Verse-by-Verse Bible Commentary
Isaiah 13:5

Clarke's Commentary

Verse Isaiah 13:5. They come from a far country — The word מארץ meerets is wanting in one MS. and in the Syriac: "They come from afar."

From the end of heaven — Kimchi says, Media, "the end of heaven," in Scripture phrase, means, the EAST.

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

"The noise of a multitude in the mountains, as of a great people! the noise of the tumult of the nations of the kingdoms gathered together! Jehovah of hosts is mustering the host for the battle. They come from a far country, from the uttermost part of heaven, even Jehovah and the weapons of his indignation to destroy the whole land."

"The host for the battle" "This means, `a multitude of men, armed and prepared for war.'"The Pulpit Commentary, p. 228. Note the type of signals employed to bring together this vast host: a flag on a bare hill, a vocal call, and the wave of a hand. It was no trouble at all for Almighty God to muster whatever was needed against Babylon.

Barnes' Notes on the Whole Bible

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 which 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 the heaven.’ The expression in the Hebrew, ‘From the end, or extreme peri 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 the 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 the 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 three 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.

Calvin's Commentary on the Bible

5.Coming from a distant country. He repeats and confirms more fully what I stated a little before, that the operations of war do not spring up at random from the earth; for though everything disorderly is vomited out by the passions of men, yet God rules on high; and therefore Isaiah justly ascribes sovereignty to God. Next, he adds, that armed men are nothing else than the weapons of his indignation. He says that they will come from a distant country, to overturn the monarchy of Babylon, because we are not afraid of dangers unless when they are close at hand. Babylon was so strongly fortified, and was surrounded by so many kingdoms and provinces which were subject to it, that it seemed as if there were no way by which an enemy could approach. In short, as if she had been situated in the clouds, she dreaded no danger.

From the end of heaven. There being no trouble all around that threatened them, he gives warning that the calamity will come from a distance. Though everything appears to be calm and peaceful, and though we are not at variance with our neighbors, God can bring enemies from the end of heaven. There is no reason, therefore, why we should promise to ourselves a lasting and prosperous condition, though we are not threatened with any immediate danger. If this prediction had reached the inhabitants of Babylon, they would undoubtedly have laughed at it as a fable. Even if we should suppose that they paid some respect to the Prophet, yet, having so strong a conviction of their safety, they would have despised those threatenings as idle and groundless. An example may be easily found. When we preach at the present day about the Turk, all think that it is a fable, because they think that he is still at a great distance from us. But we see how quickly he overtook those who were at a greater distance and more powerful. So great is the insensibility of men that they cannot be aroused, unless they are chastised and made to feel the blows. Let the inhabitants of Babylon, therefore, be a warning to us, to dread, before it is too late, the threatenings which the prophets utter, that the same thing may not happen to us as happens to those wicked men, who, relying on their prosperous condition, are so terrified when the hand of God attacks and strikes them, that they can no longer stand, but sink down bewildered.

To destroy the whole land. When he puts the whole land for Babylon, he looks to the extent of the kingdom; that they may not think that the great number of provinces, by which they were surrounded on all sides, could ward off the attacks of enemies. But at the same time he intimates that it will be no slight calamity affecting a single spot, but will be like a deluge overwhelming a large portion of the world.

Jehovah and the vessels of his anger. ⁽¹⁹⁹⁾ The Persians and Medes are called vessels of anger in a different sense from that in which Paul gives that appellation to all the reprobate; for, by contrasting the vessels of wrath with the vessels of mercy, (Romans 9:22,) he shows that the undeserved goodness of God shines in the elect, but that the reprobate are monuments of severe judgment. But Isaiah means that the Medes and Persians may be regarded as darts in the hand of God, that by means of them he may execute his vengeance.

(199) 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 section is an introduction to all 10 oracles that follow in chapters 13-23, as well as to the first oracle against Babylon. It explains why God will judge Gentile nations: they refuse to acknowledge Yahweh’s sovereignty and instead exalt and glorify themselves. The story of the building of the tower of Babel is the classic expression of this hubris (overweening pride; Genesis 11:1-9).

Isaiah related a message from God, summoning His warriors to assemble, so they could carry out His will in judging those with whom He was angry. Raising a flag on a hilltop and calling warriors to assemble pictures God doing this (Isaiah 13:2-3; cf. Revelation 9:16). Many warriors from many kingdoms far away would respond to the Lord’s command, and gather together to do battle as His instruments (Isaiah 13:4-5; cf. Daniel 11:40-45; Revelation 14:14-20; Revelation 16:12-16; Revelation 19:17-19). The day of the Lord, the day in which He will actively intervene in history, would be close by (Heb. qarob). The Hebrew word describes the total preparedness of that day to dawn whenever the Lord decides that its time has come. It does not necessarily mean that the day is imminent. Therefore everyone should wail (or howl; cf. Amos 5:16-17). It would be a day when the Almighty would send destruction (Isaiah 13:6; cf. Isaiah 13:9; Isaiah 13:13).

