Verse-by-Verse Bible Commentary
Isaiah 13:1

Clarke's Commentary

CHAPTER XIII

God mustereth the armies of his wrath against the inhabitants

of Babylon, 1-6.

The dreadful consequences of this visitation, and the terror

and dismay of those who are the objects of it, 7-16.

The horrid cruelties that shall be indicted upon the

Babylonians by the Medes, 17, 18.

Total and irrecoverable desolation of Babylon, 19-22.

This and the following chapter, - striking off the five last verses of the latter, which belong to a quite different subject, - contain one entire prophecy, foretelling the destruction of Babylon by the Medes and Persians; delivered probably in the reign of Ahaz, (see Vitringa, i. 380,) about two hundred years before its accomplishment. The captivity itself of the Jews at Babylon, which the prophet does not expressly foretell, but supposes, in the spirit of prophecy, as what was actually to be effected, did not fully take place till about one hundred and thirty years after the delivery of this prophecy: and the Medes, who are expressly mentioned Isaiah 13:17, as the principal agents in the overthrow of the Babylonian monarchy, by which the Jews were released from that captivity, were at this time an inconsiderable people; having been in a state of anarchy ever since the fall of the great Assyrian empire, of which they had made a part, under Sardanapalus; and did not become a kingdom under Deioces till about the seventeenth of Hezekiah.

The former part of this prophecy is one of the most beautiful examples that can be given of elegance of composition, variety of imagery, and sublimity of sentiment and diction, in the prophetic style; and the latter part consists of an ode of supreme and singular excellence.

The prophecy opens with the command of God to gather together the forces which he had destined to this service, Isaiah 13:2-3. Upon which the prophet immediately hears the tumultuous noise of the different nations crowding together to his standard; he sees them advancing, prepared to execute the Divine wrath, Isaiah 13:4-5. He proceeds to describe the dreadful consequences of this visitation, the consternation which will seize those who are the objects of it; and, transferring unawares the speech from himself to God, Isaiah 13:11, sets forth, under a variety of the most striking images, the dreadful destruction of the inhabitants of Babylon which will follow, Isaiah 13:11-16, and the everlasting desolation to which that great city is doomed, Isaiah 13:17-22.

The deliverance of Judah from captivity, the immediate consequence of this great revolution, is then set forth, without being much enlarged upon, or greatly amplified, Isaiah 14:1; Isaiah 14:2. This introduces, with the greatest ease and the utmost propriety, the triumphant song on that subject, Isaiah 14:4-28. The beauties of which, the various images, scenes, persons introduced, and the elegant transitions from one to another, I shall here endeavour to point out in their order, leaving a few remarks upon particular passages of these two chapters to be given after these general observations on the whole.

A chorus of Jews is introduced, expressing their surprise and astonishment at the sudden downfall of Babylon; and the great reverse of fortune that had befallen the tyrant, who, like his predecessors, had oppressed his own, and harassed the neighbouring kingdoms. These oppressed kingdoms, or their rulers, are represented under the image of the fir trees and the cedars of Libanus, frequently used to express any thing in the political or religious world that is super-eminently great and majestic: the whole earth shouteth for joy; the cedars of Libanus utter a severe taunt over the fallen tyrant, and boast their security now he is no more

The scene is immediately changed, and a new set of persons is introduced. The regions of the dead are laid open, and Hades is represented as rousing up the shades of the departed monarchs: they rise from their thrones to meet the king of Babylon at his coming; and insult him on his being reduced to the same low estate of impotence and dissolution with themselves. This is one of the boldest prosopopoeias that ever was attempted in poetry; and is executed with astonishing brevity and perspicuity, and with that peculiar force which in a great subject naturally results from both. The image of the state of the dead, or the infernum poeticum of the Hebrews, is taken from their custom of burying, those at least of the higher rank, in large sepulchral vaults hewn in the rock. Of this kind of sepulchres there are remains at Jerusalem now extant; and some that are said to be the sepulchres of the kings of Judah. See Maundrell, p. 76. You are to form to yourself an idea of an immense subterranean vault, a vast gloomy cavern, all round the sides of which there are cells to receive the dead bodies; here the deceased monarchs lie in a distinguished sort of state, suitable to their former rank, each on his own couch, with his arms beside him, his sword at his head, and the bodies of his chiefs and companions round about him. See Ezekiel 32:27. On which place Sir John Chardin's MS. note is as follows: "En Mingrelie ils dorment tous leurs epees sous leurs tetes, et leurs autres armes a leur cote; et on les enterre de mesme, leurs armes posees de cette facon." In Mingrelia they always sleep with their swords under their heads, and their other arms by their sides; and they bury their dead with their arms placed in the same manner. These illustrious shades rise at once from their couches, as from their thrones; and advance to the entrance of the cavern to meet the king of Babylon, and to receive him with insults on his fall.

