Isaiah 13:8

ticular passages of these two chapters to be given after these general observations on the whole. A chorus of Jews is introduced, expressing their surprise and astonishment at the sudden downfall of Babylon; and the great reverse of fortune that had befallen the tyrant, who, like his predecessors, had oppressed his own and harassed the neighboring kingdoms. These oppressed kingdoms, or their rulers, are represented under the image of the fir trees and the cedars of Libanus, frequently used to express any thing in the political or religious world that is super-eminently great and majestic: the whole earth shouteth for joy; the cedars of Libanus utter a severe taunt over the fallen tyrant, and boast their security now he is no more. The scene is immediately changed, and a new set of persons is introduced. The regions of the dead are laid open, and Hades is represented as rousing up the shades of the departed monarchs: they rise from their thrones to meet the king of Babylon at his coming; and insult him on his being reduced to the same low estate of impotence and dissolution with themselves. This is one of the boldest prosopopoeias that ever was attempted in poetry; and is executed with astonishing brevity and perspicuity, and with that peculiar force which in a great subject naturally results from both. The image of the state of the dead, or the infernum poeticum of the Hebrews, is taken from their custom of burying, those at least of the higher rank, in large sepulchral vaults hewn in the rock. Of this kind of sepulchres there are remains at Jerusalem now extant; and some that are said to be the sepulchres of the kings of Judah. See Maundrell, p. 76. You are to form to yourself an idea of an immense subterranean vault, a vast gloomy cavern, all round the sides of which there are cells to receive the dead bodies; here the deceased monarchs lie in a distinguished sort of state, suitable to their former rank, each on his own couch, with his arms beside him, his sword at his head, and the bodies of his chiefs and companions round about him. See Eze 32:27 . On which place Sir John Chardin's MS. note is as follows: "En Mingrelie ils dorment tous leurs epees sous leurs tetes, et leurs autres armes a leur cote; et on les enterre de mesme, leurs armes poseess de cette facon." In Mingrelia they always sleep with their swords under their heads, and their other arms by their sides; and they bury their dead with their arms placed in the same manner. These illustrious shades rise at once from their couches, as from their thrones; and advance to the entrance of the cavern to meet the king of Babylon, and to receive him with insults on his fall. The Jews now resume the speech; they address the king of Babylon as the morning-star fallen from heaven, as the first in splendor and dignity in the political world, fallen from his high state; they introduce him as uttering the most extravagant vaunts of his power and ambitious designs in his former glory. These are strongly contrasted in the close with his present low and abject condition. Immediately follows a different scene, and a most happy image, to diversify the same subject, to give it a new turn, and an additional force. Certain persons are introduced who light upon the corpse of the king of Babylon, cast out and lying naked on the bare ground, among the common slain, just after the taking of the city; covered with wounds, and so disfigured, that it is some time before they know him. They accost him with the severest taunts; and bitterly reproach him with his destructive ambition, and his cruel usage of the conquered; which have deservedly brought him this ignominious treatment, so different from that which those of his rank usually meet with, and which shall cover his posterity with disgrace. To complete the whole, God is introduced, declaring the fate of Babylon, the utter extirpation of the royal family, and the total desolation of the city; the deliverance of his people, and the destruction of their enemies; confirming the irreversible decree by the awful sanction of his oath. I believe it may with truth be affirmed, that there is no poem of its kind extant in any language, in which the subject is so well laid out, and 60 happily conducted, with such a richness of invention, with such variety of images, persons, and distinct actions, with such rapidity and ease of transition, in so small a compass, as in this ode of Isaiah. For beauty of disposition, strength of colouring, greatness of sentiment, brevity, perspicuity, and force of expression, it stands, among all the monuments