Albert Barnes Commentary Isaiah 13

The burden of Babylon — Or, the burden “respecting,” or “concerning” Babylon. This prophecy is introduced in a different manner than those that have preceded. The terms Isaiah used in the beginning of his previous prophecies were vision (see the note at Isaiah 1:1), or word (Isaiah 2:1). There has been considerable diversity of opinion regarding the meaning of the word ‘burden,’ which is used here.

The Vulgate renders it, Onus — ‘Burden,’ in the sense of load. The Septuagint Ὅρασις Horasis — ‘Vision.’ The Chaldee, ‘The burden of the cup of malediction which draws near to Babylon.’ The Hebrew word משׂא (mas's'â') — from נשׂא (nâs'â'), meaning to lift, to raise up, to bear, to carry away, to suffer, to endure — properly means that which is carried; that which is heavy; that which becomes a burden. It is also applied to a gift or present, as that which is carried to a man (2 Chronicles 17:11).

It is also applied to a proverb or maxim, probably from the “weight” and “importance” of the sentiment condensed in it (Proverbs 30:1; Proverbs 31:1). It is applied to an oracle from God (2 Kings 4:25). It is often translated ‘burden’ (Isaiah 15:1–9; Isaiah 19:1; Isaiah 21:11, 13; Isaiah 22:1; Isaiah 23:1; Isaiah 30:6; Isaiah 46:1; Jeremiah 23:33–34, 38; Nehemiah 1:1; Zechariah 1:1; Zechariah 12:1; Malachi 1:1). By comparing these passages, it will be found that the term is applied to those oracles or prophetic declarations that contain especially weighty and solemn sentiments, that are primarily used in denouncing wrath and calamity, and that, therefore, are depicted as weighing down, or oppressing the mind and heart of the prophet.

A similar usage prevails in all languages. We are all familiar with expressions like this. We speak of news or tidings so melancholy in nature as to weigh down, to sink, or depress our spirits; so heavy that we can hardly bear up under it, or endure it. And so in this case, the view that the prophet had of the awful judgments of God and of the calamities that were coming upon guilty cities and nations was so oppressive that it weighed down the mind and heart as a heavy burden.

Others, however, suppose that it means merely a message or prophecy that is taken up, or carried, concerning a place, and that the word indicates nothing regarding the nature of the message. So Rosenmuller, Gesenius, and Cocceius understand it. But it seems that the former interpretation is to be preferred. Grotius renders it, ‘A mournful prediction concerning Babylon.’

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

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

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

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

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

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

That they may go into the gates of the nobles — The word rendered here ‘nobles’ (נדיבים n^edı̂ybı̂ym) means, properly, “voluntary, free, liberal;” then those who are noble, or liberally-minded, from the connection between nobleness and liberality; then those who are noble or elevated in rank or office. In this sense it is used here; compare Job 12:21; Job 34:18; 1 Samuel 2:8; Psalms 107:40; and Proverbs 8:16, where it is rendered ‘princes;’Numbers 21:18, where it is rendered ‘nobles.’ Lowth renders it here ‘princes.’ Noyes renders it ‘tyrants’ — a sense which the word has in Job 21:28 (see the note at that place).

There is no doubt that it refers to Babylon; and the prophet probably intends to speak of Babylon as a magnificent city — a city of princes, or nobles. The Chaldee renders it, ‘That they may enter its gates, which open to them of their own accord;’ retaining the original signification of “voluntariness” in the Hebrew word, and expressing the idea that the conquest would be easy. Our common translation has expressed the correct sense.

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

My sanctified ones — The Medes and Persians; not called "sanctified" because they were holy, but because they were set apart by the divine intention and purpose to accomplish this. The word "sanctify" (קדשׁ qâdash) often means "to set apart"—either to God, to an office, to any sacred use, or to any purpose of religion, or of accomplishing any of the divine plans. Thus, it means:

• to dedicate one to the office of priest (Exodus 28:41);
• to set apart or dedicate an altar (Exodus 39:36);
• to dedicate a people (Exodus 19:10–14);
• to appoint or institute a fast (Joel 1:14; Joel 2:15);
• to sanctify a war (Joel 3:9), that is, to prepare oneself for it, or make it ready.

Here it means that the Medes and Persians were set apart, in the purpose of God, to accomplish his designs in regard to Babylon (compare the note at Isaiah 10:5-6).

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

For my anger — To accomplish the purposes of my anger against Babylon.

Even those who rejoice in my highness — It cannot be supposed that the Medes and Persians really exulted, or rejoiced in God or in his plans, for it is evident that, like Sennacherib (Isaiah 10), they were seeking to accomplish their own purposes and were not concerned about the plans of God (compare the note at Isaiah 47:6). The word rendered "my highness" (גאותי ga'ăvāthı̂y) means, properly, "my majesty," or "glory." When applied to people, as it often is, it means pride or arrogance.

Here it means the high and exalted plan of God in regard to Babylon. It was a mighty undertaking, and one in which the power, the justice, and the dominion of God over nations would be demonstrated. In accomplishing this, the Medes and Persians would rejoice or exult, not as fulfilling the plan of God, but they would exult as if it were their own plan, though it would actually be the glorious plan of God.

Wicked people often exult in their success; they glory in the execution of their purposes, but they are really accomplishing the plans of God, and executing his great designs.

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

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

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

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

Mustereth - Collects; puts in military array.

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

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

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

From the end of heaven – The Septuagint renders this, Ἀπ’ ἄκρου θεμελίου τοῦ οὐρανοῦ (Ap’ akrou themeliou tou ouranou) – ‘From the “extreme foundation” of heaven.’

The expression in Hebrew, ‘From the end, or extreme boundary of heaven,’ means the distant horizon by which the earth appears to be bounded, where the sky and the land seem to meet.

In Psalms 19:6, the phrase ‘from the end of heaven’ denotes the east, where the sun appears to rise, and ‘unto the ends of it’ denotes the west:

His going forth is from the end of heaven;
And his circuit unto the ends of it.

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

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

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

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