Understanding Isaiah (Lesson 11: The Overthrow of Babylon, God’s Great Enemy [Chapters 47-48])

Introduction:

If Isaiah chapters forty through forty-five display the glorious greatness of God’s mercy upon those whom he has chosen for redemption, then chapters forty-six through forty-seven display the glorious greatness of God’s wrath upon his enemies. These two complementary truths, the free mercy and uncompromised justice of God, find their ultimate expressions in the different destinies planned out by God for the people he has chosen and for the enemies of his people. God’s mighty work of redemption was designed, above all, to display the manifold greatness of God; and hence, both eternal, holy wrath and eternal, sovereign grace have their place in redemptive history. In the supreme display of his character, through Christ the Redeemer, God left us no excuse for viewing him as a wrathful God without compassion or as a merciful God who is willing to overlook sin. God is both holy – the righteous Judge against all rebels – and merciful – the God who forgives freely and completely. We may be certain that the greatest revelation of the nature of God is to be found exclusively in Christ’s redeeming his people through his sacrifice of himself on the cross. But in order to magnify the vastness and the freeness of that redemptive grace, God purposed to demonstrate the full extent of his righteous wrath against all sinners by his reprobation and eternal punishment of the wicked. When we realize how severe God’s wrath truly is, and recognize that we are by nature children of wrath (Ephesians 2:3), then and only then can we appreciate the full extent of God’s elective, saving mercy. The destruction of God’s enemies is a cloth of blackest velvet, placed as a backdrop to set in more brilliant relief the dazzling splendor of the flawlessly cut diamond of free redemption (see Romans 9:22-24).

The scriptural representation of God and his people rejoicing at the destruction of their enemies (e.g. Psalm 2:1-5; Psalm 52:6-7) seems odd to many people today, and therefore deserves a word of explanation. The reason for this common perplexity seems to be twofold: first, the modern conception of God certainly tends to minimize the truth of his absolute holiness and wrath against sin. It would be a rare thing today to hear someone wonder, “Why would God be merciful when we are so sinful?”, although this should be the most wonder-filled question in the heart of every one of us. On the other hand, it is not uncommon at all to hear the question framed, “Would God really send someone to hell?” The assumption is, “Of course God will be merciful – why wouldn’t he be? His mercy is perfectly understandable, because our sins are not really that big a deal. They certainly don’t deserve eternal torment. Maybe some finite punishment in this life (or for a limited time in purgatory), but not an eternity in hell.” This point of view has at its foundation a misunderstanding of who God is. He is infinitely holy; all sin is flagrant rebellion against him; and therefore, all sin deserves eternal punishment. It would be unjust of God to reward it with anything less. He will demand infinite satisfaction for all rebellion – either by pouring out wrath on an infinitely holy sacrifice (Christ) or by pouring out wrath for an infinitely long time (eternity) on sinners in hell.

The second reason that many today have a hard time understanding the saints’ rejoicing at the destruction of the wicked is that it seems to contradict Christ’s example and his commands to love our enemies (e.g. Matthew 5:43-45; 1 Peter 2:21-23). It is true that God gives his common grace to all men, and that he exercises much longsuffering and patience even toward those whom he will ultimately judge. It is true that we should follow this example of longsuffering, in particular the example that Christ displayed when he was persecuted by wicked men. Furthermore, it is true, that it will never be our place to exact vengeance upon our enemies. That is God’s prerogative alone, and we ought to leave all vengeance in his hands (see Romans 12:19). However, in the final judgment, when God vindicates his saints, avenges their blood at the hands of their persecutors, requires a just condemnation for their rebellion against himself, and destroys them utterly and eternally, there will be great rejoicing among God’s saints for this display of God’s righteous judgment. When we are oppressed and persecuted in this life, we ought to show much patience and humility, knowing that in the end we will be victorious over all who oppose us, through Christ our Redeemer.

Chapter forty-six begins with the first prophecy of Babylon’s destruction. Her idols, powerless as they are to save, will go into captivity. But unlike the idols who must themselves be carried, the true God will carry his own people to salvation. God will use Cyrus, of the Medo-Persian Empire, to bring down mighty Babylon (verse 11), as well as to deliver his people. Once again, we must observe that he is to do this for his own glory (verses 9, 13).

The Fall of Babylon (Chapter 47)

Chapter forty-seven is exclusively a prophecy of the coming destruction of Babylon. Although the immediate fulfillment of this prophecy came when the Medo-Persians overthrew Babylon, we must not overlook the typological nature of the prophecy. Babylon, more than any other nation, came to represent the great and worldwide enemy of God and God’s people; and this great devastation that God brought upon her came to be the supreme example of God’s judgment against the wicked. Hence, when we get a glimpse of the final overthrow of the wicked at the glorious return of Christ, the world system is symbolically referred to as Babylon (see Revelation 18). Just as the return of Israel from the Babylonian captivity is a foretaste of the great restoration that Christ would ultimately accomplish, so the historical overthrow of the Babylonian nation is a foretaste of the great destruction reserved for all of God’s enemies. As we look into this prophecy, we should keep in mind, “Thus will it be for all who oppose God in this life.” May we fear the great, wrath-bearing God of the universe, and seek his free mercy in the arms of Christ our only Redeemer!

