Apologetics Bible

* 1. ** In the year that Tartan came to Ashdod. In the preceding chapter Isaiah prophesied about the calamity which threatened Egypt, and at the same time promised to it the mercy of God. He now introduces the same subject, and shews that Israel will be put to shame by this chastisement of the Egyptians, because they placed their confidence in Egypt. He now joins Ethiopia, which makes it probable that the Ethiopians were leagued with the Egyptians, as I have formerly remarked, and as we shall see again at the thirty-seventh chapter. First, we must observe the time of this prediction. It was when the Jews were pressed hard by necessity to resort, even against their will, to foreign nations for assistance. Sacred history informs us (2 Kings 18:17) that Tartan was one of Sennacherib’s captains, which constrains us to acknowledge that this Sargon * was Sennacherib, who had two names, as may be easily learned from this passage. We must also consider what was the condition of Israel, for the ten tribes had been led into captivity. Judea appeared almost to be utterly ruined, for nearly the whole country was conquered, except Jerusalem, which was besieged by Rabshakeh. (2 Kings 18:13.) Tartan, on the other hand, was besieging Ashdod. Sacred history (2 Kings 18:17) mentions three captains; and this makes it probable that Sennacherib’s forces were at that time divided into three parts, that at the same instant he might strike terror on all, and might throw them into such perplexity and confusion that they could not render assistance to each other. Nothing was now left for the Jews but to call foreign nations to their aid. In the mean time, Isaiah is sent by God to declare that their expectation is vain in relying on the Egyptians, against whom the arm of the Lord was now lifted up, and who were so far from assisting them, that they were unable to defend themselves against their enemies. Hence the Jews ought to acknowledge that they are justly punished for their unbelief, because they had forsaken God and fled to the Egyptians. We must consider the end which is here proposed, for the design of God was not to forewarn the Egyptians, but to correct the unbelief of the people, which incessantly carried them away to false and wicked hopes. In order therefore to teach them that they ought to rely on God alone, the Prophet here foretells what awaits their useless helpers. The warning was highly seasonable, for the Ethiopians had begun to repel the Assyrians, and had forced them to retire, and no event could have occurred which would have been more gladly hailed by the Jews. Lest those successful beginnings should make them wanton, he foretells that this aid will be of short duration, because both the Ethiopians and the Egyptians will soon be most disgracefully vanquished.

