King James Version
Isaiah 47
15 verses with commentary
The Fall of Babylon
Come down, and sit in the dust, O virgin daughter of Babylon, sit on the ground: there is no throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate.
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The command for Babylon to 'come down, and sit in the dust' reverses her royal pretensions, depicting humiliation and mourning. The phrase 'virgin daughter of Babylon' employs ironic language - she thought herself inviolable but will be violated by conquest. The removal of her throne signifies divine judgment on human pride; God alone is the judge who puts down one and raises up another (Psalm 75:7).
Take the millstones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers.
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Take the millstones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers. God commands personified Babylon to assume the posture of abject slavery and humiliation. Grinding grain with hand-mills was the lowest slave labor (Exodus 11:5, Judges 16:21), typically assigned to captured women. The verb tachan (grind) sometimes carries sexual connotation in Hebrew, suggesting forced prostitution alongside forced labor.
"Uncover thy locks, make bare the leg, uncover the thigh" describes progressive stripping of garments, exposing what modesty demands remain covered. Ancient Near Eastern captives were often marched naked through victorious cities (2 Samuel 10:4, Nahum 3:5). This reversal is profound - Babylon, the empire that stripped nations bare, will herself be exposed. The command "pass over the rivers" indicates exile - precisely what Babylon inflicted on Israel - will befall the oppressor.
From a Reformed perspective, this verse demonstrates God's lex talionis (law of retaliation) operating at cosmic scale. Babylon's pride, exploitation, and violence boomerang back upon her. God's justice ensures oppressors receive the treatment they inflicted. Yet this principle also magnifies grace - in Christ, believers escape the just punishment our sins deserve because Christ bore our shame and exposure on the cross.
"Uncover thy locks, make bare the leg, uncover the thigh" describes progressive stripping of garments, exposing what modesty demands remain covered. Ancient Near Eastern captives were often marched naked through victorious cities (2 Samuel 10:4, Nahum 3:5). This reversal is profound - Babylon, the empire that stripped nations bare, will herself be exposed. The command "pass over the rivers" indicates exile - precisely what Babylon inflicted on Israel - will befall the oppressor.
From a Reformed perspective, this verse demonstrates God's lex talionis (law of retaliation) operating at cosmic scale. Babylon's pride, exploitation, and violence boomerang back upon her. God's justice ensures oppressors receive the treatment they inflicted. Yet this principle also magnifies grace - in Christ, believers escape the just punishment our sins deserve because Christ bore our shame and exposure on the cross.
Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet thee as a man.
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Thy nakedness shall be uncovered, yea, thy shame shall be seen. The Hebrew ervah (nakedness) carries connotations of sexual vulnerability and covenant violation (Leviticus 18:6-18). God promises complete exposure of Babylon's sins and degradation. The parallel term cherpah (shame, disgrace) indicates public humiliation before nations. What Babylon concealed through propaganda and intimidation will be revealed in judgment.
"I will take vengeance, and I will not meet thee as a man" declares God's uniquely divine justice. The phrase is interpretively challenging; most likely meaning God will not be pacified through human negotiation or bribery. When God executes judgment, no diplomacy, wealth, or military strength can avert consequences. The verb naqam (take vengeance) affirms God's prerogative to punish wickedness - vengeance belongs to the LORD (Deuteronomy 32:35, Romans 12:19).
Reformed theology recognizes here both God's justice and mercy paradoxically displayed. Justice demands exposure and punishment of sin; mercy provides Christ who was 'uncovered' and shamed in our place (Hebrews 12:2). Babylon received justice without mercy; believers receive mercy without compromising justice - Christ satisfied both divine attributes at Calvary. The certainty of judgment for the impenitent underscores the preciousness of the gospel for the elect.
"I will take vengeance, and I will not meet thee as a man" declares God's uniquely divine justice. The phrase is interpretively challenging; most likely meaning God will not be pacified through human negotiation or bribery. When God executes judgment, no diplomacy, wealth, or military strength can avert consequences. The verb naqam (take vengeance) affirms God's prerogative to punish wickedness - vengeance belongs to the LORD (Deuteronomy 32:35, Romans 12:19).