of antiquity, unrivalled. - L. Verse 1 The burden of Babylon - The prophecy that foretells its destruction by the Medes and Persians: see the preceding observations. Verse 2 Exalt the voice - The word להם lahem, "to them," which is of no use, and rather weakens the sentence, is omitted by an ancient MS., and the Vulgate. Verse 3 I have commanded my sanctified ones - מקדשי mekuddashai, the persons consecrated to this very purpose. Nothing can be plainer than that the verb כדש kadash, "to make holy," signifies also to consecrate or appoint to a particular purpose. Bishop Lowth translates, "my enrolled warriors." This is the sense. Verse 4 Of the battle "For the battle" - The Bodleian MS. has למלחמה lemilchamah. Cyrus's army was made up of many different nations. Jeremiah calls it an "assembly of great nations from the north country," Jer 50:9 . And afterwards mentions the kingdoms of "Ararat, Minni, and Ashchenaz, (i.e. Armenia, Corduene, Pontus or Phrygia, Vitring.), with the kings of the Medes," Jer 51:27 , Jer 51:28 . See Xenophon. Cyrop. Verse 5 They come from a far country - The word מארץ meerets is wanting in one MS. and in the Syriac: "They come from afar." From the end of heaven - Kimchi says, Media, "the end of heaven," in Scripture phrase, means, the East. Verse 8 And they shall be afraid "And they shall be terrified" - I join this verb, ונבהלו venibhalu, to the preceding verse, with the Syriac and Vulgate. Pangs and sorrows shall take hold on them "Pangs shall seize them" - The Septuagint, Syriac, and Chaldee read יאחזום yochezum, instead of יאחזון yochezun, which does not express the pronoun then, necessary to the sense. Verse 10 For the stars of heaven "Yea, the stars of heaven" - The Hebrew poets, to express happiness, prosperity, the instauration and advancement of states, kingdoms, and potentates, make use of images taken from the most striking parts of nature, from the heavenly bodies, from the sun, moon, and stars: which they describe as shining with increased splendor, and never setting. The moon becomes like the meridian sun, and the sun's light is augmented sevenfold; (see Isa 30:26 ); new heavens and a new earth are created, and a brighter age commences. On the contrary, the overflow and destruction of kingdoms is represented by opposite images. The stars are obscured, the moon withdraws her light, and the sun shines no more! The earth quakes, and the heavens tremble; and all things seem tending to their original chaos, See Joe 2:10 ; Joe 3:15 , Joe 3:16 ; Amo 8:9 ; Mat 24:29 ; and De S. Poes. Herb. Prael. 6 et IX. And the moon shall not cause her light to shine - This in its farther reference may belong to the Jewish polity, both in Church and state, which should be totally eclipsed, and perhaps shine no more in its distinct state for ever. Verse 11 I will punish the world "I will visit the world" - That is, the Babylonish empire; as η οικουμενη, for the Roman empire, or for Judea, Luk 2:1 ; Act 11:28 . So the universus orbis Romanus, for the Roman empire; Salvian. lib. 5 Minos calls Crete his world: "Creten, quae meus est orbis," Ovid. Metamorph. 8:9. Verse 12 I will make a man more precious than fine gold-wedge of Ophir - The Medes and Persians will not be satisfied with the spoils of the Babylonians. They seek either to destroy or enslave them; and they will accept no ransom for any man - either for אנוש enosh, the poor man, or for אדם adam, the more honorable person. All must fall by the sword, or go into captivity together; for the Medes, ( Isa 13:17 ), regard not silver, and delight not in gold. Verse 14 "And the remnant" - Here is plainly a defect in this sentence, as it stands in the Hebrew text; the subject of the proposition is lost. What is it that shall be like a roe chased? The Septuagint happily supply it, οἱ καταλελειμμενοι, שאר shear, the remnant. A MS. here supplies the word יושב yosheb, the inhabitant; which makes a tolerably good sense; but I much prefer the reading of the Septuagint. They shall - turn "They shall look" - That is, the forces of the king of Babylon, destitute of their leader, and all his auxiliaries, collected from Asia Minor, and other distant countries, shall disperse and flee to their respective homes. Verse 15 Every one that is found "Every one that is overtaken" - That is, none shall escape from the slaughter; neither they who flee singly, dispersed and in confusion; nor they who endeavor to make their retreat in a more regular manner, by forming compact bodies: they shall all be equally cut off by the sword of the enemy. The Septuagint have understood it in this sense, which