Our Redeemer, Yahweh of Armies is his name, is the Holy One of Israel.
“Sit in silence, and go into darkness, daughter of the Chaldeans. For you shall no longer be called the mistress of kingdoms.
I was angry with my people. I profaned my inheritance and gave them into your hand. You showed them no mercy. You laid a very heavy yoke on the aged.
You said, ‘I will be a princess forever,’ so that you didn’t lay these things to your heart, nor did you remember the results.
“Now therefore hear this, you who are given to pleasures, who sit securely, who say in your heart, ‘I am, and there is no one else besides me. I won’t sit as a widow, neither will I know the loss of children.’
But these two things will come to you in a moment in one day, the loss of children and widowhood. They will come on you in their full measure, in the multitude of your sorceries, and the great abundance of your enchantments.
For you have trusted in your wickedness. You have said, ‘No one sees me.’ Your wisdom and your knowledge has perverted you. You have said in your heart, ‘I am, and there is no one else besides me.’
Geneva Bible translators 1599 · Public Domain On vv4, 5, 6, 9, 10 The Israelites shall confess that the Lord doeth this…
The Israelites shall confess that the Lord doeth this for his Church’s sake.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–10 Isa 47:4 [As for] our redeemer, the LORD of…
Isa 47:4 [As for] our redeemer, the LORD of hosts [is] his name, the Holy One of Israel.
Ver. 4. As for our Redeemer, &c.] This comes in by way of parenthesis, for the comfort of God’s poor people.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4–10 According to this version, the prophet inserteth this passage…
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
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v7 Babylon, now doomed to ruin, is here justly upbraided…
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.
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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 (Rut 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, Kg2 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!
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv4–10 As for our Redeemer,.... Or, "saith our Redeemer", as…
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:
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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.
(e) "Inquit viudex noster", Junius & Tremellius; "hoc dicit", Piscator.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv5–10 Silent - Thro' grief and shame, as mourners use…
Silent - Thro' grief and shame, as mourners use to do. The lady - The chief and glory of all kingdoms.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4, 6, 7, 9 Verse 4. Our Redeemer - "Our Avenger"] Here a…
Verse 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 Clarke on Isa 45:16.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv4, 5, 7, 9, 10 Isa 47:4. As for our Redeemer, &c. — The…
Isa 47:4. As for our Redeemer, &c. — The words, as for, not being in the Hebrew text, Bishop Lowth translates this verse, “Our Avenger, Jehovah God of hosts, the Holy One of Israel, is his name.” And he observes, “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; after which, the former subject and style are resumed.” The passage seems to be inserted in the midst of this prophecy against Babylon, as Jacob inserts a like passage in the midst of his blessings and prophecies concerning his sons, Gen 49:18. It gives 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. If the words be considered as a pathetical exclamation, or acclamation of God’s people, they thereby ascribe to God, as their God and Redeemer, this wonderful work of breaking the staff of their oppressors: and they make their boast of, and celebrate him for, this glorious deliverance.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv4–10 As for our Redeemer - This verse stands absolutely,…
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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv6, 7, 9 Polluted; deemed or declared unclean. But thou hast sought…
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)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4–10 As for--rather supply, "Thus saith our Redeemer" [MAURER]. LOWTH…
As for--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).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv4, 5, 6, 8, 10 4. As for our Redeemer, the Lord of hosts…
4. As for our Redeemer, the Lord of hosts is his name — This appears to be antiphonal, that is, the breaking in of a chorus of voices. So Lowth and Gesenius. If Isaiah be the author, which there seems abundant reason to believe, these last twenty-seven chapters were not recited in public, but in the presence only of the prophets in the college at Jerusalem, of which Isaiah was probably the head. This accounts for the strophical character of all this poetry.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4, 5, 6, 7, 9, 10 4. The verse as it stands interrupts the continuity…
4. The verse as it stands interrupts the continuity of the poem, especially in the view of those who hold that the speaker is throughout Jehovah. Lowth and others regard it as the response of a chorus of Israelites to the words of God in Isa_47:3, while Dillmann and others unhesitatingly pronounce it to be an interpolation. But all reasonable objections are removed if we supply the word “saith” as in two Greek codices. Combining this with the other suggestion of Oort mentioned above, the last distich of the strophe reads thus:—
I will take vengeance and will not be entreated,—saith our Redeemer;
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Jehovah of Hosts is His name,—the Holy One of Israel.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4, 6, 7, 8, 9, 10 (4) As for our redeemer . . .—The verse…
(4) As for our redeemer . . .—The verse comes in somewhat abruptly, but may be viewed (unless we suppose it to have been originally a marginal addition, which has found its way into the text) as Israel’s song of praise, as it looks on the overthrow of Babylon. As such it finds a parallel in the overthrow of the mystical Babylon in Rev_18:20.
