Isaiah 47:2Meaning & Commentary from the Church Fathers

He adds that instead of fragrant perfumes, there will be foul odors; instead of a girdle, shame will be their belt; with gold ornaments replaced by a mere plaque for their deeds, and scarlet robes exchanged for a simple garment (Isaiah 3:16-23).

Next, he illustrates the suffering that the daughters of the Babylonians or their neighboring lands will endure as Persians and Medes lead them into captivity, commanding, "Come down, sit down on the earth," revealing that once proud individuals will find themselves humbled. The transition from high self-esteem to humility, from honor to disgrace, from indulgence to toil, from immense riches to dire poverty, and from freedom to servitude signifies a drastic fall from all forms of pleasure to a most wretched state. They will enter into darkness, a consequence of grievous calamities, where deep sorrow, sudden misfortunes, and paralyzing fear weigh heavily on the soul. The stark realization of their lost prosperity is evident when it is stated, "It is not applied to you to be called soft and young." It is likely that Chaldean women led luxuriously pampered lives, placing great value on their appearance and dress. The Chaldeans were also notable for their military prowess and took pride in gold and fine stones, flaunting extravagant jewelry even amid battle.

Thus, He declares that they will no longer be referred to as gentle, but they shall endure the laborious burdens typical of enslavement. They will grind grain and will have their heads uncovered, signifying a state of disarray in their hair that once was elegantly styled. Their gray hair will be exposed as a clear indication of the victors’ cruelty, which shows no mercy even to the elderly. They will suffer along riverbanks, their dignity stripped away, revealing their humiliation as they traverse the water, showing their bare legs before many, disregarding the modesty traditionally upheld by women.

Their disgrace becomes evident not only in their physical exposure but also in the degradation of their former opulence and well-being. He states, "I will take what is righteous from you," signifying that they will bear the consequences of their actions. This is echoed by another prophet who said, "As you have done, I will do unto her" (Ezekiel 16:59), and again, "As you have done, this shall be done unto you; your recompense shall be paid upon your head" (Obadiah 1:15). In yet another instance, it is proclaimed against all who sin: "Woe unto the lawless: for the evil one, it shall come upon him according to the work of his hands" (Isaiah 3:11).

Similarly, Jerusalem's idolatry is likened to the infidelity of promiscuous women and taverns. In this context, the figure of a captive woman, once a queen, symbolizes the downfall of Babylon, and she is commanded to abandon her royal pride and sit in the dust.

Described as a maiden and daughter, this may reflect our shared identity as creations of God, contradicting the idea put forth by heretics that Babylon is inherently deserving of condemnation, or it may speak to the city’s former splendor, now failing and in decline, which boasted of its youthfulness. Some, referencing the seventy daughters of Babylon, argue this description is applicable not solely to Babylon but also to Rome, which in the revelations of John (Rev. 14) and in Peter’s letter (1 Pet. 5) is distinctly called Babylon. They assert that all that is stated about Babylon corresponds to its impending ruin, and that heavenly truth must be summoned against it, so that after the salvation of Zion, i.e., the Church, it shall face everlasting destruction.

Thus, it is proclaimed to Babylon, the queen and daughter of the Chaldeans—founded by them—that she, once embraced by all nations and scarcely touching the ground, will no longer be known for luxury and indulgence. She is commanded to take a millstone and grind flour, a clear symbol of severe bondage and deep humiliation, reducing one who was once a queen to grind grain. When it is said, “reveal your disgrace,” the Hebrews interpret the millstone metaphorically, suggesting she would be subjected to the passions of her conquerors like an unchaste woman. In reference to what appears in the book of Judges (Judg. 16) about Samson, it suggests that even the strongest man was forced into servitude by foreign oppressors.

In our translation, “reveal your disgrace,” the LXX uses “open your veil,” while Theodotion and Aquila offer variations of this expression. This may be rendered as “your silence,” as she is to remain silent in her shame. A similar phrase is found in the Song of Songs, where the bride’s beauty is praised, concluding with the phrase, “Your silence is beautiful” (Songs 4:1), emphasizing the translators' reluctance to render a term that signifies shame.

Babylon is rightfully associated with disgraceful names, for she is commanded to bare her chest and expose her legs, facing the reality of captivity, with her dishonor visible for eternity. This, says the Lord, was done to avenge those who oppressed His people, ignoring any pleas from those attempting to intercede on their behalf (Jer. 5:19). This refers to the angel guarding Babylon, who together with other angels claimed, “We have healed Babylon, but it has not been healed” (Jer. 5:19). In the translation of the Seventy, “I will take what is right from you and will no longer give it to man” may refer to Babylon itself or to righteousness taken from Babylon.

The Stoics assert that many things which are truly disgraceful may be deemed appropriate by human standards, for instance, patricide, adultery, manslaughter, and incest. Conversely, that which is inherently good may be viewed as shameful in name, such as childbirth or basic biological functions. The term semmatech, as noted by Aquila, reflects a woman’s shame. Through this prophetic language, it conveys the insatiable lustfulness associated with Babylon.