The Jews now resume the speech; they address the king of Babylon as the morning-star fallen from heaven, as the first in splendour and dignity in the political world, fallen from his high state; they introduce him as uttering the most extravagant vaunts of his power and ambitious designs in his former glory. These are strongly contrasted in the close with his present low and abject condition.

Immediately follows a different scene, and a most happy image, to diversify the same subject, to give it a new turn, and an additional force. Certain persons are introduced who light upon the corpse of the king of Babylon, cast out and lying naked on the bare ground, among the common slain, just after the taking of the city; covered with wounds, and so disfigured, that it is some time before they know him. They accost him with the severest taunts; and bitterly reproach him with his destructive ambition, and his cruel usage of the conquered; which have deservedly brought him this ignominious treatment, so different from that which those of his rank usually meet with, and which shall cover his posterity with disgrace.

To complete the whole, God is introduced, declaring the fate of Babylon, the utter extirpation of the royal family, and the total desolation of the city; the deliverance of his people, and the destruction of their enemies; confirming the irreversible decree by the awful sanction of his oath.

I believe it may with truth be affirmed, that there is no poem of its kind extant in any language, in which the subject is so well laid out, and so happily conducted, with such a richness of invention, with such variety of images, persons, and distinct actions, with such rapidity and ease of transition, in so small a compass, as in this ode of Isaiah. For beauty of disposition, strength of colouring, greatness of sentiment, brevity, perspicuity, and force of expression, it stands, among all the monuments of antiquity, unrivalled. - L.

NOTES ON CHAP. XIII.

Verse Isaiah 13:1. The burden of Babylon — The prophecy that foretells its destruction by the Medes and Persians: see the preceding observations.

Bridgeway Bible Commentary

13:1-23:18 MESSAGES FOR VARIOUS NATIONS

All the nations are under the rule of God, who controls their rise to power and their final destruction according to his purposes. This is the truth that the prophet teaches in the collection of prophecies against various nations in Chapters 13 to 23. The first message is for Babylon, which in Isaiah’s day had not yet risen to a position of international power. The fall of Babylon that is pictured in these chapters would not take place for more than one hundred and fifty years.

The pride and fall of Babylon (13:1-14:23)

Although a combined army of Medes and Persians overthrew Babylon, God was the one who moved them to do it. The prophet pictures the scene as the Medo-Persian army gets ready for battle, with soldiers shouting, signalling, organizing themselves and preparing their weapons (13:1-5). The people of Babylon shake with fear as they see that defeat is upon them (6-8). It is, for them, the day of the Lord, the day of God’s great intervention in judgment (9-10). The chief cause of Babylon’s punishment is its pride, for it boasted of its achievements, mocked God and dealt with people ruthlessly. When God decides that he will no longer tolerate the arrogance of the haughty, he pours out his wrath (11-13).
Enemy armies who invade the proud city show no mercy on its inhabitants, whether they be native Babylonians or foreigners (14-16). The Babylonians try to bribe the Medes into turning back, but the Medes will not listen. They carry on with the slaughter and destruction, till the people are wiped out (17-18). The city that was once beautiful is left a ruin, inhabited only by wild animals (19-22).
A further reason for the overthrow of Babylon is now revealed. God wants to break the power of Babylon, so that the captive Jews can be released and return to their homeland. Peoples who once oppressed the Jews will now help them rebuild their ruined nation (14:1-2). (The permission for the Jews’ return was given by the conquering Persian king, Cyrus.)
Then comes a song that the Jews sang to the disgrace of their former master, the king of Babylon. The king is seen as the embodiment of all Babylon’s pride and evil (3-6). Now that he is dead and the captive Jews are free from his rule, the whole world rejoices. Nations feel a sense of relief after years of Babylonian oppression (7-8).
Those in the world of the dead welcome the fallen king, reminding him that though he was all-powerful in life, he is no better than they in death (9-11). Arrogant and ambitious, seeking after the highest place, the greatest honour and supreme power, he is brought down to the lowest place, the greatest shame and complete weakness (12-15). Those who see him can scarcely recognize him as the one who destroyed kingdoms and enslaved entire nations. They find it hard to believe that one who terrified the world can come to such a humiliating end (16-17).
Most kings are buried with honour, but this king is treated with disgrace. He is left unburied, his corpse thrown out to rot in the sun. His sons also are to be killed, to make sure they have no opportunity to copy their father (18-21). The power of Babylon must be destroyed, so that the nation can never rise again (22-23).

