Text -- Isaiah 47:4-15 (NET)

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.’ 47:6 I was angry at my people; I defiled my special possession and handed them over to you. You showed them no mercy; you even placed a very heavy burden on old people. 47:7 You said, ‘I will rule forever as permanent queen!’ You did not think about these things; you did not consider how it would turn out. 47:8 So now, listen to this, O one who lives so lavishly, who lives securely, who says to herself, ‘I am unique! No one can compare to me! I will never have to live as a widow; I will never lose my children.’ 47:9 Both of these will come upon you suddenly, in one day! You will lose your children and be widowed. You will be overwhelmed by these tragedies, despite your many incantations and your numerous amulets. 47:10 You were complacent in your evil deeds; you thought, ‘No one sees me.’ Your self-professed wisdom and knowledge lead you astray, when you say, ‘I am unique! No one can compare to me!’ 47:11 Disaster will overtake you; you will not know how to charm it away. Destruction will fall on you; you will not be able to appease it. Calamity will strike you suddenly, before you recognize it. 47:12 Persist in trusting your amulets and your many incantations, which you have faithfully recited since your youth! Maybe you will be successful– maybe you will scare away disaster. 47:13 You are tired out from listening to so much advice. Let them take their stand– the ones who see omens in the sky, who gaze at the stars, who make monthly predictions– let them rescue you from the disaster that is about to overtake you! 47:14 Look, they are like straw, which the fire burns up; they cannot rescue themselves from the heat of the flames. There are no coals to warm them, no firelight to enjoy. 47:15 They will disappoint you, those you have so faithfully dealt with since your youth. Each strays off in his own direction, leaving no one to rescue you.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 47:5

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

Wesley: Isa 47:5

The chief and glory of all kingdoms.

Wesley: Isa 47:6

I cast them away as an unclean thing.

Wesley: Isa 47:6

To punish them.

Wesley: Isa 47:6

Thou hast exceeded the bounds of thy commission.

Wesley: Isa 47:6

Who besides their common calamity were afflicted with the miseries of old age, and therefore did require both pity and reverence.

Wesley: Isa 47:7

Thy cruel usages of my people, and the heavy judgments which thou hadst reason to expect for them.

Wesley: Isa 47:7

Thou didst not consider what might and was likely to befal thee afterward.

Wesley: Isa 47:8

Independent, and self - sufficient.

Wesley: Isa 47:8

Which is not either subject to me, or far inferior to me in power and glory.

Wesley: Isa 47:8

I shall never want either a king or people to defend me.

Wesley: Isa 47:9

In the highest degree.

Wesley: Isa 47:10

Confidently expecting to preserve thyself by these and other wicked arts.

Wesley: Isa 47:10

My counsels are so deeply laid.

Wesley: Isa 47:10

Hath misled thee into the way of perdition.

Wesley: Isa 47:10

Which is repeated, to denote their intolerable self - confidence.

Wesley: Isa 47:11

This agrees with the history. Babylon being surprized by Cyrus, when they were in deep security.

Wesley: Isa 47:12

Persist in these practices.

Wesley: Isa 47:12

From the beginning of thy kingdom. For the Chaldeans in all ages were famous for the practice of these arts.

Wesley: Isa 47:13

Thou hast spent thy time and strength in going from one to another, and all to no purpose.

Wesley: Isa 47:15

Such comfortless and helpless creatures.

Wesley: Isa 47:15

Merchants who came from several countries to trade with Babylon. And the verse may be thus rendered; Thus (vain and unprofitable) shall they (thy sorcerers) with whom thou hast laboured be unto thee: (So here is only a transposition of words, than which nothing is more usual in scripture. Then follows another matter:) also thy merchants, or they with whom thou hast traded from thy youth, shall wander every one to his own quarter.

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).

JFB: Isa 47:6

Reason for God's vengeance on Babylon: in executing God's will against His people, she had done so with wanton cruelty (Isa 10:5, &c.; Jer 50:17; Jer 51:33; Zec 1:15).

JFB: Isa 47:6

(Isa 43:28).

JFB: Isa 47:6

Even old age was disregarded by the Chaldeans, who treated all alike with cruelty (Lam 4:16; Lam 5:12) [ROSENMULLER]. Or, "the ancient" means Israel, worn out with calamities in the latter period of its history (Isa 46:4), as its earlier stage of history is called its "youth" (Isa 54:6; Eze 16:60).

JFB: Isa 47:7

Through thy vain expectation of being a queen for ever, thou didst advance to such a pitch of insolence as not to believe "these things" (namely, as to thy overthrow, Isa 47:1-5) possible.

JFB: Isa 47:7

Namely, of thy insolence, implied in her words, "I shall be a lady for ever."

JFB: Isa 47:8

(See on Isa 47:1). In no city were there so many incentives to licentiousness.

JFB: Isa 47:8

(Isa 47:10). Language of arrogance in man's mouth; fitting for God alone (Isa 45:6). See Isa 5:8, latter part.

JFB: Isa 47:8

A state, represented as a female, when it has fallen is called a widow, because its king is no more; and childless, because it has no inhabitants; they having been carried off as captives (Isa 23:4; Isa 54:1, Isa 54:4-5; Rev 18:7-8).

JFB: Isa 47:9

It should not decay slowly, but be suddenly and unexpectedly destroyed; in a single night it was taken by Cyrus. The prophecy was again literally fulfilled when Babylon revolted against Darius; and, in order to hold out to the last, each man chose one woman of his family, and strangled the rest, to save provisions. Darius impaled three thousand of the revolters.

JFB: Isa 47:9

That is, "in full measure."

JFB: Isa 47:9

Rather, "notwithstanding the . . . notwithstanding"; "in spite of" [LOWTH]. So "for" (Num 14:11). Babylon was famous for "expiations or sacrifices, and other incantations, whereby they tried to avert evil and obtain good" [DIODORUS SICULUS].

JFB: Isa 47:10

As in Isa 13:11, the cruelty with which Babylon treated its subject states.

JFB: Isa 47:10

(Psa 10:11; Psa 94:7). "There is none to exact punishment from me." Sinners are not safe, though seeming secret.

JFB: Isa 47:10

Astrological and political (Isa 19:11, &c., as to Egypt).

JFB: Isa 47:10

Turns thee aside from the right and safe path.

JFB: Isa 47:11

Hebrew, "the dawn thereof," that is, its first rising. Evil shall come on thee without the least previous intimation [ROSENMULLER]. But dawn is not applied to "evil," but to prosperity shining out after misery (Isa 21:12). Translate, "Thou shall not see any dawn" (of alleviation) [MAURER].

JFB: Isa 47:11

Rather, as Margin, "remove by expiation"; it shall be never ending.

JFB: Isa 47:11

Unawares: which thou dost not apprehend. Proving the fallacy of thy divinations and astrology (Job 9:5; Psa 35:8).

JFB: Isa 47:12

Forth: a scornful challenge to Babylon's magicians to show whether they can defend their city.

JFB: Isa 47:12

The devil's service is a laborious yet fruitless one (Isa 55:2).

JFB: Isa 47:13

(compare Isa 57:10; Eze 24:12).

JFB: Isa 47:13

Literally, those who form combinations of the heavens; who watch conjunctions and oppositions of the stars. "Casters of the configurations of the sky" [HORSLEY]. GESENIUS explains it: the dividers of the heavens. In casting a nativity they observed four signs:--the horoscope, or sign which arose at the time one was born; the mid-heaven; the sign opposite the horoscope towards the west; and the hypogee.

JFB: Isa 47:13

Those who at each new moon profess to tell thereby what is about to happen. Join, not as English Version, "save . . . from those things," &c.; but, "They that at new moons make known from (by means of) them the things that shall come upon thee" [MAURER].

JFB: Isa 47:14

(Isa 29:6; Isa 30:30).

JFB: Isa 47:14

Like stubble, they shall burn to a dead ash, without leaving a live coal or cinder (compare Isa 30:14), so utterly shall they be destroyed.

JFB: Isa 47:15

Such shall be the fate of those astrologers who cost thee such an amount of trouble and money.

JFB: Isa 47:15

That is, with whom thou hast trafficked from thy earliest history, the foreigners sojourning in Babylon for the sake of commerce (Isa 13:14; Jer 51:6, Jer 51:9; Nah 3:16-17) [BARNES]. Rather, the astrologers, with whom Babylon had so many dealings (Isa 47:12-14) [HORSLEY].

JFB: Isa 47:15

Literally, "straight before him" (Eze 1:9, {ul Eze_1:12). The foreigners, whether soothsayers or merchants, shall flee home out of Babylon (Jer 50:16).

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).

Clarke: Isa 47:6

I was wroth with my people - God, in the course of his providence, makes use of great conquerors and tyrants as his instruments to execute his judgments in the earth; he employs one wicked nation to scourge another. The inflicter of the punishment may perhaps be as culpable as the sufferer; and may add to his guilt by indulging his cruelty in executing God’ s justice. When he has fulfilled the work to which the Divine vengeance has ordained him, he will become himself the object of it; see Isa 10:5-12. God charges the Babylonians, though employed by himself to chastise his people, with cruelty in regard to them. They exceeded the bounds of justice and humanity in oppressing and destroying them; and though they were really executing the righteous decree of God, yet, as far as it regarded themselves, they were only indulging their own ambition and violence. The Prophet Zechariah sets this matter in the same light: "I was but a little angry and they helped forward the affliction;"Isa 1:15. - L.

Clarke: Isa 47:7

So that thou didst not "Because thou didst not"- For עד ad , read על al ; so two MSS., and one edition. And for, אחריתה acharithah , "the latter end of it, "read אחריתך acharithecha , "thy latter end;"so thirteen MSS., and two editions, and the Vulgate. Both the sixth and seventh verses are wanting in one of my oldest MSS.

Clarke: Isa 47:9

These two things shall come to thee in a moment - That is, suddenly. Belshazzar was slain; thus the city became metaphorically a widow, the husband - the governor of it, being slain. In the time in which the king was slain, the Medes and Persians took the city, and slew many of its inhabitants, see Dan 5:30, Dan 5:31. When Darius took the city, he is said to have crucified three thousand of its principal inhabitants

In their perfection "On a sudden"- Instead of בתמם bethummam , "in their perfection,"as our translation renders it, the Septuagint and Syriac read, in the copies from which they translated, פתאם pithom , suddenly; parallel to רגע rega , in a moment, in the preceding alternate member of the sentence. The concurrent testimony of the Septuagint and Syriac, favored by the context, may be safely opposed to the authority of the present text

For the multitude "Notwithstanding the multitude"- ברב berob . For this sense of the particle ב beth , see Num 14:11.

Clarke: Isa 47:11

Thou shalt not know from whence it riseth "Thou shalt not know how to deprecate"- שחרה shachrah ; so the Chaldee renders it, which is approved by Jarchi on the place; and Michaelis Epim. in Praelect. xix.; see Psa 78:34

Videtur in fine hujus commatis deese verbum, ut hoc membrum prioribus respondeat . "A word appears to be wanting at the end of this clause to connect it properly with the two preceding."- Secker

In order to set in a proper light this judicious remark, it is necessary to give the reader an exact verbal translation of the whole verse: -

"And evil shall come upon thee, thou shalt not know how to deprecate it

And mischief shall fall upon thee, thou shalt not be able to expiate it

And destruction shall come suddenly upon thee, thou shalt not know"-

What? how to escape, to avoid it, to be delivered from it? perhaps צאת ממנה tseth mimmennah , "they could not go out from it, "Jer 11:11. I am persuaded that a phrase is here lost out of the text. But as the ancient versions retain no traces of it, and a wide field lies open to uncertain conjecture, I have not attempted to fill up the chasm, but have in the translation, as others have done before me, palliated and disguised the defect, which I cannot with any assurance pretend to supply. - L.

Clarke: Isa 47:13

From these things "What are the events"- For מאשר measher , read מה אשר mah asher , so the Septuagint, "what is to happen to thee."

Clarke: Isa 47:15

To his quarter "To his own business"- לעברו leebro . Expositors give no very good account of this word in this place. In a MS. it was at first לעבדו leabdo , to his servant or work, which is probably the true reading. The sense however is pretty much the same with the common interpretation: "Every one shall turn aside to his own business; none shall deliver thee."

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

Calvin: Isa 47:6

6.I was angry with my people This is an anticipation, by which he forewarns the Jews, as he has often done formerly, that the distressing condition of captivity was a scourge which God had inflicted; because, if it had proceeded from any other, there was no remedy in the hand of God. In order, therefore, that they might be convinced that he who had struck them would heal their wounds, he bids them attribute it to their sins that they were so terribly oppressed. Yet he exhorts them to cherish favorable expectation, because God intends to set a limit to the chastisement; and he even mentions this as the reason why the Babylonians shall be destroyed, that God, who is the just avenger of savageness and cruelty, will much more avenge the injuries done to his people.

