Rape in the bible

paul1149 said:

He wouldn't do that. God is not the author of sin. Sin entered through Adam.

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But that's what he did to the women of Babylon in the chapter I provided for Sketcher. He judged the city and he had the Medes kill ransack and rape them.

I'll leave you to your thoughts. You might want to read my post more carefully. Or maybe not.

you said he would not do that I showed you that he had already done it I don't understand what more there is to it

In Isaiah 13 god judges Babylon and one of his judgements is particularly scary. v16

Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled, and their wives ravished.
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If you read the whole chapter it seems apparent that these things are a result of his judgements because he uses statements like "I command, I will, I declare, my wrath" etc etc

I don't understand how Christians get past this. Yes they were sinners, yes they refused to repent, yes they disobeyed and angered god but does that make it morally justifiable to rape them and beat their babies heads against rocks?

If you sinned and you refused, absolutely refused to repent and god judged you by having me attack you and rape you, if he "stirred" me up like he did the Medes... would it then be ok for me to rape you? Would him having me rape you be ok for him to do?

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Well, first off, the Medes were not puppets, mindless automatons God was moving to military action. The Medes weren't fluffy bunnies God forced to become savage barbarians. If God stirred up anything, it was what was already in the hearts of the Medes. They were already cruel, violent, savage warriors before God stirred them to action against Babylon. And it was precisely because they were so cruel that they could be used as a tool of divine judgement.

What are we to make of the horrific character of the judgement God prophesies through Isaiah? Is God being excessive? Is He revealing a dark, monstrous side? No, I don't think so. We understand how wrong a particular deed is in no small part by the consequences it incurs and by the punishment the law renders upon it. I know stealing some gum from the corner store is not as bad a thing as murder (at least in the human moral economy) because the consequences and lawful punishment for stealing gum is no where near as severe as they are for murdering someone. I know murder is really, really bad, in part, because the punishment of it is really, really harsh. Likewise, I recognize that when God levies His terrible judgement upon Babylonia via the Medes, the awfulness of it is a testament to the deep wickedness of the Babylonians. I don't, then, see the awful tactics of the Medes as God going too far, but as God testifying to the profound evilness of the Babylonians through the punishment He enacts upon them.

Part of the problem with your reaction to what God does arises out of your very small view of Him. How you see God and how He really is are two vastly different things. Consequently, you don't see giving offense to God as a particularly big deal. You probably wouldn't think twice about making a rude remark to your annoying sibling; but you would likely think very hard about smarting off to, say, the Queen of England. Why? Because you recognize that your sibling does not hold the power and authority of the Queen. Now God, of course, is infinitely more powerful than the Queen of England. There is no way to properly describe how great the difference is in authority and power between the greatest human ruler we can think of and the Creator and Sustainer of Everything who is God. Our planet is dwarfed by the Sun around which it revolves. 1.3 million Earths could fit within the sphere of the Sun. But there are stars burning in the cosmos that make our Sun a mere speck of dust in comparison! And there are many billions of such stars populating the visible universe. Over all of them and in full control of them, sustaining the existence of the entire universe moment by moment, is God. He is the One we offend when we sin. He is the One humans have the impossible temerity to defy, and criticize, and despise! And when He judges human wickedness, we see in the terrible character of that judgement how truly wicked it is to sin against God Almighty who by the power of His Word and Will made and upholds all that exists.

In light of these facts, would it be okay "for God to stir you up to rape me"? Friend, God is going to do far more than rape the unrepentant wicked of this World! He is going to consign them to an eternal hell when they stand before Him on Judgement Day still in their sins! Is God right to do so? He most certainly is!

If God did stir you up to rape someone else, He would only be stirring up what was already in you to do. He would not, then, be causing you to act evilly, only giving you a direction in which to do so.

Selah.

Aiki

So you really think it's ok for god to cause me to rape you if you refused to repent? If that's god's decision then, he has the right to do that?

Aiki

So you really think it's ok for god to cause me to rape you if you refused to repent? If that's god's decision then, he has the right to do that?