they have well expressed: - Ὁς γαρ αν ἁλῳ ἡττηθησεται, Και οἱτινες συνηγμενοι εισι πεσουνται μαχαιρα. "Whosoever is caught shall be overthrown, And all that are collected together shall fall by the sword." Where, for ἡττηθησεται, MS. Pachom has εκκενθησεται, et οἱ Γ Cod. Marchal. in margine, et MS. 1. D. 2: εκκεντηθησεται, which seems to be right, being properly expressive of the Hebrew. Verse 17 Which shall not regard silver "Who shall hold silver of no account" - That is, who shall not be induced, by large offers of gold and silver for ransom, to spare the lives of those whom they have subdued in battle; their rage and cruelty will get the better of all such motives. We have many examples in the Iliad and in the Aeneid of addresses of the vanquished to the pity and avarice of the vanquishers, to induce them to spare their lives. Est domus alta: jacent penitus defossa talenta Caelati argenti: sunt auri ponders facti Infectique mihi: non hic victoria Teucrum Vertitur; aut anima una dalbit discrimina tanta. Dixerat: Aeneas contra cui talia reddit: Argenti atque auri memoras quae multa talenta Gnatis parce tuis. Aen. 10:526. "High in my dome are silver talents rolled, With piles of labored and unlaboured gold. These, to procure my ransom, I resign; The war depends not on a life like mine: One, one poor life can no such difference yield, Nor turn the mighty balance of the field. Thy talents, (cried the prince), thy treasured store Keep for thy sons." Pitt. It is remarkable that Xenophon makes Cyrus open a speech to his army, and in particular to the Medes, who made the principal part of it, with praising them for their disregard of riches. Ανδρες Μηδοι, και παντες οἱ παροντες, εγω ὑμας οιδα σαφως, ὁτι ουτε χρηματων δεομενοι συν εμοι εξελθετε· "Ye Medes, and others who now hear me, I well know that you have not accompanied me in this expedition with a view of acquiring wealth." - Cyrop. lib. v. Verse 18 Their bows also shall dash "Their bows shall dash" - Both Herodotus, 1:61, and Xenophon, Anab. iii., mention, that the Persians used large bows τοξα μεγαλα: and the latter says particularly that their bows were three cubits long, Anab. 4. They were celebrated for their archers, see Isa 22:6 ; Jer 49:35 . Probably their neighbours and allies, the Medes, dealt much in the same sort of arms. In Psa 18:34 , and Job 20:24 , mention is made of a bow of steel; if the Persian bows were of metal, we may easily conceive that with a metalline bow of three cubits' length, and proportionably strong, the soldiers might dash and slay the young men, the weaker and unresisting of the inhabitants (for they are joined with the fruit of the womb and the children) in the general carnage on taking the city. תרתשנה terattashnah, shall be broken or shivered to pieces. This seems to refer, not to נערים nearim, young men, but to קשתות keshathoth, their bows. The bows of the young men shall be broken to pieces. On the fruit, etc. "And on the fruit," etc. - A MS. of Dr. Kennicott's reads ועל פרי veal peri and on the fruit. And nine MSS. (three ancient) and two editions, with the Septuagint, Vulgate, and Syriac, add likewise the conjunction ו vau, and, to על al, upon, afterwards. Verse 19 And Babylon - The great city of Babylon was at this time rising to its height of glory, while the Prophet Isaiah was repeatedly denouncing its utter destruction. From the first of Hezekiah to the first of Nebuchadnezzar, under whom it was brought to the highest degree of strength and splendor, are about one hundred and twenty years. I will here very briefly mention some particulars of the greatness of the place, and note the several steps by which this remarkable prophecy was at length accomplished in the total ruin of it. It was, according to the lowest account given of it by ancient historians, a regular square, forty-five miles in compass, inclosed by a wall 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. Cyrus took the city by diverting the waters of the Euphrates which ran through the midst of it, and entering the place at night by the dry channel. The river being never restored afterward to its proper course, overflowed the whole country, and made it little better than a great morass; this and the great slaughter of the inhabitants, with other bad consequences of the taking of the city, was the first step to the ruin of the place. The Persian monarchs ever regarded it with a jealous eye; they kept it under, and took care to prevent its recovering its former greatness. Darius Hystaspes not long afterward most severely punished it for a revolt, greatly depopulated the place, lowered the walls, and demolished the gates. Xerxes destroyed the temples, and with the rest the great temple of Belus, Herod. 