Thou didst not shew compassion to them In the former clause he calls the Jews to repentance, because by their own crimes they drew down upon themselves so many calamities. Next, he accuses the Babylonians of having seized this occasion for exercising cruelty, just as if one were to become the executioner of a child whom a father had put into his hands to be chastised. Hence it follows that the Babylonians have no right to be proud, as if by their own power they had subdued the Jews and carried them into captivity; but, on the contrary, because they have wickedly abused the victory and cruelly treated the captives, he will justly punish them.

I profaned my heritage When he says that he “was angry,” and that this was the reason why he “profaned his heritage,” let us not imagine that he had changed his purpose, and was offended so far as to cast away the care of his people and the remembrance of his covenant. This is evident both from the event itself and from his deigning still to call them “his people,” though the greater part of them were estranged from him, and though he had the best reasons for “profaning” them. But he has respect to his covenant when he speaks in this manner; for he looks at their source and foundation, that they who were the descendants of Abraham may be accounted the people of God, though very few of them actually belonged to him, and almost all boasted of an empty title.

Thus the word amger, in Scripture, must not be supposed to refer to any emotion in God, who desires the salvation of his people, but to ourselves, who provoke him by our transgressions; for he has just cause to be angry, though he does not cease to love us. Accordingly, while he “profanes” his Church, that is, abandons her, and gives her up as a prey to her enemies, still the elect do not perish, and his eternal covenant is not broken. And yet, in the midst of anger, the Lord remembers his mercy, and mitigates the strokes by which he punishes his people, and at length even inflicts punishment on those by whom his people have been cruelly treated. Consequently, if for a time the Lord “profanes” his Church, if she is cruelly oppressed by tyrants, let us not lose courage, but betake ourselves to this promise, “He who avenged this barbarous cruelty of the Babylonians will not less avenge the savageness of those tyrants.”

It ought also to be carefully observed that no one should abuse victory so as to be cruel to captives, which we know is often done; for men, when they see that they are stronger, lay aside all humanity, and are changed into wild beasts, and spare neither age nor sex, and altogether forget their condition. After having abused their power, they shall not at length pass unpunished; for

“judgment without mercy shall be experienced by those who shewed no mercy.”
(Jas 2:13.)

But it is asked, “How could the Babylonians go beyond the limit which God had assigned to them, as if their lawless passions were laid under no restraint?” And what will become of that promise,

“Not a hair shall fall from your head without the appointment of your Father?”
(Luk 21:18.)

The answer is easy. Though it was not in their power actually to go beyond the limit, yet he looked at their cruelty, because they endearvored utterly to ruin unhappy persons who had surrendered at discretion. Thus Zechariah complains of the unbridled rage of the Gentiles, because, when “he was angry with his people for a little,” they rushed forward with violent fury to destroy them. (Zec 1:15.)

On the old man He states an aggravation of their guilt, that they did not spare even “the old men,” for whom age naturally procures reverence; and hence he draws an inference, how savage was their cruelty towards armed foes.

Calvin: Isa 47:7

7.And thou saidst, I shall for ever ²²⁴ be a mistress. Here he censures the haughtiness of the Babylonians, in promising to themselves perpetual dominion, and in thinking that they could not fall from their elevation through any adverse event. Thus the children of this world are intoxicated by prosperity, and despise all men as compared with themselves; but Isaiah mocks at this confidence, and shews that God regards it with the greatest abhorrence. To say, means here to conclude in one’s own mind, as will be more clearly evident from what the Prophet says shortly afterwards; for proud men do not publicly speak in this manner, but entertain this conviction, though they pretend the contrary. It is intolerable madness when men, forgetting their frailty, look upon themselves as not sharing in the common lot; for in this way they forget that they are men. Believers, too, have their conviction of being safe, because, under the protecting hand of God, they are prepared boldly to encounter every danger. And yet they do not cease to consider that they are liable to many distresses, because nothing in this world is lasting. Irreligious men, therefore, mock God whenever, through a foolish imagination, they promise to themselves lasting peace amidst the constant changes of the world.

Hitherto thou hast not applied thy mind to it ²²⁵ For the purpose of heightening the description of their madness, he adds that even a long course of time did not render them more moderate. To become elated immediately after having obtained a victory, is not so wonderful; but to become more fierce from day to day, and to throw out taunts against their captives, was altogether savage and intolerable. This arose, as we have said, from pride; because they did not consider that a revolution of affairs would afterwards take place, or that a condition so magnificent could be changed. Consequently, this is the second reason why the Lord overtumed the monarchy of the Babylonians.

And didst not remember her end ²²⁶ Some think that there is a change of the person here, but I consider that to be too forced; and indeed I have no doubt that he speaks of the “end” of Jerusalem, which is the opinion most commonly received. The Lord often speaks of the Church, by way of eminence, κατ᾿ ἐξοχὴν without mentioning the name, as we do when our feelings are powerfully affected towards any person. Now, wicked men do not know the “end” of the Church, and the reason why the Lord chastises her. They mock at the calamities of good men, because they would wish them to be utterly destroyed and ruined, and do not consider that God takes care of them.

If it be objected that the Babylonians could not know this, that is nothing to the purpose; for they could not be ignorant that he was the God whom the Israelites worshipped. Consequently, when they treated the Jews with haughtiness and cruelty, they insulted God himself, as if he and the covenant which he had made with his people had been intentionally trampled under their feet.

Calvin: Isa 47:8

8.And now hear this, thou delicate woman The Prophet again threatens the destruction of Babylon, and employs appropriate words for strengthening the hearts of believers, that the prosperity of the Babylonians may not stupify and lead them to despondency; and yet he does not address Babylon in order to produce an impression upon her, but to comfort believers. He adds, that she was intoxicated with pleasures; for prosperity, being the gift of God, ought not in itself to be condemned, but it is well known how prone the children of the world are, to pass from luxury to insolence.

Who saith in her heart He now explains what is meant by the word to say, of which we spoke in the exposition of the preceding verse, namely, that one convinces himself and believes that it will be thus and thus, as proud and insolent men commonly do, although they often conceal it through pretended modesty, and do not wish it to be publicly known.

I am, and there is none besides me This arrogance, by which she prefers herself to the whole world, is intolerable. First, she thinks that she is; secondly, she imagines that the rest of the world does not deserve to be compared to her; thirdly, she promises to herself everlasting repose, for she says, I shall not sit as a widow. As to the first, there is none of whom it can be said with truth that he is, but God alone, who has a right to say, “I am what I am,” (Exo 3:14;) for by this mark he is distinguished from the creatures. Thus, he who thinks that he subsists by his own power robs God of the honor due to him, and so Babylon, by exalting herself, made war with God. Secondly, she treated the whole world with contempt, when she preferred herself to it. In this manner proud men begin with God, by representing him to be their enemy, and they end by making all men, without exception, their enemies, through their haughtiness. The third clause, which may be regarded as the copestone of her pride, is, that she considers her condition to be eternal, and does not take into account the liability of the affairs of men to undergo change; for the higher men have been exalted, they sometimes on that account sink the lower.

Calvin: Isa 47:9

9.But those two things shall suddenly come to thee Because Babylon supposed that she was beyond the reach of all danger, the Prophet threatens against her very sore distress. When she said that she would neither be “a widow” nor “childless,” he declares on the other hand, that both calamities shall come upon her, so that her miserable destitution shall expose her to the utmost contempt.

In their perfection That is, “completely,” so that in all points, without any exception, she shall be childless. There is also an implied contrast between moderate punishment, some alleviation of which may be expected, and the dreadful vengeance of God, which has no other end than ruin; for, the greater the confidence with which wicked men are elated, the more severely are they punished.

For the multitude of thy divinations Some render this term diviners; but I think that it denotes the act or the vice rather than the persons. Some explain ב (beth) to mean “on account of,” and understand it to express a cause; and in this sense it frequently occurs in Scripture. Yet it might be suitably interpreted, that the Babylonians shall derive no aid or relief from the deceitful skill in divinations of which they boasted so much; and so it might be translated notwithstanding; ²²⁷ as if he had said, “The abundance of divinations or auguries shall not prevent these things from happening to Babylon.” ²²⁸ He ridicules the confidence which they placed in their useless auguries, by which they thought that they foresaw future events; but, as we shall shortly afterwards dwell more largely on this point, I readily admit that it is here reckoned to be one of the causes of the vengeance inflicted on them, that, in consequence of trusting to such delusions, they dreaded nothing. ²²⁹

Calvin: Isa 47:10

10.For thou trustedst He explains what he said in the preceding verse, though it may be extended further, so as to be a censure of the fraud and oppression and violence and unjust practices by which the Babylonians raised themselves to so great power. Almost all large kingdoms are, what a distinguished robber pronounced them to be, great robberies; for there is no other way in which they enlarge their dominions than by extorting them from others by violence and oppression, and by driving out the lawful owners from their dwellings, that they alone may reign at large.

In thy malice He gives the name of “malice” to that which he will afterwards adorn with more plausible names, namely, wisdom and knowledge. In this manner do tyrants usually disguise their tricks, when they lay aside all regard to justice and equity, and cunningly deceive the people; but the Lord detests and exposes them; so that it becomes manifest that it served no purpose to cover their wickedness by useless veils. Thus Job, after having said that “wise men are taken in their own wisdom,” explains this by calling it “craftiness.” (Job 5:13.)

Thou saidst, No one seeth me When he adds that Babylon thought that her iniquities were not seen, this refers to free indulgence in sinning; for while men are kept in the discharge of duty by fear or shame, he who neither dreads God as a witness, nor thinks that men will know what he does, breaks out into every kind of licentiousness. It is true, indeed, that even the worst of men are often tormented by the stings of conscience; but, by shutting their eyes, they plunge themselves in: stupidity as in a lurking-place, and, in short, harden all their senses. Above all, we see that they have the hardihood to mock God, as if by their craftiness they could dazzle his eyes; for whenever they wish to defraud simpletons, they think it enough that they are not detected, as if they could impose on God. But to no purpose do they flatter themselves in their cunning, for the Lord will speedily take off the mask from them. All men ought therefore to abhor this wisdom, by which men deceive themselves, and accomplish their own ruin.

I, and there is none beside me He again repeats those blasphemies, that all may plainly understand how greatly God abhors them, and how near to destruction are all who raise themselves higher than they ought.

Calvin: Isa 47:11

11.Therefore shall evil come upon thee Continuing the subject which he had formerly introduced, he ridicules the foolish confidence of the Babylonians, who thought that by the position of the stars they foresaw all events. He therefore says that they shall soon be overtaken by that which Scripture threatens generally against all despisers of God, (1Th 5:3,) that, “when they shall say, Peace and safety, sudden destruction shall overwhelm them,” and that at the dawning of the day they shall not know what shall be accomplished in the evening; and it, is very clear from the book of Daniel that this happened. (Dan 5:30.)

Calvin: Isa 47:12

12.Stand now amidst thy divinations The Prophet speaks as we are accustomed to speak to desperate men, on whom no warnings produce any good effect; “Do as thou art wont to do; in the end thou shalt be instructed by the event; thou shalt know what good the augurs and soothsayers do thee.” By the word “stand” he alludes to the custom of the augurs, who remain unmoved in one place till some sign is seen. ²³⁰ In like manner, the astrologers mark out their divisions in the heavens, even to the minutest points. If it shall be thought preferable to translate חברים (chabarim) diviners instead of divinations, I shall not greatly object; for the meaning of the word is ambiguous.

If perhaps thou shalt prevail As if he had said, “Thou shalt not be able, by the aid of thy augurs, to mitigate the calamity which is about to overtake thee.” He taunts their perverse confidence on this ground, that when they shall have made every attempt, no advantage will follow.

Calvin: Isa 47:13

13.Thou hast wearied thyself He now declares still more plainly what he had formerly expressed in somewhat obscure language; that all the schemes which Babylon had previously adopted would lead to her ruin; for she nourished within herself a vain confidence arising from a belief of her power and wisdom, as if nothing could do her injury.

In the multitude of thy counsels He calls them not only “counsels,” but “a multitude of counsels,” in order to declare that there is no good reason for being puffed up or exalting themselves, whatever may be the ingenuity or skill of their efforts to deceive; because their crafty counsels, the more numerous and the more plausible they are, will give them the greater annoyance. This is a general statement against those who, trusting to their own ability, contrive and form counsels of every sort, and, relying on their prudence, collect all the stratagems and annoyances that can be invented for oppressing others; for God scatters all their contrivances, and overtums their fraudulent designs, as he threatened that all unlawful means would be unsuccessful. “They dare,” says he, “to take counsel, but not from me; they weave a web, but not from my Spirit.” (Isa 30:1.)

Thus do the consultations of many persons altogether fail of success, because they do not ask counsel of God, from whom (Jas 1:5) all wisdom should be sought; for, the more they toil, the greater annoyance do they suffer, and they can obtain no advantage. Well does David ²³¹ say, (Psa 127:2,) that “in vain do they toil who rise early in the morning, and go late to rest, and eat the bread of sorrow;” for he speaks of unbelievers, who do not cast their cares on the Lord, but, trusting to their industry, make many daring efforts. The Lord ridicules this confidence, and causes them to be at length disappointed, and to feel how worthless are all their wicked labors and efforts, and how in this way they are punished for their rashness; while at the same time “the beloved of God sleep pleasantly,” as is said in that passage. Not that they are freed from all annoyances, but that they do not weary themselves with useless labor, and they commit to God the result of all their affairs.

