Isaiah 13:2Meaning & Commentary from the Church Fathers

They had laid waste to God’s chosen land, Judea, burning Jerusalem and the exalted temple and carrying off its holy vessels, while indulging their fury by slaughtering the holy people of Israel—an inheritance of God. Those who understand the Holy Scriptures know that Israel, given over to idolatry, was placed into the hands of its adversaries by God. However, those who were called to execute this punishment acted excessively. Thus, it is seen in the words of the prophet Zechariah, who states: "I am zealous for Jerusalem and Zion with great zeal, and with great wrath I am angry against the attacking tongues; for I was angry a little, but they laid hold of evil" (Zech. 1:14, 15). To Babylon, God proclaims: "I have entered into thy hand, but thou hast not shown them mercy" (Is. 47:6). Therefore, God delivered over arrogant Babylon, the source of every abomination, to Cyrus. This is evident in Isaiah’s declaration: "Thus saith the Lord God unto my anointed Cyrus, whom I have taken by the right hand; I will make nations submit before him: I will break the strength of kings, I will open doors before him, and the gates shall not be shut: I will go before thee, and I will level the mountains, I will break the gates of brass and cut asunder the bars of iron" (Isaiah 45:1, 2). Following his victory, Cyrus freed Israel from captivity, commanding their joyful return to rebuild the holy temple. Consequently, Jeremiah the prophet speaks, "The word which the Lord spoke against Babylon, proclaim it among the nations, make it known, lift up a sign, cry out, do not conceal it; cry out: Babylon is captured, Bel is put to shame, Merodach is dismayed... and when a force shall come upon it from the north, that force shall make its land desolate, and there shall not be left in it man or beast... In those days and at that time, saith the Lord, the children of Israel shall come, they and the children of Judah together, walking and weeping, shall go and seek the Lord their God, to Zion they shall make their way, and turn their faces to Him, and unite themselves unto the Lord; for it is an everlasting covenant that shall not be forgotten" (Jeremiah 50:1-5).

On the mount of Poland, lift up a sign, raise a voice, do not be afraid, and open your hands, O princes. I have consecrated them, and I will lead them; the giants are coming to fulfill my wrath, rejoicing together and declaring. The blessed prophet, filled with the Holy Spirit and seeing these events as vividly as if they were before him, almost leaps for joy and invites the Persians and Medes—who have already triumphed over the Babylonians—to proclaim the sign of victory, which I believe refers to this very sign, and to raise their voices against the fallen army of the Chaldeans. This territory, which Jeremiah referred to as the hammer of the earth, prompts the question: "How has the hammer of all the earth been broken and destroyed?" (Jer. 50:23). The city and its lands, ravaged by the Babylonians, are crushed like a hammer's blow. The mountain termed "polna" appears, perhaps, as low and humble, akin to a smaller hill; for signals or flags are not raised on the highest peaks but rather on hills that hold visibility for the entire army. Thus, the command is given to raise a sign, as if those with God’s favor have already achieved victory; lift a voice, that is, call out in battle against the enemy; do not fear. The might of the Babylonians was indeed formidable and intimidating, and no one would blame those who trembled before it; yet now, the exhortation is not to fear, for God's anger has risen against their arrogance. The command to lift the hand bears significance—it reflects a common practice among military leaders, who encourage their troops to rally with gestures when voices cannot carry above the clamor of battle. Hence, he instructs the leaders of the military to provide signals and stir their forces to an unstoppable advance. Then he proclaims, "Open, O princes," whether addressing the defeated Babylonians, urging them to surrender their once-mighty stronghold, or perhaps to the holy powers sent by God to aid the Medians, indicating the way, albeit difficult, accessible to cavalry. To demonstrate the invincibility of the warriors, he adds, "I have consecrated them and I lead them." It is as if he asserts that it is not merely the number of the Median army that approaches you, nor is it of their own will, but the Persian forces come forth because I have set them apart for this purpose. Therefore, those whom I lead advance like giants to execute my wrath, rejoicing together and reproaching, filled with hope for victory and contempt for their enemies. Such is often the nature of barbarians: they are filled with an eagerness for triumph intertwined with scorn for their opponents. This duality fuels their fervor, inspiring boldness, leading them to disregard all danger and fear.

The person who can articulate the message of suffering with strength fulfills the prophetic decree, as they do not confine themselves to dark hideaways or steep cliffs, but rather ascend to the very elevation of wisdom itself, delivering an expository message that clarifies and unifies the proclamation. According to another interpretation, we also encounter a mountain of fog, suggesting that this perspective conveys a similar elevation, as a misty mountain signifies a peak shrouded in clouds, reaching high above all else.