3:159, Arrian Exp. Alexandri, lib. 7. The building of Seleucia on the Tigris exhausted Babylon by its neighborhood, as well as by the immediate loss of inhabitants taken away by Seleucus to people his new city, Strabo, lib. 16. A king of the Parthians soon after carried away into slavery a great number of the inhabitants, and burned and destroyed the most beautiful parts of the city, Valesii Excerpt. Diodori, p. 377. Strabo (ibid.) says that in his time great part of it was a mere desert; that the Persians had partly destroyed it; and that time and the neglect of the Macedonians, while they were masters of it, had nearly completed its destruction. Jerome (in loc.) says that in his time it was quite in ruins, and that the walls served only for the inclosure for a park or forest for the king's hunting. Modern travelers, who have endeavored to find the remains of it, have given but a very unsatisfactory account of their success. What Benjamin of Tudela and Pietro della Valle supposed to have been some of its ruins, Tavernier thinks are the remains of some late Arabian building. Upon the whole, Babylon is so utterly annihilated, that even the place where this wonder of the world stood cannot now be determined with any certainty! See also note on Isa 43:14 (note). We are astonished at the accounts which ancient historians of the best credit give of the immense extent, height, and thickness of the walls of Nineveh and Babylon; nor are we less astonished when we are assured, by the concurrent testimony of modern travelers, that no remains, not the least traces, of these prodigious works are now to be found. Scattered fragments of its tiles and bricks are yet to be found. Proud Babylon reduced now to a few brick-bats! Our wonder will, I think, be moderated in both respects, if we consider the fabric of these celebrated walls, and the nature of the materials of which they consisted. Buildings in the east have always been, and are to this day, made of earth or clay, mixed or beat up with straw to make the parts cohere, and dried only in the sun. This is their method of making bricks; see on Isa 9:9 (note). The walls of the city were built of the earth digged out on the spot, and dried upon the place, by which means both the ditch and the wall were at once formed, the former furnishing materials for the latter. That the walls of Babylon were of this kind is well known; and Berosus expressly says, (apud Joseph. Antiq. 10:11), that Nebuchadnezzar added three new walls both to the old and new city, partly of brick and bitumen, and partly of brick alone. A wall of this sort must have a great thickness in proportion to its height, otherwise it cannot stand. The thickness of the walls of Babylon is said to have been one-fourth of their height, which seems to have been no more than was absolutely necessary. Maundrell, speaking of the garden walls of Damascus, says, "They are of a very singular structure. They are built of great pieces of earth, made in the fashion of brick, and hardened in the sun. In their dimensions they are two yards long each, and somewhat more than one broad, and half a yard thick." And afterward, speaking of the walls of the houses, he says, "From this dirty way of building they have this amongst other inconveniences, that upon any violent rain the whole city becomes, by the washing of the houses, as it were a quagmire," p. 124. And see note on Isa 30:13 . When a wall of this sort comes to be out of repair, and is neglected, it is easy to conceive the necessary consequences, namely, that in no long course of ages it must be totally destroyed by the heavy rains, and at length washed away, and reduced to its original earth. - L. Verse 21 Satyrs - A kind of beast like to man, which is called מרמוטש marmots, a monkey. - Rabbi Parchon. Verse 22 In their pleasant palaces "In their palaces" - באלמנותיו bealmenothaiv; a plain mistake, I presume, for בארמנתיו bearmenothaiv. It is so corrected in two MSS., the Syriac, Chaldee, and Vulgate. Πουλυποδες δ' εν εμοι θαλαμας φωκαι τε μελαιναι Οικα ποιησονται ακηδεα, χητεΐ λαων. Hom. Hymn. in Apol. 77. Of which the following passage of Milton may be taken for a translation, though not so designed: - "And in their palaces, Where luxury late reigned, sea monsters whelped, And stabled." Par. Lost, 11:750. This image of desolation is handled with great propriety and force by some of the Persian poets: - "The spider holds the veil in the palace of Caesar; The