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Expositor's Bible Commentary Isaiah 20:1 In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; -29 BOOK 3 PROPHECIES FROM THE ACCESSION OF HEZEKIAH TO THE DEATH OF SARGON 727-705 B.C. THE prophecies with which we have been engaged (chapters 2-10:4) fall either before or during the great Assyrian invasion of Syria, undertaken in 734-732 by Tiglath-pileser II, at the invitation of King Ahaz. Nobody has any doubt about that. But when we ask what prophecies of Isaiah come next in chronological order, we raise a storm of answers. We are no longer on the sure ground we have been enjoying. Under the canonical arrangement the next prophecy is "The Woe upon the Assyrian". { Isaiah 10:5-34 } In the course of this the Assyrian is made to boast of having overthrown "Samaria" ( Isaiah 10:9-11 ) "Is not Samaria as Damascus? Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?" If "Samaria" mean the capital city of Northern Israel-and the name is never used in these parts of Scripture for anything else-and if the prophet be quoting a boast which the Assyrian was actually in a position to make, and not merely imagining a boast, which he would be likely to make some years afterwards (an entirely improbable view, though held by one great scholar), then an event is here described as past and over which did not happen during Tiglath-pileser’s campaign, nor indeed till twelve years after it. Tiglath-pileser did not require to besiege Samaria in the campaign of 734-32. The king, Pekah, was slain by a conspiracy of his own subjects; and Hoshea, the ringleader, who succeeded, willingly purchased the stability of a usurped throne by homage and tribute to the king of kings. So Tiglath-pileser went home again, satisfied to have punished Israel by carrying away with him the population of Galilee. During his reign there was no further appearance of the Assyrians in Palestine, but at his death in 727 Hoshea, after the fashion of Assyrian vassals when the throne of Nineveh changed occupants, attempted to throw off the yoke of the new king, Salmanassar IV Along with the Phoenician and Philistine cities, Hoshea negotiated an alliance with So, or Seve, the Ethiopian, a usurper who had just succeeded in establishing his supremacy over the land of the Pharaohs. In a year Salmanassar marched south upon the rebels. He took Hoshea prisoner on the borders of his territory (725), but, not content, as his predecessor had been, with the submission of the king, "he came up throughout all the land, and went up to Samaria, and besieged it three years." { 2 Kings 17:5 } He did not live to see the end of the siege, and Samaria was taken in 722 by Sargon, his successor. Sargon overthrew the kingdom and uprooted the people. The northern tribes were carried away into a captivity, from which as tribes they never returned. It was evidently this complete overthrow of Samaria by Sargon in 722-721, which Isaiah had behind him when he wrote Isaiah 10:9-11 . We must, therefore, date the prophecy after 721, when nothing was left as a bulwark between Judah and the Assyrian. We do so with reluctance. There is much Isaiah 10:5-34 which suits the circumstances of Tiglath-pileser’s invasion. There are phrases and catch-words coinciding with those in chapter 7-9:7; and the whole oration is simply a more elaborate expression of that defiance of Assyria, which inspires such of the previous prophecies as Isaiah 8:9-10 . Besides, with the exception of Samaria, all the names in the Assyrian’s boastful catalogue-Carchemish, Calno, Arpad, Hamath, and Damascus-might as justly have been vaunted by the lips of Tiglath-pileser as by those of Sargon. But in spite of these things, which seem to vindicate the close relation of Isaiah 10:5-34 to the prophecies which precede it in the canon, the mention of Samaria as being already destroyed justifies us in divorcing it from them. While they remain dated from before 732, we place it subsequent to 722. Was Isaiah, then, silent these ten years? Is there no prophecy lying farther on in his book that treats of Samaria as still standing? Besides an address to the fallen Damascus in Isaiah 17:1-11 , which we shall take later with the rest of Isaiah’s oracles on foreign states, there is one large prophecy, chapter 28, which opens with a description of the magnates of Samaria lolling in drunken security on their vine-crowned hill, but God’s storms are ready to break. Samaria has not yet fallen, but is threatened and shall fall soon. The first part of chapter 28, can only refer to the year in which Salmanassar advanced upon Samaria-726 or 725. There is nothing in the rest of it to corroborate this date; but the fact, that there are several turns of thought and speech very similar to turns of thought and speech in Isaiah 10:5-34 , makes us the bolder to take away chapter 28 from its present connection with 29-32, and place it just before Isaiah 10:5-34 . Here then is our next group of prophecies, all dating from the first seven years of the reign of Hezekiah: 28, a warning addressed to the politicians of Jerusalem from the impending fate of those of Samaria (date 725); Isaiah 10:5-34 , a woe upon the Assyrian (date about 720), describing his boasts and his progress in conquest till his sudden crash by the walls of Jerusalem; 11, of date uncertain, for it reflects no historical circumstance, but standing in such artistic contrast to 10 that the two must be treated together; and 12, a hymn of salvation, which forms a fitting conclusion to 11. With these we shall take the few fragments of the book of Isaiah which belong to the fifteen years 720-705, and are as straws