Text -- Isaiah 13:1-16 (NET)

The Lord Will Judge Babylon

13:1 This is a message about Babylon that God revealed to Isaiah son of Amoz: 13:2 On a bare hill raise a signal flag, shout to them, wave your hand, so they might enter the gates of the princes! 13:3 I have given orders to my chosen soldiers; I have summoned the warriors through whom I will vent my anger, my boasting, arrogant ones. 13:4 There is a loud noise on the mountains– it sounds like a large army! There is great commotion among the kingdoms– nations are being assembled! The Lord who commands armies is mustering forces for battle. 13:5 They come from a distant land, from the horizon. It is the Lord with his instruments of judgment, coming to destroy the whole earth. 13:6 Wail, for the Lord’s day of judgment is near; it comes with all the destructive power of the sovereign judge. 13:7 For this reason all hands hang limp, every human heart loses its courage. 13:8 They panic– cramps and pain seize hold of them like those of a woman who is straining to give birth. They look at one another in astonishment; their faces are flushed red. 13:9 Look, the Lord’s day of judgment is coming; it is a day of cruelty and savage, raging anger, destroying the earth and annihilating its sinners. 13:10 Indeed the stars in the sky and their constellations no longer give out their light; the sun is darkened as soon as it rises, and the moon does not shine. 13:11 I will punish the world for its evil, and wicked people for their sin. I will put an end to the pride of the insolent, I will bring down the arrogance of tyrants. 13:12 I will make human beings more scarce than pure gold, and people more scarce than gold from Ophir. 13:13 So I will shake the heavens, and the earth will shake loose from its foundation, because of the fury of the Lord who commands armies, in the day he vents his raging anger. 13:14 Like a frightened gazelle or a sheep with no shepherd, each will turn toward home, each will run to his homeland. 13:15 Everyone who is caught will be stabbed; everyone who is seized will die by the sword. 13:16 Their children will be smashed to pieces before their very eyes; their houses will be looted and their wives raped.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 13:1

This title is commonly given to sad prophecies, which indeed are grievous burdens to them on whom they are laid.

Wesley: Isa 13:1

Of the city and empire of Babylon by Cyrus.

Wesley: Isa 13:2

To gather soldiers together.

Wesley: Isa 13:2

Whence it may be discerned at a considerable distance. Withal he seems to intimate, that their enemies should come from the mountainous country of Media.

Wesley: Isa 13:2

To the Medes.

Wesley: Isa 13:2

Beckon to them with your hand, that they may come to this service, that they may go and fight against Babylon, and take it, and so enter in to the palaces of the king, and his princes.

Wesley: Isa 13:3

The Medes and Persians, so called, because they were set apart by God, for this holy work of executing his just vengeance.

Wesley: Isa 13:3

Those whom I have made mighty for this work.

Wesley: Isa 13:3

Or, as others render it, in my glory, in the doing of that work which tends to the advancement of my glory. Tho' the Medes had no regard to God, but only to their own ends.

Wesley: Isa 13:4

The Medes and Persians and other nations, which served under them in this war.

Wesley: Isa 13:5

From the ends of the earth under heaven, which is not to be understood strictly.

Wesley: Isa 13:5

The Medes and Persians, who were but a rod in God's hand, and the instruments of his anger.

Wesley: Isa 13:5

Of Babylon.

Wesley: Isa 13:7

To see so impregnable a city as Babylon, so easily and unexpectedly taken.

Wesley: Isa 13:7

Heb. faces of flame, inflamed with rage and torment.

Wesley: Isa 13:9

Divers words are heaped together, to signify the extremity of his anger.

Wesley: Isa 13:10

Which consist of many stars, and therefore give a greater sight.

Wesley: Isa 13:10

All things shall look darkly and dismally; men shall have no comfort or hope.

Wesley: Isa 13:10

As soon as he rises. As soon as they have any appearance or hope of amendment, they shall be instantly disappointed.

Wesley: Isa 13:11

The Babylonish empire, which is called the world, as the Roman empire afterwards was, because it was extended to a great part of the world.

Wesley: Isa 13:12

The city and nation shall be so depopulated.

Wesley: Isa 13:13

A poetical and prophetical description of great horrors and confusions, as if heaven and earth were about to meet together.

Wesley: Isa 13:14

Babylon.

Wesley: Isa 13:14

Fearful in itself, especially when it is pursued by the hunter.

Wesley: Isa 13:14

In a most forlorn condition.

Wesley: Isa 13:14

Those soldiers of other nations, whom she had hired to assist her.

Wesley: Isa 13:15

In Babylon, at the taking of it.

JFB: Isa 13:1

Weighty or mournful prophecy [GROTIUS]. Otherwise, simply, the prophetical declaration, from a Hebrew root to put forth with the voice anything, as in Num 23:7 [MAURER].

JFB: Isa 13:1

Concerning Babylon.

JFB: Isa 13:2

(Isa 5:26; Isa 11:10).

JFB: Isa 13:2

Rather, "a bare (literally, "bald," that is, without trees) mountain"; from it the banner could be seen afar off, so as to rally together the peoples against Babylon.

JFB: Isa 13:2

Unto the Medes (Isa 13:17), the assailants of Babylon. It is remarkable that Isaiah does not foretell here the Jews' captivity in Babylon, but presupposes that event, and throws himself beyond, predicting another event still more future, the overthrow of the city of Israel's oppressors. It was now one hundred seventy-four years before the event.

JFB: Isa 13:2

Beckon with the hand--wave the hand to direct the nations to march against Babylon.

JFB: Isa 13:2

Babylonian. Rather, in a bad sense, tyrants; as in Isa 14:5, "rulers" in parallelism to "the wicked"; and Job 21:28 [MAURER].

JFB: Isa 13:3

The Median and Persian soldiers solemnly set apart by Me for the destruction of Babylon, not inwardly "sanctified," but designated to fulfil God's holy purpose (Jer 51:27-28; Joe 3:9, Joe 3:11; where the Hebrew for prepare war is "sanctify" war).

JFB: Isa 13:3

To execute it.

JFB: Isa 13:3

"Those who are made to triumph for My honor" [HORSLEY]. The heathen Medes could not be said to "rejoice in God's highness" MAURER translates, "My haughtily exulting ones" (Zep 3:11); a special characteristic of the Persians [HERODOTUS,1.88]. They rejoiced in their own highness, but it was His that they were unconsciously glorifying.

JFB: Isa 13:4

Namely, which separate Media and Assyria, and on one of which the banner to rally the hosts is supposed to be reared.

JFB: Isa 13:4

The Babylonians are vividly depicted as hearing some unwonted sound like the din of a host; they try to distinguish the sounds, but can only perceive a tumultuous noise.

JFB: Isa 13:4

Medes, Persians, and Armenians composed Cyrus' army.

JFB: Isa 13:5

Namely, "Jehovah," and the armies which are "the weapons of His indignation."

JFB: Isa 13:5

Media and Persia, stretching to the far north and east.

JFB: Isa 13:5

The far east (Psa 19:6).

JFB: Isa 13:5

Rather, "to seize" [HORSLEY].

JFB: Isa 13:6

Day of His vengeance on Babylon (Isa 2:12). Type of the future "day of wrath" (Rev 6:17).

JFB: Isa 13:6

Literally, "a devastating tempest."

JFB: Isa 13:6

Not from mere man; therefore irresistible. "Almighty," Hebrew, Shaddai.

JFB: Isa 13:7

So Jer 50:43; compare Jos 7:5. Babylon was taken by surprise on the night of Belshazzar's impious feast (Dan 5:30). Hence the sudden fainting and melting of hearts.

JFB: Isa 13:8

The Hebrew means also a "messenger." HORSLEY, therefore, with the Septuagint translates, "The heralds (who bring word of the unexpected invasion) are terrified." MAURER agrees with English Version, literally, "they shall take hold of pangs and sorrows."

JFB: Isa 13:8

(1Th 5:3).

JFB: Isa 13:8

The stupid, bewildered gaze of consternation.

JFB: Isa 13:8

"their visages have the livid hue of flame" [HORSLEY]; with anguish and indignation.

JFB: Isa 13:9

Not strictly, but unsparingly just; opposed to mercy. Also answering to the cruelty (in the strict sense) of Babylon towards others (Isa 14:17) now about to be visited on itself.

JFB: Isa 13:9

"the earth" [HORSLEY]. The language of Isa 13:9-13 can only primarily and partially apply to Babylon; fully and exhaustively, the judgments to come, hereafter, on the whole earth. Compare Isa 13:10 with Mat 24:29; Rev 8:12. The sins of Babylon, arrogancy (Isa 13:11; Isa 14:11; Isa 47:7-8), cruelty, false worship (Jer 50:38), persecution of the people of God (Isa 47:6), are peculiarly characteristic of the Antichristian world of the latter days (Dan 11:32-37; Rev 17:3, Rev 17:6; Rev 18:6-7, Rev 18:9-14, Rev 18:24).

JFB: Isa 13:10

Figuratively for anarchy, distress, and revolutions of kingdoms (Isa 34:4; Joe 2:10; Eze 32:7-8; Amo 8:9; Rev 6:12-14). There may be a literal fulfilment finally, shadowed forth under this imagery (Rev 21:1).

JFB: Isa 13:10

Hebrew, "a fool," or "impious one"; applied to the constellation Orion, which was represented as an impious giant (Nimrod deified, the founder of Babylon) chained to the sky. See on Job 38:31.

JFB: Isa 13:11

The impious of the world (compare Isa 11:4).

JFB: Isa 13:11

Babylon's besetting sin (Dan 4:22, Dan 4:30).

JFB: Isa 13:11

Rather, tyrants [HORSLEY].

JFB: Isa 13:12

I will so cut off Babylon's defenders, that a single man shall be as rare and precious as the finest gold.

JFB: Isa 13:13

Image for mighty revolutions (Isa 24:19; Isa 34:4; Hab 3:6, Hab 3:10; Hag 2:6-7; Rev 20:11).

JFB: Isa 13:14

Babylon.

JFB: Isa 13:14

Gazelle; the most timid and easily startled.

JFB: Isa 13:14

Sheep defenseless, without a shepherd (Zec 13:7).

JFB: Isa 13:14

The "mingled peoples" of foreign lands shall flee out of her (Jer 50:16, Jer 50:28, Jer 50:37; Jer 51:9).

JFB: Isa 13:15

In the city.

JFB: Isa 13:15

"intercepted" [MAURER]. "Every one that has withdrawn himself," namely, to hide in the houses [GESENIUS].

JFB: Isa 13:16

(Psa 137:8-9).

Clarke: Isa 13:1

The burden of Babylon - The prophecy that foretells its destruction by the Medes and Persians: see the preceding observations.

Clarke: Isa 13:2

Exalt the voice - The word להם lahem , "to them,"which is of no use, and rather weakens the sentence, is omitted by an ancient MS., and the Vulgate.

Clarke: Isa 13:3

I have commanded my sanctified ones - מקדשי mekuddashai , the persons consecrated to this very purpose. Nothing can be plainer than that the verb כדש kadash , "to make holy,"signifies also to consecrate or appoint to a particular purpose. Bishop Lowth translates, "my enrolled warriors."This is the sense.

Clarke: Isa 13:4

Of the battle "For the battle"- The Bodleian MS. has למלחמה lemilchamah . Cyrus’ s army was made up of many different nations. Jeremiah calls it an "assembly of great nations from the north country,"Jer 50:9. And afterwards mentions the kingdoms of "Ararat, Minni, and Ashchenaz, (i.e. Armenia, Corduene, Pontus or Phrygia, Vitring.), with the kings of the Medes,"Jer 51:27, Jer 51:28. See Xenophon. Cyrop.

Clarke: Isa 13:5

They come from a far country - The word מארץ meerets is wanting in one MS. and in the Syriac: "They come from afar.

Clarke: Isa 13:5

From the end of heaven - Kimchi says, Media, "the end of heaven,"in Scripture phrase, means, the East.

Clarke: Isa 13:8

And they shall be afraid "And they shall be terrified"- I join this verb, ונבהלו venibhalu , to the preceding verse, with the Syriac and Vulgate

Pangs and sorrows shall take hold on them "Pangs shall seize them"- The Septuagint, Syriac, and Chaldee read יאחזום yochezum , instead of יאחזון yochezun , which does not express the pronoun then, necessary to the sense.

Clarke: Isa 13:10

For the stars of heaven "Yea, the stars of heaven"- The Hebrew poets, to express happiness, prosperity, the instauration and advancement of states, kingdoms, and potentates, make use of images taken from the most striking parts of nature, from the heavenly bodies, from the sun, moon, and stars: which they describe as shining with increased splendor, and never setting. The moon becomes like the meridian sun, and the sun’ s light is augmented sevenfold; (see Isa 30:26); new heavens and a new earth are created, and a brighter age commences. On the contrary, the overflow and destruction of kingdoms is represented by opposite images. The stars are obscured, the moon withdraws her light, and the sun shines no more! The earth quakes, and the heavens tremble; and all things seem tending to their original chaos, See Joe 2:10; Joe 3:15, Joe 3:16; Amo 8:9; Mat 24:29; and De S. Poes. Herb. Prael. 6 et IX

And the moon shall not cause her light to shine - This in its farther reference may belong to the Jewish polity, both in Church and state, which should be totally eclipsed, and perhaps shine no more in its distinct state for ever.

Clarke: Isa 13:11

I will punish the world "I will visit the world"- That is, the Babylonish empire; as η οικουμενη, for the Roman empire, or for Judea, Luk 2:1; Act 11:28. So the universus orbis Romanus , for the Roman empire; Salvian. lib. 5 Minos calls Crete his world: " Creten, quae meus est orbis ,"Ovid. Metamorph. 8:9.

Clarke: Isa 13:12

I will make a man more precious than fine gold-wedge of Ophir - The Medes and Persians will not be satisfied with the spoils of the Babylonians. They seek either to destroy or enslave them; and they will accept no ransom for any man - either for אנוש enosh , the poor man, or for אדם adam , the more honorable person. All must fall by the sword, or go into captivity together; for the Medes, (Isa 13:17), regard not silver, and delight not in gold.

Clarke: Isa 13:14

"And the remnant"- Here is plainly a defect in this sentence, as it stands in the Hebrew text; the subject of the proposition is lost. What is it that shall be like a roe chased? The Septuagint happily supply it, οἱ καταλελειμμενοι, שאר shear , the remnant. A MS. here supplies the word יושב yosheb , the inhabitant; which makes a tolerably good sense; but I much prefer the reading of the Septuagint

They shall - turn "They shall look"- That is, the forces of the king of Babylon, destitute of their leader, and all his auxiliaries, collected from Asia Minor, and other distant countries, shall disperse and flee to their respective homes.

Clarke: Isa 13:15

Every one that is found "Every one that is overtaken"- That is, none shall escape from the slaughter; neither they who flee singly, dispersed and in confusion; nor they who endeavor to make their retreat in a more regular manner, by forming compact bodies: they shall all be equally cut off by the sword of the enemy. The Septuagint have understood it in this sense, which they have well expressed: -

Ὁς γαρ αν ἁλῳ ἡττηθησεται,

Και οἱτινες συνηγμενοι εισι πεσουνται μαχαιρα.

"Whosoever is caught shall be overthrown

And all that are collected together shall fall by the sword.

Where, for ἡττηθησεται, MS. Pachom has εκκενθησεται, et οἱ Γ Cod. Marchal. in margine, et MS. 1. D. 2: εκκεντηθησεται, which seems to be right, being properly expressive of the Hebrew.

Calvin: Isa 13:1

1. The burden of Babylon From this chapter down to the twenty-fourth, the Prophet foretells what dreadful and shocking calamities awaited the Gentiles and those countries which were best known to the Jews, either on account of their being contiguous to them, or on account of the transactions of commerce and alliances; and he does so not without weighty reasons. When various changes are taking place, some think that God sports with the affairs of men, and others, that everything is directed by the blind violence of fortune, as profane history sufficiently testifies; very few are aware that these things are appointed and regulated by the purpose of God. There is nothing of which it is more difficult to convince men than that the providence of God governs this world. Many indeed acknowledge it in words, but very few have it actually engraven on their heart. We tremble and shudder at the very smallest change, and we inquire into the causes, as if it depended on the decision of men. What then shall be done, when the whole world is thrown into commotion, and the face of affairs is so completely changed in various places, that it appears as if everything were going to ruin?

It was therefore highly useful that Isaiah and other prophets should discourse about calamities of this nature, that all might understand that those calamities did not take place but by the secret and wonderful purpose of God. If they had uttered no prediction on those subjects, such a disordered state of affairs might have shaken and disturbed the minds of the godly; but when they knew long beforehand that this would happen, they had in the event itself a mirror of the providence of God. When Babylon was taken, which they had previously learned from the mouth of the Prophet, their own experience taught them that the prediction had not been made in vain, or without solid grounds.

But there was also another reason why the Lord commanded that the destruction of Babylon and other nations should be foretold. These predictions were of no advantage to Babylon or the other nations, and these writings did not reach them; but by this consolation he intended to alleviate the grief of the godly, that they might not be discouraged, as if their condition were worse than that of the Gentiles; which they would have had good reason to conclude, if they had seen them unpunished escape the hand of God. If the monarchy of Babylon had remained unshaken, the Jews would not only have thought that it was in vain for them to worship God, and that his covenant which he had made with Abraham had not been fulfilled, since it fared better with strangers and wicked men than with the elect people; but a worse suspicion might have crept into their minds, that God showed favor to accursed robbers, who gave themselves up to deeds of dishonesty and violence, and despised all law both human and divine. Indeed, they might soon have come to think that God did not care for his people, or could not assist them, or that everything was directed by the blind violence of fortune. Accordingly, that they might not faint or be thrown into despair, the Prophet meets them with the consoling influence of this prediction, showing that the Babylonians also will be punished.

Besides, the comparison taught them how severe was the punishment that awaited them, which they had knowingly and willingly brought upon themselves. For if God pronounces such dreadful threatenings against the unbelieving and irreligious Gentiles, who wandered in darkness, how much greater will be his rigour and severity against a rebellious people who have intentionally sinned against him!

The servant who knoweth his master’s will, and doeth it not, is justly beaten with many stripes. (Luk 12:47.)

Thus when God threatened such dreadful punishment against the blind Gentiles, the Jews, who had been instructed in the law, might behold as in a mirror what they had deserved.

But the chief design which Isaiah had in view in these predictions was, to point out to the Jews how dear and valuable their salvation was in the sight of God, when they saw that he undertook their cause and revenged the injuries which had been done to them. He spoke first of the desolation and ruin that would befall the kingdom of Judah and of Israel, because judgment must begin at the house of God. (1Pe 4:17.) God takes a peculiar care of his own people, and gives his chief attention to them. Whenever therefore we read these predictions, let us learn to apply them to our use. The Lord does not indeed, at the present day, foretell the precise nature of those events which shall befall kingdoms and nations; but yet the government of the world, which he undertook, is not abandoned by him. Whenever therefore we behold the destruction of cities, the calamities of nations, and the overturning of kingdoms, let us call those predictions to remembrance, that we may be humbled under God’s chastisements, may learn to gather wisdom from the affliction of others, and may pray for an alleviation of our own grief.

The burden As to the word burden, which frequently occurs, I shall state briefly in what sense it ought to be understood. It was generally employed by the prophets of God, whenever they threatened any afflictive event, in order to inform the people that no afflictive event happened which the Lord himself did not lay as a burden on men’s shoulders. The wickedness and obstinacy of the people having constrained the prophets to preach incessantly about God’s chastisements, the consequence was, that as a matter of ordinary jesting they called all the prophecies by the name of a burden; as is evident from Jer 23:36, where the Lord kindles into fierce indignation, because they not only spoke of his word contemptuously, but also held it up to dislike. This word makes known to the godly, that the Lord appoints all calamities and afflictions, that every one may suffer the punishment of his own sin.

Which Isaiah, the son of Amoz, saw He expressly states that what he is about to utter was revealed to him by a heavenly vision, that the weight which is thus given to it may render it victorious over all the judgments pronounced by the flesh. It was difficult to believe that a monarchy so flourishing, and so prodigiously rich, could be overturned in any way. Their eyes being dazzled by beholding such vast power, the Prophet draws away their attention from it to believe the heavenly revelation, that they may expect by faith the judgment of God which they could not comprehend by the unaided exercise of their own minds.

Calvin: Isa 13:2

2.Lift ye up a banner upon the high mountain The word mountain contains a metaphor; for the discourse relates to Babylon, which, we know, was situated on a plain; but with a view to its extensive dominion, he has assigned to it an elevated situation, like a fortress set on high above all nations. But perhaps it will be thought better to take the word mountain as used indefinitely; as if he had said, “When a signal is given there will be a vast assemblage from very distant countries, because all men will be attracted towards it by the wide and extensive influence of the sight;” and, indeed, I consider this opinion to be more probable, but I chose to mention at first the opinion which had been commonly received. Yet it might be thought absurd that the Prophet here enjoins the creatures to yield, as it were, obedience to him, if God had not fortified the Prophet by his instructions and authority. A private man here commands the Medes and Persians, assembles armies, orders a banner to be lifted up, and sounds the trumpet for battle.

