a Dion.
b Herod., lib. ii.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Isaiah Chapter 20
From this chapter, which is an appendix to the last, we learn that the Assyrian ravaged Egypt (with the Ethiopians), leading his captives in shame. “In the year that Tartan came unto Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it; at that time Jehovah spoke by Isaiah the son of Amoz, saying, Go, and loose the sackcloth from off thy loins, and put off thy sandal from thy foot. And he did so, walking naked and barefoot. And Jehovah said, Like as my servant Isaiah hath walked naked and barefoot three years [for] a sign and a wonder upon Egypt and upon Ethiopia; so shall the king of Assyria lead away the captives of Egypt, and the exiles of Ethiopia, young and old, naked and barefoot, and with buttocks uncovered, [to] the shame of Egypt. And they shall be dismayed and ashamed, because of Ethiopia their expectation and of Egypt their boast. And the inhabitant of this coastland shall say in that day, Behold, such [is] our expectation, whither we fled for help to be delivered from the king of Assyria: and how shall we escape?” (vv. 1-6). History here seems to be silent;* but not so prophecy, which declares that the land of Egypt shall not escape the king of. the north, or the last Assyrian, at the time of the end, who must then himself be broken without hand (Dan 11:41-45 ).
*The Assyrian inscriptions remarkably illustrate the accuracy of the statement here. For many now hold that the conjectures of commentators, which identified Sargon with Shalmaneser on the one side, or with Sennacherib or Esarhaddon on the other, are uncared for and erroneous. They count him a monarch of no common energy, not only distinct from his immediate predecessor, Shalmanesers but also of a distinct family, and yet not Sennacherib but his father. The national annals indicate no allusion to his own father which has been explained plausibly enough on the supposition that he contrived to substitute himself for his predecessor absent at the siege of Samaria, the conquest of which he claims in the inscription. And it is certainly worthy of note, as has been remarked that in 2Ki 18:9 , 2Ki 18:10 , though Shalmaneser is said to have come up against Samaria and besieged it, the writer avoids saying that he took it. stand at the end of three years they took it . . . And the king of Assyria did carry away Israel down to Assyria,” etc. Though this had been done by two of the preceding monarchs, it is known that Argon minutely details the settlement of 27,280 families from Samaria in his eastern dominions.
It may also be mentioned, that it is more than doubtful whether Tartan be a proper name. It means more probably “general” or ”commander-in-chief” of Assyria both here and in 2Ki 18:17 . As the other two given as proper names are appellatives of the chief eunuch and the chief butler, so this would point to a chief general employed by Sargon in taking Ashdod, as another was later by Sennacherib when Jerusalem was menaced So Prof. Rawlinson in Smith’s Dictionary of the Bible.
It is not surprising that those who look only at the historic pivots on which these utterances turn find a very unaccountable confusion of the events which then occurred. But who is to blame for reading the book of a prophet in a spirit so unbelieving? When it is received from God, as it claims and ought to be, light is shed on those scenes of darkness and evil, and all points harmoniously to Him Who is coming again in the power of His kingdom. There prophecy points and rests.
The symbolical action is by many supposed to be in vision merely, not actual. Perhaps this is due to the very uncalled-for supposition, that the call was to a condition of entire nudity. But this is baseless, as “naked” is frequently used (see too 1Sa 19:24 ; 2Sa 6:20 ; Amo 2:16 ; Joh 21:7 ) to express the absence, not of all covering, but of the usual outer garb, in one sort or another: so it is not uncommon in well known Latin authors, as many have shown. The prophet already wore sackcloth. This he was to loose from off his loins, and to pull off his sandal from his foot. It seems not improbable that the true sense is “for a three years’ sign and portent,” etc., as the Masoretic punctuation implies and the Septuagint corroborates. The aim avowedly was to produce fear and shame in all who confided in Ethiopia or boasted of Egypt; for the Assyrian was to humble both to the dust. Vain therefore was man’s help.
The moral lesson is apparent. Let not the people look to the kingdoms of the earth for protection in the hour of danger. Jehovah as the true God is and must be jealous. He will not allow compromise any more than unbelief. What are Mizraim and Cush to Israel? Let there be no hope for Israel, but weeping for their own impending humiliation; and let the dweller in the coastland, or Palestine, humble himself, for God is not mocked, and vain the help of man. Israel was really more guilty than any.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Isa 20:1-6
1In the year that the commander came to Ashdod, when Sargon the king of Assyria sent him and he fought against Ashdod and captured it, 2at that time the LORD spoke through Isaiah the son of Amoz, saying, Go and loosen the sackcloth from your hips and take your shoes off your feet. And he did so, going naked and barefoot. 3And the LORD said, Even as My servant Isaiah has gone naked and barefoot three years as a sign and token against Egypt and Cush, 4so the king of Assyria will lead away the captives of Egypt and the exiles of Cush, young and old, naked and barefoot with buttocks uncovered, to the shame of Egypt. 5Then they will be dismayed and ashamed because of Cush their hope and Egypt their boast. 6So the inhabitants of this coastland will say in that day, ‘Behold, such is our hope, where we fled for help to be delivered from the king of Assyria; and we, how shall we escape?’
Isa 20:1 This verse gives modern readers the exact historical setting of YHWH’s judgment of the Philistines by the description of the fall of Ashdod (one of the five main city-states of Philistia-Ashdod, Ashkelon, Gaza, Gath, Ekron). The fall of one denoted the fall of all (see earlier oracle in Isa 14:28-32).
They were destroyed twice (1) by Sargon II (named specifically in the OT only here, he reigned from 722-705 B.C.), King of Assyria. In 713 B.C. the King of Ashdod, Azuri, revolted and in 711 B.C. Sargon II’s army came and stopped the rebellion and (2) by Sennacherib in 705-701 B.C.