to show how Judah all that time was drifting down to alliance with Egypt-20, Isaiah 21:1-10 ; Isaiah 38:1-22 ; Isaiah 39:1-8 . This will bring us to 705, and the beginning of a new series of prophecies, the richest of Isaiah’s life, and the subject of our third book. CHAPTER XI DRIFTING TO EGYPT 720-705 13. B.C. Isaiah 20:1-6 ; Isaiah 21:1-10 ; Isaiah 38:1-22 ; Isaiah 39:1-8 FROM 720, when chapter 11 may have been published, to 705-or, by rough reckoning, from the fortieth to the fifty-fifth year of Isaiah’s life-we cannot be sure that we have more than one prophecy from him; but two narratives have found a place in his book which relate events that must have taken place between 712 and 705. These narratives are chapter 20: How Isaiah Walked Stripped and Barefoot for a Sign against Egypt, and chapters 38 and 39: The Sickness of Hezekiah, with the Hymn he wrote, and his behaviour before the envoys from Babylon. The single prophecy belonging to this period is Isaiah 21:1-10 , "Oracle of the Wilderness of the Sea," which announces the fall of Babylon. There has been considerable debate about the authorship of this oracle, but Cheyne, mainly following Dr. Kleinert, gives substantial reasons for leaving it with Isaiah. We postpone the full exposition of chapters 38 and 39 to a later stage, as here it would only interrupt the history. But we will make use of chapters 20 and Isaiah 21:1-10 in the course of the following historical sketch, which is intended to connect the first great period of Isaiah’s prophesying, 740-720, with the second, 705-701. All these fifteen years, 720-705, Jerusalem was drifting to the refuge into which she plunged at the end of them-drifting to Egypt. Ahaz had firmly bound his people to Assyria, and in his reign there was no talk of an Egyptian alliance. But in 725, when the "overflowing scourge" of Assyrian invasion threatened to sweep into Judah as well as Samaria, Isaiah’s words give us some hint of a recoil in the politics of Jerusalem towards the southern power. The "covenants with death and hell," which the men of scorn flaunted in his face as he harped on the danger from Assyria, may only have been the old treaties with Assyria herself, but the "falsehood and lies" that went with them were most probably intrigues with Egypt. Any Egyptian policy, however, that may have formed in Jerusalem before 719, was entirely discredited by the crushing defeat, which in that year Sargon inflicted upon the empire of the Nile, almost on her own borders, at Rafia. Years of quietness for Palestine followed this decisive battle. Sargon, whose annals engraved on the great halls of Khorsabad enable us to read the history of the period year by year, tells us that his next campaigns were to the north of his empire, and till 711 he alludes to Palestine only to say that tribute was coming in regularly, or to mention the deportation to Hamath or Samaria of some tribe he had conquered far away. Egypt, however, was everywhere busy among his feudatories. Intrigue was Egypt’s forte . She is always represented in Isaiah’s pages as the talkative power of many promises. Her fair speech was very sweet to men groaning beneath the military pressure of Assyria. Her splendid past, in conjunction with the largeness of her promise, excited the popular imagination. Centres of her influence gathered in every state. An Egyptian party formed in Jerusalem. Their intrigue pushed mines in all directions, and before the century was out the Assyrian peace in Western Asia was broken by two great explosions. The first of these, in 711, was local and abortive: the second, in 705, was universal, and for a time entirely destroyed the Assyrian supremacy. The centre of the Explosion of 711 was Ashdod, a city of the Philistines. The king had suddenly refused to continue the Assyrian tribute, and Sargon had put another king in his place. But the people-in Ashdod, as everywhere else, it was the people who were fascinated by Egypt-pulled down the Assyrian puppet and elevated Iaman, a friend to Pharaoh. The other cities of the Philistines, with Moab, Edom, and Judah, were prepared by Egyptian promise to throw in their lot with the rebels. Sargon gave them no time. "In the wrath of my heart, I did not divide my army, and I did not diminish the ranks, but I marched against Asdod with my warriors, who did not separate themselves from the traces of my sandals. I besieged, I took, Asdod and Gunt-Asdodim . . . I then made again these towns. I placed the people whom my arm had conquered. I put over them my lieutenant as governor. I considered them like Assyrians, and they practised obedience." It is upon this campaign of Sargon that Mr. Cheyne argues for the invasion of Judah, to which he assigns so many of Isaiah’s prophecies, as, e.g. , chapters 1 and Isaiah 10:5-34 . Some day Assyriology may give us proof of this supposition. We are without it just now. Sargon speaks no word of invading Judah, and the only part of the book of Isaiah that unmistakably refers to this time is the picturesque narrative of chapter 20. In this we are told that "in the year" the Tartan, the Assyrian commander-in-chief, "came to Ashdod when Sargon king of Assyria sent him" [that is to be supposed the year of the first revolt in Ashdod, to which Sargon himself did not come], "and he fought against Ashdod and took it:-in that time Jehovah had spoken by the hand of Isaiah the son of Amoz, saying, Go and loose the sackcloth," the prophet’s robe, "from off thy loins, and thy sandal strip from off thy foot; and he did so, walking naked," that is unfrocked, "and barefoot." For Egyptian intrigue was already busy; the temporary success of the