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1–2. "In the year when Tartan came to Ashdod" (Isa. 20:1-2). Others say: "Paran." "He was sent from Sargon, king of Assyria." Aquila and Symmachus say: "from Sarkun." “And he fought against Azoth and took it, at that very time the Lord said to Isaiah the son of Amoz, saying: Go and take off the sackcloth from around your waist and throw off your sandals from your feet. That’s what he did: he walked naked and barefoot.” Why does the prophet even name the time when he shows the siege of the city? Then, to teach the Jews regarding the time of the siege of the city, since they did not believe some words, and also to teach the Egyptians with words, to convince them that they were not given more time. Since they, being unbelievers, had no faith in past events, the prophet cites as a clear sign the defeat of the city. If you, an Egyptian and an empty talker, consider one thing worthy of contempt, then believe the other and acknowledge what has happened. They should have soon believed the instruction, even the slightest, hearing it, especially now that he adds fulfillment, i.e. revelation of the prophet. If the spoken words were not fulfilled, then in vain and in vain the beloved would be covered with shame. What is surprising if the prophet, speaking to unbelievers and foreigners, showed this kind of action, when thereby he confirmed his words, announcing to his fellow tribesmen not only when he was sent, but also when he won (Tartan)? Do you see the benefit of time? We do not read the Scripture in vain or in vain, and it is not in vain that time is always mentioned here, but to teach more through the times. “Go and take off the sackcloth from around your waist and throw off your sandals from off your feet.” The prophet used such clothes and attire. Why did he receive the command to throw off such clothes, in which he had clothed his members to mourn the coming disasters, and to appear naked? Just as Daniel spread ashes as a bed (Dan. 9:3), so this prophet, seeing their incurable vice, clothed himself in such mourning. Do you not see women how, seeing their husbands dying, they cover their heads and feet with black clothes and, if possible, are ready to wear all black clothes? So this prophet, realizing that there would be no benefit from the prophecy, having heard from the Physician of souls that the state would cease to exist, and there was no help or medicine for it, saw the Jews insensitive, like a sick person who does not perceive pain, and therefore wept. Jeremiah also found the same kind of crying. But look: although Isaiah was depressed by lamentation, he did not show it when it was unnecessary, since this was not done out of vanity, but because of great care, so that the disasters that would soon come to them would not be revealed unexpectedly. Notice also how the prophet shows obedience. This constant husband, lamenting in this way, as soon as he received the command to lay down the garment of lamentation and sorrow, immediately obeyed what was said. Why did John dress in camel skin? Not to show people lamentation, but the reason for many gifts, namely, the coming of the Preached One; in addition, it seems to me that he mourned Jerusalem, which had not to accept Christ, about which the Lord also cried, also in order to confirm the words figuratively. You know that when the patient does not perceive pain and each of those standing nearby can understand the imminent end of life, doctors order that, driven by love, they should not cry and not confuse the soul of the patient, so as not to increase the sadness more and more. What are you saying, doctor? Will I really kill with tears? Of course, he will say, tears show him that death is imminent. So, the prophet exhorted the future (listeners) not only with tears, but also with images. David did the same, but as a result of his sins. Others are doing the same now, mourning, however, not the conquest of the city in the near future, as the prophet did then, and not the foretold captivity, but evil times. Now, when the universe is indignant, like Jerusalem of that time, they constantly and everywhere see confusion, mourn the dead, unaware of their destruction, as a result of which, leaving the cities, they, not like Jonah, but in a different way, flee into the desert. “And throw off your sandals from your feet. He did just that: he walked naked and barefoot”: this serves as a sign of great obedience. The Prophet did not say: what are you saying, Lord? Do you command to joke, ridicule, despise, mock, mock? They will say that I am crazy and stupid. The law states that even in baths it is indecent for parents to be naked before their sons and for sons to be naked before their fathers, but You command me to be naked? We will be dishonest before women and shameful before boys. However, the prophet does not dare not only to say, but even to think such a thing, since shame and dishonor appear only when a person does what God forbids. But what God commands is not shameful, and - with obedience - even serves people’s benefit. What are you saying, man? The Lord Himself did not consider it unworthy for Himself to accept an unworthy image (human), to accept what was unbecoming to Him, in order to free you from dishonor. You, on the contrary, reject him, and it is unpleasant for you to endure him for the sake of your fellow workers. He, ineffable and incomprehensible by mind, heart and thoughts, - they say, - sits on the clouds, and, what is especially important, anger is attributed to Him, although He is least susceptible to this passion - it is often said: the Lord was angry; and do you reject and delay for the sake of your fellow workers? Pay attention to what caused the dishonor of nakedness? - From sins. Dishonor is a sin, it was the cause of nakedness, as a result of which everyone is subject to contempt. But if someone shows himself naked by the command of God, then this is not dishonor. Have you seen the wrestlers naked and ready to fight? Here there is no harm for those who see this; on the contrary, there is profit and great benefit. 3–4. “And the Lord said: Just as my servant Isaiah walked naked and barefoot for three years, as a sign and a sign against Egypt and Ethiopia, so the king of Assyria will lead captives from Egypt and immigrants from Ethiopia, young and old, naked and barefoot and with bare loins, to the shame of Egypt” (Is. 20:3, 4). Why, they will say, is it not commanded in relation to others? We answer: because this was not found in the entire universe. “Three years, as an indication and a sign” (cl.: “for three years there will be signs and wonders”). Do you see how great a loss it is to trust in man and not in God? You heard about the weakness of your neighbors when it came, and you did not become the best; you heard about the nakedness of the prophet, and did not repent. God commanded that something wondrous happen for three years, and it did not bring you any benefit, so you will go into captivity naked, with dishonor, and punishment will befall you, along with torment and losses. "Young and Old". The sight is terrible, pitiful and sad in appearance: the elders were taken into captivity. Were the Jews not worthy of such punishment, who already knew about this and saw the outcome of the matter? Look, the same thing is happening now: not a prophet is sent, but Christ Himself shows in Himself all the blessings and weaknesses, announces that there will be a resurrection, which He previously revealed in His body, even predicted His suffering, saying: “The Son of Man must suffer many things” (Luke 9:22), received spitting in the face, stress, was bound and suffered mortal illnesses. The prophets said with tears that this would happen. He endured sorrows in order to motivate us to patience; their (the Jews’) suffering was a punishment, but ours is a virtue. 5–6. “Then they will be horrified and ashamed because of Ethiopia, their hope, and because of Egypt, in which they boasted. And on that day the inhabitants of this country will say: these are the ones in whom we hoped and to whom we resorted for help in order to save ourselves from the king of Assyria! and how would we be saved? (Isa. 20:5, 6). This concerns the Jews so that they learn to rely on God, and not on the help of people. You might be interested in: