King James Version
Isaiah 20
6 verses with commentary
A Sign Against Egypt and Cush
In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it;
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In the year that Tartan came unto Ashdod, (when Sargon king of Assyria sent him,) and fought against Ashdod, and took it. Precise historical reference grounds the prophecy: Tartan (Assyrian military commander title, not personal name) conquered Ashdod (Philistine city) under Sargon II's orders. Archaeological validation: Sargon's annals record this 712-711 BCE campaign. This demonstrates biblical prophecy's historical reliability—not mythology but rooted in verifiable events. Ashdod's conquest was part of Assyrian suppression of anti-Assyrian rebellion encouraged by Egypt. The context explains why Isaiah performed the following sign-act—warning against trusting Egyptian help. Reformed theology emphasizes Scripture's historical accuracy as foundational to trustworthiness in spiritual matters—if errant historically, unreliable theologically.
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. by: Heb. by the hand of
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'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.' God commands shocking sign-act: Isaiah walks naked (likely meaning stripped to loincloth, not fully nude) and barefoot. Prophets performed symbolic acts to communicate divine messages (Jeremiah's yoke, Ezekiel's siege model). This dramatic action captured attention and embodied coming judgment. 'Naked and barefoot' represented prisoners of war stripped and humiliated during deportation—exactly what would happen to Egyptians and Ethiopians. The phrase 'he did so' emphasizes Isaiah's obedience despite personal cost—prophetic ministry required personal sacrifice for faithful message delivery. Reformed ministry theology emphasizes faithfulness to divine call regardless of personal discomfort or reputational cost.
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;
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'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.' God explains the sign: Isaiah's three years of humiliation prefigures Egypt and Ethiopia's coming shame. 'Sign and wonder' (oth umopheth) indicates miraculous testimony—not just unusual but divinely authenticated message. The three-year duration intensified impact—not brief dramatic gesture but sustained witness demonstrating seriousness and certainty of prophecy. This embodied warning demonstrated God's patience—providing extended warning before judgment. The phrase 'my servant Isaiah' honors the prophet's faithful obedience. Despite personal cost, Isaiah maintained the sign for three full years. This models costly discipleship—God's servants must sometimes bear shame for faithful witness (Hebrews 11:36-38; 13:13).
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. the Egyptians: Heb. the captivity of Egypt shame: Heb. nakedness
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'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.' The prophecy's fulfillment explained: Assyria will deport Egyptians and Ethiopians exactly as Isaiah depicted—naked, barefoot, buttocks exposed (ultimate humiliation in honor/shame culture). 'Young and old' indicates comprehensive judgment—all ages affected, none spared. This would be 'the shame of Egypt'—proud civilization experiencing total humiliation. The vivid imagery emphasizes judgment's horror—not abstract theological pronouncement but concrete physical suffering. God's warnings are serious; His judgments are real. This should drive hearers to repentance and trust in God rather than false securities. Reformed theology emphasizes both God's love and His wrath—minimizing either produces distorted gospel.
And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory.
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'And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory.' The alliance-seekers will experience fear and shame when their hoped-for help fails. 'Ethiopia their expectation' (mibtagam—what they looked to hopefully) and 'Egypt their glory' (tiphariam—what they boasted in) both proved empty. This demonstrates that misplaced trust inevitably disappoints. Those who looked to human alliances rather than divine protection will experience both fear (when threats materialize) and shame (when help fails). This pattern repeats throughout Scripture—those trusting idols or human power rather than God eventually face disappointment and disgrace. Conversely, those trusting God are never ultimately shamed (Romans 10:11; Psalm 25:3). The prophecy warns against putting confidence in anything besides God.
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? isle: or, country
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'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?' The 'isle' (Hebrew 'iy—coastland/region) likely refers to Judah/Palestine from Assyrian perspective. Inhabitants will lament: 'This is what came of our expectation'—our hoped-for help proved useless. The rhetorical question 'how shall we escape?' expresses despair when trusted security fails. This demonstrates the tragedy of misplaced trust—not just disappointment but existential threat. The verse captures the devastating realization that comes when false refuges fail and genuine danger remains. This should drive people to the only true refuge: God Himself. The implied answer to 'how shall we escape?' is: only through trusting the LORD, not human alliances. Reformed soteriology emphasizes this principle: apart from divine grace, there is no escape from divine judgment.