Coffman's Commentaries on the Bible

"The burden of Babylon, which Isaiah the son of Amoz did see. Set ye up an ensign upon the bare mountain, lift up the voice unto them, wave the hand that they may go into the gates of the nobles. I have commanded my consecrated ones, yea, I have called my mighty men for mine anger, even my proudly exulting ones."

"The burden of Babylon" The word here rendered "burden" is also translated oracle, or prophecy; but, the Hebrew word carries the ordinary meaning of 'burden.' "Generally in the Old Testament, and always in Isaiah, it refers to a Divine denunciation."The Pulpit Commentary, p. 227. Surely the prophecy concerning Babylon carried a "burden" of woe to that city.

The mustering of the great mass of armies was to be accomplished by a triple signal (all of them metaphorical) of an ensign lifted high on a bare mountain, a loud call, and the waving of a hand.

The Babylonians called the gates of their city the "gates of the gods"; but Isaiah here put that in its proper perspective.

The picture that emerges here is that of God Himself in absolute control and command of all the powers on earth, which powers are summonsed here to execute the wrath of God upon Babylon.

Barnes' Notes on the Whole Bible

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 Isaiah 1:1), or word Isaiah 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 2 Chronicles 17:11.

It is also applied to a proverb or maxim, probably from the “weight” and “importance” of the sentiment condensed in it Proverbs 30:1; Proverbs 31:1. It is applied to an oracle from God 2 Kings 4:25. It is often translated ‘burden’ Isaiah 15:1-9; Isaiah 19:1; Isaiah 21:11, Isaiah 21:13; Isaiah 22:1; Isaiah 23:1; Isaiah 30:6; Isaiah 46:1; Jeremiah 23:33-34, Jeremiah 23:38; Nehemiah 1:1; Zechariah 1:1; Zechariah 12:1; Malachi 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.

Calvin's Commentary on the Bible

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. (Luke 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. (1 Peter 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 Jeremiah 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.

Smith's Bible Commentary

Chapter 13

Now as we move into chapter 13 and he speaks of the burden of Babylon which Isaiah saw, you remember that we mentioned when we started the prophecy of Isaiah that in many of the prophecies, there was what we called the near fulfillment and the far fulfillment. The prophecies were sort of like a two-edged sword in that they had an immediate connotation, but oftentimes there was also a future connotation. So in the seventh chapter when he said, "Behold, a virgin shall conceive, and bear a son, shall call his name Immanuel" ( Isaiah 7:14 ), and that had an immediate kind of a connotation, not of the virgin bearing a son, but a child born at that time before he is old enough to really know much the kings would be destroyed from Samaria and from Syria. But the far was a prophecy of Jesus Christ, born of the virgin Mary as was interpreted by Matthew in his gospel. So the near and the far of the prophetic fulfillment.

With Babylon in the book of Revelation chapter 17 and 18, we have details of the destruction of the ecclesiastical Babylon in chapter 17 and the commercial Babylon in chapter 18. Now this particular cry against Babylon is the same as Revelation 17:1-18; Revelation 18:1-24. It is talking about the ecclesiastical commercial Babylon of the last days. So this prophecy is carrying us out to these end times.

Lift up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles. I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness. The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: for the LORD of hosts is mustering the host of the battle ( Isaiah 13:2-4 ).

The kingdoms of nations. This, of course, Jesus said, "Kingdoms against kingdoms, nations shall rise against nations, kingdoms against kingdoms" ( Matthew 24:7 ). This would be one of the signs of His second coming, the worldwide state of wars. And so the gathering of God of these nations, the kingdoms of nations. This great gathering which is spoken of in Psalms 2:1-12 , "Why did the heathen rage, and the people imagine a vain thing?" ( Psalms 2:1 ) For they have gathered together, the kings of the earth have gathered together against Jehovah and against His anointed or His Messiah saying, "We will not let them to rule over us," but God who dwells in the midst of heaven shall laugh, seeing that He has them in derision. And yet He will establish His kingdom upon the holy hill of Zion. So the whole Psalms 2:1-12 comes in to this picture here as we see now the kingdoms of nations gathered together in this last portion of the Great Tribulation period. And we're dealing now with that final period of Great Tribulation prior to the return of Jesus Christ. As the nations have gathered together really in a sense to try to hinder the establishing of the Lord's kingdom.

