Jeremiah · Chapter 50

Verse 1. THE WORD THAT THE LORD SPAKE AGAINST BABYLON] This is also a new head of discourse.

The prophecy contained in this and the following chapter was sent to the captives in Babylon in the fourth year of the reign of Zedekiah. They are very important; they predict the total destruction of the Babylonish empire, and the return of the Jews from their captivity. These chapters were probably composed, with several additions, out of the book that was then sent by Jeremiah to the captives by the hand of Seraiah. See Jeremiah 51:59-64.

Verses 1-3. The word that the Lord spake against Babylon — This prophecy was delivered and sent to Babylon in the fourth year of Zedekiah’s reign, as appears from Jeremiah 51:59. Declare ye among the nations — The downfall of Babylon was an event in which many nations were concerned, that empire having been a common oppressor. Set up a standard — To call people together, and impart unto them these good tidings. The destruction of Babylon was likewise a sort of signal to the Jews to assemble together, in order to their return to their own land, the time of their captivity being then to expire. Bel is confounded, Merodach is broken to pieces — When God punishes an idolatrous nation he is said to confound its idols, because they do not bring assistance to their worshippers, nor deliver them out of his hands. Bel is the same with Baal, a name common to the idols of the eastern countries, and at first probably given to some of the heavenly bodies: see note on Isaiah 39:1. For out of the north there cometh a nation against her — The Medes, who lay north of Babylon.

Verse 1. The word that the Lord spake against Babylon. Messiah in person spake to the prophet, as is stated in Jeremiah 48:1. But while he spake against Babylon, his lips dropped with grace and mercy upon Zion, the habitation of his holiness. Of the fall of Babylon, see on Isaiah 13. 14. 21., where the poetry is beautiful and sublime. Fragments however remain to be gleaned here. The city, according to the best accounts which can be collected from Herodotus, Xenophon, Diodorus Siculus, Josephus and others, was “a regular square, forty five miles in compass, enclosed by a wall of two hundred feet high and fifty broad, in which there were a hundred gates of brass. Its principal ornaments were the temple of Belus, in the middle of which was a tower of eight stories of building, upon a base of a quarter of a mile square—a most magnificent palace—and the famous hanging gardens, which were an artificial mountain raised upon arches, and planted with trees of the largest as well as the most beautiful sorts.” Bp. Lowth. Strabo fixes the height of the walls but at fifty cubits. The Euphrates, about twelve feet deep, and two hundred and fifty paces broad, ran through the city, fertilized all the plain, and contributed to the salubrity and glory of the place. Of the population I have found no estimate: it must have borne a fair proportion to the dimensions of the city. Of their commerce also no calculation can be made. Their shipping sailed from the Persian gulph to all parts; and the Tigris communicated with Babylon by a canal above the city. But all this glory, deeply tarnished by the habits of confirmed crimes, served only to make their fall the more conspicuous, and to render the oppressor an execration in all the earth. See Bp. Newton on the Prophecies.

THE TITLE, 1.

1. The word… against Babylon — Rather, concerning. By Jeremiah — Literally, as in the margin, by the hand of Jeremiah, suggesting not a spoken, but a written, message. The and should be omitted, and so land of the Chaldeans is simply an appositive of Babylon, which is thus shown to be not the city but the land.

The circle of the nations is completed in this prophecy against Babylon, which is much the most elaborate of all, containing one hundred verses. The genuineness of the passage is assailed by several critics on such grounds as these: 1) Elsewhere Jeremiah is the friend of the Chaldeans; here he is their enemy, and thirsts for their overthrow: 2) The style is repetitious. 3) New words and thoughts, foreign to Jeremiah, are introduced. 4) It shows a striking resemblance to certain passages in Isaiah. 5) It displays an intimate knowledge of Babylonian topography and customs.

We reply: 1) Jeremiah indeed recognises the Chaldeans as the ministers of God’s justice, but still this does not change the fact that they are the enemies of the theocracy; and Jeremiah’s loyalty as a Jew and a worshipper of the Most High cannot be questioned. 2) That the style contains repetitions is eminently characteristic of Jeremiah, the warmth of whose emotional nature continually leads him to dwell on and to repeat matters of supreme interest. 3) There is no proof that new words and thoughts, novel to Jeremiah, have been introduced. 4) The introduction of passages from other prophets, such as Isaiah, Obadiah, and Nahum, has already been illustrated; and in this Jeremiah is simply consistent with himself. 5) The knowledge of Babylon is only of such general character as every intelligent Jew must have possessed.

In favor of the genuineness of this passage we may note — 1) Its own distinct and formal claim, so that if it be not genuine it is a base forgery. 2) The style is characteristically Jeremiah’s. 3) The local and historical allusions are fully in harmony with this view. One illustrative passage, the fifth verse, has been repeatedly quoted: “They shall ask the way to Zion with their faces thitherward.” The exact reading is hitherward, showing that the writer was at Jerusalem.

V. 2. Bel-Bel and Merodach were the two principal idols of the Babylonians.

Verse 2. Declare ye among the nations] God’s determination relative to this empire.

Set up a standard] Show the people where they are to assemble. Say, Babylon is taken] It is a thing so firmly determined, that it is as good as already done.

Bel] The tutelar deity of Babylon is confounded, because it cannot save its own city.

Merodach] Another of their idols, is broken to pieces; it was not able to save itself, much less the whole empire.

Her idols are confounded] It is a reproach to have acknowledged them. Her images] Great and small, golden and wooden, are broken to pieces; even the form of them no longer appears.

Verses 1-3. The word that the Lord spake against Babylon — This prophecy was delivered and sent to Babylon in the fourth year of Zedekiah’s reign, as appears from Jeremiah 51:59. Declare ye among the nations — The downfall of Babylon was an event in which many nations were concerned, that empire having been a common oppressor. Set up a standard — To call people together, and impart unto them these good tidings. The destruction of Babylon was likewise a sort of signal to the Jews to assemble together, in order to their return to their own land, the time of their captivity being then to expire. Bel is confounded, Merodach is broken to pieces — When God punishes an idolatrous nation he is said to confound its idols, because they do not bring assistance to their worshippers, nor deliver them out of his hands. Bel is the same with Baal, a name common to the idols of the eastern countries, and at first probably given to some of the heavenly bodies: see note on Isaiah 39:1. For out of the north there cometh a nation against her — The Medes, who lay north of Babylon.

THE FALL OF BABYLON AND DELIVERANCE OF ISRAEL, 2-10.

2. Set up (rather, as the margin, lift up) a standard — As a means of spreading the good news. Bel… Merodach — These are not two separate deities, but rather two names suggesting two aspects of one deity. “Bel” is the Aramean divinity answering to the Phenician Baal, the Phenician and Babylonian Jupiter. “Merodach” is the same, as the tutelar god of Babylon.

V. 3. The north-From Media which lay northward to Babylon and Assyria.

Verse 3. Out of the north there cometh up a nation] The Medes, who formed the chief part of the army of Cyrus, lay to the north or north-east of Babylon.

Shall make her land desolate] This war, and the consequent taking of the city, began those disasters that brought Babylon in process of time to complete desolation; so that now it is not known where it stood, the whole country being a total solitude.

Verses 1-3. The word that the Lord spake against Babylon — This prophecy was delivered and sent to Babylon in the fourth year of Zedekiah’s reign, as appears from Jeremiah 51:59. Declare ye among the nations — The downfall of Babylon was an event in which many nations were concerned, that empire having been a common oppressor. Set up a standard — To call people together, and impart unto them these good tidings. The destruction of Babylon was likewise a sort of signal to the Jews to assemble together, in order to their return to their own land, the time of their captivity being then to expire. Bel is confounded, Merodach is broken to pieces — When God punishes an idolatrous nation he is said to confound its idols, because they do not bring assistance to their worshippers, nor deliver them out of his hands. Bel is the same with Baal, a name common to the idols of the eastern countries, and at first probably given to some of the heavenly bodies: see note on Isaiah 39:1. For out of the north there cometh a nation against her — The Medes, who lay north of Babylon.

Ver. 3. Out of the north. Cyrus made a circuitous route by the north in his slow approaches to Babylon, and seized on the riches of Crœsus, king of Lydda. Having gained every nation through which he marched, by his humanity, he turned his route against Babylon. The Chaldeans were infatuated by slumber. They perceived no danger till it entered their country. Their gods Bel, Nebo, and Merodach had given no alarm!

3. Out of the north — The Medes were the destroyers of Babylon, and came from the northwest. They shall remove, etc. — Literally, from man to beast they are fled, they are gone.

V. 4. In those days-In the days wherein God shall begin to execute judgment upon Babylon, (which was in the time of Cyrus) the children of Judah shall come out of captivity, and some of the children of Israel hearing that their brethren were gone out of Babylon, shall go up also from the several places into which they were disposed by the Assyrians: weeping for their sins, or for joy that God should shew them such mercy.

Verse 4. In those days, and in that time] In the times in which Babylon shall be opposed by the Medes and Persians, both Israel and Judah, seeing the commencement of the fulfilling of the prophecies, shall begin to seek the Lord with much prayer, and broken and contrite hearts. When the decree of Cyrus comes, they shall be ready to set off for their own country, deploring their offenses, yet rejoicing in the mercy of God which has given them this reviving in their bondage.

Verses 4, 5. In those days — Wherein God shall begin to execute judgment on Babylon; the children of Israel shall come, &c. — This passage is primarily meant of the return of the Jews from their captivity, upon the destruction of the Babylonish monarchy. Many of the ten tribes, here termed the children of Israel, which had been carried captive into Assyria, hearing that their brethren of the two tribes were permitted and encouraged by Cyrus and his successors to return to their own land, undoubtedly associated themselves with them, and returned also from the several places where they had been settled: see Calmet’s Dissertation on the Return of the Ten Tribes. Going and weeping — Weeping, partly with sorrow for the sins which had brought the calamities of the captivity upon them, and partly for joy, that God should show them such mercy as to bring them again to their own country. They shall go and seek the Lord their God — They shall inquire after Jehovah, their own God, and seek his favour, protection, and aid, and shall now have no more to do with idols. Observe, reader, those that seek the Lord must seek him sorrowing; and those that sorrow and are in trouble must seek him, and then their sorrow will soon be turned into joy, for he will be found of those that seek him. We learn from Ezra 3:13, that the people both wept and rejoiced aloud at the laying of the foundation of the temple after their return from captivity, and that the noise of the weeping of some was equal to the shouts of joy raised by others. They shall ask the way to Zion — The city of their ancient solemnities; with their faces thitherward — Determined to return to it, now that the ruin of Babylon and the decree of Cyrus had opened the way for their release. The journey, indeed, is long and difficult, and they know not the road, but they will make inquiry concerning it, and trust in God to enable them to surmount all the difficulties and dangers of the way. Reader, wouldst thou arrive at the heavenly Canaan, and dost ask the way thither? Then see that thy face be thitherward, and not toward the world. In these words the prophet seems to allude to the Jews going in companies to Jerusalem at the solemn festivals. Saying, Let us join ourselves to the Lord in a perpetual covenant — They had broken the covenant which their fathers had made with God, and which had been often solemnly renewed, especially a little time before the captivity, in the days of Josiah; but here they exhort one another to join themselves to him again, by engaging afresh to be his, and that not for a time merely, but for ever; even in a perpetual, or everlasting covenant. as the Hebrew, µlw[ tyrb, signifies, and is translated, Jeremiah 32:40; a covenant that must not be broken, and therefore must not be forgotten: for a due remembrance of it will be the means of a due observance of it.

Ver. 4-7. In those days the children of Israel shall come—and seek the Lord. The fall of Babylon shall be the restoration of Israel. They shall return to Zion and seek the Lord, and join themselves to him in a perpetual covenant; not the old covenant alone, with the offering of bulls and of goats, but the new covenant, which shall be written upon the heart. This, and this alone is the perpetual covenant, or the everlasting righteousness which the Messiah shall bring in. These then are the double promises of earth and heaven to an afflicted people.

4. In those days, etc. — When Babylon shall have fallen, Israel and Judah, reunited in their common penitence and their common joy, shall come back again, seeking the Lord their God, and asking the way to Zion.

Verse 5. Let us join ourselves to the Lord in a perpetual covenant] All our former covenants have been broken; let us now make one that shall last for ever. He shall be the LORD OUR GOD, and WE will no more worship idols. This covenant they have kept to the present day; whatever their present moral and spiritual state may be, they are no idolaters, in the gross sense of the term.

The description that is here given of the state of this people, their feelings and their conduct, finely exhibit the state of real penitents, who are fervently seeking the salvation of their souls.

1. In those days, when Jesus Christ is manifested in the flesh; and in that time, when through him is preached the remission of sins, and the people who hear are pricked in their conscience.

