Isaiah 13:11

Translation
King James Version
And I will punish the world for their evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible.
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KJV (with Strong's)
And I will punish H6485 the world H8398 for their evil H7451, and the wicked H7563 for their iniquity H5771; and I will cause the arrogancy H1347 of the proud H2086 to cease H7673, and will lay low H8213 the haughtiness H1346 of the terrible H6184.
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Complete Jewish Bible
"I will punish the world for its evil and the wicked for their iniquity. I will end the arrogance of the proud and humble the insolence of tyrants.
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Berean Standard Bible
I will punish the world for its evil and the wicked for their iniquity. I will end the haughtiness of the arrogant and lay low the pride of the ruthless.
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American Standard Version
And I will punish the world for their evil, and the wicked for their iniquity: and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible.
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World English Bible Messianic
I will punish the world for their evil, and the wicked for their iniquity. I will cause the arrogance of the proud to cease, and will humble the haughtiness of the terrible.
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Geneva Bible (1599)
And I will visite the wickednes vpon the worlde, and their iniquitie vpon the wicked, and I wil cause the arrogancie of the proud to cease, and will cast downe the pride of tyrants.
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Young's Literal Translation
And I have appointed on the world evil, And on the wicked their iniquity, And have caused to cease the excellency of the proud, And the excellency of the terrible I make low.
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See also
Isaiah 2:11Isaiah 5:15Daniel 5:22Daniel 5:23Jeremiah 50:29Jeremiah 50:32Isaiah 2:17
In the KJVVerse 17,918 of 31,102

Study This Verse

SUMMARY

Isaiah 13:11 delivers a powerful declaration of God's sovereign and righteous judgment against the pervasive evil of the world and, specifically, the sin of human pride. Situated within a prophetic oracle concerning the mighty kingdom of Babylon, this verse articulates God's unwavering resolve to intervene decisively in human history, bringing an end to wickedness and thoroughly humbling the arrogant and oppressive powers that exalt themselves against Him. It stands as a timeless testament to divine accountability and the ultimate triumph of God's justice over all forms of human rebellion and self-exaltation.

CONTEXT

  • Literary Context: Isaiah 13 initiates a series of "burdens" or oracles against foreign nations, commencing with Babylon, which was destined to become the dominant world power and conqueror of Judah. This chapter is characterized by vivid, apocalyptic language, describing a cosmic "Day of the Lord" that signifies God's direct and devastating intervention in history. The immediate verses preceding Isaiah 13:11 depict the gathering of God's instruments of wrath (the Medes) and the terrifying signs accompanying divine judgment, including the darkening of celestial bodies (Isaiah 13:10). Verse 11 specifically articulates the theological rationale for this impending judgment: the world's pervasive evil and the haughtiness of the proud. It thus provides the moral basis for the preceding descriptions of cosmic upheaval and the subsequent portrayal of Babylon's utter desolation in Isaiah 13:19-22, making it a pivotal statement within this prophetic section.
  • Historical & Cultural Context: While the primary target of this prophecy is Babylon, a major power that would eventually conquer Judah, its language transcends a single historical event to encompass a universal principle of divine judgment. In Isaiah's time (8th century BCE), Assyria was the dominant empire, but the prophetic foresight of Babylon's rise was crucial. Empires of the ancient Near East, including Babylon, were often characterized by immense pride, the self-deification of their rulers, and a brutal exercise of power, believing themselves invincible and divinely favored. Babylon, with its magnificent structures, vast wealth, and perceived invincibility, epitomized this arrogance. The cultural norm of exalting human power and wisdom above divine authority is directly confronted here. Geographically, Babylon was a sprawling empire centered on the fertile crescent, a hub of political and economic might, making its promised fall all the more shocking and demonstrative of God's supreme sovereignty over all earthly kingdoms.
  • Key Themes: Isaiah 13:11 powerfully contributes to several overarching themes in the book of Isaiah and broader biblical theology. Firstly, it underscores the theme of Divine Justice and Retribution, asserting God's active role as the righteous Judge who holds all humanity, and especially powerful nations, accountable for their moral failings. This is not merely passive observation but active intervention against sin, as seen throughout Isaiah's prophecies. Secondly, the verse highlights the pervasive theme of The Humbling of Pride, a recurring motif throughout Scripture. God consistently opposes those who exalt themselves, whether individuals or nations, as articulated in passages like Proverbs 16:18 and exemplified in the narrative of Nebuchadnezzar's humiliation in Daniel 4. This verse serves as a potent reminder that human arrogance, particularly when coupled with oppressive power, inevitably invites divine opposition. Lastly, it reinforces the Consequences of Wickedness, demonstrating that evil and iniquity inevitably lead to divine punishment, emphasizing the moral order established by God and the ultimate futility of rebellion against it.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Punish (Hebrew, pâqad', H6485): This root carries a wide semantic range, meaning "to visit" with either friendly or hostile intent. In this context, it clearly signifies a hostile visitation, implying an act of oversight, inspection, and subsequent judgment or reckoning. God is not merely observing but actively intervening to bring consequences for evil.
  • Arrogancy (Hebrew, gâʼôwn', H1347): This term, derived from the same root as gaʼăvâh, denotes a sense of exaltation or majesty. In a negative context, as here, it refers to insolent pride, inflated self-importance, and a haughty disdain for God or others. It implies a self-sufficiency that denies dependence on the divine and often manifests as boastfulness.
  • Haughtiness (Hebrew, gaʼăvâh', H1346): This word is closely related to gâʼôwn and also signifies pride, arrogance, and loftiness. Its use alongside "arrogancy" emphasizes the pervasive and deeply ingrained nature of this sin, often implying an overbearing and oppressive attitude that stems from an elevated sense of self, leading to a disregard for others and for God's authority.
  • Terrible (Hebrew, ʻârîyts', H6184): This refers to those who are fearful, i.e., powerful or tyrannical. It describes oppressors, the mighty, or those who wield great power in a violent and intimidating manner, inspiring dread in others. God promises to bring down those who are not only proud but also oppressive in their exercise of power.