Tartan at Ashdod did not discourage it, and it needed a protest. "And Jehovah said, As My servant Isaiah hath walked unfrocked and barefoot three years for a sign and a portent against Egypt and against Ethiopia" [note the double name, for the country was now divided between two rulers, the secret of her impotence to interfere forcibly in Palestine] "so shall the king of Assyria lead away the captives of Egypt and exiles of Ethiopia, young and old, stripped and barefoot, and with buttocks uncovered, to the shame of Egypt. And they shall be dismayed and ashamed, because of Ethiopia their expectation and because of Egypt their boast. And the inhabitant of this coastland" [that is, all Palestine, and a name for it remarkably similar to the phrase used by Sargon, "the people of Philistia, Judah, Edom, and Moab, dwelling by the sea"] "shall say in that day, Behold, such is our expectation, whither we had fled for help to deliver ourselves from the king of Assyria, and how shall we escape-we?" This parade of Isaiah for three years, unfrocked and barefoot, is another instance of that habit on which we remarked in connection with Isaiah 8:1 : the habit of finally carrying everything committed to him before the bar of the whole nation. It was to the mass of the people God said, "Come and let us reason together." Let us not despise Isaiah in his shirt any more than we do Diogenes in his tub, or with a lantern in his hand, seeking for a man by its rays at noonday. He was bent on startling the popular conscience, because he held it true that a people’s own morals have greater influence on their destinies than the policies of their statesmen. But especially anxious was Isaiah, as we shall again see from chapter 31, to bring, this Egyptian policy home to the popular conscience. Egypt was a big-mouthed, blustering power, believed in by the mob; to expose her required public, picturesque, and persistent advertisement. So Isaiah continued his walk for three years. The fall of Ashdod, left by Egypt to itself, did not disillusion the Jews, and the rapid disappearance of Sargon to another part of his empire where there was trouble, gave the Egyptians audacity to continue their intrigues against him. Sargon’s new trouble had broken out in Babylon, and was much more serious than any revolt in Syria. Merodach Baladan, king of Chaldea, was no ordinary vassal, but as dangerous a rival as Egypt. When he rose, it meant a contest between Babylon and Nineveh for the sovereignty of the world. He had long been preparing for war. He had an alliance with Elam, and the tribes of Mesopotamia were prepared for his signal of revolt. Among the charges brought him by Sargon is that, "against the will of the gods of Babylon, he had sent during twelve years ambassadors." One of these embassies may have been that which came to Hezekiah after his great sickness (chapter 39). "And Hezekiah was glad of them, and showed them the house of his spicery, the silver, and the gold, and the spices, and the precious oil, and all the house of his armour and all that was found in his treasures: there was nothing in his house nor in all his dominion that Hezekiah showed them not." Isaiah was indignant. He had hitherto kept the king from formally closing with Egypt; now he found him eager for an alliance with another of the powers of man. But instead of predicting the captivity of Babylon, as he predicted the captivity of Egypt, by the hand of Assyria, Isaiah declared, according to chapter 39, that Babylon would some day take Israel captive; and Hezekiah had to content himself with the prospect that this calamity was not to happen in his time. Isaiah’s prediction of the exile of Israel to Babylon is a matter of difficulty. The difficulty, however, is not that of conceiving how he could have foreseen an event which took place more than a century later. Even in 711 Babylon was not an unlikely competitor for the supremacy of the nations. Sargon himself felt that it was a crisis to meet her. Very little might have transferred the seat of power from the Tigris to the Euphrates. What, therefore, more probable than that when Hezekiah disclosed to these envoys the whole state of his resources, and excused himself by saying "that they were come from a far country, even Babylon," Isaiah, seized by a strong sense of how near Babylon stood to the throne of the nations, should laugh to scorn the excuse of distance, and tell the king that his anxiety to secure an alliance had only led him to place the temptation to rob him more in the face of a power that was certainly on the way to be able to do it? No, the difficulty is not that the prophet foretold a captivity of the Jews in Babylon, but that we cannot reconcile what he says of that captivity with his intimation of the immediate destruction of Babylon, which has come down to us in Isaiah 21:1-10 . In this prophecy Isaiah regards Babylon as he has been regarding Egypt-certain to go down before Assyria, and therefore wholly unprofitable to Judah. If the Jews still thought of returning to Egypt when Sargon hurried back from completing her discomfiture in order to beset Babylon, Isaiah would tell them it was no use. Assyria has brought her full power to bear on the Babylonians; Elam and Media are with her. He travails with pain for the result. Babylon is not expecting a siege; but "preparing the table, eating and drinking," when suddenly the cry rings through her, "‘Arise, ye princes; anoint the shield.’ The enemy is upon us." So terrible and so sudden a warrior is this Sargon! At his words nations move; when he saith, "Go up, O Elam! Besiege, O Media!" it is done. And he falls upon his foes before their weapons are ready. Then the prophet shrinks back from the result of his imagination of how it happened-for that is too painful-upon the simple certainty, which God revealed to him, that it must happen. As surely as Sargon’s columns went against Babylon, so surely must the message return that Babylon has fallen. Isaiah puts it this way. The Lord bade him get on his watchtower-that is his phrase for observing the signs of the times-and speak whatever he saw. And he saw a military column on the march: "a troop of horsemen by pairs, a troop of asses, a troop of camels." It passed him out of sight, "and he hearkened very diligently" for news. But none came. It was a long campaign. "And he cried like a lion" for impatience, "O my Lord, I stand continually upon the watchtower by day, and am set in my ward every night." Till at last, "behold, there came a troop of men, horsemen in pairs, and" now "one answered and said, Fallen, fallen is Babylon, and all the images of her gods he hath broken to the ground." The meaning of this very elliptical passage is just this: as surely as the prophet saw Sargon’s columns go out against Babylon, so sure was he of her fall. Turning to his Jerusalem, he Says, "My own threshed one, son of my floor, that which I have heard from Jehovah of hosts, the God of Israel, have I declared unto you." How gladly would I have told you otherwise! But this is His message and His will. Everything must go down before this Assyrian. Sargon entered Babylon before the year was out, and with her conquest established his fear once more down to the borders of Egypt. In his lifetime neither Judah nor her neighbours attempted again to revolt. But Egypt’s intrigue did not cease. Her mines were once more laid, and the feudatories of Assyria only waited for their favourite opportunity, a change of tyrants on the throne of Nineveh. This came very soon. In the fifteenth year of his reign, having finally established his empire, Sargon inscribed on the palace at Khorsabad the following prayer to Assur: "May it be that I, Sargon, who inhabit this palace, may be preserved by destiny during long years for a long life, for the happiness of my body, for the satisfaction of my heart, and may I arrive to my end! May I accumulate in this palace immense treasures, the booties of all countries, the products of mountains and valleys!" The god did not hear. A few months later, in 705, Sargon was murdered; and before Sennacherib, his successor, sat down on the throne, the whole of Assyrian supremacy in the southwest of Asia went up in the air. It was the second of the great Explosions we spoke of, and the rest of Isaiah’s prophecies are concerned with its results. 32 CHAPTER XVII ISAIAH TO THE FOREIGN NATIONS 736-702 B.C. Isaiah 14:24-32 ; Isaiah 15:1-9 ; Isaiah 16:1-14 ; Isaiah 17:1-14 ; Isaiah 18:1-7 ; Isaiah 19:1-25 ; Isaiah 20:1-6 ; Isaiah 21:1-17 ; Isaiah 23:1-18 THE centre of the Book of Isaiah (chapters 13 to 23) is occupied by a number of long and short prophecies which are a fertile source of perplexity to the conscientious reader of the Bible. With the exhilaration of one who traverses plain roads and beholds vast prospects, he has passed through the opening chapters of the book as far as the end of the twelfth; and he may look forward to enjoying a similar experience when he reaches those other clear stretches of vision from the twenty-fourth to the twenty-seventh and from the thirtieth to the thirty-second. But here he loses himself among a series of prophecies obscure in themselves and without obvious relation to one another. The subjects of them are the nations, tribes, and cities with which in Isaiah’s day, by war or treaty or common fear in face of the Assyrian conquest, Judah was being brought into contact. There are none of the familiar names of the land and tribes of Israel which meet the reader in other obscure prophecies and lighten their darkness with the face of a friend. The names and allusions are foreign, some of them the names of tribes long since extinct, and of places which it is no more possible to identify. It is a very jungle of prophecy, in which, without much Gospel or geographical light, we have to grope our way, thankful for an occasional gleam of the picturesque-a sandstorm in the desert, the forsaken ruins of Babylon haunted by wild beasts, a view of Egypt’s canals or Phoenicia’s harbours, a glimpse of an Arab raid or of a grave Ethiopian embassy. But in order to understand the Book of Isaiah, in order to understand Isaiah himself in some of the largest of his activities and hopes; we must traverse this thicket. It would be tedious and unprofitable to search every corner of it. We propose, therefore, to give a list of the various oracles, with their dates and titles, for the guidance of Bible-readers, then to take three representative texts and gather the meaning of all the oracles round them. First, however, two of the prophecies must be put aside. The twenty-second chapter does not refer to a foreign State, but to Jerusalem itself; and the large prophecy which opens the series (chapters 13-14:23) deals with the overthrow of Babylon in circumstances that did not arise till long after Isaiah’s time, and so falls to be considered by us along with similar prophecies at the close of this volume. (See Book V) All the rest of these chapters-14-21 and 23-refer to Isaiah’s own day. They were delivered by the prophet at various times throughout his career; but the most of them evidently date from immediately after the year 705, when, on the death of Sargon, there was a general rebellion of the Assyrian vassals. 1 Isaiah 14:24-27 -OATH OF JEHOVAH that the Assyrian shall be broken. Probable date, towards 701. 