TRV
Translation
King James Version
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.
Complete Jewish Bible
They come from a distant land, from beyond the horizon. It's ADONAI, with the weapons of his rage, to lay waste to all the earth.
Berean Standard Bible
They are coming from faraway lands, from the ends of the heavens— the LORD and the weapons of His wrath— to destroy the whole country.
American Standard Version
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.
World English Bible Messianic
They come from a far country, from the uttermost part of heaven, even the LORD, and the weapons of his indignation, to destroy the whole land.
Geneva Bible (1599)
They come from a farre countrey, from the end of the heauen: euen the Lord with the weapons of his wrath to destroy the whole land.
Young's Literal Translation
They are coming in from a land afar off, From the end of the heavens, Jehovah and the instruments of His indignation, To destroy all the land.
In the KJVVerse 17,912 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. 5, 6.) How has the tax collector ceased, the tribute rested? The Lord has broken the staff of the wicked: the rod of the rulers, smiting the people in wrath, with an incurable plague, subjecting the nations in fury, persecuting cruelly. In the Epistle of Peter we read: The time has come for judgment to begin at the house of God (1 Peter 4:17). And in Ezekiel it is said to the tormentors: Begin with my sanctuary (Ezekiel 9:6). For the diversity of sin, the order of judgment is established: so that those who have sinned less, may be purified first. But the final enemy to be destroyed is death. Therefore, when Israel has been liberated from harsh bondage, he will take up a parable against the king of Babylon, which we must understand as a parable. For if the speech is about Nebuchadnezzar and a simple explanation of history, how can it be called a parable, which is not compared to any other thing? So Israel wonders how the tax collector, who used to collect all the way to the last penny, has ceased. However, he is accustomed to pursue only debtors, who say in the Lord's Prayer: Forgive us our debts as we also forgive our debtors (Matth. VI, 12). These debtors are handed over to the collector by the judge, who sends them to prison and exacts from them up to the smallest sin. Moreover, the Apostle Paul also handed over to the collector the fornicator in Corinth, who had married his father's wife, as well as Phygellus and Hermogenes (I Cor. V; II Tim. I). And concerning these tax collectors, it is also said: My people, your tax collectors plunder you; and those who demand payment, they are your rulers. The eagle has interpreted hunger as tribute. For when our betrothed is taken away from us, we suffer hunger for the word of God, and continually fast from the body of the Lord. And so the rod and staff of the wicked, which are interpreted as a yoke of seventy, strike us or oppress us; because we did not want to bear the light yoke, the yoke of the Savior. However, with this staff and this rod, he would strike the people with incurable madness and cruelly pursue those who fled: not wanting to correct those who were handed over, but to kill them.
JeromeAD 420
Commentary on Isaiah
(Verse 4, 5.) The voice of the multitude on the mountains, like the voice of many people: the sound of the gathered kings of nations. The Lord of hosts has commanded the forces of war to come from afar, from the top of the heavens. The Lord and His vessels of fury, to destroy all the earth. The attack of the Medes and Persians is described: with many auxiliary forces gathered, their army led by their Lord, they come to lay waste to Babylon, to destroy all the earth: not that they have devastated the whole world, but all the land of Babylon and the Chaldeans. For language is indeed the Scripture's, so as to signify all the provinces of that land, concerning which the discourse is had: which some not understanding, draw down to the subversion of all lands.
JeromeAD 420
Commentary on Isaiah
(Verse 5) The voice of the multitude on the mountains is like the voice of populous nations, the sound of gathered kings of nations. This place is understood in three ways. First, that with a raised sign on a rural mountain, a multitude of nations may come, and they themselves, being situated on the mountains, are divided into two, namely, peoples and kings, disciples and teachers, of whom the Savior spoke in the Gospel: Many will come from the east and west and recline at table with Abraham and Isaac and Jacob in the kingdom of heaven (Matthew 8:11). Therefore, one voice is said to be consonant, so that the apostolic saying may be proved: 'You all say the same thing and there are no divisions among you, but you are perfect in the same mind and in the same judgment' (1 Corinthians 1:10). Secondly, the pride of heretics is described, who, believing themselves to be on mountains, rise up against the knowledge of God and speak iniquity on high, and they raise their mouths to heaven. They themselves also have people, they have kings, who devour the deceived people. The third interpretation is as follows: because, as mentioned before, the giants come to fulfill my wrath, rejoicing together and committing insults; the passage describes the arrogance of the giants themselves and their agreement to carry out punishment against those who have been handed over to them.
