TRV
Study This Verse
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 7, 8.) Therefore, all hands will be loosened, and every man's heart will waste away and be crushed. There will be twisting and pain: they will be in agony like a woman in labor. Each person will be astonished at their neighbor; their faces will be burned with the expression of fear. This explanation is not necessary, but it is briefly indicated that such a great weight of evils will come upon them, that the hands of the fighters of Babylon will be loosened, and their hearts will grow weak with fear, and the agony of childbirth will twist their insides, and each person will seek help from another, their pale faces showing dread. For it is natural that in the face of impending disasters, we consider others to be more wise.
(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.
(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.
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Summary
Isaiah 13:7 powerfully depicts the overwhelming psychological and physical paralysis that will incapacitate the inhabitants of Babylon during the "Day of the Lord," a time of devastating divine judgment. The verse portrays a universal collapse of courage and strength, where hands are rendered useless and hearts dissolve in terror, signifying the utter helplessness of even a mighty empire when confronted by the sovereign wrath of God. This vivid imagery underscores the inescapable nature of the impending doom and the profound futility of human power in the face of divine decree.
Context
Literary Context
Isaiah 13:7 is situated within a sweeping prophetic oracle, specifically introduced as "the burden of Babylon" in Isaiah 13:1. This chapter initiates a broader collection of divine pronouncements against various nations, emphasizing God's universal sovereignty and His role as the ultimate arbiter of history. The preceding verses (e.g., Isaiah 13:2-5) describe God actively mustering a fearsome, divinely appointed army from distant lands to execute His judgment upon Babylon. The imagery escalates quickly, moving from the gathering of troops to cosmic disturbances like the earth trembling and the heavens darkening, setting a grand, terrifying stage for the impending catastrophe. Verse 7 specifically hones in on the internal, human response to this overwhelming external force, detailing the profound psychological and physical breakdown of those facing this divine reckoning.
Historical & Cultural Context
At the time of Isaiah's prophecy (8th century BCE), Babylon was a rising regional power, though its zenith as a dominant empire under Nebuchadnezzar II was yet to come. However, its reputation for pride, idolatry, and oppressive conquest was already being forged. The prophecy anticipates its eventual downfall, a significant historical event later fulfilled by the Medes and Persians in 539 BCE (Daniel 5). Culturally, ancient Near Eastern warfare often involved psychological tactics aimed at demoralizing the enemy. The description of "faint hands" and "melting hearts" would have resonated deeply with the experience of a besieged or defeated populace, whose morale was as crucial as their physical defenses. This imagery vividly conveys a complete loss of resolve and the inability to fight or flee, a common and devastating outcome for those facing a superior, terrifying force.
Key Themes
The verse powerfully contributes to several overarching themes found throughout Isaiah and broader prophetic literature. It highlights Divine Judgment and Sovereignty, demonstrating unequivocally that no earthly empire, regardless of its might or perceived invincibility, is beyond the reach of God's righteous wrath. Babylon's notorious pride and oppression, often critiqued in passages like Isaiah 14, are met with an inescapable divine reckoning. Furthermore, it underscores Human Helplessness in the face of divine power; all human strength, military prowess, and self-reliance are utterly futile when God acts. This theme is echoed throughout Scripture, reminding humanity that true security and deliverance come from God alone, not from earthly defenses or alliances, as seen in Psalm 33:16-17. Finally, the imagery of fear and despair emphasizes the Consequences of Sin and Rebellion, illustrating the terrifying spiritual and psychological toll exacted by unrepentant defiance against the Creator. The "Day of the Lord" in Isaiah 13:9 is a day of wrath and fierce anger, bringing desolation.
Exposition and Analysis
Key Word Analysis
This primitive word (H3027) refers to the hand, often the open one, and is used in a vast array of applications, both literally and figuratively. In this context, "hands" symbolize strength, capability, and the means to act or defend oneself. When hands are "faint," it signifies a complete loss of power, an inability to wield weapons, perform tasks, or offer resistance, indicating utter paralysis and helplessness. It represents the cessation of all productive or defensive human effort.