Let them stand now Here we perceive what counsellors are chiefly meant by the Prophet, that is, those diviners who boasted to the people of the empty name of science; as if they understood, all future events by looking at the stars. But we have formerly spoken of that judicial astrology, and of its uselessness. If it be objected, that it was not in the power of those men to mitigate the dangers which were hanging over them, I reply, the Babylonians would have done it at their suggestion, if they had foreseen the calamity; and, since they did not foresee it, the conclusion is, that their art had no foundation whatever. It is idle to pretend, as some do, that the Prophet reproves unskilfulness in the art, and not the art itself; for he addresses the Babylonians, who were the authors of this science.

The binders of the heavens He says wittily that they “bind the heavens;” because they utter their decisions as boldly as if, by binding and tying the stars, they held mankind in chains. Yet, if any one choose to render the term “inchanters,” the meaning will not be inapplicable, and both are denoted by the verb חבר (chabar). Although to observe the position of the stars is not in itself sinful, the Prophet says that it is carried farther than is proper by those who draw from it conclusions as to doubtful events, and appears indirectly to contrast those observers with the prophets, in order to make them more detested, because they extinguish all divine predictions; for, when men attach to the stars a fatal necessity, all the judgments of God must fall to the ground.

Calvin: Isa 47:14

14.Behold, they shall be as stubble With still greater eagerness he attacks those astrologers who strengthened the pride of Babylon by their empty boasting; for impostors of this sort are wont to take away all fear of God out of the hearts of men, by ascribing everything to the stars, so that nothing is left to the providence of God. Hence arises contempt of God and of all his threatenings; for punishments are not ascribed to the judgment of God, but to some fate and relation of things which they foolishly imagine. For this reason he kindles into such indignation against the Babylonians, and says that they shall be buming “stubble,” which is quickly consumed; for he does not compare them to wood, which is of some use for giving heat, but to “stubble,” in order to shew that nothing is so light or useless.

Calvin: Isa 47:15

15.So shal they be to thee After having threatened destruction to those astronomers, he again retums to the Babylonians, and threatens that they must not look for assistance from that quarter from which they expected it, and that they ought not to rely on those vain counsels, with which they had long and eagerly vexed themselves in vain.

He calls them dealers, or, as we commonly say, traffickers; a metaphor taken from merchants, who are skilled in innumerable arts of deceiving, and in impostures of every kind; for the princes do not consult in a manner suitable to their rank, but traffic in disgraceful transactions. ²³² Though we may extend this to all the allies by whom the Babylonians were aided, yet the Prophet has his eye chiefly on the diviners. When he adds, from thy youth, he aggravates the guilt of Babylon, in having been infected with this foolish belief from an ancient date, and in having held this error as if it had been born with her.

Every one to his own quarter ²³³ It is supposed that the Prophet here speaks of the flight of the astrologers, that every one shall provide for his own safety; and I fully agree with this, but think that, there is also an allusion to the “quarters” of the heavens, which astrologers divide and measure, so as to deduce their prognostications from them. He therefore ridicules their vain boasting. “They shall withdraw into their quarters, but they shall go astray, and there shall be no means of protection. If any one choose to apply it to the revolt of those whose assistance Babylon thought that at any time she could easily obtain, I have no objection.

Defender: Isa 47:13

All such occult devices for predicting or determining future actions are condemned by God, whether in ancient paganism or modern New Age occultism. God's Word is sufficient (Isa 8:20)."

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

TSK: Isa 47:6

wroth : Isa 10:6, Isa 42:24, Isa 42:25; 2Sa 24:14; 2Ch 28:9; Psa 69:26; Zec 1:15

I have polluted : Isa 43:28; Lam 2:2; Eze 24:21, Eze 28:16

thou didst : Isa 13:16, Isa 14:17; Oba 1:10,Oba 1:16; Mat 7:2; Jam 2:13

upon : Deu 28:50

TSK: Isa 47:7

thou saidst : Isa 47:5; Eze 28:2, Eze 28:12-14, Eze 29:3; Dan 4:29, Dan 5:18-23

so that : Isa 46:8, Isa 46:9; Deu 32:29; Jer 5:31; Eze 7:3-9

TSK: Isa 47:8

given : Isa 21:4, Isa 21:5, Isa 22:12, Isa 22:13, Isa 32:9; Jdg 18:7, Jdg 18:27; Jer 50:11; Dan 5:1-4, Dan 5:30; Zep 2:15; Rev 18:3-8

I am : Isa 47:10; Jer 50:31, Jer 50:32, Jer 51:53; Dan 4:22, Dan 4:30, Dan 5:23, Dan 11:36; Hab 2:5-8; 2Th 2:4

I shall not : Psa 10:5, Psa 10:6; Nah 1:10; Luk 12:18-20, Luk 17:27-29; Rev 18:7

TSK: Isa 47:9

these two : Isa 51:18, Isa 51:19; Rth 1:5, Rth 1:20; Luk 7:12, Luk 7:13

in a moment : Isa 13:19; Psa 73:19; 1Th 5:3; Rev 18:8-10

they shall come : Isa 13:20-22, Isa 14:22, Isa 14:23; Jer 51:29, Jer 51:62-64; Rev 18:21-23

for the multitude : Isa 47:12, Isa 47:13; Dan 2:2, Dan 4:7, Dan 5:7; Nah 3:4; 2Th 2:9, 2Th 2:10; Rev 9:20,Rev 9:21, Rev 18:23; Rev 21:8, Rev 22:15

TSK: Isa 47:10

thou hast trusted : Isa 28:15, Isa 59:4; Psa 52:7, Psa 62:9

thou hast said : Isa 29:15; Job 22:13, Job 22:14; Psa 10:11, Psa 64:5, Psa 94:7-9; Ecc 8:8; Jer 23:24; Eze 8:12, Eze 9:9

Thy wisdom : Isa 5:21; Eze 28:2-6; Rom 1:22; 1Co 1:19-21, 1Co 3:19

perverted thee : or, caused thee to turn away

I am : Isa 47:8

TSK: Isa 47:11

thou shalt not know : Isa 37:36; Exo 12:29, Exo 12:30; Neh 4:11; Rev 3:3

from whence it riseth : Heb. the morning thereof

thou shalt not be : Psa 50:22; Jer 51:39-42; Dan 5:25-30; 1Th 5:3; Rev 18:9, Rev 18:10

put it off : Heb. expiate, Mat 18:34; Luk 12:59

TSK: Isa 47:12

Isa 47:9, Isa 47:10, Isa 8:19, Isa 19:3, Isa 44:25; Exo 7:11, Exo 8:7, Exo 8:18, Exo 8:19, Exo 9:11; Jer 2:28; Dan 5:7-9; Nah 3:4; Act 13:8-12; 2Th 2:9-12; Rev 17:4-6

TSK: Isa 47:13

wearied : Isa 57:10; Eze 24:12; Hab 2:13

Let now : Isa 44:25; Dan 2:2-10, Dan 5:7, Dan 5:8, Dan 5:15, Dan 5:16, Dan 5:30

astrologers, the stargazers : Heb. viewers of the heavens, the monthly prognosticators. Heb. that gave knowledge concerning the months.

TSK: Isa 47:14

they shall : Isa 40:24, Isa 41:2; Eze 15:7; Psa 83:13-15; Joe 2:5; Oba 1:18; Nah 1:10; Mal 4:1, themselves Heb. their souls, Mat 10:28, Mat 16:26

there shall : Isa 30:14; Jer 51:25, Jer 51:26; Rev 18:21

TSK: Isa 47:15

thy merchants : Isa 56:11; Eze 27:12-25; Rev 18:11-19

they shall : Babylon was replenished from all nations, by a concourse of people, whom Jeremiah (Jer 50:37) calls ""the mingled people.""All these, at the approach of Cyrus, sought to escape to their several countries. Jer 51:6-9; Rev 18:15-17

Commentary -- Word/Phrase Notes (per Verse)

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.

Barnes: Isa 47:6

I was worth with my people - In this verse and the following, a reason is assigned why God would deal so severely with her. One of the reasons was, that in executing the punishment which he had designed on the Jewish people, she had done it with pride, ambition, and severity; so that though God intended they should be punished, yet the feelings of Babylon in doing it, were such also as to deserve his decided rebuke and wrath.

I have polluted mine inheritance - Jerusalem and the land of Judea see the notes at Isa 43:28). He had stripped it of its glory; caused the temple and city to be destroyed; and spread desolation over the land. Though it had been done by the Chaldeans, yet it had been in accordance with his purpose, and under his direction Deu 4:20; Psa 28:9.

Thou didst show them no mercy - Though God had given up his people to be punished for their sins, yet this did not justify the spirit with which the Chaldeans had done it, or make proper the cruelty which they had evinced toward them. It is true that some of the Jewish captives, as, e. g., Daniel, were honored and favored in Babylon. It is not improbable that the circumstances of many of them were comparatively easy while there, and that they acquired possessions and formed attachments there which made them unwilling to leave that land when Cyrus permitted them to return to their own country. But it is also true, that Nebuchadnezzar showed them no compassion when he destroyed the temple and city, that the mass of them were treated with great indignity and cruelty in Babylon. See Psa 137:1-3, where they pathetically and beautifully record their sufferings:

By the rivers of Babylon there we sat down,

Yea, we wept when we remembered Zion.

For there they that carried us away captive required of us a song;

And they that wasted us rcquired of us mirth.

Saying, Sing us one of the songs of Zion.

Thus also Jeremiah Jer 1:17 describes the cruelty of their conquerors: ‘ Israel is a scattered sheep - the lions have driven him away; this Nebuchadnezzar hath broken his bones’ (see also 2Ki 25:5, 2Ki 25:6, 2Ki 25:27; Jer 51:34; Lam 4:16; Lam 5:11-14).

Upon the ancient - That is, upon the old man. The idea is, that they had oppressed, and reduced to hard servitude, those who were venerable by years, and by experience. To treat the aged with veneration is everywhere in the Scriptures regarded as an important and sacred duty Lev 19:32; Job 32:4-6; and to disregard age, and pour contempt on hoary hairs, is everywhere spoken of as a crime of an aggravated nature (compare 2Ki 2:23-25; Pro 30:17). That the Chaldeans had thus disregarded age and rank, is a frequent subject of complaint among the sacred writers:

They respected not the persons of the priests,

They favored not the elders.

Lam 4:16

Princes are hanged up by their hand.

The faces of eiders were not honored.

Lam 5:12

Laid the yoke - The yoke in the Bible is an emblem of slavery or bondage Lev 26:13; Deu 28:48; of afflictions and crosses Lam 3:27; of punishment for sin Lam 1:14; of God’ s commandments Mat 11:29-30. Here it refers to the bondage and affliction which they experienced in Babylon.

Barnes: Isa 47:7

And thou saidst, I shall be a lady for ever - This passage describes the pride and self-confidence of Babylon. She was confident in her wealth; the strength of her gates and walls; and in her abundant resources to resist an enemy, or to sustain a siege. Babylon was ten miles square; and it was supposed to contain provisions enough to maintain a siege for many years. There were, moreover, no symptoms of internal decay; there were no apparent external reasons why her prosperity should not continue; there were no causes at work, which human sagacity could detect, which would prevent her continuing to any indefinite period of time.

Thou didst not lay these things to thy heart - Thou didst not consider what, under the government of a holy and just God, must be the effect of treating a captured and oppressed people in this manner. Babylon supposed, that notwithstanding her pride, and haughtiness, and oppressions, she would be able to stand forever.

Neither didst remember the latter end of it - The end of pride, arrogance, and cruelty. The sense is, that Babylon might have learned from the fate of other kingdoms that had been, like her, arrogant and cruel, what must inevitably be her own destiny. But she refused to learn a lesson from their doom. So common is it for nations to disregard the lessons which history teaches; so common for individuals to neglect the warnings furnished by the destruction of the wicked.

Barnes: Isa 47:8

Therefore hear now this - The prophet proceeds, in this verse and the following, to detail more particularly the sins of Babylon, and to state the certainty of the punishment which would come upon her. In the previous verses, the denunciation of punishment had been figurative. It had been represented under the image of a lady delicately trained and nurtured, doomed to the lowest condition of life, and compelled to stoop to the most menial offices. Here the prophet uses language without figure, and states directly her crimes, and her doom.

That art given to pleasures - Devoted to dissipation, and to the effeminate pleasures which luxury engenders (see the notes at Isa 47:1). Curtius, in his History of Babylon as it was in the times of Alexander (v. 5. 36), Herodotus (i. 198), and Strabo Georg. xvi.), have given a description of it, all representing it as corrupt, licentious, and dissipated in the extreme. Curtius, in the passage quoted on Isa 47:1, says, among other things, that no city was more corrupt in its morals; nowhere were there so many excitements to licentious and guilty pleasures.