However, this chapter does not form a new oracle about the destruction of Philisita (or coast lands, cf. Isa 20:6), but a continuation of the judgment on Cush/Egypt, started in chapter 18. The humiliation of Ashdod was a foreshadowing of the shameful, humiliating exile of Egyptians by Assyrian armies on several different historical occasions. Segments of the Egyptian army were captured in battle and exiled.
the commander The term (BDB 1077) denotes a field general (cf. 2Ki 18:17 and also note Isa 36:2, where the name of the general in 2 Kings 18 appears, but not his title).
Isa 20:2 Isaiah is told to dress (or better, undress) a certain way to denote current cultural mourning rites (see Special Topic at Isa 15:2-3), but also to denote shame, at Assyria’s defeat and exile of several nations.
1. Ashdod (Philistia)
2. Egypt
3. Cush or synonym of Egypt of the 25 Dynasties who were Nubian.
What happened to Ashdod would in three years (cf. Isa 20:3) happen to Egypt.
NASB, NRSV,
PESHITTAloosen the sackcloth
NKJVremove the sackcloth
TEV, LXXtake off. . .the sackcloth
REBstrip
The common VERB (BDB 834, KB 986, Piel PERFECT) basically means to open. So the question is, Does it mean ‘loosen’ (mourning) or ‘take off’ (shame)?
1. remove, NIV, Psa 30:11; NASB has loose, but means remove in Isa 52:2; Jer 40:4
2. loosen, Isa 5:27
Normally wearing sackcloth (BDB 974) would denote mourning, as would being barefoot (cf. Mic 1:8), but it is possible that Isaiah removed the symbol of his prophetic office (hairy robe, BDB 12 CONSTRUCT, BDB 972, cf. Mat 3:4). If this is correct then the text is not talking about nudity (but naked, BDB 736 in Isa 20:2-4 may, cf. Gen 2:25). However, most uses of the term naked mean partially clothed (cf. Isa 47:1-3; 1Sa 19:24; 2Sa 6:14; 2Sa 6:20; Amo 2:16; Mic 1:8; Joh 19:23; Joh 21:7).
Isa 20:3 as a sign The NOUN ,sign (BDB 16), is used
1. as a marker of time, Gen 1:14
2. as a marker of person, Gen 4:15
3. as a marker of covenant, Gen 9:12-13; Gen 9:17; Gen 17:11
4. as a marker of a faith promise, Exo 3:12
5. as a miracle to affirm God’s representative (i.e., Moses), Exo 4:8 (twice), Exo 4:9; Exo 4:17; Exo 4:28; Exo 4:30; Isa 7:3; Isa. 8:23, etc.
6. tribal standard, Num 2:2; Psa 74:4
7. as a warning, Num 16:38; Num 17:10
It is used often in Isaiah.
1. special birth, Isa 7:14
2. Isaiah’s children, Isa 8:18
3. altar and pillar in Egypt, Isa. 19:29
4. Isaiah’s dress, Isa 20:3
5. harvest, Isa 37:30
6. sparing Jerusalem from Assyria, Isa 38:7
7. Hezekiah’s healing, Isa 38:22
8. false signs, Isa 44:25
9. agricultural blessings, Isa 55:13
10. missionaries to the nations, Isa 66:19
NASBa token
NKJV,
PESHITTAa wonder
NRSV, REB,
NJB, LXXportent
The term wonder, sign, portent (BDB 68) is synonymous with sign, mark (BDB 16). It is used often in Exodus and Deuteronomy, but only twice in Isaiah (i.e., Isa 8:18; Isa 20:3).
BDB has two main usages.
1. a special demonstration of God’s power
2. a token of future events or symbolic acts denoting future events (cf. Zec 3:8).
Isa 20:4 This verse describes exile.
1. young and old taken (idiom for the entire population)
2. naked (BDB 736, idiom for shame, still had a tight-fitting undergarment)
3. barefoot (BDB 405, idiom for mourning)
4. buttocks uncovered (BDB 1059, only here and 2Sa 10:4, idiom of shame)
5. shame/nakedness (BDB 788, see Assyrian wall pictures)
This verse makes it very clear that Isaiah shocked his culture by going partially nude/naked for three years to illustrate a theological truth/prophecy. Nakedness was part of the cursing of Deuteronomy (cf. Deu 28:48), which reflected exile.
Isa 20:5 Because of Cush/Egypt’s trust in themselves (i.e., army, wisdom, wealth, religion) they will be
1. dismayed, BDB 369, KB 365, Qal PERFECT, cf. Isa 7:8; Isa 8:9 (thrice); Isa 9:4; Isa 20:5; Isa 30:31; Isa 31:4; Isa 31:9; Isa 37:27; Isa 51:6-7
2. ashamed, BDB 101, KB 116, Qal PERFECT, cf. Isa 1:29; Isa 19:9; Isa 20:5; Isa 24:23; Isa 26:11; Isa 29:22; Isa 30:5; Isa 37:27; Isa 41:11; Isa 44:9; Isa 44:11 (twice); Isa 45:16-17; Isa 45:24; Isa 49:23; Isa 50:7; Isa 54:4; Isa 65:13; Isa 66:5
Obviously these two terms are a major part of Isaiah’s message, both negatively and positively! Judah will suffer the same because she hoped in allies, not in YHWH.
Isa 20:6 This verse links Ashdod (Isa 20:1) with all the inhabitants of the coastal plain of Palestine. Apparently the Egyptians had promised military aid if Assyria invaded, but they could/did not (cf. Isa 30:7; Isa 31:3). There was no one to deliver (cf. Isa 10:3).