This primitive root (H7503) means "to slacken," "to sink down," "to grow weak," or "to become feeble." It implies a profound loss of resolve, energy, and physical strength. When hands become "faint," it is not merely tiredness but a debilitating weakness that renders one incapable of action, directly linked to the overwhelming fear and despair described in the verse. The word suggests a complete letting go, a surrender of all vigor.
This primitive root (H4549) signifies "to liquefy," "to dissolve," or figuratively, "to waste away" or "to faint" from fatigue, fear, or grief. The imagery of the heart "melting" is a powerful metaphor for extreme terror, demoralization, and a complete loss of courage and inner fortitude. It suggests a profound emotional and psychological collapse, where the very core of one's being turns to water, leaving one utterly vulnerable and without resolve.
Verse Breakdown
"Therefore shall all hands be faint,"
This initial clause describes a universal physical manifestation of terror and despair. The word "all" emphasizes the comprehensive nature of this experience among the inhabitants of Babylon, indicating no one will be exempt. Their hands, which represent strength, labor, and the ability to fight or defend, become utterly useless. This signifies a complete loss of physical and mental resolve, rendering them incapable of any action, whether in defense, flight, or resistance. The "faintness" is a direct and inescapable consequence of the overwhelming divine judgment descending upon them, stripping them of all agency.
"and every man's heart shall melt:"
This second clause parallels and intensifies the first, focusing on the internal, emotional, and psychological impact. "Every man's" reiterates the widespread nature of this terror, affecting each individual. The "heart" (Hebrew, lêbâb' - H3824) is understood as the seat of courage, will, intellect, and inner being. For the heart to "melt" is a vivid and visceral metaphor for extreme fear, demoralization, and a complete dissolution of courage and hope. It paints a picture of utter emotional disintegration, leaving individuals paralyzed by terror and despair, unable to think clearly or act decisively, their very essence dissolving in fear.
Literary Devices
Isaiah 13:7 employs several powerful literary devices to convey its message of impending doom and the devastating impact of divine judgment. Hyperbole is strikingly evident in the phrases "all hands" and "every man's heart," emphasizing the universal and overwhelming nature of the terror that will grip Babylon, suggesting that no one will be exempt from this paralyzing fear. The verse also utilizes potent imagery and metaphor: "hands be faint" and "heart shall melt" are not literal descriptions but vivid, visceral metaphors for extreme psychological and physical collapse. The "faintness" of hands visually represents the loss of strength and the inability to act, while the "melting" heart powerfully conveys a profound sense of terror, demoralization, and the dissolution of courage. This imagery is designed to evoke a strong emotional response in the reader, mirroring the terror experienced by Babylon. Furthermore, the verse exhibits strong parallelism, where the two clauses ("all hands be faint" and "every man's heart shall melt") mirror each other in structure and meaning, reinforcing the central idea of universal paralysis and despair through a double emphasis on both physical and emotional breakdown.
Theological and Thematic Connections
Isaiah 13:7 serves as a stark reminder of God's absolute sovereignty over nations and history, demonstrating that even the most formidable human powers are utterly vulnerable before His righteous judgment. The complete collapse of courage and strength among Babylon's inhabitants underscores the futility of trusting in human might or earthly defenses. This divine judgment is not arbitrary but a consequence of pride, idolatry, and oppression, revealing God's justice in holding nations accountable for their actions. The terror described highlights the awesome and terrifying nature of encountering God's wrath, contrasting sharply with the peace and security found in His covenant faithfulness. It underscores that true security comes only from the Lord.