owl stands centinel on the watch-tower of Afrasiab." On this quotation Sir W. Jones observes, noubet is an Arabic word, signifying a turn, a change, a watch; hence noubet zudun in Persian signifies to relieve the guards by the sounds of drums and trumpets. Their office is given by the poet to the owl; as that of purdeh dar, or chamberlain, is elegantly assigned to the spider. Introduction Deliverance of Israel from captivity, which shall follow the downfall of the great Babylonish empire, Isa 14:1 , Isa 14:2 . Triumphant ode or song of the children of Jacob, for the signal manifestation of Divine vengeance against their oppressors, vv. 3-23. Prophecy against the Assyrians, Isa 14:24 , Isa 14:25 . Certainty of the prophecy, and immutability of the Divine counsels, Isa 14:26 , Isa 14:27 . Palestine severely threatened, Isa 14:28-31 . God shall establish Zion in these troublous times, Isa 14:32 . Verse 1 And will yet choose Israel - That is, will still regard Israel as his chosen people; however he may seem to desert them, by giving them up to their enemies, and scattering them among the nations. Judah is sometimes called Israel; see Eze 13:16 ; Mal 1:1 ; Mal 2:11 : but the name of Jacob and of Israel, used apparently with design in this place, each of which names includes the twelve tribes, and the other circumstances mentioned in this and the next verse, which did not in any complete sense accompany the return from the captivity of Babylon, seem to intimate that this whole prophecy extends its views beyond that event. Verse 2 For servants and handmaids - For thrallis and thrallesses. - Old Bible. Male and female slaves. Verse 3 In the day "In that day" - ביום ההוא bayom hahu. The word ההוא hahu is added in two MSS. of Kennicott's, and was in the copies from which the Septuagint and Vulgate translated: εν τῃ ἡμερᾳ εκεινῃ, in die illa, (ᾑ αναπαυσει, MS. Pachom. adding ה), in that day. This is a matter of no great consequence: however, it restores the text to the common form, almost constantly used on such occasions; and is one among many instances of a word apparently lost out of the printed copies. Verse 4 This proverb "This parable" - משל mashal, I take this to be the general name for poetic style among the Hebrews, including every sort of it, as ranging under one or other, or all of the characters, of sententious, figurative, and sublime; which are all contained in the original notion, or in the use and application of the word mashal. Parables or proverbs, such as those of Solomon, are always expressed in short pointed sentences; frequently figurative, being formed on some comparison; generally forcible and authoritative, both in the matter and the form. And such in general is the style of the Hebrew poetry. The verb mashal signifies to rule; to exercise authority; to make equal; to compare one thing with another; to utter parables, or acute, weighty, and powerful speeches, in the form and manner of parables, though not properly such. Thus Balaam's first prophecy, ( Num 23:7-10 ), is called his mashal; though it has hardly any thing figurative in it: but it is beautifully sententious, and, from the very form and manner of it, has great spirit, force, and energy. Thus Job's last speeches, in answer to his three friends, chap. 27-31, are called mashals; from no one particular character, which discriminates them from the rest of the poem, but from the sublime, the figurative, the sententious manner which equally prevails through the whole poem, and makes it one of the first and most eminent examples extant of the truly great and beautiful in poetic style. See the note on Pro 1:1 (note).

7 Therefore shall all hands be faint, and every man's heart shall melt: 8 And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces shall be as flames. 9 Behold, the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it. 10 For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine. 11 And I will punish the world for their evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible. 12 I will make a man more precious than fine gold; even a man than the golden wedge of Ophir. 13 Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the Lord of hosts, and in the day of his fierce anger. 14 And it shall be as the chased roe, and as a sheep that no man taketh up: they shall every man turn to his own people, and flee every one into his own land. 15 Every one that is found shall be thrust through; and every one that is joined unto them shall fall by the sword. 16 Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled, and their wives ravished. 