Text -- Isaiah 47:1-5 (NET)

Babylon Will Fall

47:1 “Fall down! Sit in the dirt, O virgin daughter Babylon! Sit on the ground, not on a throne, O daughter of the Babylonians! Indeed, you will no longer be called delicate and pampered. 47:2 Pick up millstones and grind flour! Remove your veil, strip off your skirt, expose your legs, cross the streams! 47:3 Let your private parts be exposed! Your genitals will be on display! I will get revenge; I will not have pity on anyone,” 47:4 says our protector– the Lord who commands armies is his name, the Holy One of Israel. 47:5 “Sit silently! Go to a hiding place, O daughter of the Babylonians! Indeed, you will no longer be called ‘Queen of kingdoms.’

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 47:1

From thy throne.

Wesley: Isa 47:1

So, called, because she was tender and delicate.

Wesley: Isa 47:1

For thee. The empire is taken from thee, and translated to the Persians.

Wesley: Isa 47:1

Be so.

Wesley: Isa 47:2

Thou shalt be brought to the basest slavery, which grinding at the mill was esteemed. For this work was not performed by horses, as now it is, but by the labour of slaves and captives.

Wesley: Isa 47:2

Grind bread - corn into meal for thy master's use.

Wesley: Isa 47:2

Take off the ornaments wherewith such women as were of good quality, used to cover and dress their heads. These are predictions of what they should be forced to do or suffer.

Wesley: Isa 47:2

Gird up thy garments close and short about thee, that thou mayest be fit for travelling on foot, and for passing over those rivers, through which thou wilt be constrained to wade, in the way to the land of thy captivity.

Wesley: Isa 47:3

Either for want of raiment to cover it; or rather, by thine enemies in way of scorn and contumely.

Wesley: Isa 47:3

With moderation and gentleness, as those men who have not quite put off humanity use to do.

Wesley: Isa 47:5

Thro' grief and shame, as mourners use to do.

Wesley: Isa 47:5

The chief and glory of all kingdoms.

JFB: Isa 47:1

(See on Isa 3:26; Job 2:13; Lam 2:10).

JFB: Isa 47:1

That is, heretofore uncaptured [HERODOTUS, 1.191].

JFB: Isa 47:1

Babylon and its inhabitants (see on Isa 1:8; Isa 37:22).

JFB: Isa 47:1

The seat of empire was transferred to Shushan. Alexander intended to have made Babylon his seat of empire, but Providence defeated his design. He soon died; and Seleucia, being built near, robbed it of its inhabitants, and even of its name, which was applied to Seleucia.

JFB: Isa 47:1

Alluding to the effeminate debauchery and prostitution of all classes at banquets and religious rites [CURTIUS, 5.1; HERODOTUS, 1.199; BARUCH, 6.43].

JFB: Isa 47:2

Like the querns or hand-mills, found in this country, before the invention of water mills and windmills: a convex stone, made by the hand to turn in a concave stone, fitted to receive it, the corn being ground between them: the office of a female slave in the East; most degrading (Job 31:10; Mat 24:41).

JFB: Isa 47:2

Rather, "take off thy veil" [HORSLEY]: perhaps the removal of the plaited hair worn round the women's temples is included; it, too, is a covering (1Co 11:15); to remove it and the veil is the badge of the lowest female degradation; in the East the head is the seat of female modesty; the face of a woman is seldom, the whole head almost never, seen bare (see on Isa 22:8).

JFB: Isa 47:2

Rather "lift up (literally, 'uncover'; as in lifting up the train the leg is uncovered) thy flowing train." In Mesopotamia, women of low rank, as occasion requires, wade across the rivers with stript legs, or else entirely put off their garments and swim across. "Exchange thy rich, loose, queenly robe, for the most abject condition, that of one going to and fro through rivers as a slave, to draw water," &c.

JFB: Isa 47:2

Gather up the robe, so as to wade across.

JFB: Isa 47:3

Rather, "I will not meet a man," that is, suffer man to intercede with me--give man an audience [HORSLEY]. Or, "I will not make peace with any man," before all are destroyed. Literally, "strike a league with"; a phrase arising from the custom of striking hands together in making a compact [MAURER], (see on Pro 17:18; Pro 22:26; Pro 11:15, Margin). Or else from striking the victims sacrificed in making treaties.

JFB: Isa 47:4

Rather supply, "Thus saith our Redeemer" [MAURER]. LOWTH supposes this verse to be the exclamation of a chorus breaking in with praises, "Our Redeemer! Jehovah of hosts," &c. (Jer 50:34).

JFB: Isa 47:5

The posture of mourning (Ezr 9:4; Job 2:13; Lam 2:10).

JFB: Isa 47:5

Mourning and misery (Lam 3:2; Mic 7:8).

JFB: Isa 47:5

Mistress of the world (Isa 13:19).

Clarke: Isa 47:1

Come down, and set in the dust "Descend, and sit on the dust"- See note on Isa 3:26, and on Isa 52:2 (note).

Clarke: Isa 47:2

Take the millstones, and grind meal "Take the mill, and grind corn"- It was the work of slaves to grind the corn. They used hand-mills: water-mills were not invented till a little before the time of Augustus, (see the Greek epigram of Antipater, which seems to celebrate it as a new invention, Anthol. Cephalae, 653); wind-mills, not until long after. It was not only the work of slaves, but the hardest work; and often inflicted upon them as a severe punishment: -

Molendum in pistrino; vapulandum; habendae compedes

Terent. Phorm. 2:1. 19

Hominem pistrino dignum

Id. Heaut. 3:2. 19

To grind in the mill, to be scourged, to be put in the stocks, were punishments for slaves. Hence a delinquent was said to be a man worthy of the mill. The tread-mill, now in use in England, is a revival of this ancient usage. But in the east grinding was the work of the female slaves. See Exo 11:5; Exo 12:29, (in the version of the Septuagint;) Mat 24:41; Homer, Odyss. 20:105-108. And it is the same to this day. "Women alone are employed to grind their corn;"Shaw’ s Algiers and Tunis, p. 287. "They are the female slaves, that are generally employed in the east at those hand-mills for grinding corn; it is extremely laborious, and esteemed the lowest employment in the house;"Sir J. Chardin, Harmer’ s Observ. i., p. 153. The words denote that state of captivity to which the Babylonians should be reduced

Make bare the leg, uncover the thigh - This is repeatedly seen in Bengal, where there are few bridges, and both sexes, having neither shoes nor stockings, truss up their loose garments, and walk across, where the waters are not deep. In the deeper water they are obliged to truss very high, to which there seems a reference in the third verse: Thy nakedness shall be uncovered.

Clarke: Isa 47:3

I will not meet thee as a man "Neither will I suffer man to intercede with me"- The verb should be pointed, or written, אפגיע aphgia , in Hiphil.

Clarke: Isa 47:4

Our Redeemer "Our Avenger"- Here a chorus breaks in upon the midst of the subject, with a change of construction, as well as sentiment, from the longer to the shorter kind of verse, for one distich only; after which the former subject and style are resumed. See note on Isa 45:16 (note).

Calvin: Isa 47:1

1.Come down, and sit in the dust Isaiah now explains more fully what he had briefly noticed concerning the counsel of God, and the execution of it. He openly describes the destruction of Babylon; because no hope whatever of the return of the people could be entertained, so long as the Babylonian monarchy flourished. Accordingly, he has connected these two things, namely, the overthrow of that monarchy, and the deliverance of the people which followed it; for the elevated rank of that city was like a deep grave in which the Jews were buried, and, when it had been opened, the Lord brought back his people to their former life.

The use of the imperative mood, “Come down,” is more forcible than if he had expressed the same thing in plain words and simple narrative; for he addresses her authoritatively, and as if he were speaking from the judgment-seat; because he proclaims the commands of God, and therefore, with the boldness which his authority entitles him to use, he publishes what shall happen, as we know that God granted this authority to the prophets. “Behold, I have this day set thee over nations and kingdoms, to root out and pull down, to destroy and overthrow, to build and to plant.” (Jer 1:10.) There is no power that is not added to the authority of the word. In a word, he intended to place the event immediately before the eye of the Jews; for that change could scarcely be imagined, if God did not thunder from heaven.

Virgin daughter of Babylon It was a figure of speech frequently employed by Hebrew writers, to call any nation by the title of “Daughter.” He calls her “Virgin,” not because she was modest or chaste, but because she had been brought up softly and delicately like “virgins,” and had never been forced by enemies, as we formerly said when speaking of Sidon. ²²² And at the present day the same thing might be said of Venice and some other towns, which have a great abundance of wealth and luxuries, and, in the estimation of men, are accounted very happy; for they have as good reason as the Babylonians had to dread such a revolution of affairs, even when they appear to be far removed from danger.

For it shall no longer be That is, “Thou shalt no longer be caressed by men who thought that thou wast happy.”

Calvin: Isa 47:2

2.Take millstones The whole of this description tends to shew that there shall be a great change among the Babylonians, so that this city, which was formerly held in the highest honor, shall be sunk in the lowest disgrace, and subjected to outrages of every kind, and thus shall exhibit a striking display of the wrath of God. These are marks of the most degrading slavery, as the meanest slaves were formerly shut up in a mill. The condition of the captives who were reduced to it must therefore have been very miserable; for, in other cases, captives sometimes received from their conquerors mild and gentle treatment. But here he describes a very wretched condition, that believers may not doubt that they shall be permitted freely to depart, when the Babylonians, who had held them prisoners, shall themselves be imprisoned. Now, though we do not read that the nobles of the kingdom were subjected to such contemptuous treatment, it was enough for the fulfillment of this prophecy, that Cyrus, by assigning to them the operations of slaves, degraded them, and compelled them to abstain from honorable employments.

Unbind thy curled locks On account of their excessive indulgence in magnificence of dress, he again alludes to the attire of young women, by mentioning “curled locks.” We know that girls are more eager than they ought to be about cuffing their hair, and other parts of dress. Here, on the contrary, the Prophet describes a totally different condition and attire; that is, that ignominy, and blackness, and filth shall cover from head to foot those who formerly dazzled all eyes by gaudy finery.

Uncover the limbs “Virgins” hardly ever are accustomed to walk in public, and, at least, seldom travel on the public roads; but the Prophet says that the Babylonian virgins will be laid under the necessity of crossing the rivers, and with their limbs uncovered.

Calvin: Isa 47:3

3.Thy baseness shall be discovered This is the conclusion of the former statement. So long as Babylon was in a flourishing condition, she preserved her reputation, and was highly honored; for wealth and power, like veils, often conceal a great number of sores, which, when the veils have been removed, become visible, and are beheld with the greatest disgrace. And, as Demosthenes says, when, speaking of Philip’s condition, — ὥσπερ γὰρ τοῖς σώμασιν ἡμῶν ἕως μὲν ἂν ἐρρωμένος ᾖ τις οὐδὲν ἐπαισθάνεται τῶν καθ ἕκαστα σαθρῶν ἐπ᾿ ἂν δὲ ἀρρώστημα συμβὣ πάντα κινεῖται κἂν ῥη̑γμα κἂν στρέμμα κἂν αλλό τι τῶν ὑπαρχόντων σαθρῶν ᾖ οὕτω καὶ τῶν πόλεων καὶ τῶν τυράννων. “For as, in our bodies, so long as any person is in full vigor, no malady is perceived in any of the members, but if he fall into debility, produced either by a wound or by a strain, or by any other of the diseases to which the body is subject, the whole is affected; so is it with cities and governments.” (Dem., Olynth. 2.) When commotions arise, and when their wealth and troops are taken from them, disgraceful transactions which lay concealed are exposed to view; for cruelty, and fraud, and extortions, and perjury, and unjust oppressions, and other crimes, which were honored during prosperity, being to fall into disgrace.

