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6. Howl ye. He continues the same argument, and bids the inhabitants of Babylon howl. Not that he directs instruction to them, as if he hoped that it would be of any advantage, but, in foretelling what shall be their condition, he emphatically employs this form of direct address.

For the day of the Lord is at hand. He calls it the day of the Lord, according to the usual custom of Scripture, because when the Lord delays his judgment, he appears to cease from the discharge of his office, like judges when they do not ascend the judgment-seat. This mode of expression deserves notice, for we would gladly subject God to our disposal, that he might immediately pass sentence against the wicked. But he has his own appointed time, and knows the seasons when it is proper both to punish the bad and to assist the good.

It shall come as destruction from the Strong One. ²⁰⁰²⁰⁰    {Bogus footnote} He threatens that the severity of judgment will be such that the inhabitants of Babylon will have good reason not only to cry but to howl; because God displays his power to waste and destroy them. שדד (shadad) signifies to lay waste and plunder. From this verb is derived שדי, (Shaddai,) one of the names of God, which some render Almighty. There is therefore an elegant allusion to the derivation of the word; as if he had said, that the inhabitants of Babylon shall learn by their own destruction how appropriately God is called שדי, (Shaddai,) that is, strong and powerful to destroy. ²⁰¹²⁰¹    {Bogus footnote}

7. Therefore all hands shall be weakened. He shows that the power of the Lord to destroy the inhabitants of Babylon will be so great, that they shall have no means of withstanding his anger. Though they stood high in wealth and in power, yet their hearts would be so faint, and their hands so weak, that they would have neither disposition nor ability to resist. And thus he indirectly ridicules the cruelty which boiled in the hearts of the Babylonians; for it is in the power of God to soften hearts, and to crush, loosen, or enfeeble hands or arms, so that suddenly all their courage shall fall down, and all their strength shall vanish away. When the heart quakes, what will be the use of fortifications, or armies, or wealth, or bulwarks? What avails a well-stocked workshop without a workman? We see this every day exemplified in those to whom in other respects the Lord had communicated large resources. Hence we see how vain is that confidence which we place in outward resources; for they would be of no use to us, if the Lord should strike our hearts with any alarm.

8. Pangs and sorrows shall take hold of them. The word צירים (tzirim) being ambiguous, the Greek translators render it ambassadors. But the comparison of a woman that travaileth, which is added immediately afterwards, sufficiently proves that it denotes pangs; for here, as if by a single word, he explains what he had previously said, that their hearts shall be melted and their hands shall be weakened; because, he says, they shall be struck with terror and dismay. Whence comes this terror? From God. This kind of terror, for which there was no apparent cause, the ancients called a panic; ²⁰²²⁰²    {Bogus footnote} for they gave the name panes to apparitions and objects of this sort, by which men were terrified, even when there was no outward object that ought to have excited the terror. It was not without reason that they did so; but still they erred through gross ignorance, because they did not understand that it proceeded from God.

As a woman that travaileth. So far as relates to the inhabitants of Babylon, there was, indeed, just ground of fear, when they saw that they were attacked by valiant and warlike nations; but yet the Prophet threatens that, though they were able to resist, still they would be like men who were half dead, because through the secret operation of God they fainted and fell down. To the same purpose is what he adds, Every one shall be amazed at his neighbor; as when men are agitated and stare around them in every direction; and not only so, but when no hope of safety is to be seen, they are like men who have lost their senses, and abandon themselves to indolence.

Faces of flames their faces. ²⁰³²⁰³    {Bogus footnote} This clause, in which he attributes to them faces of flames, expresses still more strongly the violence of the terror. Some think that it denotes shame, as if he had said in a single word, They shall blush; but this is too feeble. Isaiah intended to express something greater and more dreadful; for when we are in agony the face glows, and the pressure of grief makes us burn. And, indeed, it would be treating the matter too lightly, when the calamity was so severe, to interpret these words as denoting shame; for he describes a calamity so distressing, that, on account of its severity, flames burst forth from the countenance, which usually happens when men are agonized by intense grief.

The comparison of a travailing woman denotes not only the intensity of the grief, but likewise the suddenness with which it seized them. As the calamity would be severe and violent, so Isaiah threatens that it will be sudden, and not without good reason; for the inhabitants of Babylon, protected by such strong defences, would never have thought that it was possible for any annoyance to reach or distress them.

