Isaiah 47:3Meaning & Commentary from the Church Fathers

It signals to her to abandon her lofty pride and sit in the dust. The address to her as a maiden and daughter may indicate that all humanity are God’s creatures, implying Babylon does not warrant condemnation by nature as heretics claim, or it could reference the city's past opulence, which, growing old and nearing its downfall, still pretends to be youthful and innocent. Some interpretations, citing the Seventy, suggest this message is directed not solely at Babylon but also at Rome, which is prominently referred to as Babylon in the revelations of John (Rev. 14) and Peter's letter (1 Pet. 5). The destruction foretold for Babylon aligns with God’s wrath pouring upon it; after Zion's salvation, meaning the Church's deliverance, it is destined for eternal ruin.

Thus, it is declared to Babylon, the queen and daughter of the Chaldeans (whose foundations rest with the Chaldeans), that she, who was once held high by all nations, now unable to walk upon the earth lightly, shall no longer be regarded as lavish and refined. Instead, she is commanded to take a millstone and grind flour, symbolizing the heavy burden of overwhelming captivity—this once-proud queen will now toil as a servant. When it states to expose your shame, the Hebrews interpret the millstones metaphorically, signifying that she will become as a wayward woman, vulnerable to the desires of her conquerors. This resonates with the account in Judges (Judg. 16), where Samson was condemned by the Philistines to grind, illustrating that even the strongest among men can be subjugated by foreign women.

Where we see the expression expose your shame, the LXX translates it as open your veil, while Theodotion offers the Hebrew term samtech, and Aquila uses semmatech. The term might suggest silence, as she should remain silent in her disgrace. This concept is echoed in the Song of Songs, where the bride’s beauty is spoken of, ending with the phrase Except your silence (Songs 4:1), indicating that the term used reflects shame. It is fitting that Babylon is addressed with such disgraceful terms, as it commands her to bare her breast and legs, and to enter into captivity, so that her dishonor is evident, exposed to shame everlasting. The Lord declares this action is in response to those who have oppressed His people, heeding not the pleadings of those attempting to mediate His anger (Jer. 5:19). This signifies the angelic guardian of Babylon, who in unison with other angels lamented, ‘We have healed Babylon, but she has not been healed’ (Jer. 5:19). In the translation of the Seventy, it states, ‘I will take what is righteous from you and will no longer restore it to men,’ either referring to Babylon itself or to the righteousness taken from her.

The Stoics assert that many acts deemed disgraceful in essence can appear respectable in name due to their wrongful use among people, such as patricide, adultery, manslaughter, incest, and others. Conversely, what is virtuous in reality may seem tainted by negative names, like childbirth, allowing natural functions to occur, and so forth. Ultimately, the term semmatech, as previously mentioned, symbolizes a woman’s clothing. In prophetic terms, it speaks to an insatiable lust that characterizes Babylon.

If someone interprets this as a reference to Babylon, they should also recognize that through punishment, they were liberated from greater sins; for when one is powerless, they have not sinned, and thus, the release from those additional sins is beneficial.