"In the Hebrew Bible the title ’Almighty’ (Heb. ’Shaddai’) depicts God as the sovereign king and judge of the world who both gives and takes away life." [Note: Chisholm, Handbook on . . ., p. 48. For a study of proposed derivations of the Hebrew name, see T. N. D. Mettinger, In Search of God, pp. 70-71.]

The prospect of sudden, inevitable, inescapable destruction at the hand of the Almighty would make everyone tremble with fear. They would not know where to turn (Isaiah 13:7-8; cf. 1 Thessalonians 5:3). The coming judgment would desolate the whole earth and exterminate sinners from it, specifically those who miss the mark of righteousness (Isaiah 13:9). This judgment would involve the darkening of the sun, moon, and stars (cf. Isaiah 34:4; Ezekiel 32:7; Joel 2:10; Joel 2:30-31; Joel 3:15; Zechariah 14:6-7; Matthew 24:29; Revelation 8:12). Since the pagans worshipped these objects, this announcement signals the judging of them as idols as well (Isaiah 13:10).

The reason for this wrathful judgment is the evil of wicked people, especially their pride and haughtiness (Isaiah 13:11). Rather than human pride resulting in increasing good conditions for ever-expanding numbers of people, it will result in the cutting back of the human population (Isaiah 13:12; cf. Revelation 6:8; Revelation 9:15). The heavens and the earth would shake at the fury of Yahweh of armies when His anger would burn against the wicked (Isaiah 13:13; cf. Isaiah 24:18; Joel 2:10; Joel 3:16; Haggai 2:6-7; Haggai 2:21-22; Revelation 6:12; Revelation 8:5; Revelation 11:13; Revelation 11:19; Revelation 16:18). People will scatter like frightened gazelles and sheep in that day as they seek security (cf. Revelation 6:15-17). God’s warriors will slay all the wicked that they can find. Children will be unmercifully slaughtered in the sight of their parents. Houses will be looted and women raped (Isaiah 13:14-16).

"If we don’t have a just God to trust in, we will have no logical reason not to become violent ourselves. It is Isaiah’s vision of God’s final justice that moderates our anger and frustration right now." [Note: Ortlund, p. 125.]

Gill's Exposition of the Whole Bible

They come from a far country, from the end of heaven,.... The east, as Kimchi observes; the Targum is, from the ends of the earth; the furthermost parts of it, as Persia and Media were: the former is bounded on the south side by the main ocean; and the latter, part of it by the Caspian sea; and between Babylon and these kingdoms lay the large kingdom of Assyria; so that this army might be truly said to come from a far country:

[even] the Lord, and the weapons of his indignation; the Medes and Persians, who were the instruments of his wrath and vengeance against Babylon; just as Assyria is called the rod of his anger, Isaiah 10:5 with these he is said to come, because this army was of his gathering, mustering, ordering, and directing, in his providence; the end and design of which was,

to destroy the whole land; not the whole world, as the Septuagint render it; but the whole land of Chaldea, of which Babylon was the metropolis. The Targum is,

"to destroy all the wicked of the earth.''

Henry's Complete Commentary on the Bible

      1 The burden of Babylon, which Isaiah the son of Amoz did see.   2 Lift ye 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.   3 I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness.   4 The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the LORD of hosts mustereth the host of the battle.   5 They come from a far country, from the end of heaven, even the LORD, and the weapons of his indignation, to destroy the whole land.

      The general title of this book was, The vision of Isaiah the son of Amoz,Isaiah 1:1; Isaiah 1:1. Here we have that which Isaiah saw, which was represented to his mind as clearly and fully as if he had seen it with his bodily eyes; but the particular inscription of this sermon is the burden of Babylon. 1. It is a burden, a lesson they were to learn (so some understand it), but they would be loth to learn it, and it would be a burden to their memories, or a load which should lie heavily upon them and under which they should sink. Those that will not make the word of God their rest (Isaiah 28:12; Jeremiah 6:16) shall find it made a burden to them. 2. It is the burden of Babylon or Babel, which at this time was a dependent upon the Assyrian monarchy (the metropolis of which was Nineveh), but soon after revolted from it and became a monarchy of itself, and a very potent one, in Nebuchadnezzar. This prophet afterwards foretold the captivity of the Jews in Babylon, Isaiah 39:6; Isaiah 39:6. Here he foretels the reprisals God would make upon Babylon for the wrongs done to his people. In these verses a summons is given to those powerful and warlike nations whom God would make us of as the instruments of his wrath for the destruction of Babylon: he afterwards names them (Isaiah 13:17; Isaiah 13:17) the Medes, who, in conjunction with the Persians, under the command of Darius and Cyrus, were the ruin of the Babylonian monarchy.

