TRV
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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
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The day of the Lord comes suddenly, it says, and in an unexpected way like the pains of childbirth, which forestall all one’s efforts to hide them.
(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 8.) They will be tormented with twists and pains. They will groan like a woman giving birth. Each one will be astonished at their neighbor. Their faces will be burned. When the warriors of the Lord come from a distant land, and all hands are loosened, and the heart is fearful and crushed, then the stomach turns, which we have interpreted as twists, and pains will torment them, similar to the pains of a woman in labor. Through this, it is shown that they are tormented by their own conscience and have faces burned by the fire they have kindled for themselves. Because they cannot say: 'The light of your face, Lord, has shone upon us' (Psalm 4:7); and: 'We all, with unveiled face, contemplate the glory of the Lord, and we are transformed into the same image' (2 Corinthians 3:18). Each one will be amazed to see their neighbor suffering in the same torments as themselves.
(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 13:8 delivers a chilling prophecy depicting the profound terror and excruciating anguish that will engulf the inhabitants of Babylon on the impending "Day of the Lord." The verse employs intensely visceral imagery, likening their suffering to the unbearable pains of childbirth, thereby emphasizing the sudden, inescapable, and all-consuming nature of divine judgment. It paints a scene of widespread panic, mutual bewilderment, and a visible manifestation of their inner turmoil, as their faces become distorted, reflecting the fiery intensity of their fear and the overwhelming despair of their impending doom.
Context
Literary Context
Isaiah 13 initiates a pivotal section within the book of Isaiah, marking the beginning of a series of "burdens" or prophetic oracles directed against various foreign nations, with Babylon receiving the first and most extensive treatment. This chapter serves as a dramatic prelude to the detailed account of Babylon's eventual downfall, meticulously setting the stage for God's sovereign judgment. The preceding verses (Isaiah 13:1-7) describe the divine mustering of a vast, formidable army—specifically identifying the Medes and Persians—and the accompanying cosmic disturbances that will herald the "Day of the Lord," underscoring its cataclysmic and universal scope. Verse 8, therefore, shifts the prophetic lens from the instruments and cosmic signs of judgment to the immediate, visceral human experience of those who are directly facing God's wrath, providing a detailed and agonizing portrayal of their psychological and physical agony.
Historical & Cultural Context
This profound prophecy was delivered by the prophet Isaiah during the 8th century BC, a significant period, given that Babylon would not reach its imperial zenith or experience its ultimate fall to Cyrus the Great until centuries later, in 539 BC. At the time of Isaiah's ministry, Assyria held sway as the dominant world power, while Babylon was still an emerging, though not yet supreme, force. The very existence of this prophecy, foretelling events far in the future, powerfully demonstrates God's sovereign foreknowledge and His ultimate control over the rise and fall of empires, even those that would later serve as instruments of His judgment against Judah. The "Day of the Lord" is a recurring and potent motif throughout biblical prophetic literature, consistently signifying a decisive time when God intervenes in human history to execute justice upon His enemies and to bring deliverance to His people. Culturally, the excruciating pains of childbirth were a universally understood and deeply felt metaphor for sudden, intense, and utterly unavoidable suffering, making the imagery employed in this verse immediately relatable and profoundly impactful to ancient audiences.
Key Themes
Isaiah 13:8 powerfully contributes to several overarching theological and narrative themes found within the book of Isaiah and broader biblical prophecy. It fundamentally underscores the theme of Divine Judgment, vividly demonstrating God's unwavering justice against human pride, rebellion, and idolatry, as exemplified by the fate of Babylon (a theme further developed in Isaiah 14). The Day of the Lord is presented not as a mere historical event but as a terrifying, cosmic reality, a time of profound human and environmental upheaval where no one can escape the full force of God's wrath, a concept powerfully echoed in other prophetic books like Joel 2. The Metaphor of Labor Pains is a particularly prominent and evocative theme, consistently used to describe the sudden, intense, and utterly unavoidable nature of divine judgment, appearing in parallel passages such as Jeremiah 4:31 and Hosea 13:13. Finally, the verse highlights the Visible Manifestation of Inner Turmoil, where the deep internal anguish of fear, despair, and spiritual brokenness is outwardly expressed, emphasizing the totality and all-encompassing nature of their suffering.
