Commentary on Isaiah, Commentary on Isaiah · Chapter 20
THE XX. CHAPTER.
Verſ. 1. In the yeere 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 calamitie threatned againſt the Egyptians, therewithall promiſing them Gods merciemercy: now repeating againe the ſame argument, hee ſhewes that Iſraell ſhall be confounded by this chaſtiſement of Egypt, becauſe they put their confidence in them. He alſo ioines the Ethiopians with him. Whence we may coniecture that the Ethiopians were ioined in league with the Egyptians: which I hauehave touched heretofore, and ſhall touch it again in the 37. Chapter. Firſt,The time of this prophecie. we are to note the time of this propheſie: for neceſſitie did preſſe the Iewes in ſuch wiſe then, that they were conſtreined to ſeeke help of other nations.2. King. 18.…7. The holie hiſtorie witneſſeth, that Tartan was one of the Captaines of Senacherib: for which cauſe we muſt needs acknowledge that this Sargon was Senacherib, who (as wee 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 captiue: and it ſeemed that the kingdome of Iudah was vtterlie waſted, in regard the whole Countrie was almoſt conquered, Ieruſalem excepted, which was beſieged by Rabſache. Tartan, on the other ſide, laid ſiege againſt Aſhdod,Tartan, Rabſaris, and Rabſache. 2 King. 18.13. & 17. Now in the 17. verſe of the 18. Chapter there are three Captaines named: whence wee rightlie collect, that Sennacheribs camp at that time was diuided into three parts, that ſo at one inſtant all being amazed and troubled, and ſome put to their ſhifts, the reſt might hauehave no opportunitie to aid and ſuccour one another. The Iewes therefore had no other refuge but to ſeeke for help of ſtrangers. The Prophet in the meane whil… is ſent from God to tell them in flat termes, that it is but in vaine for them to depend vpō the ſuccour of the Egyptians, who were alreadie purſued euen by Gods immediat hand: and ſo farre was it off that they ſhould be helpfull to others, that they were ſcarce able to defend themſelues againſt their enemies. Thus the Iewes were to know for certaine, that they were iuſtlie puniſhed for their infidelitie, becauſe they left God, to flee for help to the Egyptians.
The drift and …ope of this propheſie.We are heere then to obſerue the drift and ſcope of the text: for it is not Gods meaning to admoniſh the Egyptians, but to correct the infedelitie of his people: which infidelitie often caried them away to falſe and peruerſe hopes. That the Prophet might teach them therefore to reſt vponupon God alone, he heere ſets before them what iſſue and ſucceſſe they ſhould hauehave frō theſe vaine helps which they ſo greedily ſought after. Now this admonition doubtleſſe was very ſeaſonable, becauſe the Egyptians had now begun to hinder the paſſage of the Aſſyrians, and had conſtreined them to returne from whence they came: which was the beſt newes the Iewes could poſſiblie heare tell of. But to the end they might not reioice too much in theſe goodly beginnings, he threatens that this ſuccor ſhall turne into ſmoke, becauſe the Ethiopians and Egyptians ſhall in ſhort ſpace be ouercome to their great diſgrace and confuſion.
Verſ. 2. At the ſame time ſpake the Lord by the hand of Iſaiah the ſonne of Amoz, ſaying, Go…, and loſe the ſackcloth from thy loines, and put off thy ſhooe from thy foote; and he did ſo, walking naked and bare-foot.
TO the end the Lord might confirme this propheſie by ſome externall ſigne, he commands Iſaiah to walke naked. For if the Prophet had done this of his owne head, he had iuſtlie deſerued to hauehave been mocked for his labor: but in regard he did it at Gods bidding, there is nothing to be ſeene in him which is not worthie of admiration, yea, of great feare. VnderUnder this nakednes, and ſuch other ſignes, there are weightie matters included: beſides, God neuer did any thing either immediatlie by himſelfe, neither yet by any of his ſeruants, but the reaſon of it is forthwith declared. Thus Iſaiah walks not naked only, but ſhewes what his drift is, that is to ſay, why the Lord enioined him to do it; otherwiſe the falſe Prophets might imitate the ſeruants of God, changing themſelues into diuers fearefull formes to dazle the eies of ſimple people, and ſo get eſtimation: but ſuch ſignes are nought worth, becauſe God is not the author of them.Papiſts readie to ſet vp new Ceremonies, in ſtead of true Sacraments. Wh…t rule muſt be oppoſed againſt popiſh Ceremonies. Which we are diligentlie to obſerue, in regard of the Papiſts, who are readie to aduance and ſet vp 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 receiue them: if not, then is it lawfull for vsus to reiect them; nay, we can in no wiſe, approue of them, but we therein offer wrong vntounto God, becauſe mortall men doe then vſurp that authoritie which vntounto him belongeth.