Verse Breakdown

  • "And I will punish the world for [their] evil": This opening clause establishes God's direct agency and the universal scope of His judgment. The "world" (H8398, têbêl) signifies the inhabited earth, indicating that God's judgment is not limited to Babylon but extends to all human wickedness. "Evil" (H7451, raʻ) encompasses both natural and moral badness, including adversity, affliction, and wickedness in its broadest sense, highlighting the comprehensive nature of God's righteous indignation against sin. This is a divine commitment to address the moral corruption prevalent in humanity.
  • "and the wicked for their iniquity": This clause parallels the first, narrowing the focus from general "evil" to the "wicked" (H7563, râshâʻ), those who are morally wrong and actively bad, and their "iniquity" (H5771, ʻâvôn), which denotes perversity, moral evil, and the guilt associated with sin. It emphasizes that God's judgment is specific and just, targeting those who actively defy His moral standards and whose actions are characterized by deliberate rebellion.
  • "and I will cause the arrogancy of the proud to cease": Here, the focus shifts to a specific, deeply offensive manifestation of evil: pride. God declares His intent to bring an end to the "arrogancy" (H1347, gâʼôwn) of the "proud" (H2086, zêd), those who are arrogant and presumptuous. This signifies God's direct opposition to self-exaltation, human boastfulness, and the tendency to usurp divine prerogative, demonstrating that no human power or self-proclaimed greatness can stand against Him.
  • "and will lay low the haughtiness of the terrible": This final clause reinforces the previous one, using different but related terms to emphasize the same divine action. God will "lay low" (H8213, shâphêl, to depress or humiliate) the "haughtiness" (H1346, gaʼăvâh) of the "terrible" (H6184, ʻârîyts), referring to the powerful, tyrannical, and oppressive. This highlights God's commitment to dismantle not only the internal attitude of pride but also its external manifestation in oppressive power structures and violent domination, ensuring that those who terrorize others will themselves be brought low.