      I. The place doomed to destruction is Babylon; it is here called the gates of the nobles (Isaiah 13:2; Isaiah 13:2), because of the abundance of noblemen's houses that were in it, stately ones and richly furnished, which would invite the enemy to come, in hopes of a rich booty. The gates of nobles were strong and well guarded, and yet they would be no fence against those who came with commission to execute God's judgments. Before his power and wrath palaces are no more than cottages. Nor is it only the gates of the nobles, but the whole land, that is doomed to destruction (Isaiah 13:5; Isaiah 13:5); for, though the nobles were the leaders in persecuting and oppressing God's people, yet the whole land concurred with them in it.

      II. The persons brought together to lay Babylon waste are here called, 1. God's sanctified ones (Isaiah 13:3; Isaiah 13:3), designed for this service and set apart to it by the purpose and providence of God, disengaged from other projects, that they might wholly apply themselves to this, such as were qualified for that to which they were called, for what work God employs men in he does in some measure fit them for. It intimates likewise that in God's intention, though not in theirs, it was a holy war; they designed only the enlargement of their own empire, but God designed the release of his people and a type of the destruction of the New-Testament Babylon. Cyrus, the person principally concerned, was justly called a sanctified one, for he was God's anointed (Isaiah 45:1; Isaiah 45:1) and a figure of him that was to come. It is a pity but all soldiers, especially those that fight the Lord's battles, should be in the strictest sense sanctified ones; and it is a wonder that those dare be profane ones who carry their lives in their hands. 2. They are called God's mighty ones, because they had their might from God and were now to use it for him. It is said of Cyrus that in this expedition God held his right hand,Isaiah 45:1; Isaiah 45:1. God's sanctified ones are his mighty ones. Those whom God calls he qualifies; and those whom he makes holy he makes strong in spirit. 3. They are said to rejoice in his highness, that is, to serve his glory and the purposes of it with great alacrity. Though Cyrus did not know God, nor actually design his honour in what he did, yet God used him as his servant (Isaiah 45:4; Isaiah 45:4, I have surnamed thee as my servant, though thou hast not known me), and he rejoiced in those successes by which God exalted his own name. 4. They are very numerous, a multitude, a great people, kingdoms of nations (Isaiah 13:4; Isaiah 13:4), not rude and barbarous, but modelled and regular troops, such as are furnished out by well-ordered kingdoms. The great God has hosts at his command. 5. They are far-fetched: They come from a far country, from the end of heaven. The vast country of Assyria lay between Babylon and Persia. God can make those a scourge and ruin to his enemies that lie most remote from them and therefore are least dreaded.

      III. The summons given them is effectual, their obedience ready, and they make a very formidable appearance: A banner is lifted up upon the high mountain,Isaiah 13:2; Isaiah 13:2. God's standard is set up, a flag of defiance hung out against Babylon. It is erected on high, where all may see it; whoever will may come and enlist themselves under it, and they shall be taken immediately into God's pay. Those that beat up for volunteers must exalt the voice in making proclamation, to encourage soldiers to come in; they must shake the hand, to beckon those at a distance and to animate those that have enlisted themselves. And they shall not do this in vain; God has commanded and called those whom he designs to make use of (Isaiah 13:3; Isaiah 13:3) and power goes along with his calls and commands, which cannot be resisted. He that makes men able to serve him can, when he pleases, make them willing too. It is the Lord of hosts that musters the host of the battle,Isaiah 13:4; Isaiah 13:4. He raises them, brings them together, puts them in order, reviews them, has an exact account of them in his muster-roll, sees that they be all in their respective posts, and gives them their necessary orders. Note, All the hosts of war are under the command of the Lord of hosts; and that which makes them truly formidable is that, when they come against Babylon, the Lord comes, and brings them with him as the weapons of his indignation,Isaiah 13:5; Isaiah 13:5. Note, Great princes and armies are but tools in God's hand, weapons that he is pleased to make use of in doing his work, and it is his wrath that arms them and gives them success.