Isaiah 48

Isaiah 48:1

A Highway

The LORD will make a passage for the expelled of His people to return to the land (Isaiah 11:15-16). He used to do this by letting the waters of the Red Sea give way to lead His people out of Egypt into the wilderness (Isaiah 11:15). He used a strong wind for this (Exodus 14:21).

He will work again a highway for His people. For that purpose He will make geographical changes, so that a way will arise through which they can enter the promised land from Assyria (Isaiah 11:16). Something similar can also be found at the end of the great tribulation when the Euphrates falls dry (Revelation 16:12). Because of this, there is also a highway for the people of Israel to take possession of their inheritance, the inheritance that the LORD promised to Abraham, Isaac and Jacob (Genesis 15:15-21).

Isaiah 48:3

Introduction

The first part of the book of Isaiah (Isaiah 1-12) focuses on the redemption of Judah and Jerusalem. Isaiah 12 is an appropriate ending of this part. It has the form of a song. In the previous chapters much has been said about the sins of God’s people and the warning of God’s anger over them. There is also talk about the forgiveness that God offers in case of repentance and the promises of a glorious future for His people. The Name of God will be exalted and His King will reign. The psalm of praise of this chapter seamlessly connects to that.

In a way we can compare it to the song of Moses in Exodus 15, which is sung immediately after the passage through the Red Sea. Some of the expressions used in it come back here.

The chapter consists of two sections. Both sections start with the words: “Then you will say on that day.” The first section (Isaiah 12:1-3) looks back to Isaiah 1-11. The second section (Isaiah 12:4-6) looks forward to the salvation as a result of the judgments on the nations described in Isaiah 13-23.

Thanksgiving

After looking ahead to the glorious time of the realm of peace in the previous chapter, a song of thanks must follow. That happens in this chapter. We hear the song of praise of the realm of peace. The Spirit of Christ puts the song in the mouth of the redeemed people, the remnant, the third part that has escaped judgment (Zechariah 13:8) and enjoys the blessing (Isaiah 12:1). It is the earthly counterpart of the song that the heavenly saints sing before the judgments come on the earth (Revelation 5:9-13; cf. Revelation 15:3-4).

It is a song in the ‘I’ form. Every Israelite has his own relationship with the LORD. In this song every member of God’s people sings that the LORD has rightly been angry with him. They also sing it together. They will even praise Him for having been angry with them, for by doing so He has brought them back to Himself. The anger of God is expressed through His rod: the Assyrians (Isaiah 10:5-6). Its effect is that Israel now acknowledges the righteousness of God’s anger, a sign of their conversion and restoration. God’s rod has now reached its goal.

So far, the anger of God has not been turned away. But now they also sing of the end of His anger and the comfort He gave them afterward (cf. Isaiah 40:1-2). Everyone is aware of his sins, but also of God’s forgiveness. God’s discipline in case of sin is always meant to cause people to return to Him. God’s discipline when there is no direct sin is always meant to keep His own for sin and to keep them close to Him.

After acknowledging the righteous anger of the LORD, an anger that has found its culmination in the indignation of God (Isaiah 10:5), they sing of God and Who He is and what He is to them (Isaiah 12:2). As noted above, it can be compared to the song of praise of Israel after the people were delivered from Egypt (Exodus 15:2; Psalms 118:14). He is the “salvation” of the survived believer.

The word salvation is in Hebrew jeshuah. It is a word Isaiah uses more than any other prophet. In it we recognize the name Jeshua, Jesus, which means ‘Yahweh is salvation’. In the word salvation the name of the Lord Jesus is as it were hidden. The name ‘Jesus’ remains hidden in the Old Testament.

That Name is in connection with His birth (Isaiah 49:1) and is therefore only announced when He is about to be born. The meaning of His Name is also directly connected to this announcement: “And you shall call His name Jesus, for He will save His people from their sins” (Matthew 1:21). ‘Save’ and ‘salvation’ have the same basic meaning. The word salvation with that rich meaning appears three times in Isaiah 12:2-3.

In their thankfulness for salvation they speak of the “LORD GOD”, so twice the name Yahweh (cf. Isaiah 26:4), which is His Name as the God of the covenant He made with His people. They have been unfaithful to that covenant, but He has taken all its conditions upon Himself and fulfilled them. They emphasize herewith that all blessing is only due to the perfect faithfulness of the LORD to His covenant.

The name “Yah Yahweh” (LORD GOD) comes from Exodus 34: “The LORD, the LORD God, compassionate and gracious …” (Exodus 34:6). This Name emphasizes that the perfect faithfulness of the LORD to His covenant is based on His compassion and grace. The trust of the believing remnant is – like that of Hezekiah (Isaiah 36-37) – in the LORD, as opposed to the trust of Judah under King Ahaz (Isaiah 7:10-12), who puts his trust in the king of Assyria.

As a result, they can now joyously draw water (Isaiah 12:3), which is refresh themselves with all that salvation implies for them. There are seven feasts of the LORD, from the Passover to the Feast of Booth (Leviticus 23:4-43). These feasts have a meaning in the history of salvation. In the prophetic meaning of these feasts we see the period from the death of the Lord Jesus to the realm of peace. The Feast of Booth is the great feast of the joy of the end time. In Judaism Isaiah 12 was applied to the Feast of Booth. On this occasion, the priest draws water every day from the Shiloah spring, which he pours out under great cheers in a silver basin next to the bronze burnt offering altar.

We know its true meaning and know that the source of salvation is Christ (John 4:14). We see that at the Feast of Booth, when He cries out on the last day, the great day of the feast to anyone who is thirsty: “If anyone is thirsty, let him come to Me and drink” (John 7:37b). Here we see how is drawn from Him and that whoever has received the living water as a vessel can pass it on to others. Every blessing can be found in Him. All the springs of the believer are in Him (Psalms 87:7). He who drinks from Him can also refresh others.

We see this drawing of water from the springs also in the end time. There comes the great crowd, which no one can count, out of the great tribulation and is led by the Lamb “to springs of the water of life” (Revelation 7:15-17).

Isaiah 48:4

Introduction

The first part of the book of Isaiah (Isaiah 1-12) focuses on the redemption of Judah and Jerusalem. Isaiah 12 is an appropriate ending of this part. It has the form of a song. In the previous chapters much has been said about the sins of God’s people and the warning of God’s anger over them. There is also talk about the forgiveness that God offers in case of repentance and the promises of a glorious future for His people. The Name of God will be exalted and His King will reign. The psalm of praise of this chapter seamlessly connects to that.

In a way we can compare it to the song of Moses in Exodus 15, which is sung immediately after the passage through the Red Sea. Some of the expressions used in it come back here.

The chapter consists of two sections. Both sections start with the words: “Then you will say on that day.” The first section (Isaiah 12:1-3) looks back to Isaiah 1-11. The second section (Isaiah 12:4-6) looks forward to the salvation as a result of the judgments on the nations described in Isaiah 13-23.

Thanksgiving

After looking ahead to the glorious time of the realm of peace in the previous chapter, a song of thanks must follow. That happens in this chapter. We hear the song of praise of the realm of peace. The Spirit of Christ puts the song in the mouth of the redeemed people, the remnant, the third part that has escaped judgment (Zechariah 13:8) and enjoys the blessing (Isaiah 12:1). It is the earthly counterpart of the song that the heavenly saints sing before the judgments come on the earth (Revelation 5:9-13; cf. Revelation 15:3-4).

It is a song in the ‘I’ form. Every Israelite has his own relationship with the LORD. In this song every member of God’s people sings that the LORD has rightly been angry with him. They also sing it together. They will even praise Him for having been angry with them, for by doing so He has brought them back to Himself. The anger of God is expressed through His rod: the Assyrians (Isaiah 10:5-6). Its effect is that Israel now acknowledges the righteousness of God’s anger, a sign of their conversion and restoration. God’s rod has now reached its goal.

So far, the anger of God has not been turned away. But now they also sing of the end of His anger and the comfort He gave them afterward (cf. Isaiah 40:1-2). Everyone is aware of his sins, but also of God’s forgiveness. God’s discipline in case of sin is always meant to cause people to return to Him. God’s discipline when there is no direct sin is always meant to keep His own for sin and to keep them close to Him.

After acknowledging the righteous anger of the LORD, an anger that has found its culmination in the indignation of God (Isaiah 10:5), they sing of God and Who He is and what He is to them (Isaiah 12:2). As noted above, it can be compared to the song of praise of Israel after the people were delivered from Egypt (Exodus 15:2; Psalms 118:14). He is the “salvation” of the survived believer.

The word salvation is in Hebrew jeshuah. It is a word Isaiah uses more than any other prophet. In it we recognize the name Jeshua, Jesus, which means ‘Yahweh is salvation’. In the word salvation the name of the Lord Jesus is as it were hidden. The name ‘Jesus’ remains hidden in the Old Testament.

That Name is in connection with His birth (Isaiah 49:1) and is therefore only announced when He is about to be born. The meaning of His Name is also directly connected to this announcement: “And you shall call His name Jesus, for He will save His people from their sins” (Matthew 1:21). ‘Save’ and ‘salvation’ have the same basic meaning. The word salvation with that rich meaning appears three times in Isaiah 12:2-3.

In their thankfulness for salvation they speak of the “LORD GOD”, so twice the name Yahweh (cf. Isaiah 26:4), which is His Name as the God of the covenant He made with His people. They have been unfaithful to that covenant, but He has taken all its conditions upon Himself and fulfilled them. They emphasize herewith that all blessing is only due to the perfect faithfulness of the LORD to His covenant.

The name “Yah Yahweh” (LORD GOD) comes from Exodus 34: “The LORD, the LORD God, compassionate and gracious …” (Exodus 34:6). This Name emphasizes that the perfect faithfulness of the LORD to His covenant is based on His compassion and grace. The trust of the believing remnant is – like that of Hezekiah (Isaiah 36-37) – in the LORD, as opposed to the trust of Judah under King Ahaz (Isaiah 7:10-12), who puts his trust in the king of Assyria.

