Chapter 20
Vers. 1. In the year that Tartan came to Ashdod, (when Sargon King of Ashur sent him) and had fought against Ashdod and taken it.
In the former chapter Isaiah prophesied of that calamity threatened against the Egyptians, therewith promising them God's mercy: now repeating again the same argument, he shows that Israel shall be confounded by this chastisement of Egypt, because they put their confidence in them. He also joins the Ethiopians with him. From where we may conjecture that the Ethiopians were joined in league with the Egyptians: which I have touched before, and shall touch it again in Chapter 37. First, we are to note the time of this prophecy: for necessity did press the Jews in such wise then, that they were constrained to seek help of other nations. The holy history witnesses that Tartan was one of the Captains of Sennacherib: for which cause we must needs acknowledge that this Sargon was Sennacherib, who (as we may see by this place) had two names. We are likewise to consider in what case the state of Israel was: for the ten Tribes had been led away captive: and it seemed that the kingdom of Judah was utterly wasted, in regard the whole country was almost conquered, Jerusalem excepted, which was besieged by Rabsache. Tartan, on the other side, laid siege against Ashdod (2 Kings 18:13, 17). Now in verse 17 of Chapter 18 there are three Captains named: from where we rightly collect, that Sennacherib's camp at that time was divided into three parts, that so at one instant all being amazed and troubled, and some put to their shifts, the rest might have no opportunity to aid and succor one another. The Jews therefore had no other refuge but to seek for help of strangers. The Prophet in the meanwhile is sent from God to tell them in flat terms, that it is but in vain for them to depend upon the succor of the Egyptians, who were already pursued even by God's immediate hand: and so far was it off that they should be helpful to others, that they were scarce able to defend themselves against their enemies. Thus the Jews were to know for certain, that they were justly punished for their infidelity, because they left God, to flee for help to the Egyptians.
We are here then to observe the drift and scope of the text: for it is not God's meaning to admonish the Egyptians, but to correct the infidelity of his people: which infidelity often carried them away to false and perverse hopes. That the Prophet might teach them therefore to rest upon God alone, he here sets before them what issue and success they should have from these vain helps which they so greedily sought after. Now this admonition doubtless was very seasonable, because the Egyptians had now begun to hinder the passage of the Assyrians, and had constrained them to return from where they came: which was the best news the Jews could possibly hear tell of. But to the end they might not rejoice too much in these goodly beginnings, he threatens that this succor shall turn into smoke, because the Ethiopians and Egyptians shall in short space be overcome to their great disgrace and confusion.
Vers. 2. At the same time spoke the Lord by the hand of Isaiah the son of Amoz, saying, Go, and loose the sackcloth from your loins, and put off your shoe from your foot; and he did so, walking naked and barefoot.
To the end the Lord might confirm this prophecy by some external sign, he commands Isaiah to walk naked. For if the Prophet had done this of his own head, he had justly deserved to have been mocked for his labor: but in regard he did it at God's bidding, there is nothing to be seen in him which is not worthy of admiration, yea, of great fear. Under this nakedness, and such other signs, there are weighty matters included: besides, God never did anything either immediately by himself, neither yet by any of his servants, but the reason of it is forthwith declared. Thus Isaiah walks not naked only, but shows what his drift is, that is to say, why the Lord enjoined him to do it; otherwise the false Prophets might imitate the servants of God, changing themselves into diverse fearful forms to dazzle the eyes of simple people, and so get estimation: but such signs are nought worth, because God is not the author of them. Which we are diligently to observe, in regard of the Papists, who are ready to advance and set up new ceremonies in stead of true Sacraments. This is the rule which we must oppose against them, to wit, if these ceremonies of theirs be of God, then ought we to receive them: if not, then is it lawful for us to reject them; in fact, we can in no wise approve of them, but we therein offer wrong to God, because mortal men do then usurp that authority which belongs to him.
Besides, God imposes not, nor sets signs before us without the word: for what Sacrament would it be if we should only behold the bare sign? It is the doctrine only which makes the Sacrament. Let us know then that there is nothing but plain deceit when the word goes not before. The Papists do therefore fondly impose the name of Sacrament to their vain ceremonies, when they are not able to confirm them by the pure Scriptures. Well, the Lord has so joined these things together, that none can separate them, but withal they offer violence to the order which he has instituted.
Now in that Isaiah is commanded to loose the sackcloth, the most of the interpreters gather that the Prophet was at that time clothed with a mourning garment, because he bewailed the calamity of Israel: for sackcloth was a mourning garment, as appears by that which is said in Joel (1:13). They say then that this was done, that in bearing upon him the garments of the guilty or condemned, he might ask pardon of God: or, that it could not be that his apparel and countenance should testify gladness, because his heart was in heaviness. And indeed it was impossible but he must needs be greatly afflicted in beholding so great and horrible calamities.
Some think it was his ordinary apparel, in regard that the Prophets used to wear a mantle, as testifies Zachariah 13:4. But this is too weak a conjecture; neither has it any show of reason. It is more likely that he was clothed with sackcloth, to express his sorrow. For those of Judah were become so senseless, that they cared not a whit; neither thought they that this misery should ever be able to come near them: no nor then when their poor brethren were miserably afflicted and scattered before their eyes: in fact, they rather thought themselves out of all danger, and made a mock at the words of the Prophets, who threatened and foretold their ruin. This was the cause why Micah also complained, that none bewailed the calamity of Israel.