I will take vengeance, and will not meet (thee) a man Some think that כ (caph) ought here to be supplied, “ As a man;” as if he had said, “Do not think that ye have to deal with man, whose attack ye may be able to resist.” And, indeed, in other passages, when he speaks of the hand of man, it denotes some abatement; but here he means that no remedy is left, because God will reduce them to nothing. Others translate it, “I will not meet a man;” that is, “I will not allow a man to meet me; whoever shall meet me, or intercede in their behalf, I will not spare them, or remit or abate their punishment.” This meaning is highly appropriate, but the construction is somewhat forced; for אפגע (ephgang) must thus be understood to have a passive sense, which could scarcely be admitted. Besides, the Prophet does not absolutely say that no petition shall be presented to God, but that he cannot be appeased. The former exposition, therefore, flows more smoothly, so far as relates to the context; but let every one choose that which he prefers; for, whatever exposition you adopt, the words amount to this, “that the Lord will destroy the Babylonians, and that there will be no room for mercy.” Only, I say, that I prefer the former, because it is more agreeable to the original text.

Calvin: Isa 47:4

4.Our Redeemer The Prophet shews for what purpose the Lord will inflict punishment on the Babylonians; that is, for the salvation of his people, as he had formerly declared. (Isa 45:4.) But this statement is much more forcible, because he speaks in what may be called an abrupt manner, and like a person awakened out of sleep, when he sees Babylon ruined, which formerly was wont to subdue other nations and trample them under her feet; and he shews that this happens for no other reason than that the Lord shews himself to be the “Redeemer” and defender of his people.

The Holy One of Israel As if he had said, that not in vain hath he chosen this people, and separated it from other nations. In this transaction he intended to give a display of his power, and. on that account added to the title descriptive of his power, Jehovah of Hosts, the designation “Holy.”

Calvin: Isa 47:5

5.Sit silent He continues the same subject, and shews that the end of the Babylonian monarchy is at hand. As this appeared to be incredible, he therefore repeats the same thing by a variety of expressions, and repeats what might have been said in a few words; and thus he brings forward those lively descriptions, in order to place the event, as it were, before their eyes. When he bids her “sit” and be “silent,” it is an indication of shame or disgrace. Yet this silence may be contrasted with her former condition, while she reigned; for at that time not only did she speak loudly and authoritatively, but she cried with a loud voice, and by her commands terrified the whole of the East. But now, in consequence of the change of her condition, he bids her “sit silent;” because not only will she not venture to utter terrific words, but she will not even venture to make a gentle sound. ²²³ But, since he adds, enter into darkness, I willingly adopt the former view, that it denotes shame; for they whose condition has been changed for the worse shut their mouth through shame, and scarcely venture to whisper.

For it shall no longer be We know that the Babylonian monarchy was very widely extended, and exercised dominion over large and numerous countries; for it was the chief of many kingdoms. On this account the captive people needed to be fortified by these promises, and to be forewarned of her fall, that they might entertain assured hope of deliverance

Defender: Isa 47:1

The judgments prophesied in this chapter against Babylon were fulfilled precursively when it was defeated by the Medo-Persians about 170 years later. Its eventual fulfillment, however, awaits the time when the rebuilt Babylon is completely destroyed and finally will be left in silent darkness thereafter (Isa 47:5; Revelation 18)."

TSK: Isa 47:1

down : Isa 3:26, Isa 26:5, Isa 52:2; Job 2:8, Job 2:13; Psa 18:27; Jer 13:18, Jer 48:18; Lam 2:10,Lam 2:21; Eze 26:16, Eze 28:17; Oba 1:3, Oba 1:4; Jon 3:6

O virgin : Isa 37:22; Jer 46:11

daughter : Psa 137:8; Jer 50:42, Jer 51:33; Zec 2:7

there is : Isa 14:13, Isa 14:14; Psa 89:44; Hag 2:22

thou shalt : Isa 47:7-9, Isa 32:9-11; Deu 28:56, Deu 28:57; Lam 4:5; Rev 18:7

TSK: Isa 47:2

the millstones : Exo 11:5; Jdg 16:21; Job 31:10; Jer 27:7; Lam 5:13; Mat 24:41; Luk 17:35

make bare : Isa 3:17, Isa 20:4; Jer 13:22, Jer 13:26; Eze 16:37-39; Hos 2:3; Mic 1:11; Nah 3:5, Nah 3:6

TSK: Isa 47:3

I will take : Isa 34:1-8, Isa 59:17, Isa 59:18, Isa 63:4-6; Deu 32:35, Deu 32:41-43; Psa 94:1, Psa 94:2, Psa 137:8, Psa 137:9; Jer 13:22, Jer 13:26, Jer 50:27, Jer 50:28, Jer 51:4, Jer 51:11, Jer 51:20-24, Jer 51:34-36, Jer 51:56; Rom 12:19; Heb 10:30,Heb 10:31; Nah 3:5; Rev 6:9, Rev 6:10, Rev 16:19, Rev 18:5-8, Rev 18:20

TSK: Isa 47:4

our redeemer : Isa 41:14, Isa 43:3, Isa 43:14, Isa 44:6, Isa 49:26, Isa 54:5; Jer 31:11, Jer 50:33, Jer 50:34

TSK: Isa 47:5

silent : Isa 13:20, Isa 14:23; 1Sa 2:9; Psa 31:17, Psa 46:10; Jer 25:10; Lam 1:1; Hab 2:20; Zec 2:13; Mat 22:12, Mat 22:13; Jud 1:13; Rev 18:21-24

for : After Babylon was taken by Cyrus, instead of being ""the lady of kingdoms,""the metropolis of a great empire, and mistress of all the East, it became subject to the Persians; and the imperial seat being removed to Susa, instead of having a king, it had only a deputy residing there, who governed it as a province of the Persian empire. Isa 47:7, Isa 13:19, Isa 14:4; Dan 2:37, Dan 2:38; Rev 17:3-5, Rev 17:18, Rev 18:7, Rev 18:16-19

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 47:1

Come down - Descend from the throne; or from the seat of magnificence and power. The design of this verse has already been stated in the analysis. It is to foretell that Babylon would be humbled, and that she would be reduced from her magnificence and pride to a condition of abject wretchedness. She is therefore represented as a proud female accustomed to luxury and ease, suddenly brought to the lowest condition, and compelled to perform the most menial services.

And sit in the dust - To sit on the ground, and to cast dust on the head, is a condition often referred to in the Scriptures as expressive of humiliation and of mourning Jos 8:6; Job 2:12; Job 10:9; Psa 22:15; Lam 3:29. In this manner also, on the medals which were struck by Titus and Vespasian to commemorate the capture of Jerusalem, Jerusalem is represented under the image of a female sitting on the ground under a palm-tree, with the inscription Judaea capta (see the notes at Isa 3:26). The design here is, to represent Babylon as reduced to the lowest condition, and as having great occasion of grief.

O virgin daughter of Babylon - It is common in the Scriptures to speak of cities under the image of a virgin, a daughter, or a beautiful woman (see the notes at Isa 1:8; Isa 37:22; compare Lam 1:15; Jer 31:21; Jer 46:11). Kimchi supposes that the term ‘ virgin’ is here given to Babylon, because it had remained to that time uncaptured by any foreign power; but the main purpose is doubtless to refer to Babylon as a beautiful and splendid city, and as being distinguished for delicacy, and the prevalence of what was regarded as ornamental. Gesenius supposes that the words ‘ virgin daughter of Babylon,’ denote not Babylon itself, but Chaldea, and that the whole land or nation is personified. But the common interpretation, and one evidently more in accordance with the Scripture usage, is to refer it to the city itself.

There is no throne - Thou shalt be reduced from the throne; or the throne shall be taken away. That is, Babylon shall be no longer the seat of empire, or the capital of kingdoms. How truly this was fulfilled, needs not to be told to those who are familiar with the history of Babylon. Its power was broken when Cyrus conquered it; its walls were reduced by Darius; Seleucia rose in its stead, and took away its trade and a large portion of its inhabitants, until it was completely destroyed, so that it became for a long time a question where it had formerly stood (see the notes at Isa. 13; Isa 16:1-14)

Thou shalt no more be called tender and delicate - A place to which luxuries flow, amid where they abound. The allusion is to a female that bad been delicately and tenderly brought up, and that would be reduced to the lowest condition of servitude, and even of disgrace. It is possible that there may be an allusion here to the effeminacy and the consequent corruption of morals which prevailed in Babylon, and which made it a place sought with greediness by those who wished to spend their time in licentious pleasures. The corruption of Babylon, consequent on its wealth and magnificence, was almost proverbial, and was unsurpassed by any city of ancient times. The following extract from Curtius (v. 1), which it would not be proper to translate, will give some idea of the prevailing state of morals:

‘ Nihil urbis ejus corruptius moribus, nihil ad irritandas illiciendasque immodicas voluptates instructius. Liberos conjugesque cum hospitibus stupro coire, modo pretium flagitii detur, parentes maritique patituntur. Babylonii maxime in vinum, et quae ebrietatem sequuntur effusi sunt. Foeminarum conviva ineuntium, in principio modestus est habitus, dein summa quaeque amicula exuunt paulatimque pudorem profanant; ad ultimum (horror auribusest) ima corporum velamenta projiciunt. Nee meretricum hoc dedecus est, sed matronarum virginumque apud quas comitas habetur vulgati corporis vilitas .’

See also the description of a loathsome, disgusting, and abominable custom which prevailed nowhere else, even in the corrupt nations of antiquity, except Babylon, in Herod. i. 199. I cannot transcribe this passage. The description is too loathsome, and would do little good. Its substance is expressed in a single sentence, πασᾶν γυναῖκα ἐπιχωρίην ... μιχθὴναι ἀνδρὶ ξείνῳ pasan gunaika epichōriēn ... michthēnai andri cheinō . It adds to the abomination of this custom that it was connected with the rites of religion, and was a part of the worship of the gods! Strabo, speaking of this custom (iii. 348), says, Ἔθος κατά τι λόγιον ξένῳ μίγνυσθαι Ethos kata ti logion chenō mignusthai . See also Baruch 6:43, where the same custom is alluded to. For an extended description of the wealth and commerce of Babylon, see an article in the Amer. Bib. Rep. vol. vii. pp. 364-390.