As a result, they can now joyously draw water (Isaiah 12:3), which is refresh themselves with all that salvation implies for them. There are seven feasts of the LORD, from the Passover to the Feast of Booth (Leviticus 23:4-43). These feasts have a meaning in the history of salvation. In the prophetic meaning of these feasts we see the period from the death of the Lord Jesus to the realm of peace. The Feast of Booth is the great feast of the joy of the end time. In Judaism Isaiah 12 was applied to the Feast of Booth. On this occasion, the priest draws water every day from the Shiloah spring, which he pours out under great cheers in a silver basin next to the bronze burnt offering altar.

We know its true meaning and know that the source of salvation is Christ (John 4:14). We see that at the Feast of Booth, when He cries out on the last day, the great day of the feast to anyone who is thirsty: “If anyone is thirsty, let him come to Me and drink” (John 7:37b). Here we see how is drawn from Him and that whoever has received the living water as a vessel can pass it on to others. Every blessing can be found in Him. All the springs of the believer are in Him (Psalms 87:7). He who drinks from Him can also refresh others.

We see this drawing of water from the springs also in the end time. There comes the great crowd, which no one can count, out of the great tribulation and is led by the Lamb “to springs of the water of life” (Revelation 7:15-17).

Isaiah 48:5

Introduction

The first part of the book of Isaiah (Isaiah 1-12) focuses on the redemption of Judah and Jerusalem. Isaiah 12 is an appropriate ending of this part. It has the form of a song. In the previous chapters much has been said about the sins of God’s people and the warning of God’s anger over them. There is also talk about the forgiveness that God offers in case of repentance and the promises of a glorious future for His people. The Name of God will be exalted and His King will reign. The psalm of praise of this chapter seamlessly connects to that.

In a way we can compare it to the song of Moses in Exodus 15, which is sung immediately after the passage through the Red Sea. Some of the expressions used in it come back here.

The chapter consists of two sections. Both sections start with the words: “Then you will say on that day.” The first section (Isaiah 12:1-3) looks back to Isaiah 1-11. The second section (Isaiah 12:4-6) looks forward to the salvation as a result of the judgments on the nations described in Isaiah 13-23.

Thanksgiving

After looking ahead to the glorious time of the realm of peace in the previous chapter, a song of thanks must follow. That happens in this chapter. We hear the song of praise of the realm of peace. The Spirit of Christ puts the song in the mouth of the redeemed people, the remnant, the third part that has escaped judgment (Zechariah 13:8) and enjoys the blessing (Isaiah 12:1). It is the earthly counterpart of the song that the heavenly saints sing before the judgments come on the earth (Revelation 5:9-13; cf. Revelation 15:3-4).

It is a song in the ‘I’ form. Every Israelite has his own relationship with the LORD. In this song every member of God’s people sings that the LORD has rightly been angry with him. They also sing it together. They will even praise Him for having been angry with them, for by doing so He has brought them back to Himself. The anger of God is expressed through His rod: the Assyrians (Isaiah 10:5-6). Its effect is that Israel now acknowledges the righteousness of God’s anger, a sign of their conversion and restoration. God’s rod has now reached its goal.

So far, the anger of God has not been turned away. But now they also sing of the end of His anger and the comfort He gave them afterward (cf. Isaiah 40:1-2). Everyone is aware of his sins, but also of God’s forgiveness. God’s discipline in case of sin is always meant to cause people to return to Him. God’s discipline when there is no direct sin is always meant to keep His own for sin and to keep them close to Him.

After acknowledging the righteous anger of the LORD, an anger that has found its culmination in the indignation of God (Isaiah 10:5), they sing of God and Who He is and what He is to them (Isaiah 12:2). As noted above, it can be compared to the song of praise of Israel after the people were delivered from Egypt (Exodus 15:2; Psalms 118:14). He is the “salvation” of the survived believer.

The word salvation is in Hebrew jeshuah. It is a word Isaiah uses more than any other prophet. In it we recognize the name Jeshua, Jesus, which means ‘Yahweh is salvation’. In the word salvation the name of the Lord Jesus is as it were hidden. The name ‘Jesus’ remains hidden in the Old Testament.

That Name is in connection with His birth (Isaiah 49:1) and is therefore only announced when He is about to be born. The meaning of His Name is also directly connected to this announcement: “And you shall call His name Jesus, for He will save His people from their sins” (Matthew 1:21). ‘Save’ and ‘salvation’ have the same basic meaning. The word salvation with that rich meaning appears three times in Isaiah 12:2-3.

In their thankfulness for salvation they speak of the “LORD GOD”, so twice the name Yahweh (cf. Isaiah 26:4), which is His Name as the God of the covenant He made with His people. They have been unfaithful to that covenant, but He has taken all its conditions upon Himself and fulfilled them. They emphasize herewith that all blessing is only due to the perfect faithfulness of the LORD to His covenant.

The name “Yah Yahweh” (LORD GOD) comes from Exodus 34: “The LORD, the LORD God, compassionate and gracious …” (Exodus 34:6). This Name emphasizes that the perfect faithfulness of the LORD to His covenant is based on His compassion and grace. The trust of the believing remnant is – like that of Hezekiah (Isaiah 36-37) – in the LORD, as opposed to the trust of Judah under King Ahaz (Isaiah 7:10-12), who puts his trust in the king of Assyria.

As a result, they can now joyously draw water (Isaiah 12:3), which is refresh themselves with all that salvation implies for them. There are seven feasts of the LORD, from the Passover to the Feast of Booth (Leviticus 23:4-43). These feasts have a meaning in the history of salvation. In the prophetic meaning of these feasts we see the period from the death of the Lord Jesus to the realm of peace. The Feast of Booth is the great feast of the joy of the end time. In Judaism Isaiah 12 was applied to the Feast of Booth. On this occasion, the priest draws water every day from the Shiloah spring, which he pours out under great cheers in a silver basin next to the bronze burnt offering altar.

We know its true meaning and know that the source of salvation is Christ (John 4:14). We see that at the Feast of Booth, when He cries out on the last day, the great day of the feast to anyone who is thirsty: “If anyone is thirsty, let him come to Me and drink” (John 7:37b). Here we see how is drawn from Him and that whoever has received the living water as a vessel can pass it on to others. Every blessing can be found in Him. All the springs of the believer are in Him (Psalms 87:7). He who drinks from Him can also refresh others.

We see this drawing of water from the springs also in the end time. There comes the great crowd, which no one can count, out of the great tribulation and is led by the Lamb “to springs of the water of life” (Revelation 7:15-17).

Isaiah 48:6

Expressions of Joy as Testimony

If they have first drawn from “the springs of salvation” (Isaiah 12:3) and become full, they become overflowing vessels as they continue drawing water. The overflowing water flows to others. We see this from Isaiah 12:4. The first “in that day” (Isaiah 12:1) expresses the joy over one’s own salvation. The second “in that day” (Isaiah 12:4) is about the worldwide salvation of the LORD.

The result of all the glorious things they have sung in the preceding verses is that they call one another to praise the LORD and to testify of His deeds among all nations. Everyone should know that He has done “excellent things” (Isaiah 12:5). The most excellent of all is the work of the Lord Jesus on the cross of Calvary. On this basis God has been able to decide that salvation comes to Israel and through the fullness of Israel also goes to the nations (Romans 11:12b).

We find here an example of spiritual growth. First, the believer is full of joy about what he himself has received and about his personal relationship with the Lord. Then, he recognizes the need for him to bear witness to the glory of God and call upon others to repent and give glory to God. Thus, having drunk from the source of salvation, they themselves become rivers of living water for others (John 7:37-38).

What is our response to what the Lord Jesus has done for us? We should honor Him much more enthusiastically and testify of Him much more diligently than Israel. The blessing of Israel is limited to the earth and is material. Our blessings are spiritual, heavenly and eternal. When we realize what He has delivered us from and what He has given us, we cannot remain silent.

This command gains even more strength through the affirmation that the “Holy One of Israel” is in their midst. This name is again special for Isaiah. His presence in their “midst” is “great” and is reason to cheer and rejoice (Isaiah 12:6).

With this it ends and that is also the greatest: the Holy One of Israel is in the midst. The word used for ‘midst’ is translated several times with ‘entrails’. We could say that He is where the collective feelings and affections toward Him originate from. Something similar we see in the church of which Christ is the center of the four dimensional glory (Ephesians 3:17-19). He wants to live as such in our hearts where He can be known in His love that surpasses knowledge.

The presence of the Lord Jesus in the midst of the church gives real satisfaction to believers for whom this is a reality. It creates worship and gives strength to testify of Him. The real sense of His presence gives joy to the church. If this awareness is not present, the coming together is only routine and does not work anything toward God nor toward the world.

Isaiah 48:7

Expressions of Joy as Testimony

If they have first drawn from “the springs of salvation” (Isaiah 12:3) and become full, they become overflowing vessels as they continue drawing water. The overflowing water flows to others. We see this from Isaiah 12:4. The first “in that day” (Isaiah 12:1) expresses the joy over one’s own salvation. The second “in that day” (Isaiah 12:4) is about the worldwide salvation of the LORD.

The result of all the glorious things they have sung in the preceding verses is that they call one another to praise the LORD and to testify of His deeds among all nations. Everyone should know that He has done “excellent things” (Isaiah 12:5). The most excellent of all is the work of the Lord Jesus on the cross of Calvary. On this basis God has been able to decide that salvation comes to Israel and through the fullness of Israel also goes to the nations (Romans 11:12b).

We find here an example of spiritual growth. First, the believer is full of joy about what he himself has received and about his personal relationship with the Lord. Then, he recognizes the need for him to bear witness to the glory of God and call upon others to repent and give glory to God. Thus, having drunk from the source of salvation, they themselves become rivers of living water for others (John 7:37-38).

What is our response to what the Lord Jesus has done for us? We should honor Him much more enthusiastically and testify of Him much more diligently than Israel. The blessing of Israel is limited to the earth and is material. Our blessings are spiritual, heavenly and eternal. When we realize what He has delivered us from and what He has given us, we cannot remain silent.

This command gains even more strength through the affirmation that the “Holy One of Israel” is in their midst. This name is again special for Isaiah. His presence in their “midst” is “great” and is reason to cheer and rejoice (Isaiah 12:6).