2. Go and loose the sackcloth from thy loins. In order to confirm this prophecy by the use of a symbol, the Lord commanded Isaiah to walk naked. If Isaiah had done this of his own accord, he would have been justly ridiculed; but when he does it by the command of the Lord, we perceive nothing but what is fitted to excite admiration and to strike awe. In this nakedness, and in the signs of a similar kind, something weighty is implied. Besides, the Lord does nothing either by himself or by his servants without likewise explaining the reason; and therefore the Prophet does not merely walk naked, but points out the design which the Lord had in view in ordering him to do so. In other respects false prophets imitate the true servants of God, and put on varied and imposing shapes, to dazzle the eyes of the multitude, and gain credit to themselves; but those symbols are worthless, because God is not the author of them. This ought to be carefully observed in opposition to the Papists, who bring forward empty ceremonies instead of true sacraments. This is the rule with which we ought to meet them. If they proceed from God, we ought to embrace them, but if not, we may boldly reject them; and, indeed, they cannot be adopted without offering an insult to God, because in such cases men usurp his authority. Besides, God does not bring forward signs without the word, for what would a sacrament be if we beheld nothing but the sign? It is the doctrine alone that makes the sacrament, and therefore let us know that it is mere hypocrisy where no doctrine is taught, and that Papists act wickedly when they lay aside doctrine, and give the name of sacrament to empty ceremonies; for the Lord has connected them in such a manner that no man can separate them without infringing that order which he has enjoined. When the Lord commands him to loose the sackcloth; almost all the commentators infer from it that Isaiah at that time wore a garment of mourning, because he bewailed the distressed condition of Israel; for sackcloth was a mourning dress, as is evident from Joel (Joel 1:13.) Their interpretation is, that this was done in order that, in the dress of culprits, he might supplicate pardon from God, or that it was impossible for his countenance or his dress to be cheerful when his heart was sad, and he could not but be affected with the deepest grief when he beheld so great a calamity. Some think that it was his ordinary dress, because the Prophets, as Zechariah informs us, commonly wore a mantle. (Zechariah 13:4.) But that conjecture rests on exceedingly slight grounds, and has no great probability. It is more probable that he wore sackcloth as expressive of mourning. Judea was at that time sunk into such a state of indifference, that when men saw their brethren wretchedly distressed and wasted, still they were not affected by it, and did not think that the affliction of their brethren was a matter which at all concerned them. They still thought that they were beyond the reach of danger, and mocked at the Prophets when they threatened and foretold destruction. Hence Micah also complains that no man bewails the distresses of Israel. (Micah 1:11.) A question arises, Was this actually done, or was it merely and simply a vision which he told to the people? The general opinion is, that the Prophet never went naked, but that this was exhibited to him in a vision, and only once. They allege as a reason, that on account of heat and cold, and other inconveniences of the weather, he could not have walked naked during the whole period of three years. What if we should say that the Prophet wore clothes at home, and also in public, unless when he wished to come forth to teach, and that on such occasions he was accustomed to present to the people a spectacle of nakedness? I pay little attention to the argument, that he was unable to endure heat and cold; for God, who commanded him to do this, could easily strengthen and protect him. But they assign another reason, that nakedness would have been unbecoming in a Prophet. I answer, this nakedness was not more unbecoming than circumcision, which irreligious men might consider to be the most absurd of all sights, because it made an exposure of the uncomely parts. Yet it must not be thought that the Prophet went entirely naked, or without covering those parts which would present a revolting aspect. It was enough that the people understood what the Lord was doing, and were affected by it as something extraordinary. I am led to form this opinion by what is here said, “ By the hand of Isaiah;” for although this mode of expression frequently occurs elsewhere, still we never find it where it does not imply something emphatic, to describe the effect produced. He places himself in the midst between God and his countrymen, so as to be the herald of a future calamity, not only in words, but likewise by a visible symbol. Nor is it superfluous that it is immediately added, He did so . I am therefore of opinion that Isaiah walked naked whenever he discharged the office of a prophet, and that he uncovered those parts which could be beheld without shame. So far as relates to sackcloth , although it was customary for men in private stations of life to express their guilt in this manner in adversity, yet it is probable that it was with a view to his office that Isaiah made use of this symbol to confirm his doctrine, that he might the better arouse the people from their sluggishness. If at any time the Lord chastise ourselves or our brethren, he does not enjoin us to change our raiment, but we are cruel and (ἄστοργοι) without natural affection, if we are not moved by the afflictions of brethren and the ruin of the Church. If we have any feeling towards God, we ought to be in sadness and tears; and if it be our duty to mourn, we ought also to exhort others and stimulate them by our example to feel the calamities of the Church, and to be touched with some (συμπαθείᾳ) compassion.

3. Three years. Why for such a period? Because that was the time granted to the Egyptians and Ethiopians, during which the Lord gave them a truce for repentance, and at the same time wished to make trial of the obedience of his people, that without delay they might relinquish unlawful aid, and that, though the Egyptians and Ethiopians appeared to be secure, they might know that they were not far from ruin. The Lord intended also to expose the rebellion of wicked men; for undoubtedly many persons made an open display of their impiety when they despised the nakedness of the prophet, and the godly, on the other hand, moved by the sight of his nakedness, though the prosperity of the Ethiopians was delightfully attractive, still did not hesitate to fix their attention on the word. What they were bound to consider was not the nakedness itself, but the mark which the Lord had put upon it; in the same manner as, in the visible sacraments, we ought to behold those things which are invisible.

4. The captivity of Egypt and the removal of Ethiopia. The words “captivity” and “removal” are taken collectively, to denote the multitude of captives and emigrants. Next, he shews that there will be no distinction of age, declaring that the old , as well as the young , shall be led into captivity.

5. And they shall be afraid. He now shews for whose benefit he had foretold these things about the Egyptians and Ethiopians. It was in order that the Jews might learn amidst their afflictions to hope in God, and might not have recourse to foreign aid, which the Lord had forbidden.

