Chapter 13
Vers. 1. The burden of Babel, which Isaiah the son of Amoz did see.
From this chapter to the 24th, the Prophet foretells the grievous and horrible calamities which should befall the nations and countries then known to the Jews; either because they were neighbors to them, or else in regard that they had traffic or leagues with them.
And this he does upon good reasons: for when various changes happened, some thought that God did sport himself as it were, and took pleasure to bring base things to confusion: others thought that all things were guided by a blind violence of fortune; of which profane histories give sufficient testimony: and very few there were who could be resolved that these casual mishaps were ordained and governed by the counsel of God. For no one thing is so hardly beaten into men's heads as this; namely, that the world is governed by the providence of God. Many indeed will confess this with their mouth, but the number of them is very small which have it truly engraved in their hearts. We need but one little puff of wind to trouble us, and behold we are undone: then we fall to searching the causes of it, as if this depended upon the will of men. What will we do then, when all the world is in an uproar, and that all things are so changed in various places, that it seems they must needs shiver into pieces? Well, we see then it is very profitable that Isaiah and the rest of the Prophets should speak of such calamities, to the end that all might understand, that they come not to pass but by the secret and wonderful counsel of God.
For if they had prefixed no prophecy touching this matter, things being thus suddenly confused, it might easily have troubled and appalled the hearts of the faithful. But when they knew long time before that this should come to pass, they had therein a mirror wherein to behold God's providence touching the things that happened.
After that Babylon was taken, use and experience taught them, that those things which they had learned in times past from the mouth of the Prophets, had not been foretold at random nor in vain. Notwithstanding, there was another cause why the Lord commanded that the ruin of Babylon and other places with it was foretold: not that the Babylonians had any profit at all by these prophecies, neither yet the other nations, as though these writings came to them.
Another cause then was this, God meant by this consolation to assuage the sorrow of the faithful, lest they should grow out of heart, as if their estate had been worse than that of the heathen, if they should have seen them escape the hand of God altogether without punishment. For if so be the monarchy of Babylon should have continued safe, the Jews would not only have thought they had served the Lord in vain, and that the covenant which he had contracted with Abraham had been to no purpose, seeing strangers and wicked men were better dealt with than the elect people of God: but they might also have entered into a worse suspicion, to wit, that God had favored these cursed thieves, who trod all justice and equity under their feet by their robberies and seditions; truly they might by and by have thought either that God had had no care of his people, or else that he wanted power to succor them in their need; or that all things were turned upside down by the confused moving of fortune. To the end then they should not be too much appalled, nor become utterly desperate, the Prophet prevents this by the consolation of this prophecy, showing therein that Babylon also shall be punished.
Moreover this comparison did admonish them how grievous the chastisement should be, which they of set purpose had pulled down upon their own heads: for if God threatens the unbelievers and profane nations so sharply, who yet have erred in darkness, how much more severe ought his anger to be against his people, who had wittingly rebelled against him? Just it is that the servant which knew his master's will and did it not, should be beaten with more heavy stripes. When God then denounces such rough punishments against poor blind wretches, he therein did set a looking-glass before the Jews (who had been trained up in the law) what chastisement they had deserved.
And yet the chief mark that Isaiah aims at in these prophecies, is to show the Jews how dear and precious their salvation was in God's eyes, when they saw that he took their cause into his own hand, and executed vengeance upon the wrongs which had been done them.
Now in the beginning the Prophet spoke of the destruction and wasting of the kingdoms of Judah and Israel (as we have seen) which was to come, because judgment must first begin at the house of God (1 Peter 4:17), for the Lord has a special care of his own, and chiefly regards them. Therefore as often as we read these prophecies, let us learn to apply them to our use. True it is that the Lord does not by piecemeal foretell all things which come to pass at this day in kingdoms and among nations, and yet notwithstanding has he not resigned up the administration of the world, which himself keeps in his own hand, to another. When we then see the ruin of cities, the calamities which befall nations, and the change of kingdoms, let the things aforesaid come to our minds, to the end we may humble ourselves under God's scourges, and learn to be wise by other men's costs, and cry to the Lord for comfort in our afflictions.
Vers. 1. The burden.] As touching this word [reconstructed: burden], which we shall meet so often with, I will briefly show how we are to understand it. When the Prophets mean to denounce any adversity, they usually use this word burden, that the people might know how no adversity should happen which the Lord himself should not lay upon them, even as a burden or [reconstructed: bundle] is laid upon men's shoulders. Now in regard that the wickedness and inflexibleness of the people constrained the Prophets to speak incessantly of God's scourges, from there it came to pass by a common [reconstructed: sort] or deriding manner of speech, that the Jews gave this name of burden to all the prophecies, as it appears in the 23rd of Jeremiah, verse 36, where the Lord sharply rebukes them, because by this flouting kind of speech they not only defamed his word, but also made it odious and contemptible.
Moreover this word shows, that God sends all calamities and afflictions to the end every one may bear the punishment of his own sin. He expressly shows, that that which he was to threaten was revealed to him by a heavenly vision, to the end this authority might put all discourses of fleshly wisdom to silence. It was a thing no doubt hard to be believed, that a monarchy so beautiful, and abounding with so great riches, could be overthrown by any means. In regard therefore that so great a power might not dazzle their eyes, the Prophet brings them to the truth of the heavenly oracle, to the end they might by faith understand that judgment of God which they were not able to comprehend by sense.
