Annotations Upon Isaiah, Chapter 13
CHAP. XIII.
VERSE 1. THE burden of Babylon, &c.] See the Note 2 King. 9.25. which Iſaiah the ſon of Amos did ſee; for which, ſee the Note Chap. 1.1. In the twelve following Chapters the Prophet foretels the ſore Judgments and ruine that ſhould ſhortly come upon moſt of the foreign States and Nations round about them; thoſe eſpecially upon whoſe help they had moſt relied, or by whom they had been, or were hereafter like to be moſt vexed and oppreſſed, ſuch as were the Moabites, the Syrians and others. And this was purpoſely done, that Gods people might ſee, that theſe Judgments being thus foretold, came from God; and that all Nations are under his power and command, that they might be afraid of thoſe ſins for which they ſaw them puniſhed ſo ſeverely; as conſidering, that if God ſpared not the wickedneſs of thoſe heathen people, much leſs would he ſpare them that had the Law and Word of God to inform them. 3ly. That they might not think that God dealt worſe with them, than with others; or that he favoured thoſe wicked Nations. And 4ly. That they might be comforted with this diſcovery of Gods love to them, and tender care over them, in the vengeance he would bring upon their miſchievous enemies. Accordingly therefore he begins firſt with foretelling the Deſtruction that ſhould come upon Babylon, the chief City of the Caldean or Babylonian Empire, built at firſt, as it is generally held, by Semiramis; but, it ſeems, greatly enlarged and beautified by Nebuchadnezzar, as appears by that vaunting ſpeech of his, Dan. 4.30. Is not this great Babylon that I have built for the houſe of the Kingdom, by the might of my power, and for the Honour of my Majeſty? For becauſe the Babylonians (againſt whom this Prophecy was delivered in the year that King Ahaz died, Chap. 14.28.) were like to prove their moſt formidable enemies, by whom Jeruſalem was to be deſtroyed, the Temple burnt, and the people carried Captives into Babylon; therefore to fore-arm the faithful againſt the terror of theſe ſad Calamities, and to ſupport the poor Captives in that long Captivity, it was moſt neceſſary, that the downfal of the Babylonian ſhould be foretold, as the means whereby a way ſhould be opened unto them for their return again into their own Country.
Ver. 2. Lift ye up a ſtandard upon the high mountain, &c.] This is ſpoken as in Gods name to the Medes and Perſians that were to deſtroy Babylon; And indeed the Medes are afterward in this Chapter expreſly named, ver. 17. Behold, I will ſtir up the Medes against them. By the high mountain ſome underſtand Babylon; and that this City, though ſituated in a low, plain Country, is ſo called, either becauſe in its vaſt greatneſs, and the exceeding height and eminency of her buildings, it looked like ſome great Mountain, and ſeemed too as unmoveable as a Mountain; or elſe becauſe the State of Babylon did ſo proudly lift up her ſelf, and was at that time in Power and Glory exalted above all other Nations. And indeed it is clear, that upon theſe accounts Babylon is elſewhere called a mountain, Jer. 51, 25. Behold, I am againſt thee, O deſtroying mountain, faith the Lord. Now they that thus underſtand theſe words, do accordingly hold, that by lifting up a ſtandard upon this high mountain, the taking of Babylon is intended, becauſe when a City is taken, the ſoldiers are wont to ſet up their colours upon the walls; and as a parallel place hereto, they alledge that paſſage, Jer. 51.12. Set up the ſtandard upon the walls of Babylon; and to the ſame purpoſe they alſo expound the following words, Exalt the voice unto them, ſhake the hand, becauſe, ſay they, there is never more ſhouting, nor lifting up and brandiſhing the ſword in the hand, than when a City is taken; but with moſt of our beſt Expoſitors, I rather conceive, that the mention here made of lifting up a ſtandard, is to foretel the gathering together of a mighty Army for this ſervice againſt Babylon. See the Note Chap. 5.26. and to imply how readily upon the leaſt ſign or notice given, ſoldiers ſhould come flowing in to them; and the ſtandard is appointed to be lifted up upon the high mountain, becauſe they uſed in this caſe to ſet up their Enſigns, and diſplay their Banners upon the tops of hills and mountains, from whence ſuch a ſignal might beſt be deſcryed. As for the following words, exalt the voice unto them, ſhake the hand, either the ſame thing is intended, to wit, the calling in of ſoldiers near or far off, by crying out, or by beckning to them with the hand; or elſe it is meant of giving them a ſignal, whether by ſhaking the hand, or by ſome ſhout or word of command, by way of encouraging them to make an aſſault upon the City; and that alſo to ſignifie how ready they ſhould be to do it; that they may go into the gates of the Nobles, that is, into the houſes of the Nobles, which is ſaid, becauſe ſoldiers at ſuch a time are wont to chuſe to break into ſuch houſes, where they expect the moſt and beſt pillage; or into the gates of Babylon, where the King kept his Court commonly, and ſo moſt of the Nobility had their conſtant reſidence there; or where many of the Inhabitants by reaſon of their great wealth, lived like Princes or Nobles. And withal, obſervable it is, that to ſignifie how eaſily they ſhould prevail over this ſeeming ſtrong and invincible City, he ſpeaks of the taking of it, as if there were no more to be done for the effecting of it, but their meer going into the gates without any reſiſtance.
