IN OUR EXPOSITION of the Book of Isaiah we now come to the study of the prophecy regarding Babylon found in chapters 13 and 14. Babylon was founded by Nimrod who became a mighty hunter in the earth. From Genesis 10:10 we see that the beginning of his kingdom was the union of Babel, Erech, Accad, and Calneh. After he had established his kingdom in the land of Shinar, he went northward into the country later known as Assyria and there builded Ninevah and other cities of antiquity. His kingdom of Babel became the dominating factor in the early centuries of the human race after the Flood. From Genesis 11:1-9 we see that an attempt was made to build up a civilization that would be independent of God. It seems to have been the hope of the promoters of this project to establish a government and to build a city which would defy the wrecks of time and the judgments of the Almighty. The Lord knows how to deal with every situation. In this case He confounded the language of the people, drove them from their project, and dispersed them throughout the world. Thus the first effort at independence of God, attempted by man, was frustrated by the judgment of Almighty God.

We are told that history runs in cycles or repeats itself. Careful students of history have come to this conclusion. The facts seem to justify this deduction. If this principle is true, we may logically expect in the end of the age for civilization to return to its original source and there develop into another effort at independence of God and defiance of His holy authority. Such an hypothesis as we shall see in this study, is justified by a study of the prophecies relative to Babylon.

BABYLON has played an important part in the history of the past and is destined likewise to play the leading role in the end-time. There is therefore no wonder that different prophets spoke regarding it. The three principal prophecies relating to it are, however, to be found in Isaiah, chapters 13 and 14; Jeremiah, chapters 50 and 51; and Revelation, chapters 17 and 18. In this connection let me emphasize the fact that we are to understand by the term, Babylon, the literal city in the Plains of Shinar which was established by Nimrod and over which Nebuchadnezzar finally reigned. We are to understand this name as referring to the literal city whenever it occurs unless there are clear indications in the context which show conclusively that we are not to take the term literally but are to understand it as being used symbolically or figuratively.

As an illustration of this truth may I call attention to Revelation, chapters 17 and 18? It is clear from the facts presented in chapter 17 that, though the term, Babylon, is used, it is quite evident that the literal city was not meant. The facts demand that we understand it as referring to an ecclesiasticism. On the other hand, when we examine the facts that are presented in Revelation, chapter 18, we see most clearly that a literal, actual city is described. If we observe the Golden Rule of Interpretation which insists that we take everything literally unless the facts of the given context indicate clearly otherwise, we shall see that, in those passages where Babylon is mentioned, the facts always indicate the literal city. Those prophecies in the Old Testament that refer to the destruction of Babylon are to be understood as indicating the actual, literal city of that name.

WHEN we investigate Isaiah, chapters 13 and 14, we see that the prophet was speaking of "the day of Jehovah" which is the Tribulation--the last week of Daniel's prophecy, chapter 9--a period of seven years during which God will be pouring out His wrath upon the world because of its sin. That Isaiah was speaking of the Tribulation in these chapters is evident when we note in 13:10 that there will be great signs and wonders in the heavenly bodies and terrific judgments upon the earth. When this time arrives, God will purge the world of all wickedness and there will be very few men left. When we study this prophecy in the light of others, we see that this is what God does during the Tribulation. Moreover, additional proof that Isaiah saw the destruction of Babylon in the Tribulation is evident from the predictions that, at the time foreseen in the prophecy, Israel will be delivered once and for all (Isa. 14:1,2).

From the unanimous testimony of the prophets we know that Israel will never be delivered until the end of the Tribulation. From the facts just stated we conclude that Isaiah was speaking of the overthrow of Babylon in the end-time.

THIS passage assumes, therefore, that Babylon will be standing at the end of this age. From history we know that it was still standing in the first century, even though its glory had long since passed and it had sunk almost into oblivion as far as being a great metropolitan center was concerned. It seems quite possible that Peter was in Babylon when he wrote his first epistle (I Pet. 5:13). Just when it actually ceased as a city, history does not inform us. The modern town of Hillah is located on one corner of the site upon which Babylon formerly stood. Since Babylon is to be destroyed in the end-time and since it is not in existence at the present, it must arise from the dust of the past and assume the importance that is set forth in these predictions. When one carefully investigates Jeremiah, chapters 50 and 51, one will see that the destruction foretold there was never accomplished. Its overthrow, according to the prophet, was to be very sudden. Israel at the time is to be delivered and to enter into an everlasting covenant with God. She has never thus entered into such a covenant. From these and many other predictions of the prophets we know that this prophecy has never been fulfilled, but it awaits the future for its realization. From this fact also we know that Babylon must arise out of its grave of the past and become a dominant factor in the world at the end of this age.