Vers. 2. Lift up a standard upon the high mountain: lift up the voice to them that wag the hand, that they may go into the gates of the nobles.
There is a similitude in the word mountain, because it is spoken to Babylon, which (as we know) was seated upon a plain: but he sets it as it were upon a high place like a fortress mounted up above all peoples, and that in regard of the monarchy. Unless any had rather take this word indefinitely: as if he should say, that when the standard shall be lifted up, they shall run there from far countries, because it will draw people to it from all parts by the sight of it. I take this latter sense to be the most probable; but I thought it not amiss to set down that first which was commonly received.
Notwithstanding, this might seem ridiculous, that the Prophet should here lay a commandment upon the creatures, as upon his subjects; were it not that he was taught to do so of God, and was furnished as it were with his authority. For a private man here commands the Medes and Persians; he calls armies, he bids them display the banner, sound the trumpet to prepare to battle. In this place then we have to consider the Majesty of God, in whose name he speaks; Doctrine. and also the virtue and efficacy which is always joined to his word. We often meet with these kinds of speech in the Prophets, to the end we might know that God threatens nothing by his servants, the execution whereof is not at hand. Isaiah might have spoken more simply, and in plainer terms might have told them, that the Medes and Persians shall come, and break open the gates of Babylon, however strong and invincible they seemed to be. But these exclamations have much greater vehemence in them, when he not only threatens war, as taking to himself the person of a Herald; but with sovereign authority, commands the Medes and Persians to come, as if they were soldiers under his pay. Besides, he not only teaches that they shall be ready when God shall only make a sign to them, because they shall be pricked forward by his secret instinct: but being sent of God to denounce the ruin of Babylon, he attributes the effect of so incredible a thing to his own voice. The sum is, that when God has once spoken, we need make no doubt but that his word shall be accomplished.
This is also worthy our observation, that he speaks to the Medes and Persians, and yet names them not: and this has much greater vehemence in pointing them forth with the finger: as when we say, This man, and that man. This manner of speech serves to confirm the prophecy, when he shows things which were far off, as being present. When he says; Shake the hand, and they shall enter: his meaning is, that the Medes and Persians shall no sooner set forward at God's commandment, but they shall have an open and easy way to march, without any impediment. Now although the Hebrews call princes, gracious lords, and bountiful, (as our Lord Jesus Christ also gives them this title in the Gospel) notwithstanding it rather seems that the Prophet speaks of the excellent power whereof the Babylonians boasted. For they were furnished with multitudes of people, and all preparations for war, above any others: so as it was a thing incredible to them, that they should ever be overcome. But the Prophet declares that nothing shall be able to hinder, that God should not prepare the way, and give passage to the enemies.
Vers. 3. I have commanded them that I have sanctified: and I have called the mighty to my wrath, and them that rejoice in my glory.
Here the Prophet brings in the Lord speaking and declaring his commandments. He calls the Medes and Persians his sanctified: that is to say, those which he had prepared. For the verb To sanctify, is diversely taken: sometimes it is referred to the spirit of regeneration, which is peculiarly given to the elect of God. Sometimes also it signifies to set apart, or prepare: which signification is the most fitting to this place. Now all those whom the Lord creates, he also appoints to some certain use; and scatters not men here and there upon the earth at random, to range wherever they think good: but he governs them by his secret counsel, orders and moderates the violences of the reprobates, so as he moves them at his pleasure, this way or that way; and then represses and pulls them in short when he pleases. And therefore he calls them sanctified, whom he has set apart, and prepared for his service, however they be no whit aware of it.
From where we are taught, to attribute and refer all the changes in this world, to the secret counsel of God. In this place also we have a marvelous consolation; to wit, that the wicked shall be able to do nothing but that which is decreed of God, let them attempt what they will. Where he immediately adds, that he has called them; it is much more than to command: which he puts in the first place. For his meaning is, that the enemies shall not only rouse up themselves at the sign which God shall give them, but at his express commandment: even as if I should call one to come to me, and he should forthwith follow me. He shows then that Babylon shall be destroyed by the Medes and Persians, no otherwise than if they should yield obedience to the call of God. For although their ambition, pride, and cruelty, was the motive (regarding themselves) which provoked them to the war; yet God fitted them thereunto without their knowledge, that they might be the executioners of his judgment.
Vers. 4. The noise of a multitude in the mountains like a great people: a tumultuous voice of the kingdoms of the nations gathered together: the Lord of hosts numbers the host of the battle.
He now adds a more lively description, by which he sets the things themselves as it were before their sight, because the prophets were not content to speak only, unless therewith they did even plainly represent the things of which they spoke; for words barely and coldly pronounced after a common manner, move not so much; neither do they touch men's hearts so to the quick as figurative speeches do, which represent the lively image of things. It is then as if the prophet should say, You now hear a man speak, but know that this voice shall have such great efficacy that by the very sound thereof nations shall be moved, peoples shall make a noise, and a great sound, for the great multitudes of them; indeed, they shall cast forth fearful cries, and all to bring Babylon to ruin. This cry then shall have such force, and that after my death, as if that which I now threaten were presently before your eyes.