Ver. 3. I have commanded my ſanctified ones, &c.] That is, by a ſecret inſtinct and guidance of my providence I will ſtir up the Medes and Perſians under the conduct of Cyrus and Darius, to go againſt Babylon. And he calls them his ſanctified ones, becauſe he had ſet them apart, deſtined and prepared them for that holy ſervice of deſtroying the wicked Babylonians. Thoſe that are ſeparated to any any holy ſervice of God, are uſually ſaid to be ſanctified thereto, as we ſee in that which is ſaid of Jeremiah, Chap. 1.5. Before thou cameſt forth out of the womb, I ſanctified thee, and I ordained thee a Prophet unto the Nations. And accordingly becauſe the Scripture doth uſually ſpeak of the ſlaughtering of wicked men, as of a ſacrifice offered up to God, Ezek. 37.17. Speak unto evey feathered fowl, and to every beaſt of the field, Aſſemble your ſelves and come, gather your ſelves on every ſide to my ſacrifice that I do ſacrifice for you, &c. And Zeph. 1.7, 8. The Lord hath prepared a ſacrifice, he hath bid his gueſts: And it ſhall come to paſs in the day of the Lords ſacrifice, that I will puniſh the Princes, &c. therefore the Lord here calls thoſe that were to ſlay the Babylonians, his ſanctified ones. See the Note alſo Exod. 32.29. And ſo in the following words he calleth them his mighty Ones, I have alſo called my mighty Ones for mine anger; to ſignifie, that God would furniſh them with courage and ſtrength to fit them for the ſervice he had called them to, even the pouring forth of his vengeance upon the Babylonians, even them (ſaith the Lord) that rejoyce in my highneſs, that is, that will be chearfully forward to do my work upon Babylon, with great bravery and gallantry; and then will with great exaltation triumph in the doing of it. And this their valour, their gallant ſucceſs, victory and triumph is called Gods Highneſs; 1. becauſe it was by God their Commander in chief, that they ſhould ſo gallantly demean themſelves, and attain ſo great glory by ſubduing and triumphing over the pride of Babylon. And, 2ly. becauſe the infinite eminency of Gods Power, and Holineſs, and Juſtice, as likewiſe of his Mercy and Faithfulneſs, was gloriouſly diſcovered by the juſt vengeance that he brought upon that wicked and mighty City Babylon, and the great deliverance which thereby he effected for his own people.
Ver. 4. The noiſe of a multitude, &c.] The Prophet ſpeaks this in ſuch a manner, as if he would report, that he heard that actually doing, which in the foregoing verſe the Lord ſaid he had commanded to be done. As a Watchman ſet upon a Watch-Tower is wont firſt to relate what he hears, and afterwards when he diſcovers what that noiſe was, then to make known that too; ſo doth the Prophet here: The noiſe (ſaith he) of a multitude in the Mountains, as of a great people; as if he ſhould have ſaid, Methinks I hear a confuſed noiſe upon the Mountains, as is wont to be in a place where a great multitude of people are gathered together. And then he tells what this noiſe was, and that God was amongſt them; a tumultuous noiſe of the Kingdoms of Nations gathered together, that is, of people of ſeveral Nations and Kingdoms; which is ſaid, becauſe the army gathered againſt Babylon, was to conſiſt of many Nations, according to that of the Prophet Jeremy, Chap. 50.9. I will raiſe and cauſe to come against Babylon an aſſembly of great Nations from the North-Country. And ſo again Chap. 51.27, 28. The Lord of hosts muſtereth the host of the battel, as if he had ſaid, And where this King of Nations is Commander in chief, it is no marvel though ſuch a numberleſs multitude come in to him upon the ſetting up of his ſtandard, as was ſaid before, ver. 2. even a mighty army fit to vanquiſh ſuch a mighty City. As for the mountains here mentioned, thereby may be meant, either the mountains of Media and Perſia, where this huge Army was to be firſt gathered and muſtered; or elſe the mountains over which the Army was to march, that they might break into Chaldea; yet ſome think the mountains are particularly mentioned, becauſe Armies are wont to ſeize upon them, as places of greateſt ſtrength and ſecurity, and from thence their none is moſt eaſily heard far abroad; according to that, Joel 2.5. Like the noiſe of Chariots on the tops of mountains ſhall they leap.