Literary Devices

Isaiah 13:11 employs several powerful literary devices to convey its message with profound impact. Parallelism is prominently featured throughout the verse, particularly in the two main couplets: "I will punish the world for their evil, and the wicked for their iniquity" and "I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible." This poetic structure, common in Hebrew poetry, reinforces the message through repetition and variation, emphasizing the comprehensive and dual nature of God's judgment—against both general wickedness and specific pride. The use of "world" can be seen as Hyperbole, magnifying the scope of judgment to encompass all humanity, not just Babylon, thereby underscoring the universal principle of divine accountability for sin. The repeated declarations "I will punish," "I will cause... to cease," and "I will lay low" demonstrate Anthropomorphism, attributing human actions and intentions (punishing, causing to cease, laying low) to God. This makes His active involvement in history relatable and immediate, emphasizing His personal commitment to justice. Finally, the specific targeting of "arrogancy" (gâʼôwn) and "haughtiness" (gaʼăvâh) through distinct but related Hebrew terms demonstrates Emphasis through Synonymous Repetition, underscoring the particular abhorrence God has for pride and self-exaltation in all its forms.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 13:11 is a profound statement on God's absolute sovereignty and His unwavering commitment to justice. It reveals a God who is not distant or indifferent to the affairs of humanity but actively intervenes to confront evil and humble the proud. This divine action is rooted in God's holy character, which cannot tolerate sin, especially the sin of pride that seeks to usurp His rightful place. The judgment on Babylon, while historically fulfilled, serves as an archetypal example of God's dealings with all nations and individuals who defy His moral order and exalt themselves. It assures believers that despite the apparent triumph of wickedness or the oppressive power of the arrogant, God's ultimate justice will prevail, bringing all things into alignment with His righteous will and demonstrating His supreme authority over all earthly powers.

  • Psalm 75:6-7 - "For promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge: he putteth down one, and setteth up another."
  • Proverbs 16:5 - "Every one that is proud in heart is an abomination to the LORD: though hand join in hand, he shall not be unpunished."
  • Daniel 4:37 - "Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase."

REFLECTION AND APPLICATION

Isaiah 13:11 offers both a sobering warning and a comforting assurance for contemporary believers. It is a powerful reminder that God's justice is not an abstract concept but an active force in the world, ensuring that wickedness and pride will not have the final word. For those who witness or experience injustice, this verse provides profound hope that evil and oppression will not ultimately prevail; God Himself will "punish the world for their evil" and "lay low the haughtiness of the terrible." This should inspire us to trust in His perfect timing and methods, even when His justice seems delayed, and to find solace in the certainty of His ultimate triumph. Simultaneously, the verse serves as a profound call to personal humility. If God so vehemently opposes the "arrogancy of the proud," then we are compelled to examine our own hearts for any seeds of self-exaltation, self-sufficiency, or disdain for others. True wisdom begins with the fear of the Lord, which includes a humble recognition of our dependence on Him and a willingness to submit to His will. This humility is not weakness but a pathway to grace and true strength, as God "giveth grace unto the humble" (James 4:6). Ultimately, living in light of this verse means cultivating a spirit of humility, pursuing righteousness, and resting in the certainty of God's final and just judgment over all things.

Questions for Reflection

  • In what ways might I, or my community, unknowingly exhibit "arrogancy" or "haughtiness" in our attitudes or actions, perhaps even in our spiritual lives?
  • How does the promise of God's ultimate justice against evil and pride bring me comfort, and how might it challenge my perspective on current world events or personal struggles?
  • What practical steps can I take to cultivate a deeper sense of humility and dependence on God in my daily life, reflecting His opposition to pride?

FAQ

Does God really punish the "world" for evil, or is this specific to Babylon?

Answer: While Isaiah 13:11 is situated within an oracle against Babylon, the use of the term "world" (Hebrew: têbêl, meaning the inhabited earth) indicates a broader, universal principle of divine judgment. This prophecy serves as a specific historical example of a universal truth: God holds all nations and individuals accountable for their evil and pride. The fall of Babylon was a dramatic demonstration of God's power over seemingly invincible human empires, foreshadowing His ultimate judgment over all forms of wickedness and rebellion throughout history and at the end of time. It reinforces the biblical teaching that God is the sovereign judge of all the earth, as seen in passages like Psalm 96:13, which declares, "For he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth."