By this therefore we see of how great efficacy the word of God is, when all creatures both in heaven and in earth yield obedience to it. So much the more then ought we to be confirmed in this doctrine, seeing nothing came to pass which was not foretold long time before. This is the reason why he affirms in the latter end of the verse, that God will assemble various nations together under his conduct: and however they shall have no meaning at all to execute those corrections which he has ordained, yet shall they do nothing but by his appointment, even as if some captain among us should muster or set his soldiers in array.
Vers. 5. They come from a far country, from the end of heaven: even the Lord with the weapons of his wrath to destroy the whole land.
He yet more fully confirms that which I said before, to wit, that the preparations of war come not out of the earth nor by hap hazard: for although men by their lusts raise up those troubles which are in the world, yet God has an overruling hand above them. Isaiah therefore rightly attributes the preeminence to him, seeing men are nothing but the weapons of his wrath. Now he says, that the destroyers of the monarchy of Babylon shall come from a far country, the reason is, because we seldom fear any dangers, unless those which be very near to us. Babylon was in such wise fortified and well encompassed about with so many kingdoms and provinces which were subject to it, that it seemed no enemies could ever so much as approach to it. In a word, she feared no dangers at all, even as if she had been compact together, and built in the clouds.
Inasmuch then as there was no danger which threatened this city any way round about it, he therefore shows that the destruction thereof shall come from far. For although all things may seem quiet and peaceable in our conceit, having no controversies at all with our neighbors, yet notwithstanding God is able to cause enemies to come from the uttermost part under heaven. Therefore we have no occasion to promise a secure and prosperous estate to ourselves, although we should discern no danger near at hand to threaten us. If this prophecy should have been carried to Babylon, no doubt but they would have despised it as a mere fable. For let it be granted that they would have had some respect of the prophet's person, yet would they (in this their proud confidence wherewith they were possessed) have contemned these threatenings as vain and frivolous. An example whereof we have ready at hand: for we at this day speak of the Turk in our sermons, yet every one thinks they be idle tales, because we think they are very far off: notwithstanding we see how much ground he has gotten in a small time, in overrunning those which were far remote from him, and were more mighty than he. The sottishness of men is so great, that they cannot be awakened unless they be beaten upon till they may feel the blows. Let us therefore set the Babylonians before us as an example to teach us wisdom, that so we may fear the threatenings which the prophets denounce in their sermons in time, lest we be overtaken with the reprobates, who trusting to their tranquility are so astonished when the hand of God appears and smites them, that they are utterly unable to stand, but rather fall down senseless and amazed.
Whereas he puts the whole land for Babylon, he has respect to the largeness of the kingdom, that they might not think to prevent the assaults of the enemies by means of the provinces with which they were environed on every side: indeed, notwithstanding that he shows the calamity shall be such, that it shall not only come in one way upon them, but shall be as a deluge, overspreading a great part of the world. Moreover, the Medes and Persians are here called instruments, or vessels of the wrath of the Lord in a contrary sense to that which the reprobates are so called by Saint Paul (Romans 9:22). For there the apostle opposes the vessels of wrath to the vessels of mercy; and teaches, that the free grace of God shines in the elect, and his just and severe judgment in the reprobate. But the prophet's meaning is, that the Medes and Persians are as darts in God's hand, of whom he serves his turn to execute his wrath and vengeance.
Vers. 6. Howl you for the day of the Lord is at hand: it shall come as a destroyer from the Almighty.
He follows the matter still, and commands the Babylonians to howl; not that he directs his speech to them, as if he were in hope that it should profit them, but in showing what effect it should have, he intermingles this manner of speech with great vehemence. He speaks of the day of the Lord after the usual phrase of the scripture, because that when the Lord defers his judgments, it seems he ceases from performing of his office, even as judges do when they go not up into their judgment seats. Let us then observe this language well; the reason is, doctrine: we would willingly subject the Lord to our fancies, that so he might by and by pronounce sentence against the unbelievers. But he has prefixed his own time, and knows the opportunities right well in which wicked men are to be punished, and when to give succor to the good. In the next place he shows that the rigor of God's judgment shall be so great, that it shall not only give just occasion to the Babylonians to weep, but also to howl, because he will openly display his strength for their destruction. For the verb Shadad signifies to scatter and to destroy, from where Shadai one of the names of God, which some have translated Almighty, is derived. Here is then an elegant allusion to this etymology, as if he should say, The Babylonians in their destruction shall feel it is not vain that God is called Shadai, that is to say strong, and Almighty to destroy.
Vers. 7. Therefore shall all hands be weakened, and all men's hearts shall melt.
He shows that the Lord shall have so great power to destroy the Babylonians, that they shall be utterly destitute of anything whatever, that might hinder or turn back his wrath. For albeit they were very rich and mighty, yet should they have such dejected hearts, and such weak hands, that they should neither have will nor power to resist. And thus by the way he glances at the cruelty with which the Babylonians were puffed up: seeing it is in the power of God to dissolve men's hearts, to break, loosen, or weaken their hands, or arms, in such wise that all valor shall fall to the ground, and strength shall be turned into smoke. Now when the heart quails, what avails castles, great troops of men, riches, forts, and fortresses? What avails a shop well fraught with tools without a workman? We have experience of this daily, even in those to whom God notwithstanding gives great means. And from there we may perceive how vain that confidence is, which we put in the helps of flesh, seeing they are so unprofitable, if God do smite our hearts but with the least astonishment.