Ver. 5. They come from a far Country, &c.] To wit, from Media and Perſia, Countrys far diſtant from Babylon. See the Notes, Chap. 1.7. and 5.26. from the end of heaven; ſee the Note, Neh. 1.9. even the Lord, and the weapons of his indignation; that is, the armies, together with all their warlike Proviſion, wherewith the Lord intends to fight in his wrath againſt Babylon, to deſtroy the whole Land; to wit, not only the City, but alſo the whole Country of Babylon.
Ver. 6. Howl ye, &c.] As if he had ſaid, You, O Babylonians, that are now in ſo great jollity, ſhall ſhortly howl for the extream miſeries that are coming upon you: for the day of the Lord, that is, the day wherein the Lord hath determined to take vengeance on Babylon, (See the Notes, Job 24.1. and Pſal. 37.13.) is a… hand; which is ſpoken as with reference to what the Prophet had ſaid before, wherein he had ſpoken of thoſe that were to execute this vengeance upon Babylon, as if they had been already upon their way going thither. It is true indeed that Jeruſalem's deſtruction was nearer at hand than Babylon's (for it was about two hundred years ere Babylon was deſtroyed) and therefore there might ſeem to be greater cauſe to call upon the inhabitants of Jeruſalem to howl, than the inhabitants of Babylon. But for this we muſt know, that the drift of the Prophet here, was to comfort the Jews againſt they came to be Captives in Babylon, by letting them know how confidently they might expect that Deſtruction that is here threatned to Babylon. And notwithſtanding it was ſo long ere Babylon was to be deſtroyed, yet 1. with reference to God, to whom ſo long a time was but as a day; And 2ly, with reference to the ſecurity of the Babylonians, who were ſo confident in the ſtrength of their City and Empire, it might well be ſaid, That this day of the Lord was at hand, it being nearer indeed than any of them would have expected; and ſee the Notes on the laſt verſe of this Chapter, it ſhall come as a Deſtruction from the Almighty; that is, it ſhall be inevitable and irreparable, ſo grievous and horrid, that every one ſhall plainly ſee, that it was the work, and from the wrath of an Almighty God.
Ver. 7. Therefore ſhall all hands be faint, and every mans heart ſhall melt.] See the Notes 2 Sam. 4.1. Joſh. 7.5. and Pſal. 22.14. The Prophet doth here covertly deride the proud confidence of the Babylonians; for when God ſhould thus bereave them of all courage and ſtrength, what good, alas, would all their Wealth do them, and all the ſtrong Fortifications of their ſeeming invincible City?
