In Isa. 13 we have "the burden of Babylon," as it appears to me, the whole power of confusion—Babel. Chapter 14: 25, includes the Assyrian, which was long before the rise, you may say, of Babel, in the literal history on which this is founded. Yet it is here identified with it, as the closing point of power—the " easing of indignation." Hence we learn that it is in its full, real exhibition, and closing character that it is here spoken of. Consequently, all necessary to the antitypical circumstances are brought together. The burden is of Babel all through. Confusion is to be put out and confounded. Hence, first we have the army of "kingdoms of nations," with God's sanctified ones, His gibborim—the Lord's host altogether. This is "the day of the Lord" at hand, and destruction from the Almighty; see the same thing, precisely, in Joel. The effect—"the Land is laid desolate"—the sun, moon, and stars, put out. The world (re-vel, whole earth) punished for its evil—pride and haughtiness laid low. A man made more precious than fine gold. This implies the destruction of the army itself, also, dreadfully. The heavens shaken, and the earth removed—a known symbol of the final judgment of the latter day, as in the Lord's hand. Here we have the full, antitypical character of the whole scene of the latter day, in its generic accomplishment—its accomplishment in the world, in which the host of the Lord is gathered, but gathered into punishment because of their arrogancy, saying "my hand," whereas the Lord led them up as "the rod of his anger." But the real instruments are not included in this, the gibborim—the sanctified ones—those whose pride is in His exaltation. That passage is complete.
Then we have the typical facts of the destruction of Babylon, as holding the Jews in bondage, in which Antichrist shall keep them, for it is their deliverance, rather Jerusalem's, from the Babylonians, which is then noted, and against them. "For the Lord will have mercy on Jacob," also note verse 2, the people (gomim) bring them to their place, who may be scattered, and, what has never been yet accomplished since Babylon, "they shall rule over their oppressors." Then, when Jacob has "rest," for this is the point of the second part from chapter 13:17 to chapter 14:1 (now the terrible day in which Gog is brought into destruction, evidently is past before "the rest") the arrogancy of the proud, the man of the earth is set aside. Hence, in celebrating the fall of the king of Babylon, it includes the whole scene of power of man assumed over the world. It is all one great crisis. Lucifer in this is Antichrist, and it will be found, in every particular, to be the counterpart of Christ, in his assumptions in all the characters of His glory. This was that which was the power of Babylon over the Jews. At the same time there is that which never got hold of Jerusalem, though it thought it got hold of it as a nest. The Lord broke the Assyrian on his god—the Lord's mountains, and the yoke is taken off. The Assyrian is the successor of Antichrist, in being alone in power, but does not take Jerusalem, though he oppressed the Land, which is therefore here spoken of. The fall of Antichrist sets Jerusalem free, and in fact the earth. The Assyrian, Gog, who has been brought up "with a hook in his nose," perishes, and the Land is cleared. Thus the whole scene is brought before us, giving, as the subject of the prophet's prophecy is Judah and Jerusalem, Babylon and its proper head, Antichrist, but, lest there should be mistake as to the whole scene, the Assyrian is introduced as destroyed under the circumstances which ensued thereon. The order has been spoken of and gone into in another place.
8-59-62. Note, as to Babylon, this makes it plain, whatever judgment may be as to ulterior facts, that the then testimony as to the then Babylon was a testimony as forever. Zedekiah and Seraiah, and the testimony to be then read in Babylon, clearly apply to the then existing Babylon, and Babylon was to be desolations forever. I reject no ulterior instruction here. So chapter 25: 12, where, after giving the nations round about up to Nebuchadnezzar for perpetual desolations, at the end of seventy years He gives up the king, nation and land of the Chaldeans, and makes it a perpetual desolation. The destroying mountain is to be desolate forever, see chapter 51: 26. These are all that are said. Thus of three, two are certainly ancient Babylon.
Then as to " from generation to generation " (Isa. 13:2020It 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. (Isaiah 13:20)) " Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency... shall not be dwelt in from generation to generation"; see chapter 34: 10, 17, as to Idumea, and chapter 51:8, as to salvation, and Jer. 50:3939Therefore the wild beasts of the desert with the wild beasts of the islands shall dwell there, and the owls shall dwell therein: and it shall be no more inhabited for ever; neither shall it be dwelt in from generation to generation. (Jeremiah 50:39), as to Babylon. I cannot doubt that Jeremiah 50 and 51 apply to ancient Babylon. Moreover, in the testimony given to Seraiah, it is said, "Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her."