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It appears you didn't understand my comments. As I said in my last post, if you raped a person, it would never be because God caused you to do so. Rape would've been already in your heart by your own choice. God might direct your own wickedness to punish the wickedness of another, but He wouldn't force you to act outside of your already existing propensities.

You realize, too, that Isaiah 13 does not say that God designed the kind of violence the Medes would enact upon Babylonia. God described, through the prophet Isaiah, what the Medes would do, but He never says He manufactured the exact way they would act. God is omniscient, which means, among other things, that He knew exactly how the Medes would behave once He had stirred them to action against the Babylonians. But His foreknowledge of their actions does not make Him the originator of those actions. God described how the Medes would act, but He never prescribed their actions.

In light of this, it seems to me your question is rather moot.

Selah.

I often think these verses are directed at otherwise cruel societies that terrorize those who are vulnerable. The only language those who oppress might understand is that which must make them fear divine retribution in the hope that they will repent. This is about 3000 years back & certainly human cruelty is often just as bad now as then but realization how bad it really is was beginning to take hold then. Only God can tell his prophets to instill shock therapy to us sinners in that we might repent.

aiki said:

It appears you didn't understand my comments. As I said in my last post, if you raped a person, it would never be because God caused you to do so. Rape would've been already in your heart by your own choice. God might direct your own wickedness to punish the wickedness of another, but He wouldn't force you to act outside of your already existing propensities.

You realize, too, that Isaiah 13 does not say that God designed the kind of violence the Medes would enact upon Babylonia. God described, through the prophet Isaiah, what the Medes would do, but He never says He manufactured the exact way they would act. God is omniscient, which means, among other things, that He knew exactly how the Medes would behave once He had stirred them to action against the Babylonians. But His foreknowledge of their actions does not make Him the originator of those actions. God described how the Medes would act, but He never prescribed their actions.

In light of this, it seems to me your question is rather moot.

Selah.

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The chapter says that god called these people to Babylon for the purpose of destroying it. In v5 they are called his weapons, in v9 this act is described as god destroying them. In v11 this is described as him punishing the world, him causing it. V12 also ascribes his own actions and intent. v13 calls these things his own wrath.

The Chapter gives ownership of all these acts to the bible god.

If you feel like god was capable of bringing rapists and murders to someone so the rapists and murders could destroy them and he knew that they'd be raped and murdered... without being to blame for the rape and murder then ok. Thanks for showing how you manage the conflict.

If you sin and you refuse to repent and god's judgement upon you is to bring me a rapist to your home and make you vulnerable and helpless to me and he knew that I would rape you and this is how god wants to punish you... do you feel like that is ok for him to do?

Lukaris said:

I often think these verses are directed at otherwise cruel societies that terrorize those who are vulnerable. The only language those who oppress might understand is that which must make them fear divine retribution in the hope that they will repent. This is about 3000 years back & certainly human cruelty is often just as bad now as then but realization how bad it really is was beginning to take hold then. Only God can tell his prophets to instill shock therapy to us sinners in that we might repent.

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Ok, thanks for telling how you manage the conflict.

If you were a sinner and refused to repent, if god caused me to rape you would that be ok?

If you sin and you refuse to repent and god's judgement upon you is to bring me a rapist to your home and make you vulnerable and helpless to me and he knew that I would rape you and this is how god wants to punish you... do you feel like that is ok for him to do?

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It sounds to me like you're asking me if God is just in punishing the wicked through the wickedness of other people? What could be more just than to use evil to punish itself? Let evil be its own abuser! Why not? God remarks on this point:

Galatians 6:7
7 Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap.

Matthew 26:52
52 But Jesus said to him, "Put your sword in its place, for all who take the sword will perish by the sword.

All through the OT, God uses one wicked nation to render His judgement and punishment upon another. When a nation sows evil, God promises it will reap that same evil. I see nothing wrong in this. In fact, it seems quite poetically just to me.

