John Calvin Commentary Isaiah 47:3

"Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and will spare no man." — Isaiah 47:3 (ASV)

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.