Chapter 47

Vers. 1. Come down and sit in the dust, O Virgin, daughter Babel, sit on the ground: there is no throne, O daughter of the Chaldeans; for you shall no more be called Tender and delicate.

Now Isaiah sets that down at large, which he mentioned before touching God's counsel, and the execution thereof. For he speaks here in plain terms of Babylon's fall, because there was little or no hope that the people should ever return, as long as the Babylonian Monarchy flourished. He therefore joined these two things together; to wit, the overthrow of this Monarchy, and the people's deliverance which should ensue. For the stateliness of this city was to the poor Jews as a deep grave, in which they were buried: but when the Lord opened it, then the people's first life was as it were restored to them afresh. In that he commands her to come down: it has greater weight in it than if he had directly threatened she should come down: for thus he speaks with authority, as if he were already set in a throne of judgment: for he spoke nothing but what he had warrant from God to deliver; and therefore he boldly pronounces what should happen. And this commission we see the Lord gave to Jeremiah; Behold, I have set you this day over kingdoms and nations, that you should pluck up and destroy, and pull down and plant (Jeremiah 1:10). For there is no power at all that is not under the check of God's word.

Lastly, his meaning is to bring the Jews as it were, to view the thing done, for they could not without much difficulty conceive how this change should happen, unless God should destroy their enemies with thunder and lightning from heaven. Touching this word daughter of Babylon; it is a figure much used among the Hebrews, when they speak of cities and nations. He calls her virgin, not in regard of her chastity or shamefastness, but because she was tenderly and delicately entertained, as virgins be, and was not as yet forced nor ravished by the enemy, as it was said of Zidon in Chapter 23:12. The like may be said at this day of Venice, and of other cities flowing and abounding in riches and pleasures: in which regard, they seem most happy in the eyes of the world. But they have no less cause to fear the change of their estate, than the Babylonians, however they seem now to be far off from danger. For you shall be no more: that is to say, those that esteemed you happy, shall rejoice no more with you for your prosperity.

Vers. 2. Take the millstones, and grind meal: loose your locks, make bare the feet, uncover the leg, and pass through the floods.

All this description tends to this end, namely, that Chaldea shall taste of a wonderful change. For this city which before was in great honor, shall be brought into extreme dishonor, and every way put to such drudgery, that all shall perceive evident and apparent signs of God's wrath therein. Behold then the marks of a most servile bondage, Take the millstones, and grind meal. For they were used in ancient time, to put slaves of the basest and abjectest condition to the mill. Their condition then must needs be miserable, when they were held no better than horses: for in war, those that got the conquest, handled some of their prisoners with much better respect. But here the Prophet propounds nothing before the Chaldeans, but a woeful condition in all points, to the end the faithful might assure themselves that they should go forth freely; when the Chaldeans, who held them captives, should themselves be captivated. Now however we read not that the great states of the land were thus dishonorably used, yet it sufficed for the accomplishment of the prophecy; that Cyrus suffering them to enjoy some base offices, made them incapable of any rule or authority, by constraining them to cease from all honest exercises, and liberal sciences.

And because they overflowed in voluptuousness, by the locks he alludes to the trimmings of virgins. We know they are but too curious in tricking and setting out their hair. Isaiah therefore on the contrary describes here a dressing far discrepant from the former; to wit, that from the head down to the feet, they should be covered with ignominy, with filth and mire, in stead of that brave and costly attire they were used to wear. Maidens and virgins will scarcely be seen to pass through the streets, much less through highways: but the Chaldeans must pass through the floods, and that with the thigh or leg uncovered.

Vers. 3. Your filthiness shall be discovered, and your shame shall be seen: I will take vengeance, and I will not meet you as a man.

This is the conclusion of the former sentence, as if he should say, As long as Babylon flourished she kept her reputation, and was greatly esteemed: for oftentimes under riches and authority there lie many ulcers, as under veils, which being taken away, the filth is discovered to the great shame of the parties, as Demosthenes speaking of Philip king of Macedon says, While men's bodies are in good plight, the weakness which is hidden in some of the members is not espied, but if the body fall into any dangerous sickness, then all is out of order, here is a breach felt, there is a sinew perished, or somewhat else out of tune.

The same we see to happen in kingdoms, commonwealths, and cities ill governed; for the filth and corruption which before was covered under the glory of their estates, being now a little troubled, are discovered; when their pomp and riches are taken from them, then their cruelties, treasons, robberies, perjuries, unjust taxes, and other impieties, by which they purchased to themselves honor in time of prosperity, begin to turn to their dishonor in the time of adversity.