Selah.

aiki said:

It sounds to me like you're asking me if God is just in punishing the wicked through the wickedness of other people? What could be more just than to use evil to punish itself? Let evil be its own abuser! Why not? God remarks on this point:

Galatians 6:7
7 Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap.

Matthew 26:52
52 But Jesus said to him, "Put your sword in its place, for all who take the sword will perish by the sword.

All through the OT, God uses one wicked nation to render His judgement and punishment upon another. When a nation sows evil, God promises it will reap that same evil. I see nothing wrong in this. In fact, it seems quite poetically just to me.

Selah.

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I see, thanks for explaining your position on god and rape.

I see, thanks for explaining your position on god and rape.

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Did I do that? I don't think so. I explained why God might use the evil of one person to punish the evil of another.

You seem to want to make an emotional appeal, to reason from an emotional reaction to the horror of rape. But reason and emotion often diverge from one another. Yes, rape is awful - especially when a relatively-innocent person is raped. But we aren't talking about a saint being raped, or even a generally good person being raped, but about an evil person getting as good as they've given. Such a thing has been called getting one's "just deserts," which implies that there is a certain justice in a person tasting of the evil of their own actions. Do you disagree?

Selah.

aiki said:

Did I do that? I don't think so. I explained why God might use the evil of one person to punish the evil of another.

You seem to want to make an emotional appeal, to reason from an emotional reaction to the horror of rape. But reason and emotion often diverge from one another. Yes, rape is awful - especially when a relatively-innocent person is raped. But we aren't talking about a saint being raped, or even a generally good person being raped, but about an evil person getting as good as they've given. Such a thing has been called getting one's "just deserts," which implies that there is a certain justice in a person tasting of the evil of their own actions. Do you disagree?

Selah.

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Yes I do think you did. You actually spent some time explaining it all to me. I did not make an emotional appeal, I didn't even make an appeal I asked you a question, the emotional characteristic is your own. You seem to have an emotional response to the question.

Kiritsugu Emiyah said:

Here's a better picture

Isaiah 13

1 The burden of Babylon, which Isaiah the son of Amoz did see.
2 Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles.
3 I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness.
4 The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the Lord of hosts mustereth the host of the battle.
5 They come from a far country, from the end of heaven, even the Lord, and the weapons of his indignation, to destroy the whole land.
6 Howl ye; for the day of the Lord is at hand; it shall come as a destruction from the Almighty.
7 Therefore shall all hands be faint, and every man's heart shall melt:
8 And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces shall be as flames.
9 Behold, the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it.
10 For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.
11 And I will punish the world for their evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible.
12 I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.
13 Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the Lord of hosts, and in the day of his fierce anger.
14 And it shall be as the chased roe, and as a sheep that no man taketh up: they shall every man turn to his own people, and flee every one into his own land.
15 Every one that is found shall be thrust through; and every one that is joined unto them shall fall by the sword.
16 Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled, and their wives ravished.
17 Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it.
18 Their bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eyes shall not spare children.
19 And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah.
20 It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there.
21 But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there.
22 And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged.

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Hi Kiritsugu,

The first thing necessary to interpret these passages is to divide the passages by topic. Verses 1-16 speak of general eschatology (end of times- see the mention of the day of the Lord). Verses 1-12 depict the calling of an unnamed army which will carry out God's wrath at the time of judgment during the end of times. No nations or locations are mentioned and the scope is global. These verses discuss the nature of the events including God's punishment of sinners. God will do all of this and most events depicted by Isaiah here are similar to those depicted by the apostle John in Revelation.

Verse 13 begins to describe the effects that the end of times events will have in the remaining population. The use of "therefore," which begins the verse, makes this clear. It contains images of scattered and confused people being hunted like wild animals and without a leader. Like frightened animals, people will run, and when necessary they will turn against one another just to stay alive. Their destiny is compared to the fate of wild game which are captured and killed. Even the small innocent children will be mercilessly and savagely killed while their parents helplessly watch. Their wives will be raped since anarchy and inhumanity will reign (for an example study the effects during the first few years of the power vacuum created by the fall of the Roman empire in 476ad in Europe). There will be no safe place where one can hide, not even in a person’s own home.