Vers. 8. And they shall be afraid, anguish and sorrow shall take them, and they shall have pain as a woman that travails: every one shall be amazed at his neighbor; and their faces shall be like flames of fire.
Because the signification of the word Tsirim, is doubtful, the Greek translators have turned it, Ambassadors. But here it signifies anguish, as may sufficiently be perceived by the similitude of the woman in travail with child: which is afterwards added. For he here sets before them as it were in one word, that which he had told them before; to wit, that their hearts should melt, and their hands should be weakened, because, says he, anguish and sorrow shall surprise them. But from where comes this astonishment? From God. The ancients called this astonishment, a distracted fear. Thus called they the hobgoblin visions, and such like things which frightened men, albeit they had no inward occasion at all so to do. This was not altogether from the purpose; but yet notwithstanding they erred too grossly, because they understood not that such a thing proceeded from God.
As a woman is travailing with child.] Surely the Babylonians had just occasion of fear, seeing themselves assailed by valiant and warlike men; but yet the Prophet threatens them that they shall quail and be in a swoon, although they were strong enough to resist them; because they should be dulled by a secret judgment of God. To this pertains that which he adds; namely, that every one shall be amazed at his neighbor, even as when men affrighted, look ghastly here and there: and not only that, but also when there shall be any hope of succor, yet they shall stand still like blocks, as men deprived of all feeling. But the vehemence of the fear is yet much more clearly expressed in the member following, when he attributes to them faces like fire. For they are too sparing, who think (as some do) that this word signifies shame; as if it were said in one word, they shall blush with shame. Isaiah meant a greater and a more fearful thing than so. When torments press us indeed, the face will be inflamed, and we shall glow as being closed in with dolors: truly it were too light then to refer it to a blushing only, in such a horrible desolation. For he describes so strange a calamity, that for the bitterness of it, flames shall sparkle as it were out of the face: which indeed comes to pass, when men are vexed with extreme dolor. The similitude of a woman in travail, not only expresses the greatness of the grief, but also a sudden hurly-burly. Even as the calamity then should be bitter and violent, so also Isaiah says, it shall be sudden: and good reason, for the Babylonians, who were furnished with so many forces, could never have dreamed that they should ever be molested by any means whatever.
Vers. 9. Behold, the day of the Lord comes, cruel with wrath and fierce anger, to lay the land waste: and he shall destroy the sinners out of it.
He repeats that which he touched heretofore; to wit, that although the Babylonians rested securely in their abundance; that the day of the Lord notwithstanding is at hand, which will astonish these secure fellows. But yet it may be demanded, Question. for what cause the day of the Lord is called cruel, seeing there is nothing more desirable, than to enjoy the presence of God: neither is there anything indeed but this only, which makes us happy. I answer, Answer. we must always observe to whom the Prophet speaks. For the Prophets were accustomed to describe God in various sorts, according to the diversity of the hearers: as David also testifies where he says; that he is merciful and favorable to the good, severe and rigorous to the wicked (Psalm 18:16, 27). For what can the wicked conceive in God, but an extreme severity? And therefore they tremble as soon as they hear him spoken of. But the faithful on the contrary, conceive and receive great joy and sweetness in such words; so as nothing can be proposed to them more delectable. And therefore when the Prophets turn themselves to the faithful, they mingle joy and gladness therewith in mentioning of God; because they only feel him gracious and merciful to them: but if they speak to the unfaithful, the judgment of God is no sooner proposed, but they add tears and sorrows. For even as the faithful rejoice at the presence of God, because they apprehend his goodness by faith: so also the wicked on the contrary are afraid, because their consciences reproves them, and finds them guilty in regard their severe Judge is at hand. And because hypocrites also seem to wait for the day of the Lord with great desire, boasting that he will assist them; the Prophets are wont to unmask them, testifying also, that this day shall be cruel and terrible.
Isaiah also applies a description to this prophecy, much used; the better to show how greatly the wrath of God is to be feared. For inasmuch as we are slow by nature, or rather blockish, we move not much if the Lord should speak of his judgments simply. Because therefore a bare and naked speech should have little vehemence, he finds out new kinds of speakings to awaken our drowsiness. By sinners, he means not all men in general; but those wicked and desperate wretches which dwelt in Babylon.
Verse 10. For the stars of heaven, and the planets thereof shall not give their light: the Sun shall be darkened in his going forth; and the Moon shall not cause her light to shine.
To the end men might be the more lively and effectually touched with the fear of God's judgment, the Prophets are wont to add excessive manners of speech to their threatenings, which should even set the wrath of God as it were before their eyes; that so it might pierce into all their senses: even as if there were not one of the elements which should not rise up on God's behalf to execute his vengeance. And yet these excessive speeches exceed not the heinousness of the offense: for it is impossible to set forth so horrible a representation of God's judgment; but the feeling thereof shall be far more terrible. Well, he speaks of the Sun, Moon, and stars, and the reason is, because these are excellent testimonies of the fatherly kindness of God towards men. Christ therefore shows, that God's goodness does in special manner appear, because he makes his Sun to shine upon the good and bad (Matthew 5:45). When the Sun, Moon, and stars then shine in the heaven, God gives us cause of rejoicing, even as it were by a sweet and amiable countenance. Inasmuch then as in the brightness of the heavens, he shows a joyful and cheerful face, even as if he laughed: the darkness which the Prophet here describes, signifies as much, as if God having hid his face, would cast men headlong into sorrows and into darkness, because he is angry with them.