Beſides, God impoſeth not,When God impoſeth any Ceremonie, he addes his word vntounto it. nor ſets ſignes before vsus without the word: for what Sacrament would it be if wee ſhould only behold the bare ſigne? It is the doctrine only which makes the Sacrament. Let vsus know then that there is nothing but plaine deceit when the word goes not before. The Papiſts do therefore fondlie impoſe the name of Sacrament to their vaine Ceremonies, when they are not able to confirme them by the pure Scriptures. Well, the Lord hath ſo ioined theſe things together, that none can ſeparate thē, but withall they offer violence to the order which he hath inſtituted.
Now in that Iſaiah is commanded to looſe the ſackcloth, the moſt of the interpreters gather that ye Prophet was at that time clothed with a mourning weede, in regard that he bewailed the calamitie of Iſrael: for ſackcloth was a mourning garment, as appeares by that which is ſaid in Ioel, Chap. 1.13. They ſay then that this was done, that in bearing vponupon him the garments of the guiltie or condemned, he might aske pardon of God: or, that it could not be that his apparell and countenance ſhould teſtifie gladnes, becauſe his heart was in heauines. And indeed it was vnpoſſible but he muſt needs be ſore afflicted in beholding ſo great and horrible calamities.
Some thinke it was his ordinarie apparell, in regard that the Prophets vſed to weare a mantle, as teſtifieth Zachariah 13.4. But this is too weake a coniecture; neither hath it any ſhew of reaſon. It is more likelie that he was clothed with ſackcloth, to expreſſe his ſorrow. For thoſe of Iudeah were become ſo ſenſeleſſe, that they cared not a whit; neither thought they that this miſerie ſhould euer be able to come neere them: no nor then when their poore brethren were miſerablie afflicted and ſcattered before their eyes: nay, they rather thought themſelues out of all danger, and made a mocke at the words of the Prophets, who threatned and foretold their ruine. This was the cauſe why Micha alſo complained,Mich. 1.11. that none bewailed the calamitie of Iſrael.
Some alſo aske whether this was a thing done indeed, or rather whether it were not a bare and naked v…ſion, which hee was to ſet forth to the people.Whether the Prophet ſtripped himſelfe naked, or not. The moſt receiued opinion is, that the Prophet neuer ſtripped himſelfe naked, but that it was ſhewed him by way of viſion onelyonly, and that but once. Their reaſon is, becauſe he was not able to indure to goe naked the ſpace of three whole yeeres, Verſ. 3.both in regard of the heate and cold, and of other incumbrances occaſioned by the time. But what hurt is it if wee ſhould ſay that the Prophet couered himſelfe in his houſe, and abroad alſo; onelyonly that he ſhewed this ſpectacle of nakednes to the people, when he was to performe his propheticall office? For I am not much moued with that reaſon, that hee could not indure the heate nor cold, becauſe God who had inioyned him to doe it,When God inioynes vsus any ſeruice, he therewithall furniſheth vsus with abilitie to performe the ſame. was alſo able to arme and preſerue him when hee did it. But they bring an other reaſon; to wit, that nakedneſſe had been vnbeſeeming a Prophet? I anſwere, that this nakedneſſe was no more diſhoneſt, then circumciſion; which ſpectacle, (in the opinion of prophane men) was the moſt ridiculous thing that could be imagined, ſeeing the priuie members were then diſcouered. I doe not thinke, neither would I any ſhould, that the Prophet ſtripped himſelfe ſo naked, but that he coueuered thoſe vncomely parts which would hauehave giuen but a foule and deformed ſpectacle to the beholders. It was ſufficient that the people were taught what the Lord meant heereby, and that they might be moued with it, as a thing extraordinarie.
That alſo which moues mee to be of this iudgement, is that which is ſaid here, By the hand, or, in giuing commiſſion: for albeit this maner of ſpeech be often found elſewhere, yet wee neuer meete with it in any place, but it imports ſome hidden vehemencie, by which the effect it ſelfe is noted out. The Prophet then ſets himſelfe before God, and in the middeſt of the Citizens, as the herauld of the calamitie that was to come; and that not by word onelyonly, but euen by a viſible ſigne alſo. It is to be obſerued in like manner, that it is not noted in the text in vaine, that Iſaiah did ſo.
