Izajasza 13:13 Komentarz

Hitherto the prophecies of this book related only to Judah and Israel, and Jerusalem especially; but now the prophet begins to look abroad, and to read the doom of divers of the neighbouring states and kingdoms: for he that is King of saints is also King of nations, and rules in the affairs of the children of men as well as in those of his own children. But the nations to whom these prophecies do relate were all such as the people of God were in some way or other conversant and concerned with, such as had been kind or unkind to Israel, and accordingly God would deal with them, either in favour or in wrath; for the Lord's portion is his people, and to them he has an eye in all the dispensations of his providence concerning those about them, Deu 32:8, Deu 32:9. The threatenings we find here against Babylon, Moab, Damascus, Egypt, Tyre, etc., were intended for comfort to those in Israel that feared God, but were terrified and oppressed by those potent neighbours, and for alarm to those among them that were wicked. If God would thus severely reckon with those for their sins that knew him not, and made no profession of his name, how severe would he be with those that were called by his name and yet lived in rebellion against him! And perhaps the directing of particular prophecies to the neighbouring nations might invite some of those nations to the reading of the Jews' Bible, and so they might be brought to their religion. This chapter, and that which follows, contain what God had to say to Babylon and Babylon's king, who were at present little known to Israel, but would in process of time become a greater enemy to them than any other had been, for which God would at last reckon with them. In this chapter we have, I. A general rendezvous of the forces that were to be employed against Babylon (Isa 13:1-5). II. The dreadfully bloody work that those forces should make in Babylon (Isa 13:6-18). III. The utter ruin and desolation of Babylon, which this should end in (Isa 13:19-22).

INTRODUCTION TO ISAIAH 13 This chapter contains a prophecy of the destruction of Babylon, literally understood as a type and exemplar of the destruction of the mystical Babylon, so often spoken of in the book of the Revelation: an account is given of the persons that should be the instruments of it, and of the desolation they should make; which would issue in the utter ruin of that once famous city. The title of the prophecy, and the person that had it, and brought it, are expressed, Isa 13:1 orders are given to the Medes and Persians to prepare for war, Isa 13:2 and are described as the Lord's sanctified ones, his mighty ones, and who rejoiced in his highness, Isa 13:3 by the multitude of them, by the length of the way they came, and the end of their coming, by divine direction, and as the instruments of God's wrath, to destroy the land of the Chaldeans, Isa 13:4 wherefore the inhabitants of it are called to howling, because that destruction from the Lord was at hand, Isa 13:6 the effects of which were fainting, fear, consternation, pain, and sorrow, without the least relief and comfort, Isa 13:7 the causes of which were their sin and iniquity, particularly their arrogance, pride, and haughtiness, Isa 13:11 which destruction is further described by the fewness of men that should be left in the land, Isa 13:12 by the strange revolution made in it, and the confusion it should be in, Isa 13:13 by the fear and flight of men, both of their own and other nations, that should be among them, Isa 13:14 by the slaughter of men and children, the plunder of their houses, and the ravishing of their wives, Isa 13:15 the persons that should be employed as instruments are mentioned by name, and represented as not to be bribed with gold and silver; and as merciless and uncompassionate, that should spare neither young men nor children, Isa 13:17 and the chapter is concluded with a particular account of the destruction of Babylon; which is aggravated, by observing its former glory; by comparing its ruin to the overthrow of Sodom and Gomorrah; by its being no more to be inhabited by men within, nor to have Arabian shepherds pitching their tents without it; and by being the habitation of wild beasts, satyrs, dragons, and doleful creatures, Isa 13:19.

Therefore will I shake the heavens,.... Some think this was literally fulfilled at the taking of Babylon, when the heavens were shook with dreadful thunders and lightnings; as well as what is said above of the sun, moon, and stars, not giving their light; and so is likewise what follows, and the earth shall remove out of her place; and that there was a violent shock by an earthquake at the same time; but rather all this is to be understood figuratively, as expressive of the great confusion men would then be in, it being as if all nature was convulsed, and heaven and earth were coming together, or rather dissolving: in the wrath of the Lord of hosts, and in the day of his fierce anger; when that should be; or through it, or because of it, as the Septuagint, see Isa 13:6 compare with this Rev 16:18 which expresses the destruction of mystical Babylon in much such language.