2. The children of Israel and the children of Judah together.—No distinctions being then felt or attended to; for all feel themselves sinners, who have come short of the glory of God. Even national distinctions and religious differences, which bind men fastest, and hold them longest, are absorbed in the deep and overpowering concern they feel for their eternal interests.

3. Going and weeping shall they go.—Religious sorrow does not preclude activity and diligence. While they are weeping for their sins, they are going on in the path of duty, seeking the Lord while he may be found, and calling upon him while he is near.

4. They shall ask the way to Zion.—Real penitents are the most inquisitive of all mortals; but their inquiries are limited to one object, they ask the way to Zion. What shall we do to be saved? How shall we shun the perdition of ungodly men, &c.

5. With their faces thitherward.—They have turned FROM sin, and turned TO God. They have left the paths of the destroyer, and their hearts are towards God, and the remembrance of his name. Thus they are profiting by that light which has convinced them of sin, righteousness, and judgment.

6. Come, and let us join ourselves to the Lord.—Religion is a social principle, and begets a social feeling in the soul. No man who feels his own sore, and the plague of his heart, wishes to venture alone in the way to heaven. He feels he wants counsel, support, comfort, and the company of those who will watch over him in love. Like David, the true penitent is a companion of all those who fear the Lord. These heavenly feelings come from one and the same Spirit, and lead to the same end; hence they say,—

7. Let us join ourselves to the Lord in a perpetual covenant. It is said, that to be undecided, is to be decided. They who are not determined to go to heaven, will never reach it. If the heart be not laid under obligation, it will do nothing. “I hope I am in earnest; I trust I shall be in earnest about the salvation of my soul, it is very proper I should be so;” and such like, show an irresolute soul. Such persons are ever learning, and never able to come to the knowledge of the truth.

Let us therefore bind ourselves. We have trifled too long; been indecisive too long; have halted too long between two opinions. We know now that Jehovah is God; let us, therefore, enter into a covenant with him. Let this covenant be a perpetual one: let us not make it for a day, for any particular time, but for ever; and let it never be broken. Let our part be kept inviolable: we ARE and WILL BE thy people; and God’s part will never fail, I AM and WILL BE your God.

The covenant requires a sacrifice.—Hence tyrb berith signifies both. Christ crucified is the great covenant sacrifice. By him God becomes united to us, and through him we become united to God.

Verses 4, 5. In those days — Wherein God shall begin to execute judgment on Babylon; the children of Israel shall come, &c. — This passage is primarily meant of the return of the Jews from their captivity, upon the destruction of the Babylonish monarchy. Many of the ten tribes, here termed the children of Israel, which had been carried captive into Assyria, hearing that their brethren of the two tribes were permitted and encouraged by Cyrus and his successors to return to their own land, undoubtedly associated themselves with them, and returned also from the several places where they had been settled: see Calmet’s Dissertation on the Return of the Ten Tribes. Going and weeping — Weeping, partly with sorrow for the sins which had brought the calamities of the captivity upon them, and partly for joy, that God should show them such mercy as to bring them again to their own country. They shall go and seek the Lord their God — They shall inquire after Jehovah, their own God, and seek his favour, protection, and aid, and shall now have no more to do with idols. Observe, reader, those that seek the Lord must seek him sorrowing; and those that sorrow and are in trouble must seek him, and then their sorrow will soon be turned into joy, for he will be found of those that seek him. We learn from Ezra 3:13, that the people both wept and rejoiced aloud at the laying of the foundation of the temple after their return from captivity, and that the noise of the weeping of some was equal to the shouts of joy raised by others. They shall ask the way to Zion — The city of their ancient solemnities; with their faces thitherward — Determined to return to it, now that the ruin of Babylon and the decree of Cyrus had opened the way for their release. The journey, indeed, is long and difficult, and they know not the road, but they will make inquiry concerning it, and trust in God to enable them to surmount all the difficulties and dangers of the way. Reader, wouldst thou arrive at the heavenly Canaan, and dost ask the way thither? Then see that thy face be thitherward, and not toward the world. In these words the prophet seems to allude to the Jews going in companies to Jerusalem at the solemn festivals. Saying, Let us join ourselves to the Lord in a perpetual covenant — They had broken the covenant which their fathers had made with God, and which had been often solemnly renewed, especially a little time before the captivity, in the days of Josiah; but here they exhort one another to join themselves to him again, by engaging afresh to be his, and that not for a time merely, but for ever; even in a perpetual, or everlasting covenant. as the Hebrew, µlw[ tyrb, signifies, and is translated, Jeremiah 32:40; a covenant that must not be broken, and therefore must not be forgotten: for a due remembrance of it will be the means of a due observance of it.

Ver. 4-7. In those days the children of Israel shall come—and seek the Lord. The fall of Babylon shall be the restoration of Israel. They shall return to Zion and seek the Lord, and join themselves to him in a perpetual covenant; not the old covenant alone, with the offering of bulls and of goats, but the new covenant, which shall be written upon the heart. This, and this alone is the perpetual covenant, or the everlasting righteousness which the Messiah shall bring in. These then are the double promises of earth and heaven to an afflicted people.

5. Thitherward — Rather, hither-ward, showing the standpoint. Perpetual covenant that shall not be forgotten — A repetition which suggests the contrast between this new covenant and the old one which they had broken.

V. 6. Their shepherds-Their civil and ecclesiastical governors have been a cause of it. The former by their wicked commands and example; the latter by example as well as doctrine. Turned them-To offer sacrifices unto idols. From mountain-From one idolatry to another. Forgotten-They have forgotten me.

Verse 6. My people hath been lost sheep] He pities them; for their pastors, kings, and prophets have caused them to err. They have gone from mountain to hill] In all high places they have practised idolatry.

Verses 6, 7. My people hath been lost sheep — All men are compared to sheep that go astray, Isaiah 53:6. Here this character is applied to the Jews, whom God calls his people, because of the ancient covenant made with their fathers. They are said to have been lost, either on account of their captivity, being cast out of the land which God gave them, as sheep are lost out of their pasture, or in respect of their idolatries and other sins. Their shepherds have caused them to go astray — Their civil and ecclesiastical governors have been the principal causes of their sins and miseries: the former, by their wicked commands and example, the latter also by example as well as doctrine. They have turned them away on the mountains — They have turned them aside from the right worship of God, performed at the temple, to sacrifice to idols upon the mountains and high places. He alludes to sheep straying hither and thither, through the windings and turnings of the mountains. They have gone from mountain to hill — From one species of idolatry to another. They have forgotten their resting place — Or, their fold, namely, they have forgotten me, in whose love and service, in whose favour, protection; and care they could only find rest, safety, and comfort. All that found them have devoured them — They have been a prey to their enemies on all sides. And their adversaries said, We offend not — “In making them captives. Jeremiah introduces the Chaldeans speaking thus by the truest prosopopœia; for it could not be but the Chaldeans must have known those things which the prophets had foretold concerning the future captivity of the Jews; Nebuchadnezzar is a witness, who gave his captains orders to preserve Jeremiah:” see Houbigant. Because they have sinned against the Lord, the habitation of justice — A refuge and protection for those that are just and good, and consequently one that would not have cast off the Jews if they had not first forsaken him. This interpretation supposes God to be here called, The habitation of justice, which he undoubtedly is, but whether the Chaldeans would term him so may be a question. Others, therefore, think the preposition in is understood, making this the aggravation of the Jews’ sins, that they were committed in a land which ought to have been a habitation of justice. Thus it is said, (Isaiah 26:10,) that the wicked man will deal unjustly in a land of uprightness.

Ver. 4-7. In those days the children of Israel shall come—and seek the Lord. The fall of Babylon shall be the restoration of Israel. They shall return to Zion and seek the Lord, and join themselves to him in a perpetual covenant; not the old covenant alone, with the offering of bulls and of goats, but the new covenant, which shall be written upon the heart. This, and this alone is the perpetual covenant, or the everlasting righteousness which the Messiah shall bring in. These then are the double promises of earth and heaven to an afflicted people.

6. Lost sheep — So they have the most urgent reasons for seeking again the fold. They have forgotten their resting place — Alas, how universally true! And here is the great secret of unrest, this perpetual going from mountain to hill. The only proper resting-place of the flock of God is in his fold.

“‘Tis there, with the lambs of thy flock,

There only, I covet to rest;

To lie at the foot of the rock,

Or rise to be hid in thy breast:

‘Tis there I would always abide,

And never a moment depart,

Concealed in the cleft of thy side,

Eternally held in thy heart.” — C. Wesley.

V. 7. Habitation-Some think this is a name here given to God, who indeed is the habitation of justice, but whether the Chaldeans would call him so, may be a question. Others therefore think the preposition in is understood, making this the aggravation of the Jews sins, that they were committed in a land which ought to have been an habitation of justice.

Verse 7. Their adversaries said, We offend not] God has abandoned them; we are only fulfilling his designs in plaguing them.

Verses 6, 7. My people hath been lost sheep — All men are compared to sheep that go astray, Isaiah 53:6. Here this character is applied to the Jews, whom God calls his people, because of the ancient covenant made with their fathers. They are said to have been lost, either on account of their captivity, being cast out of the land which God gave them, as sheep are lost out of their pasture, or in respect of their idolatries and other sins. Their shepherds have caused them to go astray — Their civil and ecclesiastical governors have been the principal causes of their sins and miseries: the former, by their wicked commands and example, the latter also by example as well as doctrine. They have turned them away on the mountains — They have turned them aside from the right worship of God, performed at the temple, to sacrifice to idols upon the mountains and high places. He alludes to sheep straying hither and thither, through the windings and turnings of the mountains. They have gone from mountain to hill — From one species of idolatry to another. They have forgotten their resting place — Or, their fold, namely, they have forgotten me, in whose love and service, in whose favour, protection; and care they could only find rest, safety, and comfort. All that found them have devoured them — They have been a prey to their enemies on all sides. And their adversaries said, We offend not — “In making them captives. Jeremiah introduces the Chaldeans speaking thus by the truest prosopopœia; for it could not be but the Chaldeans must have known those things which the prophets had foretold concerning the future captivity of the Jews; Nebuchadnezzar is a witness, who gave his captains orders to preserve Jeremiah:” see Houbigant. Because they have sinned against the Lord, the habitation of justice — A refuge and protection for those that are just and good, and consequently one that would not have cast off the Jews if they had not first forsaken him. This interpretation supposes God to be here called, The habitation of justice, which he undoubtedly is, but whether the Chaldeans would term him so may be a question. Others, therefore, think the preposition in is understood, making this the aggravation of the Jews’ sins, that they were committed in a land which ought to have been a habitation of justice. Thus it is said, (Isaiah 26:10,) that the wicked man will deal unjustly in a land of uprightness.

Ver. 4-7. In those days the children of Israel shall come—and seek the Lord. The fall of Babylon shall be the restoration of Israel. They shall return to Zion and seek the Lord, and join themselves to him in a perpetual covenant; not the old covenant alone, with the offering of bulls and of goats, but the new covenant, which shall be written upon the heart. This, and this alone is the perpetual covenant, or the everlasting righteousness which the Messiah shall bring in. These then are the double promises of earth and heaven to an afflicted people.

THE FALL OF BABYLON AND DELIVERANCE OF ISRAEL, 2-10.

2. Set up (rather, as the margin, lift up) a standard — As a means of spreading the good news. Bel… Merodach — These are not two separate deities, but rather two names suggesting two aspects of one deity. “Bel” is the Aramean divinity answering to the Phenician Baal, the Phenician and Babylonian Jupiter. “Merodach” is the same, as the tutelar god of Babylon.

V. 8. Remove-God commands his people to remove out of Babylon, and to go forth chearfully like the he-goats of a flock leading the way.

Verse 8. Remove out of the midst of Babylon] The sentence of destruction is gone out against it; prepare for your flight, that ye be not overwhelmed in its ruin.

Be as the he-goats before the flocks.] Who always run to the head of the flock, giving the example for others to follow. This may be addressed to the elders and persons of authority among the people.

Verse 8. Remove out of the midst of Babylon — All exhortation often used by the prophets on this subject: see the margin. Some learned men suppose that this exhortation relates to the siege of Babylon carried on by Darius Hystaspes in the fifth and sixth years of his reign. Before which time God had warned the Jews, by the Prophet Zechariah, (Zechariah 2:6, 7,) to flee out of Babylon, and to deliver themselves from the miseries that should befall that city during the siege: see Dr. Prideaux. And be as the he-goats before the flocks — “Let every one strive to lead the way to others, and give them an example of speedily obeying God’s call, without showing any fondness to the place, or the idolatries there practised.”