With this it ends and that is also the greatest: the Holy One of Israel is in the midst. The word used for ‘midst’ is translated several times with ‘entrails’. We could say that He is where the collective feelings and affections toward Him originate from. Something similar we see in the church of which Christ is the center of the four dimensional glory (Ephesians 3:17-19). He wants to live as such in our hearts where He can be known in His love that surpasses knowledge.

The presence of the Lord Jesus in the midst of the church gives real satisfaction to believers for whom this is a reality. It creates worship and gives strength to testify of Him. The real sense of His presence gives joy to the church. If this awareness is not present, the coming together is only routine and does not work anything toward God nor toward the world.

Isaiah 48:8

Expressions of Joy as Testimony

If they have first drawn from “the springs of salvation” (Isaiah 12:3) and become full, they become overflowing vessels as they continue drawing water. The overflowing water flows to others. We see this from Isaiah 12:4. The first “in that day” (Isaiah 12:1) expresses the joy over one’s own salvation. The second “in that day” (Isaiah 12:4) is about the worldwide salvation of the LORD.

The result of all the glorious things they have sung in the preceding verses is that they call one another to praise the LORD and to testify of His deeds among all nations. Everyone should know that He has done “excellent things” (Isaiah 12:5). The most excellent of all is the work of the Lord Jesus on the cross of Calvary. On this basis God has been able to decide that salvation comes to Israel and through the fullness of Israel also goes to the nations (Romans 11:12b).

We find here an example of spiritual growth. First, the believer is full of joy about what he himself has received and about his personal relationship with the Lord. Then, he recognizes the need for him to bear witness to the glory of God and call upon others to repent and give glory to God. Thus, having drunk from the source of salvation, they themselves become rivers of living water for others (John 7:37-38).

What is our response to what the Lord Jesus has done for us? We should honor Him much more enthusiastically and testify of Him much more diligently than Israel. The blessing of Israel is limited to the earth and is material. Our blessings are spiritual, heavenly and eternal. When we realize what He has delivered us from and what He has given us, we cannot remain silent.

This command gains even more strength through the affirmation that the “Holy One of Israel” is in their midst. This name is again special for Isaiah. His presence in their “midst” is “great” and is reason to cheer and rejoice (Isaiah 12:6).

With this it ends and that is also the greatest: the Holy One of Israel is in the midst. The word used for ‘midst’ is translated several times with ‘entrails’. We could say that He is where the collective feelings and affections toward Him originate from. Something similar we see in the church of which Christ is the center of the four dimensional glory (Ephesians 3:17-19). He wants to live as such in our hearts where He can be known in His love that surpasses knowledge.

The presence of the Lord Jesus in the midst of the church gives real satisfaction to believers for whom this is a reality. It creates worship and gives strength to testify of Him. The real sense of His presence gives joy to the church. If this awareness is not present, the coming together is only routine and does not work anything toward God nor toward the world.

Isaiah 48:10

Introduction

Overview main part 1.2 – Isaiah 13-27

God and the nations

The second part of the first main part (Isaiah 1-35) contains Isaiah 13-27 and can be divided as follows:

1. Prophecy about Babylon (Isaiah 13:1-14:23) 2. Prophecy about Assyria (Isaiah 14:24-14:27) 3. Prophecy about Philistia (Isaiah 14:28-32) 4. Prophecy about Moab (Isaiah 15:1-16:14) 5. Prophecy about Damascus and Ephraim (Isaiah 17:1-14) 6.

Prophecy about Cush (Isaiah 18:1-7) 7. Prophecy about Egypt (Isaiah 19:1-25) 8. Prophecy about Egypt and Cush (Isaiah 20:1-6) 9. Prophecy about Babylon (Isaiah 21:1-10) 10. Prophecy about Edom (Isaiah 21:11-12) 11. Prophecy about Arabia (Isaiah 21:13-17) 12.

Prophecy about Jerusalem (Isaiah 22:1-25) 13. Prophecy about Tyre (Isaiah 23:1-18) 14. The (prophetic) earth is judged (Isaiah 24:1-23) 15. Psalms and predictions of judgment and deliverance (Isaiah 25:1-12) 16. Praise, prayer and prophecy (Isaiah 26:1-21) 17. The restoration of Israel (Isaiah 27:1-13)

Introduction on Isaiah 13

In Isaiah 1-12 the hand of the LORD is stretched out against His people (Isaiah 5:26), but in the part of Isaiah 13-23 the hand of the LORD is stretched out “against all the nations” (Isaiah 14:26). The part of Isaiah 13-23 contains the ’oracles concerning’ or the ‘burdens of’ the nations in the near east. The word “oracle” or “burden” appears here frequently and makes it clear that these chapters form one whole. “Burden” means that the word as judgment from God, which first “falls” on Israel (Isaiah 9:8), now also falls on all the nations as a heavy weight.

These chapters are the answer to the call: “Make known His deeds among the peoples” (Isaiah 12:4b). Before the nations can praise the LORD (Isaiah 12:4a), they must first be cleansed by the judgment of God, just like the people of Israel. The next part, Isaiah 24-27, concerns the whole earth.

There is a danger that we skip these chapters if we read the book of Isaiah because we believe there is little spiritual gain for us in it. But all Scripture is inspired by God and useful to us (2 Timothy 3:16). The nations that surround Israel are seen in their relations with Israel. The burdens of these peoples connect the events coming in the days of Isaiah with the end of time.

They are a fitting sequel to the great subject of the Messianic prophecies in Isaiah 7-12. Therein it is predicted that the authority of the Messiah will be exercised over all kingdoms of the world. They also contain comforting messages for the ultimate blessing and glory of Israel. In accordance with this, the downfall of the heathen powers is foretold. One power after the other falls down, so that there will be room for the establishment of the realm of peace.

Once again, it must be remembered that many oracles about a power have a meaning that goes beyond the imminent judgment on that power. That is, that much in the description of the downfall of a power is also – and sometimes only – fulfilled in the end time and especially at the end of ‘the great tribulation’. In this book this period is called “the indignation” (of the LORD) (Isaiah 10:5; 25; Isaiah 26:20).

Isaiah 13-14 are the introduction to this period, while at the end of Isaiah 27 there is a brief reference to the realm of peace. The part of Isaiah 14:28-27:13 is a description of events in the world from the last days of the great tribulation until the beginning of the millennial realm of peace. Israel is also mentioned again, but then as part of the world.

The nations that successively are judged are judged because of their idolatry and their attitude toward Israel. The reason they are mentioned, while many other nations are not mentioned, is the way in which they have behaved toward God’s people in the past and that they have attacked them. God’s people are “the apple of His eye” (Zechariah 2:8). So whoever touches His people hits the LORD in His heart.

The two other great prophets, Jeremiah and Ezekiel, also prophesy of this judgment on the surrounding nations (Jeremiah 46-51; Ezekiel 25-32). Isaiah and Jeremiah speak in their prophecies about the nations mainly about the destruction of Babylon, although they also speak about other nations, while Ezekiel speaks mainly about God’s judgment on Egypt.

Prophecy About Babylon

After the judgment on Judah and Jerusalem that has been before us in the previous chapters, Isaiah 7-12, now, in Isaiah 13-27, comes the judgment on the nations of the world. As an introduction to this, God begins with the judgment on Babylon (Isaiah 13-14). It begins with “the oracle concerning Babylon” or “the burden of Babylon” (Isaiah 13:1), for Babylon will destroy the world domination of Assyria and succeed it.

What Isaiah has seen is called “burden” because it is a word from God that is imposed upon the prophet as a burden (Jeremiah 23:33-40). Most prophecies in the following chapters begin with this word “oracle” or “burden”. Again, “Isaiah” is called by name. The fact that he has ‘seen’ this burden emphasizes that it is real prophecy, which was spoken before the fall of Babylon, because in the time of Ahaz, when Isaiah writes this, Babylon is far from being a world power. It also makes clear that with Isaiah 13 a new part begins.

When Scripture speaks of Babylon, it can refer to both the city and the country. Babylon is the same as Babel. Babylon is the Greek name and Babel the Hebrew name. The reader must then see whether this means the city or the country. The first kingdom mentioned in Scripture is that of Babel. It is founded by a man who is a tyrant, a man of violence, and a hunter, i.e. a blood-spilling man (Genesis 10:8-10).

In Babylon, the primordial society of mankind after the deluge is together in unity. When the whole earth still uses the same language and the same words, man in Babylon wants to build a tower that reaches to heaven in order to increase his power on earth. God prevents this and at Babel scatters mankind abroad over the face of the whole earth by the confusion of language (Genesis 11:1-9). Because of this mankind is divided over the five continents.

The overthrow of the power of Assyria is described in the book of Nahum. There we read of the fall of Nineveh, the capital of Assyria. At the moment Isaiah utters this prophecy, there is not much to be seen of Babylon as a world power. That Isaiah can start with Babylon as the first nation is only because he sees prophetically the rise of Babylon and also the rise of the next empires. Babylon is the power that will judge Judah because Judah lives in idolatry and rebellion against the LORD. Babylon is also the power that in the end time will make a covenant with the apostate Israel under the antichrist.

The description of the capture of Babylon shows that it happens very violently, unlike the capture of Babylon a century and a half later, in 539 BC, by the Medes and the Persians, which happens almost silently. This is because the emphasis here is on the destruction of the prophetic Babylon in the future, namely that of the first beast, with the ten horns, the leader of the restored Roman Empire, the united states of (ex-Christian) Europe (Revelation 13:1-10).

By the way, Assyria is a type of the future king of the North, the leader of the (northeastern) Arab islamic (Shiite?) alliance, supported by Gog and Magog (Russia). Remarkably, Psalms 83 also mentions an alliance consisting of ten countries (Psalms 83:5-8).

Finally, we find the king of the South – not mentioned here, but in Daniel 11 (Daniel 11:40) – by which we can understand an alliance of (southern) Arab islamic (Sunni?) peoples. They will be the first to attack Israel, followed by the king of the North. If the king of the North has destroyed Israel and especially Jerusalem, he will then attack and overpower the king of the South. Then he will return to Israel because of the coming of the army of the beast (Europe) and be destroyed by Christ (Daniel 11:41-45).