That dwellest carelessly - In vain security; without any consciousness of danger, and without alarm (compare Zep 2:15).

I am, and none else besides me - The language of pride. She regarded herself as the principal city of the world, and all others as unworthy to be named in comparison with her (compare the note at Isa 45:6). Language remarkably similar to this occurs in Martial’ s description of Rome (xii. 8):

Terrarum dea gentiumque, Roma,

Cui par est nihil, et nihil secundum -

Rome, goddess of the earth and of nations, to whom nothing is equal, nothing second.’

I shall not sit as a widow - On the word ‘ sit,’ see the note at Isa 47:1. The sense is, that she would never be lonely, sad, and afflicted, like a wife deprived of her husband, and a mother of her children. The figure is changed from Isa 47:1, where she is represented as a virgin; but the same idea is presented under another form (compare the note at Isa 23:4).

Barnes: Isa 47:9

In a moment, in one day - This is designed, undoubtedly, to describe the suddenness with which Babylon would be destroyed. It would not decay slowly, and by natural causes, but it would not decay slowly, and by natural causes, but it would be suddenly and unexpectedly destroyed. How strikingly this was fulfilled, it is not needful to pause to state (see Isa. 13, note; Isa 14:1, note) In the single night in which Babylon was taken by Cyrus, a death-blow was given to all her greatness and power, and at that moment a train of causes was originated which did not cease to operate until it became a pile of ruins.

The loss of children, and widowhood - Babylon would be in the situation of a wife and a mother who is instantaneously deprived of her husband, and bereft of all her children.

They shall come upon thee in their perfection - In full measure; completely; entirely. You shall know all that is meant by this condition. The state referred to is that of a wife who is suddenly deprived of her husband, and who, at the same time, and by the same stroke, is bereft of all her children. And the sense is, that Babylon would know all that was meant by such a condition, and would experience the utmost extremity of grief which such a condition involved.

For the multitude of thy sorceries - This was one of the reasons why God would thus destroy her, that sorceries and enchantments abounded there. Lowth, however, renders this, ‘ Notwithstanding the multitude of thy sorceries.’ So Noyes, ‘ In spite of thy sorceries.’ The Hebrew is, ‘ in the multitude ( ברב b^e rôb ) of thy sorceries.’ Jerome renders it, ‘ On account of ("propter") the multitude of thy sorceries.’ The Septuagint: ‘ In ( ἐν en ) thy sorcery.’ Perhaps the idea is, that sorcery and enchantment abounded, and that these calamities would come notwithstanding all that they could do. They would come in the very midst of the abounding necromancy and enchantments, while the people practiced these arts, and while they depended on them. That this trust in sorcery was one cause why these judgments would come upon them, is apparent from Isa 47:10-11. And that they would not be able to protect the city, or that these judgments would come in spite of all their efforts, is apparent from Isa 47:13. The idea is exactly expressed by a literal translation of the Hebrew. They would come upon her in, that is, "in the very midst"of the multitude of sorceries and enchantments. The word rendered here ‘ sorceries,’ means magic, incantation, and is applied to the work of magicians (2Ki 9:22; Neh 3:4; Mic 5:11; compare Exo 7:2; Deu 18:10; Dan 2:2; Mal 3:5). Magic, it is well known, abounded in the East, and indeed this may be regarded as the birthplace of the art (see the note at Isa 2:6).

And for the great abundance of thine enchantments - Hebrew, ‘ And in the strength;’ that is, in the full vigor of thine enchantments. While they would abound, and while they would exert their utmost power to preserve the city. The word rendered ‘ enchantments,’ means properly society, company, community - from being associated, or bound together; and then spells, or enchantments, from the notion that they bound or confined the object that was the subject of the charm. The idea was that of controlling, binding, or restraining anyone whom they pleased, by the power of a spell.

Barnes: Isa 47:10

For thou hast trusted in thy wickedness - The word ‘ wickedness’ here refers doubtless to the pride, arrogance, ambition, and oppressions of Babylon. It means, that she had supposed that she was able by these to maintain the ascendancy over other nations, and perpetuate her dominion. She supposed that by her great power, her natural advantages, and her wealth, she could resist the causes which had operated to destroy other nations. Men often confide in their own wickedness - their cunning, their artifices, their frauds, their acts of oppression and cruelty, and suppose that they are secure against the judgments of God.

None seeth me - Compare Psa 10:11 : ‘ He said in his heart, God hath forgotten; he hideth his thee; he will never see it.’ See also Psa 94:7.

Thy wisdom - Probably the wisdom here referred to, was that for which Babylon was distinguished, the supposed science of astrology, and the arts of divination and of incantation. It may, however, refer to the purposes of the kings and princes of Babylon; and the meaning may be, that it had been perverted and ruined by relying on their counsels. But it more probably refers to the confidence in the wisdom and science which prevailed there.

Hath perverted thee - Margin, ‘ Caused thee to turn away.’ That is, hath turned thee away from the path of virtue, truth, and safety. It has been the cause of thy downfall.

I am ... - (See Isa 47:8)

Barnes: Isa 47:11

Therefore shall evil come upon thee - In consequence of thy pride and self-confidence; of the prevalence of corruption, licentiousness, and sin; of the prevalence of the arts of magic and of divination abounding there; and of the cruel and unfeeling oppression of the people of God; for all these crimes ruin shall come certainly and suddenly upon thee.

Thou shalt not know from whence it cometh - Margin, ‘ The morning thereof.’ The margin expresses the true sense of the phrase. The word used here ( שׁחר shachar ) means "the aurora,"the dawn, the morning (see the notes at Isa 14:12). Lowth has strangely rendered it, ‘ Evil shall come upon thee, which thou shalt not know how to deprecate.’ But the word properly means the dawning of the morning, the aurora; and the sense is, that calamity should befall them whose rising or dawning they did not see, or anticipate. It would come unexpectedly and suddenly, like the first rays of the morning. It would spring up as if from no antecedent cause which would seem to lead to it, as the light comes suddenly out of the darkness.

And mischief - Destruction; ruin.

Thou shalt not be able to put it off - Margin, ‘ Expiate.’ This is the sense of the Hebrew (see the notes at Isa 43:3). The meaning is, that they could not then avert these calamities by any sacrifices, deprecations, or prayers. Ruin would suddenly and certainly come; and they had nothing which they could offer to God as an expiation by which it could then be prevented. We need not say how strikingly descriptive this is of the destruction of Babylon. Her ruin came silently and suddenly upon her, as the first rays of morning light steal upon the world, and in such a way that she could not meet it, or turn it away.

Barnes: Isa 47:12

Stand now with thy enchantments - (See the notes at Isa 47:9). This is evidently sarcastic and ironical. It is a call on those who practiced the arts of magic to stand forth, and to show whether they were able to defend the city, and to save the nation.

Wherein thou hast labored - Or in practicing which thou hast been diligently employed.

From thy youth - From the very commencement of thy national existence. Babylon was always distinguished for these arts. Now was a time when their value was to be put to the test, and when it was to be seen whether they were able to save the nation.

If so be - Or perhaps or possibly, they may be able to profit thee - the language of irony. Perhaps by the aid of these arts you may be able to repel your foes.

Barnes: Isa 47:13

Thou art wearied - Thou hast practiced so many arts, and practiced them so long, that thou art exhausted in them. The ‘ counsels’ here referred to, are those which the astrologers and diviners would take in examining the prognostications, and the supposed indications of future events.

Let now the astrologers - Call in now the aid of the various classes of diviners on whom thou hast relied to save thee from the impending calamity and ruin. The words rendered here ‘ astrologers’ ( שׁמים הברי hob^e rēy shâmayim ) mean properly "the dividers of the heavens;"those who divided, or cut up the heavens for the purpose of augury, or to take a horoscope (Gesenius). What this art was is not certainly known. It is probable that it referred to their designating certain stars, or constellations, or conjunctions of the planets in certain parts of the heavens, as being fortunate and propitious, and certain others as unfortunate and unpropitious. At first, astrology was synonymous with astronomy. But in process of time, it came to denote the science which professes to discover certain connections between the position and movements of the heavenly bodies, and the events which occur on the earth.

It was supposed that the rising and setting, the conjunction and opposition of the planets, exerted a powerful influence over the fates of people; over the health of their bodies, the character of their minds, and the vicissitudes of their lives. Some regarded, it would seem, the positions of the stars as mere signs of the events which were to follow; and others, and probably by far the larger portion, supposed that those positions had a positive influence in directing and controlling the affairs of this lower world. The origin of this science is involved in great obscurity. Aristotle ascribes the invention to the Babylonians and Egyptians. Ptolemy concurs in this opinion, and Cicero traces it to the same origin. Lucian says that both these nations, as well as the Lybians, borrowed it from the Ethiopians, and that the Greeks owed their knowledge of this pretended science to the poet Orpheus. The science prevailed, it is probable, however, much more early in India; and in China it appears to be coeval with their history.

The Arabians have been distinguished for their attachment to it; and even Tycho Brahe was a zealous defender of astrology, and Kepler believed that the conjunctions of the planets were capable of producing great effects on human affairs. It is also a remarkable fact that Lord Bacon thought that the science required to be purified from errors rather than altogether rejected. Those who wish to inquire into the various systems of astrology, and the arts by which this absurd science has maintained an influence in the world, may consult the "Edin. Encyclopedia,"Art. "Astrology,"and the authorities enumerated there. The thing referred to in the passage before us, and which was practiced in Babylon, was, probably, that of forecasting future events, or telling what would occur by the observation of the positions of the heavenly bodies.

The star-gazers - Those who endeavor to tell what will occur by the contemplation of the relative positions of the stars.

The monthly prognosticators - Margin, ‘ That give knowledge concerning the months.’ That is, at the commencement of the months they give knowledge of what events might be expected to occur during the month; - perhaps from the dip of the moon, or its riding high or low, etc. Something of this kind is still retained by those persons who speak of a dry or wet moon; or who expect a change of weather at the change of the moon - all of which is just as wise as were the old systems of astrology among the Chaldeans. This whole passage would have been more literally and better translated by preserving the order of the Hebrew. ‘ Let them stand up now and save thee, who are astrologers; who gaze upon the stars, and who make known at the new moons what things will come upon thee.’

Barnes: Isa 47:14

Behold, they shall be as stubble - They shall be no more able to resist the judgments which are coming upon the city, than dry stubble can resist the action of the fire. A similar figure is used in Isa 1:31 (see the notes at that verse). Compare also Isa 29:6; Isa 30:30, where fire is a symbol of the devouring judgments of God.

They shall not deliver themselves - Margin, as Hebrew, ‘ Their souls.’ The meaning is, that they would be unable to protect themselves from the calamities which would come upon them and the city.

There shall not be a coal to warm at - The meaning is, that they would be entirely consumed - so completely, that not even a coal or spark would be left, as when stubble, or a piece of wood, is entirely burned up. According to this interpretation, the sense is, that the judgments of God would come upon them and the city, so that entire destruction would ensue. Rosenmuller, however, Cocceius, and some others, suppose this should be rendered, ‘ there shall not remain a coal so that bread could be baked by it.’ But the more common, and more correct interpretation, is that suggested above. Compare Gesenius and Rosenmuller on the place.

Barnes: Isa 47:15

With whom thou hast labored - The multitude of diviners, astrologers, and merchants, with whom thou hast been connected and employed. The idea is, that Babylon had been the mart where all of them had been assembled.

Even thy merchants from thy youth - Babylon was favorably situated for traffic; and was distinguished for it. Foreigners and strangers had resorted there, and it was filled with those who had come there for purposes of trade. The sense here is, that the same destruction which would come upon the diviners, would come on all who had been engaged there in traffic and merchandise. It does not mean that the individuals who were thus engaged would be destroyed, but that destruction would come upon the business; it would come in spite of all the efforts of the astrologers, and in spite of all the mercantile advantages of the place. The destruction would be as entire as if a fire should pass over stubble, and leave not a coal or a spark. What a striking description of the total ruin of the commercial advantages of Babylon!

From thy youth - From the very foundation of the city.

They shall wander every one to his own quarter - All shall leave Babylon, and it shall be utterly forsaken as a place of commerce, and all who have been engaged in mercantile transactions there shall go to other places. The phrase, ‘ his own quarter’ ( לעברו l^e ‛eb^e rô ), means, "to his own way;"they shall be driven from Babylon, and wander to other places. They shall flee from the danger; and if they practice their arts, or engage in commerce, it shall be done in other places besides Babylon.