This should therefore lead us to consider the majesty of God, in whose name he spoke, and likewise the power and efficacy which is always joined with the word. Such modes of expression are frequently found in the Prophets, that, by placing the events as it were before our eyes, he may enable us to see that God threatens nothing by his servants which he is not ready immediately to execute. Isaiah might indeed have threatened in plain and direct terms, “The Persians and Medes will come, and will burst through the gates of Babylon, notwithstanding the prodigious strength of its fortifications.” But those exclamations are far more energetic, when he not only assumes the character of a herald and proclaims war, but, as if he exercised the highest authority, orders the Medes and Persians to assemble like hired soldiers. Not only does he show that they will be ready at the bidding of God, because they are moved by his secret influence; but, having been sent by God to announce the ruin of Babylon, he claims for his own voice the accomplishment of what appeared to be beyond belief. It amounts to this, “When God hath spoken about what shall happen, we ought to entertain no doubt concerning it.” It deserves our notice also, that he describes the Persians and Medes, without mentioning their names; for that threatening is more emphatic, when he points them out, as it were, with the finger, as when we say, “This and that man.” This contributes to the certainty of the prophecy, when he points out such distant events as if they were at hand.

Shake the hand, that they may enter within the gates of the nobles When he says, Shake the hand, and they shall enter, he means that the Persians and Medes shall no sooner begin to advance at the command of God than their road shall be plain and easy in spite of every obstruction. Though the Hebrews call Princes נדיבים , ( Nedibim,) that is, generous and bountiful, on which is also founded that saying of Christ, εὐεργέται καλοῦνται, they are called benefactors, (Luk 22:25,) yet I think that the Prophet draws our attention to the splendor of power in which the Babylonians gloried. They were furnished above others with forces and warlike armaments, so that it appeared to be incredible that they could ever be vanquished. But the Prophet threatens that nothing shall hinder God from opening up a way and entrance to the enemies.

Calvin: Isa 13:3

3.I have commanded my sanctified ones ¹⁹⁸ Here the Prophet introduces the Lord as speaking and issuing his commands. He calls the Medes and Persians sanctified ones, that is, those whom he has prepared. The verb קדש ( kadash) is used in various senses; for sometimes it refers to the spirit of regeneration, and this belongs peculiarly to the elect of God. But sometimes it means to wish or prepare, and that meaning is more appropriate to this passage. All who are created by the Lord are likewise appointed by him for a fixed purpose. He does not throw down men at random on the earth, to go wherever they please, but guides all by his secret purpose, and regulates and controls the violent passions of the reprobate, so as to drive them in whatever manner he thinks fit, and to check and restrain them according to his pleasure. He therefore calls them sanctified ones, “set apart and prepared to execute his will,” though they had no such intention. Hence also we are taught to ascribe to the secret judgment of God all violent commotions, and this yields wonderful consolation; for whatever attempts may be made by wicked men, yet they will accomplish nothing but what the Lord has decreed.

I have also called my mighty ones The phrase, I have called, conveys more than the phrase, I have commanded, which he had used in the former clause. It means that they will be roused to action, not only at the bidding of God, but by the very sound of his voice; as if I were to call a person to me, and he were immediately to follow. He threatens, therefore, that Babylon shall be destroyed by the Medes and Persians, in the same manner as if they obeyed the call of God; for though they were prompted to battle by their own ambition, pride, and cruelty, yet God directed them, without knowing it, to execute his judgment.

Calvin: Isa 13:4

4.The noise of a multitude in the mountains He adds a still more lively representation, (ὑποτύπωσιν,) that is, a description by which he places the event as it were before our eyes. The prophets are not satisfied with speaking, without also giving a bold picture of the events themselves. Words uttered plainly, and in the ordinary manner, do not strike us so powerfully or move our hearts so much as those figures which delineate a lively resemblance of the events. As if he had said, “Now, indeed, you hear a man speaking, but know that this voice will be so powerful that at the sound of it nations shall be roused, peoples shall make a noise, and in vast crowds shall shout and roar to bring destruction on the inhabitants of Babylon. This proclamation, therefore, will be as efficacious, even after that I am dead, as if you now saw what I foretell to you.”

In this event, therefore, we see how great is the efficacy of the word, which all the creatures both in heaven and in earth obey. We ought to be more strongly confirmed in the belief of this doctrine, by perceiving that every one of the events which had been predicted many centuries before has taken place. For this reason he declares that the Lord of hosts mustereth the host of the battle, that the various nations are moved by God’s direction, and that, although nothing was farther from their intention than to inflict the punishment which he had appointed, still they do nothing but according to his command, as if some earthly general were to draw up his forces.

Calvin: Isa 13:5

5.Coming from a distant country He repeats and confirms more fully what I stated a little before, that the operations of war do not spring up at random from the earth; for though everything disorderly is vomited out by the passions of men, yet God rules on high; and therefore Isaiah justly ascribes sovereignty to God. Next, he adds, that armed men are nothing else than the weapons of his indignation. He says that they will come from a distant country, to overturn the monarchy of Babylon, because we are not afraid of dangers unless when they are close at hand. Babylon was so strongly fortified, and was surrounded by so many kingdoms and provinces which were subject to it, that it seemed as if there were no way by which an enemy could approach. In short, as if she had been situated in the clouds, she dreaded no danger.

From the end of heaven There being no trouble all around that threatened them, he gives warning that the calamity will come from a distance. Though everything appears to be calm and peaceful, and though we are not at variance with our neighbors, God can bring enemies from the end of heaven. There is no reason, therefore, why we should promise to ourselves a lasting and prosperous condition, though we are not threatened with any immediate danger. If this prediction had reached the inhabitants of Babylon, they would undoubtedly have laughed at it as a fable. Even if we should suppose that they paid some respect to the Prophet, yet, having so strong a conviction of their safety, they would have despised those threatenings as idle and groundless. An example may be easily found. When we preach at the present day about the Turk, all think that it is a fable, because they think that he is still at a great distance from us. But we see how quickly he overtook those who were at a greater distance and more powerful. So great is the insensibility of men that they cannot be aroused, unless they are chastised and made to feel the blows. Let the inhabitants of Babylon, therefore, be a warning to us, to dread, before it is too late, the threatenings which the prophets utter, that the same thing may not happen to us as happens to those wicked men, who, relying on their prosperous condition, are so terrified when the hand of God attacks and strikes them, that they can no longer stand, but sink down bewildered.

To destroy the whole land When he puts the whole land for Babylon, he looks to the extent of the kingdom; that they may not think that the great number of provinces, by which they were surrounded on all sides, could ward off the attacks of enemies. But at the same time he intimates that it will be no slight calamity affecting a single spot, but will be like a deluge overwhelming a large portion of the world.

Jehovah and the vessels of his anger ¹⁹⁹ The Persians and Medes are called vessels of anger in a different sense from that in which Paul gives that appellation to all the reprobate; for, by contrasting the vessels of wrath with the vessels of mercy, (Rom 9:22,) he shows that the undeserved goodness of God shines in the elect, but that the reprobate are monuments of severe judgment. But Isaiah means that the Medes and Persians may be regarded as darts in the hand of God, that by means of them he may execute his vengeance.

Calvin: Isa 13:6

6.Howl ye He continues the same argument, and bids the inhabitants of Babylon howl. Not that he directs instruction to them, as if he hoped that it would be of any advantage, but, in foretelling what shall be their condition, he emphatically employs this form of direct address.

For the day of the Lord is at hand He calls it the day of the Lord, according to the usual custom of Scripture, because when the Lord delays his judgment, he appears to cease from the discharge of his office, like judges when they do not ascend the judgment-seat. This mode of expression deserves notice, for we would gladly subject God to our disposal, that he might immediately pass sentence against the wicked. But he has his own appointed time, and knows the seasons when it is proper both to punish the bad and to assist the good.

It shall come as destruction from the Strong One ²⁰⁰ He threatens that the severity of judgment will be such that the inhabitants of Babylon will have good reason not only to cry but to howl; because God displays his power to waste and destroy them. שדד ( shadad) signifies to lay waste and plunder. From this verb is derived שדי , ( Shaddai,) one of the names of God, which some render Almighty. There is therefore an elegant allusion to the derivation of the word; as if he had said, that the inhabitants of Babylon shall learn by their own destruction how appropriately God is called שדי , ( Shaddai,) that is, strong and powerful to destroy. ²⁰¹

Calvin: Isa 13:7

7.Therefore all hands shall be weakened He shows that the power of the Lord to destroy the inhabitants of Babylon will be so great, that they shall have no means of withstanding his anger. Though they stood high in wealth and in power, yet their hearts would be so faint, and their hands so weak, that they would have neither disposition nor ability to resist. And thus he indirectly ridicules the cruelty which boiled in the hearts of the Babylonians; for it is in the power of God to soften hearts, and to crush, loosen, or enfeeble hands or arms, so that suddenly all their courage shall fall down, and all their strength shall vanish away. When the heart quakes, what will be the use of fortifications, or armies, or wealth, or bulwarks? What avails a well-stocked workshop without a workman? We see this every day exemplified in those to whom in other respects the Lord had communicated large resources. Hence we see how vain is that confidence which we place in outward resources; for they would be of no use to us, if the Lord should strike our hearts with any alarm.

Calvin: Isa 13:8

8.Pangs and sorrows shall take hold of them The word צירים ( tzirim) being ambiguous, the Greek translators render it ambassadors. But the comparison of a woman that travaileth, which is added immediately afterwards, sufficiently proves that it denotes pangs; for here, as if by a single word, he explains what he had previously said, that their hearts shall be melted and their hands shall be weakened; because, he says, they shall be struck with terror and dismay. Whence comes this terror? From God. This kind of terror, for which there was no apparent cause, the ancients called a panic; ²⁰² for they gave the name panes to apparitions and objects of this sort, by which men were terrified, even when there was no outward object that ought to have excited the terror. It was not without reason that they did so; but still they erred through gross ignorance, because they did not understand that it proceeded from God.

As a woman that travaileth So far as relates to the inhabitants of Babylon, there was, indeed, just ground of fear, when they saw that they were attacked by valiant and warlike nations; but yet the Prophet threatens that, though they were able to resist, still they would be like men who were half dead, because through the secret operation of God they fainted and fell down. To the same purpose is what he adds, Every one shall be amazed at his neighbor; as when men are agitated and stare around them in every direction; and not only so, but when no hope of safety is to be seen, they are like men who have lost their senses, and abandon themselves to indolence.

Faces of flames their faces ²⁰³ This clause, in which he attributes to them faces of flames, expresses still more strongly the violence of the terror. Some think that it denotes shame, as if he had said in a single word, They shall blush; but this is too feeble. Isaiah intended to express something greater and more dreadful; for when we are in agony the face glows, and the pressure of grief makes us burn. And, indeed, it would be treating the matter too lightly, when the calamity was so severe, to interpret these words as denoting shame; for he describes a calamity so distressing, that, on account of its severity, flames burst forth from the countenance, which usually happens when men are agonized by intense grief.

The comparison of a travailing woman denotes not only the intensity of the grief, but likewise the suddenness with which it seized them. As the calamity would be severe and violent, so Isaiah threatens that it will be sudden, and not without good reason; for the inhabitants of Babylon, protected by such strong defences, would never have thought that it was possible for any annoyance to reach or distress them.

Calvin: Isa 13:9

9.Behold the day of the Lord will come cruel He repeats what he had slightly noticed a little before, that though the inhabitants of Babylon are now at ease, and rely on their wealth, the day of the Lord is at hand, to terrify those who are at ease.

But a question might here be raised, Why is the day of the Lord called cruel, since nothing is more desirable than to have God present with us; for his presence alone makes us truly happy? I answer, we ought always to consider who they are that are addressed by the Prophet; for it is customary with the prophets to give various descriptions of God corresponding to the diversity of the hearers. In like manner, David also declares that God is

merciful to the merciful, and cruel and severe to the ungodly. (Psa 18:25.)

What could wicked men imagine to be in God but the utmost severity? And therefore the slightest mention of God fills them with terror.

The godly, on the other hand, whenever the name of God is mentioned, derive the greatest delight and joy from hearing it; so that nothing can be more highly gratifying. Thus, when the prophets address the godly, as soon as they have mentioned God, they speak of joy and gladness, because the godly will feel that he is gracious and merciful to them; but when they address the ungodly, they hold out the judgment of God, and speak of grief and mourning. As the godly are cheered by the presence of God, because by faith they behold his goodness; so the ungodly are terrified, because the testimony of their conscience reproves and convinces them that he comes as a severe Judge. Since even hypocrites pretend that they eagerly long for the day of the Lord, and boast that he will assist them, the prophets tear off from them this disguise, and show that to them the day of the Lord will be dreadful and alarming. (Amo 5:18.)

Isaiah applies the usual description to this prophecy, in order to show more fully how much we ought to dread the wrath of God; for, being by nature slow, or rather stupid, we would not be powerfully affected if the Lord spoke in plain terms about his judgments. Since, therefore, an unadorned style would be too cold, he contrived new modes of expression, that by means of them he might shake off our sluggishness. When he says, and he shall destroy the sinners thereof out of it, he means by sinners not all men without distinction, but the ungodly and wicked men who inhabited Babylon.

Calvin: Isa 13:10

10.For the stars of heaven In order to strike our minds with a stronger and more distressing fear of the judgment of God, the prophets are accustomed to add to their threatenings extravagant modes of speaking, which place the anger of God, as it were, before their eyes, and affect all our senses, as if all the elements were now arising to execute his vengeance. And yet the expressions, though unusually strong, do not go beyond the dreadful nature of what took place; for it is impossible to exhibit an image of the judgment of God so alarming that the reality shall not be felt to be more revolting and terrible.

The sun, and the moon, and the stars are mentioned, because they are striking proofs of God’s fatherly kindness towards us. Hence also Christ shows that it is an eminent proof of the goodness of God that

he maketh his sun to rise on the evil and on the good. (Mat 5:45.)

Accordingly, when the sun and moon and stars shine in heaven, God may be said to cheer us by his bright and gracious countenance. Since therefore in the brightness of heaven God shows a cheerful and friendly countenance, as if he might be said to smile upon us, the darkness which the Prophet describes conveys the thought, that God, by hiding his face, cast the men with whom he was angry into the darkness of sorrow.

A similar description is given by the Prophet Joel.

The sun shall be turned into darkness, the moon into blood, before it comes — the day of Jehovah, great and terrible.
(Joe 2:31.)

We have already said that this mode of expression is frequently employed by the prophets, in order to inform us that everything will tend to our destruction, when God is against us. Sometimes indeed God gives tokens of his anger by means of the stars; but that is out of the usual course of events, and the darkness which the Prophet now describes will not take place till the second coming of Christ. But we ought to be satisfied with knowing that all the creatures, which by discharging their duties to us are proofs and instruments of God’s fatherly kindness, not only cease to be useful to us, when God arises to judgment, but in some measure are armed for vengeance.

Calvin: Isa 13:11

11.And I will visit upon the world wickedness Here the Prophet does not speak of the whole world; but as Babylon was the seat of the most powerful of all monarchies, he gives to it on that account the name of the world, and he does so emphatically, (ἐμφατικῶς,) for Babylon was a kind of world, because it appeared to occupy nearly the whole earth. And yet he means that there is nothing in this world so lofty that God cannot easily seize it with one of his fingers. At the same time he gives warning that God will punish the cruelty which was exercised by the Chaldeans. Yet we ought also to learn that the wickedness and crimes of Babylon are brought forward, in order to inform us that the Lord will not be cruel in punishing her so severely, because he inflicts the punishment which that people deserved on account of their transgressions and crimes. Every ground of calumny is therefore taken away, that we may not think that God delights in the afflictions of men; for when he thus deals with men according as they deserve, the mouths of all must be stopped, (Rom 3:19,) since the severity of the afflictions does not proceed from God, but finds its cause in men themselves.

And will cause the arrogancy of the proud to cease We must keep in mind what I have already noticed, that the Prophet yields no small consolation to the godly by assuring them that God, though he spares the inhabitants of Babylon for a time, will at length punish them for their injustice and cruelty. He expresses this still more clearly by taking notice of a particular vice, namely, pride, in consequence of which they loosed the reins, and gave unbounded freedom to their lawless desires to oppress the wretched. For this reason also he reproves their tyranny. But we ought also to draw from it a profitable doctrine, that it is impossible for us to escape punishment from the Lord, if we are puffed up with vain confidence and flatter ourselves. The Prophet here includes every kind of pride; whether men think that they are something, or admire their riches, and despise others in comparison of themselves. God cannot endure any arrogancy, or suffer it to pass unpunished. Seeing therefore, that among a great variety of other crimes with which Babylon abounded, this was the greatest and most remarkable, it was chiefly by their pride that the wrath of God was kindled.

===And will lay low the loftiness of tyrants. === Arrogance was joined, as it usually is, to violence and cruelty; and therefore he adds the loftiness of tyrants; for when men despise others, this is followed by deeds of violence and injustice and oppression; and it is impossible for men to abstain from doing harm to others, if they do not lay aside all conceit and high estimation of themselves. Let us willingly, therefore, bring down our minds to true humility, if we do not wish to be cast down and laid low to our destruction.

Calvin: Isa 13:12

12.I will make a man more precious than pure gold Here he describes in a particular manner how cruel and savage will be the war that is carried on against Babylon. In like manner believers, instructed by these predictions, implore in the spirit of prophecy what is the utmost exertion of the cruelty exercised in wars, that the Persians and Medes may tear the infants from their mothers’ breasts, and dash them against the stones. (Psa 137:9.) The general meaning is, that Babylon will not only be destroyed, but will be devoted to utter extermination; for when he says that the life of a man shall be more precious than gold, he asserts that the enemies will be so eager to shed blood, that it will be impossible to rescue a man out of their hands at any price, because they will choose rather to kill than to accept a ransom.

It may be asked, Was this destruction as cruel as Isaiah here describes it to be? For history gives a different account, and Daniel himself, who was an eye-witness of this destruction, relates that the city was only taken, for the Medes and Persians spared the citizens and inhabitants. This argument has constrained some commentators to apply allegorically to all the reprobate what is here related of Babylon; but in doing so they have overstrained the passage, for shortly afterwards (Isa 13:17) the Prophet names the Medes and Persians. Besides, those threatenings which will afterwards follow in their proper order, against the Edomites, Moabites, the inhabitants of Tyre and of Egypt, and other nations, sufficiently show that the present discourse is directed literally against the Chaldeans, to whom the Prophet assigns the first rank; not that their destruction was as close at hand as that of other nations, but because none of the enemies of the Church were more dangerous.

It ought to be observed that Isaiah did not utter this prediction while the monarchy of Nineveh was still flourishing; but all that he predicted against heathen nations, during the whole course of his ministry, was collected into one book. Thus the order of events was not observed, but a similarity of subject was the reason why all these prophecies were put into one place. How comes it that Isaiah takes no notice of Nineveh, since he afterwards mentions that the Assyrians alone attacked the Jews, (for the Babylonians lived at peace with them,) but because he does not relate the history of his own time till the Isa 23:1, but prophesies about the judgments of God which happened after his death?

Now, when he declares that Babylon will be utterly destroyed, it is certain that he does not merely describe a single calamity, but includes the destruction which followed long afterwards. After having been subdued by the Persians, Babylon continued to flourish, and held the name and rank of a very celebrated city. And although the city Ctesiphon was founded for the purpose of attracting a portion of its splendor and wealth, yet the convenience of its situation, the costly buildings, and the fortifications of the city, rendered it, with the exception of royal rank, not inferior to Persis. Even after the death of Alexander the Great, when Seleucia was built at no great distance, still it could not obliterate the name and reputation of the ancient city. Hence we conclude that those events which are here foretold cannot be limited to a single period.

It is not without reason, however, that the Prophet pronounces such fearful threatening against them, since the revolution of the empire was the forerunner of the various calamities which followed afterwards. Though the people were not entirely slain, yet as the city was taken by storm, and by a sudden assault at the hour of midnight, while the whole court was carousing in drunken revels, it was impossible but that the Medes and Persians must have slain all that came in their way. There can be no doubt, therefore, that there was a great slaughter before the conquerors extended their protection to the whole of the people as having surrendered at discretion. Who can doubt that this haughty nation was roughly handled by barbarian conquerors, for in no other way could it have been reduced to obedience?

Having been gradually weakened, not long afterwards, Babylon again changed its master, and, after having been governed for a short period by Alexander, king of Macedon, immediately passed under the dominion of Seleucus, who endeavored by every method to degrade it till it was completely ruined. Thus, so long as God permitted the city to remain in existence, it presented a shameful and revolting spectacle to the whole world, that the accomplishment of the prophecy might be more evident and more impressive. Hence the Prophet Isaiah has good reason for asserting that the anger of God will not be appeased till that den of robbers be utterly destroyed.