What is the difference between "arrogancy" and "haughtiness" as used in this verse?

Answer: The Hebrew words for "arrogancy" (gâʼôwn, H1347) and "haughtiness" (gaʼăvâh, H1346) are closely related and often used synonymously in Scripture. Both refer to excessive pride, self-exaltation, and an inflated sense of self-importance. Their use together in Isaiah 13:11 is a literary device known as synonymous parallelism, common in Hebrew poetry. This pairing serves to emphasize the intensity and pervasiveness of this sin. It underscores that God's opposition is directed at every facet and manifestation of human pride, whether it's an internal attitude of superiority, a boastful display, or an outward expression of overbearing and oppressive power. The repetition highlights the severity of this particular offense in God's eyes, demonstrating His comprehensive judgment against all forms of self-exaltation.

CHRIST-CENTERED FULFILLMENT

Isaiah 13:11, with its declaration of God's judgment against the world's evil and the humbling of the proud, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the verse speaks of a historical judgment on Babylon, it simultaneously points to a cosmic and final judgment that Christ Himself will execute. Jesus, the humble Lamb of God who takes away the sin of the world, perfectly embodied the antithesis of the pride condemned here. He chose humility and obedience, even to death on a cross (Philippians 2:8), rather than grasping for power or status. Yet, this same humble Christ is also the appointed Judge of all the earth, before whom every knee will ultimately bow and every tongue confess His Lordship (Philippians 2:10-11). The "punishment" of the world's evil and the "laying low" of the haughty are ultimately accomplished through Christ's decisive victory over sin, death, and the forces of spiritual pride and rebellion that animate human wickedness. His first coming inaugurated the defeat of these powers through His atoning sacrifice (Colossians 2:15), and His second coming will bring their final, decisive end, establishing a kingdom where humility reigns and all glory belongs to God alone (Revelation 19:11-16). Thus, Isaiah 13:11 not only prophesies God's justice but also implicitly anticipates the One through whom that justice, and the ultimate humbling of all human pride, would be perfectly and eternally realized.

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Commentary on Isaiah 13 verses 6–18

We have here a very elegant and lively description of the terrible confusion and desolation which should be made in Babylon by the descent which the Medes and Persians should make upon it. Those that were now secure and easy were bidden to howl and make sad lamentation; for,

I. God was about to appear in wrath against them, and it is a fearful thing to fall into his hands: The day of the Lord is at hand (Isa 13:6), a little day of judgment, when God will act as a just avenger of his own and his people's injured cause. And there are those who will have reason to tremble when that day is at hand. The day of the Lord cometh, Isa 13:9. Men have their day now, and they think to carry the day; but God laughs at them, for he sees that his day is coming, Psa 37:13. Fury is not with God, and yet his day of reckoning with the Babylonians is said to be cruel with wrath and fierce anger. God will deal in severity with them for the severities they exercised upon God's people; with the froward, with the cruel, he will show himself froward, will show himself cruel, and give the blood-thirsty blood to drink.

II. Their hearts shall fail them, and they shall have neither courage nor comfort left; they shall not be able either to resist the judgment coming or to bear up under it, either to oppose the enemy or to support themselves, Isa 13:7, Isa 13:8. Those that in the day of their peace were proud, and haughty, and terrible (Isa 13:11), shall, when trouble comes, be quite dispirited and at their wits' end: All hands shall be faint, and unable to hold a weapon, and every man's heart shall melt, so that they shall be ready to die for fear. The pangs of their fear shall be like those of a woman in hard labour, and they shall be amazed one at another. In frightening themselves, they shall frighten one another; they shall wonder to see those tremble that used to be bold and daring; or they shall be amazed looking one at another, as men at a loss, Gen 42:1. Their faces shall be as flames, pale as flames, through fear (so some), or red as flames sometimes are, blushing at their own cowardice; or their faces shall be as faces scorched with the flame, or as theirs that labour in the fire, their visage blacker than a coal, or like a bottle in the smoke, Psa 119:83.