Ver. 8. And they ſhall be afraid, &c.] That is, extream fear ſhall ſurprize them. And this is mentioned as the cauſe of that feebleneſs and faintneſs threatred in the foregoing verſe, Pangs and ſorrows ſhall take hold-on them, they ſhall be in pain as a woman that travelleth, that is they ſhall be inwardly tortured with grievous vexation and anguiſh of Spirit, that ſhall ſuddenly ſeize upon them by reaſon of their terrors, they ſhall be amazed one at another, that is, they ſhall ſtand ſilent, gazing upon one another, as men aſtoniſhed; to wit, either as wondring mutually at their fear and faint-heartedneſs, that they that had wont to be ſo renowned for courage and valour, ſhould now be ſo heartleſs and cowardly, ſuffering themſelves to be enſlaved by the Medes and other Nations that had been formerly in ſubjection to them; or elſe out of deſperate perplexity of Spirit, as being at their wits end, not knowing what to think, or what to ſay, or which way to turn themſelves; though they were able enough to reſiſt their enemies, yet they ſhould have no heart to do any thing that might tend thereto; but as men overwhelmed with deſpair, they ſhould ſtand ſtaring one upon another, unable to encourage or counſel one another, or ſo much as to expreſs their minds or ſorrows; their faces ſhall be as flames, that is, red like fire, ſay ſome, as bluſhing for ſhame at the conſideration of their ſtrange diſtraction, diſmayedneſs, and baſe fears, according to that, Ezek. 7.18. ſhame ſhall be upon all faces; or, as others think, as being inflamed with anger and fury; which indeed will uſually make the blood to come into mens faces, as if they were all on a fire. But I rather think it is meant of the paleneſs of their faces through fear, which is that the Prophet is here ſpeaking of; and that therefore it is ſaid, their faces ſhall be as flames, either becauſe their faces ſhould look pale, and wan, like the flame of a fire; or elſe becauſe their faces ſhould be pale, and ſwarthy, and dim, and dead-coloured, and full of horror, even as it uſeth to be with men that work at the Forge, or that ſtand before ſome kind of fire, that uſe to look as if they had no blood in their bodies, ſo that this place may well be parallel'd with thoſe, Jer. 30.5, 6. We have heard a voice of trembling of fear—and all faces are turned into paleneſs; and Joel 2.6. Before their faces the people ſhall be much pained; all faces ſhall gather blackneſs.
Ver. 9. Behold, the day of the Lord cometh, cruel, both with wrath and fierce anger, &c.] This is thus expreſſed, to ſet forth how cruelly God ſhould cauſe the enemy to deal with them as it is ſaid of Babylons enemies, Jer. 50.42. They are cruel, and will not ſhew mercy; and that it ſhould be from Gods juſt wrath againſt them, that they ſhould be ſo ſeverely handled. To lay the Land deſolate, and he ſhall deſtroy the ſinners thereof out of it, that is, the wicked ungodly inhabitants thereof, eſpecially the great ones amongſt them.
Ver. 10. For the stars of heaven, and the conſtellations thereof, ſhall not give their light, &c.] To wit, thoſe figures in the Heavens, conſiſting of many bright Stars, ſuch as thoſe mentioned Job 9.9. The Sun ſhall be darkened in his going forth, and the moon ſhall not cauſe her light to ſhine. The drift of all theſe expreſſions, is to ſet forth, that the ſtate of the Babylonians in that day, ſhould …e extreamly ſad and dreadful, ſo full of horror, confuſion and diſtraction, that they ſhould not have, neither by day nor by night, the leaſt glimps of comfort. They may be intended to imply, that the calamity of thoſe times ſhould be ſo grievous and horrible, that the Heaven ſhould, as it were, muffle up it ſelf, that it might not behold it: Or, becauſe when the Sun, and other the Heavenly lights do ſhine clear and bright, God ſeems to ſmile upon men; therefore Gods frowning upon the inhabitants of Babylon, may be implyed by this darkning of them. But I rather think, that all that is implied is, that they ſhould be in a moſt doleful and diſmal Condition, void of all Comfort, and not knowing which way to turn themſelves; inſomuch that the very light of the Sun, Moon and Stars, which are ſo pleaſing and delightſome to others, ſhould be as no light, no way comfortable to them, but rather diſpleaſing and diſtaſtful to them; neither ſhould any of the Creatures yield them any refreſhing or comfort. See the like expreſſions Ezek. 32.7. Joel 2.10, 31, and Matth. 24.29.
Ver. 11. And I will puniſh the World for their evil, and the wicked for their iniquity, &c.] By the World is meant the Babylonian Monarchy, that had brought the greateſt part of the then known World into ſubjection under them, according to that which Daniel ſaid to Nebuchadnezzar, Dan. 4.22. Thy greatneſs is grown and reacheth unto heaven, and thy dominion to the end of the earth And it is the rather thus expreſſed, to imply, that no ſtrength that is, can ſtand before God; and that if all the world conſpire to rebel againſt him, he can eaſily deſtroy them, as he did the old world; and I will cauſe the arrogancy of the proud to ceaſe, and I will lay low the haughtineſs of the terrible. See the Notes Chap. 2.11. and 10.12.
