Verse-by-Verse Bible Commentary
Isaiah 13:21

Clarke's Commentary

Verse Isaiah 13:21. Satyrs — A kind of beast like to man, which is called מרמוטש marmots, a monkey. - Rabbi Parchon.

Bridgeway Bible Commentary

13:1-23:18 MESSAGES FOR VARIOUS NATIONS

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

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

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

Coffman's Commentaries on the Bible

“It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall shepherds make their flocks to lie down there. But 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. And wolves shall cry in their castles, and jackals in their pleasant palaces: and her time is near to come, and her days shall not be prolonged.”

“It shall never be inhabited” (Isaiah 13:20). All right, let the arrogant destructive critics tell us how any post-exilic author of this section of Isaiah could possibly have written a line like this. Even as late as the conquest of Babylon, anyone with the slightest information about world affairs in that day would have been hailed as a lunatic for authoring a line like this. It was only Isaiah’s deserved reputation as a true prophet of God that protected him from the same fate.

This marvelous prophecy regarding Babylon was inspired by God. No human wisdom could have foreseen it; no brilliant evaluator of the fate of nations could have predicted it. Such a fate for Babylon was as totally beyond “thinkability” on the part of any person in that whole time period as a prediction today that New York City would eventually be uninhabited! From the times of Cyrus until those of Alexander of Macedon (334-320 B.C.) Babylon remained one of the chief cities of the Persian empire. Alexander intended to make it his capital; but his death thwarted his plans. Afterward Babylon began to decline; and Strabo (born in 60 B.C.) described Babylon as “a perfect desert.”Ibid. Josephus, however, stated that the place had a large population during the first century of our era.Flavius Josephus, Antiquities, p. 558 But not for long, “It went rapidly to decay and soon disappeared from sight. The place became and has ever since remained `uninhabited.’“The Pulpit Commentary, p. 230. From these observations the shameful efforts of some critics to deny the Isaiah authorship of this prophecy are exposed as illogical and totally unacceptable.

Regarding Babylon today, Dummelow observed that, “Its glory lingered for a time, but it died away before the beginning of the Christian era; and Babylon is now, and has long been, only a heap of ruins.”J. R. Dummelow’s Commentary, p. 425.

“And her time is near to come” Peake complained that the prophecy predicted the downfall of Babylon would take place near in the future,Peake’s Commentary Series, p. 445 but since it did not occur for about 180 years after Isaiah revealed this prophecy, it must mean that the prophecy was written during the exile! As Rawlinson explained, however, “A hundred eighty years is indeed but a short time in the history of a nation.”The Pulpit Commentary, p. 231.

This great prophecy, however, covered a time period far greater than that of the relatively short time between the prophecy and the physical fall of Babylon, but embraced at the same time many generations beyond that. Note the statement in Isaiah 13:20, “from generation to generation.” It would be impossible to state any more emphatically than this does it that the prophecy is not merely for weeks or years but for generations and generations and centuries of time. How perfectly was the prophecy fulfilled! All of the infidels on earth cannot possibly deny a single line of it.

Barnes' Notes on the Whole Bible

But wild beasts of the desert shall lie there - Hebrew, (ציים tsı̂yı̂ym). This word denotes properly those animals that dwell in dry and desolate places, from צי tsı̂y “a waste, a desert.” The ancient versions have differed considerably in the interpretation. The Septuagint in different places renders it, Θηριά Thēria - ‘Wild animals;’ or δαιμόνια daimonia - ‘Demons.’ The Syriac, ‘Wild animals, spirits, sirens.’ Vulgate, ‘Beasts, demons, dragons.’ Abarbanel renders it, ‘Apes.’ This word is applied to people, in Psalms 72:9; Psalms 74:14; to animals, Isaiah 23:13; Isaiah 34:14; Jeremiah 50:39. Bochart supposes that wild cats or catamounts are here intended. He has proved that they abound in eastern countries. They feed upon dead carcasses, and live in the woods, or in desert places, and are remarkable for their howl. Their yell resembles that of infants. (“See” Bochart’s “Hieroz.” i. 3. 14. pp. 860-862.)