Surely, this chapter bolstered Isaiah’s message to Hezekiah not to make an alliance with Egypt (cf. Isa 30:1-5; Isa 31:1-3).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Tartan. A title = commander in-chief.
Sargon. Never once named by classic writers, and in Scripture only here.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 20
Now in chapter 20, Isaiah predicts that Assyria is going to waste both Egypt and Ethiopia.
In the year that Tartan ( Isa 20:1 )
Which is the title which means the commander in chief. Tartan, the commander in chief.
came unto Ashdod ( Isa 20:1 ),
One of the major cities of the Philistines. It is now a seaport city of Israel.
(when the commander in chief of the forces of Assyria under Sargon) came to Ashdod, and took it; At the same time the LORD spoke by Isaiah the prophet, saying, Go and loose the sackcloth from off your loins, and put your shoes off your feet. And so he did, walking naked and barefoot. And the LORD said, Like as my servant Isaiah hath walked naked and barefoot for three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, where can we flee for help to be delivered from the king of Assyria: and how shall we escape? ( Isa 20:1-6 )
So, it was a sort of a method by which the conquering armies would seek to disgrace the conquered people is by making them march naked. Now it is interesting that God would tell his prophet Isaiah to walk around naked for three years. So that it would be the sign to the people. So Assyria is going to embarrass both Ethiopia and Egypt by conquering them and leading away their captives naked. And their confederacy together is not going to stand. And that is why Isaiah’s saying, “Don’t make a league with Egypt or don’t look to them for help against Assyria. Look to the Lord. If you look to man, if you look to the arm of flesh, you’re going to fall anyhow.”
Now the counsel of God is pretty much perennial in that God is encouraging us to look to Him for our help and for our strength and for our defense. Don’t look to the arm of flesh. Don’t look to the arm of man to help you, because man can fail. The Lord will not fail. And so this was the message of Isaiah unto Judah and to king Hezekiah to trust in the Lord. Don’t trust in an alliance and an agreement, because these nations are going to fall to Assyria. You trust in the Lord, the Lord will take care of you. And as we trust in the Lord, we can be sure the Lord will take care of us.
Shall we pray.
Father, we thank You again for Thy sure Word, that even as You have spoken, surely it shall come to pass. And Father, we can see as we look at history and as we read of the prophets, who before the events so clearly described them, we thank You, Lord, for this proof of Your divine capacities and divine nature. Dwelling, Lord, as You do in the eternal, outside of our time continuum. And thus, speaking of things before they come to pass as though they had already come to pass because You know they are going to come to pass. Oh, how thankful we are for Your sure Word and for the promises that yet await us as Your children, of those things that are going to come, of Thy glorious kingdom upon this earth. And our privilege of being with You and reigning with You. Now hide Thy Word away in our hearts and let us grow in our confidence and trust in Thee. In Jesus’ name.
Shall we stand.
May the Lord be with you and watch over you through the week as special emphasis is being made, the emphasis and attention upon the death of Jesus Christ and His subsequent resurrection. May the power to raise Jesus from the dead dwell in you, quicken you to every good work. God bless you and anoint you with His Spirit and use your life as His instrument to shine forth His light to a dark world. In Jesus’ name. “
Fuente: Through the Bible Commentary
Isa 20:1-2
Isa 20:1
THE BURDEN OF EGYPT
Although this chapter has the same subject as the previous one, it came at a later date and was attended by different circumstances. There are several things of particular interest in these brief verses: (1) there is the three-year witness of Isaiah’s going naked and barefoot; (2) there is the only reference to Sargon in the Old Testament; and (3) the absolute promise of God to Judah of their deliverance from this particular threat of the Assyrians.
Our title here mentions only Egypt, although it also includes Ethiopia. Both countries at the time of this prophecy were united under an Ethiopian dynasty.
Isa 20:1
“In the year that Tartan came unto Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it.”
Ashdod was one of the five principal cities of the Philistines, the others being Gaza, Ashkelon, Ekron and Gath. Ashdod is called Azotas in Act 8:40. It was a stronghold, a kind of key to the capture of Egypt, and it was the site of a temple of Dagon, which was destroyed by Samson.
Until recently, Tartan was thought to be the personal name of Sargon’s general in charge of the war against Ashdod; but, “The word is not a proper name, but a title of office, the equivalent of `commander-in-chief.’ Until excavations in this century, there were some who questioned the very existence of Sargon; but the excavations have revealed again the absolute trustworthiness of the Bible. “Sargon founded the last and greatest of the Assyrian dynasties; he was the successor to Shalmaneser and the father of Sennacherib. In the Bible, Shalmaneser is apparently the conqueror; but it seems that the final phase of the conquest was completed by Sargon in 722 B.C., a fact confirmed in 2Ki 18:10 in the statement, not that “He took it,” but that “They took it.” Sargon succeeded Shalmaneser just before the siege of Samaria was completed in 722 B.C., and reigned till 705 B.C., when he was succeeded by Sennacherib.
“It is possible to date this passage very precisely. Isa 20:1 makes mention of the fact that Isaiah’s symbolic act (going naked and barefoot) was interpreted to the people in the year that Ashdod fell to Sargon’s commander-in-chief. Sargon’s inscriptions date that event in 711 B.C. Since Isaiah had already been walking naked and barefoot for a period of three years, that symbolical protest actually began in 714 B.C.
Isa 20:2
“At that time Jehovah spake by Isaiah the son of Amoz, saying, Go, and loose the sackcloth from off thy loins, and put thy shoe from off thy foot. And he did so, walking naked and barefoot.”