Ver. 12. I will make a man more precious than fine Gold, even a man than the golden wedge of Ophir.] The meaning is either, 1. That the enemy ſhould make ſuch a mighty ſlaughter amongſt the Babylonians, that there ſhould be but a very few of them left alive; a man ſhall be a rare thing to be found amongſt them. See the Note 1 Sam. 3.1. Or, 2ly. That the ſoldiers ſhould be ſo cruel to them, that they ſhould not ſpare their lives for the greateſt quantities of the pureſt gold that could be tendered to them, according to that which followeth, ver. 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; which may ſeem the more probable, becauſe we read, that in that night when Babylon was taken, Belſhazzar their King was ſlain, Dan. 5.30. And it is likely that with him, many of the great ones were likewiſe cut off, that would have been glad to have redeemed their lives at a great rate. But yet becauſe we find not either in the Scripture, or in any other Hiſtory, that there was ſuch a general ſlaughter made of the inhabitants, when Babylon was taken by the Medes and Perſians, therefore many learned Expoſitors do underſtand both this, and that which follows, of the utter Deſtruction of Babylon in future times, whereof this ſubduing of that proud City by the Medes and Perſians, ſhould be only the beginning; yea, our Annotations do propound it as conſiderable, whether this that is ſaid here, That a man ſhall be more precious than fine gold, may not be ſpoken with reſpect to Babylons being utterly deſerted in the time of this her great danger, by thoſe auxiliary forces which they had taken in for their defence; of which the Prophet ſpeaks afterward again, ver. 14.
Ver. 13. Therefore, &c.] To wit, that I may be avenged on them for their wickedneſs, mentioned before, ver. 11. Or, by reaſon of this grievous terror and dread that ſhall ſeize upon them, when the Medes and Perſians ſhall invade them; I will ſhake the heavens, and the earth ſhall remove out of her place, that is, they ſhall be in ſuch extream confuſion and deſtruction, that the very Heaven and earth ſhall ſeem to them to ſhake and tremble. See the Notes Chap. 5.26. and 2 Sam. 22.8. and Pſal. 76.8.
Ver. 14. And it ſhall be as the chaſed Roe, and as a Sheep that no man taketh up, &c.] That is, Babylon, or the Babylonian army ſhall flee as a Roe, chaſed by ſome Huntſman or wild beaſt, or ſhall wander up and down like a ſtragling ſheep, that is not able neither by flight, nor otherwiſe, to ſecure it ſelf; and that hath no ſhepherd to take it up or defend it. See Ezek. 34.6. The meaning is, that they ſhould not be able to bear the ſight of the enemy, but ſhould preſently run away, and ſeek to ſhift for themſelves; and that no man ſhould be able to keep them to their colours, or to bring them to make a ſtand, or to rally again together; or elſe, that no man ſhould dare to receive them into their houſes when they fled, to ſhelter and hide them there. And indeed, that this is chiefly meant of the auxiliary forces, which they had taken into Babylon from other Nations, that they ſhould disband and be gone for fear, or flee before the enemy, is apparent by the following words, they ſhall every man turn to his own people, and flee every one into his own Land; which fully agreeth with that which the Prophet Jeremy foretold concerning Babylon, Jer. 50.16. and 51.9.
Ver. 15. Every one that is found ſhall be thruſt through: and every one that is joyned unto them, ſhall fall by the ſword.] Some think that here the Prophet ſpeaks of the ſlaughter that ſhould be made in the City, having ſpoken in the foregoing verſe of thoſe that ſhould ſeek to ſave themſelves by flight. But I rather think that it may better be underſtood of all, both within and without the City; and that the meaning is, that the enemy ſhould put all to the ſword they could find, whether they were Natives, or Strangers that lived amongſt them, or that had joyned themſelves to them as ſoldiers that came in to aid them. Or elſe by them that were found, are meant, thoſe that were found wandring and fleeing alone by themſelves; and by thoſe that were joyned, thoſe that were gotten together into a body, or were gathered together into any place of ſtrength for the defence of themſelves.
Ver. 16. Their Children alſo ſhall be daſhed in pieces before their eyes, &c.] See the Note Pſal. 137.9. And thus the Babylonians, through the juſt Judgment of God, were deſtroyed with the ſame cruelty wherewith they had deſtroyed Gods people; for they ſlew the Children of Zedekiah before his eyes. See the Note 2 King. 25.7. and in 2 Chron. 36.17. it is ſaid, that they had no compaſſion upon young man or maiden, old man, or him that ſtooped for age. And the ſame muſt be underſtood of that which follows, their houſes ſhall be ſpoiled, and their wives raviſhed, to wit, before their eyes. See the Notes before, Chap. 1.7. And herein likewiſe the Babylonians had dealt ſo with the Jews; whence is that, Chap. 33.1. Wo to thee that ſpoileſt, and thou wert not ſpoiled—when thou ſhalt ceaſe to ſpoil, thou ſhalt be ſpoiled; and that Jer. 50.15. Take vengeance upon her; as ſhe hath done, do unto her. And Lam. 5. they raviſhed the Women in Zion.