Reformed theology recognizes here both God's justice and mercy paradoxically displayed. Justice demands exposure and punishment of sin; mercy provides Christ who was 'uncovered' and shamed in our place (Hebrews 12:2). Babylon received justice without mercy; believers receive mercy without compromising justice - Christ satisfied both divine attributes at Calvary. The certainty of judgment for the impenitent underscores the preciousness of the gospel for the elect.
As for our redeemer, the LORD of hosts is his name, the Holy One of Israel.
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The interjectory 'As for our redeemer' interrupts the taunt song with worship, identifying God as 'go'el' - the kinsman-redeemer who avenges wrongs and buys back enslaved family. The titles 'LORD of hosts' and 'Holy One of Israel' combine military sovereignty with covenant relationship. This anticipates Christ as ultimate Redeemer who conquers enemies and purchases His bride.
Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called, The lady of kingdoms.
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Sit thou silent, and get thee into darkness, O daughter of the Chaldeans. God commands Babylon to assume the posture of mourning and disgrace. The Hebrew dumiyah (silent, dumbstruck) indicates shocked speechlessness - the empire that roared commands across nations will be rendered mute. "Get thee into darkness" reverses Babylon's self-glorification as enlightened civilization; judgment consigns her to obscurity and death-like gloom (cf. Job 10:21-22).
"For thou shalt no more be called, The lady of kingdoms" strips Babylon's self-assigned title. The Hebrew gevereth (lady, mistress) suggests sovereign authority over subject peoples. Ancient Near Eastern imperial propaganda promoted rulers as cosmic lords deserving worship; Babylon styled herself queen of nations. God demolishes this pretension - Babylon's dominion was temporary permission, not inherent right, and divine decree terminates her reign.
From a Reformed perspective, this verse illustrates the collapse of all human glory apart from God. Worldly kingdoms and achievements, however impressive, are ephemeral. Only God's kingdom endures eternally. Babylon's fall foreshadows Revelation 18's judgment on spiritual Babylon - every system exalting itself against God will be brought low. The elect's security rests not in earthly power structures but in the unshakeable Kingdom of Christ.
"For thou shalt no more be called, The lady of kingdoms" strips Babylon's self-assigned title. The Hebrew gevereth (lady, mistress) suggests sovereign authority over subject peoples. Ancient Near Eastern imperial propaganda promoted rulers as cosmic lords deserving worship; Babylon styled herself queen of nations. God demolishes this pretension - Babylon's dominion was temporary permission, not inherent right, and divine decree terminates her reign.
From a Reformed perspective, this verse illustrates the collapse of all human glory apart from God. Worldly kingdoms and achievements, however impressive, are ephemeral. Only God's kingdom endures eternally. Babylon's fall foreshadows Revelation 18's judgment on spiritual Babylon - every system exalting itself against God will be brought low. The elect's security rests not in earthly power structures but in the unshakeable Kingdom of Christ.
I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: thou didst shew them no mercy; upon the ancient hast thou very heavily laid thy yoke.
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God's statement 'I was wroth with my people' admits His agency in using Babylon to discipline Israel, yet 'thou didst shew them no mercy' condemns Babylon for exceeding her mandate with cruel oppression. This demonstrates that God can employ evil instruments for good purposes while still holding them accountable for their evil intentions (Genesis 50:20). Babylon's judgment arises from cruel pride, not mere obedience to God's disciplinary purposes.
And thou saidst, I shall be a lady for ever: so that thou didst not lay these things to thy heart, neither didst remember the latter end of it.
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Babylon's boast 'I shall be a lady for ever' reveals the presumption of permanence that characterizes all worldly kingdoms. The failure to 'lay these things to thy heart' or 'remember the latter end' exposes spiritual blindness to God's judgment. This warning applies to all who think their prosperity or power is self-derived and permanent rather than God-granted and conditional.
Therefore hear now this, thou that art given to pleasures, that dwellest carelessly, that sayest in thine heart, I am, and none else beside me; I shall not sit as a widow, neither shall I know the loss of children:
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The self-deification 'I am, and none else beside me' parodies God's covenant name (Exodus 3:14) and claims absolute autonomy. The boasts 'I shall not sit as a widow' and 'I shall not know the loss of children' deny vulnerability and dependence, which are inevitable in a fallen world. This epitomizes unregenerate humanity's pretension to god-like self-sufficiency.
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 perfection for the multitude of thy sorceries, and for the great abundance of thine enchantments.