A mortal and a man So far as relates to the words, some translators render אנוש ( enosh) a warlike or eminent man, and אדם ( adam) an ordinary man. But as the etymology does not correspond to this view, and as I do not think that it occurred to the Prophet’s mind, I consider it to be rather a repetition of the same sentiment, such as we know to have been customary among the Hebrews. The word פז , ( paz,) which, in common with other translators, I have rendered pure gold, is supposed by some to mean a pearl; but from many passages of Scripture we conclude that it is the purest and finest gold

Calvin: Isa 13:13

13.Therefore I will shake the heavens This is another figure of speech which contributes in a similar manner to heighten the picture. God cannot too earnestly urge this doctrine, not only to terrify the wicked, but to afford consolation to the godly, who are often distressed when it is well with the wicked, and when everything succeeds to their wish. David acknowledges that this happened to himself; for he says,

Surely in vain have I purified my heart,
and washed any hands in innocency. (Psa 73:13.)

Properly, therefore, are these pictures set before our eyes, that they may plainly declare to us the destruction of the wicked. Thus it is as if Isaiah had said, “Though heaven and earth be moved, that the ungodly may be shaken and destroyed, nevertheless this will take place.” They think that they are out of all danger, and that they have struck their roots so deep that they cannot be rooted out; but he shows that they are greatly deceived, for the Lord will move both heaven and earth rather than not cast them down headlong. Hence it follows that, though the world present to us a thousand supports both above and below, still there will be no permanency but through the favor of God. And if this is made known in judgments of God relating to particular cases, how much more in the universal judgment, when Christ will ascend his magnificent judgment-seat, to destroy the ungodly!

Calvin: Isa 13:14

14.And it shall be as the chased roe He shows that auxiliary troops will be of no avail to the Babylonians, and by these comparisons he describes the fear which shall seize the soldiers. Babylon employed not only her own soldiers, but likewise foreign and hired soldiers. He says that they will all be like roes, which are timorous creatures, and like scattered sheep, so that they will neither repair to their standards or their post, nor preserve any order.

Every one to his own land Hence it is easily seen that the Prophet speaks, not only of the natives, or even of the strangers who had formerly dwelt there, but of foreigners who had been brought for the protection of the city. We have formerly said that the hearts of men are in the hand of God in such a manner that, according to his pleasure, either those who formerly were timid or cowardly persons suddenly acquire fresh courage, or those who formerly boasted loudly of being bold and daring lose their fierceness and become effeminate.

Calvin: Isa 13:15

15.Every one that is found shall be thrust through Here he confirms what he had formerly said, that none shall escape from Babylon, and that all who shall be there shall perish. Xenophon also relates that, by the command of Cyrus, they slew every one that they met in the beginning of the night, and next day all that had not laid down their arms. ²⁰⁴ But we have already said that the prediction extends farther; for that slaughter was only the forerunner of others, for which Babylon was purposely preserved, that it might frequently be ruined.

And every one that is joined to them shall fall by the sword Some translators render this clause differently from what I have done; because the Hebrew verb ספה ( saphah) signifies to destroy or consume, they read it, Whosoever shall be destroyed, and explain it as relating to the old men, who were already worn out with age, and could not otherwise live longer; as if he had said, “Not even the men of advanced age, who are sinking into the grave, shall be spared, even though they are half-dead, and appear to be already giving up the ghost.” But because that is a feeble interpretation, and the verb ספה ( saphah) signifies likewise to add, I rather agree with Jonathan ²⁰⁵ and others, who think that it denotes companies of soldiers, as in taking a city the soldiers are collected together in the form of a wedge, to ward off the attacks of the enemy. But it will perhaps be thought better to understand by it the confederates or allies who were joined to Babylon, and might be said to be united in the same body, in order to show more fully the shocking nature of this calamity.

Calvin: Isa 13:16

16.Their children shall be dashed in pieces He draws a picture of extreme cruelty. It is the utmost pitch of ferocity exercised by an invading army, when no age is spared, and infants, whose age makes it impossible for them to defend themselves, are slain. He represents it as still more shocking, when he adds, “ in the sight of their parents.” To the same purpose is what follows about plundering houses and ravishing wives; for these things happen when the enemies have forgotten all humanity, and are inflamed to cruelty, and wish that those whom they have subdued, and even their very name, should be rooted out.

Defender: Isa 13:1

Chapters 13-23 consist of a series of "burdens" or "prophecies of doom" against various pagan nations. This introductory verse says Isaiah "did see" these things, though they were all far in the future. Evidently, God gave Isaiah a series of visions, projecting him into the future, so he could see the events as actually taking place."

Defender: Isa 13:10

This prophecy of fearful signs in the heavens (Mat 24:29), with the darkening of the sun (Rev 6:12), is to be fulfilled in the future days of tribulation judgment on the earth. As often the case in these prophecies of the Old Testament, the vision blends both precursive and ultimate judgments together."

TSK: Isa 13:1

am 3292, bc 712

burden : Isa 14:28, Isa 15:1, Isa 17:1, Isa 19:1, Isa 21:1, Isa 21:11, Isa 21:13, Isa 22:1, Isa 22:25, Isa 23:1; Jer 23:33-38; Eze 12:10; Nah 1:1; Hab 1:1; Zec 9:1, Zec 12:1; Mal 1:1

of Babylon : Isa. 14:4-23, Isa 21:1-10, Isa 43:14, Isa 44:1, Isa 44:2, Isa 47:1-15; Jer 25:12-26, 50:1-51:23; Dan. 5:28-6:28; Rev. 17:1-18:24

which Isaiah : Isa 1:1

TSK: Isa 13:2

Lift ye up : Isa 5:26, Isa 11:12, Isa 18:3; Jer 50:2, Jer 51:27, Jer 51:28

upon the high : Jer 51:25

shake : Isa 10:32, Isa 11:15

go into : Isa 45:1-3; Jer 51:58

TSK: Isa 13:3

commanded : Isa 23:11, Isa 44:27, Isa 44:28, Isa 45:4, Isa 45:5; Jer. 50:21-46

mighty ones : Jer 51:20-24; Joe 3:11; Rev 17:12-18

them that : Ezr 1:1-11, 6:1-22, Ezr 7:12-26; Psa 149:2, Psa 149:5-9; Rev 18:4-8, Rev 18:20-24, Rev 19:1-7

TSK: Isa 13:4

noise : Isa 22:1-9; Jer 50:2, Jer 50:3, 21-46, Jer 51:11, Jer 51:27, Jer 51:28; Ezek. 38:3-23; Joe 3:14; Zec 14:1-3, Zec 14:13, Zec 14:14; Rev 19:11-21

like as : Heb. the likeness of, Joe 2:4-11; Rev 9:7-19

the Lord : Isa 10:5, Isa 10:6, Isa 45:1, Isa 45:2; Jer 50:14, Jer 50:15, 51:6-25; Joe 2:1-11, Joe 2:25; Rev 18:8

TSK: Isa 13:5

from a far : Isa 13:17; Jer 50:3, Jer 50:9, Jer 51:11, Jer 51:27, Jer 51:28; Mat 24:31

and the weapons : Jer. 51:20-46

TSK: Isa 13:6

Howl ye : Isa 14:31, Isa 23:1, Isa 52:5, Isa 65:14; Jer 25:34, Jer 49:3, Jer 51:8; Eze 21:12, Eze 30:2; Joe 1:5, Joe 1:11, Joe 1:13; Zep 1:14; Jam 5:1; Rev 18:10

for the day : Isa 13:9, Isa 34:8; Eze 30:3; Joe 2:11, Joe 2:31; Amo 5:18; Zep 1:7, Zep 2:2, Zep 2:3; Mal 4:5; 1Th 5:2, 1Th 5:3

as a : Job 31:23; Joe 1:15

TSK: Isa 13:7

shall all : Isa 10:3, Isa 10:4, Isa 37:27, Isa 51:20; Jer 50:43; Eze 7:17, Eze 21:7; Nah 1:6

be faint : or, fall down

every : Isa 19:1; Exo 15:15; Nah 2:10

TSK: Isa 13:8

pangs : Isa 21:3, Isa 21:4, Isa 26:17; Psa 48:5, Psa 48:6; Jer 30:6, Jer 50:43; Dan 5:5, Dan 5:6; 1Th 5:3

be amazed one at another : Heb. wonder every man at his neighbour

flames : Heb. faces of the flames, Joe 2:6; Nah 2:10

TSK: Isa 13:9

cruel : Isa 13:15-18, Isa 47:10-15; Jer 6:22, Jer 6:23, Jer 50:40-42, 51:35-58; Nah 1:2, Nah 1:6; Mal 4:1; Rev 17:16, Rev 17:17, Rev 18:8, Rev 19:17-21

he shall : Psa 104:35; Pro 2:22

TSK: Isa 13:10

Isa 5:30, Isa 24:21, Isa 24:23; Eze 32:7, Eze 32:8; Joe 2:10,Joe 2:31, Joe 3:15; Amo 8:9, Amo 8:10; Zep 1:15, Zep 1:16; Mat 24:29; Mar 13:24; Luk 21:25; Rev 6:12-14, Rev 8:12

TSK: Isa 13:11

I will punish : Isa 14:21, Isa 24:4-6; Jer 51:34-38; Rev 12:9, Rev 12:10, Rev 18:2, Rev 18:3

and I will cause : Isa 2:17, Isa 5:15, Isa 14:12-16; Jer 50:29-32; Dan 5:22, Dan 5:23

TSK: Isa 13:12

Isa 13:15-18, Isa 4:1, Isa 24:6; Psa 137:9

TSK: Isa 13:13

I will : Joe 3:16; Hag 2:6, Hag 2:7, Hag 2:21, Hag 2:22; Mat 24:29; Heb 12:26, Heb 12:27; Rev 6:13, Rev 6:14

the earth : Jer 4:23, Jer 4:24; Mat 24:35; 2Pe 3:10; Rev 20:11

in the wrath : Psa 110:5, Psa 110:6; Lam 1:12; Nah 1:4-6

TSK: Isa 13:14

as the : Isa 17:13; 1Ki 22:17, 1Ki 22:36

they shall : Isa 47:15; Jer 50:16, Jer 51:9; Rev 18:9, Rev 18:10

TSK: Isa 13:15

Isa 14:19-22, Isa 47:9-14; Jer 50:27, Jer 50:35-42, Jer 51:3

TSK: Isa 13:16

children : Psa 137:8, Psa 137:9; Hos 10:14; Nah 3:10

and their : Lam 5:11; Zec 14:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 13:1

The burden of Babylon - Or, the burden "respecting,"or "concerning"Babylon. This prophecy is introduced in a different manner from those which have preceded. The terms which Isaiah employed in the commencement of his previous prophecies, were vision (see the note at Isa 1:1), or word Isa 2:1. There has been considerable diversity of opinion in regard to the meaning of the word ‘ burden,’ which is here employed. The Vulgate renders it, Onus - ‘ Burden,’ in the sense of load. The Septuagint Ὅρασις Horasis - ‘ Vision.’ The Chaldee, ‘ The burden of the cup of malediction which draws near to Babylon.’ The Hebrew word משׂא mas's'â' , from נשׂא nâs'â' , to lift, to raise up, to bear, to bear away, to suffer, to endure"), means properly that which is borne; that which is heavy; that which becomes a burden; and it is also applied to a gift or present, as that which is borne to a man 2Ch 17:11.

It is also applied to a proverb or maxim, probably from the "weight"and "importance"of the sentiment condensed in it Pro 30:1; Pro 31:1. It is applied to an oracle from God 2Ki 4:25. It is often translated ‘ burden’ Isa 15:1-9; Isa 19:1; Isa 21:11, Isa 21:13; Isa 22:1; Isa 23:1; Isa 30:6; Isa 46:1; Jer 23:33-34, Jer 23:38; Neh 1:1; Zec 1:1; Zec 12:1; Mal 1:1. By comparing these places, it will be found that the term is applied to those oracles or prophetic declarations which contain sentiments especially weighty and solemn; which are employed chiefly in denouncing wrath and calamity; and which, therefore, are represented as weighing down, or oppressing the mind and heart of the prophet. A similar useage prevails in all languages. We are all familiar with expressions like this. We speak of news or tidings of so melancholy a nature as to weigh down, to sink, or depress our spirits; so heavy that we can scarcely bear up under it, or endure it. And so in this case, the view which the prophet had of the awful judgments of God and of the calamities which were coming upon guilty cities and nations, was so oppressive, that it weighed down the mind and heart as a heavy burden. Others, however, suppose that it means merely a message or prophecy which is taken up, or borne, respecting a place, and that the word indicates nothing in regard to the nature of the message. So Rosenmuller, Gesenius, and Cocceius, understand it. But it seems some the former interpretation is to be preferred. Grotins renders it, ‘ A mournful prediction respecting Babylon.’

Did see - Saw in a vision; or in a scenical representation. The various events were made to pass before his mind in a vision, and he was permitted to see the armies mustered; the consternation of the people; and the future condition of the proud city. This verse is properly the title to the prophecy.

Barnes: Isa 13:2

Lift ye up a banner - A military ensign or standard. The vision opens here; and the first thing which the prophet hears, is the solemn command of God addressed to the nations as subject to him, to rear the standard of war, and to gather around it the mighty armies which were to be employed in the destruction of the city. This command, ‘ Lift ye up a banner,’ is addressed to the leaders of those armies to assemble them, and to prepare them for war.

Upon the high mountain - It was customary for military leaders to plant a standard on a tower, a fortress, a city, a high mountain, or any elevated spot, in order that it might be seen afar, and be the rallying point for the people to collect together (see the note at Isa 11:10). Here, the prophet does not refer to any particular "mountain,"but means simply, that a standard should be raised, around which the hosts should be assembled to march to Babylon. The Chaldee renders it, ‘ Over the city dwelling in security, lift up the banner.’

Exalt the voice - Raise up the voice, commanding the people to assemble, and to prepare for the march against Babylon, Perhaps, however, the word ‘ voice’ here ( קול qôl ) refers to the "clangor,"or sound, of a trumpet used for mustering armies. The word is often used to denote "any"noise, and is frequently applied to thunder, to the trumpet, etc.

Unto them - That is, to the Medes and Persians, who were to be employed in the destruction of Babylon.

Shake the hand - In the way of beckoning; as when one is at so great a distance that the voice cannot be heard, the hand is waved for a sign. This was a command to beckon to the nations to assemble for the destruction of Babylon.

That they may go into the gates of the nobles - The word rendered here ‘ nobles’ ( נדיבים n^e dı̂ybı̂ym ) means, properly, "voluntary, free, liberal;"then those who are noble, or liberally-minded, from the connection between nobleness and liberality; then those who are noble or elevated in rank or office. In this sense it is used here; compare Job 12:21; Job 34:18; 1Sa 2:8; Psa 107:40; and Pro 8:16, where it is rendered ‘ princes;’ Num 21:18, where it is rendered ‘ nobles.’ Lowth renders it here ‘ princes.’ Noyes renders it ‘ tyrants ‘ - a sense which the word has in Job 21:28 (see the note at that place). There is no doubt that it refers to Babylon; and the prophet designs probably to speak of Babylon as a magnificent city - a city of princes, or nobles. The Chaldee renders it, ‘ That they may enter its gates, which open to them of their own accord;’ retaining the original signification of "voluntariness"in the Hebrew word, and expressing the idea that the conquest would be easy. Our common translation has expressed the correct sense.

Barnes: Isa 13:3

I have commanded - This is the language of God in reference to those who were about to destroy Babylon. "He"claimed the control and direction of all their movements; and though the command was not understood by "them"as coming from him, yet it was by his direction, and in accordance with his plan (compare the notes at Isa 10:7; Isa 45:5-6). The "command"was not given by the prophets, or by an audible voice; but it was his secret purpose and direction that led them to this enterprise.

My sanctified ones - The Medes and Persians; not called ‘ sanctified because they were holy, but because they were set apart by the divine intention and purpose to accomplish this. The word ‘ sanctify’ ( קדשׁ qâdash ) often means "to set apart"- either to God; to an office; to any sacred use; or to any purpose of religion, or of accomplishing any of the divine plans. Thus, it means to dedicate one to the office of priest Exo 28:41; to set apart or dedicate an altar Exo 39:36; to dedicate a people Exo 19:10-14; to appoint, or institute a fast Joe 1:14; Joe 2:15; to sanctify a war Joe 3:9, that is, to prepare one’ s-self for it, or make it ready. Here it means, that the Medes and Persians were set apart, in the purpose of God, to accomplish his designs in regard to Babylon (compare the note at Isa 10:5-6).

My mighty ones - Those who are strong; and who are so entirely under my direction, that they may be called mine.

For mine anger - To accomplish the purposes of my anger against Babylon.

Even them that rejoice in my highness - It cannot be supposed that the Medes and Persians really exulted, or rejoiced in God or in his plans, for it is evident that, like Sennacherib Isa. 10, they were seeking to accomplish their own purposes, and were not solicitous about the plans of God (compare the note at Isa 47:6). The word rendered ‘ my highness’ ( גאותי ga'ăvāthı̂y ) means, properly, "my majesty,"or "glory."When applied to people, as it often is, it means pride or arrogance. It means here, the high and exalted plan of God in regard to Babylon. It was a mighty undertaking; and one in which the power, the justice, and the dominion of God over nations would be evinced. In accomplishing this, the Medes and Persians would rejoice or exult, not as the fulfilling of the plan of God; but they would exult as if it were their own plan, though it would be really the glorious plan of God. Wicked people often exult in their success; they glory in the execution of their purposes; but they are really accomplishing the plans of God, and executing his great designs.

Barnes: Isa 13:4

The noise of a multitude in the mountains - The prophet here represents himself as hearing the confused tumult of the nations assembling to the standard reared on the mountains Isa 13:2. This is a highly beautiful figure - a graphic and vivid representation of the scene before him. Nations are seen to hasten to the elevated banner, and to engage in active preparations for the mighty war. The sound is that of a tumult, an excited multitude hastening to the encampment, and preparing for the conquest of Babylon.

Like as of a great people - Hebrew, ‘ The likeness of a great people.’ That is, such a confused and tumultuous sound as attends a great multitude when they collect together.

A tumultuous noise - Hebrew, ‘ The voice of the tumultuous noise of the kingdoms of nations gathered together.’

The Lord of hosts - Yahweh, the God of hosts, or armies (note Isa 1:9).

Mustereth - Collects; puts in military array. Over all this multitude of nations, hastening with confused sounds and tumult like the noise of the sea, putting themselves in military array, God, unseen, presides, and prepares them for his own great designs. It is not easy to conceive a more sublime image than these mighty hosts of war, unconscious of the hand that directs them, and of the God that presides over them, moving as he wills, and accomplishing his plans.

Barnes: Isa 13:5

They come - That is, ‘ Yahweh and the weapons of his indignation’ - the collected armies come. The prophet sees these assembled armies with Yahweh, as their leader, at their head.

From a far country - The country of the Medes and Persians. These nations, indeed, bordered on Babylonia, but still they stretched far to the north and east, and, probably, occupied nearly all the regions to the east of Babylon which were then known.

From the end of heaven - The Septuagint renders this, Ἀπ ̓ ἄκρου θεμελίου τοῦ οὐρανοῦ Ap' akrou themeliou tou ouranou - ‘ From the "extreme foundation"of the heaven.’ The expression in the Hebrew, ‘ From the end, or extreme peri of heaven,’ means, the distant horizon by which the earth appears to be bounded, where the sky and the land seem to meet. In Psa 19:6, the phrase, ‘ from the end of the heaven’ denotes the east, where the sun appears to rise; and ‘ unto the ends of it’ denotes the west:

His going forth is from the end of the heaven;

And his circuit unto the ends of it.

It is here synonymous with the phrase, ‘ the end of the earth,’ in Isa 5:26.

Even the Lord - The word ‘ even,’ introduced here by the translators, weakens the three of this verse. The prophet means to say that Yahweh is coming at the head of those armies, which are the weapons of his indignation.

The weapons of his indignation - The assembled armies of the Medes and Persians, called ‘ the weapons of his indignation,’ because by them he will accomplish the purposes of his anger against the city of Babylon (see the note at Isa 10:5).

To destroy the whole land - The whole territory of Babylonia, or Chaldea. Not only the city, but the nation and kingdom.

Barnes: Isa 13:6

Howl ye - Ye inhabitants of Babylon, in view of the approaching destruction.

The day of the Lord - The time when Yahweh will inflict vengeance on you draws near (see the note at Isa 2:12; compare Isa 13:9).

As a destruction from the Almighty - Not as a desolation from man, but as destruction sent from him who has all power in heaven and on earth. Destruction meditated by man might be resisted; but destruction that should come from the Almighty must be final and irresistible. The word ‘ Almighty’ שׁדי shadday , one of the names given to God in the Scriptures, denotes, properly, "one who is mighty,"or who has all power; and is correctly rendered Almighty, or Omnipotent; Gen 17:1; Gen 28:3; Gen 48:3; Exo 6:3; Rth 1:20; Job 5:17; Job 6:4, Job 6:14; Job 8:3, Job 8:5; Job 11:7; Job 13:4; Job 15:25. In the Hebrew here, there is a paronomasia or "pun"- a figure of speech quite common in the Scriptures, which cannot be retained in the translation - ‘ It shall come as a destruction ( כשׁד k^e shod ) from the Almighty ( משׁדי mı̂shadday ).’

Barnes: Isa 13:7

Therefore shall all hands be faint - This is designed to denote the consternation and alarm of the people. They would be so terrified and alarmed that they would have no courage, no hope, and no power to make resistance. They would abandon their plans of defense, and give themselves up to despair (compare Jer 50:43 : ‘ The king of Babylon hath heard the report of them, and his hands waxed feeble; anguish took hold of him, and pangs as of a Women in travail;’ Eze 7:17; Zep 3:16).

