John Calvin Commentary Isaiah 13

1. The burden of Babylon. From this chapter to the twenty-fourth, the Prophet foretells what dreadful and shocking calamities awaited the Gentiles and those countries best known to the Jews, either because they were adjacent to them or due to commercial transactions and alliances. He does so for significant reasons.

When various changes occur, some think that God toys with human affairs, while others believe everything is directed by the blind violence of fortune, as secular history sufficiently testifies. Very few are aware that these events are appointed and regulated by God’s purpose.

There is nothing more difficult than to convince people that God’s providence governs this world. Many indeed acknowledge it in words, but very few have it actually engraved on their hearts.

We tremble and shudder at the smallest change, inquiring into its causes as if it depended on human decisions. What then is to be done when the whole world is in commotion, and the state of affairs changes so completely in various places that it seems as if everything is heading for ruin?

It was therefore highly useful that Isaiah and other prophets should speak about calamities of this nature, so that all might understand that those calamities did not take place except by the secret and wonderful purpose of God. If they had made no prediction on those subjects, such a disordered state of affairs might have shaken and disturbed the minds of the godly; but when they knew long beforehand that this would happen, they had in the event itself a mirror of God’s providence. When Babylon was taken, which they had previously learned from the mouth of the Prophet, their own experience taught them that the prediction had not been made in vain, or without solid grounds.

But there was also another reason why the Lord commanded that the destruction of Babylon and other nations should be foretold. These predictions were of no advantage to Babylon or the other nations, and these writings did not reach them; but by this consolation He intended to alleviate the grief of the godly, so that they might not be discouraged, as if their condition were worse than that of the Gentiles—which they would have had good reason to conclude, if they had seen them escape God’s hand unpunished.

If the monarchy of Babylon had remained unshaken, the Jews would not only have thought that it was in vain for them to worship God, and that His covenant which He had made with Abraham had not been fulfilled, since things went better for strangers and wicked men than with the elect people; but a worse suspicion might have crept into their minds, that God showed favor to accursed robbers, who gave themselves up to deeds of dishonesty and violence, and despised all law both human and divine.

Indeed, they might soon have come to think that God did not care for His people, or could not assist them, or that everything was directed by the blind violence of fortune. Accordingly, so that they might not faint or be thrown into despair, the Prophet meets them with the consoling influence of this prediction, showing that the Babylonians also will be punished.

Besides, the comparison taught them how severe was the punishment that awaited them, which they had knowingly and willingly brought upon themselves. For if God pronounces such dreadful threats against the unbelieving and irreligious Gentiles, who wandered in darkness, how much greater will be His rigour and severity against a rebellious people who have intentionally sinned against Him!

The servant who knoweth his master’s will, and doeth it not, is justly beaten with many stripes (Luke 12:47).

Thus when God threatened such dreadful punishment against the blind Gentiles, the Jews, who had been instructed in the law, might behold as in a mirror what they had deserved.

But the chief purpose which Isaiah had in view in these predictions was to point out to the Jews how dear and valuable their salvation was in God’s sight, when they saw that He undertook their cause and avenged the injuries which had been done to them. He spoke first of the desolation and ruin that would befall the kingdom of Judah and of Israel, because judgment must begin at the house of God (1 Peter 4:17).

God takes a peculiar care of His own people and gives His chief attention to them. Whenever, therefore, we read these predictions, let us learn to apply them to our use. The Lord does not indeed, at the present day, foretell the precise nature of those events which will befall kingdoms and nations; but yet the government of the world, which He undertook, is not abandoned by Him.

Whenever, therefore, we behold the destruction of cities, the calamities of nations, and the overturning of kingdoms, let us call those predictions to remembrance, that we may be humbled under God’s chastisements, may learn to gather wisdom from the affliction of others, and may pray for an alleviation of our own grief.

The burden. As to the word burden, which frequently occurs, I will state briefly in what sense it should be understood. It was generally employed by the prophets of God whenever they threatened any afflictive event, in order to inform the people that no afflictive event happened which the Lord Himself did not lay as a burden on men’s shoulders. The wickedness and obstinacy of the people having constrained the prophets to preach incessantly about God’s chastisements, the consequence was that, as a matter of ordinary jesting, they called all the prophecies by the name of a burden; as is evident from Jeremiah 23:36, where the Lord kindles into fierce indignation because they not only spoke of His word contemptuously but also treated it with contempt. This word shows the godly that the Lord appoints all calamities and afflictions, so that everyone may suffer the punishment of his own sin.

