That, he might more fully convince the Jews of the truth of all that he has hitherto said of the destruction of Babylon, he declares that God would effect it, and that it would be applauded by all the elements. Shout, he says, shall heaven and earth; which is a kind of personification -- for he ascribes knowledge to heaven and earth. It might, indeed, be more refinedly explained, that angels and men would shout for joy, but it would be a frigid explanation; and the Prophet removes every ambiguity, by adding, and all that is in them: he includes, no doubt, the stars, men, trees, fishes, birds, fields, stones, and rivers. And the expression is very emphatical when he says, that all created things, though without reason and understanding, would yet be full of joy, so that they would, in a manner, rejoice and sing praise. If such would be the feeling in dead creatures, when God put forth his hand against Babylon, would it be possible for that city to remain safe, which was so hated by heaven and earth, and which was accursed by birds and wild beasts, by trees, and everything void of understanding!

We hence see that the Prophet heaps together all kinds of figures and modes of speaking, in order to confirm weak minds, so that they might confidently look forward to the destruction of Babylon. He at the same time intimates that Babylon was hated by all creatures, because it had reached to the highest pitch of wickedness. He then shows the cause by the effect, as though he had said that Babylon was hated by heaven and earth, so that heaven and earth seemed as though they deemed themselves in a manner polluted by the sight of that city. As long, then, as Babylon stood, heaven and earth sighed: but, on the contrary, when God appeared as an avenger, then heaven and earth, and all things in them, would shout with joy. Could it then be that God, the judge of the world, would always connive at its sins? If heaven and earth could not endure it, and Babylon was so loathsome to all, and joy would arise from its destruction, could God possibly allow that city, filled with so many sins, and detested by heaven and earth, to escape with impunity his judgment?

We now, then, more fully understand why the Prophet says that triumph and joy would be in heaven and earth, and among all created things.

He says, because; but the particle yk, ki, may be taken for an adverb of time: then he says, when from the north shall come wasters. He alludes to the Medes, for the Persians were eastward. But as the Medes were nigher, and also their monarch hr wealthier, the Prophet refers especially to the Medes when he says that evil would come from the north. For the Medes were north of Chaldea, as the Persians were eastward.