7. And thou saidst, I shall for ever (224) be a mistress. Here he censures the haughtiness of the Babylonians, in promising to themselves perpetual dominion, and in thinking that they could not fall from their elevation through any adverse event. Thus the children of this world are intoxicated by prosperity, and despise all men as compared with themselves; but Isaiah mocks at this confidence, and shews that God regards it with the greatest abhorrence. To say, means here to conclude in one’s own mind, as will be more clearly evident from what the Prophet says shortly afterwards; for proud men do not publicly speak in this manner, but entertain this conviction, though they pretend the contrary. It is intolerable madness when men, forgetting their frailty, look upon themselves as not sharing in the common lot; for in this way they forget that they are men. Believers, too, have their conviction of being safe, because, under the protecting hand of God, they are prepared boldly to encounter every danger. And yet they do not cease to consider that they are liable to many distresses, because nothing in this world is lasting. Irreligious men, therefore, mock God whenever, through a foolish imagination, they promise to themselves lasting peace amidst the constant changes of the world.
Hitherto thou hast not applied thy mind to it. (225) For the purpose of heightening the description of their madness, he adds that even a long course of time did not render them more moderate. To become elated immediately after having obtained a victory, is not so wonderful; but to become more fierce from day to day, and to throw out taunts against their captives, was altogether savage and intolerable. This arose, as we have said, from pride; because they did not consider that a revolution of affairs would afterwards take place, or that a condition so magnificent could be changed. Consequently, this is the second reason why the Lord overtumed the monarchy of the Babylonians.
And didst not remember her end. (226) Some think that there is a change of the person here, but I consider that to be too forced; and indeed I have no doubt that he speaks of the “end” of Jerusalem, which is the opinion most commonly received. The Lord often speaks of the Church, by way of eminence, κατ᾿ ἐξοχὴν without mentioning the name, as we do when our feelings are powerfully affected towards any person. Now, wicked men do not know the “end” of the Church, and the reason why the Lord chastises her. They mock at the calamities of good men, because they would wish them to be utterly destroyed and ruined, and do not consider that God takes care of them.
If it be objected that the Babylonians could not know this, that is nothing to the purpose; for they could not be ignorant that he was the God whom the Israelites worshipped. Consequently, when they treated the Jews with haughtiness and cruelty, they insulted God himself, as if he and the covenant which he had made with his people had been intentionally trampled under their feet.
(224) “He chastises the pride and exeessive confidence of Babylon, by which she promised to herself an eternal reign. Thus Rome is ealled eternal in the constitutions of the emperors, and in inscriptions and coins, and also ‘The mistress of the whole world, the queen and mistress of the world.’” — Rosenmuller.
(225) “It will not be inelegant to view עד (gnad) as meaning until, or so that; and it is so rendered by Jarchi, who explains this verse thus, — “Thou thoughtest with thyself that thou wouldest perpetually be mistress, and that punishment would not be inflicted on thee; and this thought led thee astray until thou didst not recall to mind those afflictions which shall befall thee.’” — Rosenmuller.
(226) “The apparent solecism of remembering the future may be solved by observing that the thing forgotten was the knowledge of the future once possessed, just as in common parlance we use the word hope in reference to the past, because we hope to find it so, or hope that something now questionable will prove hereafter to be thus and thus.” — Alexander.