Ver. 17. Behold, I will ſtir up the Medes againſt them, &c.] To wit, together with the Perſians, for they alſo joyned with the Medes in this Expedition againſt Babylon; whence was that Expoſition of the Hand-writing on the wall made by David to Belſhazzar, Dan. 5.28. PERES, thy Kingdom is divided, and given to the Medes and Perſians. But the Medes are here only named, becauſe the Expedition was chiefly undertaken upon their account; for, as we find in other Hiſtories, the proud Babylonian joyning with Craeſus, King of the Lydians, had made war upon the Medes, whoſe King Cyaxares then was, who is alſo called Darius the Son of Ahaſuerus, of the ſeed of the Medes, Dan. 9.1. Hereupon Cyrus King of the Perſians, the Son-in-law of this Cyaxares or Darius, riſing up in the defence of his Father-in-law, and having firſt ſubdued the Lydians, did afterwards joyn with Cyaxares or Darius his Father-in-law, then ſixty and two years old, in this Expedition againſt Babylon. See the Note, Ezra 1.1. And indeed conſidering that this was foretold by the Prophet about two hundred years before it came to paſs, when the Medes had no quarrel againſt Babylon, and were beſides, a poor deſpiſed people comparatively, and no way likely to ſubdue ſuch a mighty City; this was a clear evidence, that the Prophet had this by revelation from God. As for that which is here added concerning the Medes, which ſhall not regard ſilver; and as for gold, they ſhall not delight in it, ſee the Note before, ver. 12. They would not ſpare the lives of the Babylonians, neither for ſilver nor gold; but when they had deſtroyed them, they were eager enough upon the pillage; whence is that in the foregoing verſe of their ſpoiling mens houſes.
Ver. 18. Their bows alſo ſhall daſh the young men to pieces, &c.] The meaning may be either, 1. That not ſtaying to ſhoot them, they daſhed out their brains with their Bows; or 2ly. that not content to have ſhot them through, and ſlain them (ſo great ſhould be their rage) they ſhould afterwards beat their dead bodies to pieces; and they ſhall have no pity on the fruit of the Womb, that is, the Child whilſt it is yet in the Womb; yet hereby may be meant young Children in general, who are called the fruit of the Womb, Pſal. 127.3. And then the ſame is repeated again in other terms in the following words, Thine eye ſhall not ſpare Children, that is, tender Infants and young Children crying out and clinging to to their Mother for help. See the Note before, ver. 16.
Ver. 19. And Babylon the glory of Kingdoms, &c.] That is, the chiefeſt and moſt glorious State and Monarchy that ever was; therefore termed the Lady of Kingdoms, Chap. 47.5. and the praiſe of the whole earth, Jer. 51.41. and compared to a head of fine gold in Nebuchadnezzars Dream, Dan. 2.32. the beauty of the Chaldees excellency, that is, the City, in the beauty whereof the Chaldees did exceedinly vaunt themſelves, and might well indeed be ſaid to excel all other Nations, that City being in thoſe times counted one of the ſeven wonders of the World, ſhall be as when God overthrew Sodom and Gomorrha, to wit, not only becauſe it was utterly and irreparably deſtroyed, and in ſuch a manner, that it was apparent to be from the wrath and indignation of God againſt her, as when God overthrew thoſe Cities; but alſo becauſe in the Deſtruction of Babylon, one of the moſt goodly places in the world was laid deſolate, as it was in the overthrow of Sodom and Gomorrha, of the pleaſantneſs and fruitfulneſs of whoſe ſcituation, ſee Gen. 13.10.