The Lord of hosts has commanded the army of war, coming from a far country, from the end of heaven: The Lord and his vessels of wrath, to destroy all the earth. LXX: The Lord of hosts has commanded the most warlike nation, to come from a distant land from the highest foundation of heaven. The foundation must be noted. We read in the Book of Kings and Chronicles (2 Kings 24; 1 Chronicles 21). The passage states that the anger of God was kindled against Israel when David numbered the people, which offended the Lord. In the Psalms, it is also written: 'O Lord, do not rebuke me in your anger or discipline me in your wrath,' and so on with similar statements. It is mentioned in someone's (possibly Basil's) Commentaries that the anger of God can be understood as contrary to strength, which is given to us for punishment. This is also sung in the eighth psalm: 'To destroy the enemy and the avenger' (Psalm 8:3). Those can be called warriors who come from far away lands and from the highest heavens, even the ministering angels who are to be sent in the consummation of the world to gather the bundles of weeds and prepare them for eternal fire (Matthew 13). Likewise, the whole earth is destroyed when earthly works are overthrown. There are also other warriors of the Lord, armed like the apostles, who daily in the Church, which is called the inhabited world, fight against and kill those who rise up against the knowledge of God.
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 13:5 is a powerful pronouncement within the oracle against Babylon, vividly depicting the divine origin and irresistible nature of the judgment to come. It declares that the Lord Himself is the ultimate orchestrator of the destructive force, mobilizing a distant army from the farthest reaches of the earth to execute His righteous indignation. This verse underscores God's absolute sovereignty over nations and history, revealing His holy wrath as the driving force behind the impending, comprehensive devastation of the entire land of Babylon, serving as a profound testament to His ultimate control and His willingness to use any instrument to fulfill His just purposes.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 13:5 masterfully employs several powerful literary devices to convey its message of divine judgment with profound impact. Personification is strikingly evident in "the weapons of his indignation," where God's abstract emotion (indignation/wrath) is given physical attributes, possessing "weapons" to execute its purpose. This transforms God's anger into a palpable, active force, emphasizing its intentional and destructive power. Hyperbole and Cosmic Imagery are powerfully used in the phrase "from the end of heaven," which exaggerates the distance and origin of the invading force. This device serves to emphasize the divine, irresistible, and universal nature of the judgment, portraying it as emanating from the very farthest reaches of God's dominion, far beyond any mere human capability or resistance. This elevates the conflict to a cosmic scale, underscoring God's supreme authority over all creation. Furthermore, the use of "weapons" can also be seen as Metonymy, where the instruments (weapons) stand for the entire destructive force or army itself, which is the actual agent of destruction. The entire verse functions as a Prophetic Oracle, a divinely inspired pronouncement of future events, characterized by its authoritative tone and focus on God's direct and decisive involvement in human history.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 13:5 serves as a profound theological statement on God's active involvement in human history and His unwavering commitment to justice. It asserts that even the rise and fall of mighty empires are not random occurrences but are meticulously orchestrated by the sovereign Lord. The "weapons of his indignation" reveal that God's judgment is not arbitrary or capricious but flows directly from His holy character, a righteous and just response to the pride, idolatry, and systemic oppression that characterized Babylon. This verse reinforces the biblical truth that all nations are ultimately accountable to God and that He will, in His perfect timing, bring every kingdom and power to account for its actions. It demonstrates His ultimate dominion over all earthly powers and His capacity to use any means, even distant pagan armies, as instruments to fulfill His divine and righteous purposes.