I will take vengeance, and will not meet you as a man.] It is as much as if he should say, Think not you have to do in this case with a mortal man, whose violence you may resist: for in other places where mention is made of man's hand, it signifies a kind of moderation. But here the Prophet shows that the Chaldeans shall find no relief at all, because God will utterly root them out. Others translate, I will not meet a man, that is to say, I will accept of no man that shall entreat for them: Let who will come forth and intercede for them, yet I will not remit their fault, neither lessen nor assuage the punishment one whit. This sense agrees well, but it is a little constrained, in regard of the disposition of the words: for thus, the verb Paga, which signifies to go before, must be taken in the passive signification, which cannot be. Moreover, the Prophet says not simply that God will not be entreated, but that he will not be appeased. Thus the first exposition suits best, if we consider rightly of the order of the words: yet every one may follow whichever of the senses he will, for take which you list, the sum will be, that the Lord will raze them out without pity or mercy; only this I say, the first exposition pleases me well, because it agrees best with the text.

Vers. 4. Our redeemer, the Lord of hosts is his name, the holy one of Israel.

The Prophet shows to what end God would take vengeance upon the Chaldeans, even in regard of the people's salvation, as he said in (Chapter 45:4). But this sentence has much greater force in it, in regard it comes in abruptly, and as one waking himself out of a dream when he saw Babylon ruined, which before made it her trade to subdue and tread other nations under her feet. And he shows that this shall come to pass for no other cause, but to the end the Lord may manifest himself to be the redeemer and avenger of his people.

The holy one of Israel.] As if he should say, This people was not elect, nor separated from other nations in vain: his meaning is then to set forth a testimony of his power in this particular, and that is the reason why he joins this title holy to it.

Vers. 5. Sit still and get you into darkness, O daughter of the Chaldeans, for you shall no more be called, The Lady of kingdoms.

He continues on the same argument still, and shows, that the end of the Chaldean Monarchy draws near. But because this seemed somewhat incredible, he repeats the same thing in many words, which he might have dispatched in one sentence. He uses these descriptions then to set the thing done (as it were) before them. Where he bids them sit still and be quiet, it is in sign of shame and contempt. And yet this silence may be opposed to her first estate, wherein she reigned as a Lady: for then she not only lifted up her voice with authority like a Mistress, but she caused her words to give such a sound, that the noise thereof terrified all the East. Now the Prophet commands her to sit still and leave her [reconstructed: chatter], in regard her condition is so changed, that where she was wont to speak so loud before, she shall not dare now to mutter one word distinctly from between her teeth.

Now in that he bids her enter into darkness, I willingly receive the first exposition: for those who are fallen from a prosperous estate into adversity, sit down and put their mouths in the dust with shame, and dare scarcely so much as gasp. For you shall no more be called. We know that this Monarchy had a large extent, and was Lady over many great kingdoms, for she was the head of all dominions, it was needful then that these poor captives should be fortified with these promises, and informed of Babylon's ruin, that they might be put in hope of their deliverance.

Vers. 6. I was wroth with my people, I have polluted mine inheritance, and given them into your hand: you did show them no mercy, but you did lay the very heavy yoke upon the ancient.

This is a prevention, whereby he admonishes the Jews (as he often has done heretofore) that their captivity was a scourge inflicted upon them by God: for if the stroke had come from the hand of another, then the remedy had not been in him. That they might be persuaded then that he which had smitten them was able to heal them, he wills them to impute it to the desert of their own sins that they were so hardly dealt withal; yet he exhorts them to hope well, in regard God was minded to keep a measure in chastising of them; and withal touches the cause why the Chaldeans should be overthrown, namely, that God, who is the just avenger of wrongs and injuries, has much more just cause to revenge the outrages done to his people. Besides, in the first member he calls the Jews to repentance, in regard they had drawn all these evils upon their heads by their own offenses. Next, he accuses the Chaldeans, for taking up this occasion to exercise their cruelty, as if one should [reconstructed: flay] a child whom the father had only commanded to be whipped with a rod. From where it follows that the Chaldeans insulted without cause, as if by their own power they had subdued and led the Jews captive, for they should be justly punished, in that they cruelly misused the prisoners whom they had vanquished.

