Isaiah 20:4Meaning & Commentary from the Church Fathers

Instead of humbling themselves before the God of all creation, renouncing their wicked ways, and turning to what pleased Him in hopes of justification from the One whom they had offended, they unfortunately sought assistance from men, reaching out to nearby neighbors or the Egyptians bordering their land, compounding evil upon evil as scripture states, thus provoking the wrath of Almighty God. One of the holy prophets eloquently depicted this when he said: "And Ephraim was like a foolish dove, having no heart: Egypt prayed, and the Assyrians departed" (Hos. 7:11). The Prophet Isaiah further lamented: "Woe unto them that go down into Egypt for help, and trust in horses and chariots: they are many, and the equestrian multitude is great: and they flee not, trusting in the Holy One of Israel, neither seek God" (Isaiah 31:1-2). When Tanathan, the commander of the Assyrian king, besieged Azotus and successfully captured it, the Israelites feared they would soon face a similar fate. In response, they enlisted an Egyptian army to assist them, hoping to resist the Assyrian forces. However, God rendered their hopes futile, foretelling that they too would become victims of Assyrian power and ultimately face captivity. History showed that Egypt would also fall under Assyrian domination after a time, as the king of Assyria concluded a three-year conflict, claiming the land and returning home with numerous captives. God commanded the prophet to embody the likeness of a captive, directing him to walk without clothing and sandals, since conquerors pay little heed to those they have subdued. Individuals caught in such calamity, regardless of their noble or humble origins, share the same misfortune, stripped of their possessions and forced to go without care for their comforts. Thus, the prophet, as instructed, discarded his garments and sandals, walking naked and barefoot through Jerusalem. He obeyed this command without concern for modesty or adding his personal touch to God's directive, even though it carried a significant weight of shame. Some might wonder why he chose to visually represent the fate of the Egyptians rather than merely proclaiming it in words. The answer lies in the fact that the Israelites paid little heed to prophetic messages, even chastising those who sought to inform them of future events, requesting more palatable or favorable prophecies. Consequently, this man of virtue, distinguished by holiness and modesty, removed his fine apparel for one of simple and coarse material, took off his sandals, and walked through the streets to provoke inquiries from those who witnessed his actions. Their curiosity would ultimately lead them to realize the folly of depending on human strength, encouraging them to look upward for assistance and to seek the love of their ever-rescuing Helper—God. As the blessed prophet paraded through Judah in this state, invoking fear in those around him, the Lord declared, "As my servant Isaiah went about naked and barefoot, three years there shall be signs and wonders to the Egyptians and the Ethiopians." Thus, as previously noted, the king of Assyria devastated Egypt and its neighboring regions, taking many captives and reveling in their hardships before returning home in triumph.

In the year Tartan arrived at Azotus, when Sargon, king of Assyria, sent him to wage war on Azotus and captured it, the Lord spoke through Isaiah, son of Amos, commanding him to remove his garments from his waist and take off his sandals. He complied, walking naked and barefoot. The Lord declared, Just as my servant Isaiah walked naked and barefoot for three years as a sign concerning Egypt and Ethiopia, so will the king of Assyria lead captives from Egypt and settlers from Ethiopia, young and old, in a state of nudity, bringing shame to Egypt. They shall be dismayed and ashamed due to Ethiopia, their false hope, as well as Egypt, their former glory. The inhabitants of that island shall lament, saying, Were these not our reliance? To them we sought assistance, hoping they would deliver us from the hand of the king; how then shall we be saved?

We recount this chapter fully to consider it in detail. Azotus, known as Ezdod in Hebrew, was the chief city among five in Palestine, overtaken by Oargon, king of Assyria, who went by seven titles, sending Tartan as his commander. Thus, as Azotus fell, Isaiah was commanded to remove his mourning garments and shoes—often seen as the attire of a prophet lamenting for the people's sins—and to walk naked and barefoot, symbolizing the coming humiliation of the Egyptians and the Ethiopians, as Isaiah's nakedness became an object of shame to onlookers. All Egypt and Ethiopia would share this humiliation and be left desolate in the face of Assyrian conquest.

Let no one think this conflicts with the promised restoration for the Egyptians. The previous prophecies spoke of future prosperity after calamities; this proclamation forewarns of impending captivity when the Assyrian king, having conquered Israel, Damascus, and the Philistines, would next vanquish Egypt and Ethiopia. Rabsak returned to find the Assyrian king campaigning against Labnah, hearing that Lachish had defected. He learned of the Ethiopian king, Pharak, coming to engage in battle.

Together, we witness the obedience of the prophets. This noble figure, according to the Hebrews, was Isaiah, related to Manasseh, son of Hezekiah, king of Judah. He showed no shame in walking unclothed, understanding that nothing could surpass the honor of following God's commands. The three years serve as a prophetic sign—signifying the devastation of Egypt and Ethiopia at the hands of the Assyrians. Jerusalem, besieged by neighboring nations, will echo, Were they not our hope? We relied on them for assistance, yet they could not avert captivity. This lays bare the governance of God’s providence, which judiciously directs humanity. Israel placed trust in Damascus despite God’s forewarning, thus both the rebellious city and its aids face ruin. Judah’s reliance on Egypt parallels Egypt’s fate, while Ethiopian pride leads to their downfall.

The Assyrians, puffed up with their perceived strength, will ultimately be defeated by the Babylonians. Babylon, in its arrogance against the Lord, shall face the Medes and Persians, who may have initially caused harm to God's people. The fierce Ram has scattered nations, yet the majestic goat, Alexander, will defeat it. This one, having risen in undue pride, will perish by poison, leading to a divided kingdom weakened by strife, ultimately crushed by the Romans, who ruthlessly targeted God’s saints. It is the stone, hewn from the mountain without human hands, that will obliterate the once mighty yet fragile kingdom, shattering it like pottery.