There is the like description in the second Chapter of Joel: and we have already said, that this manner of speech is familiar in the Prophets; to let us know, that all things shall turn to our ruin, if God be once against us. True it is he sometimes shows signs of his indignation in the stars; but that is extraordinary: and the darkness which the Prophet here describes, shall not come before the last coming of Christ Jesus. But this ought to suffice us, namely, that all creatures which employ themselves for our service, as testimonies and instruments of the loving kindness of God, shall not only cease from the service which now they do us; but shall even arm themselves for our destruction, as soon as God shall ascend to judgment.
Verse 11. And I will visit the wickedness upon the world, and their iniquities upon the wicked: and I will cause the arrogance of the proud to cease, and will cast down the pride of tyrants.
The Prophet speaks not here of all the world: but Babylon being then the seat of the mightiest monarchy in all the earth, therefore it is that he attributes this name world to it by a phrase of speech, having great weight in it. For Babylon then was as a world, and seemed to occupy almost all the earth. But in the meantime, he declares that nothing is so highly exalted in this same world, which God shall not easily bring down even with his least finger. On the other side, he advertises that God will then take vengeance upon the cruelty which the Chaldeans exercised. Let us also therewith observe that he sets the malice and wickedness of Babylon in the first place, to the end we might know that God is not to be esteemed cruel, in regard he chastised it so severely, seeing he smites not this people, but according as the measure of their offenses and iniquities had deserved. He takes away all occasion of false accusations then, to the end we might understand that God is not delighted with the calamities of men: for when he deals with them according to their deserts, all must have their mouths stopped, in regard he never sends bitter and sharp afflictions, but he finds the cause thereof in men themselves. And yet we must keep in mind that which I touched; to wit, that the Prophet greatly comforts the faithful when he shows them that he will punish the cruelty of the Babylonians at the last, however he spared them for a time.
He expresses this immediately, in touching one particular vice; to wit, pride: for from there it was that Babel took liberty to oppress the poor to the uttermost, even as she pleased. But from there ought we also to gather a very profitable doctrine; namely, that God must needs visit us sharply, if we be proud, and please ourselves in ourselves. For under this word, the Prophet comprehends all manner of arrogance and high imaginations. Be it then that men think themselves something; or that they admire their riches, and care for none in respect of themselves; the Lord cannot bear any arrogance, neither will he leave it unpunished. Seeing then that this is noted here as the principal and most notorious wickedness among a great many other with which Babylon was stuffed, so also the wrath of God we see is most set on fire by this sin. Now this arrogance was not without tyranny and cruelty as it ordinarily falls out: and therefore he adds immediately the glory of tyrants. For violence, outrages, and oppressions do follow, when men despise others; neither can it be chosen that a man should abstain from offering violence to another, unless he put off all persuasion and opinion of himself. Let us pull down our peacock's feathers then, and let us also bring under our loftiness to a true and voluntary humility; unless perhaps we had rather be struck down and humbled to our confusion and destruction.
Vers. 12. I will make a man more precious than fine gold, even a man above the wedge of Ophir.
He here describes in particular the cruel and horrible war which shall be made upon the Babylonians: as also the faithful being instructed by these prophecies, wished (by the spirit of prophecy) for that which was the extremest and most cruel stratagem of war, to wit, that the Medes and Persians might pluck the little children from their mothers' breasts to dash them against the stones: the sum is, that Babylon shall not only be destroyed, but also wholly rooted out. For when he says the life of man shall be more precious than gold, he means, that the enemies shall be so fleshed in shedding of blood, that men shall not escape their hands for any ransom whatever. Why so? Because they shall love rather to massacre than to take any ransom.
Quest. Some may demand whether this defeat was so cruel as Isaiah here describes it, for histories witness otherwise: and Daniel himself (who was there present) says, that the city was taken only (Daniel 5:30). This is the cause why some expositors have been driven to refer every thing which is said here of Babylon to all reprobates: Ans. but in doing so they have wrested the text, for the Prophet shortly after speaks of the Medes and Persians. Moreover, the threats which will orderly follow hereafter touching the Moabites, Tyrians, Egyptians, and other nations, do sufficiently show that this prophecy is properly against the Chaldeans, whom the Prophet places in the first rank: not that their destruction was so near at hand as was the destruction of the rest; but because the Church had no greater nor more dangerous enemies than they. And we must observe that Isaiah spoke not this while the Monarchy of Nineveh flourished, but whatever he foretold against the profane nations in the whole course of his ministry, is put all upon one heap as it were. Thus then the order of time was not kept, but the likeness of things was the cause why they have put all these prophecies in one. For from where is it that Isaiah makes no mention of Nineveh, seeing he afterward shows that the Assyrians only were they which molested the Jews (with whom the Babylonians were in league) but in regard that he speaks not of the histories of his time till he comes to Chapter 23, but only prophesies of the judgments of God which came to pass after his death?