And their houses shall be full of doleful creatures - Margin, ‘Ochim,’ or ‘Ostriches.’ אחים 'ochı̂ym. The Septuagint renders this ‘Clamours,’ or ‘Howlings,’ without supposing that it refers to any particular animals. The Hebrew word is found nowhere else. Bochart supposes that the yell or howl of wild animals is intended, and not animals themselves (“Hieroz.” i. 3. 15).

And owls shall dwell there - Hebrew, ‘Daughters of the owl or ostrich.’ The owl is a well-known bird that dwells only in obscure and dark retreats, giving a doleful screech, and seeking its food only at night. It is not certain, however, that the owl is intended here. The Septuagint renders it, Σειρῆνες Seirēnes - ‘Sirens.’ The Chaldee, ‘The daughter of the ostrich.’ Bochart has gone into an extended argument to prove that the ostrich is intended here (“Hieroz.” xi. 2. 14). The Hebrew does not particularly denote the kind of bird intended, but means those that are distinguished for their sound - ‘the daughters of sound or clamor.’ ‘The ostrich is a sly and timorous creature, delighting in solitary barren deserts. In the night they frequently make a very doleful and hideous noise; sometimes groaning as if they were in the greatest agonies.’ (Shaw’s “Travels,” vol. ii. p. 348, 8vo; Taylor’s “Heb. Con.;” see Job 30:29; Isaiah 34:13; Isaiah 43:20; Jeremiah 50:39; Micah 1:8; Leviticus 11:16; Deuteronomy 14:15; Lamentations 4:3.) The word does not elsewhere occur.

And satyrs shall dance there - (שׂערים s'^e‛ı̂rı̂ym). A “satyr,” in mythology, was a sylvan deity or demigod, represented as a monster, half man and half goat, having horns on his head, a hairy body, with the feet and tail of a goat (Webster). The word used here properly denotes that which is “hairy,” or “rough,” and is applied to “goats” in Genesis 25:25; Psalms 68:21; Leviticus 13:10, Leviticus 13:25-26, Leviticus 13:30, Leviticus 13:32. It is often rendered “hair.” (“see” Taylor). In Isaiah 34:14, it is rendered ‘satyr;’ in Deuteronomy 32:2, it is rendered ‘the small ram;’ in Leviticus 17:7, and 2 Chronicles 11:15, it is rendered ‘the devils,’ meaning objects of worship, or idols. Bochart supposes that it refers to the idols that were worshipped among the Egyptians, who placed “goats” among their gods. Doderlin supposes that it means either “fawns,” or a species of the monkey tribe, resembling in their rough and shaggy appearance the wild goat.

They are here represented as ‘dancing;’ and in Isaiah 34:14, as ‘crying to each other.’ It is evident that the prophet intends animals of a rough and shaggy appearance; such as are quick and nimble in their motions; such as dwell in deserts, in forests, or in old ruins; and such as answer to each other, or chatter. The description would certainly seem more applicable to some of the “simia” or monkey tribe than to any other animals. It is “possible,” indeed, that he means merely to make use of language that was well known, as describing animals that the ancients “supposed” had an existence, but which really had not, as the imaginary beings called satyrs. But it is possible, also, that he means simply wild goats (compare Bochart’s “Hieroz.” xi. 6. 7). The Septuagint renders it Δαιμόνια Daimonia - ‘Demons, or devils.’ The Vulgate, Pilosi - ‘Shaggy, or hairy animals.’ The Chaldee, ‘Demons.’ The essential idea is, that such wild animals as are supposed to dwell in wastes and ruins, would hold their revels in the forsaken and desolate palaces of Babylon. The following remarks of Joseph Wolff may throw light on this passage: ‘I then went to the mountain of Sanjaar, which was full of Yezeedes. One hundred and fifty years ago, they believed in the glorious doctrine of the Trinity, and worshipped the true God; but being severely persecuted by the neighboring Yezeedes, they have now joined them, and are worshippers of the devil.

