Isaiah 13:3

Isa 13:3 I have commanded my sanctified ones, I have also called my mighty ones for mine anger, [even] them that rejoice in my highness.

Ver. 3. I have commanded my sanctified ones,] i.e., I have by my secret instinct stirred up and set on my Medes and Persians, {Isa 13:17} whom in my decree I have set apart for this holy work of executing vengeance on the Babylonians.

I have also called my mighties.] My heroes, armed with my might.

Even them that rejoice in my highness.] Heb., Exultantes superbiae meos; my brave soldiers, whom I render victorious and triumphant.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

That is, prepared and appointed to execute my judgments.

Which willingly go about to the work whereunto I appoint them, but how the wicked do this, read Isa. 10:6.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

sanctified ones--the Median and Persian soldiers solemnly set apart by Me for the destruction of Babylon, not inwardly "sanctified," but designated to fulfil God's holy purpose (Jer 51:27-28; Joe 3:9, Joe 3:11; where the Hebrew for prepare war is "sanctify" war).

for mine anger--to execute it.

rejoice in my highness--"Those who are made to triumph for My honor" [HORSLEY]. The heathen Medes could not be said to "rejoice in God's highness" MAURER translates, "My haughtily exulting ones" (Zep 3:11); a special characteristic of the Persians [HERODOTUS,1.88]. They rejoiced in their own highness, but it was His that they were unconsciously glorifying.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. I have commanded my sanctified ones] מקדשי mekuddashai, the persons consecrated to this very purpose. Nothing can be plainer than that the verb כדש kadash, "to make holy," signifies also to consecrate or appoint to a particular purpose. Bishop Lowth translates, "my enrolled warriors." This is the sense.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(3) I have commanded my sanctified ones . . .—The word is applied even to the fierce tribes of the future destroyers, as being appointed, or consecrated, by Jehovah for that special work. The thought and the words (there translated “prepare”) appear in Jer_6:4; Jer_22:7; Jer_51:27. So in the later prophecies Cyrus appears as “the anointed” of the Lord (Isa_45:1).

Even them that rejoice in my highness.—In Zep_3:11 the same phrase occurs in a bad sense. Here, apparently, it denotes the proud consciousness of the invaders that they are doing God’s work.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. Jehovah speaks.

my sanctified (or consecrated) ones] In ancient times a campaign was inaugurated with religious ceremonies (1Sa_13:9; Jer_22:7; Jer_51:28 [R.V. marg.]) and each warrior was a consecrated man (1Sa_21:5).

them that rejoice in my highness] Translate as in R.V. my proudly exulting ones, Zep_3:11.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I have commanded my sanctified ones,.... The Medes and Persians, so called, not because sanctified by the Spirit of God, or made holy persons, through the regenerating and renewing grace of God, or purified by the blood of Christ, and prepared for glory; but because they were set apart in the mind and counsel of God for a special work and service, and were qualified by him with courage and strength to perform it, and therefore said to be his; and this command that was given them was not by a voice from heaven, or in a message by one of his prophets; but by a secret instinct, and, by the power of his providence, stirring them up to engage in such an enterprise (z).

I have also called my mighty ones; meaning Cyrus and Darius, and the officers of their armies, with the common soldiers, who were furnished with might and strength to do his will, to which they were called in his providence:

for mine anger; to execute his wrath upon the Babylonians; so the Targum,

"that they may avenge my wrath upon them:''

or, "in mine anger"; which being stirred up, put him upon calling those mighty ones to his service, and fitting them for it: literally it is, "to my nose" (a); to be before him, to be at his beck and will, and to minister his wrath and vengeance:

even them that rejoice in my highness; in doing that which tended to the exaltation and glory of God; they went cheerfully about the work, and exulted and triumphed in their success: or, "that rejoice my highness" (b); make me glad, because I am glorified by them. So seven angels, the Lord's holy and mighty ones, will be employed in pouring out the vials of his wrath on mystical Babylon, Rev 15:1.

