Isaiah 20:3Meaning & Commentary from the Church Fathers

Instead of appealing to the God of all, forsaking their wicked actions and turning to what pleased Him—seeking justification from Him whom they had angered by their shameful deeds—they, in their sorrowful state, sought assistance from people, calling out to neighbors or to the Egyptians along the border, compounding their iniquity. As it is written: "Ephraim was like a foolish dove, without heart; they called to Egypt, they went to Assyria" (Hos. 7:11). The Prophet Isaiah also declared: "Woe unto them that go down to Egypt for help, and stay on horses, and trust in chariots because they are many; and in horsemen because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord" (Isaiah 31:1). Thus, when Tanathan, the commander of the king of Assyria, besieged Azotus and captured it—located in the vicinity of Assyria—the Israelites feared they too would soon face a similar fate. They sought an Egyptian army for assistance against the Assyrians. However, God rendered their hopes futile and prophesied their inevitable subjugation and captivity by the Assyrians. Over time, Egypt would also fall under the rule of the Assyrian king, who, after three years of conflict, claimed dominion over it and returned to his homeland laden with captives. In response, God commanded the prophet to embody the appearance typical of captives: to walk without clothes and shoes, as conquerors often regard captives with little respect. Regardless of noble or common status, those in such dire circumstances suffer the same fate. Stripped of clothing and any comforts, they are left at the mercy of their captors. Therefore, as instructed, the prophet removed his garments and sandals, walking through the streets of Jerusalem naked and barefoot. He did so without concern for modesty, strictly adhering to God's command, even though it was a distressing and shameful act. Some might question why he did not merely proclaim to the Israelites what lay ahead for the Egyptians, but instead chose to demonstrate such an undignified state. The answer lies in the fact that the Israelites often dismissed the prophecies of their seers, deriding those who foretold their fate and clamoring for different, more comforting declarations. Thus, the esteemed man, renowned for his virtue, filled with prophetic grace and self-control, donned simple garments, removing his sandals to walk the city streets. Those who witnessed his unusual conduct were moved to inquire about its meaning, prompting them to understand that reliance on human assistance was vanity, urging them instead to wait for divine help and earn the favor of the one true Savior—God. As the blessed prophet walked through Judah in a state of nakedness and helplessness, instilling fear among those who observed him, the Lord declared, "As my servant Isaiah has gone about naked and barefoot for three years, it shall be a sign and wonder against Egypt and Ethiopia." For the Assyrian king had laid waste to Egypt and its neighbors, capturing many and rejoicing in their trials before returning home in triumph.

In the year when Tartan arrived in Azotus, after Sargon, the king of Assyria, sent him to wage war and capture the city, the Lord spoke through Isaiah the son of Amos, commanding him to remove his garments from his waist and to cast off his sandals. Thus, Isaiah walked barefoot and unclothed. The Lord declared that as His servant Isaiah appeared naked and barefoot for three years, a sign and portent for Egypt and Ethiopia, so would the king of Assyria carry away captives from Egypt and settlers from Ethiopia—both young and old—spectacles of humiliation for Egypt, rendered naked and exposed in disgrace. The inhabitants of that land would lament the futility of their hope in Ethiopia and their glory in Egypt. In that day, they would question, “Were not these our refuge? We turned to them for deliverance; how then can we be saved?”

The scripture reveals that, while these events unfold, Israel clung to alliances like Damascus and Egypt, defying God’s will, while these nations faced destruction. The Assyrians, dismissing divine providence, would themselves meet defeat at the hands of the Babylonians. The cyclical nature of pride and fall continues: the Babylonians against God would be crushed by the Medes and Persians, who would face persecution from Alexander the Great, before ultimately being ravaged by the Romans. The prophecy underscores the unyielding providence of God, who governs the outcomes of nations and the plight of His people.

As they were led into captivity, both the young and the old, bearing the weight of their sin, would walk naked, their transgressions laid bare. By failing to partake in the Passover prepared for deliverance, they became vulnerable to the consequences of their actions. The scripture reveals, “For nothing is hidden that will not be made manifest” (Luke 8:17), and the shame of their former reliance on Egypt and Ethiopia would erupt into despair. These once trusted allies would prove powerless to save, and those who had hoped in them would be left asking, “How can we escape when even our supposed saviors have been taken captive?”

Isaiah’s prior obedience in donning garments was to serve for the lamentation of those lost to sin, yet he now stands exposed as a symbol of the impending judgment upon Egypt and Ethiopia. The act of walking barefoot signifies the vulnerability and humiliation that would befall those nations as they face the consequences of their actions. In the holy land, the prophet could no longer stand clothed in shame, for the ground he stepped upon was sacred, as the Lord decreed, “Take off your sandals, for the place where you are standing is holy ground” (Exodus 3:5).

Just as the Jewish children and maidens would be led into captivity without clothing, God proclaimed, “As a servant, My Isaiah walked naked and barefoot.” Although He could have communicated this through words, He chose to demonstrate it through an unpleasant example, as the very sight conveyed a more powerful message than mere words, compelling onlookers to reflect on their own fears regarding the prophet’s condition. So, which causes greater shame: the prophet's nakedness or the betrayal of the treacherous? It is essential to understand that prophets do not focus on their own state or circumstances, but rather on divine truths. When Stephen faced stoning, he beheld the heavens opened and Jesus standing at the right hand of God (Acts 7:55). Because of this vision, he was undeterred by the stones or his bodily injuries, for his gaze remained fixed on Christ. Likewise, Isaiah perceived no shame in his nakedness, acting as God's messenger to articulate the divine messages entrusted to him.

In our current times, I mourn that reverence for falsehood prevails over the appreciation of truth, leading many to feel embarrassed about being followers of the holy faith, ignoring the Lord’s admonition: “Whosoever shall be ashamed of me before men, of him will I also be ashamed before my Father which is in heaven.” Moses was not ashamed; though welcomed in the royal palace, he considered the reproach of Christ to be of greater worth than the treasures of Egypt (Hebrews 11:26). Neither was David ashamed, for he danced before the ark of the covenant in full view of the people, nor was Isaiah ashamed as he walked unclothed among the nations to convey divine prophecies. What seems disgraceful in a physical sense can be esteemed in the light of sacred faith, and those who criticize may ensnare their own souls in judgment. Melchol rebuked David for his dancing, questioning how the king of Israel could expose himself before the maidservants. David replied to Melchol, “Before the Lord, who chose me over your father and his entire household, establishing me as the leader of the Lord's people Israel” (2 Sam. 6:20-21).