Isaiah 48:11

Tools of God’s Anger

The prophecy begins with a triple call or command. On “the bare hill”, that is a mountain without afforestation, that is without anything that obstructs sight, first a sign, “a standard” as a symbol of battle, must be lifted up so that it is clearly visible (Isaiah 13:2). The standard is followed, secondly, by a cry, “raise your voice,” and, thirdly, by a gesture, “wave the hand,” in order to call God’s armies to action. The call is meant to put the armies in a state of readiness.

The waving of the hand is the sign to let them go up to enter the gates of Babylon. These gates still contain the nobles who form the city government, but it’s time for the conquerors to take over power. There is no mention of any opposition. Babylon was also taken without opposition.

The command goes out from the LORD – “I”, with emphasis (Isaiah 13:3). The Medes (Isaiah 13:17) and Persians are called to fulfill their task. They have been chosen by God to put an end to the reign of Babylon. That is why God calls them “My consecrated ones”, for they have been set apart by Him for that purpose and with that mission. It has nothing to do with the persons themselves, that they should be holy in character.

God also calls them “My mighty warriors”. He makes them invincible warriors, for they must execute His anger. The armies of the Medes and the Persians “exultingly” fulfill their mission. They feel like it because the Majesty of God urges them. The fact that the LORD Himself gives personal command to destroy Babylon is an indication that in the future He will personally, and then without human instruments, destroy the restored Roman Empire (Daniel 2:45).

The single sound of the voice that commands, the voice of the LORD, is replaced by a “sound of tumult on the mountains” (Isaiah 13:4). It is the tumult “of many people”, the armies which the LORD has consecrated to do His work. The armies of the Medes and Persians come from far and wide as “His instruments of indignation, to destroy the whole land” [that is the Babylonian world empire] (Isaiah 13:5).

Their cheering in the execution of this work does not mean that they are aware that they are executing God’s commission or cooperating with God’s plan with consent. In the same way, Titus and the Romans do not know that they as an army of “the king,” are executing the judgment on Jerusalem that the Lord Jesus speaks of in His parable (Matthew 22:7).

It is about the downfall of the land of Babylon (Jeremiah 50-51). Babylon is what we know today as southern Iraq to Baghdad. Assyria is what we know today as northern Iraq north of Baghdad to Pakistan. Media is further to Iran, today’s Kurdistan.

Abraham comes from the land of the Chaldeans or Babylon (Genesis 15:7; Acts 7:2-4). He has converted to the true God. His descendants are brought back to Babylon in exile because Israel has fallen away from the true God. They end up in the land where their ancestor comes from and there they have served the idols of Babylon. The time of the world domination of Babylon lasts seventy years (Jeremiah 25:11).

Prophetically, this section about Babylon is a shadow of the future judgment on the restored Roman Empire or the future united states of Europe led by a man called ‘the beast’ (Revelation 13:1-10). Then the Lord Jesus Himself, in person, will come “from a distant land, from the farthest horizons [literally: from the end of heaven]”, with the heavenly armies to execute judgment on Babylon (Revelation 19:11-21).

Isaiah 48:12

Tools of God’s Anger

The prophecy begins with a triple call or command. On “the bare hill”, that is a mountain without afforestation, that is without anything that obstructs sight, first a sign, “a standard” as a symbol of battle, must be lifted up so that it is clearly visible (Isaiah 13:2). The standard is followed, secondly, by a cry, “raise your voice,” and, thirdly, by a gesture, “wave the hand,” in order to call God’s armies to action. The call is meant to put the armies in a state of readiness.

The waving of the hand is the sign to let them go up to enter the gates of Babylon. These gates still contain the nobles who form the city government, but it’s time for the conquerors to take over power. There is no mention of any opposition. Babylon was also taken without opposition.

The command goes out from the LORD – “I”, with emphasis (Isaiah 13:3). The Medes (Isaiah 13:17) and Persians are called to fulfill their task. They have been chosen by God to put an end to the reign of Babylon. That is why God calls them “My consecrated ones”, for they have been set apart by Him for that purpose and with that mission. It has nothing to do with the persons themselves, that they should be holy in character.

God also calls them “My mighty warriors”. He makes them invincible warriors, for they must execute His anger. The armies of the Medes and the Persians “exultingly” fulfill their mission. They feel like it because the Majesty of God urges them. The fact that the LORD Himself gives personal command to destroy Babylon is an indication that in the future He will personally, and then without human instruments, destroy the restored Roman Empire (Daniel 2:45).

The single sound of the voice that commands, the voice of the LORD, is replaced by a “sound of tumult on the mountains” (Isaiah 13:4). It is the tumult “of many people”, the armies which the LORD has consecrated to do His work. The armies of the Medes and Persians come from far and wide as “His instruments of indignation, to destroy the whole land” [that is the Babylonian world empire] (Isaiah 13:5).

Their cheering in the execution of this work does not mean that they are aware that they are executing God’s commission or cooperating with God’s plan with consent. In the same way, Titus and the Romans do not know that they as an army of “the king,” are executing the judgment on Jerusalem that the Lord Jesus speaks of in His parable (Matthew 22:7).

It is about the downfall of the land of Babylon (Jeremiah 50-51). Babylon is what we know today as southern Iraq to Baghdad. Assyria is what we know today as northern Iraq north of Baghdad to Pakistan. Media is further to Iran, today’s Kurdistan.

Abraham comes from the land of the Chaldeans or Babylon (Genesis 15:7; Acts 7:2-4). He has converted to the true God. His descendants are brought back to Babylon in exile because Israel has fallen away from the true God. They end up in the land where their ancestor comes from and there they have served the idols of Babylon. The time of the world domination of Babylon lasts seventy years (Jeremiah 25:11).

Prophetically, this section about Babylon is a shadow of the future judgment on the restored Roman Empire or the future united states of Europe led by a man called ‘the beast’ (Revelation 13:1-10). Then the Lord Jesus Himself, in person, will come “from a distant land, from the farthest horizons [literally: from the end of heaven]”, with the heavenly armies to execute judgment on Babylon (Revelation 19:11-21).

Isaiah 48:13

Tools of God’s Anger

The prophecy begins with a triple call or command. On “the bare hill”, that is a mountain without afforestation, that is without anything that obstructs sight, first a sign, “a standard” as a symbol of battle, must be lifted up so that it is clearly visible (Isaiah 13:2). The standard is followed, secondly, by a cry, “raise your voice,” and, thirdly, by a gesture, “wave the hand,” in order to call God’s armies to action. The call is meant to put the armies in a state of readiness.

The waving of the hand is the sign to let them go up to enter the gates of Babylon. These gates still contain the nobles who form the city government, but it’s time for the conquerors to take over power. There is no mention of any opposition. Babylon was also taken without opposition.

The command goes out from the LORD – “I”, with emphasis (Isaiah 13:3). The Medes (Isaiah 13:17) and Persians are called to fulfill their task. They have been chosen by God to put an end to the reign of Babylon. That is why God calls them “My consecrated ones”, for they have been set apart by Him for that purpose and with that mission. It has nothing to do with the persons themselves, that they should be holy in character.

God also calls them “My mighty warriors”. He makes them invincible warriors, for they must execute His anger. The armies of the Medes and the Persians “exultingly” fulfill their mission. They feel like it because the Majesty of God urges them. The fact that the LORD Himself gives personal command to destroy Babylon is an indication that in the future He will personally, and then without human instruments, destroy the restored Roman Empire (Daniel 2:45).

The single sound of the voice that commands, the voice of the LORD, is replaced by a “sound of tumult on the mountains” (Isaiah 13:4). It is the tumult “of many people”, the armies which the LORD has consecrated to do His work. The armies of the Medes and Persians come from far and wide as “His instruments of indignation, to destroy the whole land” [that is the Babylonian world empire] (Isaiah 13:5).

Their cheering in the execution of this work does not mean that they are aware that they are executing God’s commission or cooperating with God’s plan with consent. In the same way, Titus and the Romans do not know that they as an army of “the king,” are executing the judgment on Jerusalem that the Lord Jesus speaks of in His parable (Matthew 22:7).

It is about the downfall of the land of Babylon (Jeremiah 50-51). Babylon is what we know today as southern Iraq to Baghdad. Assyria is what we know today as northern Iraq north of Baghdad to Pakistan. Media is further to Iran, today’s Kurdistan.

Abraham comes from the land of the Chaldeans or Babylon (Genesis 15:7; Acts 7:2-4). He has converted to the true God. His descendants are brought back to Babylon in exile because Israel has fallen away from the true God. They end up in the land where their ancestor comes from and there they have served the idols of Babylon. The time of the world domination of Babylon lasts seventy years (Jeremiah 25:11).

Prophetically, this section about Babylon is a shadow of the future judgment on the restored Roman Empire or the future united states of Europe led by a man called ‘the beast’ (Revelation 13:1-10). Then the Lord Jesus Himself, in person, will come “from a distant land, from the farthest horizons [literally: from the end of heaven]”, with the heavenly armies to execute judgment on Babylon (Revelation 19:11-21).

Isaiah 48:14

Tools of God’s Anger

The prophecy begins with a triple call or command. On “the bare hill”, that is a mountain without afforestation, that is without anything that obstructs sight, first a sign, “a standard” as a symbol of battle, must be lifted up so that it is clearly visible (Isaiah 13:2). The standard is followed, secondly, by a cry, “raise your voice,” and, thirdly, by a gesture, “wave the hand,” in order to call God’s armies to action. The call is meant to put the armies in a state of readiness.

The waving of the hand is the sign to let them go up to enter the gates of Babylon. These gates still contain the nobles who form the city government, but it’s time for the conquerors to take over power. There is no mention of any opposition. Babylon was also taken without opposition.

The command goes out from the LORD – “I”, with emphasis (Isaiah 13:3). The Medes (Isaiah 13:17) and Persians are called to fulfill their task. They have been chosen by God to put an end to the reign of Babylon. That is why God calls them “My consecrated ones”, for they have been set apart by Him for that purpose and with that mission. It has nothing to do with the persons themselves, that they should be holy in character.

God also calls them “My mighty warriors”. He makes them invincible warriors, for they must execute His anger. The armies of the Medes and the Persians “exultingly” fulfill their mission. They feel like it because the Majesty of God urges them. The fact that the LORD Himself gives personal command to destroy Babylon is an indication that in the future He will personally, and then without human instruments, destroy the restored Roman Empire (Daniel 2:45).