Sit thou silent.—Another contrast between the stir of the rejoicing city and the stillness of its later desolation. “The lady” (we might almost say, the empress) “of kingdoms” was reduced to the loneliness of widowhood.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4–10 As for our Redeemer, etc. Mr. Cheyne suspects, with…
As for our Redeemer, etc. Mr. Cheyne suspects, with some reason, that this is "the marginal note of a sympathetic scribe, which has made its way by accident into the text." It is certainly quite unlike anything else in the song, which would artistically be improved by its removal. If, however, it be retained, we must regard it as a parenthetic ejaculation of the Jewish Church on hearing the first strophe of the song the Church contrasting itself with Babylon, which has no one to stand up for it, whereas it has as "Redeemer the Lord of hosts, the Holy One of Israel."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv7, 10 And thou saidst, I shall be a lady for…
Isa_47:7-11
And thou saidst, I shall be a lady for ever
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False security
I.
THE CAUSE OF THEIR SECURITY. They did not lay this to heart (Isa_47:7), did not apply it to themselves, and give it due consideration. They lulled themselves asleep in ease and pleasure, and dreamed of nothing else but that to-morrow shall 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 the day will come when their injustice and oppression must be reckoned for and punished.
II. 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, was their confidence.
2. Their policy and craft, which they called their wisdom, was their confidence.
III. THE EXPRESSIONS OF THEIR SECURITY. Three things this haughty monarchy said in her security.
1. I shall be a lady for ever. She looked upon the patent of her honour to be, not 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 (Rev_18:7).
2. I shall not sit as a widow, in solitude and sorrow; shall never lose that power and wealth I am thus wedded to. The monarchy shall never want a monarch to espouse and protect it, and to be a husband to the State; nor shall I know the loss of children.
3. None seeth me when I do amiss, and therefore there shall be none to call me to account. It is common for sinners to promise themselves impunity because they promise themselves secrecy in their wicked ways.
IV. THE PUNISHMENT OF THEIR SECURITY. It shall be their ruin.
1. A complete ruin; the ruin of all their comforts and confidences (Isa_47:9).
2. Sudden and surprising. The evil shall come in one day, nay in a moment. Thou shalt not know from whence it riseth, and therefore shalt not know where to stand upon thy guard. Babylon pretended to great wisdom and knowledge, but with all her knowledge cannot possess, nor with all her wisdom prevent, the ruin threatened.
3. Irresistible (Isa_47:11). (M. Henry.)
Earthly honour fleeting
Saints shall be saints for ever, but lords and ladies will not be so for ever. (M. Henry.)
Afflictions in perfection
(Isa_47:9):--Afflictions to Gods 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. (M. Henry.)
Sinful boasting
The utterance of proud Babylon is identical with that of the vain and self-confident in all ages. The delusion prosperity produces in such men or nations is always of this sort. This expression suggests that lengthened prosperity in the case of the ungodly leads to--
1. False security.
2. Presumption. A lady for ever, i.e in my own right; no contingency can arise to deprive me of any title and wealth.
3. Boasting. The vernacular of pride--a lady, superior to others.
4. Self-satisfaction. A lady. I am that now. None will dispute it Rev_3:17).
5. Abandonment to luxury. A lady for ever. I mean to be at ease, to enjoy life.
6. Spiritual blindness. Prosperity dazzles the eye; the future is willfully disregarded. Conclusion--Remember the desolation of self-confident Babylon-widowhood, childlessness, poverty, famine, shame, disease, insanity, exile, death. (R. A. Griffin.)
Thou didst not lay these things to thy heart
Neglected warnings
God warns before He strikes.
