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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 13:6–18. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(Verse 6) Howl, for the day of the Lord is near; it will come like destruction from the Lord. An apostrophe is made to the Chaldean people, that they may resound with weeping for the coming calamities; and let them not doubt the downfall of the city when the Lord the devastator comes.
(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.
(Verse 6, 7.) Howl, for the day of the Lord is near; it will come as destruction from the Lord. Therefore all hands will be feeble, and every man's heart will melt, and be crushed. For the warriors of the Lord are coming to destroy all the earth, howl and repent, for punishment is coming. For the day of the Lord is near, the end of the world, and judgment, or the end of each person's life. For plunder comes from the Lord, which we call destruction, to keep the metaphor, because the warriors had been sent ahead. When the day of judgment or of death comes, all hands will be dissolved, as it is said elsewhere: Take courage, you who have dissolved hands. The hands will be dissolved because no work worthy of God's justice will be found, and in his sight, no living creature will be justified (Psalm 142:2). Therefore, the Prophet says in the Psalms: If you, O Lord, should mark iniquities, who could stand? (Psalm 130:3). Every heart and every soul of man will waste away, and the conscience of their sin will cause fear. This is a day of fear and terror, about which even Zephaniah speaks: 'Fear before the Lord; for the day of the Lord is near' (Soph. I, 14). And again: 'The great day of the Lord is near, it is near and hastens quickly' (Zeph. I, 14). And Amos says: 'Woe to those who desire the day of the Lord! Why would you have the day of the Lord? It is darkness, and not light' (Amos V, 18). And that which is added in the Septuagint is: 'The messengers will be troubled and pains will seize them'. We can interpret those messengers as the citizens who sent against him who had gone into a far country to obtain a kingdom for himself' (Luke XIX, 27). But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.
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Summary
Isaiah 13:6 issues a chilling prophetic imperative to "howl," announcing the imminent arrival of "the day of the LORD." This verse serves as a stark and urgent overture to a divine judgment, primarily against Babylon, portraying it not merely as a historical military defeat but as a cataclysmic "destruction" directly orchestrated and unleashed by the omnipotent "Almighty." It establishes a tone of profound despair and inescapable doom for those who will face God's righteous wrath, emphasizing His sovereign and decisive intervention in human history.
Context
Literary Context
Isaiah 13:6 is strategically positioned at the very outset of a major prophetic section within the book of Isaiah, specifically the "burdens" or "oracles" against various nations, spanning chapters 13-23. The immediate oracle, introduced in Isaiah 13:1, is directed with particular intensity against Babylon, a dominant world power that would later become the instrument of Judah's exile. The opening command to "howl" immediately establishes the dire, lamentable, and catastrophic nature of the impending judgment. The verses that follow in Isaiah 13 vividly detail the instruments of God's wrath (the Medes), describe cosmic disturbances accompanying the judgment, and paint a picture of the utter desolation that will befall Babylon, making verse 6 a foundational declaration of the judgment's divine source and its devastating severity.
Historical & Cultural Context
During Isaiah's prophetic ministry in the 8th century BC, Babylon was a rising, though not yet fully dominant, regional power. The prophecy anticipates its future ascendancy as a global empire and its subsequent dramatic fall, which historically occurred in 539 BC when Cyrus the Great of Persia, leading a coalition including the Medes, conquered the city without a major battle. Culturally, the concept of "the day of the LORD" was a well-established theological motif in ancient Israel, understood as a specific, decisive time when God would powerfully intervene in history, often bringing severe judgment upon His enemies and, conversely, deliverance for His covenant people. This intervention was frequently depicted with dramatic cosmic imagery and military defeat, resonating deeply with the ancient Near Eastern understanding of divine judgment on nations. The term "Almighty" (Hebrew: Shadday) would have powerfully evoked God's supreme, unchallengeable power and authority, emphasizing that this destruction was not merely the outcome of human conflict but a direct, purposeful, and irresistible act of the divine.
Key Themes
This verse powerfully contributes to several overarching themes prominent within Isaiah and the broader prophetic literature. The most central is The Day of the LORD, a recurring motif signifying a divinely appointed time of God's decisive intervention, characterized by judgment for the wicked and vindication for the righteous. Here, it is unequivocally portrayed as a day of wrath and devastation for Babylon, echoing similar pronouncements found in books like Joel 2:1 and Amos 5:18. Another crucial theme is Divine Judgment and Sovereignty, powerfully highlighted by the phrase "from the Almighty." This underscores that God is not merely an observer but the ultimate orchestrator of history, capable of raising up and bringing down empires according to His righteous will, as seen in His control over nations throughout the Old Testament (e.g., Daniel 2:21). Finally, the theme of Imminence and Urgency is palpable. The declaration "is at hand" and the imperative "Howl ye" convey a sense of immediate and unavoidable doom, demanding a profound emotional and spiritual response to the gravity and proximity of God's impending judgment.