Verse 17 introduces a new paragraph ("behold") and a new topic. From this verse until the end of the chapter Isaiah prophesies the fall of Babylon at the hands of the Medes (God will use the Medes to destroy Babylon). Here concrete geographical locations, nations, and armies are named (in contrast to verses 1-16).

The end of days will bring forth calamity and great tribulation. This is prophesied throughout the bible (old and new testament). However, you are mistakenly reading verse 16 as God commanding an unnamed people to kill the children and rape the women. This interpretation is not supported by the context or the grammar. I hope this helps.

Yes I do think you did. You actually spent some time explaining it all to me.

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What is "it all," exactly? I explained God's justice - as far as I understand it. But I did not go over the matter of rape specifically. The rape thing was your issue, not mine.

I did not make an emotional appeal, I didn't even make an appeal

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I don't think you understand what I mean by "emotional appeal." Here's what you wrote:

"If you sinned and you refused, absolutely refused to repent and god judged you by having me attack you and rape you, if he "stirred" me up like he did the Medes... would it then be ok for me to rape you? Would him having me rape you be ok for him to do?"

Why focus on rape? Why not just ask, "If God stirred me to do evil against another evil person would it be okay for Him to do so?" Why use the words "attack" and "rape" (which you used repeatedly)? It seems to me you did this for emotional effect. And when you write this way, working to incite an emotional response by the words you use, you are making an appeal to a person's emotion, not their reason.

I asked you a question, the emotional characteristic is your own. You seem to have an emotional response to the question.

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Nope. The emotional thinking is entirely on your side.

Selah.

Aiki

You insist and assume... ok, I don't really care.

You're saying you haven't talked about god, rape, what he said, why he said it, whether or not he caused the rape, who was at fault for the rape etc?

Hentenza said:

Hi Kiritsugu,

The first thing necessary to interpret these passages is to divide the passages by topic. Verses 1-16 speak of general eschatology (end of times- see the mention of the day of the Lord). Verses 1-12 depict the calling of an unnamed army which will carry out God's wrath at the time of judgment during the end of times. No nations or locations are mentioned and the scope is global. These verses discuss the nature of the events including God's punishment of sinners. God will do all of this and most events depicted by Isaiah here are similar to those depicted by the apostle John in Revelation.

Verse 13 begins to describe the effects that the end of times events will have in the remaining population. The use of "therefore," which begins the verse, makes this clear. It contains images of scattered and confused people being hunted like wild animals and without a leader. Like frightened animals, people will run, and when necessary they will turn against one another just to stay alive. Their destiny is compared to the fate of wild game which are captured and killed. Even the small innocent children will be mercilessly and savagely killed while their parents helplessly watch. Their wives will be raped since anarchy and inhumanity will reign (for an example study the effects during the first few years of the power vacuum created by the fall of the Roman empire in 476ad in Europe). There will be no safe place where one can hide, not even in a person’s own home.

Verse 17 introduces a new paragraph ("behold") and a new topic. From this verse until the end of the chapter Isaiah prophesies the fall of Babylon at the hands of the Medes (God will use the Medes to destroy Babylon). Here concrete geographical locations, nations, and armies are named (in contrast to verses 1-16).

The end of days will bring forth calamity and great tribulation. This is prophesied throughout the bible (old and new testament). However, you are mistakenly reading verse 16 as God commanding an unnamed people to kill the children and rape the women. This interpretation is not supported by the context or the grammar. I hope this helps.

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I am confused on how you could come to the conclusion that you have, it seems like your last two sentences are hanging entirely upon themselves and out of place.

Hentenza

What do you make of this?

13 Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the Lord of hosts, and in the day of his fierce anger.
14 And it shall be as the chased roe, and as a sheep that no man taketh up: they shall every man turn to his own people, and flee every one into his own land.
15 Every one that is found shall be thrust through; and every one that is joined unto them shall fall by the sword.
16 Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled, and their wives ravished.


It seems like the killing and raping are products from his wrath and his shaking the heavens.