Ver. 8. Remove out of the midst of Babylon. I doubt whether Prideaux be right in referring this to the siege of Babylon by Darius Hystaspes, when they rebelled against the Medes, and when, through the pressure of famine, they slew their redundant wives as Isaiah had foretold: Isaiah 47:9. It might be a warning to the captive Jews to shun the siege by Cyrus, as the assemblage of the nations against the city plainly indicates: ver. 9. Zechariah however gives the same exhortation, in Zechariah 2:6, 7; and it is a fact that several parts of this and other prophecies expressly refer to times when the city was utterly forsaken, which happened in the time of the Parthians: ver. 29, 40.

8. As the he goats before the flocks — Israel should be as an example and leader, strengthening the weak, guiding the bewildered, and animating and encouraging the despondent.

Verse 9. An assembly of great nations] The army of Cyrus was composed of Medes, Persians, Armenians, Caducians, Sacæ, &c. Though all these did not come from the north; yet they were arranged under the Medes, who did come from the north, in reference to Babylon. Their arrows] They are such expert archers, that they shall never miss their mark.

Verses 9-11. For, lo, I will raise against Babylon, &c. — See verse 41, and Jeremiah 51:27. From thence, or, as µvm, may be rendered, immediately, she shall be taken. Their arrows, &c. — The Medes and Persians were famous for the use of the bow. And Chaldea shall be a spoil — To all her destroyers, who shall enrich themselves by plundering her. All that spoil her shall be satisfied — Namely, with spoil and plunder, for Chaldea, with Babylon its metropolis, was, at that time, the richest country in the world. Because ye were glad, &c. — They rejoiced at the ruin of the Jews, a sin laid also to the charge of the Edomites, Obadiah 1:12. Though the Chaldeans were the executioners of God’s judgments upon the Jews, yet he punished them, because they were influenced in what they did purely by their own ambition and covetousness and acted with inhumanity and cruelty toward the conquered, though Providence directed their cruelties and oppressions, to the fulfilling its own ends and purposes. In like manner, God threatens to punish the king of Assyria after he had been the executioner of his judgments upon Jerusalem. Because ye are grown fat, &c. — The insolence and rudeness of oppressors are often compared to the wantonness of full-fed cattle.

9. I will raise — Stir up. An assembly of great nations — A very just description of these heterogeneous oriental monarchies. From thence — From the place where these nations come together against her. Their arrows — Literally, his arrows, implying the union of all these peoples as one enemy.

V. 10. Satisfied-Satisfied with spoil and plunder.

Verse 10. Chaldea shall be a spoil] She has been a spoiler, and she shall be spoiled. They had destroyed Judea, God’s heritage; and now God shall cause her to be destroyed.

Verses 9-11. For, lo, I will raise against Babylon, &c. — See verse 41, and Jeremiah 51:27. From thence, or, as µvm, may be rendered, immediately, she shall be taken. Their arrows, &c. — The Medes and Persians were famous for the use of the bow. And Chaldea shall be a spoil — To all her destroyers, who shall enrich themselves by plundering her. All that spoil her shall be satisfied — Namely, with spoil and plunder, for Chaldea, with Babylon its metropolis, was, at that time, the richest country in the world. Because ye were glad, &c. — They rejoiced at the ruin of the Jews, a sin laid also to the charge of the Edomites, Obadiah 1:12. Though the Chaldeans were the executioners of God’s judgments upon the Jews, yet he punished them, because they were influenced in what they did purely by their own ambition and covetousness and acted with inhumanity and cruelty toward the conquered, though Providence directed their cruelties and oppressions, to the fulfilling its own ends and purposes. In like manner, God threatens to punish the king of Assyria after he had been the executioner of his judgments upon Jerusalem. Because ye are grown fat, &c. — The insolence and rudeness of oppressors are often compared to the wantonness of full-fed cattle.

THE FALL OF BABYLON AND DELIVERANCE OF ISRAEL, 2-10.

2. Set up (rather, as the margin, lift up) a standard — As a means of spreading the good news. Bel… Merodach — These are not two separate deities, but rather two names suggesting two aspects of one deity. “Bel” is the Aramean divinity answering to the Phenician Baal, the Phenician and Babylonian Jupiter. “Merodach” is the same, as the tutelar god of Babylon.

V. 11. Because-They rejoiced at the ruin of the Jews. Fat-The cause for which Babylon is threatened, was doubtless their luxury of all sorts commonly attending great wealth.

Verse 11. As the heifer at grass] Ye were wanton in the desolations ye brought upon Judea.

Verses 9-11. For, lo, I will raise against Babylon, &c. — See verse 41, and Jeremiah 51:27. From thence, or, as µvm, may be rendered, immediately, she shall be taken. Their arrows, &c. — The Medes and Persians were famous for the use of the bow. And Chaldea shall be a spoil — To all her destroyers, who shall enrich themselves by plundering her. All that spoil her shall be satisfied — Namely, with spoil and plunder, for Chaldea, with Babylon its metropolis, was, at that time, the richest country in the world. Because ye were glad, &c. — They rejoiced at the ruin of the Jews, a sin laid also to the charge of the Edomites, Obadiah 1:12. Though the Chaldeans were the executioners of God’s judgments upon the Jews, yet he punished them, because they were influenced in what they did purely by their own ambition and covetousness and acted with inhumanity and cruelty toward the conquered, though Providence directed their cruelties and oppressions, to the fulfilling its own ends and purposes. In like manner, God threatens to punish the king of Assyria after he had been the executioner of his judgments upon Jerusalem. Because ye are grown fat, &c. — The insolence and rudeness of oppressors are often compared to the wantonness of full-fed cattle.

BABYLON’S HUMILIATION AND ISRAEL’S GLORY, 11-20.

11. Ye were glad… ye destroyers of mine heritage — They not only executed God’s will of just judgment, but their own will of selfish ambition and bitter hate. This verse assigns the reason why Chaldea is given over to destruction. Because ye are grown fat… bellow — Better, Though thou leapedst proudly like a heifer threshing, and neigh like strong horses.

V. 12. Mother-Your country, shall be ashamed of you, who are not able to defend her.

Verse 12. Your mother] Speaking to the Chaldeans: BABYLON, the metropolis, or mother city, shall be a wilderness, a dry land, a desert, neither fit for man nor beast.

Verses 12-16. Your mother shall be sore confounded — Namely, Babylon the metropolis, or mother-city of the empire. Or, your country shall be ashamed of you, her children, who are not able to defend her. Behold, the hindermost of the nations, &c. — The translation of this clause in the Vulgate seems much preferable to ours, Ecce novissima erit in gentibus, et deserta, invia, et arens, behold, she shall be the hindermost of the nations, a wilderness, desolate and dry. Because of the wrath of the Lord, it shall not be inhabited — See this illustrated in the notes on Isaiah 13:19-22. Every one that goeth by Babylon shall be astonished — See note on chap. 18:16. For she hath sinned against the Lord — She hath been in a remarkable manner an enemy to God’s truth and people. This may be especially applied to mystical Babylon: see verses 29-31. Shout against her round about — As conquerors do when a city is taken. She hath given her hand — That is, she hath surrendered herself: she hath submitted and promised obedience to the conqueror. The phrase occurs in the same sense Lamentations 5:6 and also 1 Chronicles 29:24, where see the margin. Thus, dare manus, to give the hands, in Latin, signifies to yield; and most probably alludes to the act of the vanquished, who, throwing down his arms, and stretching forth his defenceless hands, acknowledges himself to be in the victor’s power; her foundations are fallen — Namely, the foundations of her walls, laid in a marshy soil, and surrounded with a deep ditch full of water, to the undermining power of which they were continually exposed: see Herodot. lib. 1. cap. 178. Cut off the sower from Babylon — “Babylon resembled a country walled in rather than a city; the walls, according to Herodotus, being sixty miles in compass. Within this large circuit a great deal of ground was cultivated with corn. So that enough grew within the walls to support the inhabitants during a long siege.” — See Prideaux’s Connections, page 187. Or, by Babylon here, may be understood, not the city only, but the whole province. They shall turn every one to his people — This is spoken of the allies of the Babylonians.

Ver. 12. Your mother shall be sorely confounded. Keen is the satire of the prophet. Your mother that bare you shall soon say, “I travail not, nor bring forth children; neither do I nourish young men, nor bring up virgins.” Isaiah 23:4. No, no: Babylon shall bring up no more children, in all her sorceries and habitudes of wickedness. Behold she is become the hindermost of nations, a wilderness, a desert!

12. Your mother — Babylon, the nation considered as a unit. Hindermost of the nations — Balaam calls Amalek “the first of the nations.” Babylon, the “head of gold,” is here called the last “of the nations.”

Verses 12-16. Your mother shall be sore confounded — Namely, Babylon the metropolis, or mother-city of the empire. Or, your country shall be ashamed of you, her children, who are not able to defend her. Behold, the hindermost of the nations, &c. — The translation of this clause in the Vulgate seems much preferable to ours, Ecce novissima erit in gentibus, et deserta, invia, et arens, behold, she shall be the hindermost of the nations, a wilderness, desolate and dry. Because of the wrath of the Lord, it shall not be inhabited — See this illustrated in the notes on Isaiah 13:19-22. Every one that goeth by Babylon shall be astonished — See note on chap. 18:16. For she hath sinned against the Lord — She hath been in a remarkable manner an enemy to God’s truth and people. This may be especially applied to mystical Babylon: see verses 29-31. Shout against her round about — As conquerors do when a city is taken. She hath given her hand — That is, she hath surrendered herself: she hath submitted and promised obedience to the conqueror. The phrase occurs in the same sense Lamentations 5:6 and also 1 Chronicles 29:24, where see the margin. Thus, dare manus, to give the hands, in Latin, signifies to yield; and most probably alludes to the act of the vanquished, who, throwing down his arms, and stretching forth his defenceless hands, acknowledges himself to be in the victor’s power; her foundations are fallen — Namely, the foundations of her walls, laid in a marshy soil, and surrounded with a deep ditch full of water, to the undermining power of which they were continually exposed: see Herodot. lib. 1. cap. 178. Cut off the sower from Babylon — “Babylon resembled a country walled in rather than a city; the walls, according to Herodotus, being sixty miles in compass. Within this large circuit a great deal of ground was cultivated with corn. So that enough grew within the walls to support the inhabitants during a long siege.” — See Prideaux’s Connections, page 187. Or, by Babylon here, may be understood, not the city only, but the whole province. They shall turn every one to his people — This is spoken of the allies of the Babylonians.

BABYLON’S HUMILIATION AND ISRAEL’S GLORY, 11-20.

11. Ye were glad… ye destroyers of mine heritage — They not only executed God’s will of just judgment, but their own will of selfish ambition and bitter hate. This verse assigns the reason why Chaldea is given over to destruction. Because ye are grown fat… bellow — Better, Though thou leapedst proudly like a heifer threshing, and neigh like strong horses.

Verses 12-16. Your mother shall be sore confounded — Namely, Babylon the metropolis, or mother-city of the empire. Or, your country shall be ashamed of you, her children, who are not able to defend her. Behold, the hindermost of the nations, &c. — The translation of this clause in the Vulgate seems much preferable to ours, Ecce novissima erit in gentibus, et deserta, invia, et arens, behold, she shall be the hindermost of the nations, a wilderness, desolate and dry. Because of the wrath of the Lord, it shall not be inhabited — See this illustrated in the notes on Isaiah 13:19-22. Every one that goeth by Babylon shall be astonished — See note on chap. 18:16. For she hath sinned against the Lord — She hath been in a remarkable manner an enemy to God’s truth and people. This may be especially applied to mystical Babylon: see verses 29-31. Shout against her round about — As conquerors do when a city is taken. She hath given her hand — That is, she hath surrendered herself: she hath submitted and promised obedience to the conqueror. The phrase occurs in the same sense Lamentations 5:6 and also 1 Chronicles 29:24, where see the margin. Thus, dare manus, to give the hands, in Latin, signifies to yield; and most probably alludes to the act of the vanquished, who, throwing down his arms, and stretching forth his defenceless hands, acknowledges himself to be in the victor’s power; her foundations are fallen — Namely, the foundations of her walls, laid in a marshy soil, and surrounded with a deep ditch full of water, to the undermining power of which they were continually exposed: see Herodot. lib. 1. cap. 178. Cut off the sower from Babylon — “Babylon resembled a country walled in rather than a city; the walls, according to Herodotus, being sixty miles in compass. Within this large circuit a great deal of ground was cultivated with corn. So that enough grew within the walls to support the inhabitants during a long siege.” — See Prideaux’s Connections, page 187. Or, by Babylon here, may be understood, not the city only, but the whole province. They shall turn every one to his people — This is spoken of the allies of the Babylonians.

