Annotations Upon Isaiah, Chapter 47
CHAP. XLVII.
VERSE 1. COme down and ſit in the duſt, O Virgin Daughter of Babylon; ſit on the ground, &c. What is meant by the Virgin Daughter of Babylon, and why ſhe may be here ſo called, See the Notes, 2 Reg. 19.21. Pſal. 137.8. and Chap. 23.12. God by the Prophet doth here ſpeak to Babylon, as to ſome proud ſtately young Queen gorgeouſly attired, and ſitting upon her Throne, and bids her come down and ſit in the duſt, and on the ground, to wit, as poor Slaves and Captives uſed to do, and others in times of great and ſolemn mourning; See the Note, Job 2.8. and that which was intended hereby is, that this glorious Imperial City, that had ruled over ſo many Kingdoms and Nations, ſhould be forthwith brought down to the loweſt pitch of baſeneſs and miſery. And indeed Gods Command is enough to make ſuch mighty changes in Kingdoms: there is no Throne, O Daughter of the Caldeans: that is, thou ſhalt never Lord it more over other Nations, as thou haſt done; thy Monarchy ſhall now be tranſlated to the Preſians; for thou ſhalt no more be called tender end delicate, that is, thou ſhalt no more be applauded for thine excellent greatneſs. Or, thou ſhalt no longer live in ſuch tenderneſs and delicacy, but ſhalt be brought into a ſad and miſerable condition.
Ver. 2. Take the Milſtones and grind Meal, &c.] That is, prepare thy ſelf for the baſeſt of all ſervile employments, ſuch as was grinding at the Mill, wherein they employed their Captives and pooreſt drudges. See the Notes, Exod. 11.5. and 12.29. Judg. 16.21. and Job 31.10. As for that which followeth, Uncover thy locks, make bare the leg, uncover the thigh, paſs over the rivers; ſome underſtand the firſt words, uncover thy locks, of the cuſtome of Womens going in their Mourning, with their Hair hanging looſe about them; and becauſe of that mention that is made in the laſt place of paſſing over, the River, that which is ſaid of uncovering their Legs and Thighs, they underſtand of taking up of their clothes, when they were to wade through deep Waters: But I rather take this whole paſſage to be a deſcription of the ſad plight wherein the Babylonian Women ſhould be, namely, that their ſtately Dames being ſtripped of their bravery, ſhould be carried away captives with their Hair hanging about their Ears, having only ſuch poor tattered Garments upon them as would neither cover their Legs or Thighs: (See the Notes, Chap. 20.2, 4.) And ſo ſhould be driven away into Perſia, wading through the Rivers as they went along.
Ver. 3. Thy nakedneſs ſhall be uncovered; yea, thy ſhame ſhall be ſeen, &c.) To wit, the nakedneſs of their Privy parts, which Women out of modeſty are aſhamed to have ſeen. I will take vengeance, as if he had ſaid, it is not ſo much Cyrus, that ſhall bring this miſery upon thee, as I the Lord God of Iſrael, who ſhall by this means take vengeance on thee for all the wickedneſs thou haſt committed againſt me, and againſt my people. And I will not meet thee as a man, that is, ſay ſome, I will fall upon thee without any pity or compaſſion, which even barbarous enemies will ſometimes ſhew to the conquered, eſpecially to the weaker Sex; and therefore as a Lion, or ſome other ravening Beaſt, rather than as a Man; or elſe, not with the wrath and power of Man, which may be reſiſted and born, but with the unreſiſtable and unſufferable power of an Almighry God. It is as if he had ſaid, whilſt thou hadſt to do with men, thou wert able to grapple with them, and uſually to ſubdue them; but now God will contend with thee, before whoſe indignation and revenging hand thou wilt never be able to ſtand. See the Notes, Chap. 17.6. and 2 Sam. 7.14.
Ver. 4. As for our Redeemer, the Lord of Hoſts is his Name, the Holy one of Iſrael]. This is inſerted by the Prophet in the Name of God's people, as taking occaſion from that which had been ſaid concerning Babylon, to break forth into this magnifying of God, by profeſſing that it was their God, the great God of Heaven and Earth that would do this, and that he would do it purpoſely for their ſakes, that they might be redeemed out of their Captivity.