2 Isaiah 14:28-32 -ORACLE FOR PHILISTIA. Warning to Philistia not to rejoice because one Assyrian king is dead, for a worse one shall arise: "Out of the serpent’s root shall come forth a basilisk. Philistia shall be melted away, but Zion shall stand." The inscription to this oracle ( Isaiah 14:28 ) is not genuine. The oracle plainly speaks of the death and accession of Assyrian, not Judaean, kings. It may be ascribed to 705, the date of the death of Sargon and accession of Sennacherib. But some hold that it refers to the previous change on the Assyrian throne-the death of Salmanassar and the accession of Sargon. 3 Isaiah 15:1-9 - Isaiah 16:12 -ORACLE FOR MOAB. A long prophecy against Moab. This oracle, whether originally by himself at an earlier period of his life, or more probably by an older prophet, Isaiah adopts and ratifies, and intimates its immediate fulfilment, in Isaiah 16:13-14 : "This is the word which Jehovah spake concerning Moab long ago. But now Jehovah hath spoken, saying, Within three years, as the years of a hireling, and the glory of Moab shall be brought into contempt with all the great multitude, and the remnant shall be very small and of no account." The dates both of the original publication of this prophecy and of its reissue with the appendix are quite uncertain. The latter may fall about 711, when Moab was threatened by Sargon for complicity in the Ashdod conspiracy or in 704, when, with other states, Moab came under the cloud of Sennacherib’s invasion. The main prophecy is remarkable for its vivid picture of the disaster that has overtaken Moab and for the sympathy with her which the Jewish prophet expresses; for the mention of a "remnant" of Moab; for the exhortation to her to send tribute in her adversity "to the mount of the daughter of Zion"; { Isaiah 16:1 } for an appeal to Zion to shelter the outcasts of Moab and to take up her cause: "Bring counsel, make a decision, make thy shadow as the night in the midst of the noonday; hide the outcasts, bewray not the wanderer;" for a statement of the Messiah similar to those in chapters 9 and 11; and for the offer to the oppressed Moabites of the security of Judah in Messianic times ( Isaiah 16:4-5 ). But there is one great obstacle to this prospect of Moab lying down in the shadow of Judah-Moab’s arrogance. "We have heard of the pride of Moab, that he is very proud," { Isaiah 16:6 , cf. Jeremiah 48:29 ; Jeremiah 48:42 ; Zephaniah 2:10 } which pride shall not only keep this country in ruin, but prevent the Moabites prevailing in prayer at their own sanctuary ( Isaiah 16:12 )-a very remarkable admission about the worship of another god than Jehovah. 4 Isaiah 17:1-11 -ORACLE FOR DAMASCUS. One of the earliest and most crisp of Isaiah’s prophecies. Of the time of Syria’s and Ephraim’s league against Judah, somewhere between 736 and 732. 5 Isaiah 17:12-14 -UNTITLED. The crash of the peoples upon Jerusalem and their dispersion. This magnificent piece of sound, which we analyse below, is usually understood of Sennacherib’s rush upon Jerusalem. Isaiah 17:14 is an accurate summary of the sudden break-up and "retreat from Moscow" of his army. The Assyrian hosts are described as "nations," as they are elsewhere more than once by Isaiah. { Isaiah 22:6 ; Isaiah 29:7 } But in all this there is no final reason for referring the oracle to Sennacherib’s invasion, and it may just as well be interpreted of Isaiah’s confidence of the defeat of Syria and Ephraim (734-723). Its proximity to the oracle against Damascus would then be very natural, and it would stand as a parallel prophecy to Isaiah 8:9 : "Make an uproar, O ye peoples, and ye shall be broken in pieces; and give ear, all ye of the distances of the earth: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces"-a prophecy which we know belongs to the period of the Syro-Ephraimitic league. 6 Isaiah 18:1-7 -UNTITLED. An address to Ethiopia, "land of a rustling of wings, land of many sails, whose messengers dart to and fro upon the rivers in their skiffs of reed." The prophet tells Ethiopia, cast into excitement by the news of the Assyrian advance, how Jehovah is resting quietly till the Assyrian be ripe for destruction. When the Ethiopians shall see His sudden miracle they shall send their tribute to Jehovah, "to the place of the name of Jehovah of hosts, Mount Zion." It is difficult to know to which southward march of Assyria to ascribe this prophecy-Sargon’s or Sennacherib’s? For at the time of both of these an Ethiopian ruled Egypt. 7 Isaiah 19:1-25 -ORACLE FOR EGYPT. The first fifteen verses ( Isaiah 19:1-15 ) describe judgment as ready to fall on the land of the Pharaohs. The last ten speak of the religious results to Egypt of that judgment, and they form the most universal and "missionary" of all Isaiah’s prophecies. Although doubts have been expressed of the Isaiah authorship of the second half of this chapter on the score of its universalism, as well as of its literary style, which is judged to be "a pale reflection" of Isaiah’s own, there is no final reason for declining the credit of it to Isaiah, while there are insuperable difficulties against relegating it to the late date which is sometimes demanded for it. On the date and authenticity of this prophecy, which are of great importance for the question of Isaiah’s "missionary" opinions, see Cheyne’s introduction to the chapter and Robertson Smith’s notes in "The Prophets of Israel" (p. 433). The latter puts it in 703, during Sennacherib’s advance upon the south. The former suggests that the second half may have been written by the prophet much later than the first, and justly says, "We can hardly imagine a more ‘swan-like end’ for the dying prophet." 