“Sackcloth was regarded as the appropriate dress for prophets; it was made of the coarse hair of the goat.” As for the instruction here to walk naked and barefoot, it is a mistake to think that Isaiah was totally nude. Hailey’s quotation from Delitzsch has this: “What Isaiah was directed to do was simply opposed to common custom, not to moral decency. No doubt, he actually wore a loin cloth or some other very abbreviated garment. This instead of the prophet’s customary dress was sensational enough. It is amazing that very respected commentators will flatly contradict the Word of God on a matter of this kind. Barnes pointed out that men consider it beneath the dignity of the royal prophet to have gone so long without his clothes. Lowth suggested that he walked naked and barefoot only for three days, which stood for three years! “Rosemuller supposed this to mean `only at intervals’ for three years. To all such objections and suggestions, there remains the solid answer of the text: “And he did so, walking naked and barefoot.”
Isa 20:1-2 SIGN: The year Sargon II subdued Ashdod was 711 B.C. Tartan is not the name of a person but a title of office. It is probably from the Akkadian word turtanu which was the title of one of three great officers of state in Assyria. He was the kings viceroy, probably commander-in-chief of the army. Isaiah is probably writing this after the event but employing it, as directed by Jehovah, as a prophetic sign of events to come. In addition to the defeat of Ashdod (a city on the Philistine plain), Isaiah employs a personal exhibition as a symbol of Egypts imminent humiliation. The Lord told Isaiah to take his saq (a hairy mantle sometimes worn by prophets to give proof of the fact that they were not men to pamper their bodies, Cf. Zec 13:4; Mar 1:6) off and his sandals off and go about stripped. This disrobing would still leave Isaiah clad in the typical undergarment, a kind of linen tunic. Out of doors and in public men were not accustomed to go about dressed so unconventionally. To go clad thus did not offend all moral decency but did bring offense against customary modesty. It symbolized shame and said, After mourning (sackcloth) comes disgrace (underclothing).
Sargon II (722-705 B.C.) was an Assyrian king who is mentioned by name in the Bible only in Isa 20:1. Up to a century ago, no evidence of the existence of such a king had been found in any other available historical records. Destructive critics of the Bible stoutly maintained the Bible was in error in Isa 20:1. Some even insisted that there had been deliberate falsification of the biblical text here in order to give the Bible historical flavor. In 1843, Botta discovered the ruins of Sargons palace, in Khorsabad, on the north edge of Nineveh, with treasures and inscriptions showing him to have been one of Assyrias greatest kings. In recent years the ruins of Sargons palace have been excavated by the Oriental Institute. From inscriptions it is learned that Shalmaneser died while besieging Samaria, and that he was succeeded by Sargon, who completed the capture. Furthermore, an inscription of Sargon, verifying the statement in Isa 20:1, was found: Azuri, king of Ashdod, planned in his heart not to pay tribute. In my anger I marched against Ashdod with my usual bodyguard. I conquered Ashdod, and Gath. I took their treasures and their people. I settled in them people from the lands of the east. I took tribute from Philistia, Judah, Edom, and Moab. The spade of the archaeologist has authenticated the veracity of the Bible and stopped the mouths of the critics! Sargon was murdered in 705 B.C. and succeeded by his son Sennacherib against whom Hezekiah revolted.
Fuente: Old and New Testaments Restoration Commentary
Yet the prophet sees hope even for Egypt. He describes the process. The result of the judgment will be fear, and in the case of a part of Egypt at least this will issue in submission to Jehovah. Where this is so, there will be healing, and the prophet finally sees both Egypt and Assyria joined in the worship of Jehovah, and ultimately a triple alliance of Israel, Egypt, and Assyria will be made a blessing in the midst of the earth. From that vision of hope for Egypt he turns to pronouncing against her the doom that is at hand.
Fuente: An Exposition on the Whole Bible
EXPOSITORY NOTES ON
THE PROPHET ISAIAH
By
Harry A. Ironside, Litt.D.
Copyright @ 1952
edited for 3BSB by Baptist Bible Believer in the spirit of the Colportage ministry of a century ago
ISAIAH CHAPTERS NINETEEN AND TWENTY
THE BURDEN OF EGYPT
AS WE STUDY THESE CHAPTERS, however little we understand all the details referred to, we cannot fail to recognize the hand of GOD dealing with this one-time proud, haughty kingdom in retaliatory judgments because of its independent spirit and proud attitude toward the people of the Lord, who, in centuries gone by, had been subjected to cruel bondage and often since had suffered through Egyptian violence. Even though, at the time Isaiah prophesied, Egypt was outwardly in alliance with Judah, she proved utterly undependable when it came to helping Ahaz and, later, Hezekiah to stand against the onrush of the Assyrian armies.
The philosophy of history might be summed up in the words of Gal 6:7 by substituting “nation” for “man” and “it” for “he”: Whatsoever a nation soweth, that shall it also reap. All down through the centuries the blessing of GOD has rested upon nations that followed after righteousness, even in measure, and His judgments have fallen when corruption and violence took the place of subjection to His hand. There is not enough agreement among historians and archaeologists to enable us to speak positively as to just when the predictions contained in the first part of this chapter were fulfilled, but we may be absolutely certain that whether as yet we have monumental confirmation of them they all came to pass as divinely foretold.
We do know that about the time of Isaiah’s prophecy, Egypt was for some years in a state of internal strife, Pharaoh himself having proven unable to control the populace or even the Egyptian armies. As a result, his dynasty was overthrown and a number of independent states were set up, until eventually a king arose who was able to unite them again into one empire.