Ver. 5. Sit thou ſilent, &c.] Here again God proceeds to ſet forth the miſery of the Babylonians in their Captivity. Sit thou ſilent, and get thee into darkneſs, O daughter of the Caldeans; ſome think that by theſe words, get thee into darkneſs, is intended, that they ſhould be caſt into dark Priſons; or that after they were carried away Captives, they ſhould abide in the darkneſs of continual miſery: But it is more probable, that all the expreſſions here uſed, are to ſet forth how they ſhould be overwhelmed with grief and ſhame; for men in ſuch a condition are wont to ſit ſilent, (ſee the Note, Job 2.13.) and to get into dark corners, as being aſhamed to be ſeen. And it may well be, which ſome think, that in that which is ſaid of their ſitting ſilent, there might be ſome reſpect had to the great noiſe which that Empire had formerly made in the world; as if he had ſaid, Thou that hadſt wont to thunder out thy commands and threatnings through ſo many Kingdoms, ſhalt now ſit ſilent, as being aſhamed of the baſe condition whereinto thou art fallen, and not daring to mutter againſt thoſe that ſhall tyrannize over thee.
Ver. 6. I was wroth with my people, &c.] Here the cauſe is ſhewn why Babylon ſhould be thus deſtroyed: I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: That is, my people, whom I choſe to be my peculiar inheritance (ſee the Note, Chap. 19.15.) I have caſt off, as an unclean thing, as if they had been never ſeparated from others to be a holy people unto my ſelf, and as a People that had by their wickedneſs made themſelves unfit indeed to be my people, and delivered them up into thine hands, an unclean, uncircumciſed people, that thou mighteſt carry them out of my Land, whitherſoever thou pleaſedſt; (See the Note, Chap. 43.28.) Thou didſt ſhew them no mercy: upon the ancient haſt thou very heavily laid thy yoke: The accompliſhment whereof, ſee Lam. 5.11, 12. The drift therefore of theſe words is clear, namely, to ſhew, that though he was willing that his people ſhould ſmart for their ſins, yet he was highly offended with their cruel uſage of them: Yea, and this alſo is hinted, that if God ſpared not his own people when they ſinned againſt him, much leſs would he ſpare them.
Ver. 7. And thou ſaidſt, I ſhall be a Lady for ever, &c.] This is added, as another cauſe of Babylons deſtruction, to wit, her ſecurity and preſumptuous confidence concerning the perpetuity of her greatneſs, and which was indeed the root of her pride and cruelty: So that thou didſt not lay theſe things to thy heart; that is, ſay ſome, That Iſrael was my peculiar people; and that therefore, though I made uſe of thee to correct them for their ſins, yet there was no likelihood that I would caſt them off for ever, and conſequently thou didſt not lay to heart the cruelties thou didſt exerciſe towards them. But rather, the things they did not lay to heart, were the things which were now foretold them, thoſe woful miſeries which their inhumane dealing with Gods people would at laſt bring upon them; which is further confirmed from the laſt clauſe, neither didſt remember the latter end of it, That is, what would at length befal thee for thy cruelty to them: yet ſome underſtand this too, of the end of Jeruſalem or the people of God, namely, that they did not bethink themſelves that God would at laſt deliver his people.
Ver. 8. Therefore hear now this, thou that art given to pleaſures, that dwelleſt careleſly, &c.] To wit, without fear of any change, ſee the Note, Judg. 18.7. that ſayeſt in thine heart, I am, to wit, the great Monarch and Empreſs of the world, and none elſe beſides me, that is, there is no Kingdom like me, either for magnificence or ſure ſtability; all other are not worth the naming, and are as nothing in compariſon of mine. An arrogant and blaſphemous expreſſion, wherein ſhe aſcribes that to her ſelf, which God often mentions as his tranſcendent peculiar dignity. I ſhall not ſit as a Widow, neither ſhall I know the loſs of Children; that is, I ſhall not ſit deſolate as a Widow, nor want of the Royal iſſue to ſit upon the Throne: Or, I ſhall never want a King that ſhall be as a Husband to me, nor be deprived of that numerous people, which, as my Children, live in ſubjection to me. See Rev. 18.7.