THE oracle, contained in chapters 13 and 14 of Isaiah, begins with a graphic description of the armies of the kingdoms of the world which gather against Babylon to besiege it. The prophet in a very vivid manner (vs. 2) urges that an ensign be borne upon the bare heights, that the voice be lifted up calling upon the armies of the world to hasten, and that the signal beckoning them to march forward be waved, as they come from all quarters of the globe to besiege Babylon.

Those who constitute this army are said to be the Lord's "consecrated ones" whom He has called for that very purpose, namely, to execute His anger against Babylon. They are consecrated in that they are to be used by the Lord in bringing His punishment upon this proud, dominating city of the future. This army will consist of vast hordes from all the nations. Jehovah speaks of them as His host which He musters for the battle. They come from far countries, even from the "uttermost part of heaven," and they are "the weapons of his indignation, to destroy the whole land" (vs. 5).

That which might properly be called the "Battle of Babylon" in the end of the Tribulation is but a part of the "war of the great day of God, the Almighty" (Rev. 16:14). We might designate this as the eastern battlefront where the war will be waged at the same time that great hosts of soldiers and equipment will be gathered on the western battlefront, which will be in Palestine and adjacent lands. Joel saw the western battlefront and spoke of the "multitudes, multitudes in the valley of decision" (Joel 3:14). Zechariah likewise foretold the siege of Jerusalem in the end of the Tribulation (Zech. 14). John in the latter part of Revelation, chapter 19, likewise foretold the war on the western front in that future "great day of God the Almighty."

When we have studied the entire oracle, we shall conclude that this siege of Babylon foretold by the prophet occurs at the very end of the Tribulation. We know by an examination of those predictions which foretell the fighting that will take place in Palestine that this will likewise occur at the very end of the Tribulation. In view of these facts we conclude that there will be these two spheres of action where the war of the great day of God the Almighty will be waged. When we consider all the facts, it seems quite likely that that part of the conflict which will be waged in Babylon will be over first and that the conflict in Palestine will be the very last of that war.

THE distress that will come upon men at that time is compared to childbirth: "Therefore shall all hands be feeble, and every heart of man shall melt: and they shall be dismayed; pangs and sorrows shall take hold of them; they shall be in pain as a woman in travail: they shall look in amazement one at another; their faces shall be faces of flame" (13:7,8). In chapter 66:7-9 the prophet also compared the distress of the Tribulation to pangs of childbirth. Jeremiah used the same figure. So did Hosea and other prophets. As the Tribulation advances, the birth pangs of that new era which it will introduce will become more intense and cause greater suffering.

At the time foreseen by the prophet there will be great signs in the heavens and upon the earth. "For the stars of heaven and the constellations thereof shall not give their light; the sun shall be darkened in its going forth, and the moon shall not cause its light to shine" (vs. 10). These miraculous signs in the heavens above are foretold as transpiring before the Tribulation (Joel 2:28-32). From Revelation 6:12-17 we see that similar signs and wonders are prophesied as taking place in the heavens above and upon the earth. Also at the end of the Tribulation these signs will occur, according to the prediction of the Lord Jesus (Matt. 24:29-31). The darkening of the heavenly bodies mentioned in Isaiah 13:10 is that which was foretold by the Lord Jesus as occurring at the end of the Tribulation: "But immediately after the tribulation of those days the sun shall be darkened and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken." (Matt. 24:29).