Kiritsugu Emiyah said:

I am confused on how you could come to the conclusion that you have, it seems like your last two sentences are hanging entirely upon themselves and out of place.

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Ok, lets take the chapter in portions.

13 The oracle concerning Babylon which Isaiah the son of Amoz saw.

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This is not a song, a woe oracle, or a salvation oracle. It is a maśśāʾ (“utterance, oracle”) about the foreign nation of Babylon. This general title does not identify this message as a separate literary genre but simply indicates that the prophet Isaiah son of Amoz received new insights (“he saw,” ḥāzâ) from God. Consequently, in order for a reader today to hear the same message Isaiah spoke to his audience, one needs to hear the prophet’s messages on the Day of the Lord in 13:2–16 as an introduction to all the oracles in chaps. 13–23. It refers to God’s great battle against the forces of evil on earth. The emphasis on Babylon begins in 13:17.

2 Lift up a standard on the bare hill,
Raise your voice to them,
Wave the hand that they may enter the doors of the nobles.
3 I have commanded My consecrated ones,
I have even called My mighty warriors,
My proudly exulting ones,
To execute My anger.

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This is a command for warriors to gather for battle. Who is supposed to lift up the standard so that all could see it is not specified. The door of the nobles refers to the gates of an unnamed city which is where those volunteering for an army would gather at the behest of a noble (typically a king or his envoy). The shouting and waving of the hands give additional encouragement for people to come. The consecrated, mighty, and exulting warriors are not named nor defined. Most interpretations identify these warriors as being those in God's heavenly army.

4 A sound of tumult on the mountains,
Like that of many people!
A sound of the uproar of kingdoms,
Of nations gathered together!
The Lord of hosts is mustering the army for battle.
5 They are coming from a far country,
From the farthest horizons,
The Lord and His instruments of indignation,
To destroy the whole land.

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Verse 4 merely describes the great noise created by many people who are gathering together as God’s army. The place where they meet is not identified and the people and nations that come are not named. Verse 5 gives impression that people from the far ends of the earth will be willing to serve as instruments of God’s wrath in order to bring destruction on his enemies.


The verse below describe the general day of the Lord which is a term used to describe the end of days (eschatalogically).

6 Wail, for the day of the Lord is near!
It will come as destruction from the Almighty.
7 Therefore all hands will fall limp,
And every man’s heart will melt.
8 They will be terrified,
Pains and anguish will take hold of them;
They will writhe like a woman in labor,
They will look at one another in astonishment,
Their faces aflame.

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This coming day is when God will personally intervene in the affairs of mankind in an extraordinary way to bring about his will. In these verses the forces that will fight and those who will be defeated are left unidentified because the prophet wanted to emphasize that this “destruction” (šōd) will affect everyone on the earth and because the primary cause will be the Almighty Destroyer (šadday), God himself. People will “howl, wail” because what is about to happen will be almost unimaginably horrible. This is not a lament, but a description of people’s reaction to the destruction on the Day of the Lord.

9 Behold, the day of the Lord is coming,
Cruel, with fury and burning anger,
To make the land a desolation;
And He will exterminate its sinners from it.
10 For the stars of heaven and their constellations
Will not flash forth their light;
The sun will be dark when it rises
And the moon will not shed its light.
11 Thus I will punish the world for its evil
And the wicked for their iniquity;
I will also put an end to the arrogance of the proud
And abase the haughtiness of the ruthless.
12 I will make mortal man scarcer than pure gold
And mankind than the gold of Ophir.

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Verse 9 starts with “behold (see)” and contains another announcement that the Day of the Lord is coming. Once again, the day of the Lord is an eschatalogical term which refers to the end of Days (its general and global in scope). That day will reveal what it means to experience the fullness of the wrath of God. The aim of God’s holy anger will be focused on the extermination of evil sinners and the desolation of the places where they may live on the earth. The cosmic significance of this catastrophe will shut out the light from the sun, moon, and stars. This is not explained in detail, but the imagery is identical to the eschatological imagery of complete destruction on the final Day of the Lord (See Amos 5 and Joel 2 for examples). The sinners (13:9) that will suffer under the wrath of God are the arrogant and proud (13:11). They will be humbled and God will put an end to those leaders who lift themselves up and ruthlessly act like tyrants in their pride (this introduces the concept of governments falling which will create lawless societies).