Barnes: Isa 47:2

Take the millstones, and grind meal - The design of this is plain. Babylon, that had been regarded as a delicately-trained female, was to be reduced to the lowest condition of poverty and wretchedness - represented here by being compelled to perform the most menial and laborious offices, and submitting to the deepest disgrace and ignominy. There is an allusion here to the custom of grinding in the East. The mills which were there commonly used, and which are also extensively used to this day, consisted of two stones, of which the lower one was convex on the upper side, and the upper one was concave on thee lower side, so that they fitted into each other. The hole for receiving the grain was in the center of the upper stone, and in the process of grinding the lower one was fixed, and the upper one was turned round, usually by two women (see Mat 24:41), with considerable velocity by means of a handle. Watermills were not invented until a little before the time of Augustus Caesar; and windmills long after. The custom of using handmills is the primitive custom everywhere, and they are still in use in some parts of Scotland, and generally in the East. (See Mr. Pennant’ s "Tour to the Hebrides,"and the Oriental travelers generally. Grinding was usually performed by the women, though it was often regarded as the work of slaves. It was often inflicted on slaves as a punishment.

Molendum in pistrino; vapulandum; habendae compedes.

Terent. Phormio ii. 1. 19.

In the East it was the usual work of female slaves see (Exo 11:5, in the Septuagint) ‘ Women alone are employed to grind their corn.’ (Shaw, "Algiers and Tunis,"p. 297) ‘ They are the female slaves that are generally employed in the East at those handmills. It is extremely laborious, and esteemed the lowest employment in the house.’ (Sir John Chardin, Harmer’ s Obs. i. 153) Compare Lowth, and Gesen. "Commentary uber Isaiah."This idea of its being a low employment is expressed by Job 31:10 : ‘ Let my wife grind unto another.’ The idea of its being a most humble and laborious employment was long since exhibited by Homer:

A woman next, then laboring at the mill,

Hard by, where all his numerous mills he kept.

Gave him the sign propitious from within.

twelve damsels toiled to turn them, day by day

Meal grinding, some of barley, some of wheat,

Marrow of man The rest (their portion ground)

All slept, one only from her task as yet

Ceased not, for she was feeblest of them all;

She rested on her mill, and thus pronounced:

‘ Jove, Father, Governor, of heaven and earth!

‘ O grant the prayer

Of a poor bond-woman. Appoint their feast,

This day the last, that in Ulysses’ house,

The suitors shall enjoy, for whom I drudge,

Grinding, to weariness of heart and limb,

Meal for their use.’

Cowper

The sense here is, that Babylon should be reduced to the lowest state, like that of reducing a female delicately and tenderly reared, to the hard and laborious condition of working the handmill - the usual work of slaves.

Uncover thy locks - Gesenius renders this, ‘ Raise thy veil.’ The word used here ( צמה tsamâh ) is rendered ‘ locks,’ in Son 4:1, Son 4:3; Son 6:7, as well as here. It occurs nowhere else in the Bible. Gesenius derives it from צמם tsāmam , "to braid, to plaid,"and then "to bind fast,"as a veil; to veil. Jerome renders it, Denuda turpetudinem tuam . The Septuagint renders it, Τὸ κατακάλυμμα σου To katakalumma sou - ‘ Thy veil.’ The Syriac also renders it, ‘ Thy veil.’ The Chaldee has paraphrased the whole verse thus: ‘ Go into servitude; reveal the glory of thy kingdom. Broken are thy princes; dispersed are the people of thy host; they have gone into captivity like the waters of a river.’ Jarchi says, that the word used here ( צמה tsamâh ) denotes whatever is bound up, or tied together Kimchi says that it means the hair, which a woman disposes around her temples over her face, and which she covers with a veil, deeming it an ornament; but that when a female goes into captivity this is removed, as a sign of an abject condition.

It properly means that which is plaited, or gathered together; and it may refer either to the hair so plaited as an ornament, or a covering for the head and face (compare the note at 1Co 11:15); or it may denote a veil. To remove either would be regarded as disgraceful. It is known that oriental females pay great attention to their hair, and also that it is a universal custom to wear a close veil. To remove either, and to leave the head bare, or the face exposed, was deemed highly humiliating and dishonorable (see the notes at Isa 3:24). ‘ The head,’ says the Editor of the "Pictorial Bible,"‘ is the seat of female modesty in the East; and no woman allows her head to be seen bare. In our traveling experience, we saw the faces of very many women, but never the bare head of any except one - a female servant, whose face we were in the constant habit of seeing, and whom we accidentally surprised while dressing her hair. The perfect consternation, and deep sense of humiliation which she expressed on that occasion, could not easily be forgotten, and furnish a most striking illustration of the present text.’

Make bare the leg - In the interpretation of this, also, commentators vary. Jerome renders it, "Discoopteri humerum"- ‘ Uncover the shoulder.’ The Septuagint, Ἀνακάλυψαι τὰς πολιάς Anakalupsai tas polias - ‘ Uncover thy gray locks.’ The Syriac, ‘ Cut off thy hoary hairs.’ Jarchi and Kimchi suppose it means, ‘ Remove the waters from the paths, so that they might pass over them.’ The word used here ( שׁבל shobel ), is derived from שׁבל shâbal , "to go; to go up, to rise; to grow; to flow copiously."Hence, the noun in its various forms means a path Psa 77:19; Jer 18:15; ears of corn, שׁבלת shibbôleth Gen 41:5, Jdg 12:6; Rth 2:2; Job 24:24; Isa 17:5; floods Psa 69:15; branches Zec 4:12. In no place has it the certain signification of a leg; but it rather refers to that which flows: flows copiously; and probably here means the train of a robe (Gesenius, and Rosenmuller): and the expression means ‘ uncover, or make bare the train;’ that is, lift it up, as would be necessary in passing through a stream, so that the leg would be made bare. The Orientals, as is well known, wore a long, loose, flowing robe, and in passing through waters, it would be necessary to lift, or gather it up, so that the legs would be bare. The idea is, that she who had sat as a queen, and who had been clad in the rich, loose, and flowing robe which those usually wore who were in the most elevated ranks of life, would now be compelled to leave the seat of magnificence, and in such a manner as to be subject to the deepest shame and disgrace.

Uncover the thigh - By collecting, and gathering up the train of the robe, so as to pass through the streams.

Pass over the rivers - Hebrew, ‘ Pass the rivers;’ that is, by wading, or fording them. This image is taken from the fact that Babylon was surrounded by many artificial rivers or streams, and that one in passing from it would be compelled to ford many of them. It does not mean that the population of Babylon would be removed into captivity by the conquerors - for there is no evidence that this was done; but the image is that of Babylon, represented as a delicately-reared and magnificently attired female, compelled to ford the streams. The idea is, that the power and magnificence of the city would be transferred to other places. Rosenmuller remarks that it is common in the countries bordering on the Tigris and the Euphrates, for females of bumble rank to ford the streams, or even to swim across them.

Barnes: Isa 47:3

Thy nakedness - This denotes the abject condition to which the city would be reduced. All its pride would be taken away; and it would be brought to such a state as to fill its inhabitants with the deepest mortification and shame. Vitringa supposes that it means, that all the imbecility and weakness; the vileness; the real poverty; the cruelty and injustice of Babylon, would be exposed. But it more probably means, that it would be reduced to the deepest ignominy. No language could more forcibly express the depths of its shame and disgrace than that which the prophet here uses.

I will take vengeance - This expresses literally what had been before expressed in a figurative manner. The whole purpose of God was to inflict vengeance on her for her pride, her luxury, and oppression, and especially for her want of kindness toward his people (see Isa 47:6).

And I will not meet thee as a man - This phrase has been very variously interpreted. Jerome renders it, ‘ And man shall not resist me.’ The Septuagint renders it, ‘ I will take that which is just of thee, and will no more deliver thee up to men.’ The Syriac, ‘ I will not suffer man to meet thee.’ Grotius, ‘ I will not suffer any man to be an intercessor.’ So Lowth, ‘ Neither will I suffer man to intercede with me.’ Noyes, ‘ I will make peace with none.’ So Gesenius (Lex. by Robinson) renders it, ‘ I will take vengeance, and will not make peace with man; that is, will make peace with none before all are destroyed.’ The word used here ( אפגע 'ep^e ga‛ ) is derived from פגע pâga‛ , which means, "to strike upon"or "to strike against"; "to impinge upon anyone, or anything; to fall upon in a hostile manner"1Sa 22:17; "to kill, to slay"Jdg 8:21; Jdg 15:12; "to assail with petitions, to urge, entreat anyone"Rth 1:16; Jer 7:16; "to light upon, or meet with anyone"Gen 28:11, and then, according to Gesenius, "to strike a league with anyone, to make peace with him."Jarchi renders it, ‘ I will not solicit any man that he should take vengeance;’ that is, I will do it myself. Aben Ezra, ‘ I will not admit the intercession of any man.’ Vitringa renders it. ‘ I will take vengeance, and will not have a man to concur with me; that is, although I should not have a man to concur with me who should execute the vengeance which I meditate; on which account I have raised up Cyrus from Persia, of whom no one thought.’ In my view, the meaning which best accords with the usual sense of the word, is that proposed by Lowth, that no one should be allowed to interpose, or intercede for them. All the interpretations concur in the same general signification, that Babylon should be totally destroyed; and that no man, whether, as Jerome supposes, by resistance, or as Lowth, by intercession, should be allowed to oppose the execution of the divine purpose of vengeance.

Barnes: Isa 47:4

As for our Redeemer - This verse stands absolutely, and is not connected with the preceding or the following. It seems to be an expression of admiration, or of grateful surprise, by which the prophet saw Yahweh as the Redeemer of his people. He saw, in vision, Babylon humbled, and, full of the subject, he breaks out into an expression of grateful surprise and rejoicing. ‘ O! our Redeemer! it is the work of our Saviour, the Holy One of Israel! How great is his power! How faithful is he! How manifestly is he revealed! Babylon is destroyed. Her idols could not save her. Her destruction has been accomplished by him who is the Redeemer of his people, and the Holy One of Israel.’ Lowth regards this verse as the language of a chorus that breaks in upon the midst of the subject, celebrating the praises of God. The subject is resumed in the next verse.

Barnes: Isa 47:5

Sit thou silent - The same general sentiment is expressed here as in the preceding verses, though the figure is changed. In Isa 47:1-3, Babylon is represented under the image of a frivolous and delicately-reared female, suddenly reduced from her exalted station, and compelled to engage in the most menial and laborious employment. Here she is represented as in a posture of mourning. To sit in silence is emblematic of deep sorrow, or affliction (see Lam 2:10): ‘ The elders of the daughter of Zion sit upon the ground and keep silence, they have cast up dust upon their heads;’ - see the note at Isa 3:26 : ‘ And she (Jerusalem) being desolate shall sit upon the ground;’ Job 2:13 : ‘ So they (the three friends of Job) sat down with him upon the ground seven days and seven nights, and none spake a word unto him, for they saw that his grief was very great.’ Compare Ezr 9:4.

Get thee into darkness - That is, into a place of mourning. Persons greatly afflicted, almost as a matter of course, shut out the light from their dwellings, as emblematic of their feelings. This is common even in this country - and particularly in the city in which I write where the universal custom prevails of making a house dark during the time of mourning. Nature prompts to this, for there is an obvious similarity between darkness and sorrow. That this custom also prevailed in the East is apparent (see Lam 3:2): ‘ He hath led me, and brought me into darkness, and not into light;’ Mic. 8:8: ‘ When I sit in darkness, the Lord shall be a light unto me.’ The idea is, that Babylon would be brought to desolation, and have occasion of sorrow, like a delicately-trained female suddenly deprived of children Isa 47:9, and that she would seek a place of darkness and silence where she might fully indulge her grief.

