Isaiah 20:2Meaning & Commentary from the Church Fathers

Likewise, the prophet, aware that his prophecies would bear no fruit when he learned from the Healer of souls that the state would come to an end, and that no solace nor remedy was available, perceived the Jews as unresponsive, akin to a sick man feeling no pain, and thus he wept. Jeremiah exhibited a similar kind of sorrow. Yet, take note that although Isaiah was demoralized by grief, he did not display it when it was unnecessary, as his lamentation stemmed not from vanity, but from a deep concern that the calamities soon to befall the people should not catch them off guard. Consider also the obedience demonstrated by the prophet. This faithful man, lamenting, immediately complied when commanded to shed the garments of mourning. Why did John wear camel’s hair? Not to reveal their sorrow, but to announce the source of many blessings—the arrival of the One being proclaimed; in addition, he mourned for Jerusalem, which failed to welcome Christ, for which the Lord also wept, thus affirming the prophecy symbolically. You know that when a sick person feels no pain, those nearby, understanding the impending end, are instructed by physicians not to weep or distress the soul of the sick, lest they amplify their sorrow through visible grief. What do you think they ask the physician? Should I hasten death with my tears? They would argue that tears reveal the approach of death. Thus, the prophet urged his future audience not only with tears but also through symbolic acts. David did likewise, albeit due to his transgressions. Others today lament, not the imminent downfall of a city, as the prophet did, nor the foreseen exile, but the troubling times at hand. As the world is in turmoil, akin to Jerusalem in its plight, they witness chaos in every corner and mourn for the lost, who fail to recognize their peril; thus, they abandon their cities, fleeing not as Jonah did, but in a different manner to the wilderness. And so, he cast off his sandals from his feet. And he did so: he walked unclad and barefoot; this marks great obedience. The prophet did not question, “What do You mean, O Lord? You command me to jest, to be ridiculed, to be scorned?” They might say, “I am foolish.” The law declares it inappropriate for even parents to be unclad before their children, so how can You command me to be naked? We would be disgraced before women and shameful in the eyes of young men. However, the prophet dared not even think such thoughts; for true shame and disgrace come only when one acts contrary to God's commands. What God instructs is not shameful, and when followed, can even bring benefit to others. What are you saying? The Lord Himself did not deem it beneath Him to assume a lowly form, to accept what was unworthy, in order to redeem you from dishonor. Yet, you hesitate to accept such a burden for your fellow beings. He, who is beyond comprehension in mind, heart, and thought, it is said, “sits on the clouds,” and, though He is least susceptible to anger, it is often stated, ‘the Lord was angry’; yet you, for the sake of your colleagues, hesitate and stall? Reflect on the source of the dishonor of nakedness—sin. Dishonor arises from sin; it has led to nakedness, casting shame on all. But if a man reveals himself naked by God’s command, it is not shameful. Have you not witnessed wrestlers unclad and prepared for competition? In this scenario, there is no harm to those who observe, but rather benefit and great gain.

Though they should have reconciled with the Creator of all, abandoned their wicked ways, and sought to do what was pleasing in His sight to be justified before Him from whom they had turned away through shameful actions, they, unfortunately, did not do so. Instead, they looked to human sources for aid, calling upon neighbors or the Egyptians on the border, compounding their iniquity as it is written, thereby provoking the wrath of God. One of the holy prophets declared: “And Ephraim was like a foolish dove, without sense; they called to Egypt, they went to Assyria” (Hos. 7:11). The Prophet Isaiah similarly states: “Woe to those who go down to Egypt for help, and rely on horses and chariots, because they are many, and in horsemen, since they are very strong; but do not look to the Holy One of Israel, nor seek the Lord” (Isaiah 31:1). When Tanathan, the commander of the Assyrian king, besieged Azotus and captured it, the Israelites feared they too would soon fall victim to the same fate. Thus, they sought to hire an Egyptian army to defend against the Assyrians. However, God rendered their hopes futile and foretold that they would ultimately succumb to the Assyrian forces and be taken prisoner. It was later revealed that Egypt itself would also come under the control of the king of Assyria, who, after waging a three-year war, conquered it entirely and returned home with a multitude of captives. Hence, God commanded the prophet to outwardly assume the appearance typical of captives; he should walk without clothes and shoes, for conquerors show little regard for captives. Those subjected to such misfortune, regardless of their social standing, endure the same fate; they are stripped of clothing and all comforts, compelled to wander without regard to personal appearance at the mercy of their captors. The prophet, therefore, received the directive to remove his garments and sandals and walk through the streets of Jerusalem unclothed and barefoot. He did so without concern for propriety, adhering strictly to God’s command even though it involved shame. Some may wonder why he did not merely announce what would befall the Egyptians through words alone, yet this noble prophet chose to walk entirely naked and barefoot, disregarding common decency. In response, we note that the Israelites often ignored the words of the prophets, even reproaching those who prophesied, saying "Prophesy not unto us right things; speak unto us smooth things." Thus, this man, distinguished by virtue and grace—the embodiment of propriety and modesty—sheds his fine garments for coarse attire, removes his sandals, and walks through the city. Those who witnessed his actions, astonished by his behavior, would inquire about the significance of his conduct, prompting them to realize the futility of relying on human support and encouraging them to seek divine assistance and the love of the Savior—God who perpetually delivers. Consequently, as the blessed prophet paraded through Judah naked and barefoot, instilling fear in those who observed him, the Lord declared: “As my servant Isaiah has gone naked and barefoot for three years, so shall there be signs and wonders against Egypt and Ethiopia.” For, as noted previously, the Assyrian king devastated the land of Egypt and the neighboring Ethiopians for three years, taking many captives and delighting in the Egyptians' misfortune, before returning home in triumph.