Ver. 9. But theſe two things ſhall come to thee in a moment, in one day, &c.] To wit, in that day when Babylon was taken by Cyrus, which was done ſo ſuddenly and unexpectedly, that there was no place for counſel or eſcape. The loſs of Children and Widowhood, that is, the deſtruction of thy people, and thy King Belſhazzar amongſt the reſt, See Dan. 5.30. See the feregoing Note, They ſhall come upon thee in their perfection; that is, both the one and the other ſhall be fully and to the utmoſt accompliſhed upon thee, even to the utter deſtruction of thy Kingdom; for the multitude of thy ſorceries, and for the great abundance of thine enchantments; that is, for all thy magical arts and practices, wherein the Caldeans did abound: So that this is mentioned as another cauſe of their deſtruction.
Ver. 10. For thou haſt truſted in thy wickedneſs, &c.] To wit, either their wicked policies, their rapines and oppreſſions, and all other the wicked ways whereby they had raiſed themſelves to their preſent greatneſs, and whereby they might ſtill hope to ſecure themſelves againſt all fears and dangers. Or 2ly, the riches and power which they had gotten by ſuch ways of wickedneſs. Or 3dly, all their Magick Arts (mentioned in the cloſe of the foregoing Verſe, and much afterward inſiſted on) whereon they relied much, becauſe they thought their Magicians able to foreſee and foretel future things, and heard nothing but aſſurance of good from them; and likewiſe able by their Sorceries and Witchcrafts to help them, and prejudice their enemies. Thou haſt ſaid, none ſeeth me; That is, thou haſt flattered thy ſelf, as if neither God nor Man could take notice of thy ſinful ways and policies. See the Notes, Chap. 29.15. and Pſal. 64.5. Thy wiſdom and thy knowledg it hath perverted thee; That is, thy truſting to that which thou eſteemeſt great wiſdom and knowledg, thy carnal policy, or thy great skill in Magick Arts, hath deceived thee and miſlead thee, emboldening thee in thy hardneſs, and cauſing thee to chucker thy ſelf with groundleſs hopes; and thou haſt ſaid in thine heart, I am, and none elſe beſides me; ſee the Note above, ver. 8. So that all things conſidered, the drift of this Verſe ſeems to be, to ſhew what was the Root and Spring of that pride and ſecurity in the Babylonians, mentioned before, Ver. 7. as the cauſe why God would deſtroy them.
Ver. 11. Therefore ſhall evil come upon thee, thou ſhalt not know from whence it riſeth, &c.] It is in the Hebrew, Thou ſhalt not know the morning thereof; and therefore ſome take the meaning to be, either that they ſhould not know what day it ſhould come; or that they ſhould take no notice of the apparent ſigns of their approaching deſtruction; though there ſhould be many things that ſhould be as clear tokens of their approaching ruine, as the firſt dawning of the morning is a token that the Sun is about to riſe; yet they ſhould never obſerve them. And becauſe the words may be rendered, Thou ſhalt not know the riſing thereof, it may be the more probably thought, that there is a ſecret nip here given to the practice of their Magicians and Aſtronomers, on whom they ſo much relied, who in their Figure-caſting, were wont ſtudiouſly to obſerve the riſing and aſpect of the Planets; as if it had been ſaid, you that by the riſing of the Planets, pretend or foretel what all days will prove, whether fatal or proſperous, ſhall not be able to foreſee the riſing or the morning of the day of your own deſtruction. And again it may be ſpoken with reference to the ſudden ſurpriſal of Babylon, that was taken before the Inhabitants began to fear any danger, as all Hiſtories reports. But becauſe our Tranſlators have rendred the word, thou ſhalt not know from whence it riſeth, it is clear that they underſtand it of their not knowing from what Nation or Countrey their deſtruction ſhould come upon them, the Babylonians not dreaming at that time of any quarrel or evil intention that Cyrus had againſt them: 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: That is, which thou ſhalt not foreſee, and ſo it will be the more grievous to be born.