O daughter of the Chaldeans - (See the notes at Isa 47:1).

For thou shalt no more be called The lady of kingdoms - The magnificence, splendor, beauty, and power, which have given occasion to this appellation, and which have led the nations by common consent to give it to thee, shall be entirely and forever removed. The appellation, ‘ lady of kingdoms.’ is equivalent to that so often used of Rome, as ‘ the mistress of the world;’ and the idea is, that Babylon sustained by its power and splendor the relation of mistress, and that all other cities were regarded as servants, or as subordinate.

Poole: Isa 47:1

Come down from thy throne as it follows, and sit in the dust ; either necessarily, because thou shalt have no higher seat; or voluntarily, as mourners do, bewailing thine approaching calamities. O virgin daughter of Babylon ; so called, either,

1. Because she had not yet been humbled and conquered; or rather,

2. Because she was tender and delicate, as the next clause informeth us. There is no throne , to wit, for thee. The empire is taken away from thee, and translated to the Persians.

Thou shalt no more be called either be reputed so, or rather be so; for to be called is frequently put for to be, as hath been divers times noted. Thou shalt be reduced to great hardships and miseries.

Poole: Isa 47:2

Take the millstones betake thyself to the millstones; as we commonly say, Take thy bed , or, Betake thyself to thy bed . The meaning is, Thou shalt be brought down to the basest kind of slavery, which grinding at the mill was esteemed; of which see on Exo 11:5 Jud 16:21 Job 31:10 Lam 5:13 . For this work was not performed by horses, as now it is, but by the labour of slaves and captives.

Grind meal grind bread corn into meal for thy master’ s use. Such metonymical expressions we find Isa 28:28 Hos 8:7 , and elsewhere. Uncover thy locks ; or, thine hair . Take off the ornaments wherewith such women as were free and of good quality used to cover and dress their heads. This and the following passages, though delivered in the form of a command, are only predictions of what they should be forced to do or suffer, as appears from the next verse.

Make bare the leg, uncover the thigh gird up thy garments close and short about thee, that thou mayst be fit for service, and for travelling on foot, and, as it follows, for passing over those rivers, through which thou wilt be constrained to wade, in the way to the land of thy captivity.

Poole: Isa 47:3

Thy nakedness shall be uncovered either,

1. For want of raiment to cover it; or rather,

2. By thine enemies in way of scorn and contumely, by comparing this place with Eze 16:37 23:29 .

Thy shame shall be seen upon thee for thy many and great injuries done to my people.

I will take vengeance as a man meets his enemy in the field, to contend with thee.

I will not meet thee as a man with moderation and gentleness, as those men who have not quite put off humanity use to do; but like a lion tearing thee to pieces, to which God in such case compareth himself, as Hos 5:14 13:7,8 : compare Hos 11:4 .

Poole: Isa 47:4

According to this version, the prophet inserteth this passage in the midst of this prophecy against Babylon, as Jacob inserteth a like passage in the midst of his blessings and prophecies concerning his children, Gen 49:18 . And this may be here interposed, either,

1. As the reason why the judgment here denounced should be certainly inflicted, because he who had undertaken it was the

Lord of hosts and therefore able to effect it, and

the Holy One and the Redeemer of Israel , whom the Babylonians had cruelly oppressed, whose quarrel God would avenge upon them, and whom he had determined and promised to deliver out of their hands. Or,

2. As a pathetical exclamation or acclamation of God’ s people for this wonderful work of breaking the staff of their oppressors, which they here ascribe to God, as he is their God and Redeemer, whom they here make their boast of, and whom they celebrate for this glorious deliverance. But because these words, as for, are not in the Hebrew text, and therefore another word may be as conveniently supplied, this verse may be, and is by some learned interpreters, otherwise rendered, and joined with the foregoing words thus, I will take vengeance, and I will not meet thee as a man, saith our Redeemer, whose name is the Lord of Hosts, the Holy One of Israel . For the word saith or saying is frequently understood, and therefore supplied by translators, as 1Ki 20:34 Psa 27:8 105:15 , and in this very prophecy, as Isa 5:9 45:14 , and elsewhere.

Poole: Isa 47:5

Sit thou silent through grief and shame, and as mourners use to do, Job 2:13 . Cease thy vaunting and insolent speeches; thou canst say nothing for thine own justification.

Get thee into darkness thou shalt go into an obscure, disconsolate, and calamitous condition.

Thou shalt no more be called, The lady of kingdoms the chief and glory of all kingdoms, as Isa 13:19 , the most large, and potent, and glorious empire of the world, as thou hast been.

Haydock: Isa 47:1

Virgin; delicate. (Menochius) ---

Cyrus overthrew this empire, (Calmet) which now felt its share of misery. (Worthington)

Haydock: Isa 47:2

Shame. Hebrew tsammathec, Canticle of Canticles iv. 1, 4. Protestants, "thy locks, make bare the legs, uncover the thigh, pass," &c. (Haydock) ---

Thou shalt be reduced to a state of the most abject slavery, Exodus xi. 5., and Supra[Isaias] iii. 17., and xx. 4. The Barbarians sold their slaves naked.

Gill: Isa 47:1

Come down, and sit in the dust, O virgin daughter of Babylon,.... The kingdom of Babylon is meant, as the Targum paraphrases it; or the Babylonish monarchy, called a virgin, because it had never been subdued and conquered from the first setting of it up, until it was by Cyrus; so Herodotus ^c says, this was the first time that Babylon was taken; and also because of the beauty and glory of it: but now it is called to come down from its height and excellency, and its dominion over other kingdoms, and sit in a mournful posture, and as in subjection to other princes and states, Jerom observes, that some interpret this of the city of Rome, which is mystical Babylon, and whose ruin may be hinted at under the type of literal Babylon. And though the church of Rome boasts of her purity and chastity, of her being espoused to Christ as a chaste virgin, she is no other than the great whore, the mother of harlots; and though she has reigned over the kings of the earth, the time is coming when she must come down from her throne and dignity, and sit and be rolled in the dust:

there is no throne, O daughter of the Chaldeans: that is, for her; there was a throne, but it was for Cyrus and Darius, kings of Persia, who should now possess it, when the king of Babylon should be obliged to come down from it. So the seat and throne which the dragon gave to the beast shall be taken from it, and be no more, Rev 13:2,

for thou shall no more be called tender and delicate; or be treated in a tender and delicate manner; or live deliciously, and upon dainties, as royal personages do, Rev 18:7.

Gill: Isa 47:2

Take the millstones, and grind meal,.... Foretelling that the Chaldeans should be taken captives, and used as such, and sent to prison houses, where they should turn the mill, and grind corn into meal; a very servile work, and which used to be done by captives and slaves, even by female ones, Exo 11:5. The Targum is,

"go into servitude;''

of which this was a sign:

uncover thy locks: the attire and dress of the head, by which the locks were bound up and kept together; but being taken off, would hang loose, and be dishevelled, as in captives and mourners. The Targum is,

"uncover the glory of thy kingdom:''

make bare the leg; or the shoulder, as the Vulgate Latin version, to be scourged by the Persians:

uncover the thigh, pass over the rivers: they are bid to tuck up their clothes so high, that they might pass over the rivers which lay between them and Persia, whither they were carried captives. The Targum is,

"thy princes are broken, the people of their army are scattered, they pass away as the waters of the river.''

Gill: Isa 47:3

Thy nakedness shall be uncovered, yea, thy shame shall be seen,.... Not only stripped of their garments, and have nothing to cover their naked bodies, being spoiled of all by the soldiers; but should have nothing to cover those parts which women are most ashamed should be exposed to view, and which is often the case of such who fall into the hands of the conquerors. It is said of the whore of Rome, of mystical Babylon, that the kings of the earth should hate her, and make her desolate and naked, Rev 17:16,

I will take vengeance; for though the Medes and Persians were the instruments, the destruction was of the Lord, who took vengeance of the Chaldeans, for their ill usage of his people; as he will on mystical Babylon, Rev 18:20,

and I will not meet thee as a man; in a humane way, with lenity, tenderness, and compassion, but with inflexible wrath and fury; not with human strength, which is but weakness, but with the strength of the mighty God; as is said of mystical Babylon,

strong is the Lord God that judgeth her, Rev 18:8 or it may be rendered, "I will not meet a man" ^d; or a man shall not meet me, to stop or hinder me, by strength or might, or by prayers and entreaties. So some give the sense, "I will not receive the "intercession of any man for thee"; which is observed by Kimchi. The Targum is, "I will change "thy judgment from the children of men"; which agrees with the first sense.

Gill: Isa 47:4

As for our Redeemer,.... Or, "saith our Redeemer", as it may be supplied ^e: or, "our Redeemer" will do this; inflict this punishment on Babylon, even he who has undertook our cause, and will deliver us from the Babylonish yoke, and return us to our land: these are the words of the Lord's people, expressing their faith in the things foretold of Babylon, and in their own deliverance:

the Lord of hosts is his name; and therefore able to redeem his people, and destroy his enemies, being the Lord of armies above and below, and having all at his command:

the Holy One of Israel; the sanctifier of them, their covenant God, and therefore will save them, and destroy their enemies, being hateful to him, because unholy and impure.

Gill: Isa 47:5

Sit thou silent,.... Here the speech is directed again to Babylon, which used to be a place of noise and hurry, as well as famous and much talked of all the world over; but now there should be a deep silence in it, no voice to be heard, the inhabitants being gone, and no discourse concerning it; no more talked of and celebrated for its magnificence and authority, trade and riches, but buried in oblivion. It is represented as sitting in silence, either as a mourner, or as one that is free among the dead, remembered no more:

and get thee into darkness, O daughter of the Chaldeans; meaning either captivity or imprisonment, prison houses being dark; or into the state of the dead, which is a state of darkness:

for thou shall no more be called the lady of kingdoms; the mistress or governess of them, as she had been, having subdued many kingdoms and nations, and added them to her monarchy, which now would be at an end. Thus mystical Babylon, or Rome, has reigned over the kings of the earth, and has been mistress over many nations; but the time is coming when she will sit in silence, and no voice will be heard in her; and when the kingdom of the beast will be full of darkness, Rev 17:15.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 47:1

¹ tn בְּתוּלַה (bÿtulah) often refers to a virgin, but the phrase “virgin daughter” is apparently stylized (see also 23:12; 37:22). In the extended metaphor of this chapter, where Babylon is personified as a queen (vv. 5, 7), she is depicted as being both a wife and mother (vv. 8-9).

² tn Or “For” (NASB, NRSV).

NET Notes: Isa 47:3

¹ tn Heb “Your shame will be seen.” In this context “shame” is a euphemism referring to the genitals.

² tn Heb “I will not meet a man.” The verb פָּגַע (pagah) apparently carries the nuance “meet with kindness” here (cf. 64:5, and see BDB 803 s.v. Qal.2).

NET Notes: Isa 47:4

¹ tc The Hebrew text reads, “Our redeemer – the Lord who commands armies [traditionally, the Lord of hosts] is his name, the Holy One of Israel.” The ancient Greek version adds “says” before “our redeemer.” אָמַר (’amar) may have accidentally dropped from the text by virtual haplography. Note that the preceding word אָדָם (’adam) is graphically similar.

sn See the note on the phrase “the Holy One of Israel” in 1:4.