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The judgment 'these two things shall come to thee in a moment in one day' emphasizes sudden, comprehensive destruction despite Babylon's confidence. The 'loss of children, and widowhood' reverses her boasted immunity (v. 8). The condemnation extends to 'multitude of sorceries' and 'enchantments,' demonstrating that occult practices cannot avert God's judgment. All forms of divination are rebellion seeking knowledge God has forbidden.
For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I am, and none else beside me. perverted: or, caused thee to turn away
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The accusation 'thy wisdom and thy knowledge, it hath perverted thee' shows that human learning divorced from God becomes spiritual poison. Babylon's claim 'I am, and none else beside me' appears again, showing how intellectual pride leads to practical atheism. This warns against all humanistic education that excludes God - knowledge without fear of the Lord is folly (Proverbs 1:7).
Therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be able to put it off: and desolation shall come upon thee suddenly, which thou shalt not know. from: Heb. the morning thereof put: Heb. expiate
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Babylon's Sudden Desolation: This verse forms part of Isaiah's prophetic taunt against Babylon (Isaiah 47), personified as a proud queen about to be humiliated. "Therefore shall evil come upon thee" (uvaat alayikh raah, וּבָאָה עָלַיִךְ רָעָה) announces certain judgment. The Hebrew raah (רָעָה) means "evil," "calamity," or "disaster"—not moral evil but catastrophic judgment. The phrase "thou shalt not know from whence it riseth" (lo ted'i shachrah, לֹא תֵדְעִי שַׁחְרָהּ) literally means "you will not know its dawn" or "origin." Babylon, despite famed astrologers and sorcerers, couldn't foresee or prevent divine judgment.
Babylon's Helplessness Before Divine Judgment: "Mischief shall fall upon thee" (vetipol alayikh hovah, וְתִפֹּל עָלַיִךְ הֹוָה) uses hovah (הֹוָה), meaning "disaster" or "calamity." The verb "fall" suggests sudden, unavoidable catastrophe. "Thou shalt not be able to put it off" (lo tukhal khaperah, לֹא תוּכַל כַּפְּרָהּ) employs khaper (כַּפְּרָהּ), which can mean "atone for" or "avert through ritual." Despite elaborate religious rituals, Babylon couldn't avert God's decree through magic, divination, or sacrifice.
Unexpected Desolation: "And desolation shall come upon thee suddenly, which thou shalt not know" (vetavo alayikh pit'om sho'ah lo ted'i, וְתָבֹא עָלַיִךְ פִּתְאֹם שֹׁאָה לֹא תֵדָעִי) emphasizes the unexpected nature of judgment. "Suddenly" (pit'om, פִּתְאֹם) means "in a moment," "unexpectedly." "Desolation" (sho'ah, שֹׁאָה) depicts complete devastation and ruin. Babylon, confident in her supposed eternal dominance ("I shall be a lady for ever," v. 7), would experience swift, unanticipated collapse.
Theological Warning Against Pride: This prophecy warns against arrogant self-sufficiency and occult practices. Babylon represented human civilization's pinnacle—militarily powerful, economically prosperous, culturally sophisticated, and religiously elaborate. Yet all human glory crumbles before God's judgment. The threefold repetition ("evil... mischief... desolation") emphasizes certain, comprehensive destruction. This foreshadows Revelation's depiction of eschatological Babylon's fall (Revelation 18), where her judgment comes "in one hour" (18:10).
Babylon's Helplessness Before Divine Judgment: "Mischief shall fall upon thee" (vetipol alayikh hovah, וְתִפֹּל עָלַיִךְ הֹוָה) uses hovah (הֹוָה), meaning "disaster" or "calamity." The verb "fall" suggests sudden, unavoidable catastrophe. "Thou shalt not be able to put it off" (lo tukhal khaperah, לֹא תוּכַל כַּפְּרָהּ) employs khaper (כַּפְּרָהּ), which can mean "atone for" or "avert through ritual." Despite elaborate religious rituals, Babylon couldn't avert God's decree through magic, divination, or sacrifice.
Unexpected Desolation: "And desolation shall come upon thee suddenly, which thou shalt not know" (vetavo alayikh pit'om sho'ah lo ted'i, וְתָבֹא עָלַיִךְ פִּתְאֹם שֹׁאָה לֹא תֵדָעִי) emphasizes the unexpected nature of judgment. "Suddenly" (pit'om, פִּתְאֹם) means "in a moment," "unexpectedly." "Desolation" (sho'ah, שֹׁאָה) depicts complete devastation and ruin. Babylon, confident in her supposed eternal dominance ("I shall be a lady for ever," v. 7), would experience swift, unanticipated collapse.
