TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 13:6–18. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here a very elegant and lively description of the terrible confusion and desolation which should be made in Babylon by the descent which the Medes and Persians should make upon it. Those that were now secure and easy were bidden to howl and make sad lamentation; for,
I.God was about to appear in wrath against them, and it is a fearful thing to fall into his hands:
The day of the Lord is at hand (Isa 13:6), a little day of judgment, when God will act as a just avenger of his own and his people's injured cause. And there are those who will have reason to tremble when that day is at hand. The day of the Lord cometh, Isa 13:9. Men have their day now, and they think to carry the day; but God laughs at them, for he sees that his day is coming, Psa 37:13. Fury is not with God, and yet his day of reckoning with the Babylonians is said to be cruel with wrath and fierce anger. God will deal in severity with them for the severities they exercised upon God's people; with the froward, with the cruel, he will show himself froward, will show himself cruel, and give the blood-thirsty blood to drink.
II.Their hearts shall fail them, and they shall have neither courage nor comfort left; they shall not be able either to resist the judgment coming or to bear up under it, either to oppose the enemy or to support themselves, Isa 13:7, Isa 13:8. Those that in the day of their peace were proud, and haughty, and terrible (Isa 13:11), shall, when trouble comes, be quite dispirited and at their wits' end: All hands shall be faint, and unable to hold a weapon, and every man's heart shall melt, so that they shall be ready to die for fear. The pangs of their fear shall be like those of a woman in hard labour, and they shall be amazed one at another. In frightening themselves, they shall frighten one another; they shall wonder to see those tremble that used to be bold and daring; or they shall be amazed looking one at another, as men at a loss, Gen 42:1. Their faces shall be as flames, pale as flames, through fear (so some), or red as flames sometimes are, blushing at their own cowardice; or their faces shall be as faces scorched with the flame, or as theirs that labour in the fire, their visage blacker than a coal, or like a bottle in the smoke, Psa 119:83.
III.All comfort and hope shall fail them (Isa 13:10):
The stars of heaven shall not give their light, but shall be clouded and overcast; the sun shall be darkened in his going forth, rising bright, but lost again, a certain sign of foul weather. They shall be as men in distress at sea, when neither sun nor stars appear, Act 27:20. It shall be as dreadful a time with them as it would be with the earth if all the heavenly luminaries were turned into darkness, a resemblance of the day of judgment, when the sun shall be turned into darkness. The heavens frowning thus is an indication of the displeasure of the God of heaven. When things look dark on earth, yet it is well enough if all be clear upwards; but, if we have no comfort thence, wherewith shall we be comforted?
IV.God will visit them for their iniquity; and all this is intended for the punishment of sin, and particularly the sin of pride, Isa 13:11. This puts wormwood and gall into the affliction and misery,
1.That sin must now have its punishment. Though Babylon be a little world, yet, being a wicked world, it shall not go unpunished. Sin brings desolation on the world of the ungodly; and when the kingdoms of the earth are quarrelling with one another it is the fruit of God's controversy with them all.
2.That pride must now have its fall: The haughtiness of the terrible must now be laid low, particularly of Nebuchadnezzar and his son Belshazzar, who had, in their pride, trampled upon, and made themselves very terrible to, the people of God. A man's pride will bring him low.
V.There shall be so great a slaughter as will produce a scarcity of men (Isa 13:12):
I will make a man more precious than fine gold. You could not have a man to be employed in any of the affairs of state, not a man to be enlisted in the army, not a man to match a daughter to, for the building up of a family, if you would give any money for one. The troops of the neighbouring nations would not be hired into the service of the king of Babylon, because they saw every thing go against him. Populous countries are soon depopulated by war. And God can soon make a kingdom that has been courted and admired to be dreaded and shunned by all, as a house that is falling, or a ship that is sinking.