NET Notes: Isa 47:5

¹ tn Heb “darkness,” which may indicate a place of hiding where a fugitive would seek shelter and protection.

² tn Or “For” (NASB, NRSV).

Geneva Bible: Isa 47:1

Come down, and sit in the dust, O ^{( a )} virgin daughter of Babylon, sit on the ground: [there is] no ^{( b )} throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate.

^{( a )} Which has lived in wealth and wantonness and has not yet been overcome by any enemies.

^{( b )} Your government will be taken from you.

Geneva Bible: Isa 47:2

Take the millstones, and ^{( c )} grind meal: uncover thy locks, ^{( d )} make bare the leg, uncover the thigh, pass over the rivers.

^{( c )} You will be brought to most vile servitude: for to turn the mill was the office of slaves.

^{( d )} The things in which she sets her greatest pride, will be made vile, even from the head to the foot.

Geneva Bible: Isa 47:3

Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet [thee as] a ^{( e )} man.

^{( e )} I will use no humanity nor pity toward you.

Geneva Bible: Isa 47:4

^{( f )} [As for] our redeemer, the LORD of hosts [is] his name, the Holy One of Israel.

^{( f )} The Israelites will confess that the Lord does this for his Church's sake.

Geneva Bible: Isa 47:5

^{( g )} Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called, The lady of kingdoms.

^{( g )} For shame, and hide yourself.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 47:1-15

1 God's judgment upon Babylon and Chaldea,

6 for their unmercifulness,

7 pride,

10 and overboldness,

11 shall be irresistible.

MHCC: Isa 47:1-6

Babylon is represented under the emblem of a female in deep distress. She was to be degraded and endure sufferings; and is represented sitting on the ground, grinding at the handmill, the lowest and most laborious service. God was righteous in his vengeance, and none should interpose. The prophet exults in the Lord of hosts, as the Redeemer and Holy One of Israel. God often permits wicked men to prevail against his people; but those who cruelly oppress them will be punished.

Matthew Henry: Isa 47:1-6

In these verses God by the prophet sends a messenger even to Babylon, like that of Jonah to Nineveh: "The time is at hand when Babylon shall be destroyed."Fair warning is thus given her, that she may by repentance prevent the ruin and there may be a lengthening of her tranquility. We may observe here,

I. God's controversy with Babylon. We will begin with that, for there all the calamity begins; she has made God her enemy, and then who can befriend her: Let her know that the righteous Judge, to whom vengeance belongs, has said (Isa 47:3), I will take vengeance. She has provoked God, and shall be reckoned with for it when the measure of her iniquities is full. Woe to those on whom God comes to take vengeance; for who knows the power of his anger and what a fearful thing it is to fall into his hands? Were it a man like ourselves who would be revenged on us, we might hope to be a match for him, either to make our escape from him or to make our part good with him. But he says, " I will not meet thee as a man, not with the compassions of a man, but I will be to the as a lion, and a young lion "(Hos 5:14); or, rather, not with the strength of a man, which is easily resisted, but with the power of a God, which cannot be resisted. Not with the justice of a man, which may be bribed, or biassed, or mollified by a foolish pity, but with the justice of a God, which is strict and severe, and can never be evaded. As in pardoning the penitent, so in punishing the impenitent, he is God and not man, Hos 11:9.

II. The particular ground of this controversy. We are sure that there is cause for it, and it is a just cause; it is the vengeance of his temple (Jer 50:28); it is for violence done to Zion, Jer 51:35. God will plead his people's cause against them. It is acknowledged (Isa 47:6) that God had, in wrath, delivered his people into the hands of the Babylonians, had made use of them for the correction of his children, and had by their means polluted his inheritance, had left his peculiar people exposed to suffer in common with the rest of the nations, had suffered the heathen, who should have been kept at a distance, to come into his sanctuary and defile his temple, Psa 79:1. Herein God was righteous; but the Babylonians carried the matter too far, and, when they had them in their hands (triumphing to see a people that had been so much in reputation for wisdom, holiness, and honour, brought thus low), with a base and servile spirit they trampled upon them, and showed them no mercy, no, not the common instances of humanity which the miserable are entitled to purely by their misery. They used them barbarously, and with an air of contempt, nay, and of complacency in their calamities. They were brought under the yoke; but, as if that were not enough, they laid the yoke on very heavily, adding affliction to the afflicted. Nay, they laid it on the ancient - the elders in years, who were past their labour, and must sink under a yoke which those in their youthful strength would easily bear - the elders in office, those that had been judges and magistrates, and persons of the first rank. They took a pride in putting these to the meanest hardest drudgery. Jeremiah laments this, that the faces of elders were not honoured, Lam 5:12. Nothing brings a surer or a sorer ruin upon any people than cruelty, especially to God's Israel.

III. The terror of this controversy. She has reason to tremble when she is told who it is that has this quarrel with her (Isa 47:4): " As for our Redeemer, our Goel , that undertakes to plead our cause as the avenger of our blood, he has two names which speak not only comfort to us, but terror to our adversaries."1. "He is the Lord of hosts, that has all the creatures at his command, and therefore has all power both in heaven and in earth. "Woe to those against whom the Lord fights, for the whole creation is at war with them. 2. "He is the Holy One of Israel, a God in covenant with us, who has his residence among us, and will faithfully perform all the promises he has made to us."God's power and holiness are engaged against Babylon and for Zion. This may fitly be applied to Christ, our great Redeemer. He is both Lord of hosts and the Holy One of Israel.

IV. The consequences of it to Babylon. She is called a virgin, because so she thought herself, though she was the mother of harlots. She was beautiful as a virgin, and courted by all about her; she had been called tender and delicate (Isa 47:1), and the lady of kingdoms (Isa 47:5); but now the case is altered. 1. Her honour is gone, and she must bid farewell to all her dignity. She that had sat at the upper end of the world, sat in state and sat at ease, must now come down and sit in the dust, as very mean and a deep mourner, must sit on the ground, for she shall be so emptied and impoverished that she shall not have a seat left her to sit upon. 2. Her power is gone, and she must bid farewell to all her dominion. She shall rule no more as she has done, nor give law as she has done to her neighbours: There is no throne, none for thee, O daughter of the Chaldeans! Note, Those that abuse their honour or power provoke God to deprive them of it, and to make them come down and sit in the dust. 3. Her ease and pleasure are gone: "She shall no more be called tender and delicate as she has been, for she shall not only be deprived of all those things with which she pampered herself, but shall be put to hard service and made to feel both want and pain, which will be more than doubly grievous to her who formerly would not venture to set creation is at war with them. 2. "He is the Holy One of Israel, a God in covenant with us, who has his residence among us, and will faithfully perform all the promises he has made to us."God's power and holiness are engaged against Babylon and for Zion. This may fitly be applied to Christ, our great Redeemer. He is both Lord of hosts and the Holy One of Israel.

IV. The consequences of it to Babylon. She is called a virgin, because so she thought herself, though she was the mother of harlots. She was beautiful as a virgin, and courted by all about her; she had been called tender and delicate (Isa 47:1), and the lady of kingdoms (Isa 47:5); but now the case is altered. 1. Her honour is gone, and she must bid farewell to all her dignity. She that had sat at the upper end of the world, sat in state and sat at ease, must now come down and sit in the dust, as very mean and a deep mourner, must sit on the ground, for she shall be so emptied and impoverished that she shall not have a seat left her to sit upon. 2. Her power is gone, and she must bid farewell to all her dominion. She shall rule no more as she has done, nor give law as she has done to her neighbours: There is no throne, none for thee, O daughter of the Chaldeans! Note, Those that abuse their honour or power provoke God to deprive them of it, and to make them come down and sit in the dust. 3. Her ease and pleasure are gone: "She shall no more be called tender and delicate as she has been, for she shall not only be deprived of all those things with which she pampered herself, but shall be put to hard service and made to feel both want and pain, which will be more than doubly grievous to her who formerly would not venture to set so much as the sole of her foot to the ground for tenderness and for delicacy, "Deu 28:56. It is our wisdom not to use ourselves to be tender and delicate, because we know not how hardly others may use us before we die not what straits we may be reduced to. 4. Her liberty is gone, and she is brought into a state of servitude and as sore a bondage as she in her prosperity had brought others to. Even the great men of Babylon must now receive the same law from the conquerors that they used to give to the conquered: " Take the mill-stones and grind meal (Isa 47:2), set to work, to hard labour"(like beating hemp in Bridewell), "which will make thee sweat so that thou must throw off all thy head-dresses, and uncover thy locks. "When they were driven from one place to another, at the capricious humours of their masters, they must be forced to wade up to the middle through the waters, to make bare the leg and uncover the thigh, that they might pass over the rivers, which would be a great mortification to those that used to ride in state. But let them not complain, for just thus they had formerly used their captives; and with what measure they then meted it is now measured to them again. Let those that have power use it with temper and moderation, considering that the spoke which is uppermost will be under. 5. All her glory, and all her glorying, are gone. Instead of glory, she has ignominy (Isa 47:3): Thy nakedness shall be uncovered and thy shame shall be seen, according to the base and barbarous usage they commonly gave their captives, to whom, for covetousness of their clothes, they did not leave rags sufficient to cover their nakedness, so void were they of the modesty as well as of the pity due to the human nature. Instead of glorying she sits silently, and gets into darkness (Isa 47:5), ashamed to show her face, for she has quite lost her credit and shall no more be called the lady of kingdoms. Note, God can make those sit silently that used to make the greatest noise in the world, and send those into darkness that used to make the greatest figure. Let him that glories, therefore, glory in a God that changes not, and not in any worldly wealth, pleasure, or honour, which are subject to change.