Ver. 12. Stand now with thine enchantments, and with the multitude of thy ſorceries, wherein thou haſt laboured from thy youth, &c.] That is, whereto thou haſt been violently addicted, and which thou haſt followed with all eagerneſs, even from the firſt raiſing of thy City and State. And indeed this people were of Ancient time much given to theſe ſinful practices; in ſo much, that the profeſſors of theſe Arts were among other Nations known and called by the Name of Caldeans. Stand now with thine inchantments, &c. This is ſpoken by way of deriſion, and by way of inſulting over them for their vain confidence in thoſe things; as if it had been ſaid, Call your Magicians together, and try what good you can do with them; if ſo be thou ſhalt be able to profit, if ſo be thou maiſt prevail; That is, ſee whether this will any way advantage thee; whether hereby thou canſt keep off the ruine that is coming upon thee; and then you will ſoon find, that ſuch things will do you no good in the World.
Ver. 13. Thou art wearied in the multitude of thy Counſels, &c.] As if he had ſaid, Thou doſt but tire thy ſelf in vain, in ſeeking out many and many ſeveral ways to ſave thy ſelf: Or, having hitherto to no purpooſe wearied thy ſelf in thoſe manifold policies and ways, whereby thou haſt ſought to ſecure thy ſelf; try now what thy cunning wiſe men, thy Wizzards can do; as it follows in the next words, Let now the Aſtrologers, the Star-gazers, the Monthly Prognoſti…ators, that is, thoſe that undertake to foretel what will come to paſs every Month, ſtand up, and ſave thee from thoſe things that ſhall come upon thee; that is, let them ſtand up like men, and make uſe of all their Art, to ſee if they can foretel the miſeries that are coming upon thee, and ſave thee from them.
Ver. 14. Behold, they ſhall be as Stubble, &c.] See the Notes, Exod. 15.7. The fire ſhall burn them, which is meant of the invaſion of the Medes and Perſians; and it may be alſo ſpoken with relation to their burning of Babylon; they ſhall not deliver themſelves from the power of the flame, to wit, your Aſtronomers and Star-gazers, &c. and how then ſhall they be able to deliver you? So that indeed your truſt in them, is as if by heaping Stubble about you, you ſhould hope to keep your ſelves from burning; There ſhall not be a coal to warm at, nor fire to ſit before it, That is, they ſhall be utterly deſtroyed and conſumed, as where Srubble is burnt, where there is not ſo much as a brand or coal to be found, nothing at all but Aſhes, good for nothing.
Ver. 15. Thus ſhall they be unto thee with whom thou haſt laboured, &c.] That is, thus unable to help thee ſhall they all be, with whom thou haſt tired thy ſelf, in conſulting with them concerning thine Eſtate. And commonly it is held, that this is meant of their Magicians and Diviners, of whom he had been before ſpeaking: yea, of the ſame they hold the following words are ſpoken, even thy Merchants from thy youth, &c. and that they are called Merchants, becauſe (as Merchants) they had many crafty ways to deceive thoſe they traded with, and made the people pay dearly for what they did for them. But yet others underſtand the whole Verſe, of the Merchants that from foreign parts traded in Babylon in great multitudes, by reaſon of her convenient ſituation for Trade, in regard of her many great Rivers that ran into the Perſian Sea; as if it had been expreſſed thus, As it ſhall be with thee in regard of thy Wizzards, ſo alſo in regard of thy Merchants, with whom thou haſt traded from thy youth, (See the Note above, Ver. 12. They ſhall wander every one to his quarter, That is, they ſhall get away, fleeing every one to his own Country and home; or, they ſhall flee ſome one way, and ſome another, wandring up and down, each one in the way wherein he hopes to find a free paſſage; None ſhall ſave thee, to wit, neither. Wizzards, nor Merchants.