17 Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it. 18 Their bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children. We have here a very elegant and lively description of the terrible confusion and desolation which should be made in Babylon by the descent which the Medes and Persians should make upon it. Those that were now secure and easy were bidden to howl and make sad lamentation; for, I. God was about to appear in wrath against them, and it is a fearful thing to fall into his hands: The day of the Lord is at hand ( v. 6 ), a little day of judgment, when God will act as a just avenger of his own and his people's injured cause. And there are those who will have reason to tremble when that day is at hand. The day of the Lord cometh, v. 9 . Men have their day now, and they think to carry the day; but God laughs at them, for he sees that his day is coming, Ps. xxxvii. 13 . Fury is not with God, and yet his day of reckoning with the Babylonians is said to be cruel with wrath and fierce anger. God will deal in severity with them for the severities they exercised upon God's people; with the froward, with the cruel, he will show himself froward, will show himself cruel, and give the blood-thirsty blood to drink. II. Their hearts shall fail them, and they shall have neither courage nor comfort left; they shall not be able either to resist the judgment coming or to bear up under it, either to oppose the enemy or to support themselves, v. 7, 8 . Those that in the day of their peace were proud, and haughty, and terrible ( v. 11 ), shall, when trouble comes, be quite dispirited and at their wits' end: All hands shall be faint, and unable to hold a weapon, and every man's heart shall melt, so that they shall be ready to die for fear. The pangs of their fear shall be like those of a woman in hard labour, and they shall be amazed one at another. In frightening themselves, they shall frighten one another; they shall wonder to see those tremble that used to be bold and daring; or they shall be amazed looking one at another, as men at a loss, Gen. xlii. 1 . Their faces shall be as flames, pale as flames, through fear (so some), or red as flames sometimes are, blushing at their own cowardice; or their faces shall be as faces scorched with the flame, or as theirs that labour in the fire, their visage blacker than a coal, or like a bottle in the smoke, Ps. cxix. 83 . III. All comfort and hope shall fail them ( v. 10 ): The stars of heaven shall not give their light, but shall be clouded and overcast; the sun shall be darkened in his going forth, rising bright, but lost again, a certain sign of foul weather. They shall be as men in distress at sea, when neither sun nor stars appear, Acts xxvii. 20 . It shall be as dreadful a time with them as it would be with the earth if all the heavenly luminaries were turned into darkness, a resemblance of the day of judgment, when the sun shall be turned into darkness. The heavens frowning thus is an indication of the displeasure of the God of heaven. When things look dark on earth, yet it is well enough if all be clear upwards; but, if we have no comfort thence, wherewith shall we be comforted? IV. God will visit them for their iniquity; and all this is intended for the punishment of sin, and particularly the sin of pride, v. 11 . This puts wormwood and gall into the affliction and misery, 1. That sin must now have its punishment. Though Babylon be a little world, yet, being a wicked world, it shall not go unpunished. Sin brings desolation on the world of the ungodly; and when the kingdoms of the earth are quarrelling with one another it is the fruit of God's controversy with them all. 2. That pride must now have its fall: The haughtiness of the terrible must now be laid low, particularly of Nebuchadnezzar and his son Belshazzar, who had, in their pride, trampled upon, and made themselves very terrible to, the people of God. A man's pride will bring him low. V. There shall be so great a slaughter as will produce a scarcity of men ( v. 12 ): I will make a man more precious than fine gold. You could not have a man to be employed in any of the affairs of state, not a man to be enlisted in the army, not a man to match a daughter to, for the building up of a family, if you would give any money for one. The troops of the neighbouring nations would not be hired into the service of the king of Babylon, because they saw every thing go against him. Populous countries are soon depopulated by war. And God can soon make a kingdom that has been courted and admired to be dreaded and shunned by all, as a house that