Keil-Delitzsch: Isa 47:1-4

From the gods of Babylon the proclamation of judgment passes onto Babylon itself. "Come down, and sit in the dust, O virgin daughter Babel; sit on the ground without a throne, O Chaldaeans-daughter! For men no longer call thee delicate and voluptuous. Take the mill, and grind meal: throw back they veil, lift up the train, uncover the thigh, wade through streams. Let thy nakedness be uncovered, even let thy shame be seen; I shall take vengeance, and not spare men. Our Redeemer, Jehovah of hosts is His name, Holy One of Israel." This is the first strophe in the prophecy. As v. 36 clearly shows, what precedes is a penal sentence from Jehovah. Both בּת in relation to בּתוּלת (Isa 23:12; Isa 37:22), and בּבל and כּשׂדּים in relation to בּת , are appositional genitives; Babel and Chaldeans ( כשׂדים as in Isa 48:20) are regarded as a woman, and that as one not yet dishonoured. The unconquered oppressor is threatened with degradation from her proud eminence into shameful humiliation; sitting on the ground is used in the same sense as in Isa 3:26. Hitherto men have called her, with envious admiration, rakkâh va‛ânuggâh (from Deu 28:56), mollis et delicata , as having carefully kept everything disagreeable at a distance, and revelled in nothing but luxury (compare ‛ōneg , Isa 13:22). Debauchery with its attendant rioting (Isa 14:11; Isa 25:5), and the Mylitta worship with its licensed prostitution (Herod. i. 199), were current there; but now all this was at an end. תוסיפי , according to the Masora, has only one pashta both here and in Isa 47:5, and so has the tone upon the last syllable, and accordingly m etheg in the antepenult . Isaiah's artistic style may be readily perceived both in the three clauses of Isa 47:1 that are comparable to a long trumpet-blast (compare Isa 40:9 and Isa 16:1), and also in the short, rugged, involuntarily excited clauses that follow. The mistress becomes the maid, and has to perform the low, menial service of those who, as Homer says in Od. vii. 104, ἀλετρεύουσι μύλης ἔπι μήλοπα καρπόν (grind at the mill the quince-coloured fruit; compare at Job 31:10). She has to leave her palace as a prisoner of war, and, laying aside all feminine modesty, to wade through the rivers upon which she borders. Chespı̄ has ĕ instead of ĭ , and, as in other cases where a sibilant precedes, the mute p instead of f (compare 'ispı̄ , Jer 10:17). Both the prosopopeia and the parallel, "thy shame shall be seen,"require that the expression "thy nakedness shall be uncovered"should not be understood literally. The shame of Babel is her shameful conduct, which is not to be exhibited in its true colours, inasmuch as a stronger one is coming upon it to rob it of its might and honour. This stronger one, apart from the instrument employed, is Jehovah: vindictam sumam, non parcam homini . Stier gives a different rendering here, namely, "I will run upon no man, i.e., so as to make him give way;"Hahn, "I will not meet with a man,"so destitute of population will Babylon be; and Ruetschi, "I will not step in as a man."Gesenius and Rosenmüller are nearer to the mark when they suggest non pangam ( paciscar ) cum homine ; but this would require at any rate את־אדם , even if the verb פּגע really had the meaning to strike a treaty. It means rather to strike against a person, to assault any one, then to meet or come in an opposite direction, and that not only in a hostile sense, but, as in this instance, and also in Isa 64:4, in a friendly sense as well. Hence, "I shall not receive any man, or pardon any man"(Hitzig, Ewald, etc.). According to an old method of writing the passage, there is a pause here. But Isa 47:4 is still connected with what goes before. As Jehovah is speaking in Isa 47:5, but Israel in Isa 47:4, and as Isa 47:4 is unsuitable to form the basis of the words of Jehovah, it must be regarded as the antiphone to Isa 47:1-3 (cf., Isa 45:15). Our Redeemer, exclaims the church in joyfully exalted self-consciousness, He is Jehovah of Hosts, the Holy One of Israel! The one name affirms that He possesses the all-conquering might; the other that He possesses the will to carry on the work of redemption - a will influenced and constrained by both love and wrath.

Keil-Delitzsch: Isa 47:5-7

In the second strophe the penal sentence of Jehovah is continued. "Sit silent, and creep into the darkness, O Chaldeans-daughter! for men no longer call thee lady of kingdoms. I was wroth with my people; I polluted mine inheritance, and gave them into thy hand: thou hast shown them no mercy; upon old men thou laidst thy yoke very heavily. And thou saidst, I shall be lady for ever; so that thou didst not take these things to heart: thou didst not consider the latter end thereof." Babylon shall sit down in silent, brooding sorrow, and take herself away into darkness, just as those who have fallen into disgrace shrink from the eyes of men. She is looked upon as an empress (Isa 13:9; the king of Babylon called himself the king of kings, Eze 26:7), who has been reduced to the condition of a slave, and durst not show herself for shame. This would happen to her, because at the time when Jehovah made use of her as His instrument for punishing His people, she went beyond the bounds of her authority, showing ho pity, and ill-treating even defenceless old men. According to Loppe, Gesenius, and Hitzig, Israel is here called zâqēn , as a decayed nation awakening sympathy; but according to the Scripture, the people of God is always young, and never decays; on the contrary, its ziqnâh , i.e., the latest period of its history (Isa 46:4), is to be like its youth. The words are to be understood literally, like Lam 4:16; Lam 5:12 : even upon old men, Babylon had placed the heavy yoke of prisoners and slaves. But in spite of this inhumanity, it flattered itself that it would last for ever. Hitzig adopts the reading עד גּברת , and renders it, "To all future times shall I continue, mistress to all eternity."This may possibly be correct, but it is by no means necessary, inasmuch as it can be shown from 1Sa 20:41, and Job 14:6, that ( ד is used as equivalent to אשׁר עד , in the sense of "till the time that;"and g^e bhereth , as the feminine of gâbhēr = gebher , may be the absolute quite as well as the construct. The meaning therefore is, that the confidence of Babylon in the eternal continuance of its power was such, that "these things,"i.e., such punishments as those which were now about to fall upon it according to the prophecy, had never come into its mind; such, indeed, that it had not called to remembrance as even possible "the latter end of it,"i.e., the inevitably evil termination of its tyranny and presumption.

Constable: Isa 40:1--55:13

IV. Israel's calling in the world chs. 40--55

This part of Isaiah picks up a theme from chapters 1-39 and develops it further. That theme is God's faithfulness to His promises to give His people a glorious future after He disciplined them for their unfaithfulness. The Lord did not have to make these promises, but He did so in grace. Israel would have a glorious future, not because of but in spite of herself.

Constable: Isa 40:1--48:22

A. God's grace to Israel chs. 40-48

These chapters particularly address the questions of whether God could deliver and whether He wanted to deliver the Israelites that the coming exile raised in the minds of Isaiah's contemporaries.

"We emerge in 40:1 in a different world from Hezekiah's, immersed in the situation foretold in 39:5-8, which he was so thankful to escape. Nothing is said of the intervening century and a half; we wake, so to speak, on the far side of the disaster, impatient for the end of captivity. In chs. 40-48 liberation is in the air; there is the persistent promise of a new exodus, with God at its head; there is the approach of a conqueror, eventually disclosed as Cyrus, to break Babylon open; there is also a new theme unfolding, to reveal the glory of the call to be a servant and a light to the nations."³⁸⁸

Isaiah's audience was not in Babylonian captivity when he wrote these chapters. He was prophesying about the people of God in that captivity. Chapters 40-66 presuppose the Exile.

"In these chapters the prophet reminded the people of their coming deliverance because of the Lord's greatness and their unique relationship with Him. He is majestic (chap. 40), and He protects Israel and not the world's pagan nations (chap. 41). Though Israel had been unworthy (chap. 42) the Lord had promised to regather her (43:1-44:5). Because He, the only God (44:6-45:25), was superior to Babylon He would make Babylon fall (chaps. 46-47). Therefore Isaiah exhorted the Israelites to live righteously and to flee away from Babylon (chap. 48)."³⁸⁹

Constable: Isa 44:23--48:1

3. The Lord's redemption of His servant 44:23-47:15

Isaiah began this section of the book dealing with God's grace to Israel (chs. 40-48) by glorifying God as the incomparable Lord of His servant Israel (ch. 40). Then he explained God's promises to (41:1-42:9) and His purposes for (42:10-44:22) His servants. This leads into a more particular revelation of the redemption that God had in store for Israel (44:23-47:15).

Constable: Isa 45:14--47:1

The God of redemption 45:14-46:13

This section develops the ideas that preceded by unfolding the characteristics of Yahweh that His people needed to appreciate in view of the shocking news that their new Moses would be Cyrus. It opens with an emphasis on God as Savior (45:14-19), then contrasts Yahweh with idols (45:20-46:7), and closes with an emphasis on God as righteous (46:8-13). The purpose of the unit was to strengthen the Israelites' confidence in God.

45:14 Yahweh affirmed (cf. v. 1) that because of what He would do in redeeming Israel from Babylonian captivity Gentiles from the ends of the earth would submit themselves to Israel having learned of Israel's great God (cf. 43:3).⁴⁸² Perhaps one evidence of this happening is the Ethiopian eunuch's reverence for Yahweh (cf. Acts 8:26-40). No matter how remote, wealthy, or regal they may be, Gentiles will voluntarily acknowledge Yahweh's deity.⁴⁸³

45:15 The nations that will come to God, or perhaps Isaiah himself, observed that God hides His acts of salvation so they are not obviously apparent. They become clear to those who carefully observe what He has done, and whom God enlightens, but they do not inevitably impress every single individual.⁴⁸⁴ This is essentially a testimony to God's transcendence.

45:16-17 The idols would humiliate their makers when it became clear that they have no power to save. But God's ability to save His people forever will not result in His being put to shame. Yahweh's deliverance of Israel to continued existence would impress the Gentiles after Cyrus' decree (vv. 14-15). But God would provide an eternal salvation for His people that only Gentiles after the coming of Christ could appreciate (cf. Rom. 9:33; 10:11; 1 Pet. 2:6).

45:18 Again the Lord affirmed (cf. vv. 1, 14) that He created the heavens, and there is no other God beside Him (cf. Exod. 20:1-3; Deut. 6:4).⁴⁸⁵ God is trustworthy and will not embarrass His worshippers because He is the almighty Creator. Isaiah's elaboration on this statement stresses that God's creative activity was for the welfare of His creatures.

Some readers of this verse have understood the statement that God did not create the earth waste (Heb. tohu) as clarifying the creation process. When God created the heavens and the earth did He create them unformed and then formed them, or does the waste condition of Genesis 1:2 describe the universe before Creation? I think this verse means that God's intention in Creation was not to create something permanently without form but to create an environment for His creatures that He suitably formed for their habitation. Thus this verse says nothing about the steps God may have taken in creating the cosmos. It rather explains His purpose in creating the cosmos.

45:19 Since God made the world for human habitation, it is reasonable that he would communicate His plans and purposes to humans. This is what He has done. God made Himself known to the Israelites. What He has revealed is in harmony with how He created the world. He has done what is right and has not distorted the truth. He has not hidden Himself (cf. v. 15; John 18:20).

". . . the point appears to be to contrast God's method of revelation with the dark practices of the heathen soothsayers."⁴⁸⁶

In the following segment (vv. 20-25), God contrasted His salvation with that of the Babylonian idols.

"Throughout chs. 40-55, the people of Israel are envisioned as being in bondage in Babylon. . . . Has not the God of Israel been thoroughly discredited? Should not Israel adopt the gods of her captors? . . . Instead, he [Isaiah] insists that it is the captors, the Babylonians, who need to look to their deliverance. Far from Israel being concerned over whether their God can deliver them from Babylon, it is the mighty Babylonians who should be worrying over whether the gods whom they have served can deliver them!"⁴⁸⁷

45:20 The Lord again summoned the people of the world, possibly after Cyrus' judgments, for a disputation (cf. 41:1, 21; 43:8-9). He claimed that pagan idol worshippers were ignorant (cf. 44:9). They carried their gods of wood rather than being carried by a personal God (cf. 1 Sam. 4-5). And they prayed to gods that could not save.

45:21 God challenged the idol worshippers to consult together and to present a case in defense of their idols. Who was the challenger who claimed "this?" Evidently the prophecies about Cyrus are the "this" in view (cf. 46:9-11)? He was Yahweh, the only true God who does what is right and who saves.

45:22 Since Yahweh alone saves, people and nations around the world should turn to Him for salvation (cf. Num. 21:8-9). In so doing they could experience the same salvation that Israel would enjoy. Yahweh is the saving God of the whole earth, not just Israel, so salvation is available to all, not just Israel.