None shall save thee - How truly this was fulfilled need not here be stated. All its arts of astrology, its wealth, its mercantile advantages, the strength of its walls and gates, were insufficient to save it, and now it lies a wide waste - a scene of vast and doleful ruin (see the notes at Isa. 13; 14) So certainly will all the predictions of God be accomplished; so vain are the arts and devices of man, the strength of fortifications, and the advantages for commerce, when God purposes to inflict his vengeance on a guilty nation. The skill of astrology, the advantages of science, accumulated treasures, brass gates and massive walls, and commercial advantages, the influx of foreigners, and a fertile soil, cannot save it. All these things are in the hands of God; and he can withdraw them when he pleases. Babylon once had advantages for commerce equal to most of the celebrated marts now of Europe and America. So had Palmyra, and Tyre, and Baalbec, and Petra, and Alexandria, and Antioch. Babylon was in the midst of a country as fertile by nature as most parts of the United States. She had as little prospect of losing the commerce of the world, and of ceasing to be a place of wealth and power, as Paris, or London, or Liverpool, or New York. Yet how easy was it for God, in the accomplishment of his plans, to turn away the tide of her prosperity, and reduce her to ruins.

How easy, in the arrangements of his providence, to spread desolation over all the once fertile plains of Chaldea, and to make those plains pools of water. And so with equal ease, if he pleases, and by causes as little known as were those which destroyed Babylon, can he take away the commercial advantages of any city now on earth. Tyre has lost all its commercial importance; the richly-laden caravan has ceascd to pause at Petra; Tadmor lies waste. Baalbec is known only by the far-strewed ruins, and Nineveh and Babylon are stripped of all. that ever made them great, and can rise no more. God has taken away the importance and the power of Rome, once, like Babylon, the mistress of the world, by suffering the malaria to desolate all the region in her vicinity; and so with equal truth, all that contributes to the commercial importance of New York, Philadelphia, Boston, London, or Paris, are under the control of God. By some secret causes he could make these cities a wide scene of ruins; and they may be, if they are like Babylon and Tyre and Tadmor in their character, yet like them in their doom. They should feel that the sources of their prosperity and their preservation are not in themselves, but in the favor and protection of God. Virtue, justice, and piety, will better preserve them than wealth; and without these they must be, in spite of their commercial advantages, what the once celebrated cities of antiquity now are.

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.

Poole: Isa 47:6

I have polluted mine inheritance I cast them away as an unclean thing; I stained their glory; I removed them from the Holy Land, and from the place of my presence and worship, which alone made them a holy and peculiar people; I banished them into a polluted land, amongst uncircumcised and unclean persons, by whom they were many ways defiled; I rejected them from being my people, and so were in my sight no better than the rest of the heathen nations.

Given them into thine hand to punish them, and deal with them as thou sawest fit.

Thou didst show them no mercy thou hast exceeded the bounds of thy commission, and instead of that compassion which humanity teacheth men to show to such as are in misery, thou didst add to their afflictions.

Upon the ancient hast thou very heavily laid the yoke who besides their common calamity were afflicted with the miseries of old age, and therefore did require both pity and reverence.

Poole: Isa 47:7

These things thy cruel usages of my people, and the heavy judgments which thou hadst reason to expect for them. The latter end of it ; of that lady or of Babylon, and her glory and empire, or of thyself; here being a sudden change of the person, of which I have noted many examples in this prophet. The sense is, Thou wast besotted with the sense of thy present felicity, and didst not consider, as thy duty and common discretion obliged thee, what might and was likely to befall thee afterward; thou didst neither expect a change nor prepare for it.

Poole: Isa 47:8

I am I am independent, and self-sufficient, and unchangeable, as that phrase implies, which therefore is appropriated to God, Isa 41:4 43:10 , and elsewhere. The prophet doth not here use the very phrase which the Babylonians used, but expresseth their sense in a Scripture phrase.

None else beside me which is not either subject to me, or far inferior to me in power and glory; so that in comparison of me it may be said not to be, because it disappears like stars at the presence of the sun.

I shall not sit as a widow, neither shall I know the loss of children I shall never want either a king or people to defend me from all dangers.

Poole: Isa 47:9

In their perfection in the highest degree. Thy king and kingdom shall be utterly and eternally destroyed.

For the multitude of thy sorceries, and for the great abundance of thine enchantments for thy superstitious and magical practices, which were very frequent there, as we see Isa 47:12,13 , and as was observed before. Or, as it is in the Hebrew, in the multitude of thy sorceries , &c.; in the midst of and notwithstanding all thy diabolical artifices, whereby thou thinkest to foresee any dangers, and to secure thyself from them.

Poole: Isa 47:10

Thou hast trusted in thy wickedness confidently expecting to preserve thyself by these and other wicked arts and policies. Thou hast said,

None seeth me my counsels are so deeply and cunningly laid, that God himself can neither discover nor prevent the execution of them.

Thy wisdom and thy knowledge in state policy, and the arts mentioned above and below,

hath perverted thee hath misled thee into the way of transgression and perdition.

Thou hast said in thine heart, I am, and none else beside me which was said Isa 47:8 , and is here repeated, to note their intolerable arrogancy and self-confidence.

Poole: Isa 47:11

Therefore shall evil come upon thee or rather, when it shall come : Heb. the morning of it , the day or time of its approach. And they are justly upbraided and derided for this ignorance, because the astrologers, the star-gazers, and the monthly prognosticators , mentioned here, Isa 17:13 , pretended punctually to foretell the particular time of all future events. And this explication agrees with the history, Babylon being surprised by Cyrus when they were in deep security, as is manifest, both from Scripture, Jer 51:31 Da 5 , and from other histories.

Desolation shall come upon thee suddenly or, when thou shalt not know it . Thou shalt not apprehend thy danger till it be too late.

Poole: Isa 47:12

Stand: this word notes either,

1. Continuance. Persist or go on in these practices. Or,

2. Their gesture. For those that inquired of their gods by any of these superstitious practices used to stand; this being a posture, both of reverence, and waiting for an answer. But this is not a command or concession, but a sacred irony or scoff at the folly of these men, who having so oft been disappointed by these impostures, yet were as forward to use them and trust to them as if they had never deceived them.

From thy youth from the beginning of thy commonwealth or kingdom. For the Chaldeans in all ages were famous, or rather infamous, for the study and practice of these arts.

Poole: Isa 47:13

Thou art wearied thou hast spent thy time and strength in going from one to another, in trying all manner of experiments, and all to no purpose.

Stand up, and save thee to succour thee, or to inquire for thee.

Poole: Isa 47:14

They shall not deliver themselves and much less thee,

from the power of the flame they shall be totally consumed, and all the comfort which thou didst expect from them shall utterly vanish.

Poole: Isa 47:15

Thus , such comfortless and helpless creatures, shall they be; either,

1. Thy merchants, as it follows, with whom thou hast trafficked. Or,

2. Thy sorcerers, astrologers, &c., with whom they are said to have laboured , both here and Isa 47:12 , who also may possibly be called their merchants , because they traded so much with them, and because of their deceitful practices; for which Ephraim is called a merchant , Hos 12:7 . And so the following clause may be rendered, who have been

thy merchants from thy youth Or the last clause may be understood of merchants, properly so called, who came from several countries to trade with Babylon, as is noted in Scripture, and by other authors; and the verse may be thus rendered; Thus (vain and unprofitable) shall they (thy sorcerers, &c.) with whom thou hast laboured be unto thee : (so here is only a transposition of words, than which nothing is more usual in Scripture. Then follows another matter in the next clause:) also

thy merchants or they with whom thou hast traded from thy youth, shall wander every one to his own quarter. None shall save thee ; they shall all leave thee, and flee away with all possible speed to their several countries and habitations.

Haydock: Isa 47:6

Polluted; deemed or declared unclean. But thou hast sought to gratify thy vindictive temper, in punishing my people. (Calmet) ---

The sins of both called down vengeance. (Worthington)

Haydock: Isa 47:7

Lady. Pride goes before ruin, Proverbs xvi. 18.

Haydock: Isa 47:9

Two. The empire and the people shall be removed at once. ---

Enchanters; princes or magicians, who gave them evil counsel, ver. 12.

Haydock: Isa 47:11

Know. All this shews the vanity of magic, which cannot announce future events to do any good. (Calmet)

Haydock: Isa 47:13

Months, to tell which would prove lucky, Esther iii. 7.

Haydock: Isa 47:14

Thereat, to warm themselves, (Haydock) or to adore. (Calmet) ---

In Cappadocia are to be seen "Pyratheia,...in which the magi keep a perpetual fire, and sing hymns about the space of an hour." (Strabo xv.) ---

These were a sort of open temples. (Calmet)

Haydock: Isa 47:15

Merchants. The city was well situated for trade, chap. xiii. 20. (Diodorus ii.)

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.

Gill: Isa 47:6

I was wroth with my people,.... The people of Israel, for their sins and transgressions, particularly their idolatries. Here begin the reasons and causes of the destruction of Babylon, and the first mentioned is their cruelty to the people of God; for though he was angry with them himself, yet he resented their being ill used by them:

I have polluted mine inheritance; the Jews, who, as they were his people, were his portion and inheritance, as he was theirs: these he is said to pollute, by suffering the Heathen to enter into the land, and defile their city and sanctuary, and carry them captive into an unclean and idolatrous country:

and given them into thine hand; to correct and chastise, but in measure, not to kill and destroy:

whereas thou didst show them no mercy; used them very cruelly, and exceeded the commission given:

upon the ancient hast thou very heavily laid thy yoke; whose age should have commanded reverence and respect, and whose weakness and infirmities called for compassion; but nothing of this kind was shown; they were not spared because of age, but had insupportable burdens laid upon them; and if not they, then much less young men; see Lam 5:12.

Gill: Isa 47:7

And thou saidst, I shall be a lady for ever,.... That her monarchy would continue in a succession of kings, that should rule over all nations to the end of the world. So mystical Babylon, when near her ruin, will say, "I sit a queen----and shall see no sorrow", Rev 18:7,

so that thou didst not lay these things to thy heart; neither the sins she had been guilty of, particularly in acting the cruel part towards the people of God; nor the evils foretold should come upon her; these she did not consider of and think upon, so as to repent of the one, and prevent the other:

neither didst remember the latter end of it; or, "thy latter end" ^f; either her own latter end, the end of her wickedness which she had committed, as Jarchi; the end of her pride, that she should be humbled, as Aben Ezra and Kimchi; or her ruin and destruction, the end she should come to at last; this she never thought of, but put this evil day far from her: or she remembered not the latter end of Jerusalem, who, though a lady too, fell by her own hand; which sense Kimchi takes notice of: or she did not consider what would befall the Jews in the latter day; that God would put an end to their calamities, and deliver them out of Babylon, as he had foretold.

Gill: Isa 47:8

Therefore hear now this, thou that art given to pleasures,.... To carnal lusts and pleasures; gratifying her sensual appetite; indulging herself in everything that was agreeable to the senses; abounding in delicacies, and living deliciously; as is said of mystical Babylon, Rev 18:4, particularly given to venereal pleasures. Curtius says ^g,

"no city was more corrupt in its manners, or furnished to irritate or allure to immoderate pleasures. Parents and husbands suffered their children and wives to prostitute themselves to strangers, so that they had but a price.''

Yea, every woman was obliged by a law to do this once in life, and that in a public manner, in the temple of Venus; the impurities of which are at large described by Herodotus ^h and Strabo ⁱ:

that dwelleth carelessly; in great confidence and security, being fearless of danger, and insensible of any:

that sayest in thine heart, I am, and none else besides me: sole monarch of the world, empress of the whole universe; no competitor with me, none that can rival me. These words are sometimes used by the eternal and unchangeable Jehovah of himself, and indeed they suit with none but him; and it is the height of insolence and blasphemy in a creature to use them of itself; they fitly express that sovereignty, supremacy, infallibility, and even deity, which mystical Babylon assumes and ascribes to her head:

I shall not sit as a widow, neither shall I know the loss of children; not be without a head, king, or monarch, which is as a husband to the state; nor without numerous subjects, which are as children. The like mystical Babylon says, "I sit a queen, and am no widow", Rev 18:7.

Gill: Isa 47:9

But these two things shall come to thee in a moment on one day,.... Suddenly, at once, at one and the same time. The destruction of Babylon was very sudden; the city was taken by surprise, before the inhabitants were aware of it, while the king and his nobles were regaling themselves at a feast; that very night Belshazzar was slain, and Darius the Mede took the kingdom, Dan 5:30 and so those two things she boasted of would never be her lot came upon her together and at once: "the loss of children, and widowhood"; bereaved of her king, and the whole royal family, and of her people in great numbers, who were either slain, or carried captive; or, however, the kingdom was transferred from them to another people. When Babylon was taken by Cyrus, according to Xenophon ^k, not only the king was slain, but those that were about him; and orders were presently given to the inhabitants to keep within doors, and to slay all that were found without. Though Dr. Prideaux ^l thinks this prophecy had its accomplishment when Babylon was besieged by Darius, who, to save provisions, slew all their own women, wives, sisters, daughters, and all their children, reserving only one wife and maidservant to a man; and when it was taken, Darius ordered three thousand of the principal inhabitants to be crucified. And in much such language is the destruction of mystical Babylon expressed, when God shall "kill her children with death; her plagues shall come in one day, death, and mourning, and famine", Rev 2:23,

they shall come upon thee in their perfection; those evils and calamities shall be fully accomplished, not in part only, but in whole; she should have no king to govern, nor anything like one; should have no share of government; and her children or subjects should be entirely destroyed:

for the multitude of thy sorceries, and for the great abundance of thine enchantments; which the Chaldeans were very famous for; this is another reason given for their destruction; see Dan 2:2, or, "in the multitude of thy sorceries" ^m, &c.; notwithstanding these, her destruction should come upon her, which her sorcerers and enchanters could neither foresee nor prevent. Sorceries are ascribed to mystical Babylon, and as the cause of her ruin, Rev 9:21.