The judgments of the Tribulation will purge the world of all sinners. This fact is set forth in the following passage: "And I will punish the world for their evil, and the wicked for their iniquity: and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible. I will make a man more rare than fine gold, even a man than the pure gold of Ophir" (vss. 11, 12). This day of Jehovah will be one of destruction and will come from the Almighty. It will be a day cruel with wrath and fierce anger, to make the world desolate and to destroy all the sinners out of it. This same prediction is found in Isaiah 24:6: "Therefore hath the curse devoured the earth, and they that dwell therein are found guilty: therefore the inhabitants of the earth are burned, and few men left." God permits sin for a certain length of time and up to a given point. When men reach that point, His holiness cannot do otherwise than cause Him to hurl his judgments of extermination upon the sinner.

During the Tribulation the Almighty will make the heavens to tremble and the earth to shake out of its place (vs. 13). A prediction similar to this one is found in Isaiah, chapter 24, where we are told that, "The earth is utterly broken, the earth is rent asunder, the earth is shaken violently. The earth shall stagger like a drunken man, and shall sway to and fro like a hammock; and the transgression thereof shall be heavy upon it, and it shall fall, and not rise again" (Isa. 24:19,20). This prediction becomes intelligible to one who realizes that during the time of the Tribulation certain of the heavenly bodies will be dissolved as we read in Isaiah 34:1-4. Science has demonstrated beyond a peradventure that the attraction of gravitation is the power that holds the various heavenly bodies in their proper orbits. This earth, like all other material bodies throughout the universe, is held in space by the power of gravitation. When certain of these physical bodies are dissolved, the anchor ropes by which this earth is held, figuratively speaking, will be destroyed; the earth therefore will sway to and fro like a hammock and stagger like a drunken man.

Isaiah saw the outcome of the Battle of Babylon. It might be more accurate, however, for us to speak of this as the siege of Babylon by the armies of the world. When these great changes and convulsions shall have taken place throughout the world of nature, those armies will be affected. "And it shall come to pass, that as the chased roe, and as sheep that no man gathereth, they shall turn every man to his own people, and shall flee every man to his own land. Every one that is found shall be thrust through; and every one that is taken shall fall by the sword" (vss. 14, 15).

In this great struggle the infants of the city "shall be dashed in pieces before their eyes; their houses shall be rifled, and their wives ravished" (vs. 16). All the cruelties of barbaric warfare will be in evidence at that time. What is being enacted in those countries that are now torn by war will be re-enacted in this future day of Jehovah's wrath.

In 13:1-16, as we have already seen, the prophet was undoubtedly foretelling the terrific conflict that will take place at Babylon during the time of the great Tribulation Period--especially the latter part of it. But in verses 17 and 18 it is quite evident that Isaiah was speaking of the over-throw of Babylon which was accomplished by the Medes, for they are especially mentioned in these verses. They were a cruel, heartless, barbarous people, who waged a bloody war against Babylon, as is indicated by these verses.

AFTER foretelling the immediate doom that would come upon Babylon, the prophet again looked out into the future and pictured the desolate condition of the place occupied by Babylon as it will continue throughout the great Millennial Age. This forecast of its waste and ravaged condition is set forth in Isaiah 13:19-22. According to verse 19 Babylon is to become like Sodom and Gomorrah after they were overthrown. So very complete was the destruction of these wicked cities that their very site is a question of great debate today. Thus the overthrow of Babylon will be complete and never after that shall it be inhabited, "neither shall it be dwelt in from generation to generation." We are told specifically that, "neither shall the Arabian pitch tent there; neither shall shepherds make their flocks to lie down there." On the contrary, "wild beasts of the desert, shall lie there; and their houses shall be full of doleful creatures; and ostriches shall dwell there, and wild goats shall dance there." Wolves and jackals also shall continue to live there.

It has been supposed by some scholars that this prediction has already been fulfilled, but this interpretation is a mistake because, as has been stated above, the present city of Hillah, a city of ten thousand inhabitants, is located on the ancient site of old Babylon. But when this passage is fulfilled, never will any mortal reside there again. Babylon, like Edom, will be a desolation and a waste, even throughout the Millennial Age. (See Isaiah, chapter 34, for the prediction concerning the perpetual waste of Edom.) These lonely, desolate localities will be a silent testimony to the ravages of sin and God's hatred against all rebellion and unrighteousness.