Exposition and Analysis
Key Word Analysis
This term, often translated as "pangs" or "throes," primarily refers to a "rope" or "cord," but figuratively denotes intense, binding pain, particularly that associated with parturition (childbirth). Its usage here, in conjunction with tsîyr ("pangs"), powerfully emphasizes the excruciating, unavoidable, and all-consuming nature of the suffering, as if one is physically bound and constricted by the agony. It conveys a deep, visceral agony that grips and possesses its victims, leaving them no escape.
Derived from a primitive root meaning "to twist or whirl," this verb vividly describes the physical writhing, contortion, and violent agitation associated with intense suffering, especially the agony of childbirth or profound fear. It conveys a sense of being violently distressed and uncontrollably moved, highlighting the extreme physical and emotional distress experienced by those facing judgment. The word emphasizes the active, agonizing process of suffering, a relentless and tormenting experience.
This root signifies being "in consternation," "astonished," or "to marvel." It describes a state of utter shock, profound bewilderment, and paralysis in the face of overwhelming and incomprehensible events. When people are "amazed one at another," it suggests a complete breakdown of normal social interaction and mutual support, replaced by stunned, helpless gazes. This reflects a collective, profound sense of despair and the utter inability to comprehend or escape their terrifying fate.
Meaning "a flash" or "a gleam," this word is used to describe the intense, burning appearance of their faces. This vivid imagery can suggest faces flushed with feverish terror, burning with shame and humiliation, or perhaps literally reflecting the glow of a city consumed by fire. The term powerfully conveys the intensity of their internal anguish made outwardly visible, a fiery manifestation of their profound fear and the imminent destruction.
Verse Breakdown
"And they shall be afraid"
This opening clause immediately establishes the pervasive emotional state, indicating an overwhelming and incapacitating sense of dread that will grip the inhabitants. It signifies not merely fleeting anxiety, but a deep, internal trembling that paralyzes and dominates their being.
"pangs and sorrows shall take hold of them"
This phrase intensifies the preceding description of fear, specifying that it will manifest as acute, physical agony. The "pangs" (tsîyr) and "sorrows" (chebel) are deeply associated with the excruciating, unavoidable pains of childbirth, emphasizing the inescapable and all-consuming nature of their suffering, as if pain itself has seized them.
"they shall be in pain as a woman that travaileth"
This is a profoundly powerful and explicit simile, directly comparing their agony to the writhing, intense, and inescapable pain of a woman in labor. It highlights the sudden onset, the relentless building intensity, and the utter helplessness in the face of this unavoidable suffering, underscoring its inevitability and severity.
"they shall be amazed one at another"
This clause vividly depicts a complete breakdown of social order, mutual comfort, and human connection. People will look at each other in bewildered horror and stunned silence, utterly unable to offer comfort, aid, or even coherent communication, signifying their collective helplessness and the overwhelming nature of a disaster that leaves them paralyzed by shock.
"their faces [shall be as] flames"
This striking and climactic imagery concludes the verse, describing the horrifying visible manifestation of their inner turmoil. Their faces will be flushed, burning, or distorted, reflecting the intense internal anguish, feverish terror, or perhaps the literal glow of a city consumed by fire and destruction. It powerfully conveys the depth of their distress made outwardly visible, a terrifying testament to their agony.
Literary Devices
Isaiah 13:8 is exceptionally rich in Imagery, painting a vivid, visceral, and deeply unsettling picture of terror and suffering. The prophet masterfully employs powerful sensory details to convey the profound emotional and physical state of Babylon's inhabitants. The most prominent and impactful device is Simile, particularly in the comparison "they shall be in pain as a woman that travaileth." This simile is extraordinarily effective because the agony of childbirth is universally understood as an intense, unavoidable, and escalating form of suffering, perfectly conveying the sudden, overwhelming, and inescapable nature of the impending divine judgment. Another striking simile is "their faces [shall be as] flames," which evokes a powerful visual image of extreme distress, whether from feverish fear, burning shame, or the terrifying reflection of actual conflagration. The use of Parallelism is also evident in the coupling of "pangs and sorrows," where two closely related terms are used in conjunction to reinforce and intensify the idea of acute, pervasive suffering. The cumulative effect of these literary devices is to create a deeply impactful, memorable, and terrifying portrayal of divine wrath and its devastating human consequences.