Maſter Caluins iudgement touching the Prophets going naked.Thus hauehave you mine opinion; to wit, that the Prophet went naked as oft as hee preached: onelyonly ſhewing thoſe parts of his body, which might be ſeene without bluſhing. As touching the ſackcloth, although priuate men were wont to confeſſe their ſinnes in time of trouble in that maner; yet it is probable that Iſaiah vſed this ſigne, both by reaſon of his office, as alſo to confirme his doctrine, and the better to rouſe the people out of their ſecuritie. If at any time it fall out that the Lord chaſtiſeth either our ſelues, or our brethren, hee commands vsus not to change our raiment, neither is it needfull: but we are altogether cruell and inhumane, if the afflictions of our brethren, & the ſubuerſion of the Church moue vsus not. And if it be our parts to mourne, wee ought alſo to ſtirre vp others to doe the like, and by our example,Heb. 13. Rom. 12.15, 16. to prouoke them to feele the calamitie of the Church, that they may be touched with ſome compaſſion.
Verſ. 3. And the Lord ſaid; Like as my ſeruant Iſaiah hath walked naked and barefoote three yeeres, as a ſigne and wonder vponupon Egypt and Ethiopia;
4. So ſhall the King of Aſhur take away the captiuitie of Egypt, and the captiuitie of Ethiopia; both young men and old men, naked and barefoote, with their buttockes vncouered, to the ſhame of Egypt.
THree yeeres. Queſt. ] Why puts hee 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 hee might thereby proue the faithfulneſſe of his people, that without delay they might pull themſelues backe from ſeeking all vnlawfull ſuccours: thirdly, to the end the Egyptians and Ethiopians might know, that their ruine was not far off; howſoeuer they ſeemed to bee in a well ſetled eſtate. Moreouer, the Lord meant heereby to diſcouer the rebellion of the wicked; for doubtleſſe many ſhewed their impietie in ſcoffing at the Prophets nakedneſſe: as on the contrarie, that the faithfull being moued with ſuch a ſpectacle, might learne not to ſtay their mindes vponupon faire words, although the proſperitie of the Egyptians were a very ſweete allurement vntounto them. As touching this nakedneſſe, Iſaiah his nakedneſſe not to be conſidered barely in it ſelfe, but the end wherefore it was inioyned him.we are not barely to conſider of it alone, but rather the marke and end which the Lord had ingrauen in it: euen as in the viſible Sacraments, wee ought to behold the things which are inuiſible. Theſe two words, captiuitie, and carrying away, are collectiues, and are taken for the troope of the captiues, and thoſe that were carried away out of the Country. Laſtly, he ſaith, that no reſpect ſhould be had of age: for the old ſhould be led into captiuitie as well as the young.
Verſ. 5. And they ſhall feare and be aſhamed of Ethiopia their expectation, and of Egypt their glory.
HE now ſhewes for whoſe ſakes hee foretold that theſe things ſhould befall the Egyptians and Ethiopians; to wit, to the end the Iewes might learne to hope in God in the midſt of their afflictions, and might not call ſtrangers to ſuccour them; which the Lord had forbidden. He calles them their expectation, becauſe the Iewes alwaies turned their eyes towards them, as oft as they were preſſed with any incombrance, putting their truſt in them.Pſal. 14.6. Iob 6. For wee are wont to caſt our eyes vponupon that, from whence wee looke for ſuccour: and thence it is that to looke, is often taken among the Hebrewes, to hope. But they were to looke vntounto God onelyonly: ſo that their wandring lightneſſe is heere reproued. The like ought to happen vntounto vsus, and that iuſtly; that being made naked, and forſaken of all, we might be plunged in our owne ſhame and reproch; becauſe we refuſe the refuge which God hath ſet before vsus, when he calles vsus to himſelfe, hauing ſuffered our ſelues to be ſeduced by Satans illuſions.
Verſ. 6. Then ſhall the inhabitants of this Ile, ſay in that day; Behold, ſuch is our expectation, whither wee fled for helpe, to bee deliuered from the King of Aſhur: and how ſhall wee be deliuered?
HE calles not Ieruſalem an Ile onelyonly, but the whole Country of Iudea. They thinke that this name is giuen vntounto it, becauſe the Mediterraneum ſea inuirons it. For mine own part, I thinke he brings this ſimilitude for another reaſon; for it hath but a little portion of the ſea. But as an Ile is ſeparate from the dry lands: ſo had the Lord ſeparated Iudah from other Countries. For it was ſeparated from all thoſe nations which were the deadly enemies of the Iewes; becauſe there was a wall betweene them, as Saint Paul ſaith, Eph. 2.14. which at the laſt was broken downe at the comming of Chriſt. Moreouer, Iſaiah here confirmes his prophecie: as if he ſhould ſay; Albeit you cannot now bee moued with my nakedneſſe, yet you ſhall in time know by the effects, that theſe things were not ſet before you in vaine. And God is wont to conſtraine the rebellious and vntractable at the laſt, to confeſſe their fault, that being aſtonied, they might learne to diſpute in themſelues, how their hardneſſe of heart coulde poſſibly blinde them ſo farre.