IN Isaiah 14:1,2 we have a prediction of the final restoration of Israel to favor with God and her rehabilitation in the land of her fathers. In this passage we are reminded of the fact that God has chosen Jacob and will yet have compassion upon Israel. God chose Abraham and his seed to be the channel of world blessing. The Lord has never repudiated that choice, neither has He cast off His people. It is true that on account of disobedience they are in rejection temporarily, but the time will come when Israel will come back into favor with her God. This is shown very clearly in Romans, chapter 11. She was cut off because of unbelief. By her faith she will be grafted in again and will be brought into fellowship with God. The Old Testament prophets spoke of this final restoration of Israel to favor with her God. When she thus returns and is converted, she will become the head of the nations and will be placed in her own land. Then those who have persecuted her shall become her servants while she will be the ministers and priests of our God (cf. Isa. 61:4-6).

THE paragraph consisting of 14:3-11 gives us the funeral dirge that Israel, delivered and restored to favor with God, will sing concerning the overthrow of the king of Babylon who is none other than the one whom we call the Antichrist in the New Testament. My reason for saying that this one is the Antichrist is that he is said to have "made the earth to tremble, that did shake kingdoms; that made the world as a wilderness, and overthrew the cities thereof; that let not loose his prisoners to their home" (vss. 16,17). From the context we know that this is a prediction of the overthrow of Babylon in the end-time. Moreover, this ruler of Babylon is the world ruler in the end-time. From the prophecy of Daniel, chapter 7, we know that the "little horn" which comes up after the ten and puts down three of these (kings) is the world dictator of the end-time. Since there can be but one world dictator at a given time, and since the one mentioned in Isaiah, chapter 14, is the world dictator of the end-time and likewise the one described in Daniel, chapter 7, verses 23-28, is the world dictator in the end-time, we conclude that the two prophets were talking of the same individual--the Antichrist.

In this paragraph we see this last king of Babylon--after the overthrow of the golden city--going down into Sheol. Israel, rejoicing over her deliverance from the oppressor, sings this funeral dirge, declaring that the great deliverance has come and that the world is freed from the oppression and depredations of this mighty and cruel monarch.

Sheol is seen especially in verses 9 to 11, inclusive. It is a place in the heart of the earth. It had two departments, separated by an impassible, gulf (Luke 16:19-31). Prior to the death, resurrection, and conquest of Christ all who died went to Sheol. The wicked went to the place to which the rich man described in Luke, chapter 16, went; whereas the righteous went to that apartment which was called "Abraham's bosom." There was no such thing as passing from one division to the other. Since the death and conquest of Christ, however, the righteous no longer upon death go to Hades. On the contrary, their spirits depart and are with Christ in heaven, which is, as the Apostle Paul stated, "very far better" than remaining here upon the earth. For the Christian, to be absent from the body is to be present with the Lord (II Cor. 5:6-9). Those who have been and who now are in Sheol--the wicked--are here represented as being conscious and of recognizing this future world dictator as the one who treads the earth down under his ruthless despotism.

Another view of Sheol is to be found in Ezekiel 31:15-17 and 32:17-32. In Isaiah 14:3-20 it is seen that the Antichrist is slain and his spirit descends to Sheol. From II Thessalonians 2:8 we learn that the Antichrist is slain by the brightness of the coming of the Lord, but in Revelation 19:19-21 we see that the Antichrist is taken, together, with those who are his lieutenants. Then he and the false prophet are cast alive into the lake of fire. Is there any contradiction between these predictions? No, of course not. The Antichrist is slain by the personal appearance of the Lord. His spirit descends to Hades. After this he is raised to life again and with the false prophet is cast alive into the Gehenna of fire where they continue throughout the thousand years of our Lord's reign upon earth (Rev. 20:1-10). In this lake of fire they remain forever and ever, together with Satan and all the lost.