Some also ask whether this was a thing done indeed, or rather whether it were not a bare and naked vision, which he was to set forth to the people. The most received opinion is, that the Prophet never stripped himself naked, but that it was shown him by way of vision only, and that but once. Their reason is, because he was not able to endure to go naked the space of three whole years, both in regard of the heat and cold, and of other encumbrances occasioned by the time. But what hurt is it if we should say that the Prophet covered himself in his house, and abroad also; only that he showed this spectacle of nakedness to the people, when he was to perform his prophetical office? For I am not much moved with that reason, that he could not endure the heat nor cold, because God who had enjoined him to do it, was also able to arm and preserve him when he did it. But they bring another reason; to wit, that nakedness had been unbecoming a Prophet? I answer, that this nakedness was no more dishonest, than circumcision; which spectacle, (in the opinion of profane men) was the most ridiculous thing that could be imagined, seeing the private members were then discovered. I do not think, neither would I that any should, that the Prophet stripped himself so naked, but that he covered those uncomely parts which would have given but a foul and deformed spectacle to the beholders. It was sufficient that the people were taught what the Lord meant hereby, and that they might be moved with it, as a thing extraordinary.
That also which moves me to be of this judgment, is that which is said here, By the hand, or, in giving commission: for albeit this manner of speech be often found elsewhere, yet we never meet with it in any place, but it imports some hidden vehemence, by which the effect itself is noted out. The Prophet then sets himself before God, and in the midst of the citizens, as the herald of the calamity that was to come; and that not by word only, but even by a visible sign also. It is to be observed in like manner, that it is not noted in the text in vain, that Isaiah did so.
Thus have you my opinion; to wit, that the Prophet went naked as often as he preached: only showing those parts of his body, which might be seen without blushing. As touching the sackcloth, although private men were accustomed to confess their sins in time of trouble in that manner; yet it is probable that Isaiah used this sign, both by reason of his office, as also to confirm his doctrine, and the better to rouse the people out of their security. If at any time it falls out that the Lord chastises either ourselves, or our brethren, he commands us not to change our raiment, neither is it needful: but we are altogether cruel and inhumane, if the afflictions of our brethren, and the subversion of the Church move us not. And if it be our parts to mourn, we ought also to stir up others to do the like, and by our example, to provoke them to feel the calamity of the Church, that they may be touched with some compassion.
Vers. 3. And the Lord said; Like as my servant Isaiah has walked naked and barefoot three years, as a sign and wonder upon Egypt and Ethiopia; 4. So shall the King of Assyria take away the captivity of Egypt, and the captivity of Ethiopia; both young men and old men, naked and barefoot, with their buttocks uncovered, to the shame of Egypt.
Three years. Quest.] Why does he put this space of time? Ans. Because it was granted to the Egyptians and Ethiopians of the Lord, as a time of truce; to the end they might come to repentance: also that he might thereby prove the faithfulness of his people, that without delay they might pull themselves back from seeking all unlawful succors: thirdly, to the end the Egyptians and Ethiopians might know, that their ruin was not far off; however they seemed to be in a well settled estate. Moreover, the Lord meant hereby to discover the rebellion of the wicked; for doubtless many showed their impiety in scoffing at the Prophet's nakedness: as on the contrary, that the faithful being moved with such a spectacle, might learn not to stay their minds upon fair words, although the prosperity of the Egyptians were a very sweet allurement to them. As touching this nakedness, we are not barely to consider of it alone, but rather the mark and end which the Lord had engraved in it: even as in the visible Sacraments, we ought to behold the things which are invisible. These two words, captivity, and carrying away, are collectives, and are taken for the troop of the captives, and those that were carried away out of the country. Lastly, he says, that no respect should be had of age: for the old should be led into captivity as well as the young.
Vers. 5. And they shall fear and be ashamed of Ethiopia their expectation, and of Egypt their glory.
He now shows for whose sakes he foretold that these things should befall the Egyptians and Ethiopians; to wit, to the end the Jews might learn to hope in God in the midst of their afflictions, and might not call strangers to succor them; which the Lord had forbidden. He calls them their expectation, because the Jews always turned their eyes toward them, as often as they were pressed with any encumbrance, putting their trust in them. For we are accustomed to cast our eyes upon that, from where we look for succor: and from there it is that to look, is often taken among the Hebrews, to hope. But they were to look to God only: so that their wandering lightness is here reproved. The like ought to happen to us, and that justly; that being made naked, and forsaken of all, we might be plunged in our own shame and reproach; because we refuse the refuge which God has set before us, when he calls us to himself, having suffered ourselves to be seduced by Satan's illusions.
Verse 6. Then shall the inhabitants of this Isle, say in that day; Behold, such is our expectation, where we fled for help, to be delivered from the King of Ashur: and how shall we be delivered?
He calls not Jerusalem an Isle only, but the whole country of Judea. They think that this name is given to it, because the Mediterranean sea environs it. For my own part, I think he brings this similitude for another reason; for it has but a little portion of the sea. But as an Isle is separate from the dry lands: so had the Lord separated Judah from other countries. For it was separated from all those nations which were the deadly enemies of the Jews; because there was a wall between them, as Saint Paul says (Ephesians 2:14), which at the last was broken down at the coming of Christ. Moreover, Isaiah here confirms his prophecy: as if he should say; Although you cannot now be moved with my nakedness, yet you shall in time know by the effects, that these things were not set before you in vain. And God is accustomed to constrain the rebellious and intractable at the last, to confess their fault, that being astonished, they might learn to dispute in themselves, how their hardness of heart could possibly blind them so far.
