TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 47:1–6. His two-level outline is real structure in the source text, so it is rendered as structure.
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 setcreation 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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 4 onwards) Our Redeemer, the Lord of hosts is his name. Holy One of Israel. Sit in silence, and go into darkness, O daughter of the Chaldeans; for you shall no longer be called the mistress of kingdoms. I was angry with my people; I profaned my heritage, and gave them into your hand: you showed them no mercy. You have made your yoke very heavy on the aged, and you have said, 'I shall be a mistress forever': you did not lay these things to heart, you did not remember their outcome. LXX: The Lord of hosts, his name, the Holy One of Israel, says: Sit down in darkness, daughter of the Chaldeans; you shall no longer be called the strength of the kingdom. I am angry with my people, I have profaned my heritage. I have given them into your hand, but you have shown them no mercy. You have made your yoke exceedingly heavy on the elderly and have said, 'I shall be queen forever'. You did not take these things to heart, nor did you remember the consequences. The first verse is connected to the previous ones according to the Septuagint, with the meaning: And this is what the Lord of hosts, whose name is the Holy One of Israel, will do for you who have been delivered. On the other hand, according to the Hebrew, the Prophet speaks in the person of the people, saying that the Lord of hosts will do these things against Babylon, whose name is the Holy One of Israel. And once again, the discourse is directed towards Babylon itself. Sit in silence, or in remorse, and remember your sins. Enter into darkness, because you cannot bear the light due to confusion and ignominy. You shall no longer be called the mistress of just one kingdom, nor of all kingdoms. And at the same time, because a hidden question was arising: why God was angry against the Chaldeans, whom he himself sent to capture Israel: he answered that he had been angry against his own people, wanting to rebuke them, not to destroy them, to chastise them, not to kill them. But they had abused his cruelty, and had imposed more punishments than the vengeance of God demanded: and it is a great sign of Babylonian cruelty that they had not spared even the old men, whose age is also respected among enemies. But this is also a sign of pride, that, deceived by present happiness, it did not consider the uncertainties of the future. Therefore, in times of prosperity, we must always beware of what is to come: not to oppress those who are entrusted to us, who are taught to become better.
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Summary
Isaiah 47:4 serves as a profound and comforting interjection within a scathing prophetic oracle against Babylon, shifting the divine gaze from the oppressor's imminent downfall to the enduring identity and character of Israel's God. This verse offers a powerful declaration of assurance for God's covenant people, reminding them that their deliverer is not a distant, impotent, or transient deity, but the sovereign, holy, and intimately involved Lord of all creation, whose very name encapsulates His redemptive power, unwavering faithfulness, and unique relationship with Israel.
Context
Literary Context
Isaiah 47 is a dramatic and vivid prophetic lament, portraying Babylon as a proud, self-assured queen brought low by divine judgment. The preceding verses (Isaiah 47:1-3) graphically depict Babylon's humiliation: stripped of her royal garments, forced into servitude, grinding grain, and exposed to shame. Amidst this stark reversal of fortune for the tyrannical empire, Isaiah 47:4 stands as a striking theological anchor. It functions as an almost parenthetical declaration, abruptly interrupting the judgment oracle to highlight the true nature of Israel's God. This strategic placement creates a powerful contrast, juxtaposing Babylon's fleeting, false power and idolatry with the eternal, unchanging, and active sovereignty of Yahweh, thereby offering a beacon of hope and reassurance to the oppressed people of Judah, who were either in exile or facing its prospect. The verse underscores that Babylon's fall is not merely a political upheaval but an act of the sovereign God of Israel.
Historical & Cultural Context
The prophecies in Isaiah, particularly chapters 40-55 (often referred to as Deutero-Isaiah), are primarily addressed to the people of Judah during or in anticipation of the Babylonian exile, which commenced in 586 BC with the destruction of Jerusalem and the temple. Babylon, under Nebuchadnezzar, was the dominant superpower of the ancient Near East, renowned for its military might, its grand capital city, and its polytheistic religious system, with Marduk as its chief deity. For the exiled Israelites, surrounded by Babylonian culture and the overwhelming display of its power, questions about their God's ability to deliver them would have been paramount. The cultural concept of a "redeemer" (Hebrew: go'el) was deeply embedded in Israelite society, referring to a close kinsman who had the legal and moral obligation to uphold family rights, avenge wrongs, or restore lost property or freedom (e.g., the laws concerning the go'el in Leviticus 25:25-34). This verse, therefore, speaks directly to the exiles' plight, assuring them that their God, unlike Babylon's impotent idols, is their active, familial Redeemer, bound by covenant to intervene on their behalf.