III. All comfort and hope shall fail them (Isa 13:10): The stars of heaven shall not give their light, but shall be clouded and overcast; the sun shall be darkened in his going forth, rising bright, but lost again, a certain sign of foul weather. They shall be as men in distress at sea, when neither sun nor stars appear, Act 27:20. It shall be as dreadful a time with them as it would be with the earth if all the heavenly luminaries were turned into darkness, a resemblance of the day of judgment, when the sun shall be turned into darkness. The heavens frowning thus is an indication of the displeasure of the God of heaven. When things look dark on earth, yet it is well enough if all be clear upwards; but, if we have no comfort thence, wherewith shall we be comforted?

IV. God will visit them for their iniquity; and all this is intended for the punishment of sin, and particularly the sin of pride, Isa 13:11. This puts wormwood and gall into the affliction and misery, 1. That sin must now have its punishment. Though Babylon be a little world, yet, being a wicked world, it shall not go unpunished. Sin brings desolation on the world of the ungodly; and when the kingdoms of the earth are quarrelling with one another it is the fruit of God's controversy with them all. 2. That pride must now have its fall: The haughtiness of the terrible must now be laid low, particularly of Nebuchadnezzar and his son Belshazzar, who had, in their pride, trampled upon, and made themselves very terrible to, the people of God. A man's pride will bring him low.

V. There shall be so great a slaughter as will produce a scarcity of men (Isa 13:12): I will make a man more precious than fine gold. You could not have a man to be employed in any of the affairs of state, not a man to be enlisted in the army, not a man to match a daughter to, for the building up of a family, if you would give any money for one. The troops of the neighbouring nations would not be hired into the service of the king of Babylon, because they saw every thing go against him. Populous countries are soon depopulated by war. And God can soon make a kingdom that has been courted and admired to be dreaded and shunned by all, as a house that is falling, or a ship that is sinking.

VI. There shall be a universal confusion and consternation, such a confusion of their affairs that it shall be like the shaking of the heavens with dreadful thunders and the removing of the earth by no less dreadful earthquakes. All shall go to rack and ruin in the day of the wrath of the Lord of hosts, Isa 13:13. And such a consternation shall seize their spirits that Babylon, which used to be like a roaring lion and a raging bear to all about her, shall become as a chased roe and as a sheep that no man takes up, Isa 13:14. The army they shall bring into the field, consisting of troops of divers nations (as great armies usually do), shall be so dispirited by their own apprehensions and so dispersed by their enemies' sword that they shall turn every man to his own people; each man shall shift for his own safety; the men of might shall not find their hands (Psa 76:5), but take to their heels.

VII. There shall be a general scene of blood and horror, as is usual where the sword devours. No wonder that every one makes the best of his way, since the conqueror gives no quarter, but puts all to the sword, and not those only that are found in arms, as is usual with us even in the most cruel slaughters (Isa 13:15): Every one that is found alive shall be run through, as soon as ever it appears that he is a Babylonian. Nay, because the sword devours one as well as another, every one that is joined to them shall fall by the sword; those of other nations that come in to their assistance shall be cut off with them. It is dangerous being in bad company, and helping those whom God is about to destroy. Those particularly that join themselves to Babylon must expect to share in her plagues, Rev 18:4. And, since the most sacred laws of nature, and of humanity itself, are silenced by the fury of war (though they cannot be cancelled), the conquerors shall, in the most barbarous brutish manner, dash the children to pieces, and ravish the wives. Jusque datum sceleri - Wickedness shall have free course, Isa 13:16. They had thus dealt with God's people (Lam 5:11), and now they shall be paid in their own coin, Rev 13:10. It was particularly foretold (Psa 137:9) that the little ones of Babylon should be dashed against the stones. How cruel soever and unjust those were that did it, God was righteous who suffered it to be done, and to be done before their eyes, to their greater terror and vexation. It was just also that the houses which they had filled with the spoil of Israel should be spoiled and plundered. What is got by rapine is often lost in the same manner.

