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He then immediately answers in the person of God, I have ensnared thee, and therefore thou Babylon art taken Here God declares, that though it could not be possible that Babylon and its empire should fall through human means, yet its destruction was in his hand. Thou, he says, art taken, even because I ensnared thee; as though he had said, that the Chaldeans would not have to do with men, because he himself would carry on the war and guide and direct the Persians and the Medes, and also endue them with power: He would, in short, fight himself until he had overcome the Babylonians.
When he says, thou knewest not, he not only reproves the insensibility of that people, but at the same time derides their security, as though he had said, “ thinkest thyself beyond the reach of harm, but thou wilt find that no one can escape my hand.” We now then perceive the meaning of the Prophet. It is indeed true that the unbelieving, when God punishes them for their wickedness, do not acknowledge his hand; but the Prophet means another thing, — that though Babylon trusted in its strength and feared nothing, it would yet be taken, because it could not evade the snares.
He adds, Thou art found and therefore caught; and he states the reason, because she had contended with God. We shall presently explain how Babylon contended or litigated with or against God, even because God had taken under his protection and patronage the Israelites. This, then, is said with reference to the Church, as I shall presently explain more at large. It must be here briefly observed, that God so undertakes the cause of his people, as though he himself were injured, according to what he promises that they would be to him as the apple of his eye. (Zec_2:8.) It now follows, —