The single sound of the voice that commands, the voice of the LORD, is replaced by a “sound of tumult on the mountains” (Isaiah 13:4). It is the tumult “of many people”, the armies which the LORD has consecrated to do His work. The armies of the Medes and Persians come from far and wide as “His instruments of indignation, to destroy the whole land” [that is the Babylonian world empire] (Isaiah 13:5).

Their cheering in the execution of this work does not mean that they are aware that they are executing God’s commission or cooperating with God’s plan with consent. In the same way, Titus and the Romans do not know that they as an army of “the king,” are executing the judgment on Jerusalem that the Lord Jesus speaks of in His parable (Matthew 22:7).

It is about the downfall of the land of Babylon (Jeremiah 50-51). Babylon is what we know today as southern Iraq to Baghdad. Assyria is what we know today as northern Iraq north of Baghdad to Pakistan. Media is further to Iran, today’s Kurdistan.

Abraham comes from the land of the Chaldeans or Babylon (Genesis 15:7; Acts 7:2-4). He has converted to the true God. His descendants are brought back to Babylon in exile because Israel has fallen away from the true God. They end up in the land where their ancestor comes from and there they have served the idols of Babylon. The time of the world domination of Babylon lasts seventy years (Jeremiah 25:11).

Prophetically, this section about Babylon is a shadow of the future judgment on the restored Roman Empire or the future united states of Europe led by a man called ‘the beast’ (Revelation 13:1-10). Then the Lord Jesus Himself, in person, will come “from a distant land, from the farthest horizons [literally: from the end of heaven]”, with the heavenly armies to execute judgment on Babylon (Revelation 19:11-21).

Isaiah 48:15

The Day of the LORD Is Coming

In these verses the prophetic scene moves from the imminent downfall of Babylon as a shadow of the future to the future judgments of God on the restored Roman Empire and the entire world in the end time, which is to the coming of “the day of the LORD” (Isaiah 13:6). It is a day that cannot be stopped or deflected, for it comes “as the destruction from the Almighty”. That day clearly did not begin in 539 BC, when Babylon is defeated by the Medes and the Persians. Then that city is not destroyed. That happens much later. No, that day will take place in the future regarding the prophetic Babylon (Revelation 16:19).

Here, before the eye of the prophet, the judgment on Babylon merges with the final judgment on the restored Roman Empire. In the fulfillment there are many centuries between the two judgments, but in essence they are one. One is a type, a foreshadow, of the other. Babylon is the first of the four great empires (Daniel 2:37-40; Daniel 7:1-7) and is a shadow of the last representative of the empires, that is the restored Roman Empire.

In our days we see that taking shape more and more in the united Europe, the European Union. For God everything is one whole. The judgment on Babylon is a prelude to the judgment on the beast in the end time. Babylon, represented as a woman, the great harlot, and the beast are closely connected (Revelation 17:3b). The great harlot emphasizes the religious aspect of Babylon – the counterpart of the bride – while the beast emphasizes the political aspect of Babylon – the counterpart of Jerusalem, the city of the great King.

The LORD will prove the great Name of His omnipotence in the judgments which He causes to come. In Isaiah 13:7-8 we see people’s reactions to that. The hands become weak, powerless. “Every man’s heart” melts away, there is no more courage. The horror and bewilderment can be read on their faces. Their posture of shrinking like a woman in labor and woes fits the horror and pain that plagues them. It all shows that they have not taken into account a judgmental God.

Man’s sin and his unrepentance are the cause that the LORD will judge “cruel, with fury and burning anger” on His day when He takes control of the government (Isaiah 13:9). His judgments affect both “the land” and “its sinners”. He makes the land a desolation and sinners are exterminated from the land. Here, to say it with the parable of the dolik (a weed that looks much like wheat) and the wheat, those who do lawlessness are gathered and cast into the furnace of fire (Matthew 13:40-42; Matthew 24:40-41).

The whole of creation ends up in darkness because “the stars of heaven and their constellations” and “the moon” do not let their “light” shine (Isaiah 13:10). If there is any hope that the sun will rise at daybreak, then that hope turns out to be vain, because “sun will be dark when it rises” (Matthew 24:29; Mark 13:24).

The judgment on Babylon at the appearance of Christ in the end time affects the whole “world” and not just a certain area as in the time of Isaiah (Isaiah 13:11; cf. Luke 21:35). It is like the deluge that is also worldwide. God’s judgment is on the world because of “its evil”. That evil is expressed in the “iniquity” of “the wicked”, “the arrogance of the proud” and “the haughtiness of the ruthless”. God will repay the evil, stop the arrogance and humiliate the haughtiness. God has the appropriate answer to all evil.

It is also striking that the judgment on Babylon is exercised by Cyrus, who is called “His anointed” (Isaiah 45:1), a clear picture of Christ (= Anointed). The name Cyrus means ‘sun’, which is the title of Christ Himself (Malachi 4:2).

The fall of Babylon occurs unexpectedly. While the city is celebrating, the army of the Medes and Persians crawls under the city wall after having first shifted the course of the canal that flows through the city. Thus, the coming of Christ to exterminate Babylon will happen like a thief in the night, unexpectedly.

Isaiah 13:12 predicts the reduction of the world population at the end of time, just as the Lord Jesus predicts (Matthew 24:22; Revelation 6:8; Revelation 9:19). Through these judgments all the wicked are wiped out. What remains is a remnant that consists of “mortal man”. This indicates that they are no more valuable in themselves than the wicked who have perished. Because of their small number, this remnant is rarer than the rarest and most precious metals. They are spared because of their positive attitude toward Israel (cf. Matthew 25:31-41).

It is important in this section to distinguish between the rapture of the believers (1 Thessalonians 4:15-18) and the appearance of the LORD to judge. At the rapture, believers are taken from the earth and unbelievers are left behind. At the appearance of the LORD, the Lord Jesus, the wicked are taken away from the earth by the judgment and the believers are left on earth to enter the realm of peace (Matthew 24:40-41).

The consequences of the judgments are described even more profoundly in Isaiah 13:13 than in Isaiah 13:10. In Isaiah 13:10 the effects of the judgment are seen in certain parts of creation, while in Isaiah 13:13 we see the consequences of the judgment for heaven and earth as a whole. Heaven trembles and the earth shakes from its place (Haggai 2:6-7; Hebrews 12:25-29; Zechariah 14:4-5). These are the overwhelming consequences of the outpouring of “the fury of the LORD of hosts in the day of His burning anger”. This confirms the remembrance of the deluge, in which heaven and earth have also come in great turmoil.

Isaiah 48:16

The Day of the LORD Is Coming

In these verses the prophetic scene moves from the imminent downfall of Babylon as a shadow of the future to the future judgments of God on the restored Roman Empire and the entire world in the end time, which is to the coming of “the day of the LORD” (Isaiah 13:6). It is a day that cannot be stopped or deflected, for it comes “as the destruction from the Almighty”. That day clearly did not begin in 539 BC, when Babylon is defeated by the Medes and the Persians. Then that city is not destroyed. That happens much later. No, that day will take place in the future regarding the prophetic Babylon (Revelation 16:19).

Here, before the eye of the prophet, the judgment on Babylon merges with the final judgment on the restored Roman Empire. In the fulfillment there are many centuries between the two judgments, but in essence they are one. One is a type, a foreshadow, of the other. Babylon is the first of the four great empires (Daniel 2:37-40; Daniel 7:1-7) and is a shadow of the last representative of the empires, that is the restored Roman Empire.

In our days we see that taking shape more and more in the united Europe, the European Union. For God everything is one whole. The judgment on Babylon is a prelude to the judgment on the beast in the end time. Babylon, represented as a woman, the great harlot, and the beast are closely connected (Revelation 17:3b). The great harlot emphasizes the religious aspect of Babylon – the counterpart of the bride – while the beast emphasizes the political aspect of Babylon – the counterpart of Jerusalem, the city of the great King.

The LORD will prove the great Name of His omnipotence in the judgments which He causes to come. In Isaiah 13:7-8 we see people’s reactions to that. The hands become weak, powerless. “Every man’s heart” melts away, there is no more courage. The horror and bewilderment can be read on their faces. Their posture of shrinking like a woman in labor and woes fits the horror and pain that plagues them. It all shows that they have not taken into account a judgmental God.

Man’s sin and his unrepentance are the cause that the LORD will judge “cruel, with fury and burning anger” on His day when He takes control of the government (Isaiah 13:9). His judgments affect both “the land” and “its sinners”. He makes the land a desolation and sinners are exterminated from the land. Here, to say it with the parable of the dolik (a weed that looks much like wheat) and the wheat, those who do lawlessness are gathered and cast into the furnace of fire (Matthew 13:40-42; Matthew 24:40-41).

The whole of creation ends up in darkness because “the stars of heaven and their constellations” and “the moon” do not let their “light” shine (Isaiah 13:10). If there is any hope that the sun will rise at daybreak, then that hope turns out to be vain, because “sun will be dark when it rises” (Matthew 24:29; Mark 13:24).

The judgment on Babylon at the appearance of Christ in the end time affects the whole “world” and not just a certain area as in the time of Isaiah (Isaiah 13:11; cf. Luke 21:35). It is like the deluge that is also worldwide. God’s judgment is on the world because of “its evil”. That evil is expressed in the “iniquity” of “the wicked”, “the arrogance of the proud” and “the haughtiness of the ruthless”. God will repay the evil, stop the arrogance and humiliate the haughtiness. God has the appropriate answer to all evil.

It is also striking that the judgment on Babylon is exercised by Cyrus, who is called “His anointed” (Isaiah 45:1), a clear picture of Christ (= Anointed). The name Cyrus means ‘sun’, which is the title of Christ Himself (Malachi 4:2).

The fall of Babylon occurs unexpectedly. While the city is celebrating, the army of the Medes and Persians crawls under the city wall after having first shifted the course of the canal that flows through the city. Thus, the coming of Christ to exterminate Babylon will happen like a thief in the night, unexpectedly.