45:23 God Himself swore (cf. Gen. 22:16) that everyone will eventually bow to His authority (some as condemned sinners and others as pardoned worshippers) and appeal to Him (cf. Rom. 14:10-12; Phil 2:9-11). In view of this, it is only reasonable to call on Him for salvation now. This word from God, confirmed with His oath, is as sure as His promises to Abraham and His words predicting Cyrus' activities.

45:24-25 The only hope of all humankind is in Yahweh. Pagans will turn to the Lord in repentance because of His power to deliver, His faithfulness to His promises, and His complete righteousness. The Israelites will also eventually bow in submission to the only true God enjoying His salvation and glorifying Him. This will happen when Jesus Christ returns to the earth.

The emphasis now shifts from God as the true Savior (45:20-25) to the idols who cannot save (46:1-7). The following pericope sums up the argument that Yahweh is superior to pagan gods and expands the idea introduced in 45:20 that a god that people need to carry cannot save.

46:1-2 Bel and Nebo were the two chief gods of Babylonia. Bel ("lord," cf. the Canaanite Baal) was the title of the father of the gods in the Babylonian pantheon, namely, Enlil. Bel was also later the title of Marduk, the city god of Babylon and the hero of Enuma Elish, the Babylonian Creation account. Nebo was Marduk's son and Bel's grandson and was supposedly a wise administrator.⁴⁸⁸ He was the god of learning, writing, and astronomy. The Babylonians carried images of these prominent gods in their New Year's day parades.

Isaiah envisioned Bel and Nebo as bending over as the Babylonians carried their images in procession (cf. 1 Sam. 5:3-4). These images rode on carts that beasts of burden hauled with some difficulty, evidently because of their weight. The gods, which the images both represented and contained, were a burden to these animals. Rather than lifting burdens, these idols created them for their worshippers. The prophet foresaw the idol images and the gods being carried off into captivity (by Cyrus), powerless to aid their worshippers.

46:3-4 Addressing the remnant (house) of His people, Yahweh reminded the Judahites that He had carried Israel (as a burden sometimes) throughout her history (cf. 63:9; Exod. 19:4; Deut. 1:31; 32:11; Ps. 28:9), and He would continue to do so. This, of course, is the opposite of what the Babylonians had to do to their idols (vv. 1-2). The Israelites had never carried Him, but it was He, and only He, who had always carried them.

"Normally, we expect that as children reach maturity, they do not need to be carried any longer. Furthermore, there usually comes a time when the child must begin to carry the aged parent. This is where God transcends the imagery. There will never come a time when we outgrow our dependence on God. . . . Nor will there ever be a time when a doddering old grandfather-God will somehow need to lean on us, and we will need to find a young, virile god for a new age."⁴⁸⁹

46:5 There is no comparison between the true God and false gods (cf. 40:18).

46:6-7 This is Isaiah's fourth and last exposé of the folly of idol worship (cf. 40:19-20; 41:6-7; 44:9-20). How foolish it is to spend a lot of money and effort to make something that cannot care for itself much less its worshipper. It has no power to respond in any way much less to save.

"There are two kinds of gods in this world: the kind you carry and the One who can carry you."⁴⁹⁰

The last segment of this section (45:14-46:13) returns to the subject of God as the righteous deliverer (cf. 45:14-19).

46:8 God called the transgressing Israelites to remember what He was about to say that would summarize the point being made in this section. It would give them confidence as they recalled it in the future. Again, remembering is the antidote to unbelief. Israel needed much encouragement and stern warnings because she was only a small island of monotheists in a sea of polytheists.

46:9 The Israelites needed to remember all that God had done going all the way back to Creation. Only then would they become convinced that Yahweh was unique, the only true God.

46:10-11 God had throughout history predicted how history would unfold including things that had not happened previously. His revelations were in harmony with His purpose to carry out His beneficial will for humankind. Most recently He had predicted Cyrus, who would descend on Babylon like an eagle on a rabbit. His audience could count on this prediction coming to pass because it was just the latest example of what He had done since the beginning.

46:12 God challenged the hard-hearted Israelites, who found it hard to believe that God would deliver them, to pay attention to Him (cf. v. 3). They were far from the righteous act of believing God that constitutes conformity to His will.

"Those who are far from righteousness are those who are far from being right with God, and so are deep in their own sin and depravity."⁴⁹¹

46:13 God would be faithful to His covenant promises and bring salvation to Zion (cf. 44:26-28; Rom. 3:21-25; 5:8; 1 Cor. 1:30). He would bring the righteousness that His people lacked soon. This deliverance would glorify His name.

"This proves to be Isaiah's final appeal to Israel to accept the Lord's will, to believe what he says and trust what he does, though even as he make [sic] his appeal he senses that it is falling on deaf ears (12)."⁴⁹²

Constable: Isa 47:1-15

The nation to be judged ch. 47

This section of Isaiah on "The Lord's redemption of His servant [Israel]" (44:23-47:15) has included an announcement of redemption (44:23-28), the identification of the instrument of redemption, Cyrus (45:1-13), and a reminder of the uniqueness of the God of redemption (45:14-46:13). Now it concludes by depicting Babylon, the nation from which the Lord would redeem His people from captivity, as a proud woman full of self-confidence. In her case, as in so many others, pride goes before a fall. This section is another oracle against a foreign nation (cf. chs. 13-23; Jer. 46-51; Ezek. 25-31) and an oracle of salvation for Zion (cf. 46:13). The main point of this chapter is not to predict Babylon's fall, however, but to glorify the power and grace of Yahweh using the destruction of Babylon as a backdrop.

The first four verses constitute the introduction to the oracle.

47:1 God depicted Babylon here as a rather prissy virgin. The city, representing the kingdom of Babylon, had, like a virgin, thus far not experienced the breaching of her walls by invaders. The Lord summoned her to sit on the ground rather than on the throne that she intended to occupy. Sitting in the dust was an act that depicted great mourning (cf. Jon. 3:6). She thought that she would be a queen, but in reality she would become a common, even a humiliated, beggar. Other peoples had regarded her as superior, but she would no longer be that. The Chaldeans were the residents of southern Mesopotamia who had been the leaders in throwing off Assyrian dominance and had provided the leadership for Neo-Babylonia.

47:2 Babylon would need to do servile work, grinding meal by rotating a millstone (cf. Exod. 11:5; Job 31:10; Matt. 24:41). She should remove her veil, which she, as an upper-class lady, had worn previously to hide her beauty from commoners. This would disgrace her. She should take off her long skirt and uncover her legs so she could do work in the fields and wade through the irrigation ditches of the rivers. She would become not only a beggar (v. 1) but a servant.

47:3 In the ancient world people regarded nakedness as a shame because it left them open to the gaze of others and so made them defenseless. People seen naked were often taken advantage of. Thus to be uncovered was to be shamefully exposed. Babylon had regarded herself as someone special and superior, but now it would become clear that she was just like every other nation. God promised to take vengeance on Babylon for exalting herself to a place that He alone deserves. He would not spare anyone deserving humiliation.

47:4 The foregoing description of God's humbling of Babylon, for essentially the same reason He humbled Egypt in the Exodus, drew an ejaculation of praise from Isaiah. Almighty Yahweh, the Holy One of Israel, would again redeem His people from a nation that had lifted up herself in pride and had oppressed God's chosen people.

"These verses assert two principles which lie at the heart of divine providential government of the world: retribution (3cd) and the centrality of the people of God (4)."⁴⁹³

The Lord became more specific about Babylon's sins and the reasons He intended to punish her in the following pericope (vv. 5-11).

47:5 Babylon would no longer be the queen of the nations, having many other kingdoms under her authority. Rather than enjoying the public activity and prominence that go with being a leader, Babylon would find herself sitting in silence and darkness.

"From the blare of world publicity and the glare of the palace lights to the silence of obscurity (v. 5)!"⁴⁹⁴

47:6 Babylon had not been kind to the Israelites whom Yahweh had handed over to her. She had not really conquered Judah; God had given the Judahites over to the Babylonians. The Babylonians had been unmerciful toward the Israelites and had made life hard even for their elderly, those who deserved mercy simply because of their age. The Babylonians were not as hard on the Israelites as the Egyptians and the Assyrians had been. It was their arrogance more than their physical cruelty that made them unmerciful.

47:7 The mark of Babylon's arrogance was that she assumed that she would continue to rule the world forever. She had defeated Assyria, which had been the most powerful world ruler for 300 years, and there was no power on the horizon that Babylon could see that would threaten her sovereignty. She had not considered that all nations are subject to Yahweh's sovereignty, that no nation is self-sufficient or self-existent. She had failed to consider that someone more powerful than herself could call her to account for her treatment of the people she had conquered.

47:8 Babylon was sensual (a lover of luxury) in that she assumed that what she enjoyed were her rights by virtue of her superiority. Her present condition had led her to think that she would always enjoy provision, protection, status, and security. But she could not avert the doom that would come on her because she had exalted herself to God's place. The pleasure-loving lady of leisure would become a childless widow.

47:9 She would lose her empire and her population with unexpected suddenness. In spite of the sorcery and magic that Babylon relied on for protection, God would bring judgment on her.

"Babylon was proverbial in the ancient world for its development of the magical arts. So firm was this association that in Daniel, Chaldean' is a term for magician (1:20; 2:2, 27, etc. . . .). The great Babylonian interest in astronomy was prompted by an even greater interest in astrology. The names given to the astrological constellations today are translations of the ones originated by the Babylonians. More than anything else, magic is engaged in to ensure good fortune and prevent misfortune."⁴⁹⁵

47:10 Babylon felt secure in mistreating people because her great learning and wisdom in the magical arts had led her to conclude that she was superior and invulnerable. Knowledge puffs up, and one of the delusions it spawns is that people who know more are not as morally and ethically responsible as everyone else. A corollary is that if I can get away with something, it's all right. Such thinking forgets that there is a sovereign and righteous God in heaven to whom we are responsible.

"Chaldean Babylon . . . combined the practical atheism of the freethinker with astrology, necromancy, and crass superstition."⁴⁹⁶

47:11 In spite of how the Babylonians thought, God would bring judgment on them suddenly that incantations would not affect, sacrifices could not deflect, and magic could not anticipate. Daniel 5 describes Belshazzar's feast, which took place on the night Babylon fell. Cyrus took the Babylonian king and his city completely by surprise, and the empire fell suddenly.

"Cyrus took Babylon effortlessly, and by morning every citizen of the empire was not a Babylonian but a Persian."⁴⁹⁷

Yahweh's denunciation of Babylon comes to a climax in the final four verses. In spite of her pride, Babylon would need a savior, but there would be none for her.

47:12-13 God sarcastically challenged the Babylonians to continue to trust in their mediums and horoscopes since they might be able to deliver them from the fate He announced. They were not about to humble themselves, as the Ninevites did in Jonah's day. If there was any time the Babylonians needed help from their wise men it was before the Lord visited them with judgment.

47:14-15 However, their powers would be no match for the consuming judgment of God that was coming on them like a fire. It would sweep everything in its path away, the astrologers as well as their predictions. They would become the fuel for this fire that would be like a wild forest fire, not a comfortable campfire.

"They do not even have the enduring power of wood in the fire, for they are consumed instantly [as stubble], and are not able to save themselves from the flame that devours them. If they cannot save themselves it is foolish to look to them to save Babylon."⁴⁹⁸

False religion offers the comfort of a fire, but it turns into a furnace of destruction. The philosophical leaders of Babylon would not be saviors in that day of judgment. In fact, there would be none to save then.