And every man’ s heart shall melt - Or, shall faint, so that he shall have no courage or strength (compare Deu 20:8). The fact was, that the destruction of Babylon took place in the night. It came suddenly upon the city, while Belshazzar was at his impious feast; and the alarm was so unexpected and produced such consternation, that no defense was attempted (see Dan 5:30; compare the notes at Isa 45:1).

Barnes: Isa 13:8

They shall be in pain as a woman that travaileth - This comparison is often used in the Scriptures to denote the deepest possible pain and sorrow, as well as the suddenness with which any calamity comes upon a people Psa 48:6; Isa 21:3; Isa 42:14; Jer 6:24; Jer 13:21; Jer 22:23; Jer 49:24; Jer 50:43; Hos 13:13; Mic 4:9-10; Joh 16:21; Gal 4:19; 1Th 5:3.

They shall be amazed one at another - They shall stare with a stupid gaze on one another, indicating a state of great distress, anxiety, and alarm. They shall look to each other for aid, and shall meet in the countenances of others the same expressions of wonder and consternation.

Their faces shall be as flames - Their faces shall glow or burn like fire. When grief and anguish come upon us, the face becomes inflamed. The face in fear is usually pale. But the idea here is not so much that of fear as of anguish; and, perhaps, there is mingled also here the idea of indignation against their invaders.

Barnes: Isa 13:9

The day of the Lord cometh - See Isa 13:6.

Cruel - ( אכזרי 'ak^e zārı̂y ). This does not mean that "God"is cruel, but that the ‘ day of Yahweh’ that was coming should be unsparing and destructive to them. It would be the exhibition of "justice,"but not of "cruelty;"and the word stands opposed here to mercy, and means that God would not spare them. The effect would be that the inhabitants of Babylon would be destroyed.

Fierce anger - Hebrew, ( חרון אף 'aph chărôn ) ‘ A glow, or burning of anger.’ The phrase denotes the most intense indignation (compare Num 25:4; Num 32:14; 1Sa 28:18).

To lay the land desolate - Chaldea, Isa 13:5.

Barnes: Isa 13:10

For the stars of heaven - This verse cannot be understood literally, but is a metaphorical representation of the calamities that were coming upon Babylon The meaning of the figure evidently is, that those calamities would be such as would be appropriately denoted by the sudden extinguishment of the stars, the sun, and the moon. As nothing would tend more to anarchy, distress, and ruin, than thus to have all the lights of heaven suddenly and forever quenched, this was an apt and forcible representation of the awful calamities that were coming upon the people. Darkness and night, in the Scriptures, are often the emblem of calamity and distress (see the note at Mat 24:29). The revolutions and destructions of kingdoms and nations are often represented in the Scriptures under this image. So respecting the destruction of Idumea Isa 34:4 :

And all the hosts of heaven shall be dissolved,

And the heavens shall be rolled together as a scroll;

And all their host shall fall down,

As the leaf falleth from off the vine,

And as a falling fig from the fig-tree.

So in Eze 32:7-8, in a prophecy respecting the destruction of Pharaoh, king of Egypt:

And when I shall put time out,

I will cover the heavens, and make the stoa thereof dark,

I will cover the sun with a cloud,

And the moon shall not give her light.

And the bright lights of heaven will I make dark over thee.

And set darkness upon thy land.

(Compare Joe 2:10; Joe 3:15-16.) Thus in Amo 8:9 :

I will cause the sun to go down at noon,

And I will darken the earth in a clear day.

See also Rev 6:12-14 :

And I beheld when he had opened the sixth seal, and lo,

The sun became black as sackcloth of hair,

And the moon became as blood;

And the stars of heaven fell unto the earth,

Even as a fig-tree casteth her untimely figs

When she is shaken of a mighty wind:

And the heaven deputed as a scroll when it is rolled together.

Many have supposed that these expressions respecting the sun, moon, and stars, refer to kings, and princes, and magistrates, as the "lights"of the state; and that the sense is, that their power arid glory should cease. But it is rather a figurative representation, denoting calamity "in general,’ and describing a state of extreme distress, such as would be if all the lights of heaven should suddenly become extinct.

And the constellations thereof - ( וּכסיליהם ûkı̂sı̂ylēyhem ). The word ( כסיל k^e sı̂yl ) means properly "a fool;"Pro 1:32; Pro 10:1, Pro 10:18; Pro 13:19-20, "et al."It also denotes "hope, confidence, expectation"Job 31:24; Pro 3:26; Job 8:14; also "the reins, the flanks or loins"Lev 3:4, Lev 3:10, Lev 3:15; Psa 38:7. It is also, as here, applied to a constellation in the heavens, but the connection of this meaning of the word with the other significations is uncertain. In Job 9:9; Job 38:31, it is translated ‘ Orion.’ In Amo 5:8, it is translated the ‘ seven stars’ - the Pleiades. In Arabic, that constellation is called ‘ the giant.’ According to an Eastern tradition, it was Nimrod, the founder of Babylon, afterward translated to the skies; and it has been supposed that the name the "impious"or "foolish one"was thus given to the deified Nimrod, and thus to the constellation. The rabbis interpret it "Simis."The word ‘ constellations’ denotes clusters of stars, or stars that appear to be near to each other in the heavens, and which, on the celestial globe, are reduced to certain figures for the convenience of classification and memory, as the bear, the bull, the virgin, the balance. This arrangement was early made, and there is no reason to doubt that it existed in the time of Isaiah (compare the notes at Job 9:9).

Barnes: Isa 13:11

And I will punish the world - By the ‘ world’ here is evidently meant the Babylonian empire, in the same way as ‘ all the world’ in Luk 2:1, means Judea; and in Act 11:28, means the Roman empire. Babylonia, or Chaldea, was the most mighty empire then on earth, and might be said to comprehend the whole world.

And I will cause the arrogancy - This was the prevailing sin of Babylon, and it was on account of this pride mainly that it was overthrown (see the notes at Isa. 14; notes at Isa 47:1-7; compare Dan 4:22, Dan 4:30).

Barnes: Isa 13:12

I will make a man ... - I will so cut off and destroy the men of Babylon, that a single man to defend the city will be more rare and valuable than fine gold. The expression indicates that there would be a great slaughter of the people of Babylon.

Than fine gold - Pure, unalloyed gold. The word used here ( פז pâz ) is often distinguished from common gold Psa 19:11; Psa 119:127; Pro 8:19.

Than the golden wedge of Ophir - The word ( כתם kethem ) rendered ‘ wedge’ means properly "gold;"yellow gold; what is hidden, precious, or hoarded; and is used only in poetry. It indicates nothing about the shape of the gold, as the word, wedge would seem to suppose. ‘ Ophir was a country to which the vessels of Solomon traded, and which was particularly distinguished for producing gold; but respecting its particular situation, there has been much discussion. The ‘ ships of Tarshish’ sailed from Ezion-geber on the Red Sea, and went to Ophir 1Ki 9:26; 1Ki 10:22; 1Ki 22:48. Three years were required for the voyage; and they returned freighted with gold, peacocks, apes, spices, ivory, and ebony (1Ki 9:28; 1Ki 10:11-12; compare 2Ch 8:18). The gold of that country was more celebrated than that of any other country for its purity. Josephus supposes that it was in the East Indies; Bruce that it was in South Africa; Rosenmuller and others suppose that it was in Southern Arabia. It is probable that the situation of Ophir must ever remain a matter of conjecture. The Chaldee Paraphrase gives a different sense to this passage. ‘ I will love those who fear me, more than gold in which people glory; and those who observe the law more than the tried gold of Ophir.’ (On the situation of Ophir the following works may be consulted: The "Pictorial Bible,"vol. ii. pp. 364-369; Martini Lipenii, "Dissert. de Ophir;"Joan. Christophori Wichmanshausen "Dissert. de Navig. Ophritica:"H. Relandi, "Dissert. de Ophir;"Ugolini, "Thes. Sac. Ant."vol. viii.; and Forster "On Arabia.")

Barnes: Isa 13:13

Therefore I will shake the heavens - A strong, but common figure of speech in the Scriptures, to denote great commotions, judgments, and revolutions. The figure is taken from the image of a furious storm and tempest, when the sky, the clouds, the heavens, appear to be in commotion; compare 1Sa 22:8 :

Then the earth shook and trembled,

The foundation of heaven moved and shook,

Because he was wroth.

See also Isa 24:19-20; Hag 2:6-7.

And the earth shall remove out of her place - A common figure in the Scriptures to denote the great effects of the wrath of God; as if even the earth should be appalled at his presence, and should tremble and flee away from the dread of his anger. It is a very sublime representation, and, as carried out often by the sacred writers, it is unequalled in grandeur, probably, in any language. Thus the hills, the mountains, the trees, the streams, the very heavens, are represented as shaken, and thrown into consternation at the presence of God; see Hab 3:6, Hab 3:10 :

He stood and measured the earth;

He beheld and drove asunder the nations;

And the everlasting mountains were scattered.

The perpetual hills did bow;

His ways are everlasting.

The mountains saw thee and they trembled;

The overflowing of the water passed by;

The deep uttered his voice,

And did lift up his hands on high.

See Rev 20:11 : ‘ And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away.’ The figure in Isaiah is a strong one to denote the terror of the anger of God against Babylon.

Barnes: Isa 13:14

And it shall be - Babylon shall be.

As the chased roe - Once so proud. lofty, arrogant, and self-confident; it shall be as the trembling gazelle, or the timid deer pursued by the hunter, and panting for safety. The word ( צבי ts^e bı̂y ) denotes a deer of the most delicate frame; the species that is most fleet and graceful in its movements; properly the "gazelle"(see Bochart’ s "Hieroz."i. 3. 25). ‘ To hunt the antelope is a favorite amusement in the East, but which, from its extraordinary swiftness, is attended with great difficulty. On the first alarm, it flies like an arrow from the bow, and leaves the best-mounted hunter, and the fleetest dog, far behind. The sportsman is obliged to call in the aid of the falcon, trained to the work, to seize on the animal, and impede its motions, to give the dogs time to overtake it. Dr. Russel thus describes the chase of the antelope: "They permit horsemen, without dogs, if they advance gently, to approach near, and do not seem much to regard a caravan that passes within a little distance; but the moment they take the alarm, they bound away, casting from time to time a look behind: and if they find themselves pursued, they lay their horns backward, almost close on the shoulders, and flee with incredible swiftness. When dogs appear, they instantly take the alarm, for which reason the sportsmen endeavor to steal upon the antelope unawares, to get as near as possible before slipping the dogs; and then, pushing on at full speed, they throw off the falcon, which being taught to strike or fix upon the cheek of the game, retards its course by repeated attacks, until the greyhounds have time to get up."’ - (Burder’ s "Orient. Cus.")

As a sheep - Or like a scattered flock of sheep in the wilderness that has no shepherd, and no one to collect them together; an image also of that which is timid and defenseless.

That no man taketh up - That is astray, and not under the protection of any shepherd. The meaning is, that that people, once so proud and self-confident, would become alarmed, and scattered, and be afraid of everything.

They shall every man turn unto his own people - Babylon was the capital of the pagan world. It was a vast and magnificent city; the center of many nations. It would be the place, therefore, where numerous foreigners would take up a temporary residence, as London and other large cities are now. Jeremiah Jer 50:37 describes Babylon as containing a mingled population - ‘ and upon all the mingled people that are in the midst of her’ - that is, "the colluvies gentium,"as Tacitus describes Rome in his time. Jeremiah also Jer 50:28 describes this mingled multitude as fleeing and escaping out of the land of Babylon, when these calamities should come upon them. The idea in Isaiah is, that this great and mixed multitude would endeavor to escape the impending calamities, and flee to their own nations.

Barnes: Isa 13:15

Every one that is found - In Babylon, or that is overtaken in fleeing from it. This is a description of the capture of the city, and of the slaughter that would ensue, when the invaders would spare neither age nor sex.

Every one that is joined unto them - Their allies and friends. There shall be a vast, indiscriminate slaughter of all that are found in the city, and of those that attempt to flee from it. Lowth renders this, ‘ And all that are collected in a body;’ but the true sense is given in our translation. The Chaldee renders it, ‘ And every one who enters into fortified cities shall be slain with the sword.’

Barnes: Isa 13:16

Their children also shall be dashed to pieces - This is a description of the horrors of the capture of Babylon; and there can be none more frightful and appalling than that which is here presented. That this is done in barbarous nations in the time of war, there can be no doubt. Nothing was more common among American savages, than to dash out the brains of infants against a rock or a tree, and it was often done before the eyes of the afflicted and heartbroken parents. That these horrors were not unknown in Oriental nations of antiquity, is evident. Thus, the Psalmist implies that it would be done in Babylon, in exact accordance with this prediction of Isaiah; Psa 137:8-9 :

O daughter of Babylon, who art to be destroyed:

Happy shall he be who rewardeth these as thou hast served us;

Happy shall he be who taketh and dasheth thy little ones

Against the stones.

Thus, also, it is said of Hazael, that when he came to be king of Syria, he would be guilty of this barbarity in regard to the Jews (2Ki 8:13; compare Nah 3:10). It was an evidence of the barbarous feelings of the times; and a proof that they were far, very far, from the humanity which is now deemed indispensable even in war.

Their houses shall be spoiled - Plundered. It is implied here, says Kimchi, that this was to be done also ‘ before their eyes,’ and thus the horrors of the capture would be greatly increased.

Poole: Isa 13:1

The burden: this title is commonly given to sad prophecies, which indeed are grievous burdens to them upon whom they are laid. See 2Ki 9:25 Jer 23:33,36 .

Of Babylon of the city and empire of Babylon by Cyrus, for their manifold and great sins, and in order to the deliverance of his people.

Poole: Isa 13:2

Lift ye up a banner to gather soldiers together for this expedition.

Upon the high mountain whence it may be discerned at a considerable distance. Withal he seems to intimate that their enemies should come from the mountainous country of Media.

Unto them to the Medes, who are named below, Isa 13:17 .

Shake the hand beckon to them with your hand, that they may come to this service.

That they may go into the gates of the nobles that they may go and fight against Babylon, and take it, and so enter into the palaces of the king, and of his princes, and spoil them at their pleasure; which the Medes and Persians did. The manner of expression implies how easily and expeditiously they did their work, that, like Caesar, they might say they only came, and saw, and overcame.

Poole: Isa 13:3

My sanctified ones the Medes and Persians, fitly so called, because they were solemnly designed and set apart by God for his own service, and for this holy work of executing his just vengeance upon them.

My mighty ones those whom I have made mighty for this work.

In my highness or, as others render it, in my glory , materially considered, to wit, in the doing of that work which tends much to the advancement of my glory, in destroying of the Babylonian empire. For otherwise the Medes had no regard to God nor to his glory, but only to their own carnal ends.

Poole: Isa 13:4

The kingdoms of nations the Medes and Persians, and other nations which served under them in this war; of which see Jer 25:14 27:7 50:41 .

Poole: Isa 13:5

From the end of heaven from the ends of the earth under heaven, as Mat 24:30 ; which is not to be understood strictly and properly, but popularly and hyperbolically, as such expressions are commonly used in sacred and profane authors. And yet in some respects this might be truly said of Persia, which on the south side was bounded by the main ocean; as for the same reason Sheba, a part of Arabia, is called

the utmost parts of the earth Mat 12:42 .

The weapons of his indignation the Medes and Persians, who were but a rod in God’ s hand, and the instruments of his anger, as was said of the Assyrian, Isa 10:5 .

To destroy the whole land to wit, of Babylon, of which he is now speaking.

Poole: Isa 13:6

It shall come as a destruction or rather, a destruction or devastation shall come, as the LXX. and vulgar Latin render it. For this was not

as a destruction but was a destruction indeed. And the particle as is not seldom used to express, not the likeness, but the reality of the thing, as Joh 1:14 .

From the Almighty who fighteth for your adversaries, and against you, and therefore your destruction is unavoidable.

Poole: Isa 13:8

They shall be amazed one at another to see so populous and impregnable a city as Babylon was, so easily and unexpectedly taken.

Flames Heb. faces of flame ; either pale with fear, or inflamed with rage and torment, as men in misery frequently are. Some render it the faces of Lehabim , a people descending from Mizraim, Gen 10:13 1Ch 1:11 , i.e. black with pain, as men use to be; of which see Joe 2:6 Nah 2:10 .

Poole: Isa 13:9

Cruel both with wrath and fierce anger divers words are heaped together, to signify the extremity of his anger.

The sinners thereof the inhabitants of that city, who were guilty of so much idolatry and cruelty, and all sorts of luxury.

Poole: Isa 13:10

The constellations which consist of many stars, and therefore give a greater light.

The sun shall be darkened either,

1. Properly and really, by an eclipse; for prodigies in heaven do sometimes go before or accompany great and public calamities upon earth. Or,

2. Figuratively, and in appearance. All things shall look darkly and dismally; men shall have no comfort nor hope. See the like descriptions of a most calamitous state, Isa 5:30 34:4 Joe 2:10,31 , &c.

In his going forth as soon as he riseth, when he is most welcome to men, and giveth them hopes of a pleasant day. As soon as they have any appearance or hope of amendment, they shall be instantly disappointed.

Poole: Isa 13:11

The world the Babylonish empire, which is called the world, as the Roman empire afterward was, Luk 2:1 , because it was extended to a great part of the world, and because it was vastly populous, and Babylon itself looked more like a world than one city.

Of the terrible of them who formerly were very terrible for their great power and cruelty.

Poole: Isa 13:12

The city and nation shall be so depopulated, that few men shall be left in it.

Poole: Isa 13:13

I will shake the heavens, and the earth shall remove out of her place a poetical and prophetical description of great errors and confusions, as if heaven and earth were about to meet together.

Poole: Isa 13:14

And it to wit, Babylon,

shall be as the chased roe fearful in itself, especially when it is pursued by the hunter.

As a sheep that no man taketh up in a most forlorn and neglected condition.

Every man those soldiers of other and more warlike nations whom she had hired to assist her; which she used to do at other times, but especially upon this great occasion; of which See Poole "Jer 50:16" ; See Poole "Jer 51:9" .

Poole: Isa 13:15

That is found in Babylon at the taking of it; the expectation whereof made them flee away with all speed.

Poole: Isa 13:16

Their children also shall be dashed to pieces before their eyes as a just recompence for the like cruelty acted by them upon the Jews, 2Ch 36:17 , which also was foretold, Psa 137:9 .

Haydock: Isa 13:1

Near. Though one hundred and seventy-two years distant.

Haydock: Isa 13:1

Burden. That is, a prophecy against Babylon. (Challoner) ---

Nimrod began the kingdom, Genesis x. Belus and Ninus brought it to great eminence. But after 1240 years, Babylon was taken by Cyrus. (Worthington) ---

Isaias delivered the seven following chapters in the first year of Ezechias, chap. xiv. 28.

Haydock: Isa 13:2

Mountain of Media, whence Darius came. It was usual to erect a signal, (chap. xxx. 17., and Jeremias vi. 1.) to call troops together. (Calmet)

Haydock: Isa 13:3

Sanctioned. The Medes and Persians were appointed by God to punish Babylon. (Worthington)

Haydock: Isa 13:4

Kings. Darius styles himself king of the Medes and Persians, Daniel vi. 12. Many princes and nations composed his army.

Haydock: Isa 13:5

Heaven. Where it seems to touch the horizon. Thus the countries beyond the Euphrates are often designated.

Haydock: Isa 13:8

Burnt. Black with despair, Nahum ii. 10., and Joel ii. 6.

Haydock: Isa 13:9

Desolate. This was effected in the course of many centuries. (Calmet) ---

The building of Seleucia caused Babylon to be deserted. (Pliny, [Natural History?] vi. 27.) ---

Hence we know not at present where it was situated.

Haydock: Isa 13:10

Stars. This is not to be taken literally, but only implies that the people shall be in as much consternation (Calmet) as if the world were at an end, ver. 13. (Haydock) (Grotius) (Matthew xxiv. 27., Apocalypse vi. 12., and Jeremias iv. 23.)

Haydock: Isa 13:11

World. The vices of all nations were concentrated at Babylon. (Calmet)

Haydock: Isa 13:12

Precious. Rare, (Worthington) or sought after for destruction, ver. 17.

Haydock: Isa 13:13

Heaven. With thunders.

Haydock: Isa 13:14

Land. Baltassar shall be abandoned by his allies. Crœsus had been already defeated, before Cyrus invested Babylon.

Gill: Isa 13:1

The burden of Babylon,.... That is, a prophecy concerning Babylon, as the word is rendered, Pro 31:1. The Septuagint and Arabic versions translate it "the vision"; it signifies a taking up ^w a speech against it, and pronouncing a heavy sentence on it, such an one as should sink it into utter destruction; which will be the case of mystical Babylon, when it shall be as a millstone cast into the sea, never to be brought up again, Rev 18:21. The Targum is,

"the burden of the cup of cursing to give Babylon to drink:''

after some prophecies concerning the Messiah and his kingdom, and the church's song of praise for salvation by him, others are delivered out concerning the enemies of the people of God, and their destruction, and begin with Babylon the chief of these enemies, and into whose hands the people of Israel would be delivered for a while; wherefore this prophecy is given forth, in order to lay a foundation for comfort and relief, when that should be their case; by which it would appear that they should have deliverance from them by the same hand that should overthrow them:

which Isaiah the son of Amoz did see: by a spirit of prophecy; for this he saw not with his bodily eyes, though it was as clear and certain to him as if he had. The Targum is,

"which Isaiah the son of Amoz prophesied.''