Isaiah 13:12 predicts the reduction of the world population at the end of time, just as the Lord Jesus predicts (Matthew 24:22; Revelation 6:8; Revelation 9:19). Through these judgments all the wicked are wiped out. What remains is a remnant that consists of “mortal man”. This indicates that they are no more valuable in themselves than the wicked who have perished. Because of their small number, this remnant is rarer than the rarest and most precious metals. They are spared because of their positive attitude toward Israel (cf. Matthew 25:31-41).

It is important in this section to distinguish between the rapture of the believers (1 Thessalonians 4:15-18) and the appearance of the LORD to judge. At the rapture, believers are taken from the earth and unbelievers are left behind. At the appearance of the LORD, the Lord Jesus, the wicked are taken away from the earth by the judgment and the believers are left on earth to enter the realm of peace (Matthew 24:40-41).

The consequences of the judgments are described even more profoundly in Isaiah 13:13 than in Isaiah 13:10. In Isaiah 13:10 the effects of the judgment are seen in certain parts of creation, while in Isaiah 13:13 we see the consequences of the judgment for heaven and earth as a whole. Heaven trembles and the earth shakes from its place (Haggai 2:6-7; Hebrews 12:25-29; Zechariah 14:4-5). These are the overwhelming consequences of the outpouring of “the fury of the LORD of hosts in the day of His burning anger”. This confirms the remembrance of the deluge, in which heaven and earth have also come in great turmoil.

Isaiah 48:17

The Day of the LORD Is Coming

In these verses the prophetic scene moves from the imminent downfall of Babylon as a shadow of the future to the future judgments of God on the restored Roman Empire and the entire world in the end time, which is to the coming of “the day of the LORD” (Isaiah 13:6). It is a day that cannot be stopped or deflected, for it comes “as the destruction from the Almighty”. That day clearly did not begin in 539 BC, when Babylon is defeated by the Medes and the Persians. Then that city is not destroyed. That happens much later. No, that day will take place in the future regarding the prophetic Babylon (Revelation 16:19).

Here, before the eye of the prophet, the judgment on Babylon merges with the final judgment on the restored Roman Empire. In the fulfillment there are many centuries between the two judgments, but in essence they are one. One is a type, a foreshadow, of the other. Babylon is the first of the four great empires (Daniel 2:37-40; Daniel 7:1-7) and is a shadow of the last representative of the empires, that is the restored Roman Empire.

In our days we see that taking shape more and more in the united Europe, the European Union. For God everything is one whole. The judgment on Babylon is a prelude to the judgment on the beast in the end time. Babylon, represented as a woman, the great harlot, and the beast are closely connected (Revelation 17:3b). The great harlot emphasizes the religious aspect of Babylon – the counterpart of the bride – while the beast emphasizes the political aspect of Babylon – the counterpart of Jerusalem, the city of the great King.

The LORD will prove the great Name of His omnipotence in the judgments which He causes to come. In Isaiah 13:7-8 we see people’s reactions to that. The hands become weak, powerless. “Every man’s heart” melts away, there is no more courage. The horror and bewilderment can be read on their faces. Their posture of shrinking like a woman in labor and woes fits the horror and pain that plagues them. It all shows that they have not taken into account a judgmental God.

Man’s sin and his unrepentance are the cause that the LORD will judge “cruel, with fury and burning anger” on His day when He takes control of the government (Isaiah 13:9). His judgments affect both “the land” and “its sinners”. He makes the land a desolation and sinners are exterminated from the land. Here, to say it with the parable of the dolik (a weed that looks much like wheat) and the wheat, those who do lawlessness are gathered and cast into the furnace of fire (Matthew 13:40-42; Matthew 24:40-41).

The whole of creation ends up in darkness because “the stars of heaven and their constellations” and “the moon” do not let their “light” shine (Isaiah 13:10). If there is any hope that the sun will rise at daybreak, then that hope turns out to be vain, because “sun will be dark when it rises” (Matthew 24:29; Mark 13:24).

The judgment on Babylon at the appearance of Christ in the end time affects the whole “world” and not just a certain area as in the time of Isaiah (Isaiah 13:11; cf. Luke 21:35). It is like the deluge that is also worldwide. God’s judgment is on the world because of “its evil”. That evil is expressed in the “iniquity” of “the wicked”, “the arrogance of the proud” and “the haughtiness of the ruthless”. God will repay the evil, stop the arrogance and humiliate the haughtiness. God has the appropriate answer to all evil.

It is also striking that the judgment on Babylon is exercised by Cyrus, who is called “His anointed” (Isaiah 45:1), a clear picture of Christ (= Anointed). The name Cyrus means ‘sun’, which is the title of Christ Himself (Malachi 4:2).

The fall of Babylon occurs unexpectedly. While the city is celebrating, the army of the Medes and Persians crawls under the city wall after having first shifted the course of the canal that flows through the city. Thus, the coming of Christ to exterminate Babylon will happen like a thief in the night, unexpectedly.

Isaiah 13:12 predicts the reduction of the world population at the end of time, just as the Lord Jesus predicts (Matthew 24:22; Revelation 6:8; Revelation 9:19). Through these judgments all the wicked are wiped out. What remains is a remnant that consists of “mortal man”. This indicates that they are no more valuable in themselves than the wicked who have perished. Because of their small number, this remnant is rarer than the rarest and most precious metals. They are spared because of their positive attitude toward Israel (cf. Matthew 25:31-41).

It is important in this section to distinguish between the rapture of the believers (1 Thessalonians 4:15-18) and the appearance of the LORD to judge. At the rapture, believers are taken from the earth and unbelievers are left behind. At the appearance of the LORD, the Lord Jesus, the wicked are taken away from the earth by the judgment and the believers are left on earth to enter the realm of peace (Matthew 24:40-41).

The consequences of the judgments are described even more profoundly in Isaiah 13:13 than in Isaiah 13:10. In Isaiah 13:10 the effects of the judgment are seen in certain parts of creation, while in Isaiah 13:13 we see the consequences of the judgment for heaven and earth as a whole. Heaven trembles and the earth shakes from its place (Haggai 2:6-7; Hebrews 12:25-29; Zechariah 14:4-5). These are the overwhelming consequences of the outpouring of “the fury of the LORD of hosts in the day of His burning anger”. This confirms the remembrance of the deluge, in which heaven and earth have also come in great turmoil.

Isaiah 48:18

The Day of the LORD Is Coming

In these verses the prophetic scene moves from the imminent downfall of Babylon as a shadow of the future to the future judgments of God on the restored Roman Empire and the entire world in the end time, which is to the coming of “the day of the LORD” (Isaiah 13:6). It is a day that cannot be stopped or deflected, for it comes “as the destruction from the Almighty”. That day clearly did not begin in 539 BC, when Babylon is defeated by the Medes and the Persians. Then that city is not destroyed. That happens much later. No, that day will take place in the future regarding the prophetic Babylon (Revelation 16:19).

Here, before the eye of the prophet, the judgment on Babylon merges with the final judgment on the restored Roman Empire. In the fulfillment there are many centuries between the two judgments, but in essence they are one. One is a type, a foreshadow, of the other. Babylon is the first of the four great empires (Daniel 2:37-40; Daniel 7:1-7) and is a shadow of the last representative of the empires, that is the restored Roman Empire.

In our days we see that taking shape more and more in the united Europe, the European Union. For God everything is one whole. The judgment on Babylon is a prelude to the judgment on the beast in the end time. Babylon, represented as a woman, the great harlot, and the beast are closely connected (Revelation 17:3b). The great harlot emphasizes the religious aspect of Babylon – the counterpart of the bride – while the beast emphasizes the political aspect of Babylon – the counterpart of Jerusalem, the city of the great King.

The LORD will prove the great Name of His omnipotence in the judgments which He causes to come. In Isaiah 13:7-8 we see people’s reactions to that. The hands become weak, powerless. “Every man’s heart” melts away, there is no more courage. The horror and bewilderment can be read on their faces. Their posture of shrinking like a woman in labor and woes fits the horror and pain that plagues them. It all shows that they have not taken into account a judgmental God.

Man’s sin and his unrepentance are the cause that the LORD will judge “cruel, with fury and burning anger” on His day when He takes control of the government (Isaiah 13:9). His judgments affect both “the land” and “its sinners”. He makes the land a desolation and sinners are exterminated from the land. Here, to say it with the parable of the dolik (a weed that looks much like wheat) and the wheat, those who do lawlessness are gathered and cast into the furnace of fire (Matthew 13:40-42; Matthew 24:40-41).

The whole of creation ends up in darkness because “the stars of heaven and their constellations” and “the moon” do not let their “light” shine (Isaiah 13:10). If there is any hope that the sun will rise at daybreak, then that hope turns out to be vain, because “sun will be dark when it rises” (Matthew 24:29; Mark 13:24).

The judgment on Babylon at the appearance of Christ in the end time affects the whole “world” and not just a certain area as in the time of Isaiah (Isaiah 13:11; cf. Luke 21:35). It is like the deluge that is also worldwide. God’s judgment is on the world because of “its evil”. That evil is expressed in the “iniquity” of “the wicked”, “the arrogance of the proud” and “the haughtiness of the ruthless”. God will repay the evil, stop the arrogance and humiliate the haughtiness. God has the appropriate answer to all evil.

It is also striking that the judgment on Babylon is exercised by Cyrus, who is called “His anointed” (Isaiah 45:1), a clear picture of Christ (= Anointed). The name Cyrus means ‘sun’, which is the title of Christ Himself (Malachi 4:2).

The fall of Babylon occurs unexpectedly. While the city is celebrating, the army of the Medes and Persians crawls under the city wall after having first shifted the course of the canal that flows through the city. Thus, the coming of Christ to exterminate Babylon will happen like a thief in the night, unexpectedly.

Isaiah 13:12 predicts the reduction of the world population at the end of time, just as the Lord Jesus predicts (Matthew 24:22; Revelation 6:8; Revelation 9:19). Through these judgments all the wicked are wiped out. What remains is a remnant that consists of “mortal man”. This indicates that they are no more valuable in themselves than the wicked who have perished. Because of their small number, this remnant is rarer than the rarest and most precious metals. They are spared because of their positive attitude toward Israel (cf. Matthew 25:31-41).