Which Isaiah, the son of Amoz, saw. He expressly states that what he is about to declare was revealed to him by a heavenly vision, so that the weight which is thus given to it may render it victorious over all the judgments pronounced by the flesh. It was difficult to believe that a monarchy so flourishing, and so prodigiously rich, could be overturned in any way. Their eyes being dazzled by beholding such vast power, the Prophet draws away their attention from it to believe the heavenly revelation, so that they may expect by faith the judgment of God which they could not comprehend by their own minds alone.

Lift ye up a banner upon the high mountain. The word mountain contains a metaphor, for the passage refers to Babylon, which, we know, was situated on a plain; but considering its extensive dominion, he has assigned to it an elevated situation, like a fortress set on high above all nations.

But perhaps it will be thought better to take the word mountain as used indefinitely; as if he had said, “When a signal is given there will be a vast assembly from very distant countries, because all men will be attracted towards it by the wide and extensive influence of the sight.” Indeed, I consider this opinion to be more probable, but I first chose to mention the opinion which had been commonly received.

Yet it might be thought absurd that the Prophet here directs created beings to yield, as it were, obedience to him, if God had not fortified the Prophet by His instructions and authority. A private man here commands the Medes and Persians, assembles armies, orders a banner to be lifted up, and sounds the trumpet for battle.

This should therefore lead us to consider the majesty of God, in whose name he spoke, and likewise the power and efficacy which always accompanies the word. Such modes of expression are frequently found in the Prophets, so that, by placing the events as it were before our eyes, he may enable us to see that God threatens nothing by His servants which He is not ready immediately to execute.

Isaiah might indeed have threatened in plain and direct terms, “The Persians and Medes will come, and will burst through the gates of Babylon, notwithstanding the prodigious strength of its fortifications.” But those exclamations are far more energetic when he not only assumes the character of a herald and proclaims war but, as if he exercised the highest authority, orders the Medes and Persians to assemble like hired soldiers.

Not only does he show that they will be ready at God’s command, because they are moved by His secret influence; but, having been sent by God to announce the ruin of Babylon, he claims for his own voice the accomplishment of what appeared to be beyond belief.

It amounts to this: “When God has spoken about what will happen, we should entertain no doubt concerning it.” It also deserves our notice that he describes the Persians and Medes without mentioning their names; for that threat is more emphatic when he points them out, as it were, with his finger, as when we say, “This and that man.” This contributes to the certainty of the prophecy, when he points out such distant events as if they were near.

Shake the hand, that they may enter within the gates of the nobles. When he says, Shake the hand, and they shall enter, he means that the Persians and Medes will no sooner begin to advance at God’s command than their road will be plain and easy in spite of every obstruction. Though the Hebrews call Princes נדיבים (Nedibim), that is, generous and bountiful, on which is also founded that saying of Christ, εὐεργέται καλοῦνται, they are called benefactors (Luke 22:25), yet I think that the Prophet draws our attention to the splendor of power in which the Babylonians gloried. They were better equipped than others with forces and warlike armaments, so that it appeared incredible that they could ever be vanquished. But the Prophet threatens that nothing will hinder God from opening up a way and entrance to the enemies.

I have commanded my sanctified ones. Here the Prophet introduces the Lord as speaking and issuing his commands. He calls the Medes and Persians sanctified ones, that is, those whom he has prepared. The verb קדש (kadash) is used in various senses; for sometimes it refers to the spirit of regeneration, and this belongs specifically to the elect of God.

But sometimes it means to wish or prepare, and that meaning is more appropriate to this passage. All who are created by the Lord are likewise appointed by him for a fixed purpose. He does not throw down men at random on the earth, to go wherever they please, but guides all by his secret purpose, and regulates and controls the violent passions of the reprobate, so as to drive them in whatever manner he sees fit, and to check and restrain them according to his pleasure.

He therefore calls them sanctified ones, “set apart and prepared to execute his will,” though they had no such intention. Therefore, we are also taught to ascribe to the secret judgment of God all violent commotions, and this yields wonderful consolation; for whatever attempts may be made by wicked men, yet they will accomplish nothing but what the Lord has decreed.

I have also called my mighty ones. The phrase, I have called, conveys more than the phrase, I have commanded, which he had used in the former clause. It means that they will be roused to action, not only at the command of God, but by the very sound of his voice; as if I were to call a person to me, and he were immediately to follow. He threatens, therefore, that Babylon will be destroyed by the Medes and Persians, in the same manner as if they obeyed the call of God; for though they were prompted to battle by their own ambition, pride, and cruelty, yet God directed them, without their knowing it, to execute his judgment.

