Make bright - Rather, Sharpen.

The Medes Genesis 10:2 were a branch of the great Aryan family, who as conquerors had seized upon the vast regions extending from the Caspian Sea to the eastern borders of Mesopotamia, but without being able to dispossess the Turanian tribes who had previously dwelt there. They were divided into numerous clans, each with its own local chief, the leaders of the larger sections being those who are here called kings.

Make bright the arrows - This is the prophet's address to Babylon.

The Lord hath raised up the spirit of the kings of the Medes - Of Cyaxares king of Media, called Darius the Mede in Scripture; and of Cyrus king of Persia, presumptive heir of the throne of Cyaxares, his uncle. Cambyses, his father, sent him, Cyrus, with 30, 000 men to assist his uncle Cyaxares, against Neriglissar king of Babylon, and by these was Babylon overthrown.

Make bright the arrows,.... Which were covered with rust; scour them of it; anoint them with oil, as armour were wont to be; make them neat, clean, and bright, that they may pierce the deeper; hence we read of a "polished shaft", or arrow, one made bright and pure, Isaiah 49:2; agreeably to this some render the word "sharpen the arrows" (k); so the Targum. The word has the signification of "choosing"; but, as Gussetius observes (l), whether the direction be to choose the best arrows, or to scour clean and polish them, the end is the same; namely, to have such as are most fit for use. Joseph Kimchi derives the word from another, which signifies a feather; and so renders it, "feather the arrows" (m); that they may fly the swifter. These and what follow are either the words of God, or of the prophet; or, as some think, of the Jews about to return to Judea, whose words are continued, exhorting the Medes and Persians to go on with the war against the Chaldeans; but they rather seem to be addressed to the Chaldeans themselves, putting them upon doing these things; and suggesting, that when they had done all they could, it would be to no purpose:

gather the shields; which lay scattered about and neglected in time of peace: or, "fill" them; fill the hands with them; or bring in a full or sufficient number; since there would be now occasion for them, to defend them against the enemy. The Targum, and several versions, render it, "fill the quivers" (n); that is, with arrows; and so Jarchi: or, "fill the shields" (o); that is, with oil; anoint them, as in Isaiah 21:5;

the Lord hath raised up the spirit of the kings of the Medes; of Cyaxares, or Darius the Mede, and of Cyrus, who succeeded his uncle as king of Media; and indeed the army that came against Babylon was an army of Medes joined by the Persians, Cyrus being employed as general of it by his uncle. The Septuagint, Syriac, and Arabic versions, read it, "the spirit of the king of the Medes"; with which the following clause seems to agree:

for his device is against Babylon, to destroy it; the device of the king of the Medes, Darius; or rather the device of the Lord, who stirred up the spirit of the kings of the Medes; put it into their hearts to fulfil his will; and gave them wisdom and skill, courage and resolution, to do it; and as he will to the kings of the earth against mystical Babylon, Revelation 17:16;

because it is the vengeance of the Lord, the vengeance of his temple; his vengeance on Babylon, for the destruction of his temple, and the profanation of it; see Jeremiah 50:28.

(k) "acuite sagittas", V. L. Castalio; "exacuite", Montanus. (l) Ebr. Comment. p. 148. (m) "Ponite pennas in sagittis", so some in Vatablus. (n) , Sept. "implete pharetras", V. L. Castalio, So Syr. this version is prefered by Gussetius, Ebr. Comment. p. 860, 945. (o) "Implete scuta, scil. oleo", Stockius, p. 1098.

