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
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
These words are spoken by the Lord, our redeemer and the one who has freed us from a life of hard labor.… Or as Symmachus puts it, “You will no longer be called queenly. For I was angry with my people and harmed my inheritance.” And I, for reasons of the right discipline, handed my people into your hands, as part of my taming them, but you showed fellow sufferers no kindness by treating them excessively harshly.
(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 47:5 delivers a powerful prophetic oracle against Babylon, personified as the "daughter of the Chaldeans." It pronounces a dramatic reversal of her former glory and dominion, commanding her to descend into silence, obscurity, and darkness. This verse declares a definitive end to her reign as "the lady of kingdoms," signifying a complete stripping of her power, influence, and perceived invincibility, all orchestrated by divine judgment.
Context
Literary Context
Isaiah 47 is a pivotal chapter within a larger collection of oracles against foreign nations (Isaiah 13-23), specifically targeting Babylon. This particular chapter functions as a lament and a judgment speech, vividly portraying Babylon's humiliation. The preceding verses in chapter 47 describe Babylon being forced into menial servitude, a stark contrast to her former status as a luxurious and dominant empire. This immediate context amplifies the shock of the command in verse 5, as it underscores a complete reversal of fortune, moving from a position of power and comfort to one of ignominy and hardship. The entire chapter serves to highlight God's sovereign control over the rise and fall of empires, often in response to their pride, idolatry, and oppression of His people, a theme consistent throughout Isaiah's prophecies.
Historical & Cultural Context
At the time of Isaiah's prophecy (8th century BCE), Babylon was a rising power, though it would not reach its zenith until the Neo-Babylonian Empire in the 7th-6th centuries BCE. The "Chaldeans" refer to the dominant ethnic group within Babylon, particularly the ruling dynasty that would eventually conquer Judah and destroy Jerusalem. Babylon was renowned for its immense wealth, military might, advanced astronomy, and grand architecture. Culturally, it was a hub of pagan worship, known for its arrogance and its brutal treatment of conquered peoples, including the Israelites exiled after the destruction of the Temple. The title "lady of kingdoms" perfectly encapsulates Babylon's self-perception and actual geopolitical status as a dominant imperial force that controlled numerous vassal states and exacted tribute from them, believing itself to be unassailable and eternal.
Key Themes
This verse powerfully contributes to several key themes prevalent in Isaiah and the broader prophetic literature. Foremost is the theme of Divine Judgment and Humiliation, where God actively intervenes to humble the proud and bring down oppressive powers. The command to "sit thou silent, and get thee into darkness" graphically illustrates a complete reversal of Babylon's former splendor and influence, symbolizing the cessation of her tyrannical decrees and her descent into obscurity and distress. This directly leads to the theme of Loss of Dominion, as the declaration "thou shalt no more be called, The lady of kingdoms" underscores the definitive end of Babylon's supremacy and perceived invincibility. This serves as a potent reminder of the transient nature of all earthly power and glory, a truth echoed in Daniel's vision of kingdoms rising and falling under God's sovereign hand. Underlying these is the theme of Justice for Oppression, as Babylon's judgment is a direct consequence of her arrogance and cruel treatment of conquered peoples, particularly Judah, as depicted in Isaiah 14.
Exposition and Analysis
Key Word Analysis
Meaning "still" or "silently." This word conveys a profound sense of enforced inactivity and cessation. It suggests not merely quietness, but the silencing of a voice that once boasted, decreed, and commanded. For Babylon, a city known for its pomp and pronouncements, being commanded to be "silent" signifies the abrupt end of her authority, her boasting, and her ability to dictate terms to nations. It implies a state of humiliation and powerlessness.
Meaning "the dark," figuratively "misery, destruction, death, ignorance, sorrow, wickedness." This term extends beyond mere absence of light. In biblical usage, "darkness" often symbolizes misery, destruction, death, ignorance, and sorrow. To "get thee into darkness" for Babylon means a descent from her illuminated grandeur into a state of obscurity, distress, and divine judgment. It represents the loss of her visibility, her influence, and her very existence as a dominant force, plunging her into a state of spiritual and political desolation.
Meaning "mistress." This feminine noun denotes a position of authority, dominion, and sovereignty. It emphasizes Babylon's self-perception and actual status as a powerful ruler, a queen among nations, exercising control and demanding obedience. The use of this term highlights the profound reversal of fortune, as the one who was once a "lady" will now be stripped of all her regal authority.
Meaning "dominion," "realm," or "country." This word refers to a realm, dominion, or country ruled by a king. When combined with "lady," it powerfully conveys Babylon's extensive imperial reach and her control over numerous subordinate nations. The phrase "lady of kingdoms" thus signifies her perceived global supremacy and invincibility. The declaration that she will "no more be called" this title underscores the complete and irreversible termination of her vast dominion and imperial power.
Verse Breakdown
"Sit thou silent"
This imperative command signifies an enforced cessation of all activity, boasting, and authoritative pronouncements. Babylon, once loud and proud, is now commanded to be utterly still, stripped of her voice and her ability to dictate terms. It represents a profound humiliation and the end of her self-exaltation.
