Isaiah 20:1Meaning & Commentary from the Church Fathers

If you, O vain Egyptian, regard one matter with disdain, you ought to accept the other and acknowledge what has transpired. They should have believed even the slightest instruction upon hearing it, particularly now that he emphasized its fulfillment through his own exposure. Were those words unfulfilled, it would be a futile shame for the beloved to suffer. It is no surprise that when addressing the unbelieving foreigner, the prophet demonstrated such acts, thus reinforcing his message by indicating not only his mission but also the timing of Tartan's defeat. Can you perceive the significance of time? We do not engage with Scripture in vain; the repeated mention of time serves an important purpose of teaching us through these temporal references.

Although they should have sought reconciliation with the Creator and turned away from their evil ways to do what was pleasing in His sight, they unfortunately did not. Instead, they sought assistance from humans, calling out to neighbors or the Egyptians on the border, compounding their injustices as it is written, thus provoking the anger of the Almighty. The prophet Hosea states: “Ephraim is like a silly dove, without heart: they call to Egypt, they go to Assyria” (Hos. 7:11). Likewise, the prophet Isaiah warns with: “Woe to those who go down to Egypt for help and rely on horses, who trust in chariots because they are many, and in horsemen because they are very strong, but do not look to the Holy One of Israel or seek the Lord!” (Isaiah 31:1).

When Tanathan, the Assyrian king’s commander, besieged Azotus and captured it—not far from Assyria—the Israelites feared they too would soon suffer a similar fate. In their desperation, they hired an Egyptian army to defend against the Assyrian forces. However, God rendered their hopes futile, foretelling their eventual capture and subjugation by the Assyrians. It is noted that Egypt itself would later fall under the rule of the Assyrian king, who, after three years of conflict, laid claim to it and returned home with a multitude of captives. In light of this, God instructed the prophet to adopt the outward appearance typical of captives, commanding him to walk without clothing and sandals, for conquerors care little for their prisoners’ dignity. Those in such dire circumstances, whether noble or common, experience the same humiliation, stripped of their possessions and forced to forsake any comforts as they are left to the mercy of their captors. Thus, the prophet was commanded to remove his garments and sandals and to walk through the streets of Jerusalem bare and unshod. He obeyed without concern for propriety, adding nothing to God's command, despite its distressing and shameful nature.

Some might wonder why he did not merely vocalize what would eventually occur to the Egyptians but instead walked about entirely naked and barefoot, disregarding proper decorum. The explanation lies in the fact that the Israelites paid little attention to the words of the prophets, reproaching those who sought to predict their future by urging them to deliver other messages or falsehoods. Therefore, the man esteemed for decorum and virtue, endowed with the grace of prophecy and characterized by self-control, discarded his clothing, donning not fine but humble garments. He removed his sandals and traversed the city in this manner, so that those who witnessed his actions would inquire about their meaning. In their urgency to understand his unusual conduct, they would recognize the futility of relying on human aid and realize that they should look towards heaven for salvation and strive to earn the love of the eternal Helper—God.

Thus, as the blessed prophet walked through Judah naked and barefoot, instilling fear in those who saw him, the Lord declared, "As my servant Isaiah has walked naked and barefoot for three years, there shall be signs and wonders against Egypt and Cush." For indeed, as I mentioned earlier, the king of Assyria ravaged both Egypt and the Ethiopians who lived nearby, taking numerous captives and reveling in their misfortunes. Afterward, he returned home in triumph.

Isaiah’s choice to walk stripped of clothing symbolized the future captivity of Israel.

In the year that Tartan arrived in Azotus, when King Sargon of Assyria sent him to wage war and capture the city, the Lord spoke through Isaiah, son of Amos, saying to him, "Remove your garments from your waist and take off your sandals.” He obeyed and walked without clothes or shoes. The Lord declared that just as my servant Isaiah walked naked and barefoot as a sign for Egypt and Ethiopia, the king of Assyria would lead captives away from Egypt and settlers from Ethiopia—young and old, naked and barefoot, exposed and shamed before Egypt. They would be horrified at the destruction of their once-great hope in Ethiopia and their pride in Egypt. The inhabitants of that land would question in that day, “Were they not our hope? Did we not turn to them for help against the king, and how shall we escape?”