I. THE COURSE OF CONDUCT CONDEMNED. Thou didst not lay, &c. This insensibility to the threatened judgments of heaven is--
1. Very common.
2. Very sinful.
3. Very foolish.
4. Very dangerous.
II. THE FEARFUL JUDGMENT DENOUNCED--a type on a large scale of the overthrow of sinners.
1. The certainty of it (Isa_47:8-9).
2. The suddenness of it. In a moment (Isa_47:9).
3. The retributory character of it.
An exact proportionment of the punishment to the crime. No undue severity shown even to Babylon (Isa_47:6; Jam_2:13; Rev_18:5-6). Nor even to the chief of sinners. Always a just recompense of reward.
4. The utter hopelessness of those on whom it comes (Isa_47:12-15). (S. Thodey.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv7, 10 Isa_47:7. I shall be a lady for ever.
THE BOAST OF BABYLON
Isa_47:7. I shall be a lady for ever.
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The utterance of proud Babylon is identical with that of the vain and self-confident in all ages (Rev_18:7). The delusion prosperity produces in such men, or nations, is always of this sort. This expression suggests that lengthened prosperity in the case of the ungodly leads to—
I. False security (Psa_49:6; Job_29:18). The tendency of riches and honour is to blind the heart to the future; and too often to steel it toward God. Who is so unconcerned about death as the miser? Who is so indifferent to the claims of God, as those (like Herod) who live upon the breath of popular applause? (H. E. I. 3997–4014.)
II. Presumption. “A lady for ever,” i.e., in my own right, “no contingency can arise to deprive me of my title and wealth.” The prosperous man is tempted to forget he is as dependent upon God now as he was in the days of his adversity (Pro_30:8-9).
III. Boasting. The vernacular of pride—“a lady,” superior to others. Prosperity leads its slaves to imagine they are a higher order of being. In God’s sight too!
IV. Self-satisfaction. “A lady.” “I am that now. None will dispute it. I need aim no higher. I am rich, increased in goods,” &c. (Rev_3:17). How dreadful the delusion! “Thou art wretched,” &c. (Rev_3:17).
V. Abandonment to luxury. “A lady for ever,” i.e., “I mean to be at ease, to enjoy life.” Let us beware, if our worldly position be prosperous, lest we live on the gifts, rather than on the Giver. Let us beware lest we appropriate the talents God has given us to our own ends. That is robbery. If the man who hid his Lord’s money was condemned, what shall be the doom of those who use it for self-indulgence?
VI. Spiritual blindness. The certain future of man is declared. But the vain and foolish will not consider their latter end! Prosperity dazzles the eye; the future is wilfully disregarded. The cry of the world, though uttered in other dialects and in different words, is the boast of Babylon, “I shall be a lady for ever.” The boast is its belief.
CONCLUSION.—Remember the desolation of self-confident Babylon—widowhood, childlessness, poverty, famine, shame, disease, insanity, exile, death. Nor shall the future of those who disobey the Gospel be less dreadful or severe.—R. A. Griffin: Stems and Twigs, p. 256.
THE NEGLECT OF WARNINGS
Isa_47:7. Thou didst not lay these things to heart, neither didst thou remember the latter end of it.
God warns before He strikes. He gives tokens and premonitions of His approaching judgments, before He proceeds to the fulfilment of His threatenings (Amo_3:7; Gen_18:17, &c.) He would have men forewarned that they may be forearmed; that “that day” may not come upon them unawares. He condescends to forewarn His enemies as well as His friends. The men of the old world were warned by the preaching of Noah; the inhabitants of the cities of the plain by Lot; Babylon of her doom and desolation by Isaiah and the other prophets. It was a great enhancement of the guilt of Babylon, and the cause of a great aggravation of her doom, that these merciful warnings were despised; and woe will be unto us if we follow in the same track, and neglect the warnings that are addressed to us.
I. THE COURSE OF CONDUCT CONDEMNED. “Thou didst not lay these things to heart.” Though the desolation of Babylon was distinctly foretold—by Isaiah 160 years before the event; by Jeremiah fifty years; and by Daniel when the event was just at hand—yet she took no heed. Let him that is without sin cast the first stone! This insensibility to the threatened judgments of Heaven is—
1. Very common. It is the miserable result of depravity that we delay to the last what we ought to seek first. Though God warns us in every possible way—by His Word, by His providence, by the death of friends, by the calamities that occur around us, by the consequences of sin in the family circles of others—we continue blind and thoughtless. We see this in the young; in the busy, the enterprising, the prosperous; in those who are troubled and tried; in the confirmed and hardened transgressor.