Gill: Isa 47:10

For thou hast trusted in thy wickedness,.... In wealth and power wickedly obtained; in political schemes wickedly contrived; in her ambition and pride, tyranny and cruelty; and especially in her wicked arts of astrology, divination, and magic:

thou hast said, none seeth me; lay her schemes of policy, which she thought so deeply laid, as not to be discovered; perform her magic arts, which were secretly done, and other her wicked actions done in the dark; but nothing can be hid from the omniscient God:

thy wisdom and thy knowledge, it hath perverted thee: her high opinion of her own wisdom and knowledge in political affairs, or in magic arts, deceived her, and turned her from right to wrong ways, which issued in her ruin. This rightly describes the Jesuits, and other emissaries of the church of Rome, who trust in their wickedness, their craft and cunning, which none can penetrate into; but there is an all seeing eye upon them, which discovers their intrigues, blasts their designs, and brings them into confusion:

and thou hast said in thine heart, I am, and none else besides me; none so wise and knowing as myself. This is what the oracle said of the Chaldeans ⁿ,

"the Chaldeans and the Hebrews are the only wise.''

This is repeated, to observe the haughty and insolent boasts of themselves.

Gill: Isa 47:11

Therefore shall evil come upon thee,.... The evil of punishment, a great calamity; so Nebuchadnezzar foretold, as Abydenus relates ^o, that συμφορη, a calamity, should come upon the Babylonians; a day of evil, because of the above sins Babylon was guilty of:

thou shall not know from whence it riseth; from what quarter it will come, little dreaming of Cyrus, with whom the Chaldeans had had no quarrel. So mystical Babylon will not know from whence her ruin will come; little thinking that the kings of the earth, who have committed fornication with her, and have given their kingdoms to her, will hate her, and burn her flesh with fire: or, "thou shall not know the morning of it" ^p: that is, on what day, or at what time, it will be. Babylon was taken when it was not thought of, as appears from the book of Daniel, and profane history. Aristotle ^q reports, that it was said, that the third day after Babylon was taken, one part of the city did not know that it was taken. Or the sense is, this day of evil and calamity should be such a dark and gloomy day, there should be no light in it, it should be as the night, and therefore its morning or light should not be known, so Aben Ezra: "and mischief shall fall upon thee"; contrived for others; the pit dug for others she should fall into herself: though the phrase seems to denote the mischief coming from above, by the hand of heaven, and suddenly and irresistibly; which should fall with weight and vengeance upon her, to the crushing and utter destruction of her:

thou shalt not be able to put it off; or, "to expiate it" ^r; and atone for it, either by prayers and entreaties, which God will not regard, Isa 47:3 or by gifts, or by ransom price, by gold and silver, which the Medes and Persians were no lovers of, Isa 13:17,

and desolation shall come upon thee suddenly, which thou shalt not know; that is, before hand; neither the persons from whom nor the time when it shall come; notwithstanding their astrologers, diviners, and monthly prognosticators, pretended to tell what would come to pass every day; but not being able by their art to give the least hint of Babylon's destruction, as to either time or means, the Chaldeans were in great security, quite ignorant of their ruin at hand, and which therefore came suddenly and unawares upon them; as will the destruction of mystical Babylon.

Gill: Isa 47:12

Stand now with thine enchantments, and with the multitude of thy sorceries,.... An ironic expression, deriding those evil arts, bidding defiance to them, calling upon the masters of them to do their utmost by them:

wherein thou hast laboured from thy youth; from the infancy of their state; as soon as their monarchy was founded, or they became a people, they were given to these practices, and were famous for them; and in which, no doubt, many among them were brought up from their youth; and to gain the knowledge of which they were at great labour and expense; and yet it was all in vain, and to no purpose:

if so be thou shall be able to profit, if so be thou mayest prevail; if skill in these things can be of any advantage to keep off the impending calamity, and fortify against the powerful enemy that will quickly surprise thee; try if by thine art thou canst foresee the danger, and prevent it.

Gill: Isa 47:13

Thou art wearied in the multitude of thy counsels,.... Taken of astrologers, diviners, and soothsayers; who were never able to give any satisfactory answers to questions put to them, or to give good advice in cases of emergency; as appears from Nebuchadnezzar's consultation with them about his dream; and Belshazzar's about the handwriting upon the wall, which was the very night that the city was taken, Dan 2:2,

let now the astrologers; or, "viewers of the heavens" ^s; not that look upon them, and consider them as the work of God's hands, in order to glorify him; but that examine the face of the skies, and the position of the heavenly bodies, their conjunctions with, and aspects on each other, in order to foretell what shall be below: or, "the dividers of the heavens" ^t, as it may be rendered, from the use of the word in the Arabic language; who divide the heavens into so many parts, or houses; who, as Kimchi ^u, from the same use of the word, fix and determine things according to the stars; and who next are called "the stargazers"; that look at them, and, according to their position, conjunction, aspect, and influence, judge what will come to pass among men. So Cicero observes ^w, that the Chaldeans, by long observation of the stars, were thought to have formed a science, whereby they could foretell what should happen to everyone, and what fate he was born to:

the monthly prognosticators; or "that make known months", or "for the months" ^x; what shall be in every month; what weather it will be, and what things shall happen; such as our almanac makers. Let these now all meet together,

and stand up and save thee from those things that shall come upon thee; which they were never able to do; for if they could not foretell these things by their art, it could not be thought they could give any directions how to escape them, or put upon any methods that would secure from them.

Gill: Isa 47:14

Behold, they shall be as stubble, the fire shall burn them,.... That is, these astrologers and diviners shall be like stubble; weak as that, as the Targum; they shall be no more able to stand before the fire of divine wrath, or before the judgments of God, by the hands of the Medes and Persians, than stubble can stand before a consuming fire:

they shall not deliver themselves from the power of the flame; from those dreadful calamities that shall come upon them like flames of fire; and if they cannot deliver themselves by their art and skill, how should they deliver others?

there shall not be a coal to warm, nor fire to sit before it; stubble, when burnt, leaves no coals to warm a man with; and though it gives a blaze for a short time, while burning, it is quickly out, and gives no light nor heat for a man to sit by, so that there is little or no profit by it; which signifies that there were no hope, or help, or comfort, to be expected from those sorts of persons.

Gill: Isa 47:15

Thus shall they be unto thee with whom thou hast laboured,.... In training them up in those arts, and in consulting with them in cases of difficulty; in which they were of no service, and now in time of danger as useless as stubble, or a blaze of straw:

even thy merchants from thy youth; either the above astrologers and diviners, who had been with them from the beginning of their state; and who had made merchandise of them, and were become rich as merchants by telling fortunes, and predicting things to come by the stars; which sense our version leads to by supplying the word "even"; or rather merchants in a literal sense, which Babylon abounded with from the first building of it; it being the metropolis of the empire, and the mart of nations: these, upon the destruction of the city,

shall wander everyone to his quarter, or "passage" ^y; to the country from whence they came, and to the passage in that part of the city which led unto it; or to the passage over the river Euphrates, which ran through the city; or to the next port, from whence they might have a passage by shipping to their own land: it denotes the fright and fugitive state in which merchants, from other countries, should be in, when this calamity should come upon Babylon; that they should leave their effects, flee for their lives, and wander about till they got a passage over to their native place, and be of no service to the Chaldeans, as follows:

none shall save thee: neither astrologers nor merchants; so the merchants of mystical Babylon will get without the city, and stand afar off, and lament her sad case, but will not be able to help her, Rev 18:15.

Commentary -- Verse Notes / Footnotes

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).

NET Notes: Isa 47:6

¹ tn Or “compassion.”

² tn Heb “on the old you made very heavy your yoke.”

NET Notes: Isa 47:7

¹ tn Heb “Forever I [will be] permanent queen”; NIV “the eternal queen”; CEV “queen forever.”

² tn Heb “you did not set these things upon your heart [or “mind”].”

³ tn Heb “you did not remember its outcome”; NAB “you disregarded their outcome.”

NET Notes: Isa 47:8

¹ tn Or perhaps, “voluptuous one” (NAB); NAB “you sensual one”; NLT “You are a pleasure-crazy kingdom.”

² tn Heb “the one who says in her heart.”

³ tn Heb “I [am], and besides me there is no other.” See Zeph 2:15.

⁴ tn Heb “I will not live [as] a widow, and I will not know loss of children.”

NET Notes: Isa 47:9

¹ tn Heb “loss of children and widowhood.” In the Hebrew text the phrase is in apposition to “both of these” in line 1.

² tn Heb “according to their fullness, they will come upon you.”

³ tn For other examples of the preposition bet (בְּ) having the sense of “although, despite,” see BDB 90 s.v. III.7.

⁴ sn Reference is made to incantations and amulets, both of which were important in Mesopotamian religion. They were used to ward off danger and demons.

NET Notes: Isa 47:10

¹ tn Heb “you trusted in your evil”; KJV, NAB, NASB, NIV, NRSV “wickedness.”

² tn Or “said”; NAB “said to yourself”’ NASB “said in your heart.”

³ tn The words “self-professed” are supplied in the translation for clarification.

⁴ tn See the note at v. 8.

NET Notes: Isa 47:11

¹ tc The Hebrew text has שַׁחְרָהּ (shakhrah), which is either a suffixed noun (“its dawning,” i.e., origin) or infinitive (“to look early for it”). Some have suggested an emendation to שַׁחֲדָהּ (shakhadah), a suffixed infinitive from שָׁחַד (shakhad, “[how] to buy it off”; see BDB 1005 s.v. שָׁחַד). This forms a nice parallel with the following couplet. The above translation is based on a different etymology of the verb in question. HALOT 1466 s.v. III שׁחר references a verbal root with these letters (שׁחד) that refers to magical activity.

² tn Heb “you will not know”; NIV “you cannot foresee.”

NET Notes: Isa 47:12

¹ tn Heb “stand” (so KJV, ASV); NASB, NRSV “Stand fast.”

² tn The word “trusting” is supplied in the translation for clarification. See v. 9.

³ tn Heb “in that which you have toiled.”

⁴ tn Heb “maybe you will be able to profit.”

⁵ tn Heb “maybe you will cause to tremble.” The object “disaster” is supplied in the translation for clarification. See the note at v. 9.

NET Notes: Isa 47:13

¹ tn Heb “you are tired because of the abundance of your advice.”

² tn Heb “let them stand and rescue you – the ones who see omens in the sky, who gaze at the stars, who make known by months – from those things which are coming upon you.”

NET Notes: Isa 47:14

¹ tn Heb “hand,” here a metaphor for the strength or power of the flames.

² tn The Hebrew text reads literally, “there is no coal [for?] their food, light to sit before it.” Some emend לַחְמָם (lakhmam, “their food”) to לְחֻמָּם (lÿkhummam, “to warm them”; see HALOT 328 s.v. חמם). This statement may allude to Isa 44:16, where idolaters are depicted warming themselves over a fire made from wood, part of which was used to form idols. The fire of divine judgment will be no such campfire; its flames will devour and destroy.

NET Notes: Isa 47:15

¹ tn Heb “So they will be to you”; NIV “That is all they can do for you.”

² tn Heb “that for which you toiled, your traders from your youth.” The omen readers and star gazers are likened to merchants with whom Babylon has had an ongoing economic relationship.

³ tn Heb “each to his own side, they err.”

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.

Geneva Bible: Isa 47:6

I was angry with my people, I have polluted my inheritance, and given them into thy hand: thou didst show them no ^{( h )} mercy; upon the ancient hast thou very heavily laid thy yoke.

^{( h )} They abused God's judgments, thinking that he punished the Israelites, because he would completely cast them off, and therefore instead of pitying their misery, you increased it.

Geneva Bible: Isa 47:9

But these two [things] shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their ^{( i )} perfection for the multitude of thy sorceries, [and] for the great abundance of thy enchantments.

^{( i )} So that your punishment will be so great, as is possible to be imagined.

Geneva Bible: Isa 47:10

For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy ^{( k )} wisdom and thy knowledge, it hath perverted thee; and thou hast said in thy heart, I [am], and none else besides me.

^{( k )} You thought that your own wisdom and policy would have saved you.