Exposition and Analysis
Key Word Analysis
This primitive root signifies a deep, mournful wailing or a loud, boisterous yell, indicative of profound grief, despair, or lamentation. In Isaiah 13:6, it is presented as a direct command, not a prediction, urging those facing the judgment to express utter anguish, reflecting the horrific and inescapable nature of the coming "day of the LORD." It suggests a public, unrestrained outpouring of sorrow in the face of overwhelming calamity.
While literally referring to a 24-hour period, in prophetic and theological contexts like this, yôwm often denotes a significant, defined period of time marked by a specific, decisive event or divine action. "The day of the LORD" is a technical theological term denoting a divinely appointed time of God's decisive intervention in human affairs, bringing either judgment upon His enemies or salvation for His people. Here, it is specifically an appointed time for severe judgment and reckoning.
This is the Tetragrammaton (YHWH), God's personal covenant name, emphasizing His self-existence, eternal nature, and faithfulness to His promises, including promises of judgment and covenant enforcement. Its use in "the day of the LORD" underscores that this is His day, a direct manifestation of His character, authority, and sovereign will, confirming that the impending events are not random but divinely purposed.
This term conveys concepts of violence, ravage, desolation, oppression, and spoiling. It is a strong and evocative word indicating utter ruin and devastation, suggesting not merely a defeat but a complete laying waste and annihilation. The coming "day of the LORD" is characterized by this absolute and comprehensive desolation, leaving nothing intact.
This is a profound and ancient name for God, emphasizing His absolute power, self-sufficiency, and omnipotence. It implies His inherent ability to fulfill all His purposes, including bringing about the most severe and inescapable judgment. The declaration that the destruction comes "from the Almighty" conveys that it is not random, nor merely human-driven, but emanates directly from the all-powerful, sovereign God, whose will cannot be thwarted.
Verse Breakdown
"Howl ye"
This is a direct, imperative command, urging the inhabitants (likely of Babylon, or more broadly, those who will experience or witness the judgment) to express extreme grief, lamentation, and despair. It immediately sets a tone of impending catastrophe so severe that it warrants public, vocal, and unrestrained mourning, highlighting the utter hopelessness of their situation.
"for the day of the LORD is at hand"
This clause provides the immediate and urgent reason for the command to howl. The "day of the LORD" – a specific, divinely appointed time of intervention and reckoning – is not a distant threat but "at hand," meaning it is imminent, rapidly approaching, and unavoidable. This emphasizes the urgency and inescapable nature of the coming divine judgment.
"it shall come as a destruction"
This clarifies the precise nature of the "day of the LORD" in this context. It will not be merely a difficult period or a military setback but a complete and utter "destruction." The simile "as a destruction" powerfully underscores that the very essence and outcome of this day will be total ruin, desolation, and devastation, leaving nothing but waste.
"from the Almighty"
This final, weighty phrase identifies the ultimate source, origin, and agent of this devastating destruction. It unequivocally states that this calamity is not a random occurrence, a mere consequence of human conflict, or a stroke of bad luck, but a deliberate, powerful, and purposeful act originating directly from God Himself, specifically from "the Almighty" (Shadday), emphasizing His supreme power, authority, and unchallengeable sovereignty over all events and nations.
Literary Devices
Isaiah 13:6 employs several potent literary devices to convey its urgent and severe message. The most prominent is the Imperative Mood in "Howl ye," which serves as a direct, forceful command, immediately drawing the reader into the emotional weight of the prophecy and emphasizing the inescapable nature of the impending doom. The phrase "as a destruction" functions as a striking Simile, directly comparing the coming "day of the LORD" to utter ruin and desolation, making the abstract concept of divine judgment tangibly destructive and complete. The deliberate and repeated use of divine titles, "the LORD" (YHWH) and "the Almighty" (Shaddai), serves as a form of Divine Name Emphasis or Theophany, underscoring that this is not a human conflict but a direct, powerful, and sovereign act of God Himself. Furthermore, the entire verse acts as a powerful Foreshadowing, setting the grim and urgent stage for the detailed descriptions of Babylon's fall and the broader cosmic judgment that follows in the rest of Isaiah 13. The intensity of the language, particularly "howl" and "destruction," also borders on Hyperbole, designed to evoke extreme fear and despair in the audience regarding the overwhelming nature of God's wrath.
Theological and Thematic Connections
Isaiah 13:6 stands as a profound theological statement on God's unwavering justice and absolute sovereignty over all nations and the unfolding of history. The "day of the LORD" is a recurring motif throughout Scripture, consistently portraying God as actively intervening in human affairs to execute judgment upon wickedness and ultimately establish His righteous kingdom. This verse asserts that even the most formidable empires, like Babylon, are utterly subject to His divine decree and can be brought to utter ruin by His omnipotent hand. It speaks to the universal principle that pride, idolatry, and rebellion against God will inevitably face His righteous wrath, a truth that transcends ancient historical contexts and remains relevant for all generations and powers. The destruction described is not random but purposeful, emanating directly from "the Almighty," signifying that God's immense power is inextricably linked with His righteous character and His unyielding determination to uphold justice and vindicate His name.