9. Behold the day of the Lord will come cruel. He repeats what he had slightly noticed a little before, that though the inhabitants of Babylon are now at ease, and rely on their wealth, the day of the Lord is at hand, to terrify those who are at ease.

But a question might here be raised, Why is the day of the Lord called cruel, since nothing is more desirable than to have God present with us; for his presence alone makes us truly happy? I answer, we ought always to consider who they are that are addressed by the Prophet; for it is customary with the prophets to give various descriptions of God corresponding to the diversity of the hearers. In like manner, David also declares that God is

merciful to the merciful, and cruel and severe to the ungodly. (Psalm 18:25,26.)

What could wicked men imagine to be in God but the utmost severity? And therefore the slightest mention of God fills them with terror.

The godly, on the other hand, whenever the name of God is mentioned, derive the greatest delight and joy from hearing it; so that nothing can be more highly gratifying. Thus, when the prophets address the godly, as soon as they have mentioned God, they speak of joy and gladness, because the godly will feel that he is gracious and merciful to them; but when they address the ungodly, they hold out the judgment of God, and speak of grief and mourning. As the godly are cheered by the presence of God, because by faith they behold his goodness; so the ungodly are terrified, because the testimony of their conscience reproves and convinces them that he comes as a severe Judge. Since even hypocrites pretend that they eagerly long for the day of the Lord, and boast that he will assist them, the prophets tear off from them this disguise, and show that to them the day of the Lord will be dreadful and alarming. (Amos 5:18,20.)

Isaiah applies the usual description to this prophecy, in order to show more fully how much we ought to dread the wrath of God; for, being by nature slow, or rather stupid, we would not be powerfully affected if the Lord spoke in plain terms about his judgments. Since, therefore, an unadorned style would be too cold, he contrived new modes of expression, that by means of them he might shake off our sluggishness. When he says, and he shall destroy the sinners thereof out of it, he means by sinners not all men without distinction, but the ungodly and wicked men who inhabited Babylon.

10. For the stars of heaven. In order to strike our minds with a stronger and more distressing fear of the judgment of God, the prophets are accustomed to add to their threatenings extravagant modes of speaking, which place the anger of God, as it were, before their eyes, and affect all our senses, as if all the elements were now arising to execute his vengeance. And yet the expressions, though unusually strong, do not go beyond the dreadful nature of what took place; for it is impossible to exhibit an image of the judgment of God so alarming that the reality shall not be felt to be more revolting and terrible.

The sun, and the moon, and the stars are mentioned, because they are striking proofs of God’s fatherly kindness towards us. Hence also Christ shows that it is an eminent proof of the goodness of God that

he maketh his sun to rise on the evil and on the good. (Matthew 5:45.)

Accordingly, when the sun and moon and stars shine in heaven, God may be said to cheer us by his bright and gracious countenance. Since therefore in the brightness of heaven God shows a cheerful and friendly countenance, as if he might be said to smile upon us, the darkness which the Prophet describes conveys the thought, that God, by hiding his face, cast the men with whom he was angry into the darkness of sorrow.

A similar description is given by the Prophet Joel.

The sun shall be turned into darkness, the moon into blood, before it comes — the day of Jehovah, great and terrible.
(Joel 2:31.)

We have already said that this mode of expression is frequently employed by the prophets, in order to inform us that everything will tend to our destruction, when God is against us. Sometimes indeed God gives tokens of his anger by means of the stars; but that is out of the usual course of events, and the darkness which the Prophet now describes will not take place till the second coming of Christ. But we ought to be satisfied with knowing that all the creatures, which by discharging their duties to us are proofs and instruments of God’s fatherly kindness, not only cease to be useful to us, when God arises to judgment, but in some measure are armed for vengeance.