It is important in this section to distinguish between the rapture of the believers (1 Thessalonians 4:15-18) and the appearance of the LORD to judge. At the rapture, believers are taken from the earth and unbelievers are left behind. At the appearance of the LORD, the Lord Jesus, the wicked are taken away from the earth by the judgment and the believers are left on earth to enter the realm of peace (Matthew 24:40-41).

The consequences of the judgments are described even more profoundly in Isaiah 13:13 than in Isaiah 13:10. In Isaiah 13:10 the effects of the judgment are seen in certain parts of creation, while in Isaiah 13:13 we see the consequences of the judgment for heaven and earth as a whole. Heaven trembles and the earth shakes from its place (Haggai 2:6-7; Hebrews 12:25-29; Zechariah 14:4-5). These are the overwhelming consequences of the outpouring of “the fury of the LORD of hosts in the day of His burning anger”. This confirms the remembrance of the deluge, in which heaven and earth have also come in great turmoil.

Isaiah 48:19

The Day of the LORD Is Coming

In these verses the prophetic scene moves from the imminent downfall of Babylon as a shadow of the future to the future judgments of God on the restored Roman Empire and the entire world in the end time, which is to the coming of “the day of the LORD” (Isaiah 13:6). It is a day that cannot be stopped or deflected, for it comes “as the destruction from the Almighty”. That day clearly did not begin in 539 BC, when Babylon is defeated by the Medes and the Persians. Then that city is not destroyed. That happens much later. No, that day will take place in the future regarding the prophetic Babylon (Revelation 16:19).

Here, before the eye of the prophet, the judgment on Babylon merges with the final judgment on the restored Roman Empire. In the fulfillment there are many centuries between the two judgments, but in essence they are one. One is a type, a foreshadow, of the other. Babylon is the first of the four great empires (Daniel 2:37-40; Daniel 7:1-7) and is a shadow of the last representative of the empires, that is the restored Roman Empire.

In our days we see that taking shape more and more in the united Europe, the European Union. For God everything is one whole. The judgment on Babylon is a prelude to the judgment on the beast in the end time. Babylon, represented as a woman, the great harlot, and the beast are closely connected (Revelation 17:3b). The great harlot emphasizes the religious aspect of Babylon – the counterpart of the bride – while the beast emphasizes the political aspect of Babylon – the counterpart of Jerusalem, the city of the great King.

The LORD will prove the great Name of His omnipotence in the judgments which He causes to come. In Isaiah 13:7-8 we see people’s reactions to that. The hands become weak, powerless. “Every man’s heart” melts away, there is no more courage. The horror and bewilderment can be read on their faces. Their posture of shrinking like a woman in labor and woes fits the horror and pain that plagues them. It all shows that they have not taken into account a judgmental God.

Man’s sin and his unrepentance are the cause that the LORD will judge “cruel, with fury and burning anger” on His day when He takes control of the government (Isaiah 13:9). His judgments affect both “the land” and “its sinners”. He makes the land a desolation and sinners are exterminated from the land. Here, to say it with the parable of the dolik (a weed that looks much like wheat) and the wheat, those who do lawlessness are gathered and cast into the furnace of fire (Matthew 13:40-42; Matthew 24:40-41).

The whole of creation ends up in darkness because “the stars of heaven and their constellations” and “the moon” do not let their “light” shine (Isaiah 13:10). If there is any hope that the sun will rise at daybreak, then that hope turns out to be vain, because “sun will be dark when it rises” (Matthew 24:29; Mark 13:24).

The judgment on Babylon at the appearance of Christ in the end time affects the whole “world” and not just a certain area as in the time of Isaiah (Isaiah 13:11; cf. Luke 21:35). It is like the deluge that is also worldwide. God’s judgment is on the world because of “its evil”. That evil is expressed in the “iniquity” of “the wicked”, “the arrogance of the proud” and “the haughtiness of the ruthless”. God will repay the evil, stop the arrogance and humiliate the haughtiness. God has the appropriate answer to all evil.

It is also striking that the judgment on Babylon is exercised by Cyrus, who is called “His anointed” (Isaiah 45:1), a clear picture of Christ (= Anointed). The name Cyrus means ‘sun’, which is the title of Christ Himself (Malachi 4:2).

The fall of Babylon occurs unexpectedly. While the city is celebrating, the army of the Medes and Persians crawls under the city wall after having first shifted the course of the canal that flows through the city. Thus, the coming of Christ to exterminate Babylon will happen like a thief in the night, unexpectedly.

Isaiah 13:12 predicts the reduction of the world population at the end of time, just as the Lord Jesus predicts (Matthew 24:22; Revelation 6:8; Revelation 9:19). Through these judgments all the wicked are wiped out. What remains is a remnant that consists of “mortal man”. This indicates that they are no more valuable in themselves than the wicked who have perished. Because of their small number, this remnant is rarer than the rarest and most precious metals. They are spared because of their positive attitude toward Israel (cf. Matthew 25:31-41).

It is important in this section to distinguish between the rapture of the believers (1 Thessalonians 4:15-18) and the appearance of the LORD to judge. At the rapture, believers are taken from the earth and unbelievers are left behind. At the appearance of the LORD, the Lord Jesus, the wicked are taken away from the earth by the judgment and the believers are left on earth to enter the realm of peace (Matthew 24:40-41).

The consequences of the judgments are described even more profoundly in Isaiah 13:13 than in Isaiah 13:10. In Isaiah 13:10 the effects of the judgment are seen in certain parts of creation, while in Isaiah 13:13 we see the consequences of the judgment for heaven and earth as a whole. Heaven trembles and the earth shakes from its place (Haggai 2:6-7; Hebrews 12:25-29; Zechariah 14:4-5). These are the overwhelming consequences of the outpouring of “the fury of the LORD of hosts in the day of His burning anger”. This confirms the remembrance of the deluge, in which heaven and earth have also come in great turmoil.

Isaiah 48:20

The Day of the LORD Is Coming

In these verses the prophetic scene moves from the imminent downfall of Babylon as a shadow of the future to the future judgments of God on the restored Roman Empire and the entire world in the end time, which is to the coming of “the day of the LORD” (Isaiah 13:6). It is a day that cannot be stopped or deflected, for it comes “as the destruction from the Almighty”. That day clearly did not begin in 539 BC, when Babylon is defeated by the Medes and the Persians. Then that city is not destroyed. That happens much later. No, that day will take place in the future regarding the prophetic Babylon (Revelation 16:19).

Here, before the eye of the prophet, the judgment on Babylon merges with the final judgment on the restored Roman Empire. In the fulfillment there are many centuries between the two judgments, but in essence they are one. One is a type, a foreshadow, of the other. Babylon is the first of the four great empires (Daniel 2:37-40; Daniel 7:1-7) and is a shadow of the last representative of the empires, that is the restored Roman Empire.

In our days we see that taking shape more and more in the united Europe, the European Union. For God everything is one whole. The judgment on Babylon is a prelude to the judgment on the beast in the end time. Babylon, represented as a woman, the great harlot, and the beast are closely connected (Revelation 17:3b). The great harlot emphasizes the religious aspect of Babylon – the counterpart of the bride – while the beast emphasizes the political aspect of Babylon – the counterpart of Jerusalem, the city of the great King.

The LORD will prove the great Name of His omnipotence in the judgments which He causes to come. In Isaiah 13:7-8 we see people’s reactions to that. The hands become weak, powerless. “Every man’s heart” melts away, there is no more courage. The horror and bewilderment can be read on their faces. Their posture of shrinking like a woman in labor and woes fits the horror and pain that plagues them. It all shows that they have not taken into account a judgmental God.

Man’s sin and his unrepentance are the cause that the LORD will judge “cruel, with fury and burning anger” on His day when He takes control of the government (Isaiah 13:9). His judgments affect both “the land” and “its sinners”. He makes the land a desolation and sinners are exterminated from the land. Here, to say it with the parable of the dolik (a weed that looks much like wheat) and the wheat, those who do lawlessness are gathered and cast into the furnace of fire (Matthew 13:40-42; Matthew 24:40-41).

The whole of creation ends up in darkness because “the stars of heaven and their constellations” and “the moon” do not let their “light” shine (Isaiah 13:10). If there is any hope that the sun will rise at daybreak, then that hope turns out to be vain, because “sun will be dark when it rises” (Matthew 24:29; Mark 13:24).

The judgment on Babylon at the appearance of Christ in the end time affects the whole “world” and not just a certain area as in the time of Isaiah (Isaiah 13:11; cf. Luke 21:35). It is like the deluge that is also worldwide. God’s judgment is on the world because of “its evil”. That evil is expressed in the “iniquity” of “the wicked”, “the arrogance of the proud” and “the haughtiness of the ruthless”. God will repay the evil, stop the arrogance and humiliate the haughtiness. God has the appropriate answer to all evil.

It is also striking that the judgment on Babylon is exercised by Cyrus, who is called “His anointed” (Isaiah 45:1), a clear picture of Christ (= Anointed). The name Cyrus means ‘sun’, which is the title of Christ Himself (Malachi 4:2).

The fall of Babylon occurs unexpectedly. While the city is celebrating, the army of the Medes and Persians crawls under the city wall after having first shifted the course of the canal that flows through the city. Thus, the coming of Christ to exterminate Babylon will happen like a thief in the night, unexpectedly.

Isaiah 13:12 predicts the reduction of the world population at the end of time, just as the Lord Jesus predicts (Matthew 24:22; Revelation 6:8; Revelation 9:19). Through these judgments all the wicked are wiped out. What remains is a remnant that consists of “mortal man”. This indicates that they are no more valuable in themselves than the wicked who have perished. Because of their small number, this remnant is rarer than the rarest and most precious metals. They are spared because of their positive attitude toward Israel (cf. Matthew 25:31-41).

It is important in this section to distinguish between the rapture of the believers (1 Thessalonians 4:15-18) and the appearance of the LORD to judge. At the rapture, believers are taken from the earth and unbelievers are left behind. At the appearance of the LORD, the Lord Jesus, the wicked are taken away from the earth by the judgment and the believers are left on earth to enter the realm of peace (Matthew 24:40-41).

