---
title: "Isaiah 13 - Study King James Bible with preachers complete homiletical commentary"
description: "Read Isaiah 13 with preachers complete homiletical commentary commentary. 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, th"
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---

[ Read](/kjv/isaiah/13)[ Commentary](/study/isaiah/13)[ Interlinear](/interlinear/isaiah/13) Audio

 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 eye 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.**
 
[Isaiah 12](/study/isaiah/12) [Isaiah 14](/study/isaiah/14)

## Commentary

 To verse 1
 
THE PROUD CITY DOOMED 

[Isaiah 13:1](/kjv/isaiah/13/1). *The burden of Babylon, which Isaiah the son of Amoz did see*. 

In [2 Kings 17:0](/kjv/2-kings/17/0) we find an account of the invasion of Israel by the Assyrians ([2 Kings 17:1-6](/kjv/2-kings/17/1-6)). Then follows a long enumeration of the sins which had brought this Divine visitation upon the ten tribes, ending with the words, “So was Israel carried away out of their own land to Assyria unto this day” ([2 Kings 17:23](/kjv/2-kings/17/23)). If the scourge was no longer in the hands of the king of Assyria, it would be transferred to other hands not less terrible. 

1. Would this scourge destroy the life of the Jewish nation? This was the awful question which presented itself to the minds of the prophets when they saw one and another limb of this nation lopped off, when they saw that a great numerical majority of the tribes would be carried away. Isaiah’s eyes were opened to see whence the permanence of the race was derived, how great critical moments of its life discovered Him who was everlastingly present with it. The child born in hours of trouble and rebuke had borne witness to him of the continuance of the regal family as well as of the people of God’s covenant, when the rage of their enemies as well as their own faithlessness were threatening them with destruction. Nor was this all. In the miserable, heartless reign of Ahaz the vision had been presented to him of a “Rod coming out of the stem of Jesse, which should stand for an ensign of the people. To it should the Gentiles seek, and His rest should be glorious.” Consider *the Rod out of Jesse, what it betokened* ([Isaiah 11:10-12](/kjv/isaiah/11/10-12))! The immediate fruits which Isaiah saw coming out of this root might have appeared in the days of any patriotic and prosperous prince, and did actually appear in the latter days of Hezekiah. No doubt Hezekiah might become, and did actually become, “an ensign to the nations,” just as Solomon had been before him, one to whom they brought presents, whose alliance they sought, whose elevation out of a deep calamity was a proof that some mighty God was with him. But— 

2. Though we need not seek in any more distant days than those of Hezekiah for a very satisfactory fulfilment of these predictions (and let it never be forgotten that what may seem to us, when we look back over 3000 years, an exaggerated description of deliverance and restoration, must have seemed inadequate and almost cold to those who experienced the blessing),—though Hezekiah was a rod out of the stem of Jesse, and though the Spirit of the Lord did rest upon him ([Isaiah 11:2](/kjv/isaiah/11/2)),—though the peacefulness and order of his last years might faithfully carry out the symbols of the wolf and the lamb lying down togther, yet it was no less impossible for the prophet to think chiefly of Hezekiah when he was uttering these words than it would have been for him to fancy that he was the King whom he saw sitting on the throne, and his train filling the temple in the year that Uzziah died (chap. [Isaiah 6:1-4](/kjv/isaiah/6/1-4)). There was, however, this great blessing which came to Isaiah from his being able to connect the Divine King with an actual man—the belief that a man must embody and present the Godhead, that only in a man could its blessedness and glory appear, acquired a force and vividness from his hope of Hezekiah’s government and from his actual experience of it, which we may say, without rashness or profaneness, would have been otherwise wanting in him. In using that language, we are only affirming that any method but the one which we know the Divine Wisdom has adopted for conveying a truth to a man’s spirit must be an imperfect method. Hezekiah’s existence was necessary to the instruction of Isaiah, and through him of all generations to come. Perhaps Shalmaneser and Sennacherib were, in another way, scarcely less necessary. 

Apparently the prophet passes in this chapter to an entirely new subject. The Assyrian seems to be forgotten. He opens with the burden of Babylon; he goes on to the burden of Damascus, &c. But Babel or Babylon represented to the prophets the attempt to establish a universal society, not upon the acknowledgment of the Divine care and protection, but upon the acknowledgment of a mere power in nature against which men must try to measure their own. The order and history of the Jewish nation were made, from age to age, silently to testify against it. “Babylon is the glory of kingdoms, the beauty of the Chaldees’ excellency” ([Isaiah 13:19](/kjv/isaiah/13/19)); her time is near to come, and her days shall not be prolonged ([Isaiah 13:22](/kjv/isaiah/13/22)). But these and similar words must refer to more than the destruction of a certain Chaldean city then or afterwards. How can we limit them to it when we find such words as those in [Isaiah 13:11-13](/kjv/isaiah/13/11-13)? Instead of being, as some suppose, an interpolated fragment, the burden of Babylon comes in to make all the visitations upon the other tribes of the earth intelligible. They are diverse but harmonious portions of the same Divine message to man—a message of terror, but also of deliverance and hope. In chap. 14 we feel how wonderfully these are combined. 

But though most feel something of the grandeur of this poetry, and a few the truth of this prophecy, we do not enough consider upon what both are founded. The God-Man was the ground upon which the Jewish nation stood; here you have the contrast—the Man-God; he would ascend up to heaven and exalt his throne above the stars of God. This is the natural ruler of a society which counts the gold of Ophir more precious than human beings. We have here the Babylonian power and the Jerusalem power, that parody of human and Divine greatness which is seen in an earthly tyrant, that perfect reconciliation of divinity and humanity which is seen in the Redeemer. Consider both images well. Both are presented to us; we must admire and copy one of them; and whichever we take, we must resolutely discard the other. If we have ever mixed them together in our minds, a time is at hand that will separate them for ever. The Babylonian mark and image, your own evil nature, a corrupt society, the evil spirit, have been striving to stamp you ever since your childhood. Each hour you are tempted to think a man less precious than the gold of Ophir; the current maxims of the world take for granted that he is; you in a thousand ways are acting on those maxims. Oh, remember that in them, and in the habits, which they beget, lies the certain presage of slavery for men and nations, the foretaste of decay and ruin, which no human contrivances can avert, which the gifts and blessings of God’s providence only accelerate. May God grant us power to cast Babylonian principles out of our hearts, that when they come before us we may despise them and laugh them to scorn, knowing that not against us but against the Holy One the enemy is exalting himself. In that day may we be able to sing the song which the prophet said should be sung in the land of Judah ([Isaiah 26:1-4](/kjv/isaiah/26/1-4)).—*F. D. Maurice, M.A.: Prophets and Kings*, pp. 272–290.

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