The instruments which the Lord employs in bringing about the fall of Babylon are the kings of the Medes, i.e., the provincial governors, or heads of the separate provinces into which the Medes in ancient times were divided, until, after revolting from the Assyrians in the year 714 b.c., they put themselves under a common head, in order to assert their independence, and chose Dejokes as their monarch. See Speigel's Ern (1863, S. 308ff.), and Delitzsch on Isaiah 13:17, who rightly remarks that in Isaiah 13:17, as well as here, מדי is a general designation for the Aryan tribes of Iran, taken from the most important and influential nation. In Jeremiah 21:2, Isaiah mentions Elam in the first series, along with Media, as a conqueror of Babylon; and the Babylonian kingdom was destroyed by Darius the Mede and Cyrus the Persian. But the Persians are first named in the Old Testament by Ezekiel and Daniel, while the name "Elam" as a province of the Persian kingdom is gradually lost, from the times of Cyrus onwards, in that of the "Persians." The princes of Media are to prepare themselves for besieging and conquering Babylon. הבר (from בּרר), prop. to polish, cleanse from dirt and rust. The arrows are thereby sharpened; cf. Isaiah 49:2. מלאוּ השּׁלטים is variously explained. The meaning of "shields" is that best established for שּׁלטים (see on 2 Samuel 8:7); while the meaning of "armour equipment," which is defended by Thenius, is neither very suitable for 2 Samuel 8:7 nor for 2 Kings 11:10 and Sol 4:4. There is no the least foundation for the meaning "quiver," which is assumed merely for this passage. מלאוּ is to be explained in accordance with the analogous expression in 2 Kings 9:24, מלּא ידו בקשׁת, "he filled his hand with the bow," i.e., seized the bow. "Fill the shields" with your bodies, or with your arms, since we put these among the straps of the shields. Those addressed are the kings of the Medes, whose spirit God has stirred up to make war against Babylon; for it is against her that His mind or plan is directed. As to the expression, "for it is the vengeance of Jahveh," etc., cf. Jeremiah 50:15, Jeremiah 50:28. The attack is to be directed against the walls of Babylon. נס, "standard," is the military sign carried before the army, in order to show them the direction they are to take, and the point of attack. משׁמר "watch," is the force besieging the city; cf. 2 Samuel 11:16. "Make the watch strong," i.e., enclose the city firmly. This is more exactly specified in the following clauses. "Set watches," not as a guard for their own camp (Hitzig), but against the city, in order to maintain a close siege. "Place the ambushes," that they may peep into the city whenever a sally is made by the besieged; cf. Joshua 8:14., Judges 20:33. "For what Jahveh hath determined, He will also perform." גּם־גּם, "as well as:" He has resolved as well as done, i.e., as He has resolved, He also executes.

Make bright the arrows; gather the shields: the LORD hath raised up the spirit of the kings of the Medes: for his purpose is against Babylon, to destroy it; because it is the vengeance of the LORD, the {h} vengeance of his temple.

(h) For the wrong done to his people and to his temple, Jer 50:28.

bright: Heb. pure

11. Make bright-literally, "pure." Polish and sharpen.

gather-literally, "fill"; that is, gather in full number, so that none be wanting. So, "gave in full tale" (1Sa 18:27). Gesenius, not so well, translates, "Fill with your bodies the shields" (compare So 4:4). He means to tell the Babylonians, Make what preparations you will, all will be in vain (compare Jer 46:3-6).

kings of . Medes-He names the Medes rather than the Persians, because Darius, or Cyaxares, was above Cyrus in power and the greatness of his kingdom.

temple-(Jer 50:28).

51:1-58 The particulars of this prophecy are dispersed and interwoven, and the same things left and returned to again. Babylon is abundant in treasures, yet neither her waters nor her wealth shall secure her. Destruction comes when they did not think of it. Wherever we are, in the greatest depths, at the greatest distances, we are to remember the Lord our God; and in the times of the greatest fears and hopes, it is most needful to remember the Lord. The feeling excited by Babylon's fall is the same with the New Testament Babylon, Re 18:9,19. The ruin of all who support idolatry, infidelity, and superstition, is needful for the revival of true godliness; and the threatening prophecies of Scripture yield comfort in this view. The great seat of antichristian tyranny, idolatry, and superstition, the persecutor of true Christians, is as certainly doomed to destruction as ancient Babylon. Then will vast multitudes mourn for sin, and seek the Lord. Then will the lost sheep of the house of Israel be brought back to the fold of the good Shepherd, and stray no more. And the exact fulfilment of these ancient prophecies encourages us to faith in all the promises and prophecies of the sacred Scriptures.