They come from far countries, from the end of heaven, even the LORD, and the weapons of his indignation, to destroy the whole land. Howl ye; for the day of the LORD is at hand; it shall come as a destruction from the Almighty ( Isaiah 13:5-6 ).

The day of God's vengeance and wrath, the day of God's judgment that is to be poured out in the Great Tribulation.

Therefore shall all hands be faint, and every man's heart shall melt: and they shall be afraid: pangs and sorrows will take hold of them; they shall be in pain as a woman that travails: they shall be amazed one at another; their faces shall be as flames. Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it. For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened ( Isaiah 13:7-10 )

We are told this in Matthew 24:1-51 . Definitely we're in the Great Tribulation period.

the sun will be darkened in his going forth, and the moon shall not cause her light to shine ( Isaiah 13:10 ).

Now upon whom is this coming? God's people, the church? Those servants that have been faithful unto Him? God forbid! We've not been appointed unto wrath, Paul tells us in both Romans and in Thessalonians, in case you didn't get it the first time. But God says,

And I will punish the world for their evil, and the wicked for their iniquity ( Isaiah 13:11 );

It is a punishment against the evil world and against the iniquity of the world. But "God has not appointed us unto wrath" ( 1 Thessalonians 5:9 ). Our iniquity has been forgiven through Jesus Christ. He bore God's wrath for my sin. And therefore, I will not have to face God's wrath when it is poured out upon the world. It is to be poured out upon a Christ-rejecting world. But I haven't rejected Christ. And that is why when Jesus talks about these very things, in Luke 21:1-38 , He says in talking of these things, "Pray ye always, that you'll be accounted worthy to escape all of these things, and to be standing before the Son of man" ( Luke 21:36 ). So when these things begin to take place, don't look for me down here; I'll be up around the throne of God saying, "Worthy is the Lamb to receive glory and honor and might and dominion and power."

and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible. I will make a man more precious than fine gold ( Isaiah 13:11-12 );

There will be a tremendous slaughter.

even a man than the golden wedge of Ophir. Therefore [God said] I will shake the heavens, and the earth shall remove out of her place ( Isaiah 13:12-13 ),

Now this is interesting because more than one place God has made reference to the earth being shaken out of its place. In fact, God speaks about the "earth staggering to and fro like a drunken man" ( Isaiah 24:20 ). We'll get that as we move on in Isaiah. Isaiah tells us that. And will be moved out of her place. It would seem that the earth has gone through changes in its past.

It would appear that at one time the earth's orbit was a 360-day orbit, rather than the 365 and a quarter. It would seem that at one time the earth was not tilted at twenty-three and a third degrees on its axis. Because we know that at one time, there were tropical jungles around the North Pole. There were forests in the South Pole area. So the earth has gone through some tremendous upheavals. They believe that there has actually been a polar shift. In the book, Worlds in Collision, Immanuel Velikovsky suggests that the earth actually has changed its rotation from the present; that before, the earth actually rotated from west to east instead of east to west. And he gives you his reasons. You want to read the book, Worlds in Collisions; he gives quite a bit of argument in that vein.

Now the interesting thing is that we do know that in the Kingdom Age, God is going to restore the earth like it was during the time of Adam and Eve, back to the Garden of Eden where the deserts will disappear. The Bible speaks of that age where there will be streams in the deserts, rivers in dry places and all. And "the deserts will blossom and bud as a rose" ( Isaiah 35:1 ), and the desert areas being removed. The whole earth once again being like a giant garden.

Now, it is possible that in this earth being moved out of her place is a reference to another flip or a change of the polar axis, and rather than being tilted at twenty-three and a third degrees, which gives us our seasons, that the earth will be on pretty much a straight axis as far as its relationship to the sun, which would have quite a dramatic effect upon the earth. One, the ice caps of the polar regions would be melted. And the polar regions would again become very lush places as far as warmer climate. With this greater mass of water, there would be more evaporation now, as the sun would draw more water into the atmosphere and it could be that once again the earth would be covered with the water canopy. As the temperatures would be equalized with the equator and the poles, you would no longer have these tremendous cold-hot areas where the winds would be formed and created coming down from the poles from the cold areas, coming into these warmer areas where the heat rises and the cold air comes flowing in to fill it. And you could get rid of the violent storms. Again, you'd have only very gentle breezes and a very lush kind of an atmosphere around the whole earth. And I may not even have to go to Hawaii. You could go to Death Valley and the thing is going to be like a glorious garden with rivers and waterfalls and beautiful ferns and everything else, you know.