8 Isaiah 20:1-6 -UNTITLED. Also upon Egypt, but in narrative and of an earlier date than at least the latter half of chapter 19. Tells how Isaiah walked naked and barefoot in the streets of Jerusalem for a sign against Egypt and against the help Judah hoped to get from her in the years 711-709, when the Tartan, or Assyrian commander-in-chief, came south to subdue Ashdod. 9 Isaiah 21:1-10 -ORACLE FOR THE WILDERNESS OF THESEA, announcing but lamenting the fall of Babylon. Probably 709. 10 Isaiah 21:11-12 -ORACLE FOR DUMAH. Dumah, or Silence - Psalm 94:17 ; Psalm 115:17 , "the land of the silence of death," the grave - is probably used as an anagram for Edom and an enigmatic sign to the wise Edomites, in their own fashion, of the kind of silence their land is lying under-the silence of rapid decay. The prophet hears this silence at last broken by a cry. Edom cannot bear the darkness any more. "Unto me one is calling from Seir, Watchman, how much off the night? how much off the night? Said the watchman, Cometh the morning, and also the night: if ye will inquire, inquire, come back again." What other answer is possible for a land on which the silence of decay seems to have settled down? He may, however, give them an answer later on, if they will come back. Date uncertain, perhaps between 704 and 701. 11. 21:13-17 -ORACLE FOR ARABIA. From Edom the prophet passes to their neighbours the Dedanites, travelling merchants. And as he saw night upon Edom, so, by a play upon words, he speaks of evening upon Arabia: "in the forest, in Arabia," or with the same consonants, "in the evening." In the time of the insecurity of the Assyrian invasion the travelling merchants have to go aside from their great trading roads "in the evening to lodge in the thickets." There they entertain fugitives, or (for the sense is not quite clear) are themselves as fugitives entertained. It is a picture of the "grievousness of war," which was now upon the world, flowing down even those distant, desert roads. But things have not yet reached the worst. The fugitives are but the heralds of armies, that "within a year" shall waste the "children of Kedar," for Jehovah, the God of Israel, hath spoken it. So did the prophet of little Jerusalem take possession of even the far deserts in the name of his nation’s God. 12 Isaiah 23:1-18 -ORACLE FOR TYRE. Elegy over its fall, probably as Sennacherib came south upon it in 703 or 702. To be further considered by us. These, then, are Isaiah’s oracles for the Nations, who tremble, intrigue, and go down before the might of Assyria. We have promised to gather the circumstances and meaning of these prophecies round three representative texts. These are- 1. "Ah! the booming of the peoples, the multitudes, like the booming of the seas they boom; and the rushing of the nations, like the rushing of mighty waters they rush; nations, like the rushing of many waters they rush. But He rebuketh it, and it fleeth afar off, and is chased like the chaff on the mountains before the wind and like whirling dust before the whirlwind." { Isaiah 17:12-13 } 2. "What then shall one answer the messengers of a nation? That Jehovah hath founded Zion, and in her shall find refuge the afflicted of His people." { Isaiah 14:32 } 3. "In that day shall Israel be a third to Egypt and to Assyria, a blessing in the midst of the earth, for that Jehovah of hosts hath blessed them, saying, Blessed be My people Egypt, and the work of My hands Assyria, and Mine inheritance Israel". { Isaiah 19:24-25 } I. The first of these texts shows all the prophet’s prospect filled with storm, the second of them the solitary rock and lighthouse in the midst of the storm: Zion, His own watchtower and His people’s refuge; while the third of them, looking far into the future, tells us, as it were, of the firm continent which shall rise out of the waters-Israel no longer a solitary lighthouse, "but in that day shall Israel be a third to Egypt and to Assyria, a blessing in the midst of the earth." These three texts give us a summary of the meaning of all Isaiah’s obscure prophecies to the foreign nations-a stormy ocean, a solitary rock in t

In the year that Tartan came unto Ashdod. Isaiah 20:1 The purpose of the chapter F. B. Meyer, B. A. Judah, alarmed by the capture of Samaria, and the rapid extension of the Assyrian invasion, looked for assistance from Egypt. And the aim of this brief chapter is to recall king and people from any such reliance, by the announcement that the King of Assyria would shortly prevail against Egypt, and lead into captivity multitudes of prisoners. ( F. B. Meyer, B. A. ) The date of the prophecy Cambridge Bible for Schools. is assured. The expedition mentioned took place in , and is minutely related in two of Sargon's own inscriptions. See Schrader, Cuneiform Inscriptions , vol. 2. ( Cambridge Bible for Schools. ) The Tartan A. B. Davidson, LL. D. Assyrian, turtanu, i.e. , Commander-in-chief. ( A. B. Davidson, LL. D. ) Go and loose the sackcloth from off thy loins. Isaiah 20:2 Isaiah stripped and barefooted F. Delitzsch. Owing to the great importance which is attributed to clothing from the standpoint of Oriental culture and manners, anyone who appears without the upper garment is already regarded as naked and bare. Isaiah has to lay off the garment of the preacher of repentance and of the mourner, so that only his tunic remains; and in this dress, and moreover barefooted, he has to appear in public. It is the costume of a man who had been robbed and disgraced, of a beggar, it may be, or a prisoner of war. ( F. Delitzsch. ) God's