Reflection and Application
While rooted in an ancient prophecy against Babylon, Isaiah 13:6 carries timeless and profound implications for all who read it today. It serves as a potent reminder that God is not a distant, passive deity but an active, sovereign, and just ruler of the cosmos, whose warnings are not idle threats but declarations of impending reality for those who defy Him. This verse calls us to a profound sense of humility and accountability, recognizing that no individual, institution, or nation is beyond the reach of divine judgment. It prompts us to examine our own lives and societies for signs of pride, injustice, or rebellion against God, urging sincere repentance and a turning towards righteousness. For those who feel oppressed or witness pervasive injustice, this passage offers a solemn, albeit terrifying, assurance that God sees, and in His perfect timing, He will bring ultimate justice, even if it comes as a terrifying "destruction from the Almighty" for the wicked. It challenges us to live with an eternal perspective, understanding that temporal powers and earthly securities are fleeting, but God's ultimate reign and final judgment are absolutely certain and unavoidable.
Questions for Reflection
FAQ
What is "the day of the LORD" in biblical prophecy?
"The day of the LORD" is a significant and multifaceted theological concept found throughout the Old and New Testaments, referring to a specific, decisive time when God intervenes directly and powerfully in human history. It is often characterized by dramatic events, cosmic disturbances, and military upheavals. While it can refer to historical judgments (such as the fall of Babylon in Isaiah 13), it also carries strong eschatological connotations, pointing to a future, ultimate day of judgment and salvation. For the wicked and God's enemies, it is consistently portrayed as a day of wrath, darkness, and destruction; for God's covenant people, however, it is a day of vindication, deliverance, and the establishment of His righteous kingdom. Examples include Amos 5:18 and Zephaniah 1:14.
Why is Babylon singled out for such a strong prophecy in Isaiah?
Babylon, while not yet the dominant world power during Isaiah's time (8th century BC), was prophetically foreseen to become the instrument of God's judgment against Judah, leading to the devastating Babylonian exile. However, Babylon itself, with its immense power, pervasive idolatry, and arrogant pride, also became the quintessential example of human rebellion against God. By singling out Babylon for such a severe prophecy, God demonstrates His absolute sovereignty over all nations and empires, proving that no earthly power, no matter how formidable, can ultimately defy His will or escape His righteous judgment. The historical fall of Babylon serves as a powerful precedent and a prophetic type for God's ultimate judgment on all forms of human pride, idolatry, and opposition to His divine rule, a theme that finds its ultimate echo in the New Testament's symbolic "Babylon" in Revelation 18, representing the corrupt world system.
How does the name "Almighty" (Shaddai) relate to the destruction described in this verse?
The name "Almighty" (Hebrew: Shadday) is a profound and ancient divine title that emphasizes God's absolute power, self-sufficiency, and omnipotence. When Isaiah declares that the destruction comes "from the Almighty," it underscores that this is not a random catastrophe, a mere consequence of human actions, or a stroke of bad luck, but a deliberate, irresistible, and perfectly executed act of God's sovereign will. It highlights that the judgment is not only certain but also brought about by a God who possesses infinite power to accomplish all His purposes, whether in creation, salvation, or judgment. This specific name reassures believers of God's ultimate control and faithfulness even in the midst of terrifying events, while simultaneously serving as a stark and inescapable warning to those who defy Him, reminding them that His power is limitless and His justice unavoidable.
Christ-Centered Fulfillment
Isaiah 13:6, with its chilling prophecy of "the day of the LORD" bringing "destruction from the Almighty," finds its ultimate and comprehensive Christ-centered fulfillment in the person and redemptive work of Jesus Christ. While the immediate context points to a historical judgment on ancient Babylon, the broader prophetic motif of "the day of the LORD" consistently points forward to a greater, final day of divine reckoning. Jesus Himself is revealed as the one to whom all judgment has been committed by the Father (John 5:22), demonstrating His supreme authority over both salvation and judgment. His first coming inaugurated a "day of salvation" (2 Corinthians 6:2), where He astonishingly took upon Himself the very "destruction" due to humanity's sin, becoming the sacrificial Lamb of God who takes away the sin of the world. This act of substitutionary atonement on the cross absorbed the divine wrath and averted the "destruction from the Almighty" for all who believe. However, His second coming will be the ultimate "Day of the LORD," a glorious and terrifying event where He will return as the righteous and irresistible judge, bringing final "destruction" upon all ungodliness and rebellion, and establishing His eternal kingdom in perfect righteousness (Matthew 25:31-46; Revelation 19:11-16). For those who "howl" in despair without Christ, this future day will indeed be a terrifying "destruction from the Almighty." But for those who have placed their faith in Him, the "destruction" of sin and death has already been accomplished through His victorious cross and resurrection (Colossians 2:15), and they are saved from the wrath to come, awaiting their glorious redemption (1 Thessalonians 1:10). Thus, Isaiah 13:6 ultimately points to the comprehensive and sovereign work of Christ as both the Deliverer from wrath and the final Executor of divine justice.