Theological and Thematic Connections
Isaiah 13:8 stands as a profound theological statement regarding God's absolute sovereignty over nations and His unwavering commitment to justice. The intense imagery of inescapable pain and terror serves to underscore the gravity of defying God's will and the inevitability of His righteous judgment against those who stand in opposition to Him. It highlights the truth that even the most formidable and proud empires, such as Babylon, are not beyond divine accountability. The "Day of the Lord" is not merely a historical event but a potent theological concept that speaks to a time of ultimate reckoning, where God decisively intervenes in human history to establish His righteousness and to deal comprehensively with sin. This judgment, while terrifying for the wicked, simultaneously affirms God's perfect justice and provides profound assurance for His people that evil will ultimately not prevail.
Reflection and Application
Isaiah 13:8 offers a stark, sobering, and timeless reminder of the severe consequences of pride, rebellion, and direct opposition to God's divine will. While this prophecy was specifically directed at ancient Babylon, its profound message transcends historical context, serving as a universal warning to all individuals and nations across every generation. It compels us to deeply consider the inherent seriousness of sin and the absolute inevitability of divine justice. For believers, this passage powerfully reinforces the foundational truth of God's sovereignty, His ultimate control over all human history, and His steadfast promise that evil will not ultimately triumph indefinitely. This understanding can bring immense comfort and significantly strengthen our faith, knowing that God will ultimately set all things right according to His perfect plan. For all humanity, it serves as an urgent call to humility, sincere repentance, and a profound recognition of our utter dependence on God. It urges us to live our lives in alignment with His righteous standards and divine purposes, lest we find ourselves facing the terrifying reality of His just and inescapable judgment.
Questions for Reflection
FAQ
Who are "they" that are described in Isaiah 13:8?
The "they" in Isaiah 13:8 refers primarily and specifically to the inhabitants of Babylon, the central subject of the prophetic oracle presented in Isaiah 13. While the immediate context is the specific historical judgment against the literal city of Babylon, the powerful imagery of universal terror and suffering on the "Day of the Lord" also carries broader theological implications. It symbolizes the inevitable fate of any nation, people, or individual who stands in persistent opposition to God's righteous rule, representing the universal consequences of divine judgment.
What is the significance of the "Day of the Lord" in this prophecy?
The "Day of the Lord" is a recurring, profoundly significant, and multifaceted theological concept found throughout prophetic literature, including the book of Isaiah. It signifies a decisive and often dramatic time when God intervenes directly in human history to execute judgment on His enemies and to vindicate or deliver His people. In Isaiah 13, it specifically refers to the historical fall of Babylon to the Medes and Persians, which was a momentous event. However, it also carries profound eschatological weight, pointing forward to a final, ultimate day of reckoning when God will fully establish His kingdom and judge all unrighteousness. It is consistently portrayed as a day of darkness, wrath, and destruction for the wicked, but conversely, a day of vindication, deliverance, and salvation for the righteous (a concept vividly depicted in passages like Amos 5:18-20).
Christ-Centered Fulfillment
While Isaiah 13:8 vividly describes the temporal judgment upon ancient Babylon, its potent imagery of inescapable anguish and the terrifying "Day of the Lord" finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The "pangs and sorrows" that grip fallen humanity due to the pervasive nature of sin are ultimately addressed and overcome by the unparalleled suffering of Christ on the cross, where He voluntarily bore the full weight of divine wrath and judgment on behalf of humanity (a truth powerfully articulated in Isaiah 53:4-6). Furthermore, the "Day of the Lord," characterized by terror and condemnation for the unrighteous, is profoundly transformed for believers through their union with Christ. While the New Testament indeed speaks of a future "Day of the Lord" or "Day of Christ" as a time of ultimate judgment for the world (e.g., 2 Peter 3:10), for those who are "in Christ," it is fundamentally a day of glorious redemption, complete deliverance, and final glorification, rather than a day of wrath (as assured in Romans 5:9). The "flames" on the faces of the terrified in Isaiah 13:8 stand in stark and beautiful contrast to the radiant faces of those who, having believed in Christ, will see Him face to face and be eternally transformed into His glorious likeness on that great and final day (as promised in 2 Corinthians 3:18). Thus, the terrifying judgment described in Isaiah points forward to the ultimate and gracious deliverance offered exclusively through Jesus Christ, the Lamb of God, who takes away the sin of the world, thereby sparing His people from the wrath to come (a foundational truth proclaimed in John 1:29).