This account is presented for reflection in pieces. Azotus, known as Ezdod in Hebrew, was a principal city in Palestine, which fell under the control of King Sargon of Assyria, distinguished by many titles. The commander Tartan was sent for this conquest. As Azotus fell, Isaiah was commanded to shed his sorrowful garments, intended for mourning over the people’s sins, and to walk naked and barefoot. This would serve as a powerful representation of the captivity that awaited the Egyptians and Ethiopians, acting as an object lesson of shame in light of Assyria’s conquest—though, despite the predicted devastation of these nations, it is not to be considered a contradiction to later promises of restoration. Here, the foresight points towards the Assyrian conquests, which included not only the Israelites but also renewed campaigns against Egypt and Ethiopia.

The prophets exemplified obedience, as Isaiah—who is said to be the father-in-law of Manasseh, son of Hezekiah, king of Judah—faced the ridicule of walking naked, valuing the command of God above all earthly honor. The time frame of three years of humiliation foreshadows the impending devastation to befall Egypt and Ethiopia. The island’s population, particularly in Jerusalem, besieged by neighboring nations, would ask in dismay about the efficacy of their once-dependable allies, and God’s providence is demonstrated in His judgment over nations who placed their trust in false hopes.

As nations shared in the pride of their successes, they would ultimately face downfall: Israel relied on Damascus; Judah depended on Egypt; and Egypt sought assistance from Ethiopia—all to be met with desolation. Likewise, those who exalt themselves against God’s will face their own ruin, leading even the proud Assyrians to eventual defeat at the hands of the Babylonians, and the cycle continues to unfold through history.

Thus, from the emergence of these empires, we see how trust in human strength leads not to glory, but to ruin, and how the final kingdom, once mighty, shall also fall. Yet assuredly, though the persecution faced by God’s people may seem severe, it is but a foretaste of God’s ultimate victory through Christ, whose triumph over death guarantees our hope and salvation.

This complexity of prophetic action and fulfillment illustrates the dire outcomes of misplaced hope, continuously reminding us to root our trust solely in God, who reigns victoriously above all.

God declared, “As a servant,” He said, “My Isaiah walked naked and barefoot.” He could have articulated this through words, yet He chose to convey it through an unseemly example; for the visual impact was more powerful than verbal expression, causing many to recoil in fear from what they observed in the prophet's physical state. Now, what is more shameful: the prophet's nakedness, or the betrayal of the wicked? Let it be evident that the prophets do not focus on themselves or their own circumstances, but on divine matters. Stephen, when stoned, was granted a vision of heaven opened, seeing Jesus standing at the right hand of God (Acts 7:55); thus he was oblivious to the pain of the stones and the injuries to his body, concentrating instead on Christ and clinging to Him. Likewise, Isaiah was unconcerned about his own nakedness, becoming a vessel through which God communicated His message.

The fear of God contrasted with the shame of man is a profound reality. It distresses me that reverence for deceit prevails, while the pursuit of truth is neglected. Many individuals are embarrassed to openly identify as followers of the sacred faith, disregarding the Lord's warning: “Whosoever shall be ashamed of me before men, of him will I also be ashamed before my Father which is in heaven.” Moses was unashamed, even though he was raised in the palace; he deemed the reproach of Christ to be a greater treasure than all the riches of Egypt (Hebrews 11:26). Similarly, David had no shame when he danced before the ark of the covenant in the sight of all the people. Likewise, Isaiah was not ashamed to walk unclothed among the nations, delivering heavenly revelations. What may seem disgraceful from a worldly perspective can be honored within the context of sacred devotion, so that those who criticize it may entrap their souls in their own judgment. Michal, for example, reproached David for his dancing, questioning how he, the king of Israel, could distinguish himself by being uncovered before the maidservants of his servants. David replied to Michal, “Before the Lord, who has chosen me over your father and his household, to appoint me as chief of the Lord's people, Israel” (2 Sam. 6:20-21).