appointment magnifies mean things R. Macculloch. The appointment of God renders those things and actions which in themselves seem mean and contemptible, momentous and useful: it stamps them with real dignity and importance, and makes them truly instructive. View the ceremonial institutions of the Old Testament, such as circumcision, abstinence from particular kinds of food and of raiment, uncleanness contracted by touching certain objects, and sprinkling the tabernacle with blood, and they appear trifling and ridiculous. Contemplate them again as the ordinances of God, infinitely wise and gracious, and you may discern their excellence and extensive utility. Look at our prophet as he is here described, and you see an odd appearance; but consider him acting by Divine commission, that he might represent to his countrymen the future naked and destitute condition to which those nations were to be reduced in whom they foolishly placed their confidence, and every circumstance acquires new consequence. ( R. Macculloch. ) Isaiah's obedience When we are in the way of our duty we must trust God both with our credit and with our safety. ( M. Henry . ) God's purpose dignifies what might otherwise be scandalous If the dress was scandalous, yet the design was glorious. ( M. Henry . ) They shall be...ashamed of...their expectation. Isaiah 20:5 Unreasonable expectations T. M. Morris. A great deal of the discomfort, a large proportion of the disappointments of the world, may be traced to unreasonable expectations —to the fact that men will persist in expecting what they have no right to expect at all, or to expect in that precise form or degree. Indeed, so many of the expectations cherished in this world are so vain and unreasonable, involving those who entertain them in such necessary disappointment, that someone has sardonically observed, "Blessed is the man who expects nothing, for he shall never be disappointed." But, while we would not take so gloomy a view of human life as this, we cannot help feeling that much of the worry and mortification of life may be accounted for by our expecting what we have no right to expect. We all suffer from the same complaint, in larger or lesser degree. The symptoms differ in different individuals; the disease is radically the same. Young and old, rich and poor, learned and ignorant, masters and servants, buyers and sellers, husbands and wives, parents and children, pastors and people — all, in some way or other, and to some extent or other, are the victims of unreasonable expectations. Life with all of them would be a brighter, smoother, pleasanter thing, if they expected less. As we grow older we ought to grow wiser in this respect. Having regard only to the ordinary intercourse and social relationships of life — how many complaints would be hushed, how much irritation would be allayed, how much needless mortification be averted, how much resentment cease, how many fancied slights and injuries appear inconsiderable, if, instead of brooding over our rights, which we imagine have been withheld or invaded, we were to sit down, and quietly, dispassionately consider what, living in a world like this, we might, on the whole, reasonably expect. If we were thus to inquire we should find that we were getting more than we deserved; and that, for the most part, we were being treated by others quite as fairly, honourably, and tenderly as we were in the habit of treating them. ( T. M. Morris. ) Unreasonable expectations in relation to religion T. M. Morris. The subject of unreasonable expectations is of almost illimitable extent, and in further dwelling upon it I would limit my remarks to three points — I. THE THINGS WHICH GOD'S PEOPLE UNREASONABLY EXPECT. Nothing can be more plain than that our expectations as Christians should be limited by the teaching and promise of God's Word. We are safe so long as we rest in the promise of God. I. It is unreasonable to expect that you can place yourselves in any false position, form any unworthy association, engage in any questionable occupation, and be saved from the natural consequences of so doing. Lot was a very good man, but he made a very great mistake. If, in your legitimate business, — if, in sustaining any of the just relationships of life, you meet with danger or temptation, you may reasonably expect that God will grant you all the necessary assistance and protection. But if the danger or temptation be of your own seeking, it is likely that God will teach you wisdom by leaving you to endure the consequences of your rashness or perversity. It is unreasonable for you to expect that you can touch pitch and not be defiled, take fire in your bosom and not be burned, nourish a viper and not be stung. 2. It is unreasonable to expect that you should grow in grace, or realise any very high degree of enjoyment in the Divine life, if all the while you are neglecting or insufficiently using the means of growth, the sources of enjoyment which are placed within your reach. 3. It is unreasonable to expect in Christian life what our Master expressly warns us against expecting. Many seem disappointed because they do not find the way of Christian pilgrimage perfectly smooth and pleasant from its commencement to its close. Your Master tells you plainly that you have to lay your account with suffering and trial, with disappointment and danger. The Christian life is never represented as one of ease and self-indulgence, but rather as a state of warfare. You are treading in the footsteps of those who, in. uninterrupted succession, have walked in the same rough way. 4. I might easily enumerate many other unreasonable expectations in which Christians are tempted to indulge. It is unreasonable to expect results from unassisted human nature which can only flow from Divine grace. It is unreasonable to expect from an attempted conformity to the law what can only be secured by a simple dependence on the Gospel. It is unreasonable to expect that we shall find on earth what can be only realised in heaven, or that we can derive from any inferior and created source what can only be found in the centre and sum of all excellency, the Lord Jesus Christ Himself. II. THE THINGS WHICH ARE UNREASONABLY EXPECTED OF GOD'S PEOPLE. 