Jesaja 13:1 Kommentar

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).

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.

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.

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.'' (w) a "tollere".

(Chapter XIII—Verse 1) The burden of Babylon, which Isaiah, son of Amos, saw. The Hebrew word 'Messa' can be understood as burden, load, or weight. And wherever it is mentioned, it signifies a heavy message. Hence, I wonder why the Septuagint translators wanted to use the word 'vision' in this sad context; but that is a topic for another time. Now let us proceed with what we have started: Babylon was the capital of the Chaldeans, whose king Nebuchadnezzar conquered all nations as far as Ethiopia. Among others, he devastated Judah and besieged Jerusalem for a long time until he captured it in the eleventh year of King Zedekiah's reign. He also captured Zedekiah himself and brought him to Antioch, which was then called Riblah. There, with Zedekiah's father and sons killed before him, he had Zedekiah's eyes put out, had him bound in chains, and sent him to Babylon, fulfilling the prophecy of Jeremiah which he had spoken: 'You will go to Babylon, but you will not see it.' (Jeremiah XXXIV, XXXIX, LII). Therefore, for the consolation of the people of Judah, the ruin of Babylon is foretold, just as Nineveh, the capital of the Assyrians, who had captured the ten tribes, Phul, and Theglathphalasar, and Salmanasar, and Sennacherib, was devastated by the Chaldeans, so too may this city, which has rebelled against God, be overthrown by the attack of the Medes and Persians.

(Chapter XIII—Verse 1) The burden or vision against Babylon that Isaiah, son of Amos, saw. He saw not with the eyes of the flesh, but with the eyes of the mind, how great and weighty a burden is to be imposed upon Babylon. And because Babylon, which in Hebrew is called Babel (), signifies confusion; because there the speech of the builders was confounded, it is understood spiritually that this world, which is placed in evil, not only confuses languages, but also the works of individuals and their minds. The king of Babylon is the true Nebuchadnezzar, who rebels against the Lord, saying in his heart: I will ascend to heaven, I will set my throne above the stars of heaven. I will sit on the mountain of the Covenant on the sides of the North. I will ascend above the heights of the clouds, I will be like the Most High. This is the one who shows the Lord all the kingdoms of the world, and said to him: All these things are given to me, and I will give them to you, if you fall down and worship me (Matthew 4:9). Finally, in the following statements, there is a threat not against Babylon, but against the whole world. The Lord of Hosts commanded the most warlike nation to come from a distant land, from the highest heavens, to destroy the world. And again: Behold, the day of incurable fury and wrath is coming, to make the world a deserted place, and to destroy sinners from it. And then: I will bring evils upon the whole world, and upon the wicked their own sins. From these things it is proved that everything that is said against Babylon pertains to the confusion and destruction of this world.

The burden of Babylon. Here he threatens against the Babylonians, who had captured the two tribes. And this is divided into two parts: in the first, he threatens the destruction of the enemy, in the second, he promises, from this, the comfort of the Jews: her time is near at hand (ch. 14). The first of these is divided into two. First, the title of the threat is set out, and the rebuke: the burden, that is, oppressing misery: if this people, or the prophet, or the priest shall ask you, saying: what is the burden of the Lord? You shall say to them: you are the burden (Jer 23:33). Second, the threat itself is set out: upon the dark mountain (Isa 13:2). And this is divided into three parts: in the first, he sets out the calling together of a ravaging army, namely, the Medes and Persians under Cyrus and Darius, who captured Babylon, as it says in Daniel 5:30–31; in the second, he shows the affliction of the punishment: howl (Isa 13:6); in the third, the subsequent desolation of Babylon: and they shall be (Isa 13:14). Concerning the first, he sets out three things. First, he calls together the army; second, he describes the coming of those who are called, where it says, the noise of a multitude (Isa 13:4); third, the command to those who come is decreed: the Lord of hosts (Isa 13:4).

This chapter contains an entire prophecy. The symbol of the linen girdle, left to rot for a considerable time, was a type of the manner in which the glory of the Jews should be marred during the course of their long captivity, Jer 13:1-11. The scene of hiding the girdle being laid near the Euphrates, intimated that the scene of the nation's distress should be Chaldea, which that river waters. The next three verses, by another emblem frequently used to represent the judgments of God, are designed to show that the calamities threatened should be extended to every rank and denomination, Jer 13:12-14. This leads the prophet to a most affectionate exhortation to repentance, Jer 13:15-17. But God, knowing that this happy consequence would not ensue, sends him with an awful message to the royal family particularly, and to the inhabitants of Jerusalem in general, declaring the approaching judgments in plain terms, Jer 13:18-27. The ardent desire for the reformation of Jerusalem, with which the chapter concludes, beautifully displays the compassion and tender mercy of God.

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

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) burden--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]. of Babylon--concerning Babylon.

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 Kg2 9:25, effatum, the verdict or oracle, more especially the verdict of God, and generally, perhaps always, the judicial sentence of God, (Note: In Zac 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 Rosenmller 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. Sthelin, 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.