REFLECTION AND APPLICATION
Isaiah 13:5 offers profound insights that resonate deeply with contemporary believers, providing both comfort and a sobering call to reflection. In a world often characterized by political upheaval, global conflicts, and seemingly chaotic events, this verse serves as a powerful anchor, reminding us that God remains utterly sovereign. Even when human powers seem to dominate or oppress, God is ultimately in control, orchestrating events from "the end of heaven" to accomplish His righteous purposes. This truth should instill both comfort in knowing that our God is not distant or disengaged but actively working in history, and awe at His immense power and unwavering justice. It calls us to trust His divine plan, even when we cannot fully comprehend the "far countries" or "weapons" He may be employing. Furthermore, it serves as a sobering reminder for nations and individuals alike that accountability before God is inevitable. Just as Babylon faced judgment for its pride and wickedness, so too will all systems and societies that defy God's righteous standards. This should prompt us to pray for justice, to advocate for righteousness, and to live lives that honor God's authority, knowing that His indignation against sin is real and His judgment is sure.
Questions for Reflection
FAQ
Who are "they" in this verse, and why are they coming from "the end of heaven"?
Answer: The "they" in Isaiah 13:5 refers to the instruments of God's judgment against Babylon. While not explicitly named in this specific verse, Isaiah 13:17 later identifies them as the Medes, a fierce and distant people from the northeast of Mesopotamia. The phrase "from the end of heaven" is a powerful hyperbole emphasizing the divine origin and cosmic scope of this judgment. It signifies that this is not merely a human conflict but a divinely orchestrated event, with God Himself mobilizing and directing these forces from the farthest reaches of His dominion to accomplish His will. It underscores the irresistible and inescapable nature of the impending judgment, highlighting God's supreme authority over all creation.
What does "the weapons of his indignation" mean, and what does it reveal about God?
Answer: "The weapons of his indignation" refers to the means by which God's righteous anger (His "indignation" or "fury") is unleashed upon Babylon. The invading army, with its literal weapons, is metaphorically described as the "weapons" of God's wrath. This phrase reveals several key aspects of God's character. Firstly, it shows His holiness and justice: His indignation is not arbitrary but a righteous response to sin, pride, and oppression. It is a controlled, purposeful wrath against evil. Secondly, it demonstrates His active involvement in history: God does not merely observe but directly intervenes, using human agents to execute His judgments. Finally, it highlights His power: His indignation is not a passive emotion but a dynamic force capable of bringing about total destruction, as seen in the phrase "to destroy the whole land," confirming His absolute dominion over all earthly powers.
CHRIST-CENTERED FULFILLMENT
While Isaiah 13:5 specifically prophesies a temporal judgment upon ancient Babylon, its profound declaration of divine sovereignty and righteous indignation finds its ultimate and most significant fulfillment in Jesus Christ. The "LORD" who comes from "a far country, from the end of heaven," with "weapons of his indignation," to "destroy the whole land" foreshadows the Christ who is appointed by God to be the judge of the living and the dead (John 5:22, Acts 17:31). Jesus, as the Lamb of God, bore the full weight of God's indignation against sin on the cross, becoming the ultimate "weapon" against sin and death, thereby providing salvation for all who believe (Romans 5:9, 2 Corinthians 5:21). However, His return will also usher in the final "Day of the Lord," where He will come from the "end of heaven" – a cosmic return – with the "weapons of his indignation." These are not literal weapons, but the power of His word and righteous judgment, to destroy all opposition and bring about the ultimate destruction of all systems and powers that defy God, culminating in the establishment of His eternal kingdom and the new heavens and new earth (Revelation 19:11-16, Revelation 21:1). Thus, Isaiah's prophecy points beyond Babylon to the cosmic and final judgment executed by Christ, who is both the bearer of God's wrath and the bringer of ultimate redemption.