These people frequent the ruins of Babylon, and dance around them. On a certain night, which they call the Night of Life, they hold their dances around the desolate ruins, in honor of the devil. The passage which declares that “satyrs shall dance there,” evidently has respect to this very practice. The original word translated “satyr,” literally means, according to the testimony of the most eminent Jewish rabbis, “devil worshippers.”’ ‘It is a curious circumstance,’ says Mr. Rich, in his “Memoir on the Ruins of Babylon,” p. 30, in describing the Mujelibe, ‘that here I first heard the oriental account of satyrs. I had always imagined the belief of their existence was confined to the mythology of the west; but a Choadar who was with me when I examined this ruin, mentioned by accident, that in this desert an animal is found resembling a man from the head to the waist, but having the thighs and legs of a sheep or a goat; he said also that the Arabs hunt it with dogs, and eat the lower parts, abstaining from the upper on account of their resemblance to the human species.’ ‘The Arabians call them Sied-as-sad, and say that they abound in some woody places near Semava on the Euphrates.’

Calvin's Commentary on the Bible

21.But the Ziim shall lie there. ⁽²⁰⁹⁾ He continues the description of a desert place, and alludes to what he had formerly said, that Babylon will be destitute of inhabitants. In what way ציים (tziim) ought to be translated I cannot easily say, on account of the diversity in the opinions of translators, who differ in this, as in various names of animals and herbs. The use of these things did not continue among them; and the Jews, who are themselves ignorant and unskilful, do not retain the knowledge of these things, though there are some of them who know nothing about either herbs or animals, and yet have the impudence to boast of being physicians. Of those who think that ציים (tziim) is the name of a wild animal, some will have it to be a quadruped, and others, a bird; but that is a matter of little importance. For my own part, I have no doubt that the Prophet means either wild beasts which cannot be tamed, or birds which build their nests in distant forests.

It will not be amiss to explain what follows about Satyrs or Pans, who are called by the French, according to the various dialects of the provinces, sometimes Luittons , sometimes Follets , and sometimes Loups-garouz ⁽²¹⁰⁾ As Satan deludes men by various tricks, so he gives to them various names. It is certain that ציים (tziim) is often used in Scripture for devils; and it is derived from ציה, (tziyah,) which means dryness, or, a desert, as איים (iyim) is derived from אים, (ayam,) which means to terrify. The Devil performs strange tricks by means of Fauns and Satyrs, and on that account their names are given to him.

The design of the Prophet is to show that the solitude will be so great, that not only will the place be deserted by men, but even the devils will there deceive by their tricks; for the devils avail themselves of the tendency of solitary places to produce terror. As enemies and robbers, by sallying forth from concealed lurking-places, frighten men the more, so devils take advantage of the night and the darkness, and of places distant from the view of men, that they may be able to excite greater terror in those who are naturally timorous.

(209) Bogus footnote

(210) Bogus footnote

Smith's Bible Commentary

Chapter 13

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

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

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

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

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

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

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

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

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

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

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

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

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

There will be a tremendous slaughter.

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

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

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

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

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

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

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

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

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

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

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

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

And so he speaks about

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

And this is referring to the Jews.

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

The fierce anger.

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

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

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

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

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

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

And speaking of the destruction of Babylonian:

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

So the destruction of Babylon by the Medes. "

Dr. Constable's Expository Notes

B. God’s sovereignty over the nations chs. 13-35

This major section of the book emphasizes the folly of trusting in the nations rather than in Yahweh. The section preceding it shows how King Ahaz trusted in Assyria and experienced destruction (chs. 7-12). The section following it shows how King Hezekiah trusted in the Lord and experienced deliverance (chs. 36-39). In this present section, the prophet expanded his perspective from Israel to include the world. The God of Israel is also Lord of the nations. This whole section of the book expands the idea that all the kingdoms of the world will become the kingdom of God and His Christ, Immanuel (cf. Daniel 2:44).