The consequences of the judgments are described even more profoundly in Isaiah 13:13 than in Isaiah 13:10. In Isaiah 13:10 the effects of the judgment are seen in certain parts of creation, while in Isaiah 13:13 we see the consequences of the judgment for heaven and earth as a whole. Heaven trembles and the earth shakes from its place (Haggai 2:6-7; Hebrews 12:25-29; Zechariah 14:4-5). These are the overwhelming consequences of the outpouring of “the fury of the LORD of hosts in the day of His burning anger”. This confirms the remembrance of the deluge, in which heaven and earth have also come in great turmoil.

Isaiah 48:21

The Day of the LORD Is Coming

In these verses the prophetic scene moves from the imminent downfall of Babylon as a shadow of the future to the future judgments of God on the restored Roman Empire and the entire world in the end time, which is to the coming of “the day of the LORD” (Isaiah 13:6). It is a day that cannot be stopped or deflected, for it comes “as the destruction from the Almighty”. That day clearly did not begin in 539 BC, when Babylon is defeated by the Medes and the Persians. Then that city is not destroyed. That happens much later. No, that day will take place in the future regarding the prophetic Babylon (Revelation 16:19).

Here, before the eye of the prophet, the judgment on Babylon merges with the final judgment on the restored Roman Empire. In the fulfillment there are many centuries between the two judgments, but in essence they are one. One is a type, a foreshadow, of the other. Babylon is the first of the four great empires (Daniel 2:37-40; Daniel 7:1-7) and is a shadow of the last representative of the empires, that is the restored Roman Empire.

In our days we see that taking shape more and more in the united Europe, the European Union. For God everything is one whole. The judgment on Babylon is a prelude to the judgment on the beast in the end time. Babylon, represented as a woman, the great harlot, and the beast are closely connected (Revelation 17:3b). The great harlot emphasizes the religious aspect of Babylon – the counterpart of the bride – while the beast emphasizes the political aspect of Babylon – the counterpart of Jerusalem, the city of the great King.

The LORD will prove the great Name of His omnipotence in the judgments which He causes to come. In Isaiah 13:7-8 we see people’s reactions to that. The hands become weak, powerless. “Every man’s heart” melts away, there is no more courage. The horror and bewilderment can be read on their faces. Their posture of shrinking like a woman in labor and woes fits the horror and pain that plagues them. It all shows that they have not taken into account a judgmental God.

Man’s sin and his unrepentance are the cause that the LORD will judge “cruel, with fury and burning anger” on His day when He takes control of the government (Isaiah 13:9). His judgments affect both “the land” and “its sinners”. He makes the land a desolation and sinners are exterminated from the land. Here, to say it with the parable of the dolik (a weed that looks much like wheat) and the wheat, those who do lawlessness are gathered and cast into the furnace of fire (Matthew 13:40-42; Matthew 24:40-41).

The whole of creation ends up in darkness because “the stars of heaven and their constellations” and “the moon” do not let their “light” shine (Isaiah 13:10). If there is any hope that the sun will rise at daybreak, then that hope turns out to be vain, because “sun will be dark when it rises” (Matthew 24:29; Mark 13:24).

The judgment on Babylon at the appearance of Christ in the end time affects the whole “world” and not just a certain area as in the time of Isaiah (Isaiah 13:11; cf. Luke 21:35). It is like the deluge that is also worldwide. God’s judgment is on the world because of “its evil”. That evil is expressed in the “iniquity” of “the wicked”, “the arrogance of the proud” and “the haughtiness of the ruthless”. God will repay the evil, stop the arrogance and humiliate the haughtiness. God has the appropriate answer to all evil.

It is also striking that the judgment on Babylon is exercised by Cyrus, who is called “His anointed” (Isaiah 45:1), a clear picture of Christ (= Anointed). The name Cyrus means ‘sun’, which is the title of Christ Himself (Malachi 4:2).

The fall of Babylon occurs unexpectedly. While the city is celebrating, the army of the Medes and Persians crawls under the city wall after having first shifted the course of the canal that flows through the city. Thus, the coming of Christ to exterminate Babylon will happen like a thief in the night, unexpectedly.

Isaiah 13:12 predicts the reduction of the world population at the end of time, just as the Lord Jesus predicts (Matthew 24:22; Revelation 6:8; Revelation 9:19). Through these judgments all the wicked are wiped out. What remains is a remnant that consists of “mortal man”. This indicates that they are no more valuable in themselves than the wicked who have perished. Because of their small number, this remnant is rarer than the rarest and most precious metals. They are spared because of their positive attitude toward Israel (cf. Matthew 25:31-41).

It is important in this section to distinguish between the rapture of the believers (1 Thessalonians 4:15-18) and the appearance of the LORD to judge. At the rapture, believers are taken from the earth and unbelievers are left behind. At the appearance of the LORD, the Lord Jesus, the wicked are taken away from the earth by the judgment and the believers are left on earth to enter the realm of peace (Matthew 24:40-41).

The consequences of the judgments are described even more profoundly in Isaiah 13:13 than in Isaiah 13:10. In Isaiah 13:10 the effects of the judgment are seen in certain parts of creation, while in Isaiah 13:13 we see the consequences of the judgment for heaven and earth as a whole. Heaven trembles and the earth shakes from its place (Haggai 2:6-7; Hebrews 12:25-29; Zechariah 14:4-5). These are the overwhelming consequences of the outpouring of “the fury of the LORD of hosts in the day of His burning anger”. This confirms the remembrance of the deluge, in which heaven and earth have also come in great turmoil.

Isaiah 48:22

The Day of the LORD Is Coming

In these verses the prophetic scene moves from the imminent downfall of Babylon as a shadow of the future to the future judgments of God on the restored Roman Empire and the entire world in the end time, which is to the coming of “the day of the LORD” (Isaiah 13:6). It is a day that cannot be stopped or deflected, for it comes “as the destruction from the Almighty”. That day clearly did not begin in 539 BC, when Babylon is defeated by the Medes and the Persians. Then that city is not destroyed. That happens much later. No, that day will take place in the future regarding the prophetic Babylon (Revelation 16:19).

Here, before the eye of the prophet, the judgment on Babylon merges with the final judgment on the restored Roman Empire. In the fulfillment there are many centuries between the two judgments, but in essence they are one. One is a type, a foreshadow, of the other. Babylon is the first of the four great empires (Daniel 2:37-40; Daniel 7:1-7) and is a shadow of the last representative of the empires, that is the restored Roman Empire.

In our days we see that taking shape more and more in the united Europe, the European Union. For God everything is one whole. The judgment on Babylon is a prelude to the judgment on the beast in the end time. Babylon, represented as a woman, the great harlot, and the beast are closely connected (Revelation 17:3b). The great harlot emphasizes the religious aspect of Babylon – the counterpart of the bride – while the beast emphasizes the political aspect of Babylon – the counterpart of Jerusalem, the city of the great King.

The LORD will prove the great Name of His omnipotence in the judgments which He causes to come. In Isaiah 13:7-8 we see people’s reactions to that. The hands become weak, powerless. “Every man’s heart” melts away, there is no more courage. The horror and bewilderment can be read on their faces. Their posture of shrinking like a woman in labor and woes fits the horror and pain that plagues them. It all shows that they have not taken into account a judgmental God.

Man’s sin and his unrepentance are the cause that the LORD will judge “cruel, with fury and burning anger” on His day when He takes control of the government (Isaiah 13:9). His judgments affect both “the land” and “its sinners”. He makes the land a desolation and sinners are exterminated from the land. Here, to say it with the parable of the dolik (a weed that looks much like wheat) and the wheat, those who do lawlessness are gathered and cast into the furnace of fire (Matthew 13:40-42; Matthew 24:40-41).

The whole of creation ends up in darkness because “the stars of heaven and their constellations” and “the moon” do not let their “light” shine (Isaiah 13:10). If there is any hope that the sun will rise at daybreak, then that hope turns out to be vain, because “sun will be dark when it rises” (Matthew 24:29; Mark 13:24).

The judgment on Babylon at the appearance of Christ in the end time affects the whole “world” and not just a certain area as in the time of Isaiah (Isaiah 13:11; cf. Luke 21:35). It is like the deluge that is also worldwide. God’s judgment is on the world because of “its evil”. That evil is expressed in the “iniquity” of “the wicked”, “the arrogance of the proud” and “the haughtiness of the ruthless”. God will repay the evil, stop the arrogance and humiliate the haughtiness. God has the appropriate answer to all evil.

It is also striking that the judgment on Babylon is exercised by Cyrus, who is called “His anointed” (Isaiah 45:1), a clear picture of Christ (= Anointed). The name Cyrus means ‘sun’, which is the title of Christ Himself (Malachi 4:2).

The fall of Babylon occurs unexpectedly. While the city is celebrating, the army of the Medes and Persians crawls under the city wall after having first shifted the course of the canal that flows through the city. Thus, the coming of Christ to exterminate Babylon will happen like a thief in the night, unexpectedly.

Isaiah 13:12 predicts the reduction of the world population at the end of time, just as the Lord Jesus predicts (Matthew 24:22; Revelation 6:8; Revelation 9:19). Through these judgments all the wicked are wiped out. What remains is a remnant that consists of “mortal man”. This indicates that they are no more valuable in themselves than the wicked who have perished. Because of their small number, this remnant is rarer than the rarest and most precious metals. They are spared because of their positive attitude toward Israel (cf. Matthew 25:31-41).

It is important in this section to distinguish between the rapture of the believers (1 Thessalonians 4:15-18) and the appearance of the LORD to judge. At the rapture, believers are taken from the earth and unbelievers are left behind. At the appearance of the LORD, the Lord Jesus, the wicked are taken away from the earth by the judgment and the believers are left on earth to enter the realm of peace (Matthew 24:40-41).

The consequences of the judgments are described even more profoundly in Isaiah 13:13 than in Isaiah 13:10. In Isaiah 13:10 the effects of the judgment are seen in certain parts of creation, while in Isaiah 13:13 we see the consequences of the judgment for heaven and earth as a whole. Heaven trembles and the earth shakes from its place (Haggai 2:6-7; Hebrews 12:25-29; Zechariah 14:4-5). These are the overwhelming consequences of the outpouring of “the fury of the LORD of hosts in the day of His burning anger”. This confirms the remembrance of the deluge, in which heaven and earth have also come in great turmoil.