Now whereas he says that he was wroth, and therefore polluted his heritage, let us not think that having changed his mind he was so far offended as utterly to neglect the care of his people, so as to think no more upon his covenant: no, the contrary plainly appears as well by the event, as in that he vouchsafes to call them his people, notwithstanding the greater part became apostates from him, and were justly rejected of him as profane. But in speaking thus, he had respect to his covenant, for he had an eye to the foundation and original from where they issued: so as those who came of Abraham according to the flesh, are reckoned for the people of God, albeit there were very few which were his children by the right of adoption, for all in a manner falsely challenged to themselves the title of Abraham's offspring. Thus the word wrath in scripture is not to be attributed to any passion in God, who ever desires the salvation of his people, but to us, who provoke him by our wickedness. For he has just cause to be angry, albeit he ceases not still to love us. He so profanes his church then, that is to say, prostitutes it, and gives it up as a prey into the enemies' hands, that neither do his elect thereby perish, nor yet is his eternal covenant violated. In fact, in the midst of his wrath he remembers mercy (Habakkuk 3:2), and mitigates his blows with which he smites his people, and in the end will severely punish those that vexed them.

If the Lord pollute his church then for a time: if tyrants cruelly oppress her, let us not be out of heart, but let us flee to this promise, to wit, that he who avenged himself upon the insolence of the Chaldeans, will not let the rage of our enemies go unrecompensed. Moreover we are diligently to observe, that men ought not to abuse their victories, to handle their prisoners hardly, as often it falls out, for when they cast off all humanity, they become like wild beasts, and spare neither old nor young, men nor women, when they have gotten the mastery: in a word, they utterly forget their condition. Now however they abuse their power, yet we may resolve upon it, that God will meet with them in the end, for such shall have judgment merciless, as will show no mercy (James 2:13).

But it may be demanded how the Chaldeans could exceed the bounds which God had prescribed them; Objection: was not God able to have suppressed their rage? And if he were not, where is the truth of that sentence, An hair of your heads shall not fall to the ground without the will of your heavenly father? (Luke 12:7). Answer: the answer to this is easy, for however it was not in the power of the Chaldeans to pass their bounds indeed, yet may we perceive a more than brutish cruelty in them, in that they endeavored utterly to root out these poor helpless wretches who yielded themselves to their mercy. The Lord complains by his Prophet Zechariah of the same unruliness of profane nations, who violently rushed upon his people to destroy them, though his wrath was not much moved against them. I am greatly angry, says he, against the careless heathen, for I was angry but a little, and they helped forward the affliction (Zechariah 1:15). Here then he amplifies their fault, in that they spared not the ancient, whose age naturally procures some reverence. From where we may gather how insupportable their wrath was against those which resisted them.

Verse 7. And you said, I shall be a Lady forever, so that you did not set your mind to these things, neither did you remember the latter end.

Here he taxes the pride of the Babylonians, who promised to themselves a perpetual domination, and never thought of any falling from their greatness by any inconvenience that might happen. See how the children of this world are bewitched with their prosperity, scorning all others in respect of themselves. But Isaiah scorns such pride, and shows, that there is nothing more abominable in the sight of God. To say, is taken here to conclude in a man's self of a thing: which will better appear anon. For the proud are not accustomed to utter such words in public before everyone, but these high conceits are boiling evermore within them, although they make no show thereof outwardly. Now this is a folly insupportable, that men will so far forget their own fragility as thus to exempt themselves from the common rank of others, for in so doing they think not of what mold themselves be made of, to wit, dust and ashes. I grant the faithful may be secure, in regard they are prepared with patience to expect and look for the worst that may befall them, because they are covered under the wings of God's protection, and yet they are not free from the consideration of those evils to which they are subject, in regard that there is no estate permanent in this world. The profane then lift up their [reconstructed: crests] against God, as often as by their foolish imaginations, they promise to themselves some rest in the midst of the continual tempests with which this world is tossed.

Now to set forth the Babylonians' fury, he adds that the length of time made them never the more moderate. It was no great wonder if upon hot blood they played the bedlams: but to exercise their cruelty from day to day, having got the conquest, and to insult over poor captives without ceasing, was a thing utterly insupportable, and more than barbarous. But all this flowed from pride (as I have said:) for they thought of no changes: they imagined their mountain stood so strong, as there was no removing or altering of their firm estate. Here is the second reason then why the Lord brought Babylon's Monarchy to the ground.

Neither did you remember the latter end thereof.] Some think there is a change of the person here, but without any good ground. For my own part, I take it he speaks of the end of Jerusalem: and this is the most received opinion. For the Lord often speaks of his church, without mentioning her name, by way of excellence: as we also do, when we would express the vehement affection we bear to some that we love dearly. But the wicked are ignorant of the end of the church; neither do they know why the Lord corrects her: they make themselves merry with her mournings, because they would gladly behold her utter subversion; never thinking that God cares for her.