(Verses 13, 14.) You said in your heart: I will ascend to heaven, above the stars of God I will exalt my throne; I will sit on the mount of the covenant on the sides of the north; I will ascend above the heights of the clouds, I will be like the Most High. Whether you said these things before you fell from heaven or afterwards, if you are still in heaven, how can you say, 'I will ascend to heaven' (Psalm 113:16)? But because we read, 'The heaven of heavens is the Lord's,' when he was in the sky, that is, in the firmament, in the heaven where the Lord's throne is, he desired to ascend, not out of humility, but out of pride. But if after he fell from heaven, he speaks these words, we should understand arrogance, because he not only does not rest having been cast down, but he still promises himself great things, not that he may be among the stars, but that he may be above the stars of God. And when the Lord speaks to the Apostles: It is enough for the disciple that he be like his teacher, and the servant like his master (Matthew 10:25), and he says to the Father: Holy Father, grant that as I and you are one, so they may be one in us (John 17:11): he boasts to such an extent that he places his throne above the stars of heaven, which have not fallen. And what it implies: I will sit on the mountain of the testament on the sides of the North; for which the Seventy translated, on a high mountain, over lofty mountains, which are towards the North, let us refer to that which is said in Jeremiah: From the North evil will burn upon all the inhabitants of the earth (Jer. 1:14). And that the pot kindled by the face of the North is ignited. This is the most severe wind of the North, from which the Lord wants to free His captive people and bring them back to the holy city, saying: I will say to the North, bring them in; and to the South, do not hinder, bring my children from a far country (Inf. 43:6). But that which can be contrary to this is easily resolved, O mountains of Zion, sides of the North, city of the great king. For those who were once the hardest on the sides of the North, through repentance have begun to be in the city of God. The devil always seeks to ascend over those who have the image of the heavenly, and who shine in the Church like the stars of God: and to sit on the mountain of the covenant or testament, that is, in the Church, which is placed in the high places, and possesses the inhabitants of the former North. He who is so forgetful of himself, that he desires to ascend above the clouds, to which the Lord commanded, so that they would not rain upon Israel, and to which the truth of the Lord reached, of which Obadiah speaks: 'Though you soar aloft like the eagle, though your nest is set among the stars, thence I will bring you down, says the Lord' (Obadiah, 4). Unfortunate Judas, who was sent along with the other Apostles like a cloud, so that he would rain upon Israel, and was like a star among the other stars, to whom the Lord spoke: 'Let your light shine before others' (Matthew 5:16), he accepted the devil as his partner in sin, who, in order to fulfill the words of pride, even dared to say: 'I will be like the Most High', so that just as Christ has His Prophets and Apostles, I too may have pseudoapostles. But all these things must be referred to the heretics, who, being beneath, boast themselves to be lofty with their leader.

(Verse 13.) On account of this, I will disturb the heavens, and the earth will be moved from its place: because of the indignation of the Lord of hosts, and because of the day of His furious wrath. Take it in the sense that we explained above concerning the stars, the sun, the moon, and the world: or in an exaggerated sense, that both the sad heaven and the earth are moved by the indignation of God, and all the elements also recognize the anger of the Creator.

(Verse 13.) On this, I will shake the heavens, and the earth will be moved from its place. LXX: For the heavens will rage, and the earth will be moved from its foundations. When a man shall be more precious than gold, and a human than a pure gold nugget, and it will fulfill what is written: Do you think that when the Son of Man comes, He will find faith on earth? (Luke XVIII, 8). Then both the heavens and the earth will be moved. For the heavens and the earth will pass away, not by their own will and choice, as many think, believing them to be living creatures. But because of the indignation of the Lord of hosts and because of the day of His fury, who looks upon the earth and causes it to tremble. Wherefore that which is said in the LXX, 'For the heavens shall rage,' is to be understood metonymically for those who are in heaven, just as if we were to say, 'The whole city shouted,' and 'The entire city went out to meet the judge.' But in Proverbs we read, 'God by wisdom hath founded the earth' (Prov. 3:19). And the Lord speaks to Job, 'Where wast thou when I laid the foundations of the earth?' (Job 38:4). Not that the earth has its foundations deep in a mass of fallen matter; but the will and power of God, by which all things are upheld, are to be called its foundations. For He founded it upon the seas and established it upon the rivers. And He set it above nothingness.

Second, the commotion of the elements: for this I will trouble the heaven: and the earth shall be moved, as to the literal sense, there could have been a storm in the air and an earthquake in the earth; or this is hyperbole for the magnitude of their evils: I beheld the earth, and lo it was void, and nothing: and the heavens, and there was no light in them (Jer 4:23).

This chapter contains an entire prophecy. The symbol of the linen girdle, left to rot for a considerable time, was a type of the manner in which the glory of the Jews should be marred during the course of their long captivity, Jer 13:1-11. The scene of hiding the girdle being laid near the Euphrates, intimated that the scene of the nation's distress should be Chaldea, which that river waters. The next three verses, by another emblem frequently used to represent the judgments of God, are designed to show that the calamities threatened should be extended to every rank and denomination, Jer 13:12-14. This leads the prophet to a most affectionate exhortation to repentance, Jer 13:15-17. But God, knowing that this happy consequence would not ensue, sends him with an awful message to the royal family particularly, and to the inhabitants of Jerusalem in general, declaring the approaching judgments in plain terms, Jer 13:18-27. The ardent desire for the reformation of Jerusalem, with which the chapter concludes, beautifully displays the compassion and tender mercy of God.

THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22) burden--weighty or mournful prophecy [GROTIUS]. Otherwise, simply, the prophetical declaration, from a Hebrew root to put forth with the voice anything, as in Num 23:7 [MAURER]. of Babylon--concerning Babylon.

Image for mighty revolutions (Isa 24:19; Isa 34:4; Hab 3:6, Hab 3:10; Hag 2:6-7; Rev 20:11).

Thus does the wrath of God prevail among men, casting down and destroying; and the natural world above and below cannot fail to take part in it. "Therefore I shake the heavens, and the earth trembles away from its place, because of the wrath of Jehovah of hosts, and because of the day of His fierce anger." The two Beths have a causative meaning (cf., Isa 9:18). They correspond to ‛al-cēn (therefore), of which they supply the explanation. Because the wrath of God falls upon men, every creature which is not the direct object of the judgment must become a medium in the infliction of it. We have here the thought of Isa 13:9 repeated as a kind of refrain (in a similar manner to Isa 5:25). Then follow the several disasters. The first is flight.