TRV
Translation
King James Version
I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness.
Complete Jewish Bible
"I have ordered my holy ones, summoned my heroes, eager and bold, to execute my anger."
Berean Standard Bible
I have commanded My sanctified ones; I have even summoned My warriors to execute My wrath and exult in My triumph.
American Standard Version
I have commanded my consecrated ones, yea, I have called my mighty men for mine anger, even my proudly exulting ones.
World English Bible Messianic
I have commanded my consecrated ones; yes, I have called my mighty men for my anger, even my proudly exulting ones.
Geneva Bible (1599)
I haue commanded them, that I haue sanctified: and I haue called ye mightie to my wrath, and them that reioyce in my glorie.
Young's Literal Translation
I have given charge to My sanctified ones, Also I have called My mighty ones for Mine anger, Those rejoicing at Mine excellency.'
In the KJVVerse 17,910 of 31,102
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Commentary on Isaiah 13 verses 1–5
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, Isa 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 (Isa 28:12; Jer 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, Isa 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 (Isa 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 (Isa 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 (Isa 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 (Isa 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 (Isa 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, Isa 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 (Isa 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 (Isa 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, Isa 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 (Isa 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, Isa 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, Isa 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Vers. 3, 4.) And the leaders shall enter the gates: I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness. The princes, and the giants, according to the LXX Translators, Eusebius interprets as angelic powers, and the most wicked demons, who were sent for the overthrow of Babylon. But following the order of the story, we say they were the Medes. Of whom Scripture testifies more explicitly in what follows, saying: Behold, I will raise up against them the Medes, who shall not regard silver, and as for gold, they shall not delight in it. It is not surprising that he calls the Medes sanctified for the destruction of Babylon, since through Jeremiah he himself, Nebuchadnezzar, while destroying Jerusalem, a rebellious city, called them his servant and his dove. Furthermore, when he says, 'My mighty men and those who rejoice in my glory,' he shows that they did not overthrow the power of such a lofty kingdom by their own strength, but rather by the wrath of God.
JeromeAD 420
Commentary on Isaiah
(Verse 3) I have commanded my sanctified ones. Concerning this, in the Septuagint (LXX): I will command, and I will bring them. For he himself sanctifies his ministers, so that both the one who sanctifies and those who are sanctified may all be one. He also speaks in another place to the believers: Be holy, for I am holy, he himself commands, and he will bring his princes to do what has been commanded (Leviticus 19:2).
And I called my strong ones in my anger: rejoicing in my glory. LXX: Giants come to fulfill my fury, rejoicing together and causing insult. According to the Hebrew, they adhere to the previous statements, that He Himself called His strong ones, rejoicing in His glory, those whom He had commanded to be sanctified. However, according to the LXX, the coming giants to fulfill the wrath of the Lord, rejoicing in the injury of others and rejoicing, must be understood as the reception of left-handed and contrary virtues, of which we also read in the Psalms: He sent upon them the rage of His anger, wrath and trouble, by the sending of the worst Angels (Psalm LXXVII, 49). Among these is the destroyer in Egypt, who dares not enter the dwelling of the blood-stained doorposts (Exod. XII), and that spirit who went forth and stood in the presence of the Lord, and said: 'I will deceive Ahab.' And the Lord said to him: 'You will deceive and prevail, go forth and do so' (III Kings XXII, 21, 22). From the same book of Kings, Michaiah said: 'I saw the Lord of Israel sitting on His throne, and all the host of heaven stood around Him on His right hand and on His left' (Ibid., 9). The virtues of the angels who are sent for good are on the right, but those who are entrusted with punishing are on the left. Hence, the Apostle says: 'Those whom I have handed over to Satan, so that they may learn not to blaspheme' (I Tim. I, 20). However, the name of the giants, for which in Hebrew it is Geborim (), that is, the strong ones, is translated by the Septuagint and Theodotion into a likeness of the fables of the gentiles, just as they name the Sirens, and Titans, and Arcturus, the Hyades, and Orion, which are called by different names among the Hebrews. But if the giants are rebellious against God, and all heresies rebel against the truth contrary to God: all heretics are giants, who rejoice in their error, and especially glory when they have insulted the Church.