11. And I will visit upon the world wickedness. Here the Prophet does not speak of the whole world; but as Babylon was the seat of the most powerful of all monarchies, he gives to it on that account the name of the world, and he does so emphatically, (ἐμφατικῶς,) for Babylon was a kind of world, because it appeared to occupy nearly the whole earth. And yet he means that there is nothing in this world so lofty that God cannot easily seize it with one of his fingers. At the same time he gives warning that God will punish the cruelty which was exercised by the Chaldeans. Yet we ought also to learn that the wickedness and crimes of Babylon are brought forward, in order to inform us that the Lord will not be cruel in punishing her so severely, because he inflicts the punishment which that people deserved on account of their transgressions and crimes. Every ground of calumny is therefore taken away, that we may not think that God delights in the afflictions of men; for when he thus deals with men according as they deserve, the mouths of all must be stopped, (Romans 3:19,) since the severity of the afflictions does not proceed from God, but finds its cause in men themselves.

And will cause the arrogancy of the proud to cease. We must keep in mind what I have already noticed, that the Prophet yields no small consolation to the godly by assuring them that God, though he spares the inhabitants of Babylon for a time, will at length punish them for their injustice and cruelty. He expresses this still more clearly by taking notice of a particular vice, namely, pride, in consequence of which they loosed the reins, and gave unbounded freedom to their lawless desires to oppress the wretched. For this reason also he reproves their tyranny. But we ought also to draw from it a profitable doctrine, that it is impossible for us to escape punishment from the Lord, if we are puffed up with vain confidence and flatter ourselves. The Prophet here includes every kind of pride; whether men think that they are something, or admire their riches, and despise others in comparison of themselves. God cannot endure any arrogancy, or suffer it to pass unpunished. Seeing therefore, that among a great variety of other crimes with which Babylon abounded, this was the greatest and most remarkable, it was chiefly by their pride that the wrath of God was kindled.

And will lay low the loftiness of tyrants. Arrogance was joined, as it usually is, to violence and cruelty; and therefore he adds the loftiness of tyrants; for when men despise others, this is followed by deeds of violence and injustice and oppression; and it is impossible for men to abstain from doing harm to others, if they do not lay aside all conceit and high estimation of themselves. Let us willingly, therefore, bring down our minds to true humility, if we do not wish to be cast down and laid low to our destruction.

12. I will make a man more precious than pure gold. Here he describes in a particular manner how cruel and savage will be the war that is carried on against Babylon. In like manner believers, instructed by these predictions, implore in the spirit of prophecy what is the utmost exertion of the cruelty exercised in wars, that the Persians and Medes may tear the infants from their mothers’ breasts, and dash them against the stones. (Psalm 137:9.) The general meaning is, that Babylon will not only be destroyed, but will be devoted to utter extermination; for when he says that the life of a man shall be more precious than gold, he asserts that the enemies will be so eager to shed blood, that it will be impossible to rescue a man out of their hands at any price, because they will choose rather to kill than to accept a ransom.

It may be asked, Was this destruction as cruel as Isaiah here describes it to be? For history gives a different account, and Daniel himself, who was an eye-witness of this destruction, relates that the city was only taken, for the Medes and Persians spared the citizens and inhabitants. This argument has constrained some commentators to apply allegorically to all the reprobate what is here related of Babylon; but in doing so they have overstrained the passage, for shortly afterwards (verse. 17) the Prophet names the Medes and Persians. Besides, those threatenings which will afterwards follow in their proper order, against the Edomites, Moabites, the inhabitants of Tyre and of Egypt, and other nations, sufficiently show that the present discourse is directed literally against the Chaldeans, to whom the Prophet assigns the first rank; not that their destruction was as close at hand as that of other nations, but because none of the enemies of the Church were more dangerous.

It ought to be observed that Isaiah did not utter this prediction while the monarchy of Nineveh was still flourishing; but all that he predicted against heathen nations, during the whole course of his ministry, was collected into one book. Thus the order of events was not observed, but a similarity of subject was the reason why all these prophecies were put into one place. How comes it that Isaiah takes no notice of Nineveh, since he afterwards mentions that the Assyrians alone attacked the Jews, (for the Babylonians lived at peace with them,) but because he does not relate the history of his own time till the twenty-third chapter, but prophesies about the judgments of God which happened after his death?

Now, when he declares that Babylon will be utterly destroyed, it is certain that he does not merely describe a single calamity, but includes the destruction which followed long afterwards. After having been subdued by the Persians, Babylon continued to flourish, and held the name and rank of a very celebrated city. And although the city Ctesiphon was founded for the purpose of attracting a portion of its splendor and wealth, yet the convenience of its situation, the costly buildings, and the fortifications of the city, rendered it, with the exception of royal rank, not inferior to Persis. Even after the death of Alexander the Great, when Seleucia was built at no great distance, still it could not obliterate the name and reputation of the ancient city. Hence we conclude that those events which are here foretold cannot be limited to a single period.

