Thy baseness shall be discovered. This is the conclusion of the former statement. So long as Babylon was in a flourishing condition, she preserved her reputation, and was highly honored; for wealth and power, like veils, often conceal a great number of sores, which, when the veils have been removed, become visible, and are beheld with the greatest disgrace. And, as Demosthenes says, when, speaking of Philip's condition, -- hosper gar tois somasin hemon heos men an erromenos e tis ouden epaisthanetai ton kath hekasta sathron ep' an de arrostema sumbho panta kineitai kan rhegma kan stremma kan allo ti ton huparchonton sathron e houto kai ton poleon kai ton turannon. "For as, in our bodies, so long as any person is in full vigor, no malady is perceived in any of the members, but if he fall into debility, produced either by a wound or by a strain, or by any other of the diseases to which the body is subject, the whole is affected; so is it with cities and governments." (Dem., Olynth. 2.) When commotions arise, and when their wealth and troops are taken from them, disgraceful transactions which lay concealed are exposed to view; for cruelty, and fraud, and extortions, and perjury, and unjust oppressions, and other crimes, which were honored during prosperity, being to fall into disgrace. I will take vengeance, and will not meet (thee) a man. Some think that k (caph) ought here to be supplied, "As a man;" as if he had said, "Do not think that ye have to deal with man, whose attack ye may be able to resist." And, indeed, in other passages, when he speaks of the hand of man, it denotes some abatement; but here he means that no remedy is left, because God will reduce them to nothing. Others translate it, "I will not meet a man;" that is, "I will not allow a man to meet me; whoever shall meet me, or intercede in their behalf, I will not spare them, or remit or abate their punishment." This meaning is highly appropriate, but the construction is somewhat forced; for 'phg (ephgang) must thus be understood to have a passive sense, which could scarcely be admitted. Besides, the Prophet does not absolutely say that no petition shall be presented to God, but that he cannot be appeased. The former exposition, therefore, flows more smoothly, so far as relates to the context; but let every one choose that which he prefers; for, whatever exposition you adopt, the words amount to this, "that the Lord will destroy the Babylonians, and that there will be no room for mercy." Only, I say, that I prefer the former, because it is more agreeable to the original text.

Thy nakedness - This denotes the abject condition to which the city would be reduced. All its pride would be taken away; and it would be brought to such a state as to fill its inhabitants with the deepest mortification and shame. Vitringa supposes that it means, that all the imbecility and weakness; the vileness; the real poverty; the cruelty and injustice of Babylon, would be exposed. But it more probably means, that it would be reduced to the deepest ignominy. No language could more forcibly express the depths of its shame and disgrace than that which the prophet here uses.
I will take vengeance - This expresses literally what had been before expressed in a figurative manner. The whole purpose of God was to inflict vengeance on her for her pride, her luxury, and oppression, and especially for her want of kindness toward his people (see Isaiah 47:6).
And I will not meet thee as a man - This phrase has been very variously interpreted. Jerome renders it, 'And man shall not resist me.' The Septuagint renders it, 'I will take that which is just of thee, and will no more deliver thee up to men.' The Syriac, 'I will not suffer man to meet thee.' Grotius, 'I will not suffer any man to be an intercessor.' So Lowth, 'Neither will I suffer man to intercede with me.' Noyes, 'I will make peace with none.' So Gesenius (Lex. by Robinson) renders it, 'I will take vengeance, and will not make peace with man; that is, will make peace with none before all are destroyed.' The word used here (אפגע 'epega‛) is derived from פגע pâga‛, which means, "to strike upon" or "to strike against"; "to impinge upon anyone, or anything; to fall upon in a hostile manner" 1-Samuel 22:17; "to kill, to slay" Judges 8:21; Judges 15:12; "to assail with petitions, to urge, entreat anyone" Ruth 1:16; Jeremiah 7:16; "to light upon, or meet with anyone" Genesis 28:11, and then, according to Gesenius, "to strike a league with anyone, to make peace with him." Jarchi renders it, 'I will not solicit any man that he should take vengeance;' that is, I will do it myself. Aben Ezra, 'I will not admit the intercession of any man.' Vitringa renders it. 'I will take vengeance, and will not have a man to concur with me; that is, although I should not have a man to concur with me who should execute the vengeance which I meditate; on which account I have raised up Cyrus from Persia, of whom no one thought.' In my view, the meaning which best accords with the usual sense of the word, is that proposed by Lowth, that no one should be allowed to interpose, or intercede for them. All the interpretations concur in the same general signification, that Babylon should be totally destroyed; and that no man, whether, as Jerome supposes, by resistance, or as Lowth, by intercession, should be allowed to oppose the execution of the divine purpose of vengeance.

I will not meet thee as a man "Neither will I suffer man to intercede with me" - The verb should be pointed, or written, אפגיע aphgia, in Hiphil.

Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet [thee as] a (e) man.
(e) I will use no humanity nor pity toward you.

Thy nakedness shall be uncovered, yea, thy shame shall be seen,.... Not only stripped of their garments, and have nothing to cover their naked bodies, being spoiled of all by the soldiers; but should have nothing to cover those parts which women are most ashamed should be exposed to view, and which is often the case of such who fall into the hands of the conquerors. It is said of the whore of Rome, of mystical Babylon, that the kings of the earth should hate her, and make her desolate and naked, Revelation 17:16,
I will take vengeance; for though the Medes and Persians were the instruments, the destruction was of the Lord, who took vengeance of the Chaldeans, for their ill usage of his people; as he will on mystical Babylon, Revelation 18:20,
and I will not meet thee as a man; in a humane way, with lenity, tenderness, and compassion, but with inflexible wrath and fury; not with human strength, which is but weakness, but with the strength of the mighty God; as is said of mystical Babylon,
strong is the Lord God that judgeth her, Revelation 18:8 or it may be rendered, "I will not meet a man" (d); or a man shall not meet me, to stop or hinder me, by strength or might, or by prayers and entreaties. So some give the sense, "I will not receive the "intercession of any man for thee"; which is observed by Kimchi. The Targum is, "I will change "thy judgment from the children of men"; which agrees with the first sense.
(d) "et non occurram homini", Cocceius; so some in Vatablus; "neque feram obstare quenquam mihi", Junius & Tremellius. So Ben Melech, "I will not receive the request of a man, his supplication for them."

not meet . . . as a man--rather, "I will not meet a man," that is, suffer man to intercede with me--give man an audience [HORSLEY]. Or, "I will not make peace with any man," before all are destroyed. Literally, "strike a league with"; a phrase arising from the custom of striking hands together in making a compact [MAURER], (see on Proverbs 17:18; Proverbs 22:26; Proverbs 11:15, Margin). Or else from striking the victims sacrificed in making treaties.

Uncovered - Either for want of raiment to cover it; or rather, by thine enemies in way of scorn and contumely. As a man - With moderation and gentleness, as those men who have not quite put off humanity use to do.