“Raise up,” declares the Prophet, “a voice to yourselves,” meaning elevate your speech with the fullness of your expressions. Activate the inclinations you possess for praising God in higher terms; do not dwell in the lowliness of earthly matters. For in such a state, the cries that emerge from earthly despondency are feeble and empty. Those who express sorrow from a place of humble defeat, or those overtaken by illicit fears, cannot truly lift their voices. Likewise, when one is entangled in carnal desires while delivering a message, their voice remains weak and cannot reach the heavenly realms. So how can one elevate their voice? If you are virtuous, resist temptations, and maintain a courageous mindset in your soul even in the face of trials, then your voice shall rise. A true comforter extends solace to mourners with benevolent actions, generously giving to those in need. A spiritually afflicted person can often find more comfort in tangible assistance rather than merely verbal encouragement to endure their struggles with dignity.

And then opens the call, “O ye princes,” as the Prophet urges. The act of extending one’s hand is accompanied by the opening of one’s resources, a gesture widely recognized in Scripture that signifies generosity, as illustrated in the statement, “I will open my hand to you, and everyone shall be filled with goodness” (Psalm 103:28). Therefore, open your homes and your storehouses to the stranger and the impoverished, withholding nothing that can ease the burdens of the weary. This call is directed particularly at you, leaders; by your actions, inspire the community to follow suit. One might also interpret this as an invitation to unveil the Scriptures, revealing the hidden truths so that none may fall into condemnation like the Pharisees and scribes, who, possessing the keys to the Kingdom, neither enter nor allow those who could enter (Luke 11:52). Thus, the Prophet’s address targets the rulers, those entrusted with the understanding of the holy truths (cf. Lk. 11:52). In response to this message, Paul proclaims, “Our mouth is opened unto you, Corinthians” (2 Cor. 6:11).

Under the shadow of the dark mountain, let a banner be raised, a voice be lifted, and a hand be extended. The term "dark mountains," or nesphe in Hebrew, represents Babylon due to its arrogance. These somber mountains, inclined toward sorrow and despair, echo Jeremiah’s admonition: ‘Give glory to the Lord your God, before your feet stumble into the dark mountains’ (Jeremiah 13:16). God commands either the angels or His ministers to raise their hands as messengers in anticipation of Babylon's impending captivity.

On the dark mountain, or the open one, a banner must be elevated. The apostles and the teachers of the churches are charged with the duty of lifting high the banner of the Lord’s cross, not in lowly places or deep valleys, but rather upon the dark or open mountain. This signifies the concealed mysteries of the Church, which Moses approached in darkness to hear God's voice. For the Lord has made the darkness His refuge, with clouds surrounding Him (Psalm 17:12). This also conveys the necessity to ascend to the heights of Church doctrines, humbling ourselves in the spirit of the Apostle Paul, who proclaimed, ‘I am not worthy to be called an apostle, because I persecuted the Church of God’ (1 Cor. 15:9). He himself bore witness on the open mountain through his humility, affirming, ‘I determine not to know anything among you, save Jesus Christ, and Him crucified’ (1 Cor. 2:2). This banner will be lifted high among the nations to gather the lost sheep of Israel through Him who springs from the root of Jesse. Raise your voice and extend your hand. The LXX translates this as: comfort with the hand. He who speaks of lofty matters, disregarding the fleeting present, lifts his voice. As Isaiah declares: ‘Get thee up into the high mountain, thou that bringest good tidings to Zion; lift up thy voice with strength, thou that bringest good tidings to Jerusalem’ (Isaiah 40:9).

He who can proclaim with David, ‘My hand is lifted up for the evening sacrifice’ (Psalm 140:2), and he who continually raises holy hands, does not merely extend his hands but also offers comfort; he does not say to the impoverished, ‘Come back tomorrow for assistance,’ but instead provides immediate relief in their need through acts of charity. And let the leaders enter the gates. In the LXX, this is translated as open it, princes. The leaders of the Church are to enter the gates of divine mysteries, learning the truths of Scripture, equipped with the key of knowledge to reveal them to the nations entrusted to them. Thus, it is commanded that the teachers unlock the truths, and the students enter in.

The Medes resided east of Mesopotamia and south of the Caspian Sea, sharing a border with Armenia to the west. They seized Babylon in alliance with the Persians, led by Cyrus, approximately two centuries after the prophecy was given. The prophet communicating this event describes it as though it were unfolding right before him. He perceives the impending moment of Babylon's ruin from centuries away, and on behalf of the Lord, the sovereign of all nations, he urges the Medes to assemble for a campaign against Babylon. Mobilization for the campaign was announced through signals and cries. Banners were displayed on elevated locations, on towers or mountains, to be visible from great distances and rally the troops. Messengers were dispatched far and wide, tasked with calling the people to arms with a loud proclamation. The Lord instructs us to employ similar methods for summoning the warriors: On the mountain of the field, elevate a banner, raise your voice to them, referring to the men of war, so they may proceed to their assigned destination. Do not fear, the Lord urges, meaning do not let the challenges of the journey intimidate you, for He who beckons you onward is capable of overcoming those obstacles. Shake hands, open the gates, the Lord commands the captains of the army to guide them towards the city, which is fortified with numerous gates, promising them unfettered access. The soldiers will seize these gates at a mere gesture from their leaders.