It should be remembered that Egyptian records go back to the very dawn of history. In the beginning the religion of Egypt was a pure monotheism. That which the Apostle Paul in Romans 1 says of the heathen generally was manifested in that country to a marked degree. When they knew GOD they turned away from Him and worshiped and served the creature rather than the Creator, setting up images, first of all made like to corruptible men, whom they recognized as gods of the various forces of nature. Later they deified birds like the sacred Ibis, and beasts like the sacred Bull and the Cat of Bubastes, and then degenerated even to the worship of reptiles such as the sacred Crocodile and the Asp, and last of all, even deified certain forms of insect life,
of which the sacred Scarab is the one with which we are most familiar.
No man’s life nor the life of a nation is any better than that of the gods that are worshiped, and so Egypt became debased politically, morally, and spiritually, until at last that once-proud empire was destroyed and became a base kingdom, not to be reckoned among the major dominions.
In the opening verses of chapter nineteen, GOD is pictured as riding upon the divine chariot, coming down from heaven to deal with this guilty nation.
“The burden of Egypt. Behold, the Lord rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it. And I will set the Egyptians against the Egyptians: and they shall fight every one against his brother, and every one against his neighbour; city against city, and kingdom against kingdom. And the spirit of Egypt shall fail in the midst thereof; and I will destroy the counsel thereof; and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards” (verses 1-3).
GOD’s patience with Egypt had at last come to an end.
He Himself would deal with their false gods, demonstrating their inability to deliver, and manifesting His own omnipotence. Terrified by the sufferings to which they were exposed, the worshipers of these idols would seek in vain for help from their false deities. The heart of the people would fail and in their desperation they would turn to those who professed to deal with departed spirits, the necromancers and other charlatans, who already abounded in great numbers in that land of superstition.
No longer respecting the king who ruled over them, city after city would revolt and independent rival states be set up. This new system, however, would not result in peace and security because of the jealousies of the various names, or counties, as we might call them.
“And the Egyptians will I give over into the hand of a cruel lord; and a fierce king shall rule over them, saith the Lord, the Lord of hosts. And the waters shall fail from the sea, and the river shall be wasted and dried up. And they shall turn the rivers far away; and the brooks of defense shall be emptied and dried up: the reeds and flags shall wither. The paper reeds by the brooks, by the mouth of the brooks, and every thing sown by the brooks, shall wither, be driven away, and be no more. The fishers also shall mourn, and all they that cast angle into the brooks shall lament, and they that spread nets upon the waters shall languish. Moreover they that work in fine flax, and they that weave networks, shall be confounded. And they shall be broken in the purposes thereof, all that make sluices and ponds for fish” (verses 4-10).
After some years of almost constant civil war and internal strife, history records the rise of a cruel and tyrannical leader known as Psammetichus who founded a new dynasty and succeeded in bringing about at least an outward semblance of unity. He is generally considered to be the “cruel lord” referred to in verse 4. On the other hand, a question may be raised as to whether all that we have here was to follow in immediate sequence.
Some have thought that the prophecy looked on to the day when Egypt would be so weakened that she would be powerless to resist the onslaught of the Arabs and, later, the Ottoman Turks, and that the cruel lord referred not to anyone individual but to the succession of Ottoman rulers who subjected Egypt to the very hardest servitude and taxed the people so as to reduce them to the most desperate poverty.
The verses that follow tell of the destruction of all of the great commercial enterprises in which Egypt once excelled, and the centuries since bear witness to the literal fulfillment of these prophecies. In some way the great fishing industry of Egypt was brought to an end and the Nile that once abounded with fish ceased to be productive. Egypt, at one time the center of the papyrus Industry which in olden times took the place of the paper to which we are now accustomed, ceased to produce this material because the papyrus plant no longer grew in quantities on the banks of the Nile.
It is a well known fact that Egyptian linens were exported into all civilized lands and this industry was a source of enormous income to the merchants of that land, but singularly enough and in exact accord with this prophecy, the production of flax came almost to an end, and that which had been an Egyptian monopoly was taken up by other nations and Egypt never since has been a linen-producing country to any serious extent. So literally have these prophetic words been fulfilled.
“Surely the princes of Zoan are fools, the counsel of the wise counsellors of Pharaoh is become brutish: how say ye unto Pharaoh, I am the son of the wise, the son of ancient kings? Where are they? where are thy wise men? and let them tell thee now, and let them know what the Lord of hosts hath purposed upon Egypt. The princes of Zoan are become fools, the princes of Noph are deceived; they have also seduced Egypt, even they that are the stay of the tribes thereof. The Lord hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken man staggereth in his vomit. Neither shall there be any work for Egypt, which the head or tail, branch or rush, may do” (verses 11-15).
The prophecy definitely depicts a time of great business depression and political perplexity when Pharaoh’s counselors proved themselves unable to handle the situation aright. Their advice offered no real solution of the problems that the nation was facing. The princes of Zoan (the Egyptian Tanis), and of Noph (known to us as Memphis), sought in vain for a way out of the conditions that confronted them.
The reason for their failure comes out clearly in the closing verses of this section. They refused to turn to the only One who could have helped them, that is the GOD of Israel, whom they had despised. Therefore, they were like drunken men, unable to control themselves or their country, a spirit of perversity having taken hold upon them. In all that we have seen thus far, we are again reminded of that which comes out so plainly in other parts of Scripture, that Egypt is a type of this present evil world – that godless system which once held the people of GOD in bondage when they were made to serve with rigor under the lashing of the lusts of the flesh.
This world has grown no better throughout all the centuries during which the gospel has been preached and the Lord has been taking out a people for His name. Rather has it become hardened in its attitude toward GOD and His Word; “Evil men and seducers,” we are told, “shall wax worse and worse, deceiving, and being deceived” (2Ti 3:13). Nor will this state of things be changed until the now-rejected CHRIST returns from heaven in flaming fire, taking vengeance on those who know not GOD. Then will His kingdom of righteousness supersede all the kingdoms that man has set up and “the Lord alone shall be exalted in that day.”