VIII. The enemy that God will send against them shall be inexorable, probably being by some provocation or other more than ordinarily exasperated against them; or, in whatever way it may be brought about, God himself will stir up the Medes to use this severity with the Babylonians. He will not only serve his own purposes by their dispositions and designs, but will put it into their hearts to make this attempt upon Babylon, and suffer them to prosecute it with all this fury. God is not the author of sin, but he would not permit it if he did not know how to bring glory to himself out of it. These Medes, in conjunction with the Persians, shall make thorough work of it; for, 1. They shall take no bribes, Isa 13:17. All that men have they would give for their lives, but the Medes shall not regard silver; it is blood they thirst for, not gold; no man's riches shall with them be the ransom of his life. 2. They shall show no pity (Isa 13:18), not to the young men that are in the prime of their time - they shall shoot them through with their bows, and then dash them to pieces; not to the age of innocency - they shall have no pity on the fruit of the womb, nor spare little children, whose cries and frights one would think should make even marble eyes to weep, and hearts of adamant to relent. Pause a little here and wonder, (1.) That men should be thus cruel and inhuman, and so utterly divested of all compassion; and in it see how corrupt and degenerate the nature of man has become. (2.) That the God of infinite mercy should suffer it, nay, and should make it to be the execution of his justice, which shows that, though he is gracious, yet he is the God to whom vengeance belongs. (3.) That little infants, who have never been guilty of any actual sin, should be thus abused, which shows that there is an original guilt by which life is forfeited as soon as it is had.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–18. Public domain.
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Clement of RomeAD 99
1 CLEMENT 59:3
You have opened “the eyes of our hearts” so that we realize you alone are “highest among the highest, and ever remain holy among the holy.” “You humble the pride of the arrogant, overrule the plans of the nations, raise up the humble and humble the haughty. You make rich and make poor; you slay and bring to life; you alone are the guardian of spirits and the God of all flesh.” You see into the depths: you look upon humankind’s deeds; you aid those in danger and “save those in despair.” You are the Creator of every spirit and watch over them. You multiply the nations on the earth, and from out of them all you have chosen those who love you through Jesus Christ, your beloved Son. Through him you have trained us, made us saints and honored us.
JeromeAD 420
Commentary on Isaiah
(Verse 11.) And I will visit the evils upon the world, and against the wickedness of the ungodly I will execute justice: and I will cause the pride of the infidels to cease, and the arrogance of the mighty I will bring down. From this place and from the one above, where it is written, that the sun will be darkened in its rising, and the moon will be covered with darkness, and the stars will lose their brightness, and the iniquity of the whole world will be visited, some think that it is not about the fall of Babylon, but about the end of the world that is being prophesied; when surely according to the earlier and universal (which is called in Hebrew, Thebel, and in Greek, οἰκουμένη), Babylon must be understood. Indeed, the word 'oikoumenē' in our language signifies the inhabited world; and 'Babylon' is called so because of the huge multitude of people: for where previously there was an innumerable throng of peoples, there is now desolation and the dwelling place of beasts.
JeromeAD 420
Commentary on Isaiah
(Verse 11) And I will visit the evils of the world, and against the wickedness of their iniquities. When God visits and strikes; He strikes in order to correct. Indeed, when He is greatly angered against those who do not repent: 'I will not visit,' He says, 'upon your daughters when they have committed fornication, and upon your daughters-in-law when they have committed adultery' (Hosea 4:14). On the contrary, concerning those who will believe in Christ, it is said (Psalm 88:33): 'I will visit with the rod their iniquities, and with stripes their sins: but I will not take away my mercy from them.'