(z) Vid. T. Bab. Beracot, fol. 8. 2. & Gloss. in ib. (a) "in ira mea", Vatablus; "ad iram meam", Junius & Tremellius, Piscator; "in naso meo", Montanus. (b) "exultantis celsitudinis meae", Montanus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

I have commanded - This is the language of God in reference to those who were about to destroy Babylon. “He” claimed the control and direction of all their movements; and though the command was not understood by “them” as coming from him, yet it was by his direction, and in accordance with his plan (compare the notes at Isa 10:7; Isa 45:5-6). The “command” was not given by the prophets, or by an audible voice; but it was his secret purpose and direction that led them to this enterprise.

My sanctified ones - The Medes and Persians; not called ‘sanctified because they were holy, but because they were set apart by the divine intention and purpose to accomplish this. The word ‘sanctify’ (קדשׁ qâdash) often means “to set apart” - either to God; to an office; to any sacred use; or to any purpose of religion, or of accomplishing any of the divine plans. Thus, it means to dedicate one to the office of priest Exo 28:41; to set apart or dedicate an altar Exo 39:36; to dedicate a people Exo 19:10-14; to appoint, or institute a fast Joe 1:14; Joe 2:15; to sanctify a war Joe 3:9, that is, to prepare one’s-self for it, or make it ready. Here it means, that the Medes and Persians were set apart, in the purpose of God, to accomplish his designs in regard to Babylon (compare the note at Isa 10:5-6).

My mighty ones - Those who are strong; and who are so entirely under my direction, that they may be called mine.

For mine anger - To accomplish the purposes of my anger against Babylon.

Even them that rejoice in my highness - It cannot be supposed that the Medes and Persians really exulted, or rejoiced in God or in his plans, for it is evident that, like Sennacherib Isa. 10, they were seeking to accomplish their own purposes, and were not solicitous about the plans of God (compare the note at Isa 47:6). The word rendered ‘my highness’ (גאותי ga'ăvāthı̂y) means, properly, “my majesty,” or “glory.” When applied to people, as it often is, it means pride or arrogance. It means here, the high and exalted plan of God in regard to Babylon. It was a mighty undertaking; and one in which the power, the justice, and the dominion of God over nations would be evinced. In accomplishing this, the Medes and Persians would rejoice or exult, not as the fulfilling of the plan of God; but they would exult as if it were their own plan, though it would be really the glorious plan of God. Wicked people often exult in their success; they glory in the execution of their purposes; but they are really accomplishing the plans of God, and executing his great designs.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Sanctioned. The Medes and Persians were appointed by God to punish Babylon. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

My sanctified ones; the Medes and Persians, fitly so called, because they were solemnly designed and set apart by God for his own service, and for this holy work of executing his just vengeance upon them.

My mighty ones; those whom I have made mighty for this work.

In my highness; or, as others render it, in my glory, materially considered, to wit, in the doing of that work which tends much to the advancement of my glory, in destroying of the Babylonian empire. For otherwise the Medes had no regard to God nor to his glory, but only to their own carnal ends.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. My sanctified ones — Not inwardly and consciously belonging to God as designated for this work, but in God’s order actually but unconsciously executing divine retribution on the Babylonian power. See Joe_3:9-10; Jer_22:7. The Persians destroyed idolatry. They were morally much in advance of the highest civilized powers in Mesopotamia. And it is quite probable, that at this conquest of Babylon, and their settlement over that country, the great moral recoil against idolatry was made complete among the exiled Jews.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

I have commanded my sanctified ones. The pronoun "I" is emphatic myself." Not only will an external summons go forth, but God will lay his own orders on them whom he chooses for his instruments, and bid them come to the muster. All who carry out his purposes are, in a certain sense, "sanctified ones". (comp. Jer_22:7 Jer_51:27 Zep_1:7, etc.) Here the Modes and Persians are specially in. tended (see ver. 17). For mine anger; i.e. "for the purpose of executing my anger." Even them that rejoice in my highness; rather, my proudly exultant ones (Cheyne, Rosenm Gesenius). Aeschylus calls the Persians uperkompouv ("Persae," 1. 827); Herodotus, ubristav (1. 41). The high spirits, however, natural to gallant soldiers on going out to war, rather than any special haughtiness or arrogancy, are intended.

HOMILIES BY R. TUCK Ver. 3. The Lord"s sanctified ones.