The noise of a multitude in the mountains. He adds a still more lively representation (hypotyposis), that is, a description by which he places the event as it were before our eyes. The prophets are not satisfied with speaking without also giving a bold picture of the events themselves. Words spoken plainly, and in the ordinary manner, do not strike us so powerfully or move our hearts as much as those figures which delineate a lively resemblance of the events. As if he had said, “Now, indeed, you hear a man speaking, but know that this voice will be so powerful that at the sound of it nations shall be roused, peoples shall make a noise, and in vast crowds shall shout and roar to bring destruction on the inhabitants of Babylon. This proclamation, therefore, will be as efficacious, even after I am dead, as if you now saw what I foretell to you.”

In this event, therefore, we see how great is the efficacy of the word, which all creatures both in heaven and on earth obey. We ought to be more strongly confirmed in the belief of this doctrine, by perceiving that every one of the events which had been predicted many centuries before has taken place. For this reason he declares that the Lord of hosts mustereth the host of the battle, that the various nations are moved by God’s direction, and that, although nothing was further from their intention than to inflict the punishment which He had appointed, still they do nothing but according to His command, as if some earthly general were to draw up his forces.

Coming from a distant country. He repeats and confirms more fully what I stated a little before, that the operations of war do not spring up at random from the earth; for though everything disorderly is vomited out by the passions of men, yet God rules on high; and therefore Isaiah justly ascribes sovereignty to God. Next, he adds, that armed men are nothing else than the weapons of his indignation. He says that they will come from a distant country, to overturn the monarchy of Babylon, because we are not afraid of dangers unless when they are close at hand. Babylon was so strongly fortified, and was surrounded by so many kingdoms and provinces which were subject to it, that it seemed as if there were no way by which an enemy could approach. In short, as if she had been situated in the clouds, she dreaded no danger.

From the end of heaven. Since no trouble all around threatened them, he gives warning that the calamity will come from a distance. Though everything appears to be calm and peaceful, and though we are not at variance with our neighbors, God can bring enemies from the end of heaven.

There is no reason, therefore, why we should promise to ourselves a lasting and prosperous condition, though we are not threatened with any immediate danger. If this prediction had reached the inhabitants of Babylon, they would undoubtedly have laughed at it as a fable. Even if we should suppose that they paid some respect to the Prophet, yet, having so strong a conviction of their safety, they would have despised those threats as idle and groundless.

An example may be easily found. When we preach today about the Turk, all think that it is a fable, because they think that he is still at a great distance from us. But we see how quickly he overtook those who were at a greater distance and more powerful.

So great is the insensibility of men that they cannot be aroused, unless they are chastised and made to feel the blows. Let the inhabitants of Babylon, therefore, be a warning to us, to dread, before it is too late, the threats which the prophets utter, so that the same thing may not happen to us as happens to those wicked men. Relying on their prosperous condition, they are so terrified when the hand of God attacks and strikes them that they can no longer stand, but sink down bewildered.

To destroy the whole land. When he uses the whole land to mean Babylon, he is considering the extent of the kingdom, so that they might not think that the great number of provinces, by which they were surrounded on all sides, could ward off the attacks of enemies. But at the same time he intimates that it will be no slight calamity affecting a single spot, but will be like a deluge overwhelming a large portion of the world.

Jehovah and the vessels of his anger. The Persians and Medes are called vessels of anger in a different sense from that in which Paul gives that appellation to all the reprobate; for, by contrasting the vessels of wrath with the vessels of mercy (Romans 9:22–23), he shows that the undeserved goodness of God shines in the elect, but that the reprobate are monuments of severe judgment. But Isaiah means that the Medes and Persians may be regarded as darts in the hand of God, so that through them he may execute his vengeance.

Howl ye. He continues the same argument and commands the inhabitants of Babylon to howl. Not that he directs instruction to them, as if he hoped that it would be of any advantage, but, in foretelling what their condition will be, he emphatically employs this form of direct address.

For the day of the Lord is at hand. He calls it the day of the Lord, according to the usual custom of Scripture, because when the Lord delays his judgment, he appears to cease from the discharge of his office, like judges when they do not ascend the judgment seat. This manner of expression is noteworthy, for we would gladly subject God to our disposal, so that he might immediately pass sentence against the wicked. But he has his own appointed time and knows the seasons when it is proper both to punish the bad and to assist the good.

It shall come as destruction from the Strong One. He threatens that the severity of judgment will be such that the inhabitants of Babylon will have good reason not only to cry but to howl, because God displays his power to lay them waste and destroy them. שדד (shadad) signifies to lay waste and plunder. From this verb is derived שדי (Shaddai), one of the names of God, which some render Almighty. There is therefore an elegant allusion to the derivation of the word, as if he had said that the inhabitants of Babylon will learn by their own destruction how appropriately God is called שדי (Shaddai), that is, strong and powerful to destroy.