Starting with verse 16, we have five distinct sections each beginning with the words “In that day,” all therefore looking forward to the Day of the Lord, the day of the Lord’s triumph.
In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand of the Lord of hosts, which he shaketh over it. And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof shall be afraid in himself, because of the counsel of the Lord of hosts, which he hath determined against it” (verses 16, 17).
There is a very definite sense in which these words are even now in course of fulfillment. We have seen Israel returning in unbelief to her own land and one of her chief adversaries has been the nation of Egypt, which appears to dread the growing power of the nation once enslaved by the Pharaohs.
But according to these verses the acknowledged weakness of Egypt and the recognition of GOD’s manifested power in permitting the resettlement of His people in their own land, will prove to be the precursor of blessing, and Egyptian enmity will come to an end in the day that Israel shall turn to GOD in repentance and receive the Messiah they once rejected. But if we take the prophecy as having to do with the times shortly following Isaiah’s day, we see only the fear of Egypt, as of old, lest the Israelites should multiply and become stronger than they. However, Judah was carried away by Babylon and for the time being the Lord’s testimony ceased to exist in the land of Palestine.
“In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of hosts; one shall be called, The city of destruction” (verse 18).
Commentators generally refer this prophecy to the migration of many of the Jews to the land of Egypt following the destruction of the first temple. We know from history that the day came when many thousands of Israelites dwelt in the cities of Egypt and synagogues were erected there and the law of Moses read and taught. It may be that it is to this the verse refers, but there is also the possibility that it is looking on to a future day when the relations of the Egyptians and the Jews shall become very close indeed, as both together shall acknowledge the one true and living GOD. The City of Destruction mentioned here is generally considered to be Heliopolis, “The City of the Sun.” Its Hebrew name was Ir-ha-cheres, which by the change of one letter became Ir-ha-heres, “The City of Destruction.” John Bunyan was wisely guided when he selected this as the name for the original home of his Pilgrim, who declared that he was born in the City of Destruction, and had the name, Graceless.
“In that day shall there be an altar to the Lord in the midst of the land of Egypt, and a pillar at the border thereof to the Lord. And it shall be for a sign and for a witness unto the Lord of hosts in the land of Egypt: for they shall cry unto the Lord because of the oppressors, and he shall send them a Saviour, and a great one, and he shall deliver them. And the Lord shall be known to Egypt, and the Egyptians shall know the Lord in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto the Lord, and perform it. And the Lord shall smite Egypt: he shall smite and heal it: and they shall return even to the Lord, and he shall be intreated of them, and shall heal them” (verses 19-22).
Many have been the conjectures as to the real meaning of this passage. Most of us are familiar with the views of the Anglo-Israelites and others, even including the founder of the Russellite Movement, now known as “Jehovah’s Witnesses,” who maintain that the altar and pillar here spoken of refer to the Great Pyramid. This pyramid is supposed to have been erected by divine instruction and the length of its passages, etc., to indicate the exact period of the Times of the Gentiles, and many theories have been founded upon it as to the time when this age would end by the coming of the Lord JESUS. But all the dates once suggested have expired and still the word remains true that of that day and hour knoweth no man. The Great Pyramid is not an altar nor is it a pillar. It is simply a gigantic tomb.
It seems evident that in the last days when Egypt shall turn to the Lord, this altar and pillar in the form of a memorial of some kind where worship is offered to the Lord, will be set up in the border of Egypt, but it is useless to speculate where GOD has withheld further information. Surely, however, the Saviour yet to be sent to Egypt can be none other than our blessed Lord JESUS who, after Egypt has learned its lesson because of the judgments that have been poured upon it, will heal it and bring it into lasting blessing.
In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians” (verse 23).
This surely refers to millennial days when these two great Gentile powers, or perhaps more accurately, the people who shall dwell in their lands in that day, will have friendly commercial relations with one another and, with Israel, will be recognized as the people of the Lord. See also Isa 35:8-10. Then these one-time warring powers will be brought into fullness of blessing as we read in the next two verses.
“In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land: whom the Lord of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance” (verses 24, 25).
Thus we see Jew and Gentile enjoying together the blessings of the promised kingdom when the Lord Himself takes over the government of the universe.
The twentieth chapter still refers to GOD’s dealing with Egypt, but now a definite date is given.
“In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,)
and fought against Ashdod, and took it; at the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; so shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? (chapter 20).
Sargon, the king of Assyria, was unknown to history until his name was, in our times, found upon monuments, and thus Isaiah’s record confirmed. Scripture does not need to be vindicated by the often conflicting histories of ancient times nor by archaeological inscriptions, for we may be sure of this, the Bible is GOD’s inerrant Word and therefore always right, even though some of the ancient records might be in conflict with it; but again and again it has pleased GOD through the spade of the archaeologist to give full confirmation of the truth of His Word concerning doubts and questions that unbelievers have been only too glad to raise.
Sargon exercised tremendous power though but for a short time. Isaiah was commanded by GOD to become a sign to the Egyptians of the hardships that would be brought upon them by the Assyrian armies. He was commanded to lay aside his outer garments and put off his sandals and walk “naked and barefoot” before the people as an indication of the circumstances the Egyptians would have to face. Observe, it was not nudity but nakedness that was commanded.
To an Oriental, the laying aside of his long robe gave him the appearance of nakedness, and it was in this way that Isaiah became a sign. Others have pointed out that we are not here told that the prophet had to go about in this manner for the three years of Egyptian punishment, but that in all likelihood, three days on his part answered to the three years in which they were to suffer. As to the rest of this chapter, in their desperation the Egyptians would recognize their helplessness and cry out for a deliverer.