The whole earth, the scripture said, will be filled with His glory. And so God is going to restore it, and it could very well be that in this very shaking of the earth and removing it out of its place, it could be a reference to that.

Now the physicists who talk about the shifting of the polar axis refer to the earth's wobble. That the earth before the flip of the polar axis or the shift of the polar axis goes into a wobble state and then it shifts. When you read where Isaiah said, "The earth will stagger to and fro like a drunken man," it would be describing the wobble and then it said, "And shall be moved out of her place." So it is very possible that the scriptures are actually prophesying a polar axis shift that could bring a whole new climate around the whole world and setting it up for the Kingdom Age where God restores it back like it once was, where there were no burning deserts, where there, you know, where the whole earth was able to produce and all.

And really, if you fly from... You hear of the population explosion and all of this and the earth is getting too crowded, but all you have to do is get in a jet and fly all over the United States and you'll see all of that vast territory that is not inhabited. It's not fit for habitation because of the deserts and everything else. But if God would restore all of that, make all that area habitable, there's plenty of room for every child of God.

So interesting reference here. Just what it all indicates, we are free to guess, but we really don't know. But again he refers to

the wrath of the LORD of hosts, and in the day of his fierce anger ( Isaiah 13:13 ).

So this is in the period of the judgment where God shakes the thing and turns it. But this all is a preface to His return, the day of God's wrath. You remember that Revelation chapter 6 tells us that the people of the earth will be crying unto the rocks and the mountains saying, "Fall on us, and hide us from the face of the Lamb: for His day of wrath has come; and who shall be able to stand?" ( Revelation 6:16-17 )

Now does it really make sense to you that God would place His church in the middle of all of this when He specifically told us that He has not appointed us unto wrath? What kind of a mentality would try to insist and encourage everyone to gear up for it that you're going to have to be here? Calling us escapisms or escapists or whatever. I just can't understand.

And so he speaks about

And it shall be as the chased roe ( Isaiah 13:14 ),

And this is referring to the Jews.

They will be a sheep that no man takes up: they shall every man turn to his own people, and flee every one into his own land. Every one that is found shall be thrust through; and every one that is joined unto them shall fall by the sword ( Isaiah 13:14-15 ).

The fierce anger.

Their children also shall be dashed in pieces before their eyes; their houses shall be spoiled, and their wives ravished ( Isaiah 13:16 ).

Now I told you Isaiah's prophecy jumped from far to near, near to far. This would seem to be a near reference to the Babylonian invasion as we get to verse Isaiah 13:14 , because in Psalms 137:8 , Psalms 137:9 ,the psalmist opens that Psalms 137:1-9 by declaring, "When we were in Babylon, we hanged our harps on the willow tree and we cried. They said unto us, 'Sing us one of your songs of Zion.' But how can we sing of Zion when we are in captivity?" ( Psalms 137:1-4 ), and so forth. And then he takes out against Babylon and he said, "Happy will be they who dash your children in the street, even as you dashed our children." Psalms 137:8 , Psa 137:9 comes into play here and it was a reference to the Babylonian destruction of Jerusalem.

But then Babylon itself will be destroyed. Verse Isaiah 13:17 :

Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it. Their bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children. And Babylon, the glory of the kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah ( Isaiah 13:17-19 ).

Now here is an interesting thing. Isaiah is predicting that the Medes will be destroying the Babylonian kingdom, and at this point, the Assyrian empire was really the predominant empire. Babylonian empire had not yet taken Assyria. And, of course, the Medes were just a small insignificant tribe when he actually prophesied that they will be the destroyers of the great Babylonian kingdom.

Only God could have known that, and thus, God proves that He is God and the author of the book by writing of these things, showing that He is outside of our time domain. Knowing the end from the beginning.

And speaking of the destruction of Babylonian:

It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there. But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs [or demons] shall dance there. And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged ( Isaiah 13:20-22 ).