Gill: Isa 13:2

Lift ye up a banner upon the high mountain,.... Or "upon the mountain Nishphah"; some high mountain in Media or Persia, proper to set a standard on, or erect a banner for the gathering men together, to enlist themselves as soldiers, and so form an army to march into the land of Chaldea. Vitringa thinks there may be an allusion to the mountain Zagrius, which divides Media and Persia from Assyria, mentioned by Strabo ^x. Or "upon a high mountain"; any high mountain fit for such a purpose; or "against the high mountain", as some ^y read it; meaning Babylon, called a mountain, Jer 51:25 not because of its situation, for it was in a plain; but because of its eminence above other cities and states. The Targum is,

"against the city that dwells securely, lift up a sign;''

a token of war, proclaim war against it, that lives at ease, and is in peace; and so the word is used in the Talmudic language, as Kimchi observes; and to this agrees Jarchi's note,

"to gather against the mountain that is quiet, and trusts in its tranquillity, lift up a banner to the nations.''

Exalt the voice unto them; the Medes, mentioned by name in Isa 13:17 such as were within call, or were gathered together by the lifting up of the banner; such were to be urged with great vehemency to enlist themselves, and engage in a war against Babylon:

shake the hand; beckon with it to them that are afar off, that cannot hear the voice:

that they may go into the gates of the nobles; that dwell in the city of Babylon, where they might expect to find rich plunder; though some understand this of the nobles or princes of the Medes and Persians, as Kimchi observes, that should enter through the gates of Babylon into the city; and by others it is interpreted of the soldiers coming to the doors of the leaders or generals of the army, to give in their names, and enlist themselves in their service; which well agrees with what goes before.

Gill: Isa 13:3

I have commanded my sanctified ones,.... The Medes and Persians, so called, not because sanctified by the Spirit of God, or made holy persons, through the regenerating and renewing grace of God, or purified by the blood of Christ, and prepared for glory; but because they were set apart in the mind and counsel of God for a special work and service, and were qualified by him with courage and strength to perform it, and therefore said to be his; and this command that was given them was not by a voice from heaven, or in a message by one of his prophets; but by a secret instinct, and, by the power of his providence, stirring them up to engage in such an enterprise ^z.

I have also called my mighty ones; meaning Cyrus and Darius, and the officers of their armies, with the common soldiers, who were furnished with might and strength to do his will, to which they were called in his providence:

for mine anger; to execute his wrath upon the Babylonians; so the Targum,

"that they may avenge my wrath upon them:''

or, "in mine anger"; which being stirred up, put him upon calling those mighty ones to his service, and fitting them for it: literally it is, "to my nose" ^a; to be before him, to be at his beck and will, and to minister his wrath and vengeance:

even them that rejoice in my highness; in doing that which tended to the exaltation and glory of God; they went cheerfully about the work, and exulted and triumphed in their success: or, "that rejoice my highness" ^b; make me glad, because I am glorified by them. So seven angels, the Lord's holy and mighty ones, will be employed in pouring out the vials of his wrath on mystical Babylon, Rev 15:1.

Gill: Isa 13:4

The noise of a multitude in the mountains, like as of a great people,.... That is, like the noise of a very numerous people; this noise was heard either on the mountains of Media, where they flocked in vast numbers to the standard set; or on the mountains upon the borders of Chaldea, when the army under Cyrus was marching towards Babylon:

a tumultuous noise of the kingdoms of nations gathered together; for Cyrus's army consisted of several kingdoms and nations; for besides the thirty thousand Persians he brought with him into Media, where he was made general of the Medes also, and was sent with the joint forces of both nations against Babylon, the kingdoms of Ararat, Minni, and Ashchenaz, were prepared, gathered together, and called forth against it, Jer 51:27,

the Lord of hosts mustereth the host of the battle; or the warlike army: it was the Lord, that has the armies of heaven and earth at his command, who in his providence caused such a numerous army to be formed, directed them where to march, and put them in battle array, and gave them the victory.

Gill: Isa 13:5

They come from a far country, from the end of heaven,.... The east, as Kimchi observes; the Targum is, from the ends of the earth; the furthermost parts of it, as Persia and Media were: the former is bounded on the south side by the main ocean; and the latter, part of it by the Caspian sea; and between Babylon and these kingdoms lay the large kingdom of Assyria; so that this army might be truly said to come from a far country:

even the Lord, and the weapons of his indignation; the Medes and Persians, who were the instruments of his wrath and vengeance against Babylon; just as Assyria is called the rod of his anger, Isa 10:5 with these he is said to come, because this army was of his gathering, mustering, ordering, and directing, in his providence; the end and design of which was,

to destroy the whole land; not the whole world, as the Septuagint render it; but the whole land of Chaldea, of which Babylon was the metropolis. The Targum is,

"to destroy all the wicked of the earth.''

Gill: Isa 13:6

Howl ye, for the day of the Lord is at hand,.... These words are an address to the Babylonians, who instead of rejoicing and feasting, as Belshazzar and his nobles were the night that Babylon was taken, had reason to howl and lament; seeing the day that the Lord had fixed for their destruction was very near, and he was just about to come forth as a judge to take vengeance on them; for though it was about two hundred and fifty years from the time of this prophecy, to the taking of Babylon, yet it is represented as at hand, to show the certainty of it, both for the comfort of the Jewish captives, when they should be in it, and for the awakening of the sluggish inhabitants, who were secure, and thought themselves out of danger:

it shall come as a destruction from the Almighty: suddenly, swiftly, and irresistibly: there is a beautiful paronomasia in the Hebrew text, "ceshod mishaddai" ^c; as destruction from the destroyer; from God, who is able to save, and to destroy; he is almighty and all sufficient, so some render the word; the hand of God was visible in it.

Gill: Isa 13:7

Therefore shall all hands be faint,.... Or hang down; that is, the hands of all the Babylonians, the city being taken suddenly and at once, so that they should not be able to lift them up to lay hold on a weapon, and defend themselves:

and every man's heart shall melt; like wax before the fire; be dispirited, and lose all their valour and courage, have neither power nor heart to resist their enemies, and attempt to save themselves.

Gill: Isa 13:8

And they shall be afraid,.... Troubled, dismayed, frightened, at the sudden taking of the city, and at the sight of Cyrus's troops marching up into the very heart of it, and to the king's palace:

pangs and sorrow shall take hold of them; as convulsions, pains in the bowels, &c. more fully explained in the next clause:

they shall be in pain, as a woman that travaileth; that is in labour, and ready to bring forth her child, whose pains are very sharp, and agonies great; the same is said of the king of Babylon, Jer 50:43,

they shall be amazed one at another; that so great a city should be so surprised, and so suddenly taken; and that they shall not be able to help one another; and that such as were so famous for courage and valour should be at once so dispirited:

their faces shall be as flames; not red with blushing, through shame, as Kimchi; but pale with fear, as the colour of flame, or, as the faces of smiths, that work at a forge: the words may be rendered, "their faces are as the faces of Lehabim" ^d; the name of a people mentioned in Gen 10:13 the same with the Libians, which were of a blackish or tawny colour; so Jarchi interprets it, and says they were a people of a yellow complexion: and Aben Ezra observes, that some interpret it of a nation like the Ethiopians; and so it denotes, that the Babylonians, their faces should be black with distress and anguish; see Joe 2:6.

Gill: Isa 13:9

Behold, the day of the Lord cometh,.... Or "is come" ^e; said in Isa 13:6 to be at hand, but now it is represented in prophecy as already come:

cruel both with wrath and fierce anger; which, whether referred to "the Lord", or to "the day", the sense is the same; the day may be said to be cruel, and full of wrath and fury, because of the severity and fierceness of the Lord's anger, exercised upon the Babylonians in it; and he may be said to be so, not that he really is cruel, or exceeds the bounds of justice, but because he seemed to be so to the objects of his displeasure; as a judge may be thought to be cruel and severe by the malefactor, when he only pronounces and executes a righteous judgment on him; a heap of words are here made use of, to express the greatness and fierceness of divine wrath:

to lay the land desolate; the land of the Chaldeans:

and he shall destroy the sinners thereof out of it; this shows that what is before said most properly belongs to the Lord, to whom the destruction of Babylon, and the country belonging to it, must be ascribed; and indeed it was such as could not be brought about by human force; the moving cause of which was the sin of the inhabitants, some of whom were notorious sinners, for whose sakes it was destroyed by the Lord, and they in the midst of it, or out of it; see Psa 104:35.

Gill: Isa 13:10

For the stars of heaven,.... This and what follows are to be understood, not literally, but figuratively, as expressive of the dismalness and gloominess of the dispensation, of the horror and terror of it, in which there was no light, no comfort, no relief, nor any hope of any; the heavens and all the celestial bodies frowning upon them, declaring the displeasure of him that dwells there:

and the constellations thereof shall not give their light; which are assemblages of stars, or certain configurations of the heavenly bodies, devised by the ancients; to which each of the names are given for the help of the imagination and memory; the number of them are forty eight, twelve in the Zodiac, twenty one on the northern side of it, and fifteen on the southern. R. Jonah, mentioned both by Aben Ezra and Kimchi, says that "Cesil", the word here used, is a large star, called in the Arabic language "Suel", and the stars that are joined unto it are called by its name "Cesilim"; so that, according to this, only one constellation is meant; and Aben Ezra observes, that there are some that say that Cesil is a star near to the south pole, on which, if camels look, they die; but, says he, in my opinion it is "the scorpion's heart". Jerom's Hebrew master interpreted it to him Arcturus; and it is in Job 9:9 rendered Orion, and by the Septuagint here; which is one of the constellations, and one of the brightest; and the word being here in the plural number, the sense may be, were there ever so many Orions in the heavens, they should none of them give light. The Targum and Jarchi interpret it of the planets:

the sun shall be darkened in his going forth; as soon as it rises, when it goes forth out of its chamber, as in Psa 19:5 either by an eclipse of it, or by dark clouds covering it:

and the moon shall not cause her light to shine: by night, which she borrows from the sun; so that it would be very uncomfortable, day and night, neither sun, moon, nor stars appearing, see Act 27:20 by the sun, moon, and stars, may be meant king, queen, and nobles, whose destruction is here prophesied of; it being usual in prophetic language, as well as in other writers ^f, to express great personages hereby.

Gill: Isa 13:11

And I will punish the world for their evil,.... Not the whole world, but the kingdom of Babylon, so called because of its large extent, and the number of its inhabitants, just as the Roman empire is called the whole world, Luk 2:1 "evil" may be meant, either of the evil of sin, which was the cause of punishment, or else of the evil of punishment itself; and the sense be this, I will visit, or, in a way of visitation, I will bring evil, or evils, upon the world; so the Targum,

and the wicked for their iniquity, or "on the wicked their iniquity"; that is, I will visit on them, or inflict upon them, the punishment of their iniquity; meaning the notorious and abandoned sinners among them, see Isa 13:9,

and I will cause the arrogancy of the proud to cease, and I will lay low the haughtiness of the terrible: such as Nebuchadnezzar and Belshazzar, famous for their pride, arrogance, and haughtiness, tyranny and oppression, whereby they became terrible to others.

Gill: Isa 13:12

I will make a man more precious than fine gold,.... Which may denote either the scarcity of men in Babylon, through the slaughter made of them; so things that are scarce and rare are said to be precious, 1Sa 3:1 or the resolution of the Medes to spare none, though ever so much gold were offered to them, they being not to be bribed therewith, Isa 13:17 or that such should be the fear of men, that they would not be prevailed upon to take up arms to defend themselves or their king, whatever quantity of gold, even the best, was proposed unto them, a man was not to be got for money:

even a man than the golden wedge of Ophir; which designs the same thing in different words. The Targum gives another sense of the whole, paraphrasing it thus,

"I will love them that fear me more than gold, of which men glory; and those that keep the law more than the fine gold of Ophir;''

understanding it of the Israelites, that were in Babylon when it was taken, and who were precious and in high esteem with the Medes and Persians, more than gold, and whose lives they spared. Jarchi interprets it particularly of Daniel, and of the honour that was done him by Belshazzar, upon his reading and interpreting the writing on the wall, Dan 5:29. This is interpreted by the Jews also of the King Messiah; for in an ancient writing ^g of theirs, where having mentioned this passage, it is added, this is the Messiah, that shall ascend and be more precious than all the children of the world, and all the children of the world shall worship and bow before him. Some take "Phaz", the word for fine gold, to be the name of a place from whence it came, and therefore was so called; and that the kingdom of Phez, in Africa, has its name from hence; and Ophir is taken to be Peru in America; though others place it in India; and the Arabic version renders it, "a man shall be more precious than a little stone that is" brought "from India"; and the Septuagint version is, "than a stone in", or "of sapphire".

Gill: Isa 13:13

Therefore will I shake the heavens,.... Some think this was literally fulfilled at the taking of Babylon, when the heavens were shook with dreadful thunders and lightnings; as well as what is said above of the sun, moon, and stars, not giving their light; and so is likewise what follows,

and the earth shall remove out of her place; and that there was a violent shock by an earthquake at the same time; but rather all this is to be understood figuratively, as expressive of the great confusion men would then be in, it being as if all nature was convulsed, and heaven and earth were coming together, or rather dissolving:

in the wrath of the Lord of hosts, and in the day of his fierce anger; when that should be; or through it, or because of it, as the Septuagint, see Isa 13:6 compare with this Rev 16:18 which expresses the destruction of mystical Babylon in much such language.

Gill: Isa 13:14

And it shall be as the chased roe,.... That is, Babylon, and the inhabitants thereof, shall be like a roe when hunted by the dogs; which is a very fearful creature, and at the sight and noise of the dogs flies here and there for safety; just so should be the most courageous of the Babylonians, when their city should be taken. The Syriac version renders it, "they shall be"; and the Septuagint and Arabic versions, "they that are left shall be as the fleeing roe", such who fall not by the sword. Kimchi interprets it of people of other nations that should be in Babylon when taken, which agrees with the latter part of the verse:

and as a sheep that no man taketh up; the Septuagint and Arabic versions read, "as a straying sheep", that flees from the wolf; and there being none to fetch it back, and bring it to the flock, it wanders about and perishes:

they shall every man turn to his own people, and flee everyone into his own land; this is to be understood of such foreigners, who were called in by the king of Babylon to his assistance, and the defence of the city; who perceiving it to be taken, or in danger, fled to their own countries, from whence they came, and so left the city naked and defenceless, see Jer 50:16.

Gill: Isa 13:15

Every one that is found shall be thrust through,.... With a sword, spear, or lance, and be slain; that is, everyone that is found in the city of Babylon; and so the Targum adds,

"and everyone that is found in it shall be slain;''

so Kimchi, in the midst of it, or without; in the street, as Jarchi. The orders of Cyrus ^h were, that those that were found without (in the streets) should be slain; and to proclaim in the Syriac language, that those that were within doors should continue there, but, if they were found without, they should be put to death; which orders were executed, and well agrees with this prophecy:

and everyone that is joined unto them shall fall by the sword; or "added" unto them; any of other nations that joined them as auxiliaries, see Rev 18:4 or "that is gathered"; so the Septuagint, "they that are gathered"; that are gathered together in a body to resist the enemy, and defend themselves. Some render the word, "every one that is consumed", with age; neither old nor young, as follows, should be spared. The Targum is,

"everyone that enters into the fortified cities,''

flees there for safety and protection.

Gill: Isa 13:16

Their children also shall be dashed to pieces before their eyes,.... Upon the ground, or against the wall, as was foretold should be, Psa 137:8 and in way of retaliation for what they did to the Jews, 2Ch 36:17 and this was to be done "before their eyes", in the sight of the inhabitants, which must make it the more distressing and afflicting; and, as Kimchi observes, this phrase is to be applied to the following clauses:

their houses shall be spoiled; plundered of the substance, wealth, and riches in them, by the Persian soldiers:

and their wives ravished; by the same, and both before their eyes, and after that slain, in like manner as they had ravished the women in Zion, Lam 5:11.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 13:1

¹ sn Isa 13-23 contains a series of judgment oracles against various nations. It is likely that Israel, not the nations mentioned, actually heard these oracles. The oracles probably had a twofold purpose. For those leaders who insisted on getting embroiled in international politics, these oracles were a reminder that Judah need not fear foreign nations or seek international alliances for security reasons. For the righteous remnant within the nation, these oracles were a reminder that Israel’s God was indeed the sovereign ruler of the earth, worthy of his people’s trust.

² tn Heb “The message [traditionally, “burden”] [about] Babylon which Isaiah son of Amoz saw.”

NET Notes: Isa 13:2

¹ sn The Lord is speaking here (see v. 3).

NET Notes: Isa 13:3

¹ tn Heb “my consecrated ones,” i.e., those who have been set apart by God for the special task of carrying out his judgment.

² tn Heb “my warriors with respect to my anger.”

³ tn Heb “the boasting ones of my pride”; cf. ASV, NASB, NRSV “my proudly exulting ones.”

NET Notes: Isa 13:4

¹ sn In vv. 4-10 the prophet appears to be speaking, since the Lord is referred to in the third person. However, since the Lord refers to himself in the third person later in this chapter (see v. 13), it is possible that he speaks throughout the chapter.

² tn Heb “a sound, a roar [is] on the mountains, like many people.”

³ tn Heb “a sound, tumult of kingdoms.”

NET Notes: Isa 13:5

¹ tn Heb “from the end of the sky.”

² tn Or “anger”; cf. KJV, ASV “the weapons of his indignation.”

³ tn Or perhaps, “land” (so KJV, NAB, NASB, NLT). Even though the heading and subsequent context (see v. 17) indicate Babylon’s judgment is in view, the chapter has a cosmic flavor that suggests that the coming judgment is universal in scope. Perhaps Babylon’s downfall occurs in conjunction with a wider judgment, or the cosmic style is poetic hyperbole used to emphasize the magnitude and importance of the coming event.

NET Notes: Isa 13:6

¹ tn Heb “the day of the Lord” (so KJV, NAB).

² tn Heb “like destruction from the sovereign judge it comes.” The comparative preposition (כְּ, kÿ) has here the rhetorical nuance, “in every way like.” The point is that the destruction unleashed will have all the earmarks of divine judgment. One could paraphrase, “it comes as only destructive divine judgment can.” On this use of the preposition in general, see GKC 376 §118.x.

sn The divine name used here is שַׁדַּי (shaddai, “Shaddai”). Shaddai (or El Shaddai) is the sovereign king/judge of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name is uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appears to Abram, introduces himself as El Shaddai, and announces his intention to make the patriarch fruitful. In the role of El Shaddai God repeats these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing upon Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prays that his sons will be treated with mercy when they return to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (cf. 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, tells him how El Shaddai appeared to him at Bethel (cf. chapter 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob refers to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew mss, the Samaritan Pentateuch, LXX, and Syriac) as the one who provides abundant blessings, including “blessings of the breast and womb” (49:25). (The direct association of the name with שָׁדַיִם [shadayim, “breasts”] suggests the name might mean “the one of the breast” [i.e., the one who gives fertility], but the juxtaposition is probably better explained as wordplay. Note the wordplay involving the name and the root שָׁדַד [shadad, “destroy”] here in Isa 13:6 and in Joel 1:15.) Outside Genesis the name Shaddai (minus El, “God”) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20-21). In Ps 68:14; Isa 13:6; and Joel 1:15 Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. (In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.) Last but not least, the name occurs 31 times in the Book of Job. Job and his “friends” assume that Shaddai is the sovereign king of the world (11:7; 37:23a) who is the source of life (33:4b) and is responsible for maintaining justice (8:3; 34:10-12; 37:23b). He provides abundant blessings, including children (22:17-18; 29:4-6), but can also discipline, punish, and destroy (5:17; 6:4; 21:20; 23:16). It is not surprising to see the name so often in this book, where the theme of God’s justice is primary and even called into question (24:1; 27:2). The most likely proposal is that the name means “God, the one of the mountain” (an Akkadian cognate means “mountain,” to which Heb. שַׁד [shad, “breast”] is probably related). For a discussion of proposed derivations see T. N. D. Mettinger, In Search of God, 70-71. The name may originally depict God as the sovereign judge who, in Canaanite style, rules from a sacred mountain. Isa 14:13 and Ezek 28:14, 16 associate such a mountain with God, while Ps 48:2 refers to Zion as “Zaphon,” the Canaanite Olympus from which the high god El ruled. (In Isa 14 the Canaanite god El may be in view. Note that Isaiah pictures pagan kings as taunting the king of Babylon, suggesting that pagan mythology may provide the background for the language and imagery.)

NET Notes: Isa 13:7

¹ tn Heb “drop”; KJV “be faint”; ASV “be feeble”; NAB “fall helpless.”