Object. If any object that the Babylonians could not know it: Answer. yet that could not excuse them. For they could not be ignorant what God it was whom the Israelites worshipped. While they thus advanced themselves above the poor Jews, and handled them so cruelly, they therein persecuted God himself: even as if of set purpose, they had determined to trample both him, and the covenant which he had made with his people, under their feet.

Verse 8. Therefore now hear, you that are given to pleasures, and dwell careless: she says in her heart; I am, and none else: I shall not sit as a widow, neither shall I know the loss of children.

Here the Prophet threatens the Babylonians their ruin again: wherein he uses very fit words to confirm the people's hearts in good hope, lest being amazed at the prosperity of the Chaldeans, they might perhaps faint, and be brought out of heart. And yet he speaks not to Babylon, as if he meant to forewarn her; but it is rather said for the consolation of the faithful. He adds that she was drunken in pleasures: for however prosperity in itself is not to be condemned, in regard it is the good gift of God; yet we are not ignorant how the children of this world are accustomed to abuse it, by falling into riot and excess. Moreover, he now touches in a word, what it was which she said in herself in the former verse; to wit, a secret persuasion, whereby she concluded that things should come thus and thus to pass. For so the proud are accustomed to do, however for modesty's sake they dissemble and cover it, because they would not that every one should be privy thereto.

I am, and there is none but I.] What an insupportable insolence call you this? She prefers herself above all the world. First, she thinks she stands by her own power: secondly, she makes herself believe, that the rest of the world are not worthy to be compared with her: thirdly, she promises herself a rest unchangeable. For the first, none can say truly I am, but God only, to whom it belongs properly to say, I am that I am (Exodus 3:14). For by this title he distinguishes himself from all creatures. Thus then Babylon took from God the honor due to him, when she imagined that she stood by her own power: and in advancing herself thus, she bid battle to Jehovah. Moreover, she wronged the whole world, in abasing them thus under her feet. But these haughty minds first endeavor to begin with God, that so they may make him their enemy: and then they set themselves against men, that so they may leave none exempt either in heaven nor earth, against whom they make not war by their overweening. The third member, which contains the height of her pride, consists, in that she resolves upon a state that cannot be moved; never thinking what little hold worldlings have of things present: for often times, the higher men are advanced, the lower is their fall.

Verse 9. But these two things shall come to you suddenly on a day, the loss of children, and widowhood: they shall come upon you in their perfection, for the multitude of your divinations, and for the great abundance of your enchanters.

Whereas Babel thought herself exempt from fear of all dangers, the Prophet here denounces an extreme calamity to befall her. She promised herself that she should never feel loss neither of husband nor children: on the contrary he shows, that both these evils shall overtake her: so as she shall be made a woeful spectacle for all to behold with contempt, in regard of her desolateness. He adds that it shall come upon her in perfection: that is to say, there shall not one jot or tittle thereof fail: for she shall know the misery of widowhood, with a witness; as they say. And thus there is a close opposition between the moderate corrections, in which some mitigation may be expected, and that horrible vengeance of God, which brings forth no other issue but a final desolation: for the more the wicked exalt themselves in their pride, the lower will the Lord abase them in his indignation and wrath.

Because of the multitude, &c.] Others translate; Of your soothsayers. But it seems to me the word should rather note out the vice, than the persons. Some take the letter Beth, for a particle of rendering the cause, and expound it, Because: in which sense it is often found in the Scriptures: albeit we may expound, that the Chaldeans shall find no help nor succor in their deceitful divinations, in which they gloried so much: and so it may be translated, Notwithstanding.

As if he should say; Notwithstanding the multitude of your diviners and conjecturers, these things must needs befall Babylon. For he derides the confidence which they put in these fond prognosticators, through whom they thought to foresee things to come. But in regard he will insist longer upon this point in the 12th and 13th verses, therefore I willingly consent, that he here recites one of the causes of their destruction; to wit, that they despised all dangers, upon the confidence they conceived in these impostures and illusions.

Verse 10. For you have trusted in your wickedness: you have said; None sees me. Your wisdom and your knowledge, they have caused you to rebel; and you have said in your heart, I am, and none else.