is falling, or a ship that is sinking. VI. There shall be a universal confusion and consternation, such a confusion of their affairs that it shall be like the shaking of the heavens with dreadful thunders and the removing of the earth by no less dreadful earthquakes. All shall go to rack and ruin in the day of the wrath of the Lord of hosts, v. 13 . And such a consternation shall seize their spirits that Babylon, which used to be like a roaring lion and a raging bear to all about her, shall become as a chased roe and as a sheep that no man takes up, v. 14 . The army they shall bring into the field, consisting of troops of divers nations (as great armies usually do), shall be so dispirited by their own apprehensions and so dispersed by their enemies' sword that they shall turn every man to his own people; each man shall shift for his own safety; the men of might shall not find their hands ( Ps. lxxvi. 5 ), but take to their heels. VII. There shall be a general scene of blood and horror, as is usual where the sword devours. No wonder that every one makes the best of his way, since the conqueror gives no quarter, but puts all to the sword, and not those only that are found in arms, as is usual with us even in the most cruel slaughters ( v. 15 ): Every one that is found alive shall be run through, as soon as ever it appears that he is a Babylonian. Nay, because the sword devours one as well as another, every one that is joined to them shall fall by the sword; those of other nations that come in to their assistance shall be cut off with them. It is dangerous being in bad company, and helping those whom God is about to destroy. Those particularly that join themselves to Babylon must expect to share in her plagues, Rev. xviii. 4 . And, since the most sacred laws of nature, and of humanity itself, are silenced by the fury of war (though they cannot be cancelled), the conquerors shall, in the most barbarous brutish manner, dash the children to pieces, and ravish the wives. Jusque datum sceleri—Wickedness shall have free course, v. 16 . They had thus dealt with God's people ( Lam. v. 11 ), and now they shall be paid in their own coin, Rev. xiii. 10 . It was particularly foretold ( Ps. cxxxvii. 9 ) that the little ones of Babylon should be dashed against the stones. How cruel soever and unjust those were that did it, God was righteous who suffered it to be done, and to be done before their eyes, to their greater terror and vexation. It was just also that the houses which they had filled with the spoil of Israel should be spoiled and plundered. What is got by rapine is often lost in the same manner. VIII. The enemy that God will send against them shall be inexorable, probably being by some provocation or other more than ordinarily exasperated against them; or, in whatever way it may be brought about, God himself will stir up the Medes to use this severity with the Babylonians. He will not only serve his own purposes by their dispositions and designs, but will put it into their hearts to make this attempt upon Babylon, and suffer them to prosecute it with all this fury. God is not the author of sin, but he would not permit it if he did not know how to bring glory to himself out of it. These Medes, in conjunction with the Persians, shall make thorough work of it; for, 1. They shall take no bribes, v. 17 . All that men have they would give for their lives, but the Medes shall not regard silver; it is blood they thirst for, not gold; no man's riches shall with them be the ransom of his life. 2. They shall show no pity ( v. 18 ), not to the young men that are in the prime of their time—they shall shoot them through with their bows, and then dash them to pieces; not to the age of innocency— they shall have no pity on the fruit of the womb, nor spare little children, whose cries and frights one would think should make even marble eyes to weep, and hearts of adamant to relent. Pause a little here and wonder, (1.) That men should be thus cruel and inhuman, and so utterly divested of all compassion; and in it see how corrupt and degenerate the nature of man has become. (2.) That the God of infinite mercy should suffer it, nay, and should make it to be the execution of his justice, which shows that, though he is gracious, yet he is the God to whom vengeance belongs. (3.) That little infants, who have never been guilty of any actual sin, should be thus abused, which shows that there is an original guilt by which life is forfeited as soon as it is had. The Doom of Babylon. ( b. c. 739.) 19 And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah. 20 It