That Deliverer was yet to be revealed, as we have seen, in the coming Day of the Lord.
~ end of chapter 19, 20 ~
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Fuente: Commentaries on the New Testament and Prophets
CHAPTER 20
The Near-Punishment of Egypt by Assyria
1. Isaiah walks naked and barefooted (Isa 20:1-2) 2. The meaning of his action (Isa 20:3) 3. Egypt punished by Assyria (Isa 20:4-6) A strong party in Jerusalem looked to Egypt for help from the threatening Assyrian invasion. This prophecy shows the utter hopelessness of expecting help from Egypt. The victory of Assyria over Egypt is predicted.
Fuente: Gaebelein’s Annotated Bible (Commentary)
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
Reciprocal: Jos 15:46 – near Isa 14:31 – for Jer 25:12 – perpetual Jer 43:9 – great Eze 29:2 – against all
Fuente: The Treasury of Scripture Knowledge
Isa 20:1. In the year that Tartan came to Ashdod Namely, to besiege it. Tartan is mentioned (2Ki 18:17) as one of the generals of Sennacherib, who is generally supposed to be here meant by Sargon, which was probably one of the seven names by which Jerome, on this place, says he was called. Ashdod, or Azotus, was an eminent and strong city, formerly belonging to the Philistines, in the utmost part of the land of Canaan toward Egypt. Afterward, according to Herodotus, it held out twenty-nine years against Psammitichus, king of Egypt. It is likely that at this time it belonged to Hezekiahs dominions, and that its inhabitants expected to be relieved during the siege by the Egyptians and Cushites, or Ethiopians. The taking of it, Bishop Lowth thinks, must have happened before Sennacheribs attempt on Jerusalem; when he boasted of his late conquests, Isa 37:25 : and the warning of the prophet had a principal respect to the Jews also, who were too much inclined to depend on the assistance of Egypt.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Isa 20:1. Tartan is mentioned as the general-in-chief to Sennacherib, when he summoned Jerusalem. 2Ki 18:17. Sargon is supposed to be one of Sennacheribs names; for kings assumed new names on the acquisition of fresh laurels. Jerome on this place says, that Sennacherib had seven names, a circumstance which very much confuses the certainty, and embarrases the chronology of ancient history. Here we find that the terrors of his conquests spread to the isles of Greece, as in Isa 20:6, it being absurd to call Judea an island. Isaiah was directed to warn the nations of the situation they would be in during their captivity, by walking half dressed, as the slaves were obliged to do: Isa 20:2-4.
Isa 20:2. Loose the sackcloth from thy loins. It would seem that Isaiah wore sackcloth during the time of this sore and bloody invasion. This prophet, the maternal grandson of king Amaziah, walking in the dress of a slave, would attract notice, and make a great deal of talk; and the more deeply to impress the public mind with his prophecies, this invasion should for three years afflict all the nations of the west. In ancient times, the poor were ill clad, which accounts for the soldiers stripping the captives to a state of nudity.
Isa 20:5. They shall be afraid and ashamed. The Jews should be ashamed of having forsaken the Lord, and trusting to the broken spear of Egypt, or to their allies, for the present, the Ethiopians, who could not save themselves. Did the Lord ever fail to deliver the Hebrews when they cast away their idols, and called upon his name?
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Isaiah 20. The Sign of Egypts Overthrow.The year in which the Assyrian Tartan, or commander-in-chief, came to Ashdod was 711. This city had been in negotiation with Egypt against Assyria, and so too had Judah, Moab, and Edom. Isaiah had protested against this policy by the sign here recorded. To show the futility of trusting in Egypt and Ethiopia he put off his outer garment, and for three years walked stripped and barefoot like a captive, symbolising the fate that was coming on these lands. Ashdod was quickly captured, many of its inhabitants were taken to Assyria and their place supplied by other exiles, as had been the case with Samaria. We do not know how Judah was treated. The desperate measures taken by Isaiah, and the summary punishment of Ashdod, may have kept Judah from open rebellion. Isa 20:2 seems to represent the command to walk in captives dress as given to Isaiah in the year that Ashdod was taken, whereas from Isa 20:3 it is clear that by this time Isaiah had already been walking so for three years. It is simplest to regard Isa 20:2 as an insertion, and this is supported by the use of the phrase by Isaiah instead of, as we ought to have, unto Isaiah. If Isa 20:2 is retained, it must be treated as a parenthesis, a very loose interpretation must be given to at that time, and we must translate had spoken instead of spake.
At the time of the conquest of Ashdod, Isaiah had by Divine command walked for three years in captives dress. This was a sign that Assyria would carry captive the Egyptians and Ethiopians. Then dismay and disappointment would overwhelm those who trusted in Egypt and favoured alliance with her and they would fear for their own safety.
Isa 20:1. Sargon: see p. 59. He is mentioned here only in OT.
Isa 20:2. The sackcloth was worn by mourners, also by prophets, and was often made of hair. Isaiah removes his outer garment, and appears with nothing but the long linen cloak which was worn next the skin.
Isa 20:6. this coastland: i.e. Palestine. Strictly speaking, Philistia was a coastland, while Judah was not. The prophet has in mind the small nations of Palestine, especially Judah. As a matter of fact, the conquest of Egypt took place at a later period.
Fuente: Peake’s Commentary on the Bible
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.