13 Therefore I will make the heavens tremble,
And the earth will be shaken from its place
At the fury of the Lord of hosts
In the day of His burning anger.
14 And it will be that like a hunted gazelle,
Or like sheep with none to gather them,
They will each turn to his own people,
And each one flee to his own land.
15 Anyone who is found will be thrust through,
And anyone who is captured will fall by the sword.
16 Their little ones also will be dashed to pieces
Before their eyes;
Their houses will be plundered
And their wives ravished.

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As I stated in my previous post, verse 13 begins to describe the effects that the end of times events will have in the remaining population. The use of "therefore," which begins the verse, makes this clear since the adverb "therefore" means "or that reason," "because of," "consequently." Verse 14 introduces the analogy of wild life being hunted mercilessly (like gazelles). As I stated in my previous post, it contains images of scattered and confused people being hunted like wild animals and without a leader (the leaders, the prideful and the ruthless, are judged first in verse 11). Like frightened animals, people will run, and when necessary they will turn against one another just to stay alive. Their destiny is compared to the fate of wild game which are captured and killed. People will turn to their own people and will flee to their own lands. However, those found (in between, not yet in their land) will be killed including their small children and their wives will be raped. Because anarchy and inhumanity will reign, there will be no safe place where one can hide. Again, those killing people, including children, and raping women are those that remain and the killing and raping is a result of the lawlessness that resulted from the power vacuum left by the fall of their leaders. This is a result of God's judgment not a command from God to kill and rape.

17 Behold, I am going to stir up the Medes against them,
Who will not value silver or take pleasure in gold.
18 And their bows will mow down the young men,
They will not even have compassion on the fruit of the womb,
Nor will their eye pity children.
19 And Babylon, the beauty of kingdoms, the glory of the Chaldeans’ pride,
Will be as when God overthrew Sodom and Gomorrah.
20 It will never be inhabited or lived in from generation to generation;
Nor will the Arab pitch his tent there,
Nor will shepherds make their flocks lie down there.
21 But desert creatures will lie down there,
And their houses will be full of owls;
Ostriches also will live there, and shaggy goats will frolic there.
22 Hyenas will howl in their fortified towers
And jackals in their luxurious palaces.
Her fateful time also will soon come
And her days will not be prolonged.

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Verse 17 introduces God's plans for the defeat of Babylon. The verse begins with "behold" which means "see," "look." God explains that He will use the Medes' army to defeat Babylon. Isaiah now turns to apply the principle that God will destroy proud sinners on the Day of the Lord to the present situation in the nation of Babylon. This paragraph does not describe the final fate of Babylon on the Day of the Lord. Instead, Isaiah confirms that the same principles that will direct God’s action on the final Day of the Lord will direct his control of history when Babylon’s Day of the Lord arrives. These verses do not refer to the destruction of Babylon during the end of times but of the defeat of Babylon by Cyrus, King of the Medes.

Again, your interpretation that God commands people to kill babies and rape women is unwarranted and erroneous.

Kiritsugu Emiyah said:

Hentenza

What do you make of this?

13 Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the Lord of hosts, and in the day of his fierce anger.
14 And it shall be as the chased roe, and as a sheep that no man taketh up: they shall every man turn to his own people, and flee every one into his own land.
15 Every one that is found shall be thrust through; and every one that is joined unto them shall fall by the sword.
16 Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled, and their wives ravished.


It seems like the killing and raping are products from his wrath and his shaking the heavens.

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Indeed, but not in the sense that you are assigning. As governments fall, lawlessness will prevail (anarchy) and people will fight among each other for survival, causing death and chaos (inhumanity). The killing of children and the rape of women will be perpetrated by these people, not as a command by God, but as a result of their lawlessness.