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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SUMMARY
Isaiah 13:3 powerfully asserts God's absolute sovereignty over all nations and historical events, revealing His active role in orchestrating judgment. The verse depicts the Lord mobilizing specific agents—His "sanctified ones" and "mighty ones"—to execute His righteous anger against Babylon. These divinely appointed instruments, whether human armies or cosmic forces, are portrayed as consecrated for His singular purpose, ultimately serving to magnify His supreme authority and majesty even as they fulfill His destructive will.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 13:3 masterfully employs several potent literary devices. Divine Discourse is prominent, as God speaks directly in the first person ("I have commanded," "I have called"), asserting His absolute agency and sovereign authority over human affairs. This direct address lends an undeniable weight of certainty and inevitability to the prophecy. The verse also utilizes Personification by portraying nations and armies as God's personal, obedient "sanctified ones" and "mighty ones," as if they are His loyal, consecrated soldiers ready to execute His will. This emphasizes God's meticulous control over seemingly independent human forces. Furthermore, there is a profound element of Irony in the phrase "even them that rejoice in my highness." If this refers to the conquering armies, it is deeply ironic that their own pride and might, in which they might "rejoice," are ultimately being used to manifest and exalt God's "highness" or supreme majesty, even if they do not acknowledge Him. This highlights God's ability to transcend and redirect human intentions to serve His own divine purposes.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 13:3 powerfully articulates the biblical doctrine of divine sovereignty, demonstrating that God is not a passive observer but an active orchestrator of history, even using nations unaware of Him to accomplish His purposes. This verse inextricably links God's righteous anger with His ultimate majesty, showing that His judgment is a manifestation of His holy character and an undeniable display of His supreme authority over all creation. It underscores that all earthly powers, no matter how mighty, are ultimately subservient to His will and can be consecrated by Him for specific tasks, whether for blessing or for judgment. This profound truth should inspire both reverent awe at God's omnipotence and a deep trust in His overarching plan for justice and redemption, knowing that He works all things according to the counsel of His will.
REFLECTION AND APPLICATION
Isaiah 13:3 serves as a profound and enduring reminder that our God is utterly sovereign, reigning supreme over all earthly powers and events. In a world often characterized by chaos, injustice, and seemingly uncontrollable forces, this verse offers both a sobering warning and a deep comfort. It warns against the futility of human pride and rebellion, for even the mightiest empires are but instruments in God's hands, subject to His command and consecrated for His purposes. It assures us that God's justice will ultimately prevail, and His righteous anger against sin will be executed. For believers, this truth should cultivate a deep sense of trust and humility. We are called to align ourselves with His will, recognizing that our strength and purpose are derived from Him. It encourages us to pray for justice, knowing that God is actively working in the world, even through unexpected means, to bring about His perfect plan and to ultimately reveal His glory.
Questions for Reflection
FAQ
Who are the "sanctified ones" and "mighty ones" in Isaiah 13:3?
Answer: In this specific prophetic context, the "sanctified ones" (Hebrew: mequddashim) and "mighty ones" (Hebrew: gibbôrim) refer to the instruments God has set apart or consecrated for the specific task of executing His judgment against Babylon. Historically, these would be the Medes and Persians, who conquered Babylon in 539 BCE. The term "sanctified" here does not imply their moral purity or personal holiness in a spiritual sense, but rather that they are divinely appointed and consecrated for a sacred purpose—to fulfill God's holy wrath. They are "mighty" because they are powerful warriors capable of carrying out this destructive mission. This highlights God's absolute sovereignty, as He can use any nation or force, even those who do not acknowledge Him, as instruments to achieve His will, as seen elsewhere when God refers to Assyria as the "rod of my anger" in Isaiah 10:5.
What does it mean for these agents to "rejoice in my highness"?
Answer: The phrase "rejoice in my highness" (Hebrew: gaʼăvâh) can be interpreted in a few ways, but the most common and compelling understanding in this context is that these agents, despite their own motivations and self-exaltation, are ultimately serving to manifest or exalt God's supreme majesty and authority. Their own power and pride, in which they might "rejoice," are ironically being used by God to demonstrate His ultimate "highness" or sovereignty. It's a testament to God's absolute control: even the self-aggrandizement of the conquering armies inadvertently serves to magnify the incomparable glory and power of the one true God, who orchestrates all things for His purposes. This underscores that God's glory will ultimately be revealed through all events, whether through willing obedience or unwitting instrumentality, as Psalm 76:10 states, "Surely the wrath of man shall praise thee."
CHRIST-CENTERED FULFILLMENT
Isaiah 13:3, with its depiction of God mobilizing "sanctified ones" and "mighty ones" for His righteous anger, finds its ultimate fulfillment and transformation in the person and work of Jesus Christ. While the Old Testament often portrays God's judgment through earthly armies and the destruction of nations, the New Testament reveals Christ as the supreme agent of divine authority and judgment, yet also the ultimate expression of God's redemptive love. Jesus, the Lamb of God who takes away the sin of the world, bore the full weight of God's righteous anger against sin on the cross, becoming the ultimate "sanctified one" consecrated for a divine purpose—not to inflict wrath, but to absorb it. His perfect sacrifice on Calvary fully satisfied God's holy demands, making a way for reconciliation and eternal life rather than destruction for all who believe (Romans 5:9). Furthermore, Christ is the true "mighty one," not merely a warrior king, but the King of kings and Lord of lords, to whom all authority in heaven and on earth has been given (Matthew 28:18). He is the one who will ultimately execute final judgment, not through human armies, but through His own divine power and righteousness, as described in passages like Revelation 19:11-16. Thus, the "highness" of God, which the agents in Isaiah 13:3 unwittingly served, is perfectly and gloriously revealed in the person of Christ, who is the radiance of God's glory and the exact imprint of His nature (Hebrews 1:3), demonstrating both God's righteous wrath against sin and His boundless grace for humanity.