He explains that which he said in the former verse, though we may extend it further; to wit, that he charges the Chaldeans for their fraud, oppression, outrages, and wicked practices, whereby they so highly magnified themselves. For all these great kingdoms lightly become great dens of thieves, as an arch-thief which once reigned among them said: because they can never enlarge their territories, but by plucking from others by force and violence; therefore they drive the lawful possessors out of their houses, that they may be lords and kings within themselves. Now he calls that wickedness; which he adorns afterwards with these fine titles of wisdom and knowledge. For thus tyrants are accustomed to compass their devices: they forget all equity and right, that they may make the poor to fall in their nets. But the Lord detects and discovers their treacheries, so as every one may see they dance but in a net. After Job has said, that God catches the wise in their wisdom: to show what this wisdom is, he calls it craftiness (Job 5:13).

As touching that which by and by follows; namely, that Babylon said none saw her wickednesses: this sets forth with what freedom she committed the same. For seeing reverence or shame holds men in some awe, he that fears not God as a witness of his behavior, and thinks men note nothing he does; such a one will not stick to practice any villainy. I grant that the most wicked are sometimes stung with the worm of an evil conscience: but they close up their eyes, and plunge themselves into a benumbedness and deadness of conscience, as Moses within the ground. In a word, their [reconstructed: consciences] are seared up with a hot iron. But above all we see how they scorn God with a desperate presumption, as if by their fetches they were able to dazzle his eyes. For when they purpose to beguile the simple, it suffices that they may do it closely: as if perhaps, they could deceive his eyes [who in all places beholds both the evil and the good: (Proverbs 15:3)]. But they flatter themselves in their cunning in vain; for the Lord will easily pluck off their vizards. Let all men detest such wisdom then, by which men deceive their own souls, and pull inevitable ruin upon their own heads.

I am, and none else.] He again repeats those blasphemies mentioned in the 9th verse: that all might know how much God abhors them; and how near such are to endless perdition, that exalt themselves higher than is fit.

Vers. 11. Therefore shall evil come upon you, and you shall not know the morning thereof: destruction shall fall upon you, which you shall not be able to put away: destruction shall come upon you suddenly, before you are aware.

He continues still to scorn the vain confidence of the Babylonians, who thought all things safe, by reason of the foresight they had touching the situation of the stars. He therefore denounces against them, that which the Scriptures affirm to hang over the heads of all contemners of God. When they shall say, Peace and safety, then shall sudden destruction come upon them: (1 Thessalonians 5:3). So as they shall not know in the morning, what shall befall them before night. Now it appears sufficiently out of (Daniel 5:30) how certainly these things came to pass.

Vers. 12. Stand now among your enchanters, and in the multitude of your soothsayers (with whom you have wearied yourself from your youth) if so be you may have profit, or if so be you may have strength.

The Prophet speaks to the Chaldeans, as we are accustomed to speak to common ruffians or harlots, who will receive no admonitions. Hold on your course still; you shall see in the end how the world will go with you. So he says; You shall tell me one day what good you have gotten by your soothsayers and conjecturers. By the word Stand, he alludes to the gesture of diviners, who stand still in a place, till some bird flies that way. Also, the Astrologers stand observing the course of the heavens, and will not miss the least point. If any had rather expound it Divines, than Divinations; I do not much contradict him, because the word Kabarim is ambiguous.

If you may be strengthened:] As if he should say, Your diviners cannot turn away that destruction which is ready to fall upon your head, for he insults over their perverse confidence: foretelling, that after they shall have used all the shifts they can, yet they shall prove fruitless and bootless.

Vers. 13. You are wearied in the multitude of your counsels: let now the Astrologers, the star-gazers, and Prognosticators stand up, and save you from these things that shall come upon you.

Now he describes that more plainly which he said a little before somewhat obscurely, to wit, that all the counsels which Babel took in times past shall turn to her destruction, in regard she nourished within her a vain hope wrought in her heart, from the persuasion of her wisdom and power, as if nothing had been able to have done her hurt. He speaks not of counsel in the singular number, but of counsels, and of multitudes of them, to show, that they boasted and bragged in vain, though they were never so witty and cunning to deceive; for the fuller their counsels were of fine conveyances, and the more they were in number, the more should they be vexed that were the devisers of them.