Ver. 14. Put yourselves in array against Babylon. Every soldier was a hero, for the Lord inspired them to do his pleasure. He said to them in a high and martial spirit—

14-16. Put yourselves in array, etc. — These verses are a command to the nations to gather themselves together to execute the purposes of Jehovah. The language is vivid and graphic, and the picture truthful and impressive. The battle array, the bended bow, the thickly flying arrows, the shout of battle, the shattered buttresses, the falling walls and the wholesale and indiscriminate slaughter, are all crowded into this brief description. She hath given her hand — Ordinarily a pledge of faithfulness; here a sign of submission. Foundations — The original occurs only here, but cannot mean “foundations,” as that is quite unsuitable to the connexion. Better, buttresses or battlements. Sower… handleth the sickle — No fields are richer than those on the plains of Babylon. Herodotus represents them as yielding two hundred fold. But sower and reaper shall be cut off, and these rich fields shall remain untilled.

V. 15. Given her hand-Acknowledging themselves overcome, and yielding. As she hath done-Unmerciful men find no mercy.

Verse 15. Shout against her round about] Encompass her with lines and with troops; let none go in with relief, none come out to escape from her ruin.

Verses 12-16. Your mother shall be sore confounded — Namely, Babylon the metropolis, or mother-city of the empire. Or, your country shall be ashamed of you, her children, who are not able to defend her. Behold, the hindermost of the nations, &c. — The translation of this clause in the Vulgate seems much preferable to ours, Ecce novissima erit in gentibus, et deserta, invia, et arens, behold, she shall be the hindermost of the nations, a wilderness, desolate and dry. Because of the wrath of the Lord, it shall not be inhabited — See this illustrated in the notes on Isaiah 13:19-22. Every one that goeth by Babylon shall be astonished — See note on chap. 18:16. For she hath sinned against the Lord — She hath been in a remarkable manner an enemy to God’s truth and people. This may be especially applied to mystical Babylon: see verses 29-31. Shout against her round about — As conquerors do when a city is taken. She hath given her hand — That is, she hath surrendered herself: she hath submitted and promised obedience to the conqueror. The phrase occurs in the same sense Lamentations 5:6 and also 1 Chronicles 29:24, where see the margin. Thus, dare manus, to give the hands, in Latin, signifies to yield; and most probably alludes to the act of the vanquished, who, throwing down his arms, and stretching forth his defenceless hands, acknowledges himself to be in the victor’s power; her foundations are fallen — Namely, the foundations of her walls, laid in a marshy soil, and surrounded with a deep ditch full of water, to the undermining power of which they were continually exposed: see Herodot. lib. 1. cap. 178. Cut off the sower from Babylon — “Babylon resembled a country walled in rather than a city; the walls, according to Herodotus, being sixty miles in compass. Within this large circuit a great deal of ground was cultivated with corn. So that enough grew within the walls to support the inhabitants during a long siege.” — See Prideaux’s Connections, page 187. Or, by Babylon here, may be understood, not the city only, but the whole province. They shall turn every one to his people — This is spoken of the allies of the Babylonians.

14-16. Put yourselves in array, etc. — These verses are a command to the nations to gather themselves together to execute the purposes of Jehovah. The language is vivid and graphic, and the picture truthful and impressive. The battle array, the bended bow, the thickly flying arrows, the shout of battle, the shattered buttresses, the falling walls and the wholesale and indiscriminate slaughter, are all crowded into this brief description. She hath given her hand — Ordinarily a pledge of faithfulness; here a sign of submission. Foundations — The original occurs only here, but cannot mean “foundations,” as that is quite unsuitable to the connexion. Better, buttresses or battlements. Sower… handleth the sickle — No fields are richer than those on the plains of Babylon. Herodotus represents them as yielding two hundred fold. But sower and reaper shall be cut off, and these rich fields shall remain untilled.

V. 16. Every one-Either such strangers as for commerce had their abodes in Babylon, or such assistance as the Babylonians had gotten against their enemies.

Verse 16. Cut off the sower] Destroy the gardens and the fields, that there may be neither fruits nor tillage.

Verses 12-16. Your mother shall be sore confounded — Namely, Babylon the metropolis, or mother-city of the empire. Or, your country shall be ashamed of you, her children, who are not able to defend her. Behold, the hindermost of the nations, &c. — The translation of this clause in the Vulgate seems much preferable to ours, Ecce novissima erit in gentibus, et deserta, invia, et arens, behold, she shall be the hindermost of the nations, a wilderness, desolate and dry. Because of the wrath of the Lord, it shall not be inhabited — See this illustrated in the notes on Isaiah 13:19-22. Every one that goeth by Babylon shall be astonished — See note on chap. 18:16. For she hath sinned against the Lord — She hath been in a remarkable manner an enemy to God’s truth and people. This may be especially applied to mystical Babylon: see verses 29-31. Shout against her round about — As conquerors do when a city is taken. She hath given her hand — That is, she hath surrendered herself: she hath submitted and promised obedience to the conqueror. The phrase occurs in the same sense Lamentations 5:6 and also 1 Chronicles 29:24, where see the margin. Thus, dare manus, to give the hands, in Latin, signifies to yield; and most probably alludes to the act of the vanquished, who, throwing down his arms, and stretching forth his defenceless hands, acknowledges himself to be in the victor’s power; her foundations are fallen — Namely, the foundations of her walls, laid in a marshy soil, and surrounded with a deep ditch full of water, to the undermining power of which they were continually exposed: see Herodot. lib. 1. cap. 178. Cut off the sower from Babylon — “Babylon resembled a country walled in rather than a city; the walls, according to Herodotus, being sixty miles in compass. Within this large circuit a great deal of ground was cultivated with corn. So that enough grew within the walls to support the inhabitants during a long siege.” — See Prideaux’s Connections, page 187. Or, by Babylon here, may be understood, not the city only, but the whole province. They shall turn every one to his people — This is spoken of the allies of the Babylonians.

14-16. Put yourselves in array, etc. — These verses are a command to the nations to gather themselves together to execute the purposes of Jehovah. The language is vivid and graphic, and the picture truthful and impressive. The battle array, the bended bow, the thickly flying arrows, the shout of battle, the shattered buttresses, the falling walls and the wholesale and indiscriminate slaughter, are all crowded into this brief description. She hath given her hand — Ordinarily a pledge of faithfulness; here a sign of submission. Foundations — The original occurs only here, but cannot mean “foundations,” as that is quite unsuitable to the connexion. Better, buttresses or battlements. Sower… handleth the sickle — No fields are richer than those on the plains of Babylon. Herodotus represents them as yielding two hundred fold. But sower and reaper shall be cut off, and these rich fields shall remain untilled.

V. 17. Israel-The whole twelve tribes. Lions-Enemies cruel as lions had carried them into captivity.

Verse 17. Israel] All the descendants of Jacob have been harassed and spoiled, first by the Assyrians, and afterwards by the Chaldeans. They acted towards them as a lion to a sheep which he has caught; first he devours all the flesh, next he breaks all the bones to extract the marrow.

Verse 17. Israel is a scattered sheep — See note on verse 6. The lions have driven him away — As a lion coming among a flock of sheep scatters them one from another; so have these foreign invaders, enemies cruel as lions, served my people. First, the king of Assyria hath devoured him — Namely, Shalmaneser, who carried away the ten tribes into captivity, whence they never in general returned. And last this Nebuchadrezzar hath broken his bones — Hath entirely ruined Judah and Jerusalem, hath destroyed or carried captive the whole nation.

17. Scattered — “Scattered sheep” postulates a flock, and this conception lies in the background of this verse. But attention is fixed on the individual sheep separated from the flock and chased by the lions. These “lions” were the king of Assyria, who had scattered Israel, and the king of Babylon, who had scattered Judah.

Verse 18. As I have punished the king of Assyria.] The Assyrians were overthrown by the Medes and the Chaldeans. The king is here taken for all their kings, generals, &c., Tiglath-pileser, Shalmaneser, Sennacherib, Esar-haddon, &c. To them succeeded the Chaldean or Babylonish kings. Nebuchadnezzar came against Judea several times; and at last took the city and burnt it, profaned and demolished the temple, wasted the land, and carried the princes and people into captivity.

Verse 18. Behold, I will punish the king of Babylon, and his land — God may justly punish those who do the things that he hath commanded them to do, if they do them not in that manner in which he directs, or, if what they do be not done in obedience to his command, but for the satisfaction of their own lusts: which was the case, as with the king of Assyria, Isaiah 10:5-7, so also with the king of Babylon; as I have punished the king of Assyria — Some refer this to the punishment of the Assyrians, in the destruction of Sennacherib and his army, in the time of Hezekiah; but the prophet seems rather to speak of a destruction of Assyria which followed the carrying of the ten tribes into captivity, and therefore may most probably be understood of the destruction of Nineveh, the chief seat of the Assyrian empire, by Nebuchadnezzar, and Assuerus or Astyages, as it is related in Tobit, chap. 14:15. At the taking of this great city, foretold by Jonah, Nahum, and Zephaniah, Chynadanus, the last king of the Assyrian race, was killed; and the seat and title of the empire removed to Babylon, which was no longer called the Assyrian, but the Babylonian monarchy. See Dr. Prideaux, pages 47, 48.

18. I will punish… Babylon — Assyria has already been destroyed, and a like destruction shall come upon Babylon. Nothing could be in itself more incredible than that Nineveh should be overthrown; but now that this had actually taken place, it adds force and probability to the threatened overthrow of Babylon.

Verse 19. I will bring Israel again] This seems to refer wholly to the ten tribes; for Carmel, Bashan, Mount Ephraim, and Gilead, were in their territories.

Verses 19, 20. I will bring Israel again to his habitation — I will take care of Israel as a shepherd does of his flock, and bring them back to their ancient habitations, and to their former peace and plenty. By Israel here is meant the two tribes of Judah and Benjamin, the Levites and some Israelites who joined with them, after the carrying away of the ten tribes. “As several parts of this prophecy,” says Lowth, “relate to that mystical Babylon whose destruction is foretold Revelation 18., so these promises of grace and favour to the Jewish nation are chiefly to be understood of the general restoration of that people, which we may expect after the downfall of the anti-christian empire.” In those days the iniquity of Israel shall be sought for, and there shall be none — That is, I will be perfectly reconciled to them, as if they had never offended. The Hebrew language often expresses the utter ceasing of any thing by seeking and not finding it. This promise seems principally to respect the times of the gospel, and the remnant of the Jews that shall be saved according to the election of grace: compare Jeremiah 31:34, and 33:8; Romans 11:5, 26, 27.

19. Again to his habitation,… Carmel and Bashan,… Ephraim and Gilead — The most famous localities for pasturage.

V. 20. Not found-God will no longer punish the sins of the Jews, they should be sought for as to punishment and not found. Reserve-Whom I save from the captivity of Babylon.

Verse 20. In those days and in that time] This phrase appears to take in the whole of an epoch, from its commencement to its end. See Jeremiah 50:4.

I will pardon them] So as to deliver them from their captivity, and exact no more punishment from them whom I reserve; namely, the remnant left in the Babylonish captivity.

Verses 19, 20. I will bring Israel again to his habitation — I will take care of Israel as a shepherd does of his flock, and bring them back to their ancient habitations, and to their former peace and plenty. By Israel here is meant the two tribes of Judah and Benjamin, the Levites and some Israelites who joined with them, after the carrying away of the ten tribes. “As several parts of this prophecy,” says Lowth, “relate to that mystical Babylon whose destruction is foretold Revelation 18., so these promises of grace and favour to the Jewish nation are chiefly to be understood of the general restoration of that people, which we may expect after the downfall of the anti-christian empire.” In those days the iniquity of Israel shall be sought for, and there shall be none — That is, I will be perfectly reconciled to them, as if they had never offended. The Hebrew language often expresses the utter ceasing of any thing by seeking and not finding it. This promise seems principally to respect the times of the gospel, and the remnant of the Jews that shall be saved according to the election of grace: compare Jeremiah 31:34, and 33:8; Romans 11:5, 26, 27.

20. I will pardon — The supreme promise is reserved for the last. Not only shall the penalty be cancelled, but the sin itself shall be removed. The pain has ceased, indeed, but what is more and better, the disease is cured. Great as Israel’s sin is, it is not so great as God’s mercy. Deep as are the depths of evil, they are not so deep as God’s purposes of love.

V. 21. Merathaim-The names of some places which Cyrus took in his way to Babylon.

Verse 21. Go up against the land of Merathaim—and against the inhabitants of Pekod] No such places as these are to be found any where else; and it is not likely that places are at all meant. The ancient Versions agree in rendering the first as an appellative, and the last as a verb, except the Chaldee, which has Pekod as a proper name. Dr. Blayney translates:— “Against the land of bitternesses, go up:

Upon it, and upon its inhabitants, visit, O sword!”

