Isaiah 20:4

ters into the midst of the action; and in the person of Babylon expresses, in the strongest terms, the astonishment and horror that seizes her on the sudden surprise of the city at the very season dedicated to pleasure and festivity, Isa 21:3, Isa 21:4. Then, in his own person, describes the situation of things there, the security of the Babylonians, and in the midst of their feasting the sudden alarm of war, Isa 21:5. The event is then declared in a very singular manner. God orders the prophet to set a watchman to look out, and to report what he sees; he sees two companies marching onward, representing by their appearance the two nations that were to execute God's orders, who declare that Babylon is fallen, Isa 21:6-9. But what is this to the prophet, and to the Jews, the object of his ministry? The application, the end, and design of the prophecy are admirably given in a short, expressive address to the Jews, partly in the person of God, partly in that of the prophet: "O my threshing" "O my people, whom for your punishment I shall make subject to the Babylonians, to try and to prove you, and to separate the chaff from the corn, the bad from the good, among you; hear this for your consolation: your punishment, your slavery, and oppression will have an end in the destruction of your oppressors." - L. Verse 1 The desert of the sea - This plainly means Babylon, which is the subject of the prophecy. The country about Babylon, and especially below it towards the sea, was a great flat morass, overflowed by the Euphrates and Tigris. It became habitable by being drained by the many canals that were made in it. Herodotus, lib. 1:184, says that "Semiramis confined the Euphrates within its channel by raising great dams against it; for before it overflowed the whole country like a sea." And Abydenus, (quoting Megasthenes, apud Euseb. Praep. Evang. 9:41), speaking of the building of Babylon by Nebuchadonosor, says, "it is reported that all this part was covered with water and was called the sea; and that Belus drew off the waters, conveying them into proper receptacles, and surrounded Babylon with a wall." When the Euphrates was turned out of its channel by Cyrus, it was suffered still to drown the neighboring country; and, the Persian government, which did not favor the place, taking no care to remedy this inconvenience, it became in time a great barren morassy desert, which event the title of the prophecy may perhaps intimate. Such it was originally; such it became after the taking of the city by Cyrus; and such it continues to this day. As whirlwinds in the south "Like the southern tempests" - The most vehement storms to which Judea was subject came from the desert country to the south of it. "Out of the south cometh the whirlwind," Job 37:9. "And there came a great wind from the wilderness, and smote the four corners of the house," Job 1:19. For the situation of Idumea, the country (as I suppose) of Job, see Lam 4:21 compared with Job 1:1, was the same in this respect with that of Judea: - "And Jehovah shall appear over them, And his arrow shall go forth as the lightning; And the Lord Jehovah shall sound the trumpet; And shall march in the whirlwinds of the south." Zac 9:14. Verse 2 The treacherous dealer dealeth treacherously, and the spoiler spoileth "The plunderer is plundered, and the destroyer i

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, v. 3, 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, v. 5, 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 Ezek. xxix. 6, 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.

Uncovered - Having their garments cut off by the middle.