And I will make the pride of the infidels rest, and I will humble the arrogance of the strong. LXX: And I will destroy the injustice of the wicked, and I will humble the injustice of the proud. The Hebrew word Gaon (), which clearly conveys arrogance and pride, has always been translated by Theodotion and the Septuagint as injustice, expressing the meaning rather than the word: because every proud person is ready for injustice. Therefore, the Lord visits the world's evils, and against the wickedness of the wicked, to suppress the arrogance of the proud, and to humble the pride of the strong. For God resists the proud, but gives grace to the humble (1 Peter 5). And in Proverbs we read: Before destruction, the heart of a man is haughty, and before honor is humility (Proverbs 16:18). Pride always follows with a fall, and humility with glory: For whoever exalts himself will be humbled, and whoever humbles himself will be exalted (Luke 14). We read in another place: I will destroy the wisdom of the wise, and the understanding of the prudent I will reject (1 Corinthians 1:19). Not that true wisdom and true prudence are lost by the Lord, but the knowledge of a false name: those who treasure up the language of falsehood, and fail in their searching, and find nothing, speaking iniquity on high and setting their mouth against heaven. Hence the pride of heretics is properly called an injury to truth.
JeromeAD 420
Commentary on Isaiah
(Verse 7 and following) The whole earth rested and was silent; it rejoiced and exulted. The fir trees also rejoiced over you, and the cedars of Lebanon. Since you have fallen asleep, no one will rise up to cut us down; the underworld below is troubled, and it has aroused giants in anticipation of your coming. All the rulers of the earth have risen from their thrones; all the rulers of the nations will respond and say to you: Are you also wounded like us? Have you become like us? Your pride has been brought down to the underworld, your body has fallen; below you shall be spread out maggots, decay, and worms shall be your covering. For the destruction of the impious king, who struck the nations with an incurable wound and cruelly pursued them, all the earth has rested and become silent, which previously was full of turmoil and sedition, to the extent that the firs and cedars of Lebanon rejoiced, of which it is written in the psalms: You have transplanted a vineyard from Egypt, you have driven out the nations, and you have planted it. His shade covered the mountains, and his cedars, the cedars of God (Ps. 79:9). These cedars of God, because they sinned at one time, the Lord handed over to be crushed by punishments. Hence it is said in another psalm: The Lord will crush the cedars of Lebanon (Ps. 28:5). However, the tall and lofty trees, which are exalted in the service of the Lord, should be understood as saying with a harmonious voice: Since you have slept. Note that even the death of death is called sleep. He who cuts us down will not ascend. For when the strong one is defeated and his vessels plundered, even the rest of his companions fall. Hence the Lord speaks in the Gospel (Matthew 25:41): 'Depart into the eternal fire which is prepared for the devil and his angels.' How many of these woodcutters and tree fellers have cut down and made fall with their axes? The underworld also, disturbed and turned towards bitterness, at the approach of the true Nebuchadnezzar, is the place of punishments and tortures, in which the rich one clothed in purple appears: to whom the Lord descended, in order to release the prisoners from the prison. We can speak of the opposing inferno and the angel who is placed in charge of the punishments of the underworld, who raised all the giants: for which some call them Raphaims, others call them Titans. Giants, according to the custom of the Gentiles, are called those whom they consider to be earth-born, whom the earth has produced. However, we can call giants, according to the etymology of the Greek language, those who served earthly works. Finally, it follows: All the rulers of the earth rose from their thrones, in the coming of their former ruler: so that those whom they previously honored for their power, afterwards marveled at their punishments, and said: You have been wounded just like us: you have become like us. What words have this meaning: We thought that because of our weakness we could not resist the power of God, and that you were the only one who would remain in your greatness; but as it is evident, you were wounded and captured, like us; so that whom dignity separates on earth, punishment may unite in the underworld. The pride, or your glory, has been taken down to the underworld, and your corpse has fallen, or as the LXX translated, your great joy, with which you used to rejoice over the nations subject to you. Under you shall be strewn putrefaction, and worms shall be your covering. This is the resting place of the devil, this is the bed of the tempter, who was raised up in such pride that he dared even to tempt the Lord, saying: 'All these things I will give you, if you will fall down and worship me.' (Matth. IV, 9). The putrefaction and worms, and the covering of vermin, signify the eternal punishments which the conscience itself gives birth to, or the material of punishments which arises from one's own sins. For just as long as the material of a corpse exists, and there is any moisture in the corpse, worms are born from the putrefaction; so from the same material the punishments of sins are produced. Therefore, the Apostle Paul, speaking of the death that Hosea prophesied about, saying, 'I will be your death, O death; I will be your sting, O grave' (Hosea 13:14), speaks to it, saying, 'Where, O death, is your victory? Where, O grave, is your sting?' (1 Corinthians 15:55). For when she is dead, there will be no one to cut us down: for there will be no sin that needs to be cut down, since the sting of death is sin.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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