Nebuchadnezzar, king of Babylon, appears still more visibly governed by a Providence, to which he himself is an entire stranger, but which presides over all his deliberations, and determines all his actions.
Being come at the head of his army to two highways, the one of which led to Jerusalem, and the other to Rabbah, the chief city of the Ammonites, this king, not knowing which of them it would be best for him to strike into, debates for some time with himself, and at last casts lots. God makes the lot fall on Jerusalem, to fulfil the menaces he had pronounced against that city, viz. to destroy it, to burn the temple, and lead its inhabitants into captivity.[17]
One would imagine, at first sight, that this king had been prompted to besiege Tyre, merely from a political view, viz. that he might not leave behind him so powerful and well-fortified a city; nevertheless, a superior will had decreed the siege of Tyre.[18] God designed, on one side, to humble the pride of Ithobal its king, who fancying himself wiser than Daniel, [pg vi] whose fame was spread over the whole East; and ascribing entirely to his rare and uncommon prudence the extent of his dominions, and the greatness of his riches, persuaded himself that he was “a god, and sat in the seat of God.”[19] On the other side, he also designed to chastise the luxury, the voluptuousness, and the pride of those haughty merchants, who thought themselves kings of the sea, and sovereigns over crowned heads; and especially, that inhuman joy of the Tyrians, who looked upon the fall of Jerusalem (the rival of Tyre) as their own aggrandizement. These were the motives which prompted God himself to lead Nebuchadnezzar to Tyre; and to make him execute, though unknowingly, his commands. Idcirco ecce ego adducam ad Tyrum Nabuchodonosor.
To recompense this monarch, whose army the Almighty had caused “to serve a great service against Tyre”[20] (these are God's own words;) and to compensate the Babylonish troops, for the grievous toils they had sustained during a thirteen years' siege; “I will give,”[21] saith the Lord God, “the land of Egypt unto Nebuchadnezzar, king of Babylon; and he shall take her multitude, and take her spoil, and take her prey, and it shall be the wages for his army.”[22]
The same Nebuchadnezzar, eager to immortalize his name by the grandeur of his exploits, was determined to heighten the glory of his conquests by his splendour and magnificence, in embellishing the capital of his empire with pompous edifices, and the most sumptuous ornaments. But whilst a set of adulating courtiers, on whom he lavished the highest honours and immense riches, make all places resound with his name, an august senate of watchful spirits is formed, who weigh, in the balance of truth, the actions of kings, and pronounce upon them a sentence from which there lies no appeal. The king of Babylon is cited before this tribunal, in which there presides the Supreme Judge, who, to a vigilance which nothing can elude, adds a holiness that will not allow of the least irregularity. Vigil et sanctus. In this tribunal all Nebuchadnezzar's actions, which were the admiration and wonder of the public, are examined with rigour; and a search is made into the inward recesses of his heart, to discover his most hidden thoughts. How will this formidable inquiry end? At the instant that Nebuchadnezzar, walking in his palace, and revolving, with a secret complacency, his exploits, his grandeur and magnificence, is saying to himself, “Is not this great [pg vii] Babylon that I built for the house of the kingdom, by the might of my power, and for the honour of my majesty?”[23] in this very instant, when, by vainly flattering himself that he held his power and kingdom from himself alone, he usurped the seat of the Almighty: a voice from heaven pronounces his sentence, and declares to him, that “his kingdom was departed from him, that he should be driven from men, and his dwelling be with the beasts of the field, until he knew that the Most High ruled in the kingdoms of men, and gave them to whomsoever he would.”[24]
This tribunal, which is for ever assembled, though invisible to mortal eyes, pronounced the like sentence on those famous conquerors, on those heroes of the pagan world, who, like Nebuchadnezzar, considered themselves as the sole authors of their exalted fortune; as independent on authority of every kind, and as not holding of a superior power.
As God appointed some princes to be the instruments of his vengeance, he made others the dispensers of his goodness. He ordained Cyrus to be the deliverer of his people; and, to enable him to support with dignity so glorious a function, he endued him with all the qualities which constitute the greatest captains and princes: and caused that excellent education to be given him, which the heathens so much admired, though they neither knew the author nor true cause of it.
We see in profane history the extent and swiftness of his conquests, the intrepidity of his courage, the wisdom of his views and designs; his greatness of soul, his noble generosity; his truly paternal affection for his subjects; and, on their part, the grateful returns of love and tenderness, which made them consider him rather as their protector and father, than as their lord and sovereign. We find, I say, all these particulars in profane history; but we do not perceive the secret principle of so many exalted qualities, nor the hidden spring which set them in motion.
But Isaiah discloses them, and delivers himself in words suitable to the greatness and majesty of the God who inspired him, He represents this all-powerful God of armies as leading [pg viii] Cyrus by the hand, marching before him, conducting him from city to city, and from province to province; “subduing nations before him, loosening the loins of kings, breaking in pieces gates of brass, cutting in sunder the bars of iron,” throwing down the walls and bulwarks of cities, and putting him in possession “of the treasures of darkness, and the hidden riches of secret places.”[25]
The prophet also tells us the cause and motive of all these wonderful events.[26] It was in order to punish Babylon, and to deliver Judah, that the Almighty conducts Cyrus, step by step, and gives success to all his enterprises. “I have raised him up in righteousness, and I will direct all his ways.—For Jacob my servant's sake, and Israel mine elect.”[27] But this prince is so blind and ungrateful, that he does not know his master, nor remember his benefactor. “I have surnamed thee, though thou hast not known me.—I girded thee, though thou hast not known me.”[28]