John Calvin Commentary Isaiah 47

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

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

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

For it shall no longer be. That is, “You will no longer be caressed by men who thought that you were happy.”

Take millstones. The whole of this description tends to show that there shall be a great change among the Babylonians. This city, formerly held in the highest honor, shall be sunk into the lowest disgrace and subjected to outrages of every kind, and thus shall exhibit a striking display of God's wrath.

These are marks of the most degrading slavery, as the most menial slaves were formerly confined to a mill. The condition of captives reduced to this must therefore have been very miserable, for in other cases, captives sometimes received mild and gentle treatment from their conquerors.

But here the prophet describes a very wretched condition, so that believers may not doubt that they shall be permitted to depart freely when the Babylonians, who had held them prisoners, shall themselves be imprisoned.

Now, although we do not read that the nobles of the kingdom were subjected to such contemptuous treatment, it was enough for the fulfillment of this prophecy that Cyrus, by assigning them the tasks of slaves, degraded them and compelled them to abstain from honorable employments.

Unbind your curled locks. On account of their excessive indulgence in magnificent dress, the prophet again alludes to the attire of young women by mentioning “curled locks.” We know that girls are more eager than they should be about styling their hair and other aspects of their dress. Here, on the contrary, the Prophet describes a totally different condition and attire: ignominy, blackness, and filth shall cover from head to foot those who formerly dazzled all eyes with their gaudy finery.

Uncover the limbs. “Virgins” are rarely accustomed to walk in public, and at least seldom travel on public roads; but the Prophet says that the Babylonian virgins will be compelled to cross rivers with their limbs uncovered.

Thy baseness shall be discovered. This is the conclusion of the former statement. As long as Babylon was in a flourishing condition, she preserved her reputation and was highly honored; for wealth and power, like veils, often conceal a great number of sores, which, when the veils have been removed, become visible and are viewed with the greatest disgrace.

And, as Demosthenes says, when speaking of Philip’s condition, — ὥσπερ γὰρ τοῖς σώμασιν ἡμῶν ἕως μὲν ἂν ἐρρωμένος ᾖ τις οὐδὲν ἐπαισθάνεται τῶν καθ ἕκαστα σαθρῶν ἐπ᾿ ἂν δὲ ἀρρώστημα συμβὣ πάντα κινεῖται κἂν ῥη̑γμα κἂν στρέμμα κἂν αλλό τι τῶν ὑπαρχόντων σαθρῶν ᾖ οὕτω καὶ τῶν πόλεων καὶ τῶν τυράννων. “For as, in our bodies, as long as any person is in full vigor, no ailment is perceived in any of its parts; but if he falls into weakness, caused either by a wound, a strain, or any other disease to which the body is subject, the whole body is affected; so it is with cities and governments.” (Demosthenes, Olynth. 2.)

When commotions arise, and when their wealth and troops are taken from them, disgraceful transactions which were concealed are exposed to view. For cruelty, and fraud, and extortions, and perjury, and unjust oppressions, and other crimes, which were honored during prosperity, then fall into disgrace.

I will take vengeance, and will not meet (thee) a man. Some think that כ (kaph) ought to be supplied here, “As a man;” as if he had said, “Do not think that you have to deal with man, whose attack you may be able to resist.” And, indeed, in other passages, when he speaks of the hand of man, it denotes some lessening; but here he means that no remedy is left, because God will reduce them to nothing.

Others translate it, “I will not meet a man;” that is, “I will not allow a man to meet me; whoever meets me, or intercedes on their behalf, I will not spare them, or remit or lessen their punishment.” This meaning is highly appropriate, but the construction is somewhat forced; for אפגע (ephgang) must thus be understood to have a passive sense, which is hardly admissible.

Besides, the Prophet does not absolutely say that no petition will be presented to God, but that he cannot be appeased. The former exposition, therefore, flows more smoothly concerning the context; but let everyone choose what he prefers; for whatever exposition you adopt, the words amount to this: “that the Lord will destroy the Babylonians, and that there will be no room for mercy.” I will only say that I prefer the former because it is more agreeable to the original text.

Our Redeemer. The Prophet shows for what purpose the Lord will inflict punishment on the Babylonians; that is, for the salvation of his people, as he had formerly declared (Isaiah 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 accustomed to subdue other nations and trample them under her feet; and he shows that this happens for no other reason than that the Lord shows himself to be the “Redeemer” and defender of his people.

The Holy One of Israel. As if he had said, that not in vain he has 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.”

Sit silent. He continues the same subject and shows that the end of the Babylonian monarchy is near. 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 terrifying words, but she will not even venture to make a gentle sound. But, since he adds, enter into darkness, I willingly adopt the former view, that it denotes shame; for those 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.