1. There are those who make it a matter of reproach against religion, and prefer it as an excuse for their unbelief, that the Gospel, the religion of the Cross, does not come up in sundry particulars to their idea of what a religion which claims man's acceptance and confidence ought to be. Such objections we may dismiss as the fruit of unreasonable expectations, for all, save the most shallow and pretentious of such objectors, are ready to confess that there are "more things in heaven and earth than are dreamt of in their philosophy." 2. There are those who do not go so far as to object against religion as unreasonable, who seem to resent it as an injury that any measure of mystery should attach to any of the statements of Scripture. In reply to this, several things may be said. It might be said that, taking into account what this revelation professes to be, it was reasonable to expect that the truths communicated, while intelligible on the one side, should lose themselves in mystery on the other. And it might be further remarked, in reference to many of those who thus object, that they make but very little use of such light as they confessedly have. Is it not the part of reason first of all to inquire whether the Bible be an authentic and authoritative revelation from heaven to earth, and then, if its claims to be so regarded are substantiated to the satisfaction of reason, is it not the very part and office of reason to sit submissively at the feet of the Divine Teacher and learn of Him? 3. There are many who but very slightly interest themselves in the truth which Christians hold, who seem to take much pleasure in narrowly scrutinising the lives which Christians live. The real or alleged inconsistencies of professing Christians do not afford any ground of reasonable objection against the Gospel, or any valid excuse for its continued rejection. In judging of any practical system, we must have reference to what it professes to be, and to accomplish. If you confine attention to those who are the sincere and genuine followers of the Lamb, it is unreasonable to expect that they should manifest in this world an absolute perfection of character. Such perfection, we believe, can be only realised when this body of sin and death shall have been laid aside. III. THE THINGS WHICH THOSE WHO ARE NOT GOD'S PEOPLE UNREASONABLY EXPECT FOR THEMSELVES. 1. It is unreasonable to expect that anything which the world contains can meet the need, or satisfy the desire, of man's immortal soul. 2. It is unreasonable to expect that in religion anyone can serve two masters. No such thing as neutrality is possible in religion, and, strictly speaking, there is no such thing as indecision. 3. It is unreasonable to expect that sinful men can satisfy the requirements of the law, and avert its penalty, by any obedience they can render, by any penance they can endure. 4. It is unreasonable to expect that those who, enjoying Gospel light, die despising Gospel grace, will be in any wise benefited by the uncovenanted mercies of God. 5. It is unreasonable to expect that you can spend a sinful, worldly life, and men have a comfortable death and a happy eternity. 6. It is unreasonable to expect that, because you pass muster in this world, and occupy a moderately creditable position among your fellow men, that therefore you will do moderately well ]n another world; and that, if you do not shine forth conspicuously with the best, you will go through the gates into the city, unnoticed among the crowd. 7. It is unreasonable to expect that, because sentence is not speedily executed against an evil work, that therefore it never will be; and that, because the present order of things has continued so long, that therefore it will continue forever. ( T. M. Morris. ).

20:1-6 The invasion and conquest of Egypt and Ethiopia. - Isaiah was a sign to the people by his unusual dress, when he walked abroad. He commonly wore sackcloth as a prophet, to show himself mortified to the world. He was to loose this from his loins; to wear no upper garments, and to go barefooted. This sign was to signify, that the Egyptians and Ethiopians should be led away captives by the king of Assyria, thus stripped. The world will often deem believers foolish, when singular in obedience to God. But the Lord will support his servants under the most trying effects of their obedience; and what they are called upon to suffer for his sake, commonly is light, compared with what numbers groan under from year to year from sin. Those who make any creature their expectation and glory, and so put it in the place of God, will, sooner or later, be ashamed of it. But disappointment in creature-confidences, instead of driving us to despair, should drive us to God, and our expectation shall not be in vain. The same lesson is in force now; and where shall we look for aid in the hour of necessity, but to the Lord our Righteousness, throne of grace, and serving with each other in the same business of religion, should end all disputes, and unite the hearts of believers to each other in holy love.