² tn Heb “melts” (so NAB).

NET Notes: Isa 13:8

¹ tn Heb “their faces are faces of flames.” Their faces are flushed with fear and embarrassment.

NET Notes: Isa 13:9

¹ tn Heb “the day of the Lord.”

² tn Heb “[with] cruelty, and fury, and rage of anger.” Three synonyms for “anger” are piled up at the end of the line to emphasize the extraordinary degree of divine anger that will be exhibited in this judgment.

³ tn Heb “making desolate.”

⁴ tn Or “land” (KJV, NAB, NASB, NIV, NLT).

NET Notes: Isa 13:10

¹ tn Heb “do not flash forth their light.”

² tn Heb “does not shed forth its light.”

NET Notes: Isa 13:11

¹ sn The Lord is definitely speaking (again?) at this point. See the note at v. 4.

² tn Or “I will bring disaster on the world.” Hebrew רָעָה (ra’ah) could refer to the judgment (i.e., disaster, calamity) or to the evil that prompts it. The structure of the parallel line favors the latter interpretation.

³ tn Or perhaps, “the violent”; cf. NASB, NIV “the ruthless.”

NET Notes: Isa 13:12

¹ tn The verb is supplied in the translation from the first line. The verb in the first line (“I will make scarce”) does double duty in the parallel structure of the verse.

NET Notes: Isa 13:13

¹ tn Or “the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

² tn Heb “from its place” (so NAB, NASB, NIV, NCV).

³ tn Heb “and in the day of the raging of his anger.”

NET Notes: Isa 13:14

¹ tn Or “like a gazelle being chased.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

² tn Heb “his people” (cf. KJV, NASB, NIV, NRSV) or “his nation” (cf. TEV “their own countries”).

NET Notes: Isa 13:15

¹ tn Heb “carried off,” i.e., grabbed from the fleeing crowd. See HALOT 764 s.v. ספה.

² tn Heb “will fall” (so KJV, NIV, NRSV); NLT “will be run through with a sword.”

Geneva Bible: Isa 13:1

The ^{( a )} burden of Babylon, which Isaiah the son of Amoz saw.

^{( a )} That is, the great calamity which was prophesied to come on Babel, a grievous burden which they were not able to bear. In these twelve chapters following he speaks of the plagues with which God would smite the strange nations (whom they knew) to declare that God chastised the Israelites as his children and these others as his enemies: and also that if God does not spare these who are ignorant, they must not think strange if he punishes them who have knowledge of his Law, and do not keep it.

Geneva Bible: Isa 13:2

Lift ye up a banner upon the high mountain, exalt the voice to them, shake the ^{( b )} hand, that they may go into the gates of the nobles.

^{( b )} That is, the Medes and Persians.

Geneva Bible: Isa 13:3

I have commanded my ^{( c )} sanctified ones, I have also called my mighty ones for my anger, [even] them that rejoice in my ^{( d )} highness.

^{( c )} That is, prepared and appointed to execute my judgments.

^{( d )} Who willingly go about to the work to which I appoint them, but how the wicked do this, read (Isa 10:6).

Geneva Bible: Isa 13:5

They come from a far country, from the end of heaven, [even] the LORD, and the ^{( e )} weapons of his indignation, to destroy the whole land.

^{( e )} The army of the Medes and the Persians against Babylon.

Geneva Bible: Isa 13:6

Wail ^{( f )} ye; for the day of the LORD [is] at hand; it shall come as a destruction from the Almighty.

^{( f )} You Babylonians.

Geneva Bible: Isa 13:8

And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces [shall be as] ^{( g )} flames.

^{( g )} The Babylonians anger and grief will be so much that their faces will burn as fire.

Geneva Bible: Isa 13:10

For the ^{( h )} stars of heaven and its constellations shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.

^{( h )} They who are overcome will think that all the powers of heaven and earth are against them, (Eze 32:7; Joe 3:15; Mat 24:29).

Geneva Bible: Isa 13:11

And I will punish the ^{( i )} world for [their] evil, and the wicked for their iniquity; and I will cause the arrogance of the ^{( k )} proud to cease, and will lay low the haughtiness of the terrible.

^{( i )} He compares Babylon to the whole world because they so esteemed themselves by reason of their great empire.

^{( k )} He notes the principal vice, to which they are most given as are all that abound in wealth.

Geneva Bible: Isa 13:12

I will make a ^{( l )} man more rare than fine gold; even a man than the golden wedge of Ophir.

^{( l )} He notes the great slaughter that will be, seeing the enemy will neither for gold or silver spare a man's life as in (Isa 13:17).

Geneva Bible: Isa 13:14

And ^{( m )} it shall be as the chased roe, and as a sheep that no man taketh up: they shall every man turn to his own people, and flee every one to his own land.

^{( m )} Meaning the power of Babylon with their hired soldiers.

Geneva Bible: Isa 13:16

Their ^{( n )} children also shall be dashed to pieces before their eyes; their houses shall be plundered, and their wives ravished.

^{( n )} This was not accomplished when Cyrus took Babylon, but after the death of Alexander the great.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 13:1-22

1 God musters the armies of his wrath.

6 He threatens to destroy Babylon by the Medes.

19 The desolation of Babylon.

MHCC: Isa 13:1-5

The threatenings of God's word press heavily upon the wicked, and are a sore burden, too heavy for them to bear. The persons brought together to lay Babylon waste, are called God's sanctified or appointed ones; designed for this service, and made able to do it. They are called God's mighty ones, because they had their might from God, and were now to use it for him. They come from afar. God can make those a scourge and ruin to his enemies, who are farthest off, and therefore least dreaded.

MHCC: Isa 13:6-18

We have here the terrible desolation of Babylon by the Medes and Persians. Those who in the day of their peace were proud, and haughty, and terrible, are quite dispirited when trouble comes. Their faces shall be scorched with the flame. All comfort and hope shall fail. The stars of heaven shall not give their light, the sun shall be darkened. Such expressions are often employed by the prophets, to describe the convulsions of governments. God will visit them for their iniquity, particularly the sin of pride, which brings men low. There shall be a general scene of horror. Those who join themselves to Babylon, must expect to share her plagues, Rev 18:4. All that men have, they would give for their lives, but no man's riches shall be the ransom of his life. Pause here and wonder that men should be thus cruel and inhuman, and see how corrupt the nature of man is become. And that little infants thus suffer, which shows that there is an original guilt, by which life is forfeited as soon as it is begun. The day of the Lord will, indeed, be terrible with wrath and fierce anger, far beyond all here stated. Nor will there be any place for the sinner to flee to, or attempt an escape. But few act as though they believed these things.

Matthew Henry: Isa 13:1-5

The general title of this book was, The vision of Isaiah the son of Amoz, Isa 1:1. Here we have that which Isaiah saw, which was represented to his mind as clearly and fully as if he had seen it with his bodily eyes; but the particular inscription of this sermon is the burden of Babylon. 1. It is a burden, a lesson they were to learn (so some understand it), but they would be loth to learn it, and it would be a burden to their memories, or a load which should lie heavily upon them and under which they should sink. Those that will not make the word of God their rest (Isa 28:12; Jer 6:16) shall find it made a burden to them. 2. It is the burden of Babylon or Babel, which at this time was a dependent upon the Assyrian monarchy (the metropolis of which was Nineveh), but soon after revolted from it and became a monarchy of itself, and a very potent one, in Nebuchadnezzar. This prophet afterwards foretold the captivity of the Jews in Babylon, Isa 39:6. Here he foretels the reprisals God would make upon Babylon for the wrongs done to his people. In these verses a summons is given to those powerful and warlike nations whom God would make us of as the instruments of his wrath for the destruction of Babylon: he afterwards names them (Isa 13:17) the Medes, who, in conjunction with the Persians, under the command of Darius and Cyrus, were the ruin of the Babylonian monarchy.

I. The place doomed to destruction is Babylon; it is here called the gates of the nobles (Isa 13:2), because of the abundance of noblemen's houses that were in it, stately ones and richly furnished, which would invite the enemy to come, in hopes of a rich booty. The gates of nobles were strong and well guarded, and yet they would be no fence against those who came with commission to execute God's judgments. Before his power and wrath palaces are no more than cottages. Nor is it only the gates of the nobles, but the whole land, that is doomed to destruction (Isa 13:5); for, though the nobles were the leaders in persecuting and oppressing God's people, yet the whole land concurred with them in it.

II. The persons brought together to lay Babylon waste are here called, 1. God's sanctified ones (Isa 13:3), designed for this service and set apart to it by the purpose and providence of God, disengaged from other projects, that they might wholly apply themselves to this, such as were qualified for that to which they were called, for what work God employs men in he does in some measure fit them for. It intimates likewise that in God's intention, though not in theirs, it was a holy war; they designed only the enlargement of their own empire, but God designed the release of his people and a type of the destruction of the New Testament Babylon. Cyrus, the person principally concerned, was justly called a sanctified one, for he was God's anointed (Isa 45:1) and a figure of him that was to come. It is a pity but all soldiers, especially those that fight the Lord's battles, should be in the strictest sense sanctified ones; and it is a wonder that those dare be profane ones who carry their lives in their hands. 2. They are called God's mighty ones, because they had their might from God and were now to use it for him. It is said of Cyrus that in this expedition God held his right hand, Isa 45:1. God's sanctified ones are his mighty ones. Those whom God calls he qualifies; and those whom he makes holy he makes strong in spirit. 3. They are said to rejoice in his highness, that is, to serve his glory and the purposes of it with great alacrity. Though Cyrus did not know God, nor actually design his honour in what he did, yet God used him as his servant (Isa 45:4, I have surnamed thee as my servant, though thou hast not known me ), and he rejoiced in those successes by which God exalted his own name. 4. They are very numerous, a multitude, a great people, kingdoms of nations (Isa 13:4), not rude and barbarous, but modelled and regular troops, such as are furnished out by well-ordered kingdoms. The great God has hosts at his command. 5. They are far-fetched: They come from a far country, from the end of heaven. The vast country of Assyria lay between Babylon and Persia. God can make those a scourge and ruin to his enemies that lie most remote from them and therefore are least dreaded.

III. The summons given them is effectual, their obedience ready, and they make a very formidable appearance: A banner is lifted up upon the high mountain, Isa 13:2. God's standard is set up, a flag of defiance hung out against Babylon. It is erected on high, where all may see it; whoever will may come and enlist themselves under it, and they shall be taken immediately into God's pay. Those that beat up for volunteers must exalt the voice in making proclamation, to encourage soldiers to come in; they must shake the hand, to beckon those at a distance and to animate those that have enlisted themselves. And they shall not do this in vain; God has commanded and called those whom he designs to make use of (Isa 13:3) and power goes along with his calls and commands, which cannot be resisted. He that makes men able to serve him can, when he pleases, make them willing too. It is the Lord of hosts that musters the host of the battle, Isa 13:4. He raises them, brings them together, puts them in order, reviews them, has an exact account of them in his muster-roll, sees that they be all in their respective posts, and gives them their necessary orders. Note, All the hosts of war are under the command of the Lord of hosts; and that which makes them truly formidable is that, when they come against Babylon, the Lord comes, and brings them with him as the weapons of his indignation, Isa 13:5. Note, Great princes and armies are but tools in God's hand, weapons that he is pleased to make use of in doing his work, and it is his wrath that arms them and gives them success.

Matthew Henry: Isa 13:6-18

We have here a very elegant and lively description of the terrible confusion and desolation which should be made in Babylon by the descent which the Medes and Persians should make upon it. Those that were now secure and easy were bidden to howl and make sad lamentation; for,

I. God was about to appear in wrath against them, and it is a fearful thing to fall into his hands: The day of the Lord is at hand (Isa 13:6), a little day of judgment, when God will act as a just avenger of his own and his people's injured cause. And there are those who will have reason to tremble when that day is at hand. The day of the Lord cometh, Isa 13:9. Men have their day now, and they think to carry the day; but God laughs at them, for he sees that his day is coming, Psa 37:13. Fury is not with God, and yet his day of reckoning with the Babylonians is said to be cruel with wrath and fierce anger. God will deal in severity with them for the severities they exercised upon God's people; with the froward, with the cruel, he will show himself froward, will show himself cruel, and give the blood-thirsty blood to drink.

II. Their hearts shall fail them, and they shall have neither courage nor comfort left; they shall not be able either to resist the judgment coming or to bear up under it, either to oppose the enemy or to support themselves, Isa 13:7, Isa 13:8. Those that in the day of their peace were proud, and haughty, and terrible (Isa 13:11), shall, when trouble comes, be quite dispirited and at their wits' end: All hands shall be faint, and unable to hold a weapon, and every man's heart shall melt, so that they shall be ready to die for fear. The pangs of their fear shall be like those of a woman in hard labour, and they shall be amazed one at another. In frightening themselves, they shall frighten one another; they shall wonder to see those tremble that used to be bold and daring; or they shall be amazed looking one at another, as men at a loss, Gen 42:1. Their faces shall be as flames, pale as flames, through fear (so some), or red as flames sometimes are, blushing at their own cowardice; or their faces shall be as faces scorched with the flame, or as theirs that labour in the fire, their visage blacker than a coal, or like a bottle in the smoke, Psa 119:83.

III. All comfort and hope shall fail them (Isa 13:10): The stars of heaven shall not give their light, but shall be clouded and overcast; the sun shall be darkened in his going forth, rising bright, but lost again, a certain sign of foul weather. They shall be as men in distress at sea, when neither sun nor stars appear, Act 27:20. It shall be as dreadful a time with them as it would be with the earth if all the heavenly luminaries were turned into darkness, a resemblance of the day of judgment, when the sun shall be turned into darkness. The heavens frowning thus is an indication of the displeasure of the God of heaven. When things look dark on earth, yet it is well enough if all be clear upwards; but, if we have no comfort thence, wherewith shall we be comforted?

IV. God will visit them for their iniquity; and all this is intended for the punishment of sin, and particularly the sin of pride, Isa 13:11. This puts wormwood and gall into the affliction and misery, 1. That sin must now have its punishment. Though Babylon be a little world, yet, being a wicked world, it shall not go unpunished. Sin brings desolation on the world of the ungodly; and when the kingdoms of the earth are quarrelling with one another it is the fruit of God's controversy with them all. 2. That pride must now have its fall: The haughtiness of the terrible must now be laid low, particularly of Nebuchadnezzar and his son Belshazzar, who had, in their pride, trampled upon, and made themselves very terrible to, the people of God. A man's pride will bring him low.

V. There shall be so great a slaughter as will produce a scarcity of men (Isa 13:12): I will make a man more precious than fine gold. You could not have a man to be employed in any of the affairs of state, not a man to be enlisted in the army, not a man to match a daughter to, for the building up of a family, if you would give any money for one. The troops of the neighbouring nations would not be hired into the service of the king of Babylon, because they saw every thing go against him. Populous countries are soon depopulated by war. And God can soon make a kingdom that has been courted and admired to be dreaded and shunned by all, as a house that is falling, or a ship that is sinking.

VI. There shall be a universal confusion and consternation, such a confusion of their affairs that it shall be like the shaking of the heavens with dreadful thunders and the removing of the earth by no less dreadful earthquakes. All shall go to rack and ruin in the day of the wrath of the Lord of hosts, Isa 13:13. And such a consternation shall seize their spirits that Babylon, which used to be like a roaring lion and a raging bear to all about her, shall become as a chased roe and as a sheep that no man takes up, Isa 13:14. The army they shall bring into the field, consisting of troops of divers nations (as great armies usually do), shall be so dispirited by their own apprehensions and so dispersed by their enemies' sword that they shall turn every man to his own people; each man shall shift for his own safety; the men of might shall not find their hands (Psa 76:5), but take to their heels.

VII. There shall be a general scene of blood and horror, as is usual where the sword devours. No wonder that every one makes the best of his way, since the conqueror gives no quarter, but puts all to the sword, and not those only that are found in arms, as is usual with us even in the most cruel slaughters (Isa 13:15): Every one that is found alive shall be run through, as soon as ever it appears that he is a Babylonian. Nay, because the sword devours one as well as another, every one that is joined to them shall fall by the sword; those of other nations that come in to their assistance shall be cut off with them. It is dangerous being in bad company, and helping those whom God is about to destroy. Those particularly that join themselves to Babylon must expect to share in her plagues, Rev 18:4. And, since the most sacred laws of nature, and of humanity itself, are silenced by the fury of war (though they cannot be cancelled), the conquerors shall, in the most barbarous brutish manner, dash the children to pieces, and ravish the wives. Jusque datum sceleri - Wickedness shall have free course, Isa 13:16. They had thus dealt with God's people (Lam 5:11), and now they shall be paid in their own coin, Rev 13:10. It was particularly foretold (Psa 137:9) that the little ones of Babylon should be dashed against the stones. How cruel soever and unjust those were that did it, God was righteous who suffered it to be done, and to be done before their eyes, to their greater terror and vexation. It was just also that the houses which they had filled with the spoil of Israel should be spoiled and plundered. What is got by rapine is often lost in the same manner.

VIII. The enemy that God will send against them shall be inexorable, probably being by some provocation or other more than ordinarily exasperated against them; or, in whatever way it may be brought about, God himself will stir up the Medes to use this severity with the Babylonians. He will not only serve his own purposes by their dispositions and designs, but will put it into their hearts to make this attempt upon Babylon, and suffer them to prosecute it with all this fury. God is not the author of sin, but he would not permit it if he did not know how to bring glory to himself out of it. These Medes, in conjunction with the Persians, shall make thorough work of it; for, 1. They shall take no bribes, Isa 13:17. All that men have they would give for their lives, but the Medes shall not regard silver; it is blood they thirst for, not gold; no man's riches shall with them be the ransom of his life. 2. They shall show no pity (Isa 13:18), not to the young men that are in the prime of their time - they shall shoot them through with their bows, and then dash them to pieces; not to the age of innocency - they shall have no pity on the fruit of the womb, nor spare little children, whose cries and frights one would think should make even marble eyes to weep, and hearts of adamant to relent. Pause a little here and wonder, (1.) That men should be thus cruel and inhuman, and so utterly divested of all compassion; and in it see how corrupt and degenerate the nature of man has become. (2.) That the God of infinite mercy should suffer it, nay, and should make it to be the execution of his justice, which shows that, though he is gracious, yet he is the God to whom vengeance belongs. (3.) That little infants, who have never been guilty of any actual sin, should be thus abused, which shows that there is an original guilt by which life is forfeited as soon as it is had.

Keil-Delitzsch: Isa 13:1

The heading in Isa 13:1, "Oracle concerning Babel, which Isaiah the son of Amoz did see," shows that chapter 13 forms the commencement of another part of the whole book. Massâh (from נסא ) , efferre , then effari , Exo 20:7) signifies, as we may see from 2Ki 9:25, effatum , the verdict or oracle, more especially the verdict of God, and generally, perhaps always, the judicial sentence of God,

(Note: In Zec 12:1. the promise has, at any rate, a dark side. In Lam 2:14 there is no necessity to think of promises in connection with the mas'oth ; and Pro 30:1 and Pro 31:1 cannot help us to determine the prophetic use of the word.)

though without introducing the idea of onus (burden), which is the rendering adopted by the Targum, Syriac, Vulgate, and Luther, notwithstanding the fact that, according to Jer 23:33., it was the scoffers who associated this idea with the word. In a book which could throughout be traced to Isaiah, there could be no necessity for it to be particularly stated, that it was to Isaiah that the oracle was revealed, of which Babel was the object. We may therefore see from this, that the prophecy relating to Babylon was originally complete in itself, and was intended to be issued in that form. But when the whole book was compiled, these headings were retained as signal-posts of the separate portions of which it was composed. Moreover, in the case before us, the retention of the heading may be regarded as a providential arrangement. For if this "oracle of Babel"lay before us in a separate form, and without the name of Isaiah, we should not dare to attribute it to him, for the simple reason that the overthrow of the Chaldean empire is here distinctly announced, and that at a time when the Assyrian empire was still standing. For this reason the majority of critics, from the time of Rosenmüller and Justi downwards, have regarded the spuriousness of the prophecy as an established fact. But the evidence which can be adduced in support of the testimony contained in the heading is far too strong for it to be set aside: viz., (1.) the descriptive style as well as the whole stamp of the prophecy, which resembles the undisputed prophecies of Isaiah in a greater variety of points than any passage that can be selected from any other prophet. We will show this briefly, but yet amply, and as far as the nature of an exposition allows, against Knobel and others who maintain the opposite. And (2.) the dependent relation of Zephaniah and Jeremiah - a relation which the generally admitted muse-like character of the former, and the imitative character of the latter, render it impossible to invert. Both prophets show that they are acquainted with this prophecy of Isaiah, as indeed they are with all those prophecies which are set down as spurious. Stähelin, in his work on the Messianic prophecies (Excursus iv), has endeavoured to make out that the derivative passages in question are the original passages; but stat pro ratione voluntas . Now, as the testimony of the heading is sustained by such evidence as this, the one argument adduced on the other side, that the prophecy has no historical footing in the circumstances of Isaiah's times, cannot prove anything at all. No doubt all prophecy rested upon an existing historical basis. But we must not expect to be able to point this out in the case of every single prophecy. In the time of Hezekiah, as Isa 39:1-8 clearly shows (compare Mic 4:10), Isaiah had become spiritually certain of this, that the power by which the final judgment would be inflicted upon Judah would not be Asshur, but Babel , i.e., an empire which would have for its centre that Babylon, which was already the second capital of the Assyrian empire and the seat of kings who, though dependent then, were striving hard for independence; in other words, a Chaldean empire. Towards the end of his course Isaiah was full of this prophetic thought; and from it he rose higher and higher to the consoling discovery that Jehovah would avenge His people upon Babel, and redeem them from Babel, just as surely as from Asshur. The fact that so far-reaching an insight was granted to him into the counsels of God, was not merely founded on his own personality, but rested chiefly on the position which he occupied in the midst of the first beginnings of the age of great empires. Consequently, according to the law of the creative intensity of all divinely effected beginnings, he surveyed the whole of this long period as a universal prophet outstripped all his successors down to the time of Daniel, and left to succeeding ages not only such prophecies as those we have already read, which had their basis in the history of his own times and the historical fulfilment of which was not sealed up, but such far distant and sealed prophecies as those which immediately follow. For since Isaiah did not appear in public again after the fifteenth year of Hezekiah, the future, as his book clearly shows, was from that time forth his true home. Just as the apostle says of the New Testament believer, that he must separate himself from the world, and walk in heaven, so the Old Testament prophet separated himself from the present of his own nation, and lived and moved in its future alone.