It is not without reason, however, that the Prophet pronounces such fearful threatening against them, since the revolution of the empire was the forerunner of the various calamities which followed afterwards. Though the people were not entirely slain, yet as the city was taken by storm, and by a sudden assault at the hour of midnight, while the whole court was carousing in drunken revels, it was impossible but that the Medes and Persians must have slain all that came in their way. There can be no doubt, therefore, that there was a great slaughter before the conquerors extended their protection to the whole of the people as having surrendered at discretion. Who can doubt that this haughty nation was roughly handled by barbarian conquerors, for in no other way could it have been reduced to obedience?

Having been gradually weakened, not long afterwards, Babylon again changed its master, and, after having been governed for a short period by Alexander, king of Macedon, immediately passed under the dominion of Seleucus, who endeavored by every method to degrade it till it was completely ruined. Thus, so long as God permitted the city to remain in existence, it presented a shameful and revolting spectacle to the whole world, that the accomplishment of the prophecy might be more evident and more impressive. Hence the Prophet Isaiah has good reason for asserting that the anger of God will not be appeased till that den of robbers be utterly destroyed.

A mortal and a man. So far as relates to the words, some translators render אנוש (enosh) a warlike or eminent man, and אדם (adam) an ordinary man. But as the etymology does not correspond to this view, and as I do not think that it occurred to the Prophet’s mind, I consider it to be rather a repetition of the same sentiment, such as we know to have been customary among the Hebrews. The word פז, (paz,) which, in common with other translators, I have rendered pure gold, is supposed by some to mean a pearl; but from many passages of Scripture we conclude that it is the purest and finest gold

13. Therefore I will shake the heavens. This is another figure of speech which contributes in a similar manner to heighten the picture. God cannot too earnestly urge this doctrine, not only to terrify the wicked, but to afford consolation to the godly, who are often distressed when it is well with the wicked, and when everything succeeds to their wish. David acknowledges that this happened to himself; for he says,

Surely in vain have I purified my heart,
and washed any hands in innocency. (Psalm 73:13.)

Properly, therefore, are these pictures set before our eyes, that they may plainly declare to us the destruction of the wicked. Thus it is as if Isaiah had said, “Though heaven and earth be moved, that the ungodly may be shaken and destroyed, nevertheless this will take place.” They think that they are out of all danger, and that they have struck their roots so deep that they cannot be rooted out; but he shows that they are greatly deceived, for the Lord will move both heaven and earth rather than not cast them down headlong. Hence it follows that, though the world present to us a thousand supports both above and below, still there will be no permanency but through the favor of God. And if this is made known in judgments of God relating to particular cases, how much more in the universal judgment, when Christ will ascend his magnificent judgment-seat, to destroy the ungodly!

14. And it shall be as the chased roe. He shows that auxiliary troops will be of no avail to the Babylonians, and by these comparisons he describes the fear which shall seize the soldiers. Babylon employed not only her own soldiers, but likewise foreign and hired soldiers. He says that they will all be like roes, which are timorous creatures, and like scattered sheep, so that they will neither repair to their standards or their post, nor preserve any order.

Every one to his own land. Hence it is easily seen that the Prophet speaks, not only of the natives, or even of the strangers who had formerly dwelt there, but of foreigners who had been brought for the protection of the city. We have formerly said that the hearts of men are in the hand of God in such a manner that, according to his pleasure, either those who formerly were timid or cowardly persons suddenly acquire fresh courage, or those who formerly boasted loudly of being bold and daring lose their fierceness and become effeminate.

15. Every one that is found shall be thrust through. Here he confirms what he had formerly said, that none shall escape from Babylon, and that all who shall be there shall perish. Xenophon also relates that, by the command of Cyrus, they slew every one that they met in the beginning of the night, and next day all that had not laid down their arms. ²⁰⁴²⁰⁴    {Bogus footnote} But we have already said that the prediction extends farther; for that slaughter was only the forerunner of others, for which Babylon was purposely preserved, that it might frequently be ruined.