Theological Warning Against Pride: This prophecy warns against arrogant self-sufficiency and occult practices. Babylon represented human civilization's pinnacle—militarily powerful, economically prosperous, culturally sophisticated, and religiously elaborate. Yet all human glory crumbles before God's judgment. The threefold repetition ("evil... mischief... desolation") emphasizes certain, comprehensive destruction. This foreshadows Revelation's depiction of eschatological Babylon's fall (Revelation 18), where her judgment comes "in one hour" (18:10).
Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail.
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The sarcastic challenge 'Stand now with thine enchantments' invites Babylon to test her occult powers against God's judgment. The mocking 'if so be thou shalt be able to profit' questions whether sorceries ever provided real benefit, or only illusion. This exposes all false religion's impotence before the true God - when crisis comes, idols cannot help (Jeremiah 2:28).
Thou art wearied in the multitude of thy counsels. Let now the astrologers , the stargazers , the monthly prognosticators, stand up, and save thee from these things that shall come upon thee. astrologers: Heb. viewers of the heavens the monthly: Heb. that give knowledge concerning the months
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The taunt 'Thou art wearied in the multitude of thy counsels' exposes how multiplication of human wisdom increases confusion rather than clarity. The progression (astrologers, stargazers, monthly prognosticators) shows desperate resort to increasingly specific divination as crisis looms. Isaiah's sarcasm 'Let now the astrologers...save thee' demonstrates that those who reject God's free revelation must laboriously purchase false alternatives.
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 to warm at, nor fire to sit before it. themselves: Heb. their souls
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The image of false counselors becoming 'stubble' consumed by fire depicts utter impotence - they cannot even save themselves, much less others. The phrase 'there shall not be a coal to warm at' emphasizes totality of judgment; even residual benefit is removed. This foreshadows eternal judgment where those who led others astray face worse condemnation (Matthew 23:15).
Thus shall they be unto thee with whom thou hast laboured, even thy merchants, from thy youth: they shall wander every one to his quarter; none shall save thee.
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Thus shall they be unto thee with whom thou hast laboured, even thy merchants, from thy youth. Babylon's commercial and magical partners prove utterly worthless in crisis. The Hebrew yaga' (laboured, toiled) indicates exhausting effort Babylon invested in alliances, trade networks, and occult practices. The phrase "from thy youth" suggests these relationships were long-established, dating to Babylon's origins. Yet accumulated partnerships cannot avert divine judgment.
"They shall wander every one to his quarter; none shall save thee" depicts panic-driven abandonment. When judgment strikes, Babylon's supposed allies scatter to protect themselves. The verb ta'ah (wander, stray) suggests confused flight without destination - fair-weather friends reveal their true character in catastrophe. The stark conclusion "none shall save thee" (ein moshia'ech) creates maximum contrast with Israel's God, repeatedly called Savior throughout Isaiah.
Reformed theology finds here a warning against misplaced trust. Human alliances, wealth, and wisdom cannot substitute for covenant relationship with God. Babylon's elaborate systems - commercial, military, religious - collapsed utterly because they lacked the one foundation that endures: the living God. This echoes Christ's parable of the wise and foolish builders (Matthew 7:24-27) - only what's built on God's word withstands judgment's storm.
"They shall wander every one to his quarter; none shall save thee" depicts panic-driven abandonment. When judgment strikes, Babylon's supposed allies scatter to protect themselves. The verb ta'ah (wander, stray) suggests confused flight without destination - fair-weather friends reveal their true character in catastrophe. The stark conclusion "none shall save thee" (ein moshia'ech) creates maximum contrast with Israel's God, repeatedly called Savior throughout Isaiah.
Reformed theology finds here a warning against misplaced trust. Human alliances, wealth, and wisdom cannot substitute for covenant relationship with God. Babylon's elaborate systems - commercial, military, religious - collapsed utterly because they lacked the one foundation that endures: the living God. This echoes Christ's parable of the wise and foolish builders (Matthew 7:24-27) - only what's built on God's word withstands judgment's storm.