In the year that Tartan entered Azotus, dispatched by Sargon, king of Assyria, who waged war against the city and seized it, the Lord spoke through Isaiah, son of Amos, commanding him to remove his outer garments and sandals: thus he walked in a state of undress and without footwear. The Lord declared that just as Isaiah demonstrated his nakedness for three years as a prophetic sign regarding Egypt and Ethiopia, so would the king of Assyria lead captives from Egypt and retainers from Ethiopia, young and old, stripped bare and barefoot, bringing disgrace to Egypt. Their hope in Ethiopia and glory in Egypt will be shattered, causing the inhabitants of that land to lament, “Were they not our refuge? We relied on them to save us from the Assyrians; how then shall we escape?”

The scriptural account also indicates that Azotus, or Asdod in Hebrew, was the principal city among five in Palestine, overtaken by the Assyrian king Oargon, who sent Tartan to achieve this conquest. At this critical juncture, Isaiah was commanded to shed his garments, illustrative of his mourning for the people's transgressions, and to walk naked and barefoot, foreshadowing the disgrace that would befall Egypt and Ethiopia, allies suffering from the hubris that led to their downfall. This episode signifies that those who exalt themselves will inevitably face humiliation (Luke 14:11).

Through these events, we witness the prophetic obedience of Isaiah, who, regardless of his station, adhered faithfully to God's directive. The three years mentioned signify the impending desolation of Egypt and Ethiopia due to Assyrian dominance. The denizens of the island—Jerusalem—faced with the threat from surrounding nations, will question their reliance on Egypt and Ethiopia as protectors. This illustrates the divine governance of human affairs, where reliance on earthly powers leads only to despair and eventual downfall, as seen in history's cycle of pride and subsequent defeat among nations, culminating in unanticipated judgment and ruin.

Thus, the unfolding narrative reveals a profound truth: reliance on worldly powers leads to ruin, underscoring the importance of unwavering faith in God's providence amidst the tumult of human ambition and conflict, culminating in God's ultimate authority over all creation. The promises of restoration after calamity assure that despite suffering and loss, victory is found in Christ and His resurrection.

Just as it would be for the children of Israel and the virgins who would enter captivity. God declared, “As a servant, My Isaiah walked naked and barefoot.” Although words could have sufficed, He chose to illustrate His message in a way that would leave a lasting impression, as the sight conveyed more than mere words could express, prompting onlookers to reflect on their own fears evoked by the prophetic display. Which, then, is more shameful: the prophet’s nudity or the treachery of sin? It is evident that prophets focus on the divine and heavenly matters rather than their own condition or earthly concerns.

When Stephen was stoned, he beheld the heavens opened and Jesus standing at the right hand of God (Acts 7:55); in that moment, he was unfazed by the blows or the pain inflicted on his body, as he remained fixated on Christ. Similarly, Isaiah disregarded his own nakedness, becoming a vessel for God’s message to communicate heavenly truths. It is disheartening that reverence for falsehood overshadows the pursuit of truth, leading many to feel ashamed of being followers of the holy faith. This neglect is contrary to the Lord’s reminder: "Whosoever shall be ashamed of me before men, of him will I also be ashamed before my Father which is in heaven."

Neither Moses, who esteemed the reproach of Christ as greater wealth than Egypt’s treasures (Hebrews 11:26), nor David, who danced before the Lord’s ark in front of everyone, were ashamed. Isaiah too boldly proclaimed divine revelations while naked and barefoot among the nations. What might appear disgraceful in a physical sense can be revered in the context of sacred faith, cautioning against the dangers of judgment that could ensnare the souls of those who criticize.

Melchol scorned David for his uninhibited expression, querying how he could dishonor himself in front of the servant girls. David responded that he was honoring the Lord who elevated him above Saul’s household, establishing him as the leader of His people, Israel (2 Sam. 6:20-21).