This is a general sentence therefore against all such, as trusting in the excellence of their wit, build castles in the air, resting upon their own providence, and invent by all means how they may circumvent and catch the simple in their snares, for God will scatter all their plots, and overthrow their counsels, as he threatened before in Chapter 30:1. Woe to them (says he) that take counsel, but not of me; that cover with a covering, but not by my spirit. What is the reason then that men prosper not in their counsels? Surely because they seek not at all to God, from whose mouth we ought to look for all wisdom and counsels in asking it at his hands. The more such kind of persons consult then, the more trouble they put themselves into, and the less fruit they gain thereby, as Solomon well says, They rise up early, and go to bed late, and eat the bread of carefulness, travailing for nothing, (Psalm 127:2). For he speaks there of the unbelievers, who have not learned to cast their care upon the Lord, but trusting in their own industry, enterprise many things rashly and unadvisedly. The Lord derides such confidence, and causing it to become frustrate, in the end they feel by experience how little good they get by their plots and endeavors, and thus they are corrected for their boldness, while God's children enjoy his blessings with quiet sleep, as it is further added in that Psalm: not that they are utterly exempt from all troubles, but because first of all they vex not themselves: secondly, they commend the issues of all their affairs with quiet minds to the blessing of God.

Come forth] Here we see what these counselors are of whom the Prophet speaks, to wit, those diviners who got themselves much credit among the people under the vain title of wise men, as if indeed they had known all things by beholding the stars: but we have spoken before (Chapter 44:25) of the vanity that is in this Judicial Astronomy. If any object, Objection: that it was not in these diviners to turn away imminent dangers: I answer, Answer: The Babylonians would so have taken it, if they having foreseen this destruction had forewarned them of it; but seeing they foresaw it not, therefore it followed that their profession was utterly vain. Many reply, Objection: that the Prophet speaks here against the ignorance of the Art, and not against the Art itself: but such are deceived, Answer: for he speaks here of the Chaldeans, who were the fathers of this Art.

Now he adds very pleasantly, that they bind the heavens: in regard they stick not to aver that their dreams are as certain as if they had the world tied in a string, or as if they had the stars clasped in their arms. Yet if any had rather translate enchanters, the sense will not be amiss, for the Hebrew word signifies both the one and the other. Now however it be not evil in itself to consider of the situation of the stars, yet the Prophet notwithstanding says, that such as will foretell things to come, do pass the bounds of this science. It also seems, that to make these speculators the more odious (in regard they did discredit all divine predictions) he closely opposes them to the true Prophets, for when we fix a fatal necessity to the stars, God's judgments must needs be put out of mind.

Vers. 14. Behold, they shall be as stubble, the fire shall burn them, they shall not deliver their own lives from the power of the flame: there shall be no coals to warm at, nor light to sit by.

He here inveighs more sharply against these astrologers, who aggravated Babel's pride by their vain brags: for such deceivers are wont to bereave men of all fear of God, by attributing all things to the disposition of the stars, so as they leave nothing to God's providence. See from where the contempt of God and of all his threats springs, namely, from not attributing the punishments which he sends to his hand, but to destiny, and to a meeting of second causes, which wizards fondly imagine in their own brain. This is the reason why he takes up the Chaldeans in such a rigorous sort, resembling them to stubble set on fire, which is consumed in an instant; for he compares them not to wood with which one may make a fire of some continuance to warm himself by, but to stubble, or hemp-stalks, to show, that there is nothing of so short continuance as such kind of men.

Vers. 15. Thus shall they serve you with whom you have wearied yourself, even your merchants from your youth: every one shall wander to his own quarter; none shall save you.

Having denounced destruction against these star-gazers, he returns to the Babylonians; and tells them that they are not to expect help from them, from where they thought to have it: for they should but lose their time in resting upon such counsels, after which they had so long and so painfully traveled. Now in speaking of such as traded with her, he means those whom we commonly call pettifoggers: which is a similitude taken from merchants who have infinite shifts to beguile: for there is no kind of subtle fetches, but they have them at their fingers ends. Princes in regard of their greatness do not traffic; but they will use such fellows to serve their own turns, and to traffic for them. Now however this may be understood of all those that were in league with the Chaldeans, and had succored them, yet the Prophet aims specially at her diviners.

Where he adds, from your youth: it is to aggravate Babel's iniquity, who of old was poisoned with this fond opinion: so as it was become another nature to her.

Every one shall wander to his quarter] Some think the Prophet speaks of the astrologers' flight, in regard every one should be constrained to shift for his own life: and I will willingly agree to this exposition. But yet I also think that he alludes to the regions of heaven, which the astrologers part and measure out, to draw their prognostications from there. He derides their vain brags then: as if he should say; They retire to their regions, but they shall wander in their imaginations, and shall find no place of refuge. If any had rather understand it of their revolt, from whom Babel looked for present help in time of need, I do not oppose him.