Now when he declares that Babylon shall be destroyed utterly; it is certain he speaks not of one destruction barely, but under it comprehends the full ruin thereof, which followed long time after the first. For Babylon flourished, indeed after the Persians had subdued it, and kept the name and dignity of a three times renowned city. And however it be true that another city was built, called Ctesiphon, that part of the glory and riches of Babylon might be taken away; yet notwithstanding the advantage of the place, the sumptuous buildings and fortresses of the city, caused that (the royal dignity excepted) she was in nothing inferior to the head city of Persia. Indeed, after the death of Alexander the Great, when Seleucia was built near to it, yet could it not diminish the name and reputation of this so ancient a city. From there then we gather, that the things which are here spoken, can not be restrained to one time. And yet is it not without cause that the Prophet threatens them so sharply, seeing the change of their empire was the beginning of diverse calamities which followed thereafter. So that however all the people were not slain, yet notwithstanding in regard the city was forcibly assailed and taken by a sudden assault, and that by night when all the king's court were drowned in drunkenness; it could not be but the Medes and Persians cut down all those in pieces which they met with: and therefore we need not doubt but the most valiant of the enemies made many slaughters before they received all the people to their mercy. For will any man doubt but that this proud nation was dishonorably handled by these barbarous conquerors, seeing it was impossible to subdue them by any other means?
Now after that Babylon was by little and little brought under, she shortly after changed her king, and after she had been a while under the government of Alexander the Macedonian, she suddenly fell into the hands of Seleucus, who endeavored by all means to abate the greatness of it, till at the last it was brought utterly to ruin. And thus while God suffered her to stand, she served as a deformed and shameful spectacle, that the accomplishment of this prophecy might be the more excellent and certain: and therefore our Prophet rightly affirms, that the wrath of God shall not be appeased, until this den of thieves shall be wholly brought to nothing. As touching the words, some of the expositors take Enosh (which we have translated man) for a warlike and noble man: and Adam (which we have expounded person) for all craftsmen. But inasmuch as the etymology agrees not well herewith; I do not think the Prophet meant so: I am rather of opinion, that it is a repetition of words, which is common with the Hebrews. Others take the word Ophir, (which I, according to diverse expositors, have translated, pure gold) for a precious stone: but we gather from many places of the Scripture, that it signifies very pure and refined gold.
Vers. 13. Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the Lord of hosts, and in the [reconstructed: day] of his fierce anger.
This is another figure which serves for an amplification. For God cannot repeat this doctrine too often. The reason is, not only to astonish the infidels, but also to bring consolation to the good, who are often times disquieted, when the wicked are at their ease, and have all things at their desire: which David confesses when he says; I have cleansed mine heart in vain, and washed mine hands in innocence (Psalm 73:13). These lively images then are for good cause thus painted out before our eyes, to show us plainly the destruction of the wicked. And therefore it is as if Isaiah should say; Were it so that the very heavens had need to be shaken for the bringing down, and the rooting out of infidels; even that should be done. For they think themselves out of all danger, and so deeply rooted in the earth, as if it were impossible to pluck them up: but the Prophet shows that they greatly deceive themselves, because the Lord will rather shake the heaven and the earth also, than that they should not come tumbling down from their greatness, where to they are mounted up aloft. From where it follows, that although the world presents a thousand leaning stocks to us, as well high as low, yet notwithstanding there shall be no steadfastness in any of them, unless God therewith also be merciful to us. And if this appears in particular judgments, how much more will it appear in that general judgment, when Christ shall ascend into the judicial throne of his majesty to pronounce sentence of condemnation against all the wicked?
Vers. 14. And it shall be as a chased doe, and as a sheep that no man takes up: every man shall turn to his own people, and flee each one to his own land.
He declares that outward succors shall profit the Babylonians nothing at all: and by these similitudes, shows with what fear the soldiers shall be seized. Now Babel did not only strengthen herself with the men of war of her own country, but she had strangers also under her pay. He says, they shall all resemble little fawns or does, which are very timorous beasts: and to scattered sheep; so as they shall retire neither to their ensigns nor garrisons, nor yet keep any order. And when he adds, every one shall flee to his land; it sufficiently appears from there, that the Prophet speaks not of the inhabitants of Babel, nor of her people; but of strangers which had been called to her succor. For it has been said before, that the hearts of men are so in the hands of God, that when it pleases him they suddenly recover new strength, who were before fearful and amazed: and contrariwise, those who have showed great valor and boldness, lose it all in an instant, and become weak and effeminate.
Vers. 15. Every one that is found, shall be stricken through: and whoever joins himself, shall fall by the sword.
He here confirms that which he said before; to wit, that none shall escape out of Babylon, and that all those which shall be therein shall perish. Xenophon tells, how by the commandment of Cyrus, all those which were met with the first night, were put to death: and the next day, all those which had not brought in, or laid down their weapons. But we have already said, that this prophecy has a further extent; because this first taking was only the beginning of all other calamities, to which Babylon was expressly reserved by the Lord, to the end it might be punished the more often. Others expound the second member otherwise than I have translated it: for inasmuch as Saphah signifies, To lose, or, To consume; they read, Whoever shall be lost; and expound this of old men, who by reason of their age, can live no longer: as if he should say; they would not pardon, no not even those who are already worn with age, and upon the brim of their graves, yes when they should have one foot within as it were, and should be ready to yield up the ghost. But because this is a constrained exposition, and that the very same verb signifies, To be joined, I had rather follow Jonathan, and others, who think the Prophet speaks of the bands and squadrons: as for example, when a city is to be taken, the soldiers join together to beat back the assaults of the enemies. Unless any had rather understand by these words, the confederates and companions which were joined together with the Babylonians, the more to amplify the greatness of this defeat.