Keil-Delitzsch: Isa 13:2

The prophet hears a call to war. From whom it issues, and to whom or against whom it is directed, still remains a secret; but this only adds to the intensity. "On woodless mountain lift ye up a banner, call to them with loud sounding voice, shake the hand, that they may enter into gates of princes!" The summons is urgent: hence a threefold signal, viz., the banner-staff planted on a mountain "made bald"( nishpeh , from which comes sh^e phi , which only occurs in Isaiah and Jeremiah), the voice raised high, and the shaking of the hand, denoting a violent beckoning - all three being favourite signs with Isaiah. The destination of this army is to enter into a city of princes ( nedı̄bı̄m , freemen, nobles, princes, Psa 107:40, cf., Psa 113:8), namely, to enter as conquerors; for it is not the princes who invite them, but Jehovah.

Keil-Delitzsch: Isa 13:3

"I have summoned my sanctified ones, also called my heroes to my wrath, my proudly rejoicing ones." "To my wrath"is to be explained in accordance with Isa 10:5. To execute His wrath He had summoned His "sanctified ones"( m ^e kuddâshim ), i.e., according to Jer 22:7 (compare Jer 51:27-28), those who had already been solemnly consecrated by Him to go into the battle, and had called the heroes whom He had taken into His service, and who were His instruments in this respect, that they rejoiced with the pride of men intoxicated with victory (vid., Zep 1:7, cf., Isa 3:11). עליז is a word peculiarly Isaiah's; and the combination גאוה עליזי is so unusual, that we could hardly expect to find it employed by two authors who stood in no relation whatever to one another.

Keil-Delitzsch: Isa 13:4-5

The command of Jehovah is quickly executed. The great army is already coming down from the mountains. "Hark, a rumbling on the mountains after the manner of a great people; hark, a rumbling of kingdoms of nations met together! Jehovah of hosts musters an army, those that have come out of a distant land, from the end of the heaven: Jehovah and His instruments of wrath, to destroy the whole earth." Kōl commences an interjectional sentence, and thus becomes almost an interjection itself (compare Isa 52:8; Isa 66:6, and on Gen 4:10). There is rumbling on the mountains (Isa 17:12-13), for there are the peoples of Eran, and in front the Medes inhabiting the mountainous north-western portion of Eran, who come across the lofty Shahu ( Zagros ), and the ranges that lie behind it towards the Tigris, and descend upon the lowlands of Babylon; and not only the peoples of Eran, but the peoples of the mountainous north of Asia generally (Jer 51:27) - an army under the guidance of Jehovah, the God of hosts of spirits and stars, whose wrath it will execute over the whole earth, i.e., upon the world-empire; for the fall of Babel is a judgment, and accompanied with judgments upon all the tribes under Babylonian rule.

Keil-Delitzsch: Isa 13:6-8

Then all sink into anxious and fearful trembling. "Howl; for the day of Jehovah is near; like a destructive force from the Almighty it comes. Therefore all arms hang loosely down, and every human heart melts away. And they are troubled: they fall into cramps and pangs; like a woman in labour they twist themselves: one stares at the other; their faces are faces of flame." The command הילילוּ (not written defectively, הלילוּ ) is followed by the reason for such a command, viz., "the day of Jehovah is near,"the watchword of prophecy from the time of Joel downwards. The Caph in c^e shod is the so-called Caph veritatis , or more correctly, the Caph of comparison between the individual and its genus. It is destruction by one who possesses unlimited power to destroy ( shōd , from shâdad , from which we have shaddai , after the form chaggai , the festive one, from c hâgag ). In this play upon the words, Isaiah also repeats certain words of Joel (Joe 1:15). Then the heads hang down from despondency and helplessness, and the heart, the seat of lift, melts (Isa 19:1) in the heat of anguish. Universal consternation ensues. This is expressed by the word v^e nibhâlu , which stands in half pause; the word has shalsheleth followed by psik ( pasek ), an accent which only occurs in seven passages in the twenty-one prose books of the Old Testament, and always with this dividing stroke after it.

(Note: For the seven passages, see Ewald, Lehrbuch (ed. 7), p. 224.)

Observe also the following fut. paragogica , which add considerably to the energy of the description by their anapaestic rhythm. The men ( subj .) lay hold of cramps and pangs (as in Job 18:20; Job 21:6), the force of the events compelling them to enter into such a condition. Their faces are faces of flames. Knobel understands this as referring to their turning pale, which is a piece of exegetical jugglery. At the same time, it does not suggest mere redness, nor a convulsive movement; but just as a flame alternates between light and darkness, so their faces become alternately flushed and pale, as the blood ebbs and flows, as it were, being at one time driven with force into their faces, and then again driven back to the heart, so as to leave deadly paleness, in consequence of their anguish and terror.

Keil-Delitzsch: Isa 13:9-10

The day of Jehovah's wrath is coming - a starless night - a nightlike, sunless day. "Behold, the day of Jehovah cometh, a cruel one, and wrath and fierce anger, to turn the earth into a wilderness: and its sinners He destroys out of it. For the stars of heaven, and its Orions, will not let their light shine: the sun darkens itself at its rising, and the moon does not let its light shine." The day of Jehovah cometh as one cruelly severe ( ' aczâri , an adj. rel . from ' aczâr , chosh , kosh , to be dry, hard, unfelling), as purely an overflowing of inward excitement, and as burning anger; lâsūm is carried on by the finite verb, according to a well-known alteration of style (= ūl^e hashmı̄d ). It is not indeed the general judgment which the prophet is depicting here, but a certain historical catastrophe falling upon the nations, which draws the whole world into sympathetic suffering. 'Eretz , therefore (inasmuch as the notions of land generally, and some particular land or portion of the earth, are blended together - a very elastic term, with vanishing boundaries), is not merely the land of Babylon here, as Knobel supposes, but the earth . Verse 10 shows in what way the day of Jehovah is a day of wrath. Even nature clothes itself in the colour of wrath, which is the very opposite to light. The heavenly lights above the earth go out; the moon does not shine; and the sun, which is about to rise, alters its mind. " The Orions "are Orion itself and other constellations like it, just as the morning stars in Job 38:7 are Hesperus and other similar stars. It is more probable that the term cesiil is used for Orion in the sense of "the fool"(= foolhardy),

(Note: When R. Samuel of Nehardea, the astronomer, says in his b. Berachoth 58 b , "If it were not for the heat of the cesil , the world would perish from the cold of the Scorpion, and vice versa ,"- he means by the cesil Orion; and the true meaning of the passage is, that the constellations of Orion and the Scorpion, one of which appears in the hot season, and the other in the cold, preserve the temperature in equilibrium.)

according to the older translators (lxx ὁ ̓Ωρίων , Targum nephilehon from nephila' , Syr. gaboro , Arab. gebbâr , the giant), than that it refers to Suhêl , i.e., Canopus (see the notes on Job 9:9; Job 38:31), although the Arabic suhêl does occur as a generic name for stars of surpassing splendour (see at Job 38:7). The comprehensive term employed is similar to the figure of speech met with in Arabic (called taglı̄b , i.e., the preponderance of the pars potior ), in such expressions as "the two late evenings"for the evening and late evening, "the two Omars"for Omar and Abubekr, though the resemblance is still greater to the Latin Scipiones , i.e., men of Scipio's greatness. Even the Orions, i.e., those stars which are at other times the most conspicuous, withhold their light; for when God is angry, the principle of anger is set in motion even in the natural world, and primarily in the stars that were created "for signs (compare Gen 1:14 with Jer 10:2).

Keil-Delitzsch: Isa 13:11-12

The prophet now hears again the voice of Jehovah revealing to him what His purpose is - namely, a visitation punishing the wicked, humbling the proud, and depopulating the countries. "And I visit the evil upon the world, and upon sinners their guilt, and sink into silence the pomp of the proud; and the boasting of tyrants I throw to the ground. I make men more precious than fine gold, and people than a jewel of Ophir." The verb pâkad is construed, as in Jer 23:2, with the accusative of the thing punished, and with על of the person punished. Instead of 'eretz we have here tēbel , which is always used like a proper name (never with the article), to denote the earth in its entire circumference. We have also ‛ ârı̄tzı̄m instead of nedı̄bı̄m : the latter signifies merely princes, and it is only occasionally that it has the subordinate sense of despots; the former signifies men naturally cruel, or tyrants (it occurs very frequently in Isaiah). Everything here breathes the spirit of Isaiah both in thought and form. "The lofty is thrown down:"this is one of the leading themes of Isaiah's proclamation; and the fact that the judgment will only leave a remnant is a fundamental thought of his, which also runs through the oracles concerning the heathen (Isa 16:14; Isa 21:17; Isa 24:6), and is depicted by the prophet in various ways (Isa 10:16-19; Isa 17:4-6; Isa 24:13; Isa 30:17). There it is expressed under the figure that men become as scarce as the finest kinds of gold. Word-painting is Isaiah's delight and strength. 'Ophir , which resembles 'okir in sound, was the gold country of India, that lay nearest to the Phoenicians, the coast-land of Abhira on the northern shore of the Runn ( Irina ), i.e., the salt lake to the east of the mouths of the Indus (see at Gen 10:29 and Job 22:24; and for the Egypticized Souphir of the lxx, Job 28:16).

Keil-Delitzsch: Isa 13:13

Thus does the wrath of God prevail among men, casting down and destroying; and the natural world above and below cannot fail to take part in it. "Therefore I shake the heavens, and the earth trembles away from its place, because of the wrath of Jehovah of hosts, and because of the day of His fierce anger." The two Beths have a causative meaning (cf., Isa 9:18). They correspond to ‛al - cēn (therefore), of which they supply the explanation. Because the wrath of God falls upon men, every creature which is not the direct object of the judgment must become a medium in the infliction of it. We have here the thought of Isa 13:9 repeated as a kind of refrain (in a similar manner to Isa 5:25). Then follow the several disasters. The first is flight.

Keil-Delitzsch: Isa 13:14

"And it comes to pass as with a gazelle which is scared, and as with a flock without gatherers: they turn every one to his people, and they flee every one to his land." The neuter v'hâyâh affirms that it will then be as described in the simile and the interpretation which follows. Babylon was the market for the world in central Asia, and therefore a rendezvous for the most diverse nations (Jer 50:16, cf., Isa 51:9, 44) - for a πάμμικτος ὄχλος , as Aeschylus says in his Persae , v. 52. This great and motley mass of foreigners would now be scattered in the wildest flight, on the fall of the imperial city. The second disaster is violent death.

Keil-Delitzsch: Isa 13:15-16

"Every one that is found is pierced through, and every one that is caught falls by the sword." By "every one that is found ,"we understand those that are taken in the city by the invading conquerors; and by "every one that is caught ,"those that are overtaken in their flight (sâphâh , abripere , Isa 7:20). All are put to the sword. - The third and fourth disasters are plunder and ravage. Isa 13:16 "And their infants are dashed to pieces before their eyes, their houses plundered, and their wives ravished." Instead of tisshâgalnâh , the keri has the euphemistic term tisshâcabnâh ( concubitum patientur ), a passive which never occurs in the Old Testament text itself. The keri readings shuccabt in Jer 3:2, and yishcâbennâh in Deu 28:30, also do violence to the language, which required עם שכב and את (the latter as a preposition in Gen 19:34) for the sake of euphemism; or rather they introduce a later (talmudic) usage of speech into the Scriptures (see Geiger, Urschrift , pp. 407-8). The prophet himself intentionally selects the base term shâgal , though, as the queen's name Shegal shows, it must have been regarded in northern Palestine and Aramaean as by no means a disreputable word. In this and other passages of the prophecy Knobel scents a fanaticism which is altogether strange to Isaiah.

Constable: Isa 7:1--39:8

III. Israel's crisis of faith chs. 7--39

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

Constable: Isa 13:1--35:10

B. God's sovereignty over the nations chs. 13-35

This major section of the book emphasizes the folly of trusting in the nations rather than in Yahweh. The section preceding it shows how King Ahaz trusted in Assyria and experienced destruction (chs. 7-12). The section following it shows how King Hezekiah trusted in the Lord and experienced deliverance (chs. 36-39). In this section the prophet expanded his perspective from Israel to include the world. The God of Israel is also Lord of the nations.

Constable: Isa 13:1--23:18

1. Divine judgments on the nations chs. 13-23

The recurrence of the Hebrew word massa', translated "oracle" or "burden," prescribes the boundaries of this section of text.¹⁴⁰ These chapters present the nations over which Immanuel is ruler, and they expand the idea of God's hatred of Assyria's pride (10:5-34; cf. 2:6-22; 13:11, 19; 14:11; 16:6; 17:7-11; 23:9). They are announcements of doom on these nations, but they are also announcements of salvation for Israel if she would trust in Yahweh. Isaiah delivered them to Israel rather than to the nations mentioned. Thus they assured the Israelites of Yahweh's sovereignty over the nations with a view to encouraging God's people to trust in the Lord (cf. Jer. 46-51; Ezek. 25-32; Amos 1-2). It would be foolish to trust in nations whom God has doomed. The unifying theme is the pride of these nations. Exalting self and failing to acknowledge God results in destruction.

". . . He [God] will hold every nation accountable for its actions."¹⁴¹

It is helpful to notice the structure of this section and the one that follows it.¹⁴²

Babylon (13:1-14:27)Political overthrow	The desert by the sea (Babylon) (21:1-10)Religious overthrow	The city of emptiness (24:1-20)Broken laws and gates
Philistia (14:28-32)A Davidic king will yet reign in Zion	Silence (Edom) (21:11-12)Indefinite continuance of things as they are	Zion's king (24:21-23)"After many days"
Moab (chs. 15-16)Moab in need, but through pride suffers destruction in spite of shelter in Zion	Evening (Arabia) (21:13-17)Desert tribes in need: no ultimate refuge in mutual security	The great banquet (ch. 25)All nations feasted in Zion save Moab, excluded by pride
Damascus/Ephraim (chs. 17-18)Strong cities forsaken; the forgotten rock	The Valley of Vision (Jerusalem) (ch. 22)The city torn down	The city of God (ch. 26)The strong city; the everlasting rock
Egypt (chs. 19-20)Co-equal membership: Egypt, Assyria and Israel	Tyre (ch. 23)Holiness to the Lord	The final gathering (ch. 27)The harvest from Egypt and Assyria

Note that each of the first two columns of oracles (chs. 13-23) begins with Babylon, and the third deals with Israel, which the peoples of the world surround. In the first list Babylon is to Israel's north, Philistia to the west, Moab to the east, and Egypt to the south. In the second list Babylon is to the north, Edom to the south, Arabia to the east, and Tyre to the west. Thus the selection of these nations suggests that Israel occupies the central place in God's plans, and the surrounding nations are vulnerable.¹⁴³

Constable: Isa 13:1--20:6

The first series of five oracles chs. 13-20

The first series shows that God has placed Israel at the center of His dealings with the Gentile nations. The second series projects the principles revealed in the first series into the future moving from concrete historical names to more enigmatic allusions. The third series points far ahead into the eschatological future but shows that the same principles will apply then. God's dealings with the nations in Isaiah's day was a sign of His similar dealings with them in the future.

Constable: Isa 13:1--14:28

The first oracle against Babylon 13:1-14:27

The reader would expect that Isaiah would inveigh against Assyria since it was the most threatening enemy in his day and since he referred to it many times in earlier chapters. However, he did not mention Assyria in this section but Babylon, an empire that came into its own about a century after Isaiah's time. Babylon was a symbol of self-exalting pride and its glory (cf. 13:5, 10-11). Thus what he said about Babylon was applicable to Assyria and other similar powers in the eastern part of Israel's world. Similarly, what marked the Medes (13:17-18) was their fierce destruction of their enemies, which was already in view but would become more obvious in the years that followed. When the prophet wrote, Babylon was a real entity within Assyria, but Isaiah used it to represent all the nations in that area that shared its traits (cf. Gen. 9:20-25; Rev. 17-18).

The literary structure of this oracle, omitting the introduction (v. 1), is chiastic.

"A The day of the Lord: the beckoning hand, a universal purpose declared (13:2-16)

B The overthrow of Babylon: the end of the kingdom, the fact of divine overthrow (13:17-22)

C The security and future of the Lord's people: a contrasting universal purpose (14:1-2)

B' The overthrow of Babylon: the end of the king, the explanation of divine overthrow (14:3-23)

A' The end of Assyrian power: the outstretched hand, a universal purpose exemplified and validated (14:24-27)"¹⁴⁴

13:1 A general title for chapters 13-23, and particularly the oracle against Babylon (13:2-14:27), opens chapter 13. An oracle (or burden) is a heavy message of divine judgment. Babylon was at this time an ancient city, it would be an empire, and it had been in the past the historical source of arrogant self-sufficiency (Gen. 11:1-9). When Isaiah wrote, it was a town within the Assyrian Empire that was asserting itself and was a real threat to Assyrian supremacy.¹⁴⁵ Isaiah "saw" the oracle in the sense that God enabled him to understand the things he proceeded to reveal (cf. 1:1).

13:2-16 This section is an introduction to all 10 oracles that follow in chapters 13-23 as well as to the first oracle against Babylon. It explains why God will judge Gentile nations: they refuse to acknowledge Yahweh's sovereignty and instead exalt and glorify themselves. The story of the building of the tower of Babel is the classic expression of this hubris (overweening pride; Gen. 11:1-9).

Isaiah related a message from God summoning His warriors to assemble so they could carry out His will in judging those with whom He was angry. Raising a flag on a hilltop and calling warriors to assemble pictures God doing this (vv. 2-3; cf. Rev. 9:16). Many warriors from many kingdoms far away would respond to the Lord's command and gather together to do battle as His instruments (vv. 4-5; cf. Dan. 11:40-45; Rev. 14:14-20; 16:12-16; 19:17-19). The day of the Lord, the day in which He will actively intervene in history, would be close by (Heb. qarob).¹⁴⁶ Therefore everyone should wail (or howl; cf. Amos 5:16-17). It would be a day when the Almighty would send destruction (v. 6; cf. vv. 9, 13). The prospect of sudden, inevitable, inescapable destruction at the hand of the Almighty would make everyone tremble with fear. They would not know where to turn (vv. 7-8; cf. 1 Thess. 5:3). The coming judgment would desolate the whole earth and exterminate sinners from it, specifically those who miss the mark of righteousness (v. 9). This judgment would involve the darkening of the sun, moon, and stars (cf. 34:4; Ezek. 32:7; Joel 2:10, 30-31; 3:15; Zech. 14:6-7; Matt. 24:19; Rev. 8:12). Since the pagans worshipped these objects, this announcement signals the judging of them as idols as well (v. 10).

The reason for this wrathful judgment is the evil of wicked people that God will judge, especially their pride and haughtiness (v. 11). Rather than human pride resulting in increasing good for ever expanding numbers of people, it will result in the cutting back of the human population (v. 12; cf. Rev. 6:8; 9:15). The heavens and the earth would shake at the fury of Yahweh of armies when His anger would burn against the wicked (v. 13; cf. 24:18; Joel 2:10; 3:16; Hag. 2:6-7, 21-22; Rev. 6:12; 8:5; 11:13, 19; 16:18). People would scatter like frightened gazelles and sheep in that day as they seek security (cf. Rev. 6:15-17). God's warriors will slay all the wicked that they can find. Children will be unmercifully slaughtered in the sight of their parents. Houses will be looted and women raped (vv. 14-16).

13:17-22 This pericope foretells the destruction of Babylon.¹⁴⁷ This was a judgment of the Lord in a day that would be closer to Isaiah's own time, a near and limited fulfillment of the day that the prophet just described.¹⁴⁸ The same principles that operate in the eschatological day of the Lord just described also operate in the earlier days of the Lord.¹⁴⁹

Part of the Lord's warriors would be the Medes, who occupied what is now central Iran. In Isaiah's day the Medes were already a powerful people that the Assyrians dreaded. They would destroy Babylon.¹⁵⁰ They valued silver and gold less than military conquest; they could not be bought off but mercilessly slew every enemy (vv. 17-18).