Geneva Bible: Isa 47:12

Stand now with thy enchantments, and with the multitude of thy sorceries, in which thou hast ^{( l )} laboured from thy youth; if thou shalt be able to profit, if thou mayest prevail.

^{( l )} He derides their vain confidence, who put their trust in anything but in God, condemning also such vain sciences, which serve no use, but to delude the people, and to bring them from depending only on God.

Geneva Bible: Isa 47:14

Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame: [there shall] not [be] a coal ^{( m )} to warm at, [nor] fire to sit before it.

^{( m )} They will utterly perish, and no part of them remain.

Geneva Bible: Isa 47:15

Thus shall they be to thee with whom thou hast laboured, [even] thy merchants, from thy youth: they shall wander every one to his ^{( n )} quarter; none shall save thee.

^{( n )} They will flee everyone to that place, which he thought by his speculations to be most sure: but that will deceive them.

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.

MHCC: Isa 47:7-15

Let us beware of acting and speaking as Babylon did; of trusting in tyranny and oppression; of boasting as to our abilities, relying on ourselves, and ascribing success to our own prudence and wisdom; lest we partake of her plagues. Those in the height of prosperity, are apt to fancy themselves out of the reach of adversity. It is also common for sinners to think they shall be safe, because they think to be secret in wicked ways. But their security shall be their ruin. Let us draw from such passages as the foregoing, those lessons of humility and trust in God which they convey. If we believe the word of God, we may know how it will be with the righteous and the wicked to all eternity. We may learn how to escape the wrath to come, to glorify God, to have peace through life, hope in death, and everlasting happiness. Let us then stand aloof from all delusions.

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.

Matthew Henry: Isa 47:7-15

Babylon, now doomed to ruin, is here justly upbraided with her pride, luxury, and security, in the day of her prosperity, and the confidence she had in her own wisdom and forecast, and particularly in the prognostications and counsels of the astrologers. These things are mentioned both to justify God in bringing these judgments upon her and to mortify her, and put her to so much the greater shame, under these judgments; for, when God comes forth to take vengeance, glory belongs to him, but confusion to the sinner.

I. The Babylonians are here upbraided with their pride and haughtiness, and the great conceit they had of themselves, because of their wealth and power, and the vast extent of their dominion; it was the language both of the government and of the body of the people: Thou sayest in thy heart (and God, who searches all hearts, can tell men what they say there, though they never speak it out) I am, and none else besides me, Isa 47:8, Isa 47:10. The repetition of this part of the charge intimates that they said it often, and that it was very offensive to God. It is the very word that God has often said concerning himself, I am, and none else besides me, denoting his self-existence, his infinite and incomparable perfections, and his sole supremacy. All this Babylon pretends to; and no wonder if she that assumed a power to make what gods and goddesses she pleased for the people to worship made herself one among the rest. It is presumption to say of any creature, "It is, and there is not its like, there is none besides it"(for creatures stand very nearly upon a level with one another); but it is insufferable arrogance for any to say so of themselves, and an evidence of their self-ignorance.

II. They are upbraided with their luxury and love of ease (Isa 47:8): " Thou that art given to pleasures, art a slave to them, art in them as in thy element, and, that thou mayest enjoy them without disturbance or interruption, dwellest carelessly and layest nothing to heart."Great wealth and plenty are great temptations to sensuality, and, where there is fulness of bread, there is commonly abundance of idleness. But if those that are given to pleasures, and dwell carelessly, would but hear this, that for all these things God will bring them into judgment, it would be a damp to their mirth, an allay to their pleasure, and would find them something to be in care about.

III. They are upbraided with their carnal security and their vain confidence of the perpetuity of their pomps and pleasures. This is much insisted on here. Observe,

1. The cause of their security. They thought themselves safe and out of danger, not because they were ignorant of the uncertainty of all earthly enjoyments and the inevitable fate that attends states and kingdoms as well as particular persons, but because they did not lay this to heart, did not apply it to themselves, nor give it a due consideration. They lulled themselves asleep in ease and pleasure, and dreamt of nothing else but that tomorrow should be as this day, and much more abundant. They did not remember the latter end of it - the latter end of their prosperity, that it is a fading flower, and will wither - the latter end of their iniquity, that it will be bitterness, that they day will come when their injustice and oppression must be reckoned for and punished. She did not remember her latter end (so some read it); she forgot that her day would come to fall and what would be in the end hereof. It was the ruin of Jerusalem (Lam 1:9) that she remembered not her last end, therefore she came down wonderfully; and it was Babylon's ruin too. The children of men are easy, and think themselves safe, in their sinful ways, only because they never think of death, and judgment, and their future state.

2. The ground of their security. They trusted in their wickedness and in their wisdom, Isa 47:10. (1.) Their power and wealth, which they had gotten by fraud and oppression, were their confidence: Thou hast trusted in thy wickedness, As Doeg. Psa 52:7. Many have so debauched their own consciences, and have got to such a pitch of daring wickedness, that they stick at nothing; and this they trust to carry them through those difficulties which embarrass men who make conscience of what they say and do. They doubt not but they shall be too hard for all their enemies, because they dare lie, and kill, and forswear themselves, and do any thing for their interest. Thus they trust in their wickedness to secure them, which is the only thing that will ruin them. (2.) Their policy and craft, which they called their wisdom, were their confidence. They thought they could outwit all mankind, and therefore might set all their enemies at defiance. But their wisdom and knowledge perverted them, and turned them out of the way, made them forget themselves, and the preparation necessary to be made for hereafter.

3. The expressions of their security. Three things this proud and haughty monarchy said, in her security: - (1.) " I shall be a lady for ever, "Isa 47:7. She looked upon the patent of her honour to be not merely during the pleasure of the sovereign Lord, the fountain of honour, or during her own good behaviour, but to be perpetual to the present generation and their heirs and successors for ever. She was not only proud that she was a lady, but confident that she should be a lady for ever. Thus the New Testament Babylon says, I sit as a queen, and shall see no sorrow, Rev 18:7. Those ladies mistake themselves, and consider not their latter end, who think they shall be ladies for ever; for death will shortly lay their honour with them in the dust. Saints will be saints for ever, but lords and ladies will not be so for ever. (2.) " I shall not sit as a widow, in solitude and sorrow, shall never lose the power and wealth I am thus wedded to; the monarchy shall never want a monarch to espouse and protect it, and be a husband to the state; nor shall I know the loss of children, "Isa 47:8. She was as confident of the continuance of the numbers of her people as of the dignity of her prince, and had no fear of being either deposed or depopulated. Those that are in the height of prosperity are apt to fancy themselves out of the reach of adverse fate. (3.) " No one sees me when I do amiss, and therefore there will be none to call me to an account,"Isa 47:10. It is common for sinners to promise themselves impunity, because they promise themselves secrecy, in their wicked ways. They trust to their wicked arts and designs to stand them in stead, because they think they have carried them on so plausibly that none can discern the wickedness and deceit of them.

4. The punishment of their security. It shall be their ruin; and it will be, (1.) A complete ruin; and it will be, (1.) A complete ruin, the ruin of all their comforts and confidences: " These two things shall come upon thee (the very two things that thou didst set at defiance), loss of children and widowhood, Isa 47:9. Both thy princes and thy people shall be cut off, so that thou shalt be no more a government, no more a nation."Note, God often brings upon secure sinners those very mischiefs which they least feared and thought themselves in least danger of. " They shall come upon thee in their perfection, with all their aggravating circumstances and without any thing to allay or mitigate them."Afflictions to God's children are not afflictions in perfection. Widowhood is not to them a calamity in perfection, for they have this to comfort themselves with, that their Maker is their husband; loss of children is not, for he is better to them than ten sons. But on his enemies they come in perfection. Widowhood and loss of children are either of them great griefs, but both together great indeed. Naomi thinks she may well be called Marah when she is left both of her sons and of her husband (Rth 1:5); and yet on her these evils did not come in perfection, for she had two daughters-in-law left, that were comforts to her. But on Babylon they come in perfection; she has no comfort remaining. (2.) It will be a sudden and surprising ruin. The evil shall come in one day, nay, in a moment, which will make it much the more terrible, especially to those that were so very secure. " Evil shall come upon thee (Isa 47:11) and thou shalt have neither time nor way to provide against it, or to prepare for it; for thou shalt not know whence it rises, and therefore shalt not know where to stand upon thy guard." Thou shalt not know the morning thereof; so the Hebrew phrase is. We know just when and where the day will break and the sun rise, but we know not what the day, when it comes, will bring forth, nor when or where trouble will arise; perhaps the storm may come from that point of the compass which we little thought of. Babylon pretended to great wisdom and knowledge (Isa 47:10), but with all her knowledge she cannot foresee, nor with all her wisdom prevent, the ruin threatened: " Desolation shall come upon thee suddenly, as a thief in the night, which thou shalt not know, that is, which thou little thoughtest of."Fair warning was indeed given them, by Isaiah and other prophets of the Lord, of this desolation; but they slighted that notice, and would give no credit to it, and therefore justly is it so ordered that they should have no other notice of it, but that partly through their own security, and partly through the swiftness and subtlety of the enemy, when it came it should be a perfect surprise to them. Those that slight the warnings of the written word, let them not expect any other premonitions. (3.) It will be an irresistible ruin, and such as they will have no fence against: " Mischief shall come upon thee so suddenly that thou shalt have no time to turn thee in, so strongly that thou shalt not be able to make head against it and to put it off and save thyself."There is no opposing the judgments of God when they come with commission. Babylon herself, with all her wealth, and power, and multitude, is not able to put off the mischief that comes.

IV. They are upbraided with their divinations, their magical and astrological arts and sciences, which the Chaldeans, above any other nation, were notorious for, and from them other nations borrowed all their learning of that kind.

1. This is here spoken of as one of their provoking sins, which would bring the judgments of God upon them, Isa 47:9. "These evils shall come upon thee to punish thee for the multitude of thy sorceries, and the great abundance of thy enchantments. "Witchcraft is a sin in its own nature exceedingly heinous; it is giving that honour to the devil which is due to God only, making God's enemy our guide and the father of lies our oracle. In Babylon it was a national sin, and had the protection and countenance of the government; conjurors, for aught that appears, were their privy counsellors and prime ministers of state. And shall not God visit for these things? Observe what a multitude, what a great abundance, of sorceries and enchantments there were among them. Such a bewitching sin this was that when it was once admitted it spread like wildfire, and they never knew any end of it; the deceived and the deceivers both increased strangely.

2. It is here spoken of as one of their vain confidences, which they relied much upon, but should be deceived in, for it would not serve so much as to give them notice of the judgments coming, much less to guard against them. (1.) They are here upbraided with the mighty pains they had taken about their sorceries and enchantments: Thou hast laboured in them from thy youth, Isa 47:12. They trained up their young men in these studies, and those that applied themselves to them were indefatigable in their labours about them - reading books, making observations, trying experiments. Well, let them stand up now with their enchantments, and try their skill in the critical moment. Let them make a stand, if they can, in opposition to the invading enemy; let them stand to offer their service to their country; but to what purpose? " Thou art wearied in the multitude of thy counsels of this kind (Isa 47:13); thou hast advised with them all, but hast received no satisfaction from them; the different schemes they have erected, and the different judgments they have given, have but increased thy perplexity and tired thee out."In the multitude of such counsellors there is no safety. (2.) They are upbraided with the variety they had of such kinds of people among them, Isa 47:13. They had their astrologers, or viewers of the heavens, that did not consider them, as David, to behold the wisdom and power of God in them; but, under pretence of foretelling future events by them, they viewed the heavens and forgot him that made them and set their dominion on the earth (Job 38:33), and has himself dominion over them, for he rides on the heavens. They had their star-gazers, who by the motions of the stars, their conjunctions and oppositions, read the doom of states and kingdoms. They had their monthly prognosticators, their almanac-makers, that told what weather it should be or what news they should have each month. The great stock they had of these was what they valued themselves much upon; but they were all cheats, and their art was a sham. I confess I see not how the judicial astrology which some now pretend to, by the rules of which they undertake to prophecy concerning things to come, can be distinguished from that of the Chaldeans, nor therefore how it can escape the censure and contempt which this text lays that under; yet I fear there are some who study their almanacs, and regard them and their prognostications, more than their Bibles and the prophecies there. (3.) They are upbraided with the utter inability and insufficiency of all these pretenders to do them any kindness in the day of their distress. Let them see whether with the help of their enchantments they can prevail against their enemies, or profit themselves, inspirit their own forces or dispirit those that come against them, Isa 47:12. Let them see what service those can do them who make a trade of divination: " Let them stand up, and either by their power save thee from these evils that are coming upon thee or by their foresight make such a discovery of them beforehand that thou mayest by needful precautions save thyself;"as Elisha, by notifying to the king of Israel the motions of the Syrian army, enabled him to save himself, not once nor twice, 2Ki 6:10. This baffling of the diviners was literally fulfilled when, the night that Babylon was taken and Belshazzar slain, all his astrologers, soothsayers, and wise men, were quite nonplussed with the handwriting on the wall that pronounced the fatal sentence, Dan 5:8. (4.) They are upbraided with the fall of the wise men themselves in the common ruin, Isa 47:14. Those are unlikely to stand their friends in any stead who cannot secure themselves; they are as stubble at the best, worthless and useless, and they shall be as stubble before a consuming fire. The Persians, to make room for their own wise men, will cut off those of Babylon; that fire shall burn them, and they shall not deliver themselves from the power of the flame. Those can expect no other than to be devoured by their sins make themselves fuel to a devouring fire. When God kindles a fire among them it shall not be a coal to warm at, and a fire to sit before, but a coal to burn them. Or, rather, it denotes that they shall be utterly consumed by the judgments of God, burnt quite to ashes, and there shall not remain one live coal to do any body any service; for when God judges he will overcome. (5.) They are upbraided with their merchants, and those they dealt with (Isa 47:15), such as they dealt with from their youth, either, [1.] In a way of consultation. These astrologers, that dealt in the black art, they always loved to be dealing with, and they were in effect their merchants; fortune-telling was one of the best trades in Babylon, and those that followed that trade probably lived as splendidly and got as much money as the richest merchants; yet, when some of them were devoured, others fled their country, every one to his quarter, and there was none to save Babylon. Miserable comforters are they all. Or, [2.] In a way of commerce. As their astrologers, with whom they had laboured, failed them, so did their merchants; they took care to secure their own effects, and then valued not what became of Babylon. They wandered every one to his own quarter; each man shifted for his own safety, but none would offer to lend a helping hand, no, not to a city by which they had got so much money. Every one was for himself, but few for his friends. The New Testament Babylon is lamented by the merchants that were made rich by her, but they very prudently stand afar off to lament her (Rev 18:15), not willing to attempt any thing for her succour. Happy are those who by faith and prayer deal with one that will be a very present help in time of trouble!