So the destruction of Babylon by the Medes. "

Dr. Constable's Expository Notes

A general title for chapters 13-23, and particularly the oracle against Babylon (Isaiah 13:2 to Isaiah 14:27), opens chapter 13. An oracle (or burden) is a message from God. Babylon was at this time an ancient city, it would later be an empire, and it had been in the past the historical source of arrogant self-sufficiency (Genesis 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. Merodach-baladan was its king at this time (ca. 702 B.C.; cf. ch. 39). Isaiah "saw" the oracle in the sense that God enabled him to understand the things He proceeded to reveal (cf. Isaiah 1:1).

Dr. Constable's Expository Notes

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 present section, the prophet expanded his perspective from Israel to include the world. The God of Israel is also Lord of the nations. This whole section of the book expands the idea that all the kingdoms of the world will become the kingdom of God and His Christ, Immanuel (cf. Daniel 2:44).

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

"This second section of the book’s first main unit [chs. 1-39] presents a series of judgment oracles against various nations (chapters 13-23). This litany of judgment sets the stage for a vision of worldwide judgment that ushers in the Lord’s kingdom on earth (chapters 24-27)." [Note: Chisholm, Handbook on . . ., p. 46.]

The recurrence of the Hebrew word massa’, translated "oracle" or "burden," prescribes the boundaries of this section of text. There are 10 oracles beginning in Isaiah 13:1; Isaiah 14:28; Isaiah 15:1; Isaiah 17:1; Isaiah 19:1; Isaiah 21:1; Isaiah 21:11; Isaiah 21:13; Isaiah 22:1 and Isaiah 23:1. Chapters 13-23 present the nations over which Immanuel is ruler, and they announce judgment on them all for their pride (Isaiah 10:5-34; cf. Isaiah 2:6-22; Isaiah 13:11; Isaiah 13:19; Isaiah 14:11; Isaiah 16:6; Isaiah 17:7-11; Isaiah 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 the Israelites, rather than to the nations mentioned, at various times during his prophetic ministry. Thus they assured God’s people of Yahweh’s sovereignty over the nations with a view to encouraging them to rely in the Lord (cf. Jeremiah 46-51; Ezekiel 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 submit to God results in destruction.

". . . He [God] will hold every nation accountable for its actions." [Note: A. Martin, Isaiah . . ., p. 47.]

Alec Motyer provided a helpful diagram of the structure of this section (chs. 13-23) and the one that follows it (chs. 24-27). [Note: Adapted from Motyer, p. 133.]

Note that each of the first two columns of oracles (chs. 13-23) begins with Babylon, and the fourth section of each of these columns deals with Israel, which the peoples of the world surround in the literary structure of the passage. In the first column: Babylon is to Israel’s north, Philistia to the west, Moab to the east, and Egypt to the south. In the second column: Babylon is to the north, Edom to the south, Arabia to the east, and Tyre to the west. Thus the selection of these nations in the literary structure of the passage suggests that Israel occupies the central place in God’s plans, and the surrounding nations are vulnerable. [Note: See the map of Palestine at the end of these notes.]

"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." [Note: The NET Bible note on 13:1.]

The first series of five oracles chs. 13-20

The first series (column) shows that God has placed Israel at the center of His dealings with the Gentile nations. The second series of oracles 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 were a sign of His similar dealings with them in the future.

Gill's Exposition of the Whole Bible

The burden of Babylon,.... That is, a prophecy concerning Babylon, as the word is rendered, Proverbs 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, Revelation 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.''

w משא a נשא "tollere".

Henry's Complete Commentary on the Bible

      1 The burden of Babylon, which Isaiah the son of Amoz did see.   2 Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles.   3 I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness.   4 The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the LORD of hosts mustereth the host of the battle.   5 They come from a far country, from the end of heaven, even the LORD, and the weapons of his indignation, to destroy the whole land.

      The general title of this book was, The vision of Isaiah the son of Amoz,Isaiah 1:1; Isaiah 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 (Isaiah 28:12; Jeremiah 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, Isaiah 39:6; Isaiah 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 (Isaiah 13:17; Isaiah 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 (Isaiah 13:2; Isaiah 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 (Isaiah 13:5; Isaiah 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 (Isaiah 13:3; Isaiah 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 (Isaiah 45:1; Isaiah 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,Isaiah 45:1; Isaiah 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 (Isaiah 45:4; Isaiah 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 (Isaiah 13:4; Isaiah 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,Isaiah 13:2; Isaiah 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 (Isaiah 13:3; Isaiah 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,Isaiah 13:4; Isaiah 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,Isaiah 13:5; Isaiah 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.