Ver. 20. It ſhall never be inhabited, neither ſhall it be dwelt in from generation to generation, &c.] To wit, after it is once utterly deſtroyed, never to be built up again. It was not indeed thus utterly deſtroyed by Cyrus …e… he took it, but it ſtood long after that, in great ſplendor and glory. But then it loſt the Empire, and Cteſiphon, and Seleucia being ſome years after built not far from Babylon, they by degrees drained away the riches and glory of Babylon; and ſo ſome ages after, followed her total ruine; for that is now ſtill remaining as another Babylon, built not far from the Babylon which ſtill lies deſolate. See the Note above ver. 12. Neither ſhall the Arabian pitch tent there, that is, the people of Ararabia the deſart, a thieviſh wild people, that uſed not to dwell in houſes, but in Tents, which they removed from one place to another, as they wandred about to ſeek herbage for their cattel; and the ſame may be intended in the following words, neither ſhall the Shepherds make their fold there; or elſe the meaning may be, that neither the Arabians, nor any other Shepherd ſhould ſeek to fleed their cattel there. See Jer. 50.3. to wit, either becauſe there ſhould be no graſs, where the ruines of the City lay, but only nettles, and thorns, and briars ſhould grow up there; or becauſe of thoſe terrible and hurtful Creatures that ſhould lodg there, as is expreſſed in the following verſe; or as ſome think, becauſe the very ſoil of the land thereabouts ſhould be accurſed of God. However, the drift of theſe words is to ſet forth the wonderful change that God would bring upon Babylon, in that thieviſh Arabians and poor ſhepherds ſhall not vouchſafe to have their abode there, where Kings and Princes had wont to dwell.
Ver. 21. But wild beaſts of the deſert ſhall lye there, &c.] That is, ſuch as uſe to lodge in deſert places. The word in the Original, Ziim, is derived from an Hebrew word, which ſignifieth a wild and waſte place, Pſal. 68.6. And therefore it is ſometimes uſed for people, that inhabit ſuch dry and deſert places, as in Pſal. 72.8. where this word is tranſlated, they that dwell in the wilderneſs. But here it muſt needs be meant of ſome wild Creatures living in ſuch ſolitary places; for which ſee the Note alſo Pſal. 74.14. and their houſes ſhall be full of doleful Creatures (Octim it is in the Hebrew) which ſeems to be derived from an Interjection of exclaiming and crying out in a time of affrightment and fear; or elſe of mourning or groaning; and conſequently Interpreters hold, that the word imports either Creatures of ſuch a terrible aſpect, that they ſhould make men, when they ſee them, cry out for fear; or elſe ſuch as make a mournful, doleful noiſe; and Owls ſhall dwell there, ſee the Note, Job 30.29. It is in the Hebrew, the daughters of the Owle, that are wont to make a dreadful skreeking noiſe when their Dams are from them, eſpecially when they want food. But that may be only an Hebraiſm; and Satyrs ſhall dance there, whereby I conceive is meant either ſome kind of ſtrange, monſtrous, ugly beaſts (which ſeems the more probable, becauſe elſewhere the Prophet ſpeaks of them, as of beaſts that are wont to cry one to another, Chap. 34.14. The wild beaſts of the deſert ſhall alſo meet with the wild beaſts of the Iſland, and the Satyr ſhall cry to his fellow); or elſe Divels, appearing to men like hairy, ſhag Creatures. See the Note Lev. 17.7. ſuch as it may well be the Satyrs were, of whom the Ancients ſpeak ſo often, that uſed to haunt Woods and Deſerts, having faces and hands like men, and going upright as men do, but yet were horned, and hairy, and cloven-footed like Goats. And indeed ſuch unclean Spirits love to appear, and to haunt men in ſuch ſolitary places, becauſe there men are moſt apt to lie ſtruck with terror; and thence may that be, Math. 12.43. When the unclean Spirit is gone out of a man, he walketh through dry places. And that Prophecy concerning myſtical Babylon is fully parallel with this, Revel. 18.2. Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul ſpirit, and a …ge of every unclean and hateful bird.
Ver. 22. And the wild beaſts of the Iſlands, &c.] That is, that breed or keep in Iſlands void of Inhabitants, and whereto others do ſeldom or never come, Shall cry in their deſolate houſes, and Dragons in their pleaſant Palaces; that is, ſhall anſwer one another with a loud cry. See the foregoing Note.
And her time is near to come, &c.] That is, the time of the beginning of the miſeries here threatned againſt her, when Babylon was to be taken by the Medes and Perſians. See the Note above, ver. 6. And ſo likewiſe in the following words, And her days ſhall not be prolonged; either the ſame is again repeated, to wit, that the day of her overthrow ſhould not long be deferred; or the meaning may be, that the days of her proſperity ſhould not continue much longer.