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

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

The recurrence of the Hebrew word massa’, translated "oracle" or "burden," prescribes the boundaries of this section of text. There are 10 oracles beginning in Isaiah 13:1; Isaiah 14:28; Isaiah 15:1; Isaiah 17:1; Isaiah 19:1; Isaiah 21:1; Isaiah 21:11; Isaiah 21:13; Isaiah 22:1 and Isaiah 23:1. Chapters 13-23 present the nations over which Immanuel is ruler, and they announce judgment on them all for their pride (Isaiah 10:5-34; cf. Isaiah 2:6-22; Isaiah 13:11; Isaiah 13:19; Isaiah 14:11; Isaiah 16:6; Isaiah 17:7-11; Isaiah 23:9). They are announcements of doom on these nations, but they are also announcements of salvation for Israel if she would trust in Yahweh. Isaiah delivered them to the Israelites, rather than to the nations mentioned, at various times during his prophetic ministry. Thus they assured God’s people of Yahweh’s sovereignty over the nations with a view to encouraging them to rely in the Lord (cf. Jeremiah 46-51; Ezekiel 25-32; Amos 1-2). It would be foolish to trust in nations whom God has doomed. The unifying theme is the pride of these nations. Exalting self and failing to submit to God results in destruction.

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

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

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

"The oracles probably had a twofold purpose. For those leaders who insisted on getting embroiled in international politics, these oracles were a reminder that Judah need not fear foreign nations or seek international alliances for security reasons. For the righteous remnant within the nation, these oracles were a reminder that Israel’s God was indeed the sovereign ruler of the earth, worthy of his people’s trust." [Note: The NET Bible note on 13:1.]

The first series of five oracles chs. 13-20

The first series (column) shows that God has placed Israel at the center of His dealings with the Gentile nations. The second series of oracles projects the principles revealed in the first series into the future, moving from concrete historical names to more enigmatic allusions. The third series points far ahead into the eschatological future but shows that the same principles will apply then. God’s dealings with the nations in Isaiah’s day were a sign of His similar dealings with them in the future.

Dr. Constable's Expository Notes

This pericope foretells the destruction of Babylon. Prophecies of the day of the Lord may describe the eschatological judgment coming (Isaiah 13:2-16), or a more recent, limited judgment coming (Isaiah 13:17-22). Each soon-coming judgment on a particular segment of humanity foreshadows the great eschatological judgment that will fall on the whole human race in the Tribulation. This destruction of Babylon was a judgment of the Lord in a day that would be closer to Isaiah’s own time, a near and limited fulfillment of the day that the prophet just described. The fall of Assyria (Isaiah 14:24-27) was one fulfillment, and the later fall of Babylon (Isaiah 13:17-22) was another. The same principles that operate in the eschatological day of the Lord just described also operate in the earlier days of the Lord. [Note: See G. von Rad, "The Origin of the Concept of the Day of Yahweh," Journal of Semitic Studies 4:2 (1959):97-108; and A. Joseph Everson, "The Days of Yahweh," Journal of Biblical Literature 93:3 (September 1974):329-37.]

Part of the Lord’s warriors would be the Medes, who occupied what is now central Iran. In Isaiah’s day, the Medes were already a powerful people that the Assyrians dreaded. They would destroy Babylon. They united with the Babylonians to destroy the last vestiges of the Assyrian Empire in 609 B.C. Still later, it was the Medes and the Persians who overthrew Babylon in 539 B.C. (cf. Esther 10:2; Daniel 5:30-31; Daniel 6:8; Daniel 6:12; Daniel 6:15). The Medes valued silver and gold less than military conquest; they could not be bought off, but mercilessly slew every enemy (Isaiah 13:17-18). Revenge motivated them more than booty. [Note: Delitzsch, 1:303.]

"The Medes are probably mentioned here rather than the Persians because of their greater ferocity and also because they were better known to the people of Isaiah’s day. According to the Greek historian Xenophon, Cyrus acknowledged that the Medes had served his cause without thought of monetary reward." [Note: Grogan, p. 103. Cf. Delitzsch, 1:302-3.]

In the late 700s B.C., Babylon was the showcase of the ancient world, specifically the showcase of the Assyrian Empire. She was culturally and economically superior to Assyria and was ascending politically. The Chaldeans were the ruling class that had been responsible for the supremacy of Babylon. However, Isaiah announced, Babylon would experience the same fate as Sodom and Gomorrah: destruction from the Lord’s hand (Isaiah 13:19). After her judgment, Babylon would be uninhabitable even by nomads. Wild animals would be the only residents of the once great city. This destruction would come soon, and it would not be delayed (Isaiah 13:20-22).

Babylonia was under the Assyrian yoke when Isaiah gave this prophecy, probably during Hezekiah’s reign (715-686 B.C.). She was one of the nations, along with Egypt, to which Judah was looking as a possible savior. This prophecy showed that Babylon was not a safe object for trust because God would destroy her.

Has this prophecy been fulfilled? Babylon suffered defeat in 689 B.C. when Assyria (including the Medes), under Sennacherib, devastated it (cf. Isaiah 23:13), but the city was rebuilt. Many interpreters believe that the fall of Babylon in 539 B.C. to Cyrus fulfilled this prophecy, [Note: E.g., Archer, p. 621; the NET Bible note on 13:22.] but Cyrus left the city intact. Others believe the destruction-that Darius Hystaspes began in 518 B.C., and that Xerxes later completed-was the fulfillment. [Note: E.g., Delitzsch, 1:304.] Some scholars believe that what Isaiah predicted here never took place literally, at least completely, so the fulfillment lies in the future. [Note: E.g., G. H. Lang, Histories and Prophecies of Daniel, pp. 33-34; Kenneth W. Allen, "The Rebuilding and Destruction of Babylon," Bibliotheca Sacra 133:529 (January 1976):19-27; and Charles H. Dyer, The Rise of Babylon: Sign of the End Times; J. Martin, p. 1060.] Many conservatives argue for a near and a far fulfillment. I think the destruction in 689 B.C. that resulted in Babylon’s temporary desolation fulfilled this prophecy (cf. Isaiah 13:22 b), and I believe there will also be an eschatological judgment of Babylon (Revelation 17-18), though not necessarily one that requires the rebuilding of the city. Destruction terminology, such as appears in this passage, is common in the annals of ancient Near Eastern nations. It speaks generally and hyperbolically of devastating defeat and destruction, but it did not always involve exact or detailed fulfillment. [Note: See Homer Heater Jr., "Do the Prophets Teach that Babylonia Will Be Rebuilt in the Eschaton?" Journal of the Evangelical Theological Society 41:1 (March 1998):36, for further specifics.]

Gill's Exposition of the Whole Bible

But wild beasts of the desert shall lie there,.... What sort of creatures are meant is not certain. The Targum renders it by a word which signifies monstrous, astonishing creatures; the Latin interpreter of it calls them apes. Jarchi and Kimchi say such are intended as are called martens or sables, a creature of the weasel kind. The Hebrew word does not much differ from the Arabic one used for "wild cats":

and their houses shall be full of doleful creatures; whose voices are very mournful and unpleasant. Aben Ezra says such creatures are meant, that those that see them are amazed at them. Jarchi declares they are a kind of creatures he was ignorant of; and Kimchi thinks they are the same with "furon", or "ferrets": and the Latin interpreter of the Targum renders the word that uses by "weasels":

and owls shall dwell there; or "the daughters of the owl", or "of the ostriches", as the Targum and Syriac version; with which agrees the Vulgate Latin, rendering the word "ostriches", as it is in Lamentations 4:3; the Septuagint version translates it "sirens", or "mermaids":