6. Lo, what is become of our expectation? He calls them expectation , or lurking , because the Jews turned towards them, whenever they were oppressed by any calamity, and placed their hope in them. We are accustomed to turn our eyes to that quarter from which we expect any assistance. Hence also, to “look” often signifies, in the Hebrew language, to “hope.” (Psalms 34:5; Job 6:19.) Now, they ought to have looked to God alone. Their wandering levity is therefore censured. And the same thing must happen to us, and deservedly, that when we have been invited by God, and refuse the sure refuge which he offers to us, and allow ourselves to be captivated by the delusions of Satan, we may lie down naked and destitute with shame and disgrace. And the inhabitants of the island shall say. He gives the name island not only to Jerusalem, but to the whole of Judea; and it is generally thought that the name is given because its shores are washed by the Mediterranean sea. But I think that there is a different reason for this metaphor, for it is but a small portion of the sea that washes it; but as an island is separated from other lands, so the Lord separated Judea from other countries. It was kept apart from all the nations, which cherished a mortal hatred towards the Jews; for there was a “wall” between them, as Paul says, (Ephesians 2:14,) which Christ at length threw down. Here again Isaiah confirms his prophecy. If you are not now moved by my nakedness, you shall one day be taught by the event, that these words were not spoken to you in vain. Thus, at a late hour, obstinate and rebellious men are constrained by God to confess their guilt, so that they are struck with amazement, and argue within themselves how they could be so greatly blinded by their own stubbornness. CHAPTER 21 Isaiah Chapter 21:1-17 1 . The burden of the desert of the sea. As whirlwinds in the south pass through; so it cometh from the desert, from a terrible land. 1 . Onus deserti maris, Sicut tempestates in australi regione, transituræ a deserto, veniet a terra horribili. 2 . A grievous vision is declared unto me: The treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam; besiege, O Media: all the sighing thereof have I made to cease. 2 . Visio dura indicata est mihi: transgressor transgressori, et vastator vastatori. Ascende, Persa; obside, Mede; omnem gemitum ejus cessare feci. 3 . Therefore are my loins filled with pain: pangs have taken hold upon me, as the pangs of a woman that travaileth: I was bowed down at the hearing of it ; I was dismayed at the seeing of it 3 . Propterea impleti sunt lumbi mei dolore; angustiæ corripuerunt me,sicut angustiæ parturientis; incurvatus sum audiendo, et videndo obstupui. 4 . My heart panted, fearfulness affrighted me: the night of my pleasure hath he turned into fear unto me. 4 . Concussum est cor meum; horror perterruit me; noctem deliciarum mearum posuit mihi in horrorem. 5 . Prepare the table, watch in the watch-tower, eat, drink: arise, ye princes, and anoint the shield. 5 . Adorna mensam, speculare in specula, comede, bibe; surgite, Principes, et ungite clypeum. 6 . For thus hath the Lord said unto me, Go, set a watchman, let him declare what he seeth. 6 . Quoniam sic dixit ad me Dominus: Vade, constitue vigilem, qui annuntiet quod viderit. 7 . And he saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels; and he hearkened diligently with much heed. 7 . Et vidit currum paris equitum, currum asini, et currum cameli; deinde attentius speculatus est, multum, inquam, speculatus est. 8 . And he cried, A lion: My lord, I stand continually upon the watch-tower in the day-time, and I am set in my ward whole nights; 8 . Tum clamavit, Leo. In specula mea, Domine mi, jugiter sto interdiu, et totis noctibus in custodia mea locatus sum. 9 . And, behold, here cometh a chariot of men, with a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground. 9 . Et ecce, hic venit currus hominis, par equitum. Et loquutus est, ac dixit, Cecidit, cecidit Babel, et omnia sculptilia deorum ejus contrivit ad terram. 10 . O my thrashing, and the corn of my floor: that which I have heard of the Lord of hosts, the God of Israel, have I declared unto you. 10 . Tritura mea, et filius areæ meæ. Quæ audivi a Iehova exercituum Deo Israel, nuntiavi vobis. 11 . The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night? 11 . Onus Duma. Clamat ad me ex Seir: Custos, quid de nocte? Custos, quid de nocte? 12 . The watchman said, The morning cometh, and also the night: if ye will enquire, enquire ye; return, come. 12 . Dixit custos: Venit mane, postea nox. Si interrogavaris, interrogate. Revertimini, venite. 13 . The burden upon Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim. 13 . Onus in Arabia. In nemore in Arabia pernoctabitis, in viis Dedanim. 14 . The inhabitants of the land of Tema brought water to him that was thirsty, they prevented with their bread him that fled. 14 . In occursum ferte aquas sitienti, icolæ terræ Tema, pane suo succurrite profugo. 15 . For they fled from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war. 15 . Quia a facie gladiorum fugiunt, a facie gladii extenti, a facie arcus intenti, a facie gravitatis belli. 16 . Fore thus hath the Lord said unto me, Within a year, according to the years of an hireling, and all the glory of Kedar shall fail: 16 . Nam sic dixit mihi Dominus: Adhuc annus, secundum annos mercenarii, tum deficiet omnis gloria Cedar; 17 . And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it 17 . Et residuum arcus, quod numerabitur fortium filiorum Cedar, imminuetur; quoniam Iehova Deus Israel loquutus est.