Vers. 16. Their children also shall be broken in pieces before their eyes: their houses shall be spoiled, and their wives ravished.
He paints out an image of more than barbarous cruelty. For behold the uttermost extremity of the enemies' rage; when no age whatever shall be spared; when little children are slain, who should rather be defended in regard of their young years. And yet he further amplifies the cruelty, when he says that this shall be done in the presence of their fathers and mothers. That which follows of the houses which shall be spoiled, and of the women which shall be ravished, tends also to the same end: and this falls out when the enemies having forgotten all humanity, and being inflamed with cruelty, would have those whom they have subdued be utterly rooted out, with their name also.
Vers. 17. Behold, I will stir up the Medes against them, which shall not regard silver, nor be desirous of gold.
The Prophet having prophesied the destruction of the Babylonians, shows therewith also the authors; or, he rather expresses, that God shall be the mover of them: and therein also specifies how or by whom this work shall be done: for he says, that he will stir up the Medes. Certainly he could not conjecture this by any human reason; for there was then no enmity nor dissensions between the Medes and the Babylonians. And although there had been discord; what was the power of the Medes then, to do the Babylonians any harm? Seeing things were not so fitted then that the Medes could make war with the Babylonians, it is very certain that the Prophet was inspired of God in this matter, especially if we consider that he foretold these things more than a hundred years before they came to pass. When he adds that they shall not covet gold, nor silver, he excuses not the Medes of their ravening and avarice, as if they should be so liberal as to despise gold and silver: but he rather meant to say, that this war shall be so cruel and terrible, that nothing shall be seen but a final destruction; for example, because the special drift which the Spaniards aim at nowadays when they make war, is only to spoil and rob, they do more easily spare men's lives, and are not so addicted to shed blood as the Germans or Englishmen be, who think of nothing but killing their enemies.
Now let it not seem strange to any man that the Lord who is loving and gracious does yet notwithstanding serve his turn of so cruel executioners: for he works justly even by the wicked; and yet is not spotted himself with their malice. Therefore we must not judge of the work of God by the executioners thereof, who are carried away with ambition, covetousness, or cruelty: but we ought to consider therein the just vengeance of God, which the Babylonians had well deserved, because of their wickednesses.
Vers. 18. With bows also shall they destroy the children, and shall have no compassion upon the fruit of the womb, and their eyes shall not spare the children.
Some translate, They shall cut, and think that this is spoken by an excessive manner of speech, as if they should use the children of the Babylonians in stead of arrows, in regard they dashed them against the stones, that they might break them with the greater violence. But I had rather take it more simply, namely, that the cruelty of the Medes shall be so great, that they shall not spare so much as the little children, which notwithstanding are never touched except it be there where they commit exceeding outrages. In a word, that neither old nor young should be spared, as we have said just before. But we read not that the Medes used any such cruelty: and Babylon was in good estate, and flourished long time after this discomfiture: and although the seat of the kingdom was carried from there, yet she kept her renown still, for the very day and night before that it was taken, there was no hurt done, except it were to those which bore arms. In the meantime however it was the Prophet's meaning to comprehend other judgments of God also which threatened the Babylonians, and came to pass long time after this first calamity: yet is it not without reason, neither from the purpose that he describes the manners of barbarous nations, that so the Jews might the better understand that God had a just recompense ready in his hand to execute upon the Babylonish tyranny. No doubt but the faithful also upon the ground of this promise made the imprecation contained in Psalm 137, Blessed shall he be that takes your children and dashes them against the stones.
Vers. 19. And Babel the glory of kingdoms, and the beauty and pride of the Chaldeans, shall be as the destruction of God in Sodom and Gomorrah.
Isaiah meant to conclude his prophecy touching the ruin of the Babylonians in a brief manner in this place, although he adds some amplifications to confirm his speech touching the full rooting of them out. For the Prophets speak in such sort of the punishments of the wicked, that they leave them no hope of mercy with which they might comfort themselves. But as touching the faithful, although it seems now and then that they should be chastened too severely, yet are they sustained with this assurance, that the Lord will have pity upon them, and will not utterly destroy them. From where we ought to gather, that we must not always judge according to the outward appearance. For we shall many times think that the children of God are utterly undone, whose salvation notwithstanding is near, yes even in the midst of death itself.
In Sodom and Gomorrah.] This example is oft alleged by the Prophets, to the end we might know that however all chastisements be not equal, yet notwithstanding inasmuch as God is impartial in his judgments, the memorable example which he showed thereof in the destruction of Sodom pertains to all reprobates: so as those who harden themselves in their sins with the like obstinacy, shall be no less punished than they were. And they distinguish between the punishments of the elect, and reprobates, in such wise, that still God left some seed to the Israelites; but to the wicked none: as we have seen in the first chapter; If the Lord, says he, had not left us a seed, we had been as Sodom and as Gomorrah (Genesis 19:24; Isaiah 1:9). But he pursues the reprobate with all severity: and therefore the Prophets threaten them with the very same ruin which happened to the Sodomites; that is to say, an utter destruction without all hope of recovery.