"and get thee into darkness, O daughter of the Chaldeans"
This second imperative reinforces the first, symbolizing a forced descent from prominence and glory into obscurity, misery, and judgment. "Darkness" here is not just physical but metaphorical, representing distress, destruction, and a loss of all that made Babylon shine. The address "O daughter of the Chaldeans" personifies Babylon as a female figure, emphasizing her identity and lineage as the heart of the Chaldean empire, making the judgment intensely personal and direct.
"for thou shalt no more be called, The lady of kingdoms"
This clause provides the reason and the ultimate consequence of the preceding commands. The phrase "no more" (from H3254, yâçaph, meaning "to add" or "continue," here negated) indicates a definitive and irreversible end. Babylon's prestigious title, "The lady of kingdoms," which underscored her vast dominion and perceived invincibility over other nations, is irrevocably revoked. This marks the complete termination of her imperial reign and her status as a global superpower.
Literary Devices
Isaiah 47:5 masterfully employs several literary devices to convey its powerful message of divine judgment. Personification is central, as Babylon is addressed directly as "O daughter of the Chaldeans" and "The lady of kingdoms," imbuing the city-state with human characteristics and making the judgment feel immediate and personal. This allows the prophet to speak of a nation's fall in terms of a woman's humiliation. Metaphor and symbolism are evident in the commands "Sit thou silent" and "get thee into darkness." "Silence" metaphorically represents the cessation of Babylon's arrogant boasts, tyrannical decrees, and bustling activity, symbolizing her utter humiliation and loss of authority. "Darkness" serves as a powerful symbol of obscurity, misery, destruction, and the complete absence of her former glory and influence. The phrase "no more be called" employs irony, contrasting Babylon's self-proclaimed eternal dominance with God's definitive declaration of its termination. This dramatic reversal of fortune highlights the hyperbole in the absolute nature of "no more," emphasizing the irreversible and comprehensive nature of God's judgment against a power that believed itself invincible.
Theological and Thematic Connections
Isaiah 47:5 stands as a profound theological statement on God's absolute sovereignty over human history and the transient nature of all earthly power. It asserts that no empire, however mighty or self-assured, is beyond the reach of divine judgment. Babylon's fall serves as a timeless object lesson against pride, self-sufficiency, and the oppression of others, demonstrating that God will ultimately humble those who exalt themselves. This verse underscores God's unwavering commitment to justice, particularly for His covenant people who suffered under Babylon's tyrannical rule. It offers comfort to the oppressed, assuring them that their cries are heard and that their oppressors will face accountability. Ultimately, it directs our gaze beyond fleeting earthly kingdoms to the enduring and eternal reign of God.
Reflection and Application
Isaiah 47:5 serves as a potent reminder that all human power, glory, and self-sufficiency are ultimately fleeting and subject to God's sovereign will. In a world that often exalts wealth, influence, and military might, this verse calls us to a posture of humility, recognizing that true and lasting dominion belongs only to God. For us today, it challenges any tendency to place our ultimate trust or identity in worldly achievements, positions, or national strength. Instead, it directs us to align our lives with God's eternal purposes, cultivating justice, compassion, and humility, rather than pride and oppression. It offers comfort to those who feel oppressed or overlooked, assuring them that God sees and will ultimately bring justice to all who suffer under the weight of human arrogance and tyranny. Our hope must be anchored not in the shifting sands of earthly kingdoms, but in the unshakeable kingdom of God.
Questions for Reflection
FAQ
Who are the "Chaldeans" mentioned in this verse, and why is Babylon called "the daughter of the Chaldeans"?
The "Chaldeans" refer to a Semitic people who settled in southern Mesopotamia, eventually establishing the Neo-Babylonian Empire. The most famous Chaldean king was Nebuchadnezzar II, who destroyed Jerusalem and exiled the Judeans. "Daughter of the Chaldeans" is a common prophetic idiom used to personify a nation or city, in this case, Babylon. It emphasizes her identity, lineage, and the dominant ethnic and ruling group within the empire, highlighting that the judgment is directed at the very heart of their power and identity. This personification makes the prophecy more vivid and direct, as if God is speaking directly to the city itself.
Christ-Centered Fulfillment
Isaiah 47:5, with its pronouncement of judgment against the proud "lady of kingdoms," finds profound Christ-centered fulfillment in the ultimate triumph of God's humble King over all earthly powers and systems of pride. While Babylon symbolized the epitome of human arrogance and self-exaltation, Jesus Christ embodies the antithesis, demonstrating divine power through profound humility. He did not come as an earthly "lady of kingdoms" to conquer with military might, but as the Lamb of God, born in obscurity, who "made himself of no reputation, and took upon him the form of a servant" (Philippians 2:7). Yet, it is through His sacrificial death and glorious resurrection that He has been given "all power in heaven and in earth" (Matthew 28:18). The silencing and descent into darkness prophesied for Babylon foreshadow the ultimate judgment upon all systems and powers that oppose God and His Christ, culminating in the final overthrow of "Babylon the Great" in Revelation, which represents all anti-God world systems (Revelation 18:2-3). Unlike Babylon's transient dominion, Christ's kingdom is an "everlasting kingdom, which shall not be destroyed" (Daniel 7:14), and He "shall reign over the house of Jacob for ever; and of his kingdom there shall be no end" (Luke 1:33). Thus, Isaiah's prophecy ultimately points to the supreme reign of Christ, whose humble power ultimately eclipses and judges all human pride and earthly dominion.