Dr. Dahler renders thus:—

“March against the country doubly rebellious,

And against its inhabitants worthy of punishment.”

The latter of these two versions I take to be the most literal. The words are addressed to the Medes and Persians; and the country is Chaldea, doubly rebellious by its idolatry and its insufferable pride. In these two, it was exceeded by no other land.

Verse 21. Go up against the land of Merathaim, and against Pekod — Although these two words µytrm, Merathaim, and dwqp, Pekod, are considered by our translators as proper names; and the latter is so understood by the Chaldee paraphrast: yet all the other ancient versions agree in representing the former word as an appellative, and the latter as a verb. The former, which is the dual number of hrm, marah, may signify either bitterness, or rebellion; and Blaney thinks that “Babylon is called the land of bitterness, or of redoubled bitterness here, because it had proved such to the Jewish nation, whose country had been ruined, and the people held in slavery there.” Accordingly he translates the verse as follows: “Against the land of bitterness go up; upon it, and upon its inhabitants visit, O sword, and utterly destroy their posterity, saith Jehovah, and perform according to all that I have charged thee.” The command seems to be directed to Cyrus and his confederates.

Ver. 21. Go up against the land of Merathaim. Such is the Hebrew; but the Chaldaic reads, the land of domination. The critics can only guess that it was the district adjacent to Babylon. Montanus reads, the land of rebellion. Others call it the land of disobedience.—Go up against the inhabitants of Pekod, the capital of that rebellious land. Then the plowers and the reapers should cease from the devoted city.

PUNISHMENT FOR SIN, 21-28.

21. Land of Merathaim — Not rebels, as in the margin, but double rebellion, a dual word. But why is Babylon called so? Various answers have been given. 1) Double, as against both God and man. But this has nothing in favour of it, and is opposed to Old Testament usage. 2) Double, first, in the tower of Babel experience, and now in this last assault upon the theocracy. This is less unsatisfactory, and yet seems too artificial to comport with the general usage of the Old Testament. 3) Double, in the sense of beyond ordinary bounds, an intensive form. This is the view to be preferred. Pekod — Literally, to visit with punishment; here used as a name of Babylon and suggestive of its immediate future.

V. 22. The land-Of Chaldea.

Verses 22-24. A sound of battle is in the land — That is, in the land of Chaldea. How is the hammer of the whole earth broken! — That oppressive empire that smote the nations with a continual stroke, as is said Isaiah 14:6, and brought them under subjection to it. I have laid a snare for thee; and thou art also taken, O Babylon — Cyrus took the city by surprise and in an unexpected manner, entering it, by draining the river Euphrates, at a time when the walls were entire, the city full of provisions, and the people in high spirits, and in a state of the utmost security, dreading no such event. According to Herodotus, part of the city was taken before those who dwelt in the midst of it knew any thing about it; so that with propriety they might be said to be caught as in a snare. Because thou hast striven against the Lord — The reason of this unexpected ruin coming on this great people was their sinning against the Lord: see verse 14; here called a striving against him, as indeed all sin is.

PUNISHMENT FOR SIN, 21-28.

21. Land of Merathaim — Not rebels, as in the margin, but double rebellion, a dual word. But why is Babylon called so? Various answers have been given. 1) Double, as against both God and man. But this has nothing in favour of it, and is opposed to Old Testament usage. 2) Double, first, in the tower of Babel experience, and now in this last assault upon the theocracy. This is less unsatisfactory, and yet seems too artificial to comport with the general usage of the Old Testament. 3) Double, in the sense of beyond ordinary bounds, an intensive form. This is the view to be preferred. Pekod — Literally, to visit with punishment; here used as a name of Babylon and suggestive of its immediate future.

Verse 23. The hammer of the whole earth] Nebuchadnezzar dashed to pieces the nations against whom he warred. He was the scourge of the Lord.

Verses 22-24. A sound of battle is in the land — That is, in the land of Chaldea. How is the hammer of the whole earth broken! — That oppressive empire that smote the nations with a continual stroke, as is said Isaiah 14:6, and brought them under subjection to it. I have laid a snare for thee; and thou art also taken, O Babylon — Cyrus took the city by surprise and in an unexpected manner, entering it, by draining the river Euphrates, at a time when the walls were entire, the city full of provisions, and the people in high spirits, and in a state of the utmost security, dreading no such event. According to Herodotus, part of the city was taken before those who dwelt in the midst of it knew any thing about it; so that with propriety they might be said to be caught as in a snare. Because thou hast striven against the Lord — The reason of this unexpected ruin coming on this great people was their sinning against the Lord: see verse 14; here called a striving against him, as indeed all sin is.

23. The hammer of the whole earth — Babylon is here so called because it had been used to break in pieces other nations and kingdoms.

Verse 24. I have laid a snare for thee] It was not by storm that Cyrus took the city. The Euphrates ran through it; he dug a channel for the river in another direction, to divert its stream; he waited for that time in which the inhabitants had delivered themselves up to debauchery: in the dead of the night he turned off the stream, and he and his army entered by the old channel, now void of its waters. This was the snare of which the prophet here speaks. See Herodotus, lib. i., c. 191.

Verses 22-24. A sound of battle is in the land — That is, in the land of Chaldea. How is the hammer of the whole earth broken! — That oppressive empire that smote the nations with a continual stroke, as is said Isaiah 14:6, and brought them under subjection to it. I have laid a snare for thee; and thou art also taken, O Babylon — Cyrus took the city by surprise and in an unexpected manner, entering it, by draining the river Euphrates, at a time when the walls were entire, the city full of provisions, and the people in high spirits, and in a state of the utmost security, dreading no such event. According to Herodotus, part of the city was taken before those who dwelt in the midst of it knew any thing about it; so that with propriety they might be said to be caught as in a snare. Because thou hast striven against the Lord — The reason of this unexpected ruin coming on this great people was their sinning against the Lord: see verse 14; here called a striving against him, as indeed all sin is.

Ver. 24. I have laid a snare for thee, oh Babylon. While the Chaldeans were praising their gods, feasting and drinking wine, Cyrus cut the banks of the river, and let the waters into the flood-channels, which so diminished the river that the cavalry could ford it. The gates at the quays they found open, and for three days they slew all that they found in the streets. So it was foretold in ver. 35-38; and so it came to pass, according to the words of Xenophon in his Cyropediæ.

24. Laid a snare for thee — Babylon was thought impregnable, but was literally caught in a snare which she herself had been at much pains to lay. Cyrus captured her by diverting from its natural channel the Euphrates, and thus opened up through its old watercourse a highway for his army.

Verses 25-32. The Lord hath opened his armory, &c. — God hath raised up enemies to subdue the Chaldeans, namely, Cyrus and his confederates, and hath furnished them with all the means necessary for such an undertaking. Come against her from the utmost border — From distant parts, namely, from the Caspian and Euxine seas. Cast her up as heaps — The marginal rendering seems preferable; Tread her, trample over her, as heaps of ruins; or tread her as the corn is trodden down when it is thrashed. Slay her bullocks — That is, Her strong men, as the Vulgate and the Chaldee interpret the expression. Wo unto them, for their day is come — The time in which they are to be punished. The voice of them that escape, to declare in Zion, &c. — This may either foretel that some of the Babylonians would flee as far as Judea for refuge, and there publish what had befallen Babylon, or, which seems more likely, that some of those Jews or proselytes to the Jewish religion in Chaldea, who were more than ordinarily zealous for the welfare of God’s church and people, would be ready, upon the first news of the taking of Babylon, to bring the glad tidings to Judea, that God had avenged his people, and executed his judgments on those who destroyed his temple, and profaned the holy vessels of it: see Jeremiah 51:51; Daniel 5:1, 2, 3, 5, 30. Call together the archers — See verses 9, 14. Recompense her according to her work — This is applied to mystical Babylon, Revelation 18:6, which, when fulfilled, will be a manifest token of the righteous judgment of God, as St. Paul speaks, 2 Thessalonians 1:5, at which all good men ought to rejoice, and give glory to God when they see it effected. For she hath been proud against the Lord — Hath exalted herself against God, saying, I am, and there is none besides me, Isaiah 47:7, 8, where see the notes. Therefore shall her young men fall in the streets — Xenophon relates, lib. 7., that when Gobryas and Gadates, two of Cyrus’s generals, with their soldiers, had got into the city, they marched directly toward the palace, killing all they met, and, having surprised the guards, cut them in pieces, and slain the king himself, they, without difficulty, made themselves masters of the palace. I will kindle a fire in his cities — This may be meant of the destruction made in the Babylonian territories, in the several expeditions Cyrus undertook against that monarchy before the taking of Babylon.

25. Weapons of his indignation — The Medes and Persians. For this is the work, etc. — Better, for the Lord Jehovah of hosts hath a work in the land of the Chaldeans.

V. 26. Open her store-houses-The granaries, or treasures of the Babylonians.

Verse 26. Open her store-houses] At the time that Cyrus took the city, it was full of provisions and treasures of all kinds; the walls had suffered no injury; and when the inhabitants heard that the enemy was within, they thought they must have arisen out of the earth in the centre of the city!

Verses 25-32. The Lord hath opened his armory, &c. — God hath raised up enemies to subdue the Chaldeans, namely, Cyrus and his confederates, and hath furnished them with all the means necessary for such an undertaking. Come against her from the utmost border — From distant parts, namely, from the Caspian and Euxine seas. Cast her up as heaps — The marginal rendering seems preferable; Tread her, trample over her, as heaps of ruins; or tread her as the corn is trodden down when it is thrashed. Slay her bullocks — That is, Her strong men, as the Vulgate and the Chaldee interpret the expression. Wo unto them, for their day is come — The time in which they are to be punished. The voice of them that escape, to declare in Zion, &c. — This may either foretel that some of the Babylonians would flee as far as Judea for refuge, and there publish what had befallen Babylon, or, which seems more likely, that some of those Jews or proselytes to the Jewish religion in Chaldea, who were more than ordinarily zealous for the welfare of God’s church and people, would be ready, upon the first news of the taking of Babylon, to bring the glad tidings to Judea, that God had avenged his people, and executed his judgments on those who destroyed his temple, and profaned the holy vessels of it: see Jeremiah 51:51; Daniel 5:1, 2, 3, 5, 30. Call together the archers — See verses 9, 14. Recompense her according to her work — This is applied to mystical Babylon, Revelation 18:6, which, when fulfilled, will be a manifest token of the righteous judgment of God, as St. Paul speaks, 2 Thessalonians 1:5, at which all good men ought to rejoice, and give glory to God when they see it effected. For she hath been proud against the Lord — Hath exalted herself against God, saying, I am, and there is none besides me, Isaiah 47:7, 8, where see the notes. Therefore shall her young men fall in the streets — Xenophon relates, lib. 7., that when Gobryas and Gadates, two of Cyrus’s generals, with their soldiers, had got into the city, they marched directly toward the palace, killing all they met, and, having surprised the guards, cut them in pieces, and slain the king himself, they, without difficulty, made themselves masters of the palace. I will kindle a fire in his cities — This may be meant of the destruction made in the Babylonian territories, in the several expeditions Cyrus undertook against that monarchy before the taking of Babylon.

Ver. 26. Open her storehouses—let nothing be left. The immense treasures of Babylon was a strong inducement to the allied armies to storm the city: they did the Lord’s work for good hire. Her riches, like those of Crœsus, were a lure to robbers; for Babylon had taught them to rob.

26. From the utmost border — And all intervening. The meaning is, let all come. Storehouses — Literally, granaries. Cast her up as heaps — Rather, “cast” it — namely, the grain — into heaps, that it may be devoted to destruction.

V. 27. Bullocks-The great and rich men of Babylon.

Verse 27. Slay all her bullocks] Princes, magistrates, &c., &c.