He says it is the overthrow of God; to the end we should not think it came to pass by chance, or by the will of men. For even as the fire fell not upon Sodom and Gomorrah from heaven at random; so Babylon also was not destroyed by haphazard, but by the just vengeance of God. Which being always like to himself, did execute his just judgment against them, and will still do the same against all reprobates even to the end. Whereas Babylon is called the glory and bright beauty of kingdoms; this is added for amplification's sake, to teach us, that God cannot be hindered from performing his work by any glory or excellency whatever, that he should not utterly root out the wicked. For in regard that this destruction was incredible, therefore so much the more did an excellent example of God's mighty power appear in the confusion of it.
Vers. 20. It shall not be inhabited forever, neither shall it be dwelled in from generation to generation: neither shall the Arabian pitch his tents there; neither shall the shepherds make their folds there.
By the word 'To sit,' he signifies a firm estate; as if he should say, Never look that Babylon shall be restored any more. For all these phrases of speech tend to one and the same end; namely, the Babylonians shall be so destroyed, that their ruin shall be perpetual. This also he further amplifies when he adds, that the destruction shall be so great, that the very Arabians shall disdain to pitch their tents there, and the shepherds their folds. Now we may well say that this place had become a wonderful desert, and uninhabitable, seeing these vagabonds made no reckoning of it: for this nation of the Arabians in very deed, did nothing else but trot up and down, and had no settled abiding. For having left their own country, because it was barren; and therefore is called the desert Arabia, (for of that we speak) and being given to nourish cattle and to hunting, they frisked here and there, and abode in the midst of the fields; especially in places of best pasture. From there it came that the Greeks called them by a name which signifies dwellers in tents.
The region of Babylon was wonderfully fruitful before this destruction, by reason of which this change was so much the more terrible, and as it were prodigious, whether in regard that it lost the first fruitfulness, or that all abhorred the sight of it, because of the continual calamities with which it was wasted. Certain it is the Prophet declares it shall come to pass, that not only the buildings shall be broken down, but that the land also shall be accursed.
Verse 21. But Ziim shall lodge there, and their houses shall be full of Ohim: Ostriches shall dwell there, and the Satyres shall dance there.
He goes on in describing a desert place, and alludes to that he said before; to wit, that Babylon should be uninhabited. I cannot well tell how this word Ziim should be translated, in regard the opinions of the expositors are so diverse; who agree no more in this, than they do about sundry names of beasts and herbs. The use of these things continued not always, and the Jews being ignorant themselves, have not the knowledge of them; although some among them are not ashamed to brag of their skill in medicine: and yet notwithstanding are ignorant not only of the nature of plants, but of beasts also. Whereas some are of opinion that Ziim, was a wild beast: others, that it should be a bird: and some others a four-footed beast: herein there is no great difference. For my own part, I make no question but the Prophet meant in this place to speak either of wild beasts which cannot be tamed, or of birds which make their nests in forests far remote from men. And there will be no inconvenience in it, if we expound that which follows of Satyres, or Fairies, which the Frenchmen, according to the diversities of regions, in one place call Hobgoblins, Robin good fellows; and Bugbears in another. For as Satan abuses men by diverse impostures, so also he allots diverse names to every one of these.
It is certain that the word Ziim, is sometimes taken in the Scripture for wicked spirits: for it comes of Ziiah, which signifies dryness or desert: as Iim comes of Aiam, which signifies fear. For in as much as the devil works strange illusions by Fairies and Satyres, therefore the names thereof are attributed to him. The Prophet's drift is, to show that there should be such desolation, that the place should not only be forsaken of men, but the evil spirits also should work their illusions there: for by the solitariness of the place they take occasion to terrify those which pass thereby. And look how thieves and enemies show themselves more cruel when they come out of some obscure place or caves: so also the devils seek for the night, darkness, and places far remote from men's sight, to the end they may the more affright them which are fearful and timorous of nature.
Verse 22. And Iim shall cry in their palaces, and dragons in their pleasant palaces: and the time thereof is ready to come, and the days thereof shall not be prolonged.
He sets forth that which has been touched before, and shows how horrible this change shall be; that it might appear that this shall come to pass from the judgment of God, and not by fortune. He also amplifies it when he says, that this shall happen not to houses, but to pleasant palaces. The shortness of time of which he speaks here, may be referred to the first destruction; yet so, as it was requisite that the expectation of the faithful should be held the longer in suspense. I have told you that Babylon was not so quickly overturned; and that the discomfiture made by the Medes, was not so great that the city might therefore be compared to a desert. He says then, that the destruction thereof shall shortly come; the beginnings of which were seen [reconstructed: soon after], for the Jews were to content themselves, in regard that this vengeance upon Babylon was not promised them in vain.
The holy Ghost in like manner is wont to forestall our heat and hastiness, because we would have God execute his judgments out of hand, and should chastise the wicked as soon as we think good. But he only knows the fit season, which yet we are impatient in waiting for, by reason of the boiling of our passions. But if we could meditate on his everlastingness, we should easily bridle this over great hastiness by patience: but because we have much ado to hold in our importunity, God does somewhat incline to us, showing that he will come by and by. And yet let us not judge of the shortness of the time, according to our reason: but let us lift up our hearts to heaven, and despise the days of this life. Above all, let us learn to stoop as soon as we begin to see the judgments of God coming towards us, indeed though it be in the least measure: although he defer the execution of them for a long time. The second member is immediately added for a confirmation; to wit, that the days of Babylon shall not be prolonged: as if he should say; The Lord has appointed a day, so as none shall be able to make truce any longer.
