The Prophet adopts various modes of speaking, and not without reason, because he had to thunder rather than to speak; and then as he spoke of a thing incredible, there was need of no common confirmation; the faithful also, almost pining away in their miseries, could hardly entertain any hope. This is the reason why the Prophet dwells so long and so diffusely on a subject in itself not obscure, for there was not only need of amplifying, but also of great vehemence.

Then, as though he had many heralds ready to obey, he says, Call together the mighty against Babylon. Some read "many," but the word Mybr, rebim, means both; and I think that "the mighty" or strong are meant here. Why some render it "arrows" I know not. It is, indeed, immediately added, all who bend the bow, tsq ykrdalk, caldereki koshet. But the word, without anything added to it, never means an arrow. They refer to a place in Genesis 21:20, where Ishmael is said to be "an archer," hbr, rebe; but the word "bow" follows it. We cannot then take Mybr, rebim here but as signifying many or the mighty; and the latter is the most suitable word. Then the Prophet bids the strong and the warlike to come together, and then he mentions them specifically, -- all who bend the bow, even all skillful archers. For the Persians excelled in this art, they were archers of the first order. It was indeed a practice common among eastern nations, but the Persians surpassed all others. The Prophet then points them out when he bids archers to assemble.¹

He adds, encompass or besiege her around, that there may be no escape. This also was a thing difficult to be believed, for Babylon was more like a country than a city. Then one could have hardly thought that it could have been besieged around and at length taken, as it happened. Therefore the Prophet here testifies that what exceeded the opinion of all would take place. But he had said before that this would be the work of God, that the faithful might not form a judgment according to their own measure, for nothing is more absurd, as it has been said, than to measure the power of God by our own understanding. As then the Prophet had before declared that the siege of Babylon would be the work of God, he bids them now, with more confidence, to besiege it around, that there might not be an escape.

It is then added, Render to her according to her work; according to what she has done, do to her. By these words the Prophet shows that the vengeance which God would execute on the Chaldeans would be just, for nothing is more equitable than to render to one what he had done to others.

"With what measure ye mete to others," says Christ, "it shall be rendered to you." (Luke 6:38)

As, then, nature itself teaches us that the punishment is most just which is inflicted on the cruel themselves, hence the Prophet reminds us here that God would be a just avenger in his extreme violence against the Babylonians. But he looks farther, for he assumes this principle, that God is the judge of the world. Since he is so, it follows that they who unjustly oppress others must at length receive their own reward; as also Paul says, that the judgment of God, otherwise obscure, will be made evident, when he shall give relief and rest to the miserable who are now unjustly afflicted, and when he shall render their reward to oppressors. (2 Thessalonians 1:6, 7.) The Prophet then takes occasion of confidence from this truth to animate the faithful and to encourage them to entertain hope. How so? Since God is the judge of the world, the Jews ought to have considered what sort of people the Babylonians had been; nay, they had already sufficiently experienced how cruel and barbarous they were. As, then, the avarice and cruelly of the Chaldeans were sufficiently apparent, the Prophet here reminds them, that as God is in heaven, it could not be otherwise but that he would shortly call them to judgment, for otherwise he would not be God. Surely he would not be the judge of the world, were he not to regard the miserable unjustly oppressed, and bring them help, and stretch forth his hand to relieve them; and were he not also, on the other hand, to punish the avaricious and the proud and the cruel. We now understand the meaning of the Prophet.

He adds, in the last place, because she has acted proudly against Jehovah, against the Holy One of Israel. By saying that the Babylonians had acted proudly, he means that they had not only been injurious to men, but had been also insolent towards God himself; for the verb here used denotes a sin different from that which happens through levity or want of thought. When any one sins inconsiderately, he is said to have erred; but when one sins knowingly, it is a deliberate wickedness, and he is said to be proud; and this we learn from Psalm 19:12; for David there sets pride in opposition to errors:

"errors," he says, "who can understand?"

and then he asks God to cleanse him from all pride. David indeed had not designedly raised his horns against God, but he yet feared lest the wantonness of the flesh should lead him to pride. When, therefore, the Prophet now says that the Chaldeans had acted proudly towards God, it is the same as though he accused them of sacrilegious pride, even that they designed to be insolent towards God himself, and not only cruel to his people.

But an explanation follows, against the Holy One of Israel. The Babylonians might have raised an objection, and said, that it was not their purpose to act proudly towards God. But the Prophet here brings forward the word Israel, as though he had said, "If there be a God in heaven, our religion is true; then God's name dwells with us. Since, then, the Babylonians have basely oppressed the people whom God has chosen, it follows that they have been sacrilegious towards him." And he meant the same thing when he said before, the vengeance of Jehovah our God. Why did he add, our God? that the Jews might know that whatever wrongs they had suffered, they reached God himself, as though he were hurt in his own person. So also in this place the Prophet takes away from the Babylonians all means of evasion when he says, that they had acted proudly towards the Holy One of Israel. When, therefore, the ungodly seek evasions and say that they do not contend with God, their pretenses are disproved, when they carry on war with his Church, and fight, against his faithful people, whose safety he has undertaken to defend. For God cannot be otherwise the protector of his Church than by setting himself up as a shield in its defense whenever he sees his people unjustly attacked by the reprobate. It follows, --