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.

Keil-Delitzsch: Isa 47:8-11

A third strophe of this proclamation of punishment is opened here with ועתה , on the ground of the conduct censured. "And now hear this, thou voluptuous one, she who sitteth so securely, who sayeth in her heart, I am it, and none else: I shall not sit a widow, nor experience bereavement of children. And these two will come upon thee suddenly in one day: bereavement of children and widowhood; they come upon thee in fullest measure, in spite of the multitude of thy sorceries, in spite of the great abundance of thy witchcrafts. Thou trustedst in thy wickedness, saidst, No one seeth me. Thy wisdom and thy knowledge, they led thee astray; so that thou saidst in thy heart, I am it, and none else. And misfortune cometh upon thee, which thou dost not understand how to charm away: and destruction will fall upon thee, which thou canst not atone for; there will come suddenly upon thee ruin which thou suspectest not." In the surnames given to Babylon here, a new reason is assigned for the judgment - namely, extravagance, security, and self-exaltation. עדין is an intensive from of עדן (lxx τρυφερά ). The i of אפסי is regarded by Hahn as the same as we meet with in אתּי = אתּ ; but this is impossible here with the first person. Rosenmüller, Ewald, Gesenius, and others, take it as c hirek c ompaginis , and equivalent to עוד אין , which would only occur in this particular formula. Hitzig supposes it to be the suffix of the word, which is meant as a preposition in the sense of et praeter me ultra ( nemo ); but this nemo would be omitted, which is improbable. The more probable explanation is, that אפס signifies absolute non-existence, and when used as an adverb, "exclusively, nothing but,"e.g., קצהוּ אפס , nothing, the utmost extremity thereof, i.e., only the utmost extremity of it (Num 23:13; cf., Num 22:35). But it is mostly used with a verbal force, like אין ( אין ), ( utique ) non est (see Isa 45:14); hence אפסי , like איני , ( utique ) non sum . The form in which the presumption of Babylon expresses itself, viz., "I (am it), and I am absolutely nothing further,"sounds like self-deification, by the side of similar self-assertion on the part of Jehovah (Isa 45:5-6; Isa 14:21, Isa 14:22 and Isa 46:9). Nineveh speaks in just the same way in Zep 2:15; compare Martial: "Terrarum Dea gentiumque Roma cui par est nihil et nihil secundum ." Babylon also says still further (like the Babylon of the last days in Rev 18:7): "I shall not sit as a widow (viz., mourning thus in solitude, Lam 1:1; Lam 3:28; and secluded from the world, Gen 38:11), nor experience the loss of children"( orbitatem ). She would become a widow, if she should lose the different nations, and "the kings of the earth who committed fornication with her"(Rev 18:9); for her relation to her own king cannot possibly be thought of, inasmuch as the relation in which a nation stands to its temporal king is never thought of as marriage, like that of Jehovah to Israel. She would also be a mother bereaved of her children, if war and captivity robbed her of her population. But both of these would happen to her suddenly in one day, so that she would succumb to the weight of the double sorrow. Both of them would come upon her k^e thummâm ( secundum integritatem eorum ), i.e., so that she would come to learn what the loss of men and the loss of children signified in all its extent and in all its depth, and that in spite of ( בּ , with, equivalent to "notwithstanding,"as in Isa 5:25; not "through = on account of,"since this tone is adopted for the first time in Isa 47:10) the multitude of its incantations, and the very great mass ( ‛ ŏtsmâh , an inf. noun, as in Isa 30:19; Isa 55:2, used here, not as in Isa 40:29, in an intensive sense, but, like ‛ âtsūm , as a parallel word to rabh in a numerical sense) of its witchcrafts ( c hebher , binding by means of incantations, κατάδεσμος ). Babylonia was the birth-place of astrology, from which sprang the twelve-fold division of the day, the horoscope and sun-dial (Herod. ii. 109); but it was also the home of magic, which pretended to bind the course of events, and even the power of the gods, and to direct them in whatever way it pleased (Diodorus, ii. 29). Thus had Babylon trusted in her wickedness (Isa 13:11), viz., in the tyranny and cunning by which she hoped to ensure perpetual duration, with the notion that she was exalted above the reach of any earthly calamity.

She thought, "None seeth me"( non est videns me ), thus suppressing the voice of conscience, and practically denying the omnipotence and omnipresence of God. ראני (with a verbal suffix, videns me , whereas ראי saere in Gen 16:3 signifies videns m ei = m eus ), also written ראני , is a pausal form in half pause for ראני (Isa 29:15). Tzere passes in pause both into pathach (e.g., Isa 42:22), and also, apart from such hithpael forms as Isa 41:16, into kametz , as in קימנוּ (Job 22:20, which see). By the "wisdom and knowledge"of Babylon, which had turned her aside from the right way, we are to understand her policy, strategy, and more especially her magical arts, i.e., the mysteries of the Chaldeans, their ἐπιχώριοι φιλόσοφοι (Strabo, xxi. 1, 6). On hōvâh (used here and in Eze 7:26, written havvâh elsewhere), according to its primary meaning, "yawning," χαῖνον , then a yawning depth, χάσμα , utter destruction, see at Job 37:6. שׁאה signifies primarily a desert, or desolate place, here destruction; and hence the derivative meaning, waste noise, a dull groan. The perfect consec. of the first clause precedes its predicate רעה in the radical form בא (Ges., §147, a ). With the parallelism of כּפּרהּ , it is not probable that שׁחרהּ , which rhymes with it, is a substantive, in the sense of "from which thou wilt experience no morning dawn"(i.e., after the night of calamity), as Umbreit supposes. The suffix also causes some difficulty (hence the Vulgate rendering, ortum ejus , sc. mali ); and instead of תדעי , we should expect תראי . In any case, shachrâh is a verb, and Hitzig renders it, "which thou wilt not know how to unblacken;"but this privative use of shichēr as a word of colour would be without example. It would be better to translate it, "which thou wilt not know how to spy out"(as in Isa 26:9), but better still, "which thou wilt not know how to conjure away"(shichēr = Arab. sḥḥr , as it were incantitare , and here incantando averruncare ). The last relative clause affirms what shachrâh would state, if understood according to Isa 26:9 : destruction which thou wilt not know, i.e., which will come suddenly and unexpectedly.

Keil-Delitzsch: Isa 47:12-15

Then follows the concluding strophe, which, like the first, announces to the imperial city in a triumphantly sarcastic tone its inevitable fate; whereas the intermediate strophes refer rather to the sins by which this fate has been brought upon it. "Come near, then, with thine enchantments, and with the multitude of thy witchcrafts, wherein thou hast laboured from thy youth: perhaps thou canst profit, perhaps thou wilt inspire terror. Thou art wearied through the multitude of thy consultations; let the dissectors of the heavens come near, then, and save thee, the star-gazers, they who with every new moon bring things to light that will come upon thee. Behold, they have become like stubble: fire has consumed them: there is not a red-hot coal to warm themselves, a hearth-fire to sit before. So is it with thy people, for whom thou hast laboured: thy partners in trade from thy youth, they wander away every one in his own direction; no one who brings salvation to thee." Hitzig and others adopt the simple rendering, "Persevere, then, with thine enchantments."It is indeed true, that in Lev 13:5 בּ עמד signifies "to remain standing by anything,"i.e., to persevere with it, just as in Eze 13:5 it signifies to keep one's standing in anything; in 2Ki 23:3, to enter upon anything; and in Ecc 8:3, to engage in anything; but there is no reason for taking it here in any other sense than in Isa 47:13. Babylon is to draw near with all the processes of the black art, wherein בּאשׁר , according to our western mode of expression, equivalent to בּהם אשׁר , Ges. 123, 2*) it had been addicted to abundance of routine from its youth upwards ( יגעאתּ with an auxiliary pathach for יגעתּ ); possibly it may be of some use, possibly it will terrify, i.e., make itself so terrible to the approaching calamity, as to cause it to keep off. The prophet now sees in spirit how Babylon draws near, and how it also harasses itself to no purpose; he therefore follows up the עמדי־נא , addressed in pleno to Babylon, with a second challenge commencing with יעמדוּ־נא . Their astrologers are to draw near, and try that power over the future to which they lay claim, by bringing it to bear at once upon the approaching destruction for the benefit of Babylon. עצתי ך is a singular form connected with a feminine plural suffix, such as we find in Psa 9:15; Eze 35:11; Ezr 9:15, connected with a masculine plural suffix. Assuming the correctness of the vowel-pointing, the singular appears in such cases as these to have a collective meaning, like the Arabic pl. fractus ; for there is no ground to suppose that the Aramaean plural form ‛ ētsâth is used here in the place of the Hebrew. Instead of שׁמים הברו (which would be equivalent to הברו אשׁרא , the keri reads שׁמים הברי , cutters up of the heavens, i.e., planners or dissectors of them, from hâb , dissecare , resecare (compare the rabbinical habhârâh , a syllable, i.e., segmentum vocabuli , and possibly also the talmudic ' ēbhârı̄m , limbs of a body). The correction proposed by Knobel, viz., c hōbh^e rē , from c hâbhār , to know, or be versed in, is unnecessary. Châzâh b' signifies here, as it generally does, to look with pleasure or with interest at anything; hence Luther has rendered it correctly, die Sternkucker (Eng. ver. star-gazers). They are described still further as those who make known with every new moon (lechŏdâshı̄m , like labb^e qârı̄m , every morning, Isa 33:2, etc.), things which, etc. מאשׁר is used in a partitive sense: out of the great mass of events they select the most important, and prepare a calendar or almanack ( ἀλμενιχιακά in Plutarch) for the state every month. But these very wise men cannot save themselves, to say nothing of others, out of the power of that flame, which is no comforting coal-fire to warm one's self by, no hearth-fire (Isa 44:16) to sit in front of, but a devouring, eternal, i.e., peremptory flame (Isa 33:14). The rendering adopted by Grotius, Vitringa, Lowth, Gesenius, and others, "non supererit pruna ad calendum ," is a false one, if only because it is not in harmony with the figure. "Thus shall they be unto thee,"he continues in Isa 47:15, i.e., such things shall be endured to thy disgrace by those about whom thou hast wearied thyself ( אשׁר = בּהם אשׁר ). The learned orders of the Chaldeans had their own quarter, and enjoyed all the distinction and privileges of a priestly caste. What follows cannot possibly be understood as relating to these masters of astrology and witchcraft, as Ewald supposes; for, according to the expression שׁחרהּ in Isa 47:11, they would be called שׁחרי ך . Moreover, if they became a prey of the flames, and therefore were unable to flee, we should have to assume that they were burned while taking flight (Umbreit). סחרי ך are those who carried on commercial intercourse with the great "trading city"(Eze 17:4), as Berossos says, "In Babylon there was a great multitude of men of other nations who had settled in Chaldea, and they lived in disorder, like the wild beasts;"compare Aeschylus, Pers. 52-3, Βαβυλὼν δ ̓ ἡ πολύχρυσος πάμμικτον ὄχλον πέμπει . All of these are scattered in the wildest flight, אל־עברו אישׁ , every one on his own side, viz., in the direction of his own home, and do not trouble themselves about Babylon.

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 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.