Isaiah 20:5














Assyria attacked Ashdod with designs on Judaea. Judaea rested on Egypt and Ethiopia; but these "powers" would be utterly defeated by Assyria, and their citizens led away into captivity with every circumstance of humiliation and shame. In that hour of fear and humiliation (ver. 5) the inhabitants of Judaea would be constrained to argue from the insufficiency of Egypt and Ethiopia to their own helplessness. If such strong nations as these are ignominiously overthrown, "how shall we escape?" We conclude -

I. THAT TIMES OF SEVERE TRIAL AWAIT US ALL. Not only collectively but individually considered. As separate, individual souls we must anticipate that the future has in store for us not only the pleasant, the gratifying, the successful, but also the unpleasant, the painful, even the overwhelming. Some of the more crushing sorrows it may be our fortune to escape, but every one of us will have his share. Sickness which threatens to be fatal; bitter disappointment which appears to throw the whole future path into darkest shadow; bereavement which takes away the very light of our eyes; the sudden loss which strips the tree of branch as well as bloom; the financial or (what is a thousand times worse) the moral failure of beloved friend or near relation; the last illness unexpectedly arriving and extinguishing many a cherished purpose; the powerful temptation inviting and almost constraining to folly, or vice, or crime; - one or more el these things, or things as bad as these, will certainly overtake us all.

II. THAT THOSE WHO ARE STRONGER THAN WE ARE SOMETIMES FOUND TO BREAK BENEATH THE BLOW. We hear or read of men who in mental capacity, in educational advantages, in worldly endowments, or in the number of their friends, are superior to ourselves, but who cannot stand the strain of their trial. Either their health breaks down, or their sanity seriously suffers, or their faith fails, or their courage and energy succumb, or their moral character is lost, and consequently their reputation is shattered, never to be restored.

III. THAT IF THESE STRONGER SOULS ARE BEATEN, WE MUST BE IN DANGER OF DEFEAT. If Egypt and Ethiopia are led into captivity, how shall Judaea be delivered - "how shall we escape?" The storm in which such noble vessels founder will wreck our fragile bark. On any ordinary human calculations we cannot hope to be victorious where spirits so much stronger and wiser than we are have been crushed. But we need not yield to despondency; if we are the disciples and followers of Jesus Christ, and if, therefore, "the Lord is on our side," we may find relief and rest in the thought -

IV. THAT WE HAVE A SAFE REFUGE IN AN ALMIGHTY SAVIOR. So long as Judea was faithful to Jehovah, she had no need to be afraid of Assyria, and she could afford to witness the overthrow of the Egyptian and Ethiopian armies. So long as we are loyal to our Divine Lord we may go fearlessly forward into the future. If the good Shepherd - "the great Shepherd of the sheep" - be our Guardian, we will "fear no evil," though we walk through the valley of the shadow of death, though the darkest shadows shut us round. - C.

They shall be...ashamed of...their expectation.
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.)

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.).

People
Amoz, Isaiah, Sargon, Tartan
Places
Ashdod, Assyria, Cush, Egypt
Topics
Affrighted, Afraid, Ashamed, Beauty, Boast, Boasted, Confidence, Confounded, Cush, Dismayed, Egypt, Ethiopia, Expectation, Faith, Fear, Full, Glory, Hope, Longer, Shame, Terrified
Outline
1. A type prefiguring the shameful captivity of Egypt and Ethiopia.

Dictionary of Bible Themes
Isaiah 20:5

     8354   trustworthiness
     8754   fear

Isaiah 20:5-6

     5973   unreliability

Library
The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Sargon of Assyria (722-705 B. C. )
SARGON AS A WARRIOR AND AS A BUILDER. The origin of Sargon II.: the revolt of Babylon, Merodach-baladan and Elam--The kingdom of Elam from the time of the first Babylonian empire; the conquest's of Shutruh-nalkunta I.; the princes of Malamir--The first encounter of Assyria and Elam, the battle of Durilu (721 B.C.)--Revolt of Syria, Iaubidi of Hamath and Hannon of Gaza--Bocchoris and the XXIVth Egyptian dynasty; the first encounter of Assyria with Egypt, the battle of Raphia (720 B.C.). Urartu
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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