and satyrs shall dance there; a sort of monstrous creatures with the ancients, painted half men and half goats; the upper part of them like men, except the horns on their heads, and the lower parts like goats, and all over hairy; and the word here used signifies hairy; and is used for goats, and sometimes for devils, either because they have appeared in this form, as Kimchi says, to them that believe them; or because they, by their appearance, inject such horror in men, as cause their hair to stand upright: hence the Targum, Jarchi, and Kimchi, interpret it of devils here; and so the Septuagint version, and those that follow it, the Syriac and Arabic, render it, "and demons shall dance there": with this agrees the account of mystical Babylon,

Revelation 18:2.

Henry's Complete Commentary on the Bible

      19 And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah.   20 It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there.   21 But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there.   22 And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged.

      The great havoc and destruction which it was foretold should be made by the Medes and Persians in Babylon here end in the final destruction of it. 1. It is allowed that Babylon was a noble city. It was the glory of kingdoms and the beauty of the Chaldees' excellency; it was that head of gold (Daniel 2:37; Daniel 2:38); it was called the lady of kingdoms (Isaiah 47:5; Isaiah 47:5), the praise of the whole earth (Jeremiah 51:41), like a pleasant roe (so the word signifies); but it shall be as a chased roe,Isaiah 13:14; Isaiah 13:14. The Chaldeans gloried in the beauty and wealth of this their metropolis. 2. It is foretold that it should be wholly destroyed, like Sodom and Gomorrah; not so miraculously, nor so suddenly, but as effectually, though gradually; and the destruction should come upon them as that upon Sodom, when they were secure, eating and drinking, Luke 17:28; Luke 17:29. Babylon was taken when Belshazzar was in his revels; and, though Cyrus and Darius did not demolish it, yet by degrees it wasted away and in process of time it went all to ruin. It is foretold here (Isaiah 13:20; Isaiah 13:20) that it shall never be inhabited; in Adrian's time nothing remained but the wall. And whereas it is prophesied concerning Nineveh, that great city, that when it should be deserted and left desolate yet flocks should lie down in the midst of it, it is here said concerning Babylon that the Arabians, who were shepherds, should not make their folds there; the country about should be so barren that there would be no grazing there; no, not for sheep. Nay, it shall be the receptacle of wild beasts, that affect solitude; the houses of Babylon, where the sons and daughters of pleasure used to rendezvous, shall be full of doleful creatures, owls and satyrs, that are themselves frightened thither, as to a place proper for them, and by whom all others are frightened thence. Historians say that this was fulfilled in the letter. Benjamin Bar-Jona, in his Itinerary, speaking of Babel, has these words: "This is that Babel which was of old thirty miles in breadth; it is now laid waste. There are yet to be seen the ruins of a palace of Nebuchadnezzar, but the sons of men dare not enter in, for fear of serpents and scorpions, which possess the place." Let none be proud of their pompous palaces, for they know not but they may become worse than cottages; nor let any think that their houses shall endure for ever (Psalms 49:11), when perhaps nothing may remain but the ruins and reproaches of them. 3. It is intimated that this destruction should come shortly (Isaiah 13:22; Isaiah 13:22): Her time is near to come. This prophecy of the destruction of Babylon was intended for the support and comfort of the people of God when they were captives there and grievously oppressed; and the accomplishment of the prophecy was nearly 200 years after the time when it was delivered; yet it followed soon after the time for which it was calculated. When the people of Israel were groaning under the heavy yoke of Babylonish tyranny, sitting down in tears by the rivers of Babylon and upbraided with the songs of Zion, when their insolent oppressors were most haughty and arrogant (Isaiah 13:11; Isaiah 13:11), then let them know, for their comfort, that Babylon's time, her day to fall, is near to come, and the days of her prosperity shall not be prolonged, as they have been. When God begins with her he will make an end. Thus it is said of the destruction of the New-Testament Babylon, whereof the former was a type, In one hour has her judgment come.