IN ISAIAH 14:12-14 the prophet is speaking of the original rebellion of Satan, who was "the anointed cherub that covereth," the first of all of God's creatures and who was created holy and righteous altogether (Ezek., chap. 28). Not only did he walk "up and down in the midst of the stones of fire" which support the firmament upon which God's throne rests, but he was also made the god of this world and was in "Eden, the garden of God" during prehistoric times--the long ages of time which preceded the creation of Adam and the making of the later Garden of Eden in which Adam and Eve were placed. This anointed cherub exercised sway and authority over the earth, but finally, having caused everything to gravitate in his own direction, he became proud, conceited, and arrogant. He started a "whispering campaign" against the Almighty, which resulted in the revolt of one-third of the angels of God against the Almighty. Satan, the anointed cherub, feeling that he was in a position to match swords with the Almighty, declared, "I will ascend into heaven, I will exalt my throne above the stars of God; and I will sit upon the mount of congregation, in the uttermost parts of the north; I will ascend above the heights of the clouds; I will make myself like the Most High." This rebellion was the occasion of his downfall--of his being cast out of heaven and becoming the great adversary of God and man.

Additional information on Satan's rebellion may be found in Ezekiel 28:11-19. (For a full discussion of this most important subject see the chapter, "Satan, the Kingdom of Darkness, and Sin," in my latest volume entitled What Men Must Believe.)

WHY DID Isaiah, in this passage, mention the original revolt of Satan in connection with the final world dictator of the end-time? The answer is to be found in the fact that this last world emperor, the Antichrist, is but a cat's-paw for Satan himself. Isaiah was simply following the regular prophetic method of blending a description of Satan in his original revolt with that of some earthly monarch whom he inspires to acts of rebellion and aggression. As an illustration of this principle let us turn to Ezekiel, chapter 28. In the first ten verses the prophet was addressing the king of Tyre, but in verses 11-19 it is quite evident that he was speaking of Satan and his original rebellion against God. The reason for this interpretation is that the description in these last verses goes far beyond the experience of any mortal man and can be interpreted as referring to none other than the original creature who revolted against the Almighty. Since this adversary of God and man constantly sponsors and moves kings to rebellion against God and assumes dictatorial powers, it was natural for the prophet to blend a description of him with that of some earthly monarch whom he inspires.

In Isaiah 14:15-20 we see that this final world ruler is slain but is denied decent burial--at least at first. The kings who are slain at the same time are given burial. On the contrary, his body lies exposed to the sun. As to how long it will be there, Isaiah does not tell us; but, as has been suggested above, it is quite likely that--after his having been slain--his spirit will reunite with his body, and he will be cast in the lake of fire where he will spend all eternity.

IN VERSES 21-23 the prophet declared that the children of the Antichrist are to be slain in order that they might not repopulate the earth with their progeny. When God does send His judgments in fulfillment of this prediction upon Babylon, the city will be reduced to a desolation in which condition it will remain and all of the progeny of the wicked rulers will be slain.

According to verse 24 as the Lord has purposed so will He do. He will break the power of this world ruler, who in this passage is spoken of as the Assyrian since the king of Assyria was the world ruler of that day. At that time the yoke which has been upon the shoulder of Israel will be broken once and for all. A guarantee of this deliverance is that God has purposed to do this and no one can hinder His carrying out His intentions.

IN VERSES 28-31, we find a prediction concerning the land of the Philistines, who were urged not to rejoice because the rod which had smitten them had been broken. Evidently the rod which Isaiah mentioned was the Assyrian of whom he spoke in chapter 10--Sennacherib. For he declared that there would come out of the serpent's root an adder, and his fruit should be a fiery flying serpent. This language speaks of some future ruler of the end-time as an adder and as a fiery flying serpent, who will wreak his vengeance upon the various cities of the country of Philistia. Probably a reference to this is seen in the latter part of Daniel, chapter 11, where we read of the Antichrist entering Palestine and of the invasion of that country by the kings of the north and of the south. According to Isaiah's prophecy there is very little hope held out for the remnant of the Philistines who, like their progenitors, are of an evil stock.

IN THE final verse of Isaiah, chapter 14, the prophet asks: "What then shall one answer the messengers of the nation?" The nation is represented as having messengers who have come to inquire about the future, as it pertained especially to the Jews. The answer which God gives is this: "That Jehovah hath founded Zion, and in her shall the afflicted of his people take refuge." The outcome of the entire situation in the end-time will be the complete deliverance of the remnant of the Jews who will constitute the new Israel, and through whom God will send forth His blessings to all nations in fulfillment of His promise made to Abraham (Gen. 12:1-3).