Verses 25-32. The Lord hath opened his armory, &c. — God hath raised up enemies to subdue the Chaldeans, namely, Cyrus and his confederates, and hath furnished them with all the means necessary for such an undertaking. Come against her from the utmost border — From distant parts, namely, from the Caspian and Euxine seas. Cast her up as heaps — The marginal rendering seems preferable; Tread her, trample over her, as heaps of ruins; or tread her as the corn is trodden down when it is thrashed. Slay her bullocks — That is, Her strong men, as the Vulgate and the Chaldee interpret the expression. Wo unto them, for their day is come — The time in which they are to be punished. The voice of them that escape, to declare in Zion, &c. — This may either foretel that some of the Babylonians would flee as far as Judea for refuge, and there publish what had befallen Babylon, or, which seems more likely, that some of those Jews or proselytes to the Jewish religion in Chaldea, who were more than ordinarily zealous for the welfare of God’s church and people, would be ready, upon the first news of the taking of Babylon, to bring the glad tidings to Judea, that God had avenged his people, and executed his judgments on those who destroyed his temple, and profaned the holy vessels of it: see Jeremiah 51:51; Daniel 5:1, 2, 3, 5, 30. Call together the archers — See verses 9, 14. Recompense her according to her work — This is applied to mystical Babylon, Revelation 18:6, which, when fulfilled, will be a manifest token of the righteous judgment of God, as St. Paul speaks, 2 Thessalonians 1:5, at which all good men ought to rejoice, and give glory to God when they see it effected. For she hath been proud against the Lord — Hath exalted herself against God, saying, I am, and there is none besides me, Isaiah 47:7, 8, where see the notes. Therefore shall her young men fall in the streets — Xenophon relates, lib. 7., that when Gobryas and Gadates, two of Cyrus’s generals, with their soldiers, had got into the city, they marched directly toward the palace, killing all they met, and, having surprised the guards, cut them in pieces, and slain the king himself, they, without difficulty, made themselves masters of the palace. I will kindle a fire in his cities — This may be meant of the destruction made in the Babylonian territories, in the several expeditions Cyrus undertook against that monarchy before the taking of Babylon.

27. Bullocks — Her warlike young men, the flower of her population.

V. 28. The vengeance-The revenge which God had taken for his holy temple, which the Chaldeans had destroyed.

Verse 28. Declare in Zion the vengeance of the Lord] Zion was desolated by Babylon; tell Zion that God hath desolated the desolator. The vengeance of his temple.] Which Nebuchadnezzar had pillaged, profaned, and demolished, transporting its sacred vessels to Babylon, and putting them in the temple of his god Bel.

Verses 25-32. The Lord hath opened his armory, &c. — God hath raised up enemies to subdue the Chaldeans, namely, Cyrus and his confederates, and hath furnished them with all the means necessary for such an undertaking. Come against her from the utmost border — From distant parts, namely, from the Caspian and Euxine seas. Cast her up as heaps — The marginal rendering seems preferable; Tread her, trample over her, as heaps of ruins; or tread her as the corn is trodden down when it is thrashed. Slay her bullocks — That is, Her strong men, as the Vulgate and the Chaldee interpret the expression. Wo unto them, for their day is come — The time in which they are to be punished. The voice of them that escape, to declare in Zion, &c. — This may either foretel that some of the Babylonians would flee as far as Judea for refuge, and there publish what had befallen Babylon, or, which seems more likely, that some of those Jews or proselytes to the Jewish religion in Chaldea, who were more than ordinarily zealous for the welfare of God’s church and people, would be ready, upon the first news of the taking of Babylon, to bring the glad tidings to Judea, that God had avenged his people, and executed his judgments on those who destroyed his temple, and profaned the holy vessels of it: see Jeremiah 51:51; Daniel 5:1, 2, 3, 5, 30. Call together the archers — See verses 9, 14. Recompense her according to her work — This is applied to mystical Babylon, Revelation 18:6, which, when fulfilled, will be a manifest token of the righteous judgment of God, as St. Paul speaks, 2 Thessalonians 1:5, at which all good men ought to rejoice, and give glory to God when they see it effected. For she hath been proud against the Lord — Hath exalted herself against God, saying, I am, and there is none besides me, Isaiah 47:7, 8, where see the notes. Therefore shall her young men fall in the streets — Xenophon relates, lib. 7., that when Gobryas and Gadates, two of Cyrus’s generals, with their soldiers, had got into the city, they marched directly toward the palace, killing all they met, and, having surprised the guards, cut them in pieces, and slain the king himself, they, without difficulty, made themselves masters of the palace. I will kindle a fire in his cities — This may be meant of the destruction made in the Babylonian territories, in the several expeditions Cyrus undertook against that monarchy before the taking of Babylon.

28. From Babylon the scene changes to Jerusalem, where we hear the voice of the fugitives who bring to Zion the tidings of God’s fearful judgments on Babylon.

Verse 29. Call together the archers] The preceding verses are the prediction: here, God calls the Medes and Persians to fulfil it.

Verses 25-32. The Lord hath opened his armory, &c. — God hath raised up enemies to subdue the Chaldeans, namely, Cyrus and his confederates, and hath furnished them with all the means necessary for such an undertaking. Come against her from the utmost border — From distant parts, namely, from the Caspian and Euxine seas. Cast her up as heaps — The marginal rendering seems preferable; Tread her, trample over her, as heaps of ruins; or tread her as the corn is trodden down when it is thrashed. Slay her bullocks — That is, Her strong men, as the Vulgate and the Chaldee interpret the expression. Wo unto them, for their day is come — The time in which they are to be punished. The voice of them that escape, to declare in Zion, &c. — This may either foretel that some of the Babylonians would flee as far as Judea for refuge, and there publish what had befallen Babylon, or, which seems more likely, that some of those Jews or proselytes to the Jewish religion in Chaldea, who were more than ordinarily zealous for the welfare of God’s church and people, would be ready, upon the first news of the taking of Babylon, to bring the glad tidings to Judea, that God had avenged his people, and executed his judgments on those who destroyed his temple, and profaned the holy vessels of it: see Jeremiah 51:51; Daniel 5:1, 2, 3, 5, 30. Call together the archers — See verses 9, 14. Recompense her according to her work — This is applied to mystical Babylon, Revelation 18:6, which, when fulfilled, will be a manifest token of the righteous judgment of God, as St. Paul speaks, 2 Thessalonians 1:5, at which all good men ought to rejoice, and give glory to God when they see it effected. For she hath been proud against the Lord — Hath exalted herself against God, saying, I am, and there is none besides me, Isaiah 47:7, 8, where see the notes. Therefore shall her young men fall in the streets — Xenophon relates, lib. 7., that when Gobryas and Gadates, two of Cyrus’s generals, with their soldiers, had got into the city, they marched directly toward the palace, killing all they met, and, having surprised the guards, cut them in pieces, and slain the king himself, they, without difficulty, made themselves masters of the palace. I will kindle a fire in his cities — This may be meant of the destruction made in the Babylonian territories, in the several expeditions Cyrus undertook against that monarchy before the taking of Babylon.

Ver. 29. Call together the archers against Babylon, the far-famed Elamites for drawing the bow: Jeremiah 49:35. The Ethiopians equalled them in archery, having bows four cubits long.

PRIDE AND HUMILIATION, 29-40.

29. Call together the archers — The meaning of this verse is slightly disguised by an inaccuracy in the translation. The reading should be, Summon the archers to Babylon, all those who bend the bow, etc.

Verses 25-32. The Lord hath opened his armory, &c. — God hath raised up enemies to subdue the Chaldeans, namely, Cyrus and his confederates, and hath furnished them with all the means necessary for such an undertaking. Come against her from the utmost border — From distant parts, namely, from the Caspian and Euxine seas. Cast her up as heaps — The marginal rendering seems preferable; Tread her, trample over her, as heaps of ruins; or tread her as the corn is trodden down when it is thrashed. Slay her bullocks — That is, Her strong men, as the Vulgate and the Chaldee interpret the expression. Wo unto them, for their day is come — The time in which they are to be punished. The voice of them that escape, to declare in Zion, &c. — This may either foretel that some of the Babylonians would flee as far as Judea for refuge, and there publish what had befallen Babylon, or, which seems more likely, that some of those Jews or proselytes to the Jewish religion in Chaldea, who were more than ordinarily zealous for the welfare of God’s church and people, would be ready, upon the first news of the taking of Babylon, to bring the glad tidings to Judea, that God had avenged his people, and executed his judgments on those who destroyed his temple, and profaned the holy vessels of it: see Jeremiah 51:51; Daniel 5:1, 2, 3, 5, 30. Call together the archers — See verses 9, 14. Recompense her according to her work — This is applied to mystical Babylon, Revelation 18:6, which, when fulfilled, will be a manifest token of the righteous judgment of God, as St. Paul speaks, 2 Thessalonians 1:5, at which all good men ought to rejoice, and give glory to God when they see it effected. For she hath been proud against the Lord — Hath exalted herself against God, saying, I am, and there is none besides me, Isaiah 47:7, 8, where see the notes. Therefore shall her young men fall in the streets — Xenophon relates, lib. 7., that when Gobryas and Gadates, two of Cyrus’s generals, with their soldiers, had got into the city, they marched directly toward the palace, killing all they met, and, having surprised the guards, cut them in pieces, and slain the king himself, they, without difficulty, made themselves masters of the palace. I will kindle a fire in his cities — This may be meant of the destruction made in the Babylonian territories, in the several expeditions Cyrus undertook against that monarchy before the taking of Babylon.

Ver. 30. Her young men, a Hebrew word for soldiers, shall fall in the streets. This was most exactly fulfilled. Xenophon relates that they killed all they found in the streets; that Gadatus and Gobryas marched directly to the palace, made a carnage, and led Cyrus to the king. Herodotus affirms that the slaughter lasted for three days.

30. Therefore, etc. — Identical with the words used of Damascus in chap. 49:26.

Verse 31. O thou most proud] זדונ zadon. PRIDE in the abstract; proudest of all people.

Verses 25-32. The Lord hath opened his armory, &c. — God hath raised up enemies to subdue the Chaldeans, namely, Cyrus and his confederates, and hath furnished them with all the means necessary for such an undertaking. Come against her from the utmost border — From distant parts, namely, from the Caspian and Euxine seas. Cast her up as heaps — The marginal rendering seems preferable; Tread her, trample over her, as heaps of ruins; or tread her as the corn is trodden down when it is thrashed. Slay her bullocks — That is, Her strong men, as the Vulgate and the Chaldee interpret the expression. Wo unto them, for their day is come — The time in which they are to be punished. The voice of them that escape, to declare in Zion, &c. — This may either foretel that some of the Babylonians would flee as far as Judea for refuge, and there publish what had befallen Babylon, or, which seems more likely, that some of those Jews or proselytes to the Jewish religion in Chaldea, who were more than ordinarily zealous for the welfare of God’s church and people, would be ready, upon the first news of the taking of Babylon, to bring the glad tidings to Judea, that God had avenged his people, and executed his judgments on those who destroyed his temple, and profaned the holy vessels of it: see Jeremiah 51:51; Daniel 5:1, 2, 3, 5, 30. Call together the archers — See verses 9, 14. Recompense her according to her work — This is applied to mystical Babylon, Revelation 18:6, which, when fulfilled, will be a manifest token of the righteous judgment of God, as St. Paul speaks, 2 Thessalonians 1:5, at which all good men ought to rejoice, and give glory to God when they see it effected. For she hath been proud against the Lord — Hath exalted herself against God, saying, I am, and there is none besides me, Isaiah 47:7, 8, where see the notes. Therefore shall her young men fall in the streets — Xenophon relates, lib. 7., that when Gobryas and Gadates, two of Cyrus’s generals, with their soldiers, had got into the city, they marched directly toward the palace, killing all they met, and, having surprised the guards, cut them in pieces, and slain the king himself, they, without difficulty, made themselves masters of the palace. I will kindle a fire in his cities — This may be meant of the destruction made in the Babylonian territories, in the several expeditions Cyrus undertook against that monarchy before the taking of Babylon.

PRIDE AND HUMILIATION, 29-40.

29. Call together the archers — The meaning of this verse is slightly disguised by an inaccuracy in the translation. The reading should be, Summon the archers to Babylon, all those who bend the bow, etc.

Verse 32. And the most proud] זדונ zadon, as before. Here pride is personified and addressed, as if possessing a being and rational powers.

Verses 25-32. The Lord hath opened his armory, &c. — God hath raised up enemies to subdue the Chaldeans, namely, Cyrus and his confederates, and hath furnished them with all the means necessary for such an undertaking. Come against her from the utmost border — From distant parts, namely, from the Caspian and Euxine seas. Cast her up as heaps — The marginal rendering seems preferable; Tread her, trample over her, as heaps of ruins; or tread her as the corn is trodden down when it is thrashed. Slay her bullocks — That is, Her strong men, as the Vulgate and the Chaldee interpret the expression. Wo unto them, for their day is come — The time in which they are to be punished. The voice of them that escape, to declare in Zion, &c. — This may either foretel that some of the Babylonians would flee as far as Judea for refuge, and there publish what had befallen Babylon, or, which seems more likely, that some of those Jews or proselytes to the Jewish religion in Chaldea, who were more than ordinarily zealous for the welfare of God’s church and people, would be ready, upon the first news of the taking of Babylon, to bring the glad tidings to Judea, that God had avenged his people, and executed his judgments on those who destroyed his temple, and profaned the holy vessels of it: see Jeremiah 51:51; Daniel 5:1, 2, 3, 5, 30. Call together the archers — See verses 9, 14. Recompense her according to her work — This is applied to mystical Babylon, Revelation 18:6, which, when fulfilled, will be a manifest token of the righteous judgment of God, as St. Paul speaks, 2 Thessalonians 1:5, at which all good men ought to rejoice, and give glory to God when they see it effected. For she hath been proud against the Lord — Hath exalted herself against God, saying, I am, and there is none besides me, Isaiah 47:7, 8, where see the notes. Therefore shall her young men fall in the streets — Xenophon relates, lib. 7., that when Gobryas and Gadates, two of Cyrus’s generals, with their soldiers, had got into the city, they marched directly toward the palace, killing all they met, and, having surprised the guards, cut them in pieces, and slain the king himself, they, without difficulty, made themselves masters of the palace. I will kindle a fire in his cities — This may be meant of the destruction made in the Babylonian territories, in the several expeditions Cyrus undertook against that monarchy before the taking of Babylon.

