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12. Stand now amidst thy divinations. The Prophet speaks as we are accustomed to speak to desperate men, on whom no warnings produce any good effect; “Do as thou art wont to do; in the end thou shalt be instructed by the event; thou shalt know what good the augurs and soothsayers do thee.” By the word “stand” he alludes to the custom of the augurs, who remain unmoved in one place till some sign is seen. ²³⁰²³⁰     “Jusqu’ a ce que quelque oiseau soit apparu.” “Till some bird is seen.” In like manner, the astrologers mark out their divisions in the heavens, even to the minutest points. If it shall be thought preferable to translate חברים (chabarim) diviners instead of divinations, I shall not greatly object; for the meaning of the word is ambiguous.

If perhaps thou shalt prevail. As if he had said, “Thou shalt not be able, by the aid of thy augurs, to mitigate the calamity which is about to overtake thee.” He taunts their perverse confidence on this ground, that when they shall have made every attempt, no advantage will follow.

13. Thou hast wearied thyself. He now declares still more plainly what he had formerly expressed in somewhat obscure language; that all the schemes which Babylon had previously adopted would lead to her ruin; for she nourished within herself a vain confidence arising from a belief of her power and wisdom, as if nothing could do her injury.

In the multitude of thy counsels. He calls them not only “counsels,” but “a multitude of counsels,” in order to declare that there is no good reason for being puffed up or exalting themselves, whatever may be the ingenuity or skill of their efforts to deceive; because their crafty counsels, the more numerous and the more plausible they are, will give them the greater annoyance. This is a general statement against those who, trusting to their own ability, contrive and form counsels of every sort, and, relying on their prudence, collect all the stratagems and annoyances that can be invented for oppressing others; for God scatters all their contrivances, and overtums their fraudulent designs, as he threatened that all unlawful means would be unsuccessful. “They dare,” says he, “to take counsel, but not from me; they weave a web, but not from my Spirit.” (Isaiah 30:1.)

Thus do the consultations of many persons altogether fail of success, because they do not ask counsel of God, from whom (James 1:5) all wisdom should be sought; for, the more they toil, the greater annoyance do they suffer, and they can obtain no advantage. Well does David ²³¹²³¹     In the Latin original the word is “Solomon,” and not “David;” but this oversight has been corrected in the French Version. — Ed. say, (Psalm 127:2,) that “in vain do they toil who rise early in the morning, and go late to rest, and eat the bread of sorrow;” for he speaks of unbelievers, who do not cast their cares on the Lord, but, trusting to their industry, make many daring efforts. The Lord ridicules this confidence, and causes them to be at length disappointed, and to feel how worthless are all their wicked labors and efforts, and how in this way they are punished for their rashness; while at the same time “the beloved of God sleep pleasantly,” as is said in that passage. Not that they are freed from all annoyances, but that they do not weary themselves with useless labor, and they commit to God the result of all their affairs.

Let them stand now. Here we perceive what counsellors are chiefly meant by the Prophet, that is, those diviners who boasted to the people of the empty name of science; as if they understood, all future events by looking at the stars. But we have formerly spoken of that judicial astrology, and of its uselessness. If it be objected, that it was not in the power of those men to mitigate the dangers which were hanging over them, I reply, the Babylonians would have done it at their suggestion, if they had foreseen the calamity; and, since they did not foresee it, the conclusion is, that their art had no foundation whatever. It is idle to pretend, as some do, that the Prophet reproves unskilfulness in the art, and not the art itself; for he addresses the Babylonians, who were the authors of this science.

The binders of the heavens. He says wittily that they “bind the heavens;” because they utter their decisions as boldly as if, by binding and tying the stars, they held mankind in chains. Yet, if any one choose to render the term “inchanters,” the meaning will not be inapplicable, and both are denoted by the verb חבר (chabar). Although to observe the position of the stars is not in itself sinful, the Prophet says that it is carried farther than is proper by those who draw from it conclusions as to doubtful events, and appears indirectly to contrast those observers with the prophets, in order to make them more detested, because they extinguish all divine predictions; for, when men attach to the stars a fatal necessity, all the judgments of God must fall to the ground.

14. Behold, they shall be as stubble. With still greater eagerness he attacks those astrologers who strengthened the pride of Babylon by their empty boasting; for impostors of this sort are wont to take away all fear of God out of the hearts of men, by ascribing everything to the stars, so that nothing is left to the providence of God. Hence arises contempt of God and of all his threatenings; for punishments are not ascribed to the judgment of God, but to some fate and relation of things which they foolishly imagine. For this reason he kindles into such indignation against the Babylonians, and says that they shall be buming “stubble,” which is quickly consumed; for he does not compare them to wood, which is of some use for giving heat, but to “stubble,” in order to shew that nothing is so light or useless.

15. So shal they be to thee. After having threatened destruction to those astronomers, he again retums to the Babylonians, and threatens that they must not look for assistance from that quarter from which they expected it, and that they ought not to rely on those vain counsels, with which they had long and eagerly vexed themselves in vain.

He calls them dealers, or, as we commonly say, traffickers; a metaphor taken from merchants, who are skilled in innumerable arts of deceiving, and in impostures of every kind; for the princes do not consult in a manner suitable to their rank, but traffic in disgraceful transactions. ²³²²³²     “It becomes a question whether these are called traders in the literal and ordinary sense, or at least in that of national allies and negotiators; or whether the epithet is given in contempt to the astrologers and wise men of the foregoing context, as trafficking or dealing in imposture. J. D. Michaelis supposes them to be described as travelling dealers, that is, pedlars and hawkers, who removed from place to place, lest their frauds should be discovered. He even compares them with the gipsy fortune-tellers of our own day, but admits that the astrologers of Babylonia held a very different position in society.” — Alexander. Though we may extend this to all the allies by whom the Babylonians were aided, yet the Prophet has his eye chiefly on the diviners. When he adds, from thy youth, he aggravates the guilt of Babylon, in having been infected with this foolish belief from an ancient date, and in having held this error as if it had been born with her.

Every one to his own quarter. ²³³²³³     “That is, wherever each person can depart, they disperse and wander, so that every person pursues his own road, for rescuing himself from danger, by fleeing to the farthest boundaries of the kingdom of Babylon. — Rosenmuller. It is supposed that the Prophet here speaks of the flight of the astrologers, that every one shall provide for his own safety; and I fully agree with this, but think that, there is also an allusion to the “quarters” of the heavens, which astrologers divide and measure, so as to deduce their prognostications from them. He therefore ridicules their vain boasting. “They shall withdraw into their quarters, but they shall go astray, and there shall be no means of protection. If any one choose to apply it to the revolt of those whose assistance Babylon thought that at any time she could easily obtain, I have no objection.