VI.There shall be a universal confusion and consternation, such a confusion of their affairs that it shall be like the shaking of the heavens with dreadful thunders and the removing of the earth by no less dreadful earthquakes. All shall go to rack and ruin in the day of the wrath of the Lord of hosts, Isa 13:13. And such a consternation shall seize their spirits that Babylon, which used to be like a roaring lion and a raging bear to all about her, shall become as a chased roe and as a sheep that no man takes up, Isa 13:14. The army they shall bring into the field, consisting of troops of divers nations (as great armies usually do), shall be so dispirited by their own apprehensions and so dispersed by their enemies' sword that they shall turn every man to his own people; each man shall shift for his own safety; the men of might shall not find their hands (Psa 76:5), but take to their heels.
VII.There shall be a general scene of blood and horror, as is usual where the sword devours.
No wonder that every one makes the best of his way, since the conqueror gives no quarter, but puts all to the sword, and not those only that are found in arms, as is usual with us even in the most cruel slaughters (Isa 13:15): Every one that is found alive shall be run through, as soon as ever it appears that he is a Babylonian. Nay, because the sword devours one as well as another, every one that is joined to them shall fall by the sword; those of other nations that come in to their assistance shall be cut off with them. It is dangerous being in bad company, and helping those whom God is about to destroy. Those particularly that join themselves to Babylon must expect to share in her plagues, Rev 18:4. And, since the most sacred laws of nature, and of humanity itself, are silenced by the fury of war (though they cannot be cancelled), the conquerors shall, in the most barbarous brutish manner, dash the children to pieces, and ravish the wives. Jusque datum sceleri - Wickedness shall have free course, Isa 13:16. They had thus dealt with God's people (Lam 5:11), and now they shall be paid in their own coin, Rev 13:10. It was particularly foretold (Psa 137:9) that the little ones of Babylon should be dashed against the stones. How cruel soever and unjust those were that did it, God was righteous who suffered it to be done, and to be done before their eyes, to their greater terror and vexation. It was just also that the houses which they had filled with the spoil of Israel should be spoiled and plundered. What is got by rapine is often lost in the same manner.
VIII.The enemy that God will send against them shall be inexorable, probably being by some provocation or other more than ordinarily exasperated against them; or, in whatever way it may be brought about, God himself will stir up the Medes to use this severity with the Babylonians. He will not only serve his own purposes by their dispositions and designs, but will put it into their hearts to make this attempt upon Babylon, and suffer them to prosecute it with all this fury. God is not the author of sin, but he would not permit it if he did not know how to bring glory to himself out of it. These Medes, in conjunction with the Persians, shall make thorough work of it; for,
1.They shall take no bribes, Isa 13:17. All that men have they would give for their lives, but the Medes shall not regard silver; it is blood they thirst for, not gold; no man's riches shall with them be the ransom of his life.
2.They shall show no pity (Isa 13:18), not to the young men that are in the prime of their time - they shall shoot them through with their bows, and then dash them to pieces; not to the age of innocency - they shall have no pity on the fruit of the womb, nor spare little children, whose cries and frights one would think should make even marble eyes to weep, and hearts of adamant to relent. Pause a little here and wonder,
(1.)That men should be thus cruel and inhuman, and so utterly divested of all compassion; and in it see how corrupt and degenerate the nature of man has become.
(2.)That the God of infinite mercy should suffer it, nay, and should make it to be the execution of his justice, which shows that, though he is gracious, yet he is the God to whom vengeance belongs.
(3.)That little infants, who have never been guilty of any actual sin, should be thus abused, which shows that there is an original guilt by which life is forfeited as soon as it is had.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
In this way the word [Scripture] clearly shows the few who will be saved in the day of the ruin of those who are evil. Therefore, one cannot expect that all those who are uncircumcised and all of the Jewish nation, without exception, will receive the promises of God.
(Verse 14-16.) And it shall be like a frightened doe and like a flock of sheep, and there will be no one to gather them. Each one will turn to their own people, and they will each flee to their own land. Everyone who is found will be killed, and everyone who comes upon them will fall by the sword. Their infants will be dashed to pieces before their eyes; their houses will be plundered, and their wives will be violated. With heaven and earth in turmoil, the devil will flee like a twisted serpent, or any doctrine contrary to the truth, which is divided among teachers and