Fuente: Geneva Bible Notes
The year in view was 711 B.C. Like Isa 7:1, Isa 20:1 introduces the historical setting for the events that follow. 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. Jeremiah and Ezekiel often dramatized prophecies, but this is the only time Isaiah did as far as the text records. Isaiah was to take his clothes off, including his shoes. The word "naked" (Heb. ’arom) can mean: clothed only with a loin cloth, or totally naked (cf. Isa 58:7; Gen 2:25; 1Sa 19:24; 2Sa 6:20; Mic 1:8; Joh 21:7). If God wanted Isaiah to go totally naked He probably would not have mentioned his shoes. Isaiah may have been wearing sackcloth because he was mourning (cf. Isa 15:3), but this may have been his normal garment (cf. 2Ki 1:8).
"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 (cetoneth); 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." [Note: Delitzsch, 1:372.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
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BOOK 3
PROPHECIES FROM THE ACCESSION OF HEZEKIAH TO THE DEATH OF SARGON
727-705 B.C.
THE prophecies with which we have been engaged (chapters 2-10:4) fall either before or during the great Assyrian invasion of Syria, undertaken in 734-732 by Tiglath-pileser II, at the invitation of King Ahaz. Nobody has any doubt about that. But when we ask what prophecies of Isaiah come next in chronological order, we raise a storm of answers. We are no longer on the sure ground we have been enjoying.
Under the canonical arrangement the next prophecy is “The Woe upon the Assyrian”. {Isa 10:5-34} In the course of this the Assyrian is made to boast of having overthrown “Samaria” (Isa 10:9-11) “Is not Samaria as Damascus? Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?” If “Samaria” mean the capital city of Northern Israel-and the name is never used in these parts of Scripture for anything else-and if the prophet be quoting a boast which the Assyrian was actually in a position to make, and not merely imagining a boast, which he would be likely to make some years afterwards (an entirely improbable view, though held by one great scholar), then an event is here described as past and over which did not happen during Tiglath-pilesers campaign, nor indeed till twelve years after it. Tiglath-pileser did not require to besiege Samaria in the campaign of 734-32. The king, Pekah, was slain by a conspiracy of his own subjects; and Hoshea, the ringleader, who succeeded, willingly purchased the stability of a usurped throne by homage and tribute to the king of kings. So Tiglath-pileser went home again, satisfied to have punished Israel by carrying away with him the population of Galilee. During his reign there was no further appearance of the Assyrians in Palestine, but at his death in 727 Hoshea, after the fashion of Assyrian vassals when the throne of Nineveh changed occupants, attempted to throw off the yoke of the new king, Salmanassar IV Along with the Phoenician and Philistine cities, Hoshea negotiated an alliance with So, or Seve, the Ethiopian, a usurper who had just succeeded in establishing his supremacy over the land of the Pharaohs. In a year Salmanassar marched south upon the rebels. He took Hoshea prisoner on the borders of his territory (725), but, not content, as his predecessor had been, with the submission of the king, “he came up throughout all the land, and went up to Samaria, and besieged it three years.” {2Ki 17:5} He did not live to see the end of the siege, and Samaria was taken in 722 by Sargon, his successor. Sargon overthrew the kingdom and uprooted the people. The northern tribes were carried away into a captivity, from which as tribes they never returned.
It was evidently this complete overthrow of Samaria by Sargon in 722-721, which Isaiah had behind him when he wrote Isa 10:9-11. We must, therefore, date the prophecy after 721, when nothing was left as a bulwark between Judah and the Assyrian. We do so with reluctance. There is much Isa 10:5-34 which suits the circumstances of Tiglath-pilesers invasion. There are phrases and catch-words coinciding with those in chapter 7-9:7; and the whole oration is simply a more elaborate expression of that defiance of Assyria, which inspires such of the previous prophecies as Isa 8:9-10. Besides, with the exception of Samaria, all the names in the Assyrians boastful catalogue-Carchemish, Calno, Arpad, Hamath, and Damascus-might as justly have been vaunted by the lips of Tiglath-pileser as by those of Sargon. But in spite of these things, which seem to vindicate the close relation of Isa 10:5-34 to the prophecies which precede it in the canon, the mention of Samaria as being already destroyed justifies us in divorcing it from them. While they remain dated from before 732, we place it subsequent to 722.
Was Isaiah, then, silent these ten years? Is there no prophecy lying farther on in his book that treats of Samaria as still standing? Besides an address to the fallen Damascus in Isa 17:1-11, which we shall take later with the rest of Isaiahs oracles on foreign states, there is one large prophecy, chapter 28, which opens with a description of the magnates of Samaria lolling in drunken security on their vine-crowned hill, but Gods storms are ready to break. Samaria has not yet fallen, but is threatened and shall fall soon. The first part of chapter 28, can only refer to the year in which Salmanassar advanced upon Samaria-726 or 725. There is nothing in the rest of it to corroborate this date; but the fact, that there are several turns of thought and speech very similar to turns of thought and speech in Isa 10:5-34, makes us the bolder to take away chapter 28 from its present connection with 29-32, and place it just before Isa 10:5-34.
Here then is our next group of prophecies, all dating from the first seven years of the reign of Hezekiah: 28, a warning addressed to the politicians of Jerusalem from the impending fate of those of Samaria (date 725); Isa 10:5-34, a woe upon the Assyrian (date about 720), describing his boasts and his progress in conquest till his sudden crash by the walls of Jerusalem; 11, of date uncertain, for it reflects no historical circumstance, but standing in such artistic contrast to 10 that the two must be treated together; and 12, a hymn of salvation, which forms a fitting conclusion to 11. With these we shall take the few fragments of the book of Isaiah which belong to the fifteen years 720-705, and are as straws to show how Judah all that time was drifting down to alliance with Egypt-20, Isa 21:1-10; Isa 38:1-22; Isa 39:1-8. This will bring us to 705, and the beginning of a new series of prophecies, the richest of Isaiahs life, and the subject of our third book.