Key Themes
Isaiah 47:4 powerfully contributes to several overarching themes within the book of Isaiah and the broader biblical narrative. It emphatically reinforces the theme of God's Sovereignty over Nations, demonstrating that even the mightiest empires like Babylon are mere instruments in His divine plan and are ultimately subject to His decree, as seen in the remarkable prophecy concerning Cyrus in Isaiah 45:1-7. It highlights God's Redemptive Faithfulness to His covenant people, assuring Israel that despite their suffering and exile, He remains their "Redeemer" who will act on His behalf, a theme central to the "comfort" section of Isaiah, echoed powerfully in Isaiah 43:1-3. Furthermore, the declaration of "the Holy One of Israel" underscores God's Transcendent Holiness and Moral Purity, setting Him apart from all human and pagan deities, and emphasizing His unique, covenantal relationship with His chosen people, a concept foundational to Isaiah's prophetic call in Isaiah 6.
Exposition and Analysis
Key Word Analysis
This term (H1350) is a primitive root, signifying "to redeem according to the Oriental law of kinship." It refers to the nearest kinsman (go'el) who possessed the right and responsibility to act on behalf of a distressed relative—to buy back property, marry a childless widow to perpetuate the family name, or avenge a wrongful death. When applied to God, as it frequently is in Isaiah, it emphasizes His intimate, familial, and active commitment to deliver His people from bondage, restore their fortunes, and vindicate them. It speaks of a personal, powerful intervention driven by covenant loyalty and a profound sense of responsibility for His people.
This (H3068) is the sacred, self-revealed name of God, often transliterated as "Jehovah" or "Yahweh." Derived from the verb "to be" (H1961, hayah), it conveys the idea of the "Self-Existent" or "Eternal One," the One who is, who was, and who is to come. Its presence here, linked with "of hosts," underscores God's unchanging nature, His absolute sovereignty, and His active presence in history, distinguishing Him from all finite, created beings and the impotent false deities of Babylon. It signifies His covenant faithfulness and His power to bring His promises to pass.
This word (H6635) refers to a "mass of persons," specifically "organized for war" (an army), or figuratively, "celestial bodies" (heavenly hosts). When combined with "LORD" (Yᵉhôvâh tsâbâʼ), it forms the majestic divine title, "LORD of hosts," signifying God's supreme authority as the commander of heavenly armies (angels) and the sovereign ruler over all cosmic and earthly forces. It powerfully conveys His omnipotence, His ability to execute His will unfailingly, and His capacity to intervene decisively in judgment and deliverance, especially against seemingly overwhelming human powers.
This term (H6918) denotes that which is "sacred" or "set apart," ceremonially or morally pure. When applied to God, it highlights His absolute transcendence, His perfect moral purity, and His utter distinctness from all creation and sin. As the "Holy One of Israel," it emphasizes His unique covenant relationship with Israel, a relationship founded on His own perfect character and His expectation of holiness from His people. This title assures Israel that their Redeemer is not only powerful but also perfectly righteous and trustworthy.
Verse Breakdown
"[As for] our redeemer"
This opening phrase immediately establishes God's intimate and active relationship with His people, Israel. The term "redeemer" (go'el) evokes a powerful sense of familial obligation and protective intervention, portraying God as the one who will personally intervene to deliver His people from oppression and restore their well-being, just as a kinsman would. It grounds God's actions in a covenantal bond of love and responsibility.
"the LORD of hosts [is] his name"
This clause declares the divine identity and supreme authority of the Redeemer. "The LORD of hosts" (Yahweh Sabaoth) is a majestic and awe-inspiring title emphasizing God's absolute sovereignty, omnipotence, and control over all creation, including celestial armies and earthly powers. It asserts that the one who acts as Israel's kinsman-redeemer is none other than the supreme, all-powerful God, whose very name signifies His eternal, self-existent authority and His capacity to command all forces to accomplish His will.
"the Holy One of Israel"
This final designation further defines the character of the Redeemer. "The Holy One" highlights God's perfect moral purity, transcendence, and unique distinctness from all created beings and all forms of evil. The addition "of Israel" underscores His special, set-apart covenant relationship with His chosen people, affirming His unwavering commitment to them and His righteous character as the unshakeable foundation of His redemptive acts. It assures Israel that their deliverer is both powerful and perfectly just.
Literary Devices
Isaiah 47:4 employs several potent literary devices to convey its profound message. The most prominent is Contrast, as the verse sharply interrupts the preceding condemnation of Babylon, shifting the focus from the oppressor's humiliation to the enduring power and character of Israel's God. This creates a dramatic juxtaposition between the fleeting, false power of Babylon and the eternal, true power of Yahweh, emphasizing divine justice and faithfulness. The use of multiple divine titles—"our redeemer," "the LORD of hosts," and "the Holy One of Israel"—is a powerful form of Appellation or Accumulation. This technique serves to magnify God's multifaceted nature, reinforcing His authority, omnipotence, and faithfulness through a rich layering of attributes. Each title adds a distinct layer of meaning, building a comprehensive and awe-inspiring picture of God's identity as both intimately connected to His people and supremely sovereign over all. The phrase "his name" functions as Metonymy, where "name" stands for God's entire character, reputation, authority, and essence, implying that His very being is defined by these majestic and redemptive attributes.