32. The most proud shall stumble — The marginal reading should be preferred, so as to read: And pride shall stumble and fall, and none shall raise him up; and I will kindle a fire in his cities, and it shall devour all round about him.

V. 33. Together-Together in this place signifies no more than that they were both oppressed, or alike oppressed.

Verses 33, 34. Israel and Judah were oppressed together — Not together with respect to times, for there was a distance of one hundred and fifty years between the time of Israel’s and Judah’s being carried away captive; nor by the same enemy; Israel being carried away by the Assyrians, Judah by the Chaldeans. Together here signifies no more than that they were both oppressed, or alike oppressed. And all that took them captives held them fast — Were determined not to release them. The prophet seems here to intimate, that as their enemies were not only very powerful, but fully resolved to detain them in captivity, his predictions of their deliverance might seem to some but vain words, never likely to be fulfilled. Hence he adds, in the next verse, Their Redeemer is strong — Or, their Avenger, as the word also signifies. He that has a right to them will claim his right, and make good his claim. He is stronger than their enemies who hold them fast, and can, with infinite ease, overpower all their force, and baffle all their subtlety, and put strength into his own people, though they may be very weak. The Lord of hosts is his name — And he will answer his name, and make it appear that he is what his people call him. He shall thoroughly plead their cause — Hebrew, µbyr ta byrw kyr, pleading he will plead it, plead it with jealousy, and effectually plead it and carry it; that he may give rest to the land — To his people’s land, rest from all their enemies round about; or, to the earth, as xra more properly signifies, namely, rest from the oppressions of the Babylonish empire; and disquiet — Or, cause to tremble, as some render zygrh, the inhabitants of Babylon — Because they have disquieted his people, and caused them to tremble, for whose honour and comfort he is jealous.

33. Were oppressed — In this verse there has been an unfortunate rendering as to tense. The reading should be, are oppressed… their captors have kept hold… they have refused to let them go.

V. 34. Plead-He will actually and readily effect it.

Verse 34. Their Redeemer is strong] And it was not that he wanted power, and that Nebuchadnezzar had much, that Jerusalem was taken; but because the people had sinned, and would not return; and therefore national sins called for national punishments. These have taken place; and now the Lord of hosts shows them that the power of the Chaldeans is mere weakness against his might.

Verses 33, 34. Israel and Judah were oppressed together — Not together with respect to times, for there was a distance of one hundred and fifty years between the time of Israel’s and Judah’s being carried away captive; nor by the same enemy; Israel being carried away by the Assyrians, Judah by the Chaldeans. Together here signifies no more than that they were both oppressed, or alike oppressed. And all that took them captives held them fast — Were determined not to release them. The prophet seems here to intimate, that as their enemies were not only very powerful, but fully resolved to detain them in captivity, his predictions of their deliverance might seem to some but vain words, never likely to be fulfilled. Hence he adds, in the next verse, Their Redeemer is strong — Or, their Avenger, as the word also signifies. He that has a right to them will claim his right, and make good his claim. He is stronger than their enemies who hold them fast, and can, with infinite ease, overpower all their force, and baffle all their subtlety, and put strength into his own people, though they may be very weak. The Lord of hosts is his name — And he will answer his name, and make it appear that he is what his people call him. He shall thoroughly plead their cause — Hebrew, µbyr ta byrw kyr, pleading he will plead it, plead it with jealousy, and effectually plead it and carry it; that he may give rest to the land — To his people’s land, rest from all their enemies round about; or, to the earth, as xra more properly signifies, namely, rest from the oppressions of the Babylonish empire; and disquiet — Or, cause to tremble, as some render zygrh, the inhabitants of Babylon — Because they have disquieted his people, and caused them to tremble, for whose honour and comfort he is jealous.

34. Give rest to the land — Rather, to the earth; which has been disquieted by the warlike ambition of Babylon. This will be done by suppressing the power of Babylon.

Verse 35. A sword] War and its calamities, or any grievous plague; and so in the following verses.

Verses 35-37. A sword is upon the Chaldeans — That is, there shall come a sword upon them. Upon Babylon and her princes — Who were slain together with their king, Belshazzar, at a feast, Jeremiah 51:39; Daniel 5:2-30. And upon her wise men — The Chaldeans were famous for their skill in astrology, and other arts of divination; and yet the learned in those sciences were not able to foresee or prevent the dangers coming upon themselves in the common calamity. A sword is upon the liars — Upon the diviners, or the pretenders to the knowledge of future events; and they shall dote — They shall be proved to be foolish and ignorant, by things happening directly contrary to what they had thought and said. Thus Isaiah, speaking of the same kind of men, says, He (namely, God) frustrateth the tokens of the liars, and maketh diviners mad. A sword is upon all the mingled people — Upon her auxiliaries, made up of several nations: see Ezekiel 30:5. And they shall become as women — Fearful, and having neither courage nor any thing else manly in them. A sword is upon her treasures, &c. — “Her treasures shall be a prey to such as come with sword in hand to rifle them: as Solon said to Crœsus, who, by way of ostentation, showed him his treasures, “Sir, if any one come that has better iron than you, he will be master of all your gold.” — Lowth.

35. A sword is upon the Chaldeans — The verb inserted by the translators takes away from the dramatic character of the passage. The original has the form of an exclamation, on account of the feeling which pervades it. Princes — Rulers in peace, leaders in war. Wise men — Magicians or savants.

V. 36. Dote-Their soothsayers and wizards shall dote, not foreseeing what will be. Dismayed-Their hearts shall fail them when this day comes.

Verses 35-37. A sword is upon the Chaldeans — That is, there shall come a sword upon them. Upon Babylon and her princes — Who were slain together with their king, Belshazzar, at a feast, Jeremiah 51:39; Daniel 5:2-30. And upon her wise men — The Chaldeans were famous for their skill in astrology, and other arts of divination; and yet the learned in those sciences were not able to foresee or prevent the dangers coming upon themselves in the common calamity. A sword is upon the liars — Upon the diviners, or the pretenders to the knowledge of future events; and they shall dote — They shall be proved to be foolish and ignorant, by things happening directly contrary to what they had thought and said. Thus Isaiah, speaking of the same kind of men, says, He (namely, God) frustrateth the tokens of the liars, and maketh diviners mad. A sword is upon all the mingled people — Upon her auxiliaries, made up of several nations: see Ezekiel 30:5. And they shall become as women — Fearful, and having neither courage nor any thing else manly in them. A sword is upon her treasures, &c. — “Her treasures shall be a prey to such as come with sword in hand to rifle them: as Solon said to Crœsus, who, by way of ostentation, showed him his treasures, “Sir, if any one come that has better iron than you, he will be master of all your gold.” — Lowth.

Ver. 36. A sword is upon the liars. Upon the wizards, sorcerers, dreamers, and prognosticators of every description, who had promised Babylon eternal glory, having taught her to say, “I AM, and besides me there is none else.” The sword on them had two edges.

36. Liars — The original word means to babble, to talk at random, and here the sense is soothsayers. Dismayed — Better, confounded.

V. 37. Horses-Through they be full of chariots and horses, the enemy shall destroy them. Mingled people-People that were not native Chaldeans, but under their dominion.

Verses 35-37. A sword is upon the Chaldeans — That is, there shall come a sword upon them. Upon Babylon and her princes — Who were slain together with their king, Belshazzar, at a feast, Jeremiah 51:39; Daniel 5:2-30. And upon her wise men — The Chaldeans were famous for their skill in astrology, and other arts of divination; and yet the learned in those sciences were not able to foresee or prevent the dangers coming upon themselves in the common calamity. A sword is upon the liars — Upon the diviners, or the pretenders to the knowledge of future events; and they shall dote — They shall be proved to be foolish and ignorant, by things happening directly contrary to what they had thought and said. Thus Isaiah, speaking of the same kind of men, says, He (namely, God) frustrateth the tokens of the liars, and maketh diviners mad. A sword is upon all the mingled people — Upon her auxiliaries, made up of several nations: see Ezekiel 30:5. And they shall become as women — Fearful, and having neither courage nor any thing else manly in them. A sword is upon her treasures, &c. — “Her treasures shall be a prey to such as come with sword in hand to rifle them: as Solon said to Crœsus, who, by way of ostentation, showed him his treasures, “Sir, if any one come that has better iron than you, he will be master of all your gold.” — Lowth.

37. They shall become as women — Their wise ones shall become as fools, their soldiers and heroes shall “become as women;” that is, destitute of all warlike qualities.

V. 38. Dried-This phrase has a plain reference to Cyrus’s stratagem used in the surprize of Babylon; one part of it was fortified by the great river Euphrates, which Cyrus diverted by cutting several channels, ‘till he had drained it so low, that it became passable for his army; others think that a want of rain is here threatened.

Verse 38. A drought is upon her waters] May not this refer to the draining of the channel of the Euphrates, by which the army of Cyrus entered the city. See on Jeremiah 50:24. The original is, however, brj chereb, a sword, as in the preceding verses, which signifies war, or any calamity by which the thing on which it falls is ruined.

Verses 38-40. A drought is upon all her waters — Our translators, after the example of the Vulgate and others, have rendered brj, a drought, here, whereas they have translated it a sword in the preceding verses, as supposing, it seems, that a sword has nothing to do with waters. But they might very properly have rendered it a sword here also: for this term is used metaphorically, to denote either the instrument of divine vengeance generally, or the operations and effects of war in particular; in either of which senses it may be applied to waters as well as to treasures. And the allusion here is evidently to the stratagem of Cyrus, who drained off the waters of the Euphrates, which ran through the city of Babylon, by means of which his troops, by night, marched along the bed of the river into the heart of the city, and surprised it. For it is the land of graven images, &c. — This vengeance comes upon them, because they have been the great encouragers and supporters of idolatry. It may be remarked, that the executioners of the divine judgments were the Persians, who, in opposition to the Sabians, (whose notions the Chaldeans embraced,) followed the ancient discipline of the magi, or wise men among them, and had neither altars nor images; as is attested by Strabo and Herodotus: see Prideaux’s Connections, p. 177, and Lowth. And they are mad upon their idols — See note on Isaiah 57:5. They may well be termed mad who make a god of any creature, and especially those who worship images which their own hands have made. Therefore the wild beasts of the desert, &c. — Blaney renders this clause, Therefore shall wild cats, with jackals dwell, the daughters of the ostrich also shall dwell in her; and refers to Bochart in justification of the propriety of his translation. Compare this passage with the parallel one, Isaiah 13:19-22, where see the notes.

Ver. 38. A drought is upon her waters, and they shall be dried up. Both Herodotus and Zenophon relate the singular circumstance of Cyrus draining the river into his trenches, till it was fordable for his army. The river also continued to flow in the new channel, so as gradually to divert its course and destroy the navigation to the city. Thus Babylon utterly became as Gomorrah, and the kindness of Persian kings could not hinder the decree of God.

38. A drought — The consonants of the original for “drought” are the same with those for sword in the verse preceding; the only difference is in the vowel pointings of the Masoretes. Hence there are not a few who believe that the true form of this word is sword, and not drought. But the consistency of the MSS. with one another, the general uniformity of the Versions, and the more exact fitness of the sense, vindicate the present reading, even if they do not demonstrate its correctness; and hence it is better to retain it. Waters — The canals and watercourses constituting the system of irrigation for the Babylonian plain, which system was doubtless at this time, the most perfect on the face of the earth.

Verse 39. The wild beasts of the desert] Dahler translates these various terms, “The wild cats, the jackals, and the ostriches.” And Blayney the same. Wicklif, “Dragons, woodewoses, and ostriches.” Coverdale, “Wild beestes, apes, and estriches.”