"These few words at the end of v. 15 capture the whole argument of chs. 40-47: everybody needs a savior; the gods and the magical worldview on which they rest cannot save; the Lord who stands outside the cosmos and directs it according to his good purposes can save; which shall we choose?"⁴⁹⁹

The fulfillment of this prophecy came when Cyrus invaded Babylon in 539 B.C. But the similarities between this chapter and Revelation 17 and 18 remind us that a future eschatological destruction of Babylon is also coming.

"Those who have turned from the living God to the daily horoscope in our own society would do well to heed this passage."⁵⁰⁰

"The point of chapters 41-47 is that the entire structure and system of the Babylonian Empire (represented by her idols) was developed by humans; Babylon had no lasting divine sanction. Just as an idol is of human fabrication, with no autonomous power or usefulness of its own, so the entire Babylonian system of society, economics, and politics was a human fabrication which in time would collapse. Israel, then, must reserve her worship, her ultimate commitment, for YHWH. This commitment must stand above all other systems and values. YHWH may grant these systems (including Assyria, Persia) temporary sanction to do his will, but he also reserves the right to repudiate and destroy them. Only YHWH deserves worship."⁵⁰¹

Guzik: Isa 47:1-15

Isaiah 47 - Babylon Brought Low

A. The humiliation of Babylon.

1. (1-3) Babylon, represented as a woman, is humbled.

Come down and sit in the dust, O virgin daughter of Babylon; sit on the ground without a throne, O daughter of the Chaldeans! For you shall no more be called tender and delicate. Take the millstones and grind meal. Remove your veil, take off the skirt, uncover the thigh, pass through the rivers. Your nakedness shall be uncovered, yes, your shame will be seen; I will take vengeance, and I will not arbitrate with a man.

a. Come down and sit in the dust: Isaiah pictures proud Babylon as a humiliated woman, who shall no more be called tender and delicate. She is stripped of her fine clothing, and is forced to march in a forced relocation (pass through the rivers).

i. Bultema calls this "The bold image of a rich, frivolous and sensual young woman who, as a prisoner, is doomed to the despicable state of a slave and in every respect is treated like a Near-Eastern slave woman."

b. I will take vengeance, and I will not arbitrate with a man: The humiliation God will impose on Babylon is exactly the humiliation she put upon Judah and Jerusalem. When God humbles Babylon, He is taking vengeance and cannot be talked out of His judgment.

2. (4) The LORD of hosts is glorified.

As for our Redeemer, the LORD of hosts is His name, the Holy One of Israel.

a. As for our Redeemer: Seemingly, Isaiah cannot help himself - when he sees how God will take vengeance on this enemy of God's people, he praises God and boasts in his redeemer.

b. Bultema on the Hebrew word for Redeemer: "A gaal had to be a close relative. Christ is this too, for according to His humanity He came forth from the Jews. A gaal had to be able to deliver. The Holy One of Israel does not lack this ability. Sometimes a gaal had to exercise bloody vengeance. Christ will work bloody vengeance upon Babylon for its oppression of His people. Frequently a gaal had to pay a ransom to free a prisoner. The Lord Jesus paid with his blood on Golgotha to ransom His people. On the basis of these considerations, to which could be added many more, it is evident that the name Gaal is very fitting for the Savior."

3. (5-7) Why God will humble Babylon.

Sit in silence, and go into darkness, O daughter of the Chaldeans; for you shall no longer be called the Lady of Kingdoms. I was angry with My people; I have profaned My inheritance, and given them into your hand. You showed them no mercy; on the elderly you laid your yoke very heavily. And you said, "I shall be a lady forever," so that you did not take these things to heart, nor remember the latter end of them.

a. I was angry with My people: Babylon thought that she conquered Judah and Jerusalem through her own power. But Babylon didn't see that she really conquered them because God was angry with His people, and therefore used Babylon as an instrument of His work. God says, "You didn't know that I had given them into your hand."

b. You showed them no mercy: As an instrument in God's hand, Babylon was too enthusiastic in their attack on God's people. Even though God allowed it and used it, they still should have showed mercy to God's people. We are always safe when we take the path of mercy!

c. And you said, "I shall be a lady forever." Babylon was blind, Babylon was cruel, and now Babylon is shown to be proud and presumptuous. For all these reasons, God promises to humble Babylon.

i. Bultema applies the sense of Isaiah 47:5-11 to the corrupt Church: "In her self-satisfaction and frivolous self-deception she says, I shall be a lady. She claims royal riches, power and honor for herself for ever. A queen feels she must reign, and that was also the Church's goal quite early. Soon it placed a cross on its steeple instead of on its shoulders. With all its veneration of the cross, it hated the cross in a spiritual sense and reached for the crown of the world." (Bultema)

B. The rebuke of Babylon.

1. (8-9) Why sudden humiliation comes to Babylon.

Therefore hear this now, you who are given to pleasures, who dwell securely, who say in your heart, "I am, and there is no one else besides me; I shall not sit as a widow, nor shall I know the loss of children"; but these two things shall come to you in a moment, in one day: The loss of children, and widowhood. They shall come upon you in their fullness because of the multitude of your sorceries, for the great abundance of your enchantments.

a. Hear this now, you who are given to pleasures, who dwell securely: In the midst of her pride and arrogance (I am, and there is no one else besides me; I shall not sit as a widow), God brings another charge against Babylon. Judgment also comes because of the multitude of your sorceries, for the great abundance of your enchantments. Babylon was famous as a founding place and breeding ground for occultic arts and practices.

2. (10-11) The pride and arrogance of Babylon is rebuked.

For you have trusted in your wickedness; you have said, "No one sees me"; your wisdom and your knowledge have warped you; and you have said in your heart, "I am, and there is no one else besides me." Therefore evil shall come upon you; you shall not know from where it arises. And trouble shall fall upon you; you will not be able to put it off. And desolation shall come upon you suddenly, which you shall not know.

a. You have trusted in your wickedness: This is a searching insight into the heart of the proud sinner. They trust in their continuing wickedness to cover the tracks of their previous sin. They are clever, but their wisdom in wickedness has warped them (Your wisdom and your knowledge have warped you).

b. Therefore evil shall come upon you: And it did for Babylon, which was suddenly conquered in one night, when they believed all was safe and secure (as recorded in Daniel 5).

i. The rebuke of Babylon's pride is a simple fulfillment of a principle repeated three times in the Scripture: God resists the proud, but gives grace to the humble. (Proverbs 3:34, James 4:6, 1 Peter 5:5).

3. (12-15) A challenge to the stargazers and sorcerers of Babylon.

Stand now with your enchantments and the multitude of your sorceries, in which you have labored from your youth; perhaps you will be able to profit, perhaps you will prevail. You are wearied in the multitude of your counsels; let now the astrologers, the stargazers, and the monthly prognosticators stand up and save you from what shall come upon you. Behold, they shall be as stubble, the fire shall burn them; they shall not deliver themselves from the power of the flame; it shall not be a coal to be warmed by, nor a fire to sit before! Thus shall they be to you with whom you have labored, your merchants from your youth; they shall wander each one to his quarter. No one shall save you.

a. Stand now with your enchantments and the multitude of your sorceries: God challenges the sorcerers of Babylon to save them from His judgment. After all, if they have real spiritual power, they should be able to. But their weakness in the face of the LORD's judgment will be exposed.

i. "For the Babylonians, sorcery also included a mood of complacency (v. 10), because the people relied on their magicians to predict the coming of the enemy and to defeat him. In Babylonia the intellectual and the magical were intertwined, the wise man being instructed in all the arts of the supernatural." (Grogan)

b. Behold, they shall be as stubble, the fire shall burn them: Not only can the sorcerers of Babylon not deliver others from God's judgment, they can't even deliver themselves. The fire of judgment that comes upon them will be severe; it will not be a coal to be warmed by, nor a fire to sit before!

i. "False religion may seem to offer the warmth of 'helpfulness', but it is not a fire to sit by, rather a fire which will burn up, a furnace of destruction." (Motyer)

ii. How many greatly underestimate the blazing strength of God's judgment! We see the same tragic thinking among those who say, "I won't mind going to hell. I'll party there with all my friends!" Some have even said that they will ski on the lake of fire! They think the fires of judgment will somehow be useful or comforting, but they are making a deadly mistake. Can there be a more dangerous sin?

c. No one shall save you: What a final sentence! And if we will not find our salvation in the LORD; if we will not look to Him and be saved, then certainly no one shall save you.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 47 (Chapter Introduction)

Overview

Isa 47:1, God’s judgment upon Babylon and Chaldea, Isa 47:6, for their unmercifulness, Isa 47:7, pride, Isa 47:10. and overboldness, Isa 47:11. shall be irresistible.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 47 (Chapter Introduction)

CHAPTER 47

God’ s judgments upon Babylon and Chaldea; for their cruelty towards God’ s people, Isa 47:1-6 ; their pride and other sins, Isa 47:7-10 . Their enchantments shall not deliver them, Isa 47:11-15 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 47 (Chapter Introduction)

(Isa 47:1-6) God's judgments on Babylon.

(Isa 47:7-15) Carelessness and confidence shall not prevent the evil.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 47 (Chapter Introduction)

Infinite Wisdom could have ordered things so that Israel might have been released and yet Babylon unhurt; but if they will harden their hearts, and will not let the people go, they must thank themselves that their ruin is made to pave the way to Israel's release. That ruin is here, in this chapter, largely foretold, not to gratify a spirit of revenge in the people of God, who had been used barbarously by them, but to encourage their faith and hope concerning their own deliverance, and to be a type of the downfall of that great enemy of the New Testament church which, in the Revelation, goes under the name of " Babylon." In this chapter we have, I. The greatness of the ruin threatened, that Babylon should be brought down to the dust, and made completely miserable, should fall from the height of prosperity into the depth of adversity (Isa 47:1-5). II. The sins that provoked God to bring this ruin upon them. 1. Their cruelty to the people of God (Isa 47:6). 2. Their pride and carnal security (Isa 47:7-9). 3. Their confidence in themselves and contempt of God (Isa 47:10). 4. Their use of magic arts and their dependence upon enchantments and sorceries, which should be so far from standing them in any stead that they should but hasten their ruin (Isa 47:11-15).

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

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Westermann, Claus. Isaiah 40-66. London: SCM, 1966.

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 47 (Chapter Introduction)

INTRODUCTION TO ISAIAH 47

This chapter is a prophecy of the destruction of Babylon, and of the Chaldeans, and declares the causes of it. The mean, low, ignominious, and miserable condition Babylon and the Chaldeans should be brought into by the Lord, the Redeemer of his people, is described, Isa 47:1, the causes of it are their cruelty to the Jews, Isa 47:6, their pride, voluptuousness, and carnal security, Isa 47:7 their sorceries and enchantments, and trust in their own wisdom, Isa 47:9, wherefore their destruction should come suddenly upon them, and they should not be able to put it off, Isa 47:11, their magic art, and judiciary astrology, which they boasted of, by them they could neither foresee nor withstand their ruin, which would be of no avail unto them, Isa 47:12, nor their merchants either, Isa 47:15.