Theological and Thematic Connections
Isaiah 47:4 serves as a profound theological declaration, anchoring Israel's hope not in their own strength, political alliances, or the diminishing power of human empires, but in the unchanging, active character of their God. The combination of "Redeemer," "LORD of hosts," and "Holy One of Israel" reveals a God who is simultaneously intimately involved in His people's lives (as the Kinsman-Redeemer), supremely powerful over all creation (as the LORD of hosts), and perfectly righteous and distinct from all sin and imperfection (as the Holy One). This verse assures believers that their salvation and ultimate deliverance are guaranteed by the very nature of God, who is both able and willing to deliver them from any form of oppression, exile, or bondage. It underscores the biblical truth that God's redemptive actions are rooted in His immutable character and His unwavering covenant faithfulness, not in human merit, fluctuating circumstances, or the might of earthly powers.
Reflection and Application
Isaiah 47:4 offers enduring comfort and a powerful call to trust for believers navigating a world often characterized by overwhelming challenges, oppressive systems, or personal struggles. In moments of despair, when faced with seemingly insurmountable obstacles, or when the "Babylons" of our modern age seem all-consuming, this verse reminds us that our God is not a passive observer but an active, powerful, and intimately invested Redeemer. He is the "LORD of hosts," meaning no earthly power, no spiritual adversary, and no personal trial is beyond His sovereign control. His "name"—His very character and authority—is defined by His omnipotence and His unwavering commitment to His people. Furthermore, as the "Holy One of Israel," He is perfectly righteous and faithful, ensuring that His promises are true and His redemptive work is certain. This truth invites us to shift our gaze from the temporary, often intimidating "Babylons" of our lives to the eternal, capable, and holy God, fostering a deep sense of security, hope, and peace even amidst chaos. It calls us to rest in His redemptive power and His holy character.
Questions for Reflection
FAQ
What is the significance of God being called "our redeemer" in this verse?
The term "redeemer" (Hebrew: go'el, H1350) carries profound significance rooted in ancient Israelite law and custom. A go'el was a close kinsman who had the legal and moral responsibility to act on behalf of a relative in distress. This could involve buying back land that had been sold due to poverty (Leviticus 25:25), avenging the death of a murdered relative (Numbers 35:19), or marrying a childless widow to preserve the family line (Ruth 4:1-10). When God is called "our redeemer" in Isaiah 47:4, it signifies His intimate, personal, and active commitment to deliver Israel from its bondage and restore its fortunes. It emphasizes that God is not a distant deity but one who is intimately connected to His people, bound by covenant love and a profound sense of responsibility to save and vindicate them from their oppressors.
Why is the title "LORD of hosts" so important in this context?
The title "LORD of hosts" (Hebrew: Yahweh Sabaoth, H3068 + H6635) is one of the most majestic and powerful divine titles in the Old Testament. "Hosts" refers to armies, whether heavenly (angels) or earthly. By calling Himself the "LORD of hosts," God declares His absolute sovereignty and supreme authority over all cosmic and earthly forces. In the context of Isaiah 47, where Babylon's military might and perceived invincibility are being dismantled by divine judgment, this title serves as a powerful reassurance to Israel. It reminds them that their God is not merely a local deity or one among many, but the commander of all armies, the one who controls history, nations, and even the stars. This title underscores His omnipotence and His ability to execute His will unfailingly, ensuring that He can indeed deliver His people from any oppressor, no matter how powerful. It is a declaration of ultimate power and control, providing immense comfort to those facing overwhelming odds, as seen in Psalm 24:10.
Christ-Centered Fulfillment
Isaiah 47:4, with its declaration of God as "our redeemer, the LORD of hosts [is] his name, the Holy One of Israel," finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. He is the divine Kinsman-Redeemer, the ultimate Go'el, who stepped into human history, taking on flesh to rescue humanity from the bondage of sin and death. Just as the go'el in the Old Testament restored property and freedom, Christ, through His sacrificial death on the cross, paid the ultimate price to redeem us, purchasing us back from slavery to sin and the curse of the law (Galatians 3:13). He is the true "LORD of hosts," for all authority in heaven and on earth has been given to Him (Matthew 28:18), demonstrating His supreme power over all spiritual and earthly forces, including the powers of darkness that once held humanity captive, triumphing over them by the cross (Colossians 2:15). Furthermore, Jesus is the "Holy One of God" (Mark 1:24), perfectly pure and without sin, embodying the very holiness of God that Isaiah 47:4 proclaims. His perfect holiness made Him the spotless Lamb, uniquely qualified to be the atoning sacrifice for our sins, offering a once-for-all sacrifice (Hebrews 7:26-27). Thus, in Christ, the multifaceted identity of God as Redeemer, Sovereign, and Holy One is fully revealed and powerfully enacted for the salvation of all who believe, bringing the Old Testament promise to its glorious New Testament reality.