2. Very sinful. It arises from guilt, and leads to greater guilt. It cannot be a trivial thing that God should speak to man, and that man should refuse to hear.
3. Very foolish. To the Babylonians the fabric of their power seemed so fair and strong that no human power could shake it; and they were much too far gone in presumption to dread the divine indignation. Their arrogance and conceit of their extended dominion and invincible prowess was so great, that it never entered into their mind that there was One above them, or that it was possible for them to fall into such calamities as were here threatened. But Babylon was not the first, and will not be the last, in whom the saying will be made good, that “pride goeth before a fall” (Psa_10:4-6; Psa_73:11-19).
4. Very dangerous. Dangerous because it hardens the man in sin, closes the heart to all heavenly influences, and opens it to those that are earthly and carnal: commits the man to the downward road, all his habits, pursuits, and tendencies impelling him in the one direction; does the work of Satan in the soul; darkens the light of reason and conscience; paves the way for greater departures from God, and blocks up the avenues of return (H. E. I. 1446–1456, 4232–4252). Dangerous because it grieves the Holy Spirit, and provokes Him utterly to depart from us. The business of salvation must be done in God’s time. Where has He given any man leave to put off repentance for a single day? He who bids you repent at all, bids you repent to-day. Those who put off repentance for another day, have a day more to repent of, and a day less to repent in.
II. THE FEARFUL JUDGMENT DENOUNCED—a type on a large scale of the overthrow of sinners.
1. The certainty of it. “Therefore hear now this.… these two things shall come to thee.” As certainly as she was guilty, careless, and impenitent, so certainly should the wrath of Heaven fall upon her, and fall the more heavily by reason of her hardened impiety and presumption. Impenitent sinner, think of the certainty of your overthrow! It is not more certain that he that believeth shall be saved, than that he that believeth not shall be damned; that the righteous shall go away into life eternal, than that the wicked shall go away into everlasting punishment.
2. The suddenness of it. “Those two things shall come to thee in a moment, in one day.” Your ruin may come from the quarter least expected: from the treachery of an accomplice; from your nearest and dearest friend; from an unguarded word from your own lip (Isa_47:11). Nothing heightens ruin like unexpectedness. The foolish virgins left in the outer darkness; Haman overthrown at the banquet of Esther; Belshazzar feasting with his nobles when his doom was written upon the wall; the Philistines triumphing when Samson pulled down the pillars of the temple; the man without the wedding garment who had actually taken his place at the wedding feast; Jonah had made good all his plans and preliminary movements, and was asleep when the storm came on (Pro_29:1).
3. The retributory character of it. An exact proportionment of the punishment to the crime. No undue severity shown even to Babylon (Isa_47:6; Jas_2:13; Rev_18:5-6). Nor even to the chief of sinners. Always a just recompense of reward.
4. The utter hopelessness of those on whom it comes (Isa_47:12-15).
CONCLUSION.—The blessedness of those who have given wise heed to God’s merciful warnings. They have the best friend (Isa_47:4). The surest promises (Isa_48:15; Isa_48:17). A heavenly home.—Samuel Thodey.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv4, 10 Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isa 59:20").
redeemed
Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isa 59:20").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v8 Babylon’s Vain Attempt to Avert the Threatened Destruction
Babylon’s Vain Attempt to Avert the Threatened Destruction
v. 8. Therefore hear now this, thou that art given to pleasures, living in wantonness, luxury, and licentiousness, that dwellest carelessly, the feeling of false security being characteristic of the people of Babylon in that day, that sayest in thine heart, I am, and none else beside me, an expression of unbounded haughtiness; I shall not sit as a widow, believing that the Babylonian men, the soldiers of its army, could never be overcome, neither shall I know the loss of children, by being bereaved of her inhabitants in the war;
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v. 9. but these two things shall come to thee in a moment in one day, with frightful suddenness, the loss of children and widowhood, a total bereavement; they, these two great trials, shall come upon thee in their perfection, in full measure, for the multitude of thy sorceries and for the great abundance of thine enchantments, witchcraft in its various forms being one of the outstanding features in many of the ancient nations, as recent excavations also show, for magicians and astrologers are frequently mentioned, and formulas of magic were in general use.