"The Medes are probably mentioned here rather than the Persians because of their greater ferocity and also because they were better known to the people of Isaiah's day. According to the Greek historian Xenophon, Cyrus acknowledged that the Medes had served his cause without thought of monetary reward."¹⁵¹

In the late 700s B.C. Babylon was the showcase of the ancient world, specifically the Assyrian Empire. She was culturally and economically superior to Assyria and was ascending politically. The Chaldeans were the ruling class that had been responsible for the supremacy of Babylon. However, Isaiah announced, Babylon would experience the same fate as Sodom and Gomorrah: destruction from the Lord's hand (v. 19). After her judgment, Babylon would be uninhabitable even by nomads. Wild animals would be the only residents of the once great city. This destruction would come soon, and it would not be delayed (vv. 20-22).

Babylonia was under the Assyrian yoke when Isaiah gave this prophecy, probably during Hezekiah's reign (715-686 B.C.). She was one of the nations, along with Egypt, to which Judah was looking as a possible savior. This prophecy showed that Babylon was not a safe object for trust because God would destroy her.

Has this prophecy been fulfilled? Babylon suffered defeat in 689 B.C. when Assyria (including the Medes), under Sennacherib, devastated it (cf. 23:13), but the city was rebuilt. Many interpreters believe that the fall of Babylon in 539 B.C. to Cyrus fulfilled this prophecy,¹⁵² but Cyrus left the city intact. Others believe the destruction in 518 B.C. under Darius Hystaspes was the fulfillment. A few scholars believe that what Isaiah predicted here never took place literally, so the fulfillment lies in the future.¹⁵³ Most conservatives argue for a near and a far fulfillment. I think the destruction in 689 B.C. that resulted in Babylon's temporary desolation fulfilled this prophecy (cf. v. 22b), and I believe there will also be an eschatological judgment of Babylon (Rev. 17-18), though not necessarily one that requires the rebuilding of the city. Destruction terminology, such as appears in this passage, is common in the annals of ancient Near Eastern nations. It speaks generally and hyperbolically of devastating defeat and destruction, but it did not always involve exact or detailed fulfillment.¹⁵⁴

14:1-2 The focal point of this oracle against Babylon is Israel's security and future after this judgment.¹⁵⁵

Earlier Isaiah predicted that Israel would experience defeat and captivity. After that Yahweh would have compassion on her, choose her again for blessing, as He had following the Exodus (Exod. 19:3), and resettle her in her own land. Consequently many Gentiles would voluntarily attach themselves to God's people. The Israelites would then have authority over those who formerly had authority over them (cf. 1 Sam. 17:8-9). They would take the lead domestically, militarily, and politically.

A second Exodus took place when the Israelites returned from captivity in Babylon, but a third Exodus will happen in the future when they return to their land following their present worldwide dispersion (cf. 56:6; 60:10; 61:5).¹⁵⁶

14:3-23 Having described the future destruction of Babylon (13:17-22), Isaiah now related the coming destruction of Babylon's king.

After Yahweh gave Israel rest following her captivity, she would taunt (Heb. mashal, bring to light the truth about) Babylon's proud ruler who had formerly taunted her (vv. 3-4a; cf. Rev. 18). His death would be an occasion for joy, not sorrow. In view of the description that follows, Isaiah evidently did not describe one particular past king of Babylon but ascribed traits of many kings of Babylon to this representative official.¹⁵⁷

Verses 4b-8, the first strophe of this poem, rejoice in the peace on earth that would result from the king's death. Both animate and inanimate creatures could rest and be quiet after his reign of terror. The measure of an ancient Near Eastern king's power was how much he destroyed.¹⁵⁸

Verses 9-11, the second strophe, relate the joy in Sheol that would result when this king died. Other dead rulers there would rejoice because this great monarch now shared the humiliating fate of them all. Rather than honoring him, these dead leaders would mock him because in death he was not superior to them. Instead of an honorable bier he would get maggots for a bed and worms for a bedspread. What a final resting place for a king!

In verses 12-15, the third strophe, the scene shifts from the underworld to heaven and back to Sheol. This personification of Babylon's pride led him to exalt himself to the position of God Himself. The five "I wills" in verses 13 and 14 express the spirit of the Babylonian rulers, not that any one of them ever said these precise words. He claimed to be as Venus, the morning star, the brightest light in the night sky. However, like Venus when the sun arose, he was no longer visible when God arose in His sovereignty. Mt. Zaphon to the north of Palestine was the mythical residence of the gods (v. 13; cf. Ps. 48:2). Rather than being king of the gods, he proved to be only human having weakened nations through his domination of them. Even though he had exalted himself to near deity status, he would die and go to Sheol like every other proud person (cf. Gen. 3:5, 22; 11:1-9).

"A popular interpretive tradition has seen in the language of 14:12-15 an allusion to the fall of Satan.¹⁵⁹ However, this subject seems a bit forced in this chapter.'¹⁶⁰ Instead the language and imagery seem to have their roots in Canaanite mythology, which should not be surprising in a quotation ostensibly addressed by ancient pagan kings to another pagan king (the quotation of the kings' words is most naturally extended through v. 15) [Cf. 24:21-22; 25:8; 27:1]."¹⁶¹

"It is a strange paradox that nothing makes a being less like God than the urge to be his equal, for he who was God stepped down from the throne of his glory to display to the wondering eyes of men the humility of God (Phil 2:5-8)."¹⁶²

Verses 16-21, the fourth strophe, return to the reactions of people on the earth (cf. vv. 4b-8). They expected that such a "great man" would enjoy an honorable burial, but this man received no burial at all. He died covered with the bodies of his fellow warriors rather than with earth. The pagans of Isaiah's day believed that to leave a corpse unburied not only dishonored the dead person but doomed his spirit to wander forever on the earth seeking a home (cf. 1 Sam 31:11-13; 2 Sam. 2:4-7). Viewing his unburied corpse onlookers would wonder if this was really the infamous scourge of Babylon who had ruined his own country and ravaged his own people as well as his enemies. They would view his lack of burial as divine judgment of him. They would then take measures to assure that his sons would not rise to power by cutting off his posterity. Hopefully they could remove his memory from the earth.

The whole point of this poem is the futility and folly of self-exalting pride, which this idealized Babylonian king modeled (cf. Dan. 4:25).¹⁶³

14:22-23 Yahweh of armies promised to do to Babylon what the speakers in the poem above said. He would cut off the name and posterity of its rulers, and He would destroy the city to the extent that only wild animals would live in the swamps that remained there.¹⁶⁴

14:24-27 This section of the oracle particularizes the judgment of Babylon in Isaiah's day. Here we see the exemplification and validation of God's universal purpose to judge human hubris that the prophet earlier declared (13:2-16). The particular manifestation of Babylonian pride that threatened Israel when Isaiah wrote was Assyria.

Yahweh of armies proceeded to swear that what He had purposed would happen (cf. Heb. 6:13-14), namely, the destruction of Assyria (v. 24). A stronger assurance is hard to imagine. God would defeat the Assyrians in His land, the Promised Land (cf. 37:36-37). He would break the Assyrian yoke off His people and remove the burden the Assyrians were to the Israelites (v. 25; cf. 9:3; 10:27). This would be representative of what He would do to the whole world in judging sin and pride in the future (v. 26). No one would be able to turn aside His hand stretched out in judgment because He is God Almighty (v. 27; cf. 13:2). The fulfillment came in 701 B.C. when the angel of the Lord slew 185,000 Assyrian soldiers who had surrounded Jerusalem (37:36-37).

Guzik: Isa 13:1-22

Isaiah 13 - The Burden against Babylon

Isaiah 13 begins a section ending at Isaiah 23:18 where he prophesies against the nations. It is fitting for judgment to begin at the house of God, so the LORD has first spoken to Israel and Judah. But now, the LORD speaks against the nations, beginning with Babylon.

A. Judgment upon Babylon.

1. (1) The burden against Babylon.

The burden against Babylon which Isaiah the son of Amoz saw.

a. Burden: In the prophets, a burden is a "heavy" message of weighty importance, heavy in the sense that it produces sorrow or grief.

i. "Massa comes from the verb 'to lift up' (nasa), and so it can mean 'to carry' or 'to lift up the voice.' From the first meaning comes the translation 'burden,' or 'load'; and from the second meaning we get the translation 'oracle,' or 'utterance.'" (Wolf) Grammatically, we may be able to say "oracle." But since these are heavy oracles, we are justified in calling them burdens!

b. Against Babylon: Isaiah finished his prophetic career in 685 B.C., almost 100 years before Judah finally fell before the Babylonian Empire (586 B.C.). At the time of this prophecy, Babylon was a significant nation, but they were definitely behind the Assyrian Empire in status. Yet the LORD who knows the end of all things can speak of the judgment on the pride of Babylon hundreds of years before the judgment comes.

i. This burden against Babylon will last until the end of Isaiah 14. Clarke says of this passage, "The former part of this prophecy is one of the most beautiful examples of that can be given of the elegance of composition, variety of imagery, and sublimity or sentiment and diction, in the prophetic style; and the later part consists of an ode of supreme and singular excellence."

ii. Why is God speaking to Babylon? This prophecy was probably never published in Babylon, so it wasn't really given as a warning to them. Instead, the reason was for the help of the people of God. First, by showing them that God was indeed just, and would judge the wicked nations around them. Israel and Judah were feeling the sting of God's discipline, and in those times we wonder if God is unfairly singling us out. This is assurance to them that He isn't. Second, Babylon (and other nations in this section) were nations that had come against Israel and Judah, and God showed His love to His people by announcing His vengeance against their enemies.

2. (2-8) An army comes against Babylon.

"Lift up a banner on the high mountain, raise your voice to them; wave your hand, that they may enter the gates of the nobles. I have commanded My sanctified ones; I have also called My mighty ones for My anger; those who rejoice in My exaltation." The noise of a multitude in the mountains, like that of many people! A tumultuous noise of the kingdoms of nations gathered together! The LORD of hosts musters the army for battle. They come from a far country, from the end of heaven; the LORD and His weapons of indignation, to destroy the whole land. Wail, for the day of the LORD is at hand! It will come as destruction from the Almighty. Therefore all hands will be limp, every man's heart will melt, and they will be afraid. Pangs and sorrows will take hold of them; they will be in pain as a woman in childbirth; they will be amazed at one another; their faces will be like flames.

a. The LORD of hosts musters the army for battle: This is an army of judgment against the Babylonian Empire, prophesied decades before they were even a superpower. This powerful army is described vividly, with sights and sounds of battle presented.

b. They will be amazed at one another: When Babylon fell suddenly by a clever, surprise attack by Cyrus, the citizens of the city were completely shocked (Daniel 5).

3. (9-16) The terrors of judgment upon Babylon.

Behold, the day of the LORD comes, cruel, with both wrath and fierce anger, to lay the land desolate; and He will destroy its sinners from it. For the stars of heaven and their constellations will not give their light; the sun will be darkened in its going forth, and the moon will not cause its light to shine. "I will punish the world for its evil, and the wicked for their iniquity; I will halt the arrogance of the proud, and will lay low the haughtiness of the terrible. I will make a mortal more rare than fine gold, a man more than the golden wedge of Ophir. Therefore I will shake the heavens, and the earth will move out of her place, in the wrath of the LORD of hosts and in the day of His fierce anger. It shall be as the hunted gazelle, and as a sheep that no man takes up; every man will turn to his own people, and everyone will flee to his own land. Everyone who is found will be thrust through, and everyone who is captured will fall by the sword. Their children also will be dashed to pieces before their eyes; their houses will be plundered and their wives ravished."

a. The day of the LORD comes: Isaiah now speaks in the "prophetic tense," having in mind both a near fulfillment (the day of judgment against the Babylonian Empire), and an ultimate fulfillment (the final day of judgment at the return of Jesus).

i. The day of the LORD is an important phrase, used some 26 times in the Bible. It speaks of not a single day of judgment, but of the season of judgment when the LORD sets things right. It is as if today is man's day, but the LORD's day is coming!

b. The stars of heaven and their constellations will not give their light; the sun will be darkened: Several prophetic passages describe the cosmic disturbances that will precede and surround the return of Jesus (Joel 2:10, Revelation 6:12-14, Isaiah 34:4). In fact, Jesus was probably quoting or paraphrasing this passage from Isaiah in Matthew 24:29: Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken.

i. In the near fulfillment of the judgment of Babylon, they felt like the whole world was coming apart. In the ultimate fulfillment connected with the return of Jesus, the whole world will be falling apart.

c. I will punish the world for its evil: This prophetic identification of Babylon with the world, ripe for ultimate judgment, is consistent through the Scriptures. We aren't surprised that Isaiah has prophetically combined the vision of Babylon's judgment with the judgment of the whole world for its evil.

i. Babylon is mentioned 287 times in the Scriptures, more than any other city except Jerusalem. Babylon was a literal city on the Euphrates river; right after the flood (Genesis 11:1-10), Babylon "Was the seat of the civilization that expressed organized hostility to God." (Tenney, Interpreting Revelation). Babylon was later the capitol of the empire that cruelly conquered Judah. "Babylon, to them (the Jews), was the essence of all evil, the embodiment of cruelty, the foe of God's people, and the lasting type of sin, carnality, lust and greed." (Tenney) To those familiar with the Old Testament, the name Babylon is associated with organized idolatry, blasphemy and the persecution of God's people. In the New Testament, the worlds system of the last days is characterized both religiously and commercially as Babylon (Revelation 17 and 18). Therefore, Babylon is a "Suitable representation . . . of the idolatrous, pagan world-system in opposition to God." (Martin)

d. Therefore I will shake the heavens, and the earth will move out of her place: Haggai 2:6 and Hebrews 12:25-28 echo this same thought. Since God can shake the heavens and move the earth, and since God Himself is unshakable, it makes a lot more sense to trust in God than even the ground we stand on and the air we breathe.

e. It shall be as the hunted gazelle: The picture of God's judgment, upon both Babylon and the world in general, is unrelenting. It is like one of the nature movies where the hunted gazelle is overtaken by the lion, and it utterly consumed. There is no escape from God's unrelenting judgment.

i. If you take comfort in Jesus, remember that this is the same unrelenting judgment that was poured out upon Him on the cross. In this picture from Isaiah, Jesus was the hunted gazelle, and willingly made Himself so!

B. Desolate Babylon.

1. (17-22) Babylon is laid waste.

"Behold, I will stir up the Medes against them, who will not regard silver; and as for gold, they will not delight in it. Also their bows will dash the young men to pieces, and they will have no pity on the fruit of the womb; their eye will not spare children. And Babylon, the glory of kingdoms, the beauty of the Chaldeans' pride, will be as when God overthrew Sodom and Gomorrah. It will never be inhabited, nor will it be settled from generation to generation; nor will the Arabian pitch tents there, nor will the shepherds make their sheepfolds there. But wild beasts of the desert will lie there, and their houses will be full of owls; ostriches will dwell there, and wild goats will caper there. The hyenas will howl in their citadels, and jackals in their pleasant palaces. Her time is near to come, and her days will not be prolonged."

a. I will stir up the Medes against them: If this prophecy was made decades before the Babylonian Empire defeated the Assyrian Empire and became a superpower, it was even more before the time when the Medes came against the Babylonians, conquering them as instruments of God's judgments.

i. It is specifically worded passages like this that drive skeptics of the Bible crazy, pushing them to regard the Isaiah as written after the events prophesied. But doesn't God know the future, and know it specifically?

b. Will be as when God overthrew Sodom and Gomorrah: "The phrase 'Sodom and Gomorrah' suggests not only complete destruction but also its moral cause." (Grogan)

c. It will never be inhabited: The ancient city of Babylon, once conquered, will never be inhabited again. "When Cyrus conquered Babylon, he did not devastate the city. The walls were left standing until 518 B.C., and general desolation did not set in until the third century B.C. Babylon gradually fell into decay, and the prophecy of Isaiah was fulfilled. Babylon became completely depopulated by the time of the Muslim conquest in the seventh century A.D., and to this day it lies deserted." (Wolf)

i. This is also true in its ultimate fulfillment. When Jesus returns in glory and conquers the world system, He will rule the earth for 1,000 years. As He does, there will be no more "world system" in opposition to God as we know it. In this sense, the world system in opposition to God will never be inhabited again.

d. Owls . . . ostriches . . . wild goats . . . hyenas: The animals mentioned here are impossible to identify precisely. The picture is of the darkness and confusion surrounding the fall of Babylon.

i. "The 'wild goats' (v. 21) are sometimes associated with demons in goat form that are called 'satyrs' (Lev. 17:7; 2 Chron. 11:15)." (Wolf)

e. What good is this to us? Calvin's note applies a chapter like this: "Whenever therefore we behold the destruction of cities, the calamities of nations, and the overturning of kingdoms, let us call those predictions to remembrance, that we may be humbled under God's chastisements, may learn to gather wisdom from the affliction of others, and may pray for an alleviation of our own grief."

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 13 (Chapter Introduction)

Overview

Isa 13:1, God musters the armies of his wrath; Isa 13:6, He threatens to destroy Babylon by the Medes; Isa 13:19, The desolation of Babylon.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 13 (Chapter Introduction)

CHAPTER 13

God’ s armies, Isa 13:1-5 . The destruction of Babylon by the Persians and Medes: their great distress and anguish; and their utter desolation, Isa 13:6-22 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 13 (Chapter Introduction)

(Isa 13:1-5) The armies of God's wrath.

(Isa 13:6-18) The conquest of Babylon.

(Isa 13:19-22) Its final desolation.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 13 (Chapter Introduction)

Hitherto the prophecies of this book related only to Judah and Israel, and Jerusalem especially; but now the prophet begins to look abroad, and to read the doom of divers of the neighbouring states and kingdoms: for he that is King of saints is also King of nations, and rules in the affairs of the children of men as well as in those of his own children. But the nations to whom these prophecies do relate were all such as the people of God were in some way or other conversant and concerned with, such as had been kind or unkind to Israel, and accordingly God would deal with them, either in favour or in wrath; for the Lord's portion is his people, and to them he has an eye in all the dispensations of his providence concerning those about them, Deu 32:8, Deu 32:9. The threatenings we find here against Babylon, Moab, Damascus, Egypt, Tyre, etc., were intended for comfort to those in Israel that feared God, but were terrified and oppressed by those potent neighbours, and for alarm to those among them that were wicked. If God would thus severely reckon with those for their sins that knew him not, and made no profession of his name, how severe would he be with those that were called by his name and yet lived in rebellion against him! And perhaps the directing of particular prophecies to the neighbouring nations might invite some of those nations to the reading of the Jews' Bible, and so they might be brought to their religion. This chapter, and that which follows, contain what God had to say to Babylon and Babylon's king, who were at present little known to Israel, but would in process of time become a greater enemy to them than any other had been, for which God would at last reckon with them. In this chapter we have, I. A general rendezvous of the forces that were to be employed against Babylon (Isa 13:1-5). II. The dreadfully bloody work that those forces should make in Babylon (Isa 13:6-18). III. The utter ruin and desolation of Babylon, which this should end in (Isa 13:19-22).

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

Bibliography

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 13 (Chapter Introduction)

INTRODUCTION TO ISAIAH 13

This chapter contains a prophecy of the destruction of Babylon, literally understood as a type and exemplar of the destruction of the mystical Babylon, so often spoken of in the book of the Revelation: an account is given of the persons that should be the instruments of it, and of the desolation they should make; which would issue in the utter ruin of that once famous city. The title of the prophecy, and the person that had it, and brought it, are expressed, Isa 13:1 orders are given to the Medes and Persians to prepare for war, Isa 13:2 and are described as the Lord's sanctified ones, his mighty ones, and who rejoiced in his highness, Isa 13:3 by the multitude of them, by the length of the way they came, and the end of their coming, by divine direction, and as the instruments of God's wrath, to destroy the land of the Chaldeans, Isa 13:4 wherefore the inhabitants of it are called to howling, because that destruction from the Lord was at hand, Isa 13:6 the effects of which were fainting, fear, consternation, pain, and sorrow, without the least relief and comfort, Isa 13:7 the causes of which were their sin and iniquity, particularly their arrogance, pride, and haughtiness, Isa 13:11 which destruction is further described by the fewness of men that should be left in the land, Isa 13:12 by the strange revolution made in it, and the confusion it should be in, Isa 13:13 by the fear and flight of men, both of their own and other nations, that should be among them, Isa 13:14 by the slaughter of men and children, the plunder of their houses, and the ravishing of their wives, Isa 13:15 the persons that should be employed as instruments are mentioned by name, and represented as not to be bribed with gold and silver; and as merciless and uncompassionate, that should spare neither young men nor children, Isa 13:17 and the chapter is concluded with a particular account of the destruction of Babylon; which is aggravated, by observing its former glory; by comparing its ruin to the overthrow of Sodom and Gomorrah; by its being no more to be inhabited by men within, nor to have Arabian shepherds pitching their tents without it; and by being the habitation of wild beasts, satyrs, dragons, and doleful creatures, Isa 13:19.