Reflection and Application
Isaiah 13:7, though a prophecy of judgment against an ancient empire, carries profound and timeless implications for us today. It forces us to confront the reality of divine sovereignty and the ultimate futility of placing our trust in anything other than God. In a world that often exalts human strength, technological prowess, and economic might, this verse serves as a sobering corrective, reminding us that all earthly foundations are transient and can crumble in the face of God's purposes. It challenges us to examine where our true security lies: is it in our financial portfolios, our national defense, our personal achievements, or is it in the unchanging character and steadfast love of God? The terror described in Babylon should prompt a healthy fear of God, not a cowering dread, but a reverential awe that leads to humility, repentance, and a desire to live in alignment with His will. For believers, while the judgment is severe, it also offers comfort, affirming that God is just and will ultimately bring all things into His perfect order, vindicating His people and establishing His kingdom. This passage calls us to examine our own hearts and ensure our ultimate allegiance is to the One who holds all power.
Questions for Reflection
FAQ
What is the "Day of the Lord" mentioned in this context?
The "Day of the Lord" is a recurring prophetic theme in the Old Testament, signifying a specific time when God intervenes decisively in human history to execute judgment upon His enemies and to deliver His people. While it can refer to a specific historical event (like the fall of Babylon in Isaiah 13), it also carries broader eschatological implications, pointing to a future, ultimate day of divine reckoning and the establishment of God's kingdom. In Isaiah 13, it describes an overwhelming, destructive event, characterized by cosmic disturbances and widespread terror, demonstrating God's absolute control over the destiny of nations and His righteous indignation against sin.
How does this prophecy against Babylon relate to other biblical judgments?
This prophecy against Babylon is typical of many divine judgments found throughout the Bible, particularly in the prophetic books. Like the judgments against Egypt, Assyria, Tyre, and other nations, it demonstrates God's moral governance over the world and His commitment to justice. These judgments often target nations for their pride, idolatry, oppression of God's people, and general wickedness. They serve as a warning to all who defy God and as an assurance to His people that He will ultimately right all wrongs. The fall of Babylon, as depicted here and in Jeremiah 50-51, is a prime example of a powerful empire brought low by divine decree, illustrating a consistent pattern of divine intervention in history.
Does this verse imply a complete and utter destruction of Babylon's population?
While the language of "all hands" and "every man's heart" suggests a universal and overwhelming impact, it is primarily a rhetorical device (hyperbole) to emphasize the profound and debilitating terror that will grip the entire populace. It signifies a complete collapse of morale, courage, and the ability to resist, rather than necessarily implying the literal annihilation of every single individual. Historical accounts of Babylon's fall to the Persians (as recorded by ancient historians like Herodotus) suggest a relatively swift capture without a prolonged siege or widespread massacre, though the city's power and independence were indeed utterly broken, fulfilling the spirit of the prophecy. The focus is on the psychological and spiritual devastation that accompanies divine judgment, rendering the mighty powerless.
Christ-Centered Fulfillment
While Isaiah 13:7 describes a historical judgment on Babylon, its underlying theological principles find profound Christ-centered fulfillment. The terror and helplessness experienced by Babylon's inhabitants in the face of divine wrath foreshadow the ultimate judgment that awaits all who reject God's sovereignty. However, in Christ, this terrifying prospect is transformed. Jesus, as the Lamb of God who takes away the sin of the world, bore the full weight of God's wrath on the cross, offering Himself as a perfect substitute for humanity's sin. Through His sacrifice, those who trust in Him are delivered from the "melting heart" of fear before a holy God and are instead granted profound peace with God (Romans 5:1). The "faint hands" of humanity, utterly powerless to save themselves from sin and its consequences, are met by the strong, nail-pierced hands of Christ, who offers complete salvation and eternal life (Acts 4:12). Thus, the judgment depicted in Isaiah 13:7, while a historical reality for Babylon, ultimately points to the greater spiritual reality of humanity's desperate need for a Savior, and the glorious provision of that Savior in Jesus Christ, who delivers us from the fear of judgment and brings us into His kingdom of light and liberty (Colossians 1:13-14).