v. 10. For thou hast trusted in thy wickedness, deeming herself secure in spite of her cruelty and tyranny; thou hast said, None seeth me. Thy wisdom, particularly that of various magical arts, and thy knowledge, especially the science of mathematics, which was pretty well developed in Babylon, it hath perverted thee, turned the heads of the Chaldeans; and thou hast said in thine heart, I am, and none else beside me, imagining herself the mistress of the earth, indulging in self-deification.
v. 11. Therefore shall evil come upon thee, in the Lord’s punishment, thou shalt not know from whence it riseth, not being able to banish it; and mischief, misfortune, destruction, shall fall upon thee, thou shalt not be able to put it off, to lay down ransom-money to be delivered from it; and desolation shall come upon thee suddenly, as when a destructive storm comes rushing headlong, which thou shalt not know, against which all Babylon’s might and wisdom would be powerless.
v. 12. Stand now with thine enchantments, the various magical formulas employed, and with the multitude of thy sorceries, wherein thou hast labored from thy youth, this having ever been a characteristic of Babylon, as far as its history goes back; if so be thou shalt be able to profit, if so be thou mayest prevail! It is a bitterly sarcastic challenge: Apply all your magical arts; maybe they will help, they may even instill fear and terror in the heart of Jehovah!
v. 13. Thou art wearied in the multitude of thy counsels, driven to despair by the fruitless quest for means and methods to meet the threatened punishment and to avert it. Let now the astrologers, those versed in astronomy, but connecting with their activity that of fortune-telling, the star-gazers, the professional observers of the movements of the sidereal bodies, the monthly prognosticators, men who determined the time of the new moon and gave advice concerning lucky days, stand up and save thee from these things that shall come upon thee, rather, those who at new moons make known, by means of them, the things that shall come upon thee. The challenge is held in an even more sarcastic vein than in the foregoing verse.
v. 14. Behold, they, all the wizards and necromancers and astrologers, shall be as stubble, the fire shall burn them, so that they will be totally destroyed; they shall not deliver themselves from the power of the flame, as the wrath of God comes upon them to their destruction; there shall not be a coal to warm at, the stubble burning down to dead ashes, nor fire to sit before it, total destruction having come upon Babylon.
v. 15. Thus shall they, these men upon whom the Babylonians depended, be unto thee with whom thou hast labored, even thy merchants, from thy youth, for the astrologers and wizards and magicians did a flourishing business at the expense of the citizens of Babylonia; they shall wander every one to his quarter, reeling to and fro in the effort to save his life, if possible; none shall save thee. Such would be the fate of proud Babylon, as it usually is the fate of all those who place their trust in witchcraft and necromancy in its various forms. The warning may be fitly appended also here: "Be not deceived, God is not mocked; for whatsoever a man soweth, that shall he also reap. "
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv6, 8, 10 Connecting Statement:
Connecting Statement:
Yahweh continues to speak to Babylon about her downfall as if she were a queen who is humiliated. (See: Metaphor and Personification)
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I was angry
Here "I" refers to Yahweh.
I defiled my heritage
Yahweh speaks of the people of Israel being his special possession as if they were his heritage or inheritance. AT: "I defiled my people, who are my special possession" (See: Metaphor)
gave them over into your hand
Here the word "hand" represents Babylon's power or control. AT: "I put them under your power" (See: Metonymy)
you placed a very heavy yoke on the old people
Yahweh speaks of the Babylonians oppressing the old people as if they had treated the old people like cattle and put heavy yokes on their necks. (See: Metaphor)
I will rule forever as sovereign queen
Babylon speaks of permanently ruling over many nations as if she were a queen who would rule forever. (See: Metaphor)
You did not take these things to heart
Yahweh speaks of thinking carefully about something as if it were placing that thing on one's heart. AT: "You did not consider these things" (See: Metaphor)
translationWords
anger
people of God
defile
hand
mercy
yoke
eternity
queen
heart
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv5, 6, 8, 9, 10 47:5-11 Babylon’s confidence and arrogance were well known (see…
47:5-11 Babylon’s confidence and arrogance were well known (see 14:13-17; Dan 4:30). All of this nation’s charms, magic, and wisdom were useless against the disaster decreed for it.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.