8. Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men's blood, and for the violence of the land, of the city, and of all that dwell therein. 8. Quia tu spoliasti gentes multas, spoliabunt te omnes reliquiae populorum propter sanguines hominis et violentiam terrae, urbis et omnium habitantium in ea. The Prophet here expresses more clearly why the Babylonians were to be so severely dealt with by God. He shows that it would be a just reward that they should be plundered in their turn, who had previously given themselves up to plunder, violence, and cruelty. Since, then, they had exercised so much inhumanity towards all people, the Prophet intimates here that God could not be deemed as treating them cruelly, by inflicting on them so severe a punishment: he also confirms the former truth, and recalls the attention of the faithful to the judgement of God, as a main principle to be remembered; for when things in the world are in a state of confusion, we despond, and all hope vanishes, except this comes to our mind -- that as God is the judge of the world it cannot be otherwise but that at length all the wicked must appear before his tribunal, and give there an account of all their deeds; and Scripture, also, is wont to set God before us as a judge, whenever the purpose is to allay our troubles. The Prophet now does the same thing: for he says, that robbers should soon come upon the Babylonians, who would plunder them; for God, the judge of the world, would not at last suffer so many plunders to be unpunished. But it was everywhere known that the Babylonians had, beyond all bounds and moderation, given themselves up to plunder, so that they spared no nations. Hence he says, because thou hast plundered many nations; and on this he enlarges; because the Babylonians had not only done wrongs to a few men, or to one people, but had marched through many countries. As, then, they had taken to themselves so much liberty in doing evil, the Prophet draws this conclusion -- that they could not escape the hand of God, but that they were at length to find by experience that there was a God in heaven, who would repay them for their wrongs. He says also, Spoil thee shall the remnant of all people. This admits of two expositions; it may mean, that the people, who had been plundered by the Chaldeans, would take revenge on them: and he calls them a remnant, because they were not entire; but yet he intimates that they would be sufficient to take vengeance on the Babylonians. This view may be admitted, and yet we may suppose, that the Prophet takes in other nations, who had never been plundered; as though he had said -- "Thou hast indeed spoiled many nations; but there are other nations in the world whom thy cruelty could not have reached. All the people then who remain in the world shall strive to outdo one another in attacking thee; and canst thou be strong enough to resist so great a power?" Either of these views may be admitted; that is, that in the wasted and plundered countries there would be still a remnant who would take vengeance, -- or that the world contained other people who would willingly undertake this cause and execute vengeance on the Babylonians; for God would by his secret influence fulfill by their means his purpose of punishing them. He then adds, on account of man's blood; that is, because thou hast shed innocent blood, and because thou hast committed many plunders; for thou hast not only injured a few men, but thy daringness and cruelty have also extended to many nations. He indeed mentions the earth, and also the city. Some confine these words to the land of Judea and to Jerusalem, but not rightly; for the Prophet speaks here generally; and to the land, he joins cities and their inhabitants. [35] But this verse contains a truth which applies to all times. Let us then learn, during the licentious success of tyrants, to raise up our minds to heaven's tribunal, and to nourish our patience with this confidence, that the Lord, who is the judge of the world, will recompense these cruel and bloody robbers, and that the more licentious they are, the heavier judgement is nigh them; for the Lord will awaken and raise up as many to execute vengeance as there are men in the world, who by shedding blood will inflict punishment, though they may not intend to fulfill his purpose. God can indeed (as it has been often observed) execute his judgements in a wonderful and sudden manner. Let us hence also learn to restrain our evil desires; for none shall go unpunished who will allow themselves to injure their brethren; though they may seem to be unpunished for a time, yet God, who is ever the same, will at length return on their heads whatever they have devised against others, as we shall presently see again. He now adds -- Footnotes: [35] So Grotius, Drusius, and Henderson regard the passage: the land, and the city, are supposed to have been used poetically for lands and cities. The word rendered "violence," [chms], means an unjust or wrong act done by force, an outrage, a violent injustice: hence Grotius rightly renders it here, "direptionem--robbing, pillaging, or plundering." While Newcome and others apply the passage to Judea and Jerusalem, the Septuagint version would lead us to suppose that Babylon was intended. The view taken here would be the most probable, were it not that the words are repeated at the end of verse 17; and there clearly they refer to the land of Judea and Jerusalem.--Ed. |
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