The chapter begins with the promise of Babylon’s coming shame: by the power of the vengeance-dealing God, proud Babylon will be utterly put to shame. This is simply because Babylon is not the people of God; in fact, the same God who will thoroughly destroy Babylon will ultimately show himself to be true Israel’s redeemer. Hence we see Babylon cast from prosperity into affliction; and at the same time, Israel, God’s chosen people, will be drawn up from affliction to salvation. In the course of this description of coming calamity, Isaiah makes very clear the truth that God’s judgment is not arbitrary or without cause. On the contrary, the reasons for this prophesied judgment are clearly laid out: Babylon is a cruel persecutor of God’s people; she is proud, presumptuous, given to fleshly indulgences, trusting in no one but herself. She puts her confidence in witchcraft and sorceries, instead of in the God who governs history; she relies on human knowledge, and is utterly given over to humanism. Because of these things, God will pour out upon her his wrath, and so prove false everything in which she trusted. After she has undergone the wrath of the Almighty, God will show how foolish her hope really was: “Now,” he mockingly commands her, “see if your sorceries can make you prevail.” On the contrary, her whole foundation of confidence will be consumed as stubble in the fire; and God alone will be shown the trustworthy foundation of all who hope in him.

Israel’s Escape from Babylon (Chapter 48)

This display of God’s judgment against Babylon would serve to confirm to his true people the necessity of trusting in him alone. Before this mighty overthrow, Israel was in many ways the same as Babylon: although they claim to trust in God, yet their claim is “not in truth and in righteousness”. Because God is aware of Israel’s hard-heartedness, he is announcing the overthrow of Babylon ahead of time, so that they might believe in him, when it actually comes to pass, and turn to him in righteousness. Israel is utterly undeserving of God’s mercy: but for his own sake, he is going to these monumental lengths to bring her back to trust in him. Israel is no more deserving of mercy than Babylon. But because God has chosen her, to glorify his great mercy, he will be gracious to her in the end. Because of God’s glory, and his glory alone, Israel will be delivered from Babylon and satisfied with the waters of salvation – even though she did not even thirst for them. The wicked, on the other hand (those whom God has not chosen to redeem, as Babylon) will never find peace.

Conclusion:

Just as God has chosen to redeem a people for the sake of his glory, so he has chosen to pour out his wrath upon a people, to display his glory in a different light. The glory of God’s mercy will be beautifully and eternally displayed in his true Israel. The glory of his wrath will be shown in Babylon, his great enemy. God grant that we may trust in his Son, Jesus Christ, and become a part of his true Israel, the band of those who are redeemed from every kindred, tribe, people, and nation, the band of those who believe as did Abraham, and who are therefore Abraham’s seed and the true Israel of God!

Come out of her, my people,
And never go back again;
For all her vulgar vanities
Have been heaped up as high as heaven!

The nations drank her maddening wine,
Now God’s remembered all her crimes –
She’ll be paid back double
For all that she has done:

Fallen, fallen, fallen is Babylon,
Fallen, fallen, fallen is the city of doom!
The queen of every dark desire,
Fallen by famine, plague, and fire,
Fallen is Babylon –
Fallen is the city of doom!

Never will the sound of a song
Be heard in you again;
Nor the voice of the bride and the bridegroom;
Nor the echo of the workers’ din.

Your merchants were the world’s great men;
By consumption’s cult, your greed and sin;
And you’ve become a spectacle –
Now weep and mourn and cry!

Fallen, fallen, fallen is Babylon,
Fallen, fallen, fallen is the city of doom!
The queen of every dark desire,
Fallen by famine, plague, and fire,
Fallen is Babylon –
Fallen is the city of doom!

Woe, woe is Babylon,
City of great power!
Behold your doom: you’ll be consumed
In one single hour!

Fallen, fallen, fallen is Babylon,
Fallen, fallen, you city of doom!

[Repeat chorus 2x]

Michael Card, in his album, “Fallen is Babylon.”

Textual Analysis:

The Overthrow of Babylon the Proud

  • Proud Babylon will be put to utter shame by the power of the avenging God (verses 1-3)

  • The God who is Babylon’s destroyer is true Israel’s Redeemer (verse 4)

  • God’s dealing with Babylon: from prosperity to affliction (verse 5)

  • God’s dealing with his people: from affliction to salvation (verse 6)

    • The causes of Babylon’s coming overthrow:
    • Oppression of God’s people (verse 6)
    • Pride and presumption (verse 7)
    • Fleshly indulgences and self-sufficiency (verse 8 )
    • Sorceries and witchcraft (verse 9)
    • Reliance on human knowledge; humanism (verse 10)

  • The results of Babylon’s corruption: judgment that will prove false everything she trusted in (verse 11)

  • A mocking exhortation: Now (after the calamity has come) trust in the things you used to trust in (verses 12-13)

  • An undeniable conclusion: none of the things you have trusted in are able to deliver (verses 14-15)

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