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"[42]] _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?_ [42] Cheyne. This parade of Isaiah for three years, unfrocked and barefoot, is another instance of that habit on which we remarked in connection with chap. viii. 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 chap. xxxi., 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.[43] [43] W. R. Smith, _Prophets of Israel_, p. 282.