Exegetical and Hermeneutical Commentary of Isaiah 47:4
[As for] our redeemer, the LORD of hosts [is] his name, the Holy One of Israel.
4. The verse as it stands interrupts the continuity of the poem, especially in the view of those who hold that the speaker is throughout Jehovah. Lowth and others regard it as the response of a chorus of Israelites to the words of God in Isa 47:3, while Dillmann and others unhesitatingly pronounce it to be an interpolation. But all reasonable objections are removed if we supply the word “saith” as in two Greek codices. Combining this with the other suggestion of Oort mentioned above, the last distich of the strophe reads thus:
I will take vengeance and will not be entreated, saith our Redeemer;
Jehovah of Hosts is His name, the Holy One of Israel.
Fuente: The Cambridge Bible for Schools and Colleges
As for our Redeemer – This verse stands absolutely, and is not connected with the preceding or the following. It seems to be an expression of admiration, or of grateful surprise, by which the prophet saw Yahweh as the Redeemer of his people. He saw, in vision, Babylon humbled, and, full of the subject, he breaks out into an expression of grateful surprise and rejoicing. O! our Redeemer! it is the work of our Saviour, the Holy One of Israel! How great is his power! How faithful is he! How manifestly is he revealed! Babylon is destroyed. Her idols could not save her. Her destruction has been accomplished by him who is the Redeemer of his people, and the Holy One of Israel. Lowth regards this verse as the language of a chorus that breaks in upon the midst of the subject, celebrating the praises of God. The subject is resumed in the next verse.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. Our Redeemer – “Our Avenger”] Here a chorus breaks in upon the midst of the subject, with a change of construction, as well as sentiment, from the longer to the shorter kind of verse, for one distich only; after which the former subject and style are resumed. See Clarke on Isa 45:16.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
According to this version, the prophet inserteth this passage in the midst of this prophecy against Babylon, as Jacob inserteth a like passage in the midst of his blessings and prophecies concerning his children, Gen 49:18. And this may be here interposed, either,
1. As the reason why the judgment here denounced should be certainly inflicted, because he who had undertaken it was the
Lord of hosts, and therefore able to effect it, and
the Holy One, and the Redeemer of Israel, whom the Babylonians had cruelly oppressed, whose quarrel God would avenge upon them, and whom he had determined and promised to deliver out of their hands. Or,
2. As a pathetical exclamation or acclamation of Gods people for this wonderful work of breaking the staff of their oppressors, which they here ascribe to God, as he is their God and Redeemer, whom they here make their boast of, and whom they celebrate for this glorious deliverance. But because these words, as for, are not in the Hebrew text, and therefore another word may be as conveniently supplied, this verse may be, and is by some learned interpreters, otherwise rendered, and joined with the foregoing words thus, I will take vengeance, and I will not meet thee as a man, saith our Redeemer, whose name is the Lord of Hosts, the Holy One of Israel. For the word saith or saying is frequently understood, and therefore supplied by translators, as 1Ki 20:34; Psa 27:8; 105:15, and in this very prophecy, as Isa 5:9; 45:14, and elsewhere.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. As forrather supply, “Thussaith our Redeemer” [MAURER].LOWTH supposes this verseto be the exclamation of a chorus breaking in with praises, “OurRedeemer! Jehovah of hosts,” &c. (Jer50:34).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
As for our Redeemer,…. Or, “saith our Redeemer”, as it may be supplied e: or, “our Redeemer” will do this; inflict this punishment on Babylon, even he who has undertook our cause, and will deliver us from the Babylonish yoke, and return us to our land: these are the words of the Lord’s people, expressing their faith in the things foretold of Babylon, and in their own deliverance:
the Lord of hosts is his name; and therefore able to redeem his people, and destroy his enemies, being the Lord of armies above and below, and having all at his command:
the Holy One of Israel; the sanctifier of them, their covenant God, and therefore will save them, and destroy their enemies, being hateful to him, because unholy and impure.
e “[Inquit] viudex noster”, Junius Tremellius “hoc dicit”, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
Vs. 4-7: DIVINE SOVEREIGNTY OVER HUMAN GOVERNMENT
1. The overthrow of Babylon is a further exhibition of the universal sovereignty of Jehovah of Hosts, the Redeemer and Holy One of Israel, (vs. 4).
a. From ancient times He has been bound to them by the strong, yet tender, ties of covenant relationship.
b. His purpose for her has been clearly stated, and He is able to bring it to pass.
2. Babylon is commanded to sit in silence and darkness – no longer to be called “the mistress of kingdoms”, (vs. 5; Isa 13:18-22; Dan 2:37-38; comp. Rev 17:18; Rev 18:1-10).
3. Wroth with His people, the Lord profaned His inheritance -delivering them up to the discipline of captivity in Babylon, (vs. 6; Isa 43:28).
a. Babylon’s dealings with them were without mercy; unconscious that she was acting as God’s agent, her actions were cruel, inhumane and wicked!
b. She laid an unbearably heavy yoke upon the aged and helpless, (comp. La 4:16; 5:12).
4. Presuming herself to be “mistress forever”, she gave no thought to the consequences of her conduct – no consideration of an inevitable judgment on her attitude and actions, (vs. 7).
Fuente: Garner-Howes Baptist Commentary
4. Our Redeemer. The Prophet shews for what purpose the Lord will inflict punishment on the Babylonians; that is, for the salvation of his people, as he had formerly declared. (Isa 45:4.) But this statement is much more forcible, because he speaks in what may be called an abrupt manner, and like a person awakened out of sleep, when he sees Babylon ruined, which formerly was wont to subdue other nations and trample them under her feet; and he shews that this happens for no other reason than that the Lord shews himself to be the “Redeemer” and defender of his people.