And every one that is joined to them shall fall by the sword. Some translators render this clause differently from what I have done; because the Hebrew verb ספה (saphah) signifies to destroy or consume, they read it, Whosoever shall be destroyed, and explain it as relating to the old men, who were already worn out with age, and could not otherwise live longer; as if he had said, “Not even the men of advanced age, who are sinking into the grave, shall be spared, even though they are half-dead, and appear to be already giving up the ghost.” But because that is a feeble interpretation, and the verb ספה (saphah) signifies likewise to add, I rather agree with Jonathan ²⁰⁵²⁰⁵    {Bogus footnote} and others, who think that it denotes companies of soldiers, as in taking a city the soldiers are collected together in the form of a wedge, to ward off the attacks of the enemy. But it will perhaps be thought better to understand by it the confederates or allies who were joined to Babylon, and might be said to be united in the same body, in order to show more fully the shocking nature of this calamity.

16. Their children shall be dashed in pieces. He draws a picture of extreme cruelty. It is the utmost pitch of ferocity exercised by an invading army, when no age is spared, and infants, whose age makes it impossible for them to defend themselves, are slain. He represents it as still more shocking, when he adds, “in the sight of their parents.” To the same purpose is what follows about plundering houses and ravishing wives; for these things happen when the enemies have forgotten all humanity, and are inflamed to cruelty, and wish that those whom they have subdued, and even their very name, should be rooted out.

17. Behold I raise up against them the Medes. The Prophet, having predicted the destruction of the Babylonians, describes also the authors, or says that God will be the author; and at the same time he explains in what manner, and by means of whom, it will be accomplished; for he says that he will raise up the Medes. He certainly could not have conjectured this by human reason, for there were no jealousies and no quarrels between the Babylonians and the Medes; and if there had been any such, what power did the Medes at that time possess that they could do the Babylonians any harm? Seeing, therefore, that no preparations had been made for the Medes carrying on war against them, it is very certain that this was spoken by divine inspiration, and more especially since he foretold these events more than a hundred years before they took place.

Who shall not think of silver, nor desire gold. ²⁰⁶²⁰⁶    {Bogus footnote} When he says that they shall not be covetous of silver and gold, he does not mean that the Medes were not guilty of plundering and covetousness, as if they were so generous that they despised gold and silver; but, on the contrary, he means that the battle will be cruel and bloody, that they will aim at nothing but a general slaughter. For example, the Spaniards of the present day, making it their chief object in war to plunder, more readily spare the life of men, and are not so bloodthirsty as the Germans or the English, who think of nothing but slaying the enemy.

We ought not to think it strange that the Lord, though he is not cruel, yet makes use of agents who are so cruel, for he acts righteously even by the agency of wicked men, and is not stained with their wickedness. It would therefore be improper to form our judgment of the work of God from the executioners of it, for they are prompted either by ambition, or by covetousness, or by cruelty; but we ought to consider God’s righteous punishment which the Babylonians deserved on account of their transgressions.

18. And with bows they shall dash in pieces the children. ²⁰⁷²⁰⁷    {Bogus footnote} Some render it, they shall cut. They think that the language is exaggerated, as if they made use of the children of the Babylonians in place of arrows, and afterwards dashed them to the ground, that they might be broken with greater violence. But I choose rather to take a more simple view of the words, that the cruelty of the Medes will be so great, that they will not spare even infant children, on whom men do not commonly lay hands unless where there is the utmost barbarity; and, in short, that no allowance will be made for age, as we have formerly said.

But we do not read that the Medes exercised so great cruelty, and Babylon stood and flourished for a very long period after that calamity; and although the seat of the empire was removed from it, still it retained its name and reputation. Besides, after the dawn of the following day, no cruelty was exercised but against those who bore arms. Though it was the Prophet’s design to include other judgments of God which awaited the Babylonians, and by which the first calamity was followed long afterwards, yet it is not improperly or unseasonably that he describes the barbarous manners of the nation, that the Jews may be more fully aware that a just reward is prepared for the tyranny of Babylon. Nor can it be doubted that it was in reliance on this promise that believers afterwards presented that prayer;

Blessed is he who shall dash thy little ones against the stones.
(Psalm 137:9.)

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