This term is used of an army, regarded as being consecrated by the sacrifices which were offered at the beginning of the campaign. (comp. 2Sa_13:9) The assertion made by the prophet is that the Persian army was not really consecrated to Ahura-Mazda, but to Jehovah. Whatever might seem to be the bet, the fact really was that the Persians would fulfill Jehovah"s will and carry out Jehovah"s judgments, A "sanctified one" is, properly, one separated from self-interests and from other people"s concerns, in order that he might carry out God"s will. "Set apart by the purposes and providence of God, disengaged from other projects, that they might wholly apply themselves to something God would have clone: such as were qualified for that to which they were called, for what God employs men in, he does in some measure fit them for." We learn from this expression, and its connection, that we too may be set apart for God, we may be the Lord"s sanctified ones; and yet, on the one hand, the fact may be unrecognized, or, on the other, the fact may bring to us impulse and honor and the unspeakable joy of service.

I SET APART FOR GOD WITHOUT OUR KNOWING IT. As of Cyrus, the Lord"s anointed, it is said, "I girded thee, though thou hast not known me." But in this ease there can be no proper rewards, since the will of the man is not in harmony with the Divine will. God may use his creature man, just as he uses clouds and winds and waves, to fulfill his purposes, and there is no more to be said about it. We are the Lord"s tools, his rod, his staff. Willingly or unwillingly man must do the Lord"s bidding.

II SET APART FOR GOD WITH OUR OWN GLAD CONSENT. Then we come into the position of willing, loving servants; and then there can be rewards which take three forms. Such willingly sanctified ones

(1) are honored with yet further and higher trusts;

(2) are personally cultured by the doing of their life-work under such conditions; and

(3) are sure to receive, now in their hearts, and by-and-by in some open manner, the Master"s "Well done, good and faithful servants," the smile and the word of gracious approval. And such rewards are altogether independent of the particular character of the work for which we are set apart. It may be most trying and painful work, even work of judgment or retribution. No matter; the Divine recognition is ever of willingness and faithfulness. God rewards the true man, not the particular form the man"s service must take. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Sanctified ones - The Medes and Persians, so called, because they were set apart by God, for this holy work of executing his just vengeance. Mighty ones - Those whom I have made mighty for this work. Highness - Or, as others render it, in my glory, in the doing of that work which tends to the advancement of my glory. Tho' the Medes had no regard to God, but only to their own ends.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

"I have summoned my sanctified ones, also called my heroes to my wrath, my proudly rejoicing ones." "To my wrath" is to be explained in accordance with Isa 10:5. To execute His wrath He had summoned His "sanctified ones" (mekuddâshim), i.e., according to Jer 22:7 (compare Jer 51:27-28), those who had already been solemnly consecrated by Him to go into the battle, and had called the heroes whom He had taken into His service, and who were His instruments in this respect, that they rejoiced with the pride of men intoxicated with victory (vid., Zep 1:7, cf., Isa 3:11). עליז is a word peculiarly Isaiah's; and the combination גאוה עליזי is so unusual, that we could hardly expect to find it employed by two authors who stood in no relation whatever to one another.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

The enemies thus summoned are described as chosen, designated instruments of the divine vengeance, and as already exulting in the certainty of their success. “I (myself) have given command (or a commission) to my consecrated (chosen and appointed instruments). Yes (literally, also), I have called (forth) my mighty ones (or heroes) for (the execution of) my wrath, my proud exalters.” Consecrated is here used in its primary and proper sense of separating, setting apart, or consecrating to a special use or service. To call out is here explained by some as denoting specially a call to military service. It may, however, have the general sense of summoning or calling upon by name. The last words of the verse, may be understood as a description of the confidence with which they anticipated victory; but most interpreters suppose an allusion to the natural character of the Persians as described by Croesus in Herodotus, by Herodotus himself and others.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

I commanded My appointed ones that they come and commence to incite them, and they are Persia and Media, the men of Cyrus and Darius, whom I appointed for this.

I summoned My heroes to [execute] My wrath To execute My wrath upon them, for they rejoice in My pride that I boast of them.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

I. God is speaking.

למקדשי Those that are appointed by me for the purpose.

That rejoice in my highness. That are glad to show my might, or, whom I caused to rejoice in the power I gave them.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.