Verses 38-40. A drought is upon all her waters — Our translators, after the example of the Vulgate and others, have rendered brj, a drought, here, whereas they have translated it a sword in the preceding verses, as supposing, it seems, that a sword has nothing to do with waters. But they might very properly have rendered it a sword here also: for this term is used metaphorically, to denote either the instrument of divine vengeance generally, or the operations and effects of war in particular; in either of which senses it may be applied to waters as well as to treasures. And the allusion here is evidently to the stratagem of Cyrus, who drained off the waters of the Euphrates, which ran through the city of Babylon, by means of which his troops, by night, marched along the bed of the river into the heart of the city, and surprised it. For it is the land of graven images, &c. — This vengeance comes upon them, because they have been the great encouragers and supporters of idolatry. It may be remarked, that the executioners of the divine judgments were the Persians, who, in opposition to the Sabians, (whose notions the Chaldeans embraced,) followed the ancient discipline of the magi, or wise men among them, and had neither altars nor images; as is attested by Strabo and Herodotus: see Prideaux’s Connections, p. 177, and Lowth. And they are mad upon their idols — See note on Isaiah 57:5. They may well be termed mad who make a god of any creature, and especially those who worship images which their own hands have made. Therefore the wild beasts of the desert, &c. — Blaney renders this clause, Therefore shall wild cats, with jackals dwell, the daughters of the ostrich also shall dwell in her; and refers to Bochart in justification of the propriety of his translation. Compare this passage with the parallel one, Isaiah 13:19-22, where see the notes.

PRIDE AND HUMILIATION, 29-40.

29. Call together the archers — The meaning of this verse is slightly disguised by an inaccuracy in the translation. The reading should be, Summon the archers to Babylon, all those who bend the bow, etc.

V. 40. No man-Cyrus only made them tributaries, and took away their government. But Seleucus Nicanor, a Grecian prince, utterly destroyed Babylon, so that in the time of Adrian the Roman emperor, there was nothing left standing of that great city.

Verse 40. As God overthrew Sodom] As the very ground on which these cities stood, with all the plain, now lies under the Dead Sea; so Babylon and the adjacent country shall be rendered totally barren and unfruitful, and utterly incapable of being inhabited. And this is the fact concerning both countries. See Jeremiah 49:18.

Verses 38-40. A drought is upon all her waters — Our translators, after the example of the Vulgate and others, have rendered brj, a drought, here, whereas they have translated it a sword in the preceding verses, as supposing, it seems, that a sword has nothing to do with waters. But they might very properly have rendered it a sword here also: for this term is used metaphorically, to denote either the instrument of divine vengeance generally, or the operations and effects of war in particular; in either of which senses it may be applied to waters as well as to treasures. And the allusion here is evidently to the stratagem of Cyrus, who drained off the waters of the Euphrates, which ran through the city of Babylon, by means of which his troops, by night, marched along the bed of the river into the heart of the city, and surprised it. For it is the land of graven images, &c. — This vengeance comes upon them, because they have been the great encouragers and supporters of idolatry. It may be remarked, that the executioners of the divine judgments were the Persians, who, in opposition to the Sabians, (whose notions the Chaldeans embraced,) followed the ancient discipline of the magi, or wise men among them, and had neither altars nor images; as is attested by Strabo and Herodotus: see Prideaux’s Connections, p. 177, and Lowth. And they are mad upon their idols — See note on Isaiah 57:5. They may well be termed mad who make a god of any creature, and especially those who worship images which their own hands have made. Therefore the wild beasts of the desert, &c. — Blaney renders this clause, Therefore shall wild cats, with jackals dwell, the daughters of the ostrich also shall dwell in her; and refers to Bochart in justification of the propriety of his translation. Compare this passage with the parallel one, Isaiah 13:19-22, where see the notes.

Ver. 40. As God overthrew Sodom, so shall no man abide in Babylon. Modern travel is agreed, that the mass of this bloody city is overgrown, and destitute of culture. A dead instructive extension, which lives and speaks to posterity. Though the Persians favoured Babylon, and though it feebly existed to the time of Alexander, yet Seleucia, (now Bagdad, built on its ruins on the eastern shore of the Tigris) rising as a new city at the distance of forty miles, and which Selucus made the capital of his kingdom, gradually drew off the people; so that Babylon was utterly deserted, that posterity might contemplate in its ruins the righteousness of God, and the truth of prophecy.

PRIDE AND HUMILIATION, 29-40.

29. Call together the archers — The meaning of this verse is slightly disguised by an inaccuracy in the translation. The reading should be, Summon the archers to Babylon, all those who bend the bow, etc.

Verse 41. Behold, a people shall come from the north] This and the two following verses are nearly the same with Jeremiah 6:22-24. But here, destroyers against Babylon are intended; there, destroyers against Jerusalem.

Verses 41-46. Behold, a people shall come from the north — Namely, the Medes; and a great nation — That is, who are a great nation; for this is no more than an explicative of the foregoing sentence. And many kings — Namely, the kings of the Persians, Armenians, Hyrcanians, Cadusians, and others who fought under Cyrus’s banner, as allies or friends to him. Their voice shall roar like the sea — The noise of an army is fitly compared to the roaring of the sea when it rages and is tempestuous. Every one put in array — In exact and firm order, as if the whole host were but one man. The king of Babylon hath heard, &c. — Belshazzar was of himself a weak and dissolute prince, and was soon routed in the field; and so dismayed that he shut himself up in Babylon. Behold, he shall come up like a lion — See notes on Jeremiah 49:19-21, where we have applied unto Edom what is here spoken against Babylon. At the noise of the taking of Babylon the earth is moved, and the cry is heard, &c. — These words are intended to express the greatness of the destruction of Babylon, which should be such as should make all that part of the world to shake and tremble; and the nations, whether near or far remote, should be astonished at the downfall of so great a city and potent an empire.

THE AGENTS OF THIS DESTRUCTION, 41-46.

41-46. A people shall come from the north, etc. — A more particular description of the agents of Babylon’s overthrow, consisting, however, almost exclusively of the materials found in previous passages.

Verses 41-46. Behold, a people shall come from the north — Namely, the Medes; and a great nation — That is, who are a great nation; for this is no more than an explicative of the foregoing sentence. And many kings — Namely, the kings of the Persians, Armenians, Hyrcanians, Cadusians, and others who fought under Cyrus’s banner, as allies or friends to him. Their voice shall roar like the sea — The noise of an army is fitly compared to the roaring of the sea when it rages and is tempestuous. Every one put in array — In exact and firm order, as if the whole host were but one man. The king of Babylon hath heard, &c. — Belshazzar was of himself a weak and dissolute prince, and was soon routed in the field; and so dismayed that he shut himself up in Babylon. Behold, he shall come up like a lion — See notes on Jeremiah 49:19-21, where we have applied unto Edom what is here spoken against Babylon. At the noise of the taking of Babylon the earth is moved, and the cry is heard, &c. — These words are intended to express the greatness of the destruction of Babylon, which should be such as should make all that part of the world to shake and tremble; and the nations, whether near or far remote, should be astonished at the downfall of so great a city and potent an empire.

THE AGENTS OF THIS DESTRUCTION, 41-46.

41-46. A people shall come from the north, etc. — A more particular description of the agents of Babylon’s overthrow, consisting, however, almost exclusively of the materials found in previous passages.

Verses 41-46. Behold, a people shall come from the north — Namely, the Medes; and a great nation — That is, who are a great nation; for this is no more than an explicative of the foregoing sentence. And many kings — Namely, the kings of the Persians, Armenians, Hyrcanians, Cadusians, and others who fought under Cyrus’s banner, as allies or friends to him. Their voice shall roar like the sea — The noise of an army is fitly compared to the roaring of the sea when it rages and is tempestuous. Every one put in array — In exact and firm order, as if the whole host were but one man. The king of Babylon hath heard, &c. — Belshazzar was of himself a weak and dissolute prince, and was soon routed in the field; and so dismayed that he shut himself up in Babylon. Behold, he shall come up like a lion — See notes on Jeremiah 49:19-21, where we have applied unto Edom what is here spoken against Babylon. At the noise of the taking of Babylon the earth is moved, and the cry is heard, &c. — These words are intended to express the greatness of the destruction of Babylon, which should be such as should make all that part of the world to shake and tremble; and the nations, whether near or far remote, should be astonished at the downfall of so great a city and potent an empire.

THE AGENTS OF THIS DESTRUCTION, 41-46.

41-46. A people shall come from the north, etc. — A more particular description of the agents of Babylon’s overthrow, consisting, however, almost exclusively of the materials found in previous passages.

Verse 44. Behold, he shall came up like a lion] The same words as in Jeremiah 49:19, &c., where see the note. See Clarke “Jeremiah 49:19”.

Verses 41-46. Behold, a people shall come from the north — Namely, the Medes; and a great nation — That is, who are a great nation; for this is no more than an explicative of the foregoing sentence. And many kings — Namely, the kings of the Persians, Armenians, Hyrcanians, Cadusians, and others who fought under Cyrus’s banner, as allies or friends to him. Their voice shall roar like the sea — The noise of an army is fitly compared to the roaring of the sea when it rages and is tempestuous. Every one put in array — In exact and firm order, as if the whole host were but one man. The king of Babylon hath heard, &c. — Belshazzar was of himself a weak and dissolute prince, and was soon routed in the field; and so dismayed that he shut himself up in Babylon. Behold, he shall come up like a lion — See notes on Jeremiah 49:19-21, where we have applied unto Edom what is here spoken against Babylon. At the noise of the taking of Babylon the earth is moved, and the cry is heard, &c. — These words are intended to express the greatness of the destruction of Babylon, which should be such as should make all that part of the world to shake and tremble; and the nations, whether near or far remote, should be astonished at the downfall of so great a city and potent an empire.

Ver. 44. He shall come up like a lion from the swelling of Jordan, full of anger, the inundation having driven him from his lair. See Jeremiah 12:5. Such was the anger of Nebuchadnezzar against every nation that dared to oppose his ambition to put the world under his feet.

THE AGENTS OF THIS DESTRUCTION, 41-46.

41-46. A people shall come from the north, etc. — A more particular description of the agents of Babylon’s overthrow, consisting, however, almost exclusively of the materials found in previous passages.

Verses 41-46. Behold, a people shall come from the north — Namely, the Medes; and a great nation — That is, who are a great nation; for this is no more than an explicative of the foregoing sentence. And many kings — Namely, the kings of the Persians, Armenians, Hyrcanians, Cadusians, and others who fought under Cyrus’s banner, as allies or friends to him. Their voice shall roar like the sea — The noise of an army is fitly compared to the roaring of the sea when it rages and is tempestuous. Every one put in array — In exact and firm order, as if the whole host were but one man. The king of Babylon hath heard, &c. — Belshazzar was of himself a weak and dissolute prince, and was soon routed in the field; and so dismayed that he shut himself up in Babylon. Behold, he shall come up like a lion — See notes on Jeremiah 49:19-21, where we have applied unto Edom what is here spoken against Babylon. At the noise of the taking of Babylon the earth is moved, and the cry is heard, &c. — These words are intended to express the greatness of the destruction of Babylon, which should be such as should make all that part of the world to shake and tremble; and the nations, whether near or far remote, should be astonished at the downfall of so great a city and potent an empire.

THE AGENTS OF THIS DESTRUCTION, 41-46.

41-46. A people shall come from the north, etc. — A more particular description of the agents of Babylon’s overthrow, consisting, however, almost exclusively of the materials found in previous passages.

Verse 46. At the noise of the taking of Babylon] See Clarke’s note on the parallel place, “Jeremiah 49:21”. In the forty-ninth chapter, these words are spoken of Nebuchadnezzar; here, of Cyrus. The taking of Babylon was a wonder to all the surrounding nations. It was thought to be impregnable.

JEREMIAH

Verses 41-46. Behold, a people shall come from the north — Namely, the Medes; and a great nation — That is, who are a great nation; for this is no more than an explicative of the foregoing sentence. And many kings — Namely, the kings of the Persians, Armenians, Hyrcanians, Cadusians, and others who fought under Cyrus’s banner, as allies or friends to him. Their voice shall roar like the sea — The noise of an army is fitly compared to the roaring of the sea when it rages and is tempestuous. Every one put in array — In exact and firm order, as if the whole host were but one man. The king of Babylon hath heard, &c. — Belshazzar was of himself a weak and dissolute prince, and was soon routed in the field; and so dismayed that he shut himself up in Babylon. Behold, he shall come up like a lion — See notes on Jeremiah 49:19-21, where we have applied unto Edom what is here spoken against Babylon. At the noise of the taking of Babylon the earth is moved, and the cry is heard, &c. — These words are intended to express the greatness of the destruction of Babylon, which should be such as should make all that part of the world to shake and tremble; and the nations, whether near or far remote, should be astonished at the downfall of so great a city and potent an empire.

THE AGENTS OF THIS DESTRUCTION, 41-46.

41-46. A people shall come from the north, etc. — A more particular description of the agents of Babylon’s overthrow, consisting, however, almost exclusively of the materials found in previous passages.