The Holy One of Israel. As if he had said, that not in vain hath he chosen this people, and separated it from other nations. In this transaction he intended to give a display of his power, and. on that account added to the title descriptive of his power, Jehovah of Hosts, the designation “Holy.”
Fuente: Calvin’s Complete Commentary
(4) As for our redeemer . . .The verse comes in somewhat abruptly, but may be viewed (unless we suppose it to have been originally a marginal addition, which has found its way into the text) as Israels song of praise, as it looks on the overthrow of Babylon. As such it finds a parallel in the overthrow of the mystical Babylon in Rev. 18:20.
Sit thou silent.Another contrast between the stir of the rejoicing city and the stillness of its later desolation. The lady (we might almost say, the empress) of kingdoms was reduced to the loneliness of widowhood.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. As for our Redeemer, the Lord of hosts is his name This appears to be antiphonal, that is, the breaking in of a chorus of voices. So Lowth and Gesenius. If Isaiah be the author, which there seems abundant reason to believe, these last twenty-seven chapters were not recited in public, but in the presence only of the prophets in the college at Jerusalem, of which Isaiah was probably the head. This accounts for the strophical character of all this poetry.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Our redeemer, Yahweh of hosts is his name, the Holy One of Israel.’
But Who is this ‘I’. This interjected comment gives the answer. It is an indication of how Isaiah sees it. This judgment on Babylon will in fact deliver Israel from Babylon’s unwanted attentions. Yahweh is acting as Israel’s Redeemer. A ‘redeemer’ was someone who paid up on behalf of a poor relative (Lev 25:25; Lev 25:48). So here Yahweh may be seen as acting on behalf of Israel, looked on as His poor relative, although it is only an interjection and secondary to the main gist of the passage.
The idea of redemption indicated delivery by the exercise of power (Gen 48:16; Exo 6:6) . The basic meaning was delivering by the payment of a price; by the payment of money, the provision of a substitute or by the expending of power. We are not told which is the basic idea here. Possibly all three. The name ‘Yahweh of hosts’ brings out that He is the God of battle and of all power. Thus His redemption will succeed. ‘The Holy One of Israel’ is a reminder of His purity and grandeur (Isa 6:3). He is the unique and righteous One, and acts righteously against the unrighteous.
Fuente: Commentary Series on the Bible by Peter Pett
Here is a beautiful break of the subject, in the Lord’s address, to Babylon. The Church, as it were, hearing what the Lord had just before said, in his threatened judgments upon Babylon, breaks out in a devout exclamation concerning her Lord. She calls him by his name Goel, Redeemer; and saith of him, that he is the Lord of sovereignty; and, in his holiness, the Lord of righteousness to his people. Sweet views of Jesus! His Godhead secures the everlasting and eternal efficacy of his redemption; and in his mediatorial holiness, all his people are interested. The Lord of Hosts, and the Holy One of Israel, become a suitable kinsman Redeemer, for the Church eternally to trust in, and to glory in.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 47:4
Ver. 4. As for our Redeemer, &c. ] This comes in by way of parenthesis, for the comfort of God’s poor people.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
redeemed
Heb. “goel,” Redemp. (Kinsman type). (See Scofield “Isa 59:20”).
Fuente: Scofield Reference Bible Notes
our redeemer: Isa 41:14, Isa 43:3, Isa 43:14, Isa 44:6, Isa 49:26, Isa 54:5, Jer 31:11, Jer 50:33, Jer 50:34
Reciprocal: Gen 48:16 – Angel 2Sa 6:2 – whose name Psa 19:14 – redeemer Isa 48:2 – The Lord Isa 51:15 – The Lord Jer 10:16 – The Lord Jer 46:18 – saith Jer 51:19 – the Lord Amo 4:13 – The Lord Rev 3:7 – he that is holy
Fuente: The Treasury of Scripture Knowledge
Isa 47:4. As for our Redeemer, &c. The words, as for, not being in the Hebrew text, Bishop Lowth translates this verse, Our Avenger, Jehovah God of hosts, the Holy One of Israel, is his name. And he observes, Here a chorus breaks in upon the midst of the subject, with a change of construction as well as sentiment, from the longer to the shorter kind of verse; after which, the former subject and style are resumed. The passage seems to be inserted in the midst of this prophecy against Babylon, as Jacob inserts a like passage in the midst of his blessings and prophecies concerning his sons, Gen 49:18. It gives the reason why the judgment, here denounced, should be certainly inflicted, because he who had undertaken it was the Lord of hosts, and therefore able to effect it; and the Holy One, and the Redeemer of Israel, whom the Babylonians had cruelly oppressed, whose quarrel God would avenge upon them, and whom he had determined and promised to deliver out of their hands. If the words be considered as a pathetical exclamation, or acclamation of Gods people, they thereby ascribe to God, as their God and Redeemer, this wonderful work of breaking the staff of their oppressors: and they make their boast of, and celebrate him for, this glorious deliverance.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
47:4 {f} [As for] our redeemer, the LORD of hosts [is] his name, the Holy One of Israel.
(f) The Israelites will confess that the Lord does this for his Church’s sake.
Fuente: Geneva Bible Notes
The foregoing description of God humbling Babylon, for essentially the same reason He humbled Egypt in the Exodus, drew an exclamation of praise from Isaiah. Almighty Yahweh, the Holy One of Israel, would again redeem His people from a nation that had lifted up itself in pride and had oppressed God’s chosen people.
"These verses assert two principles which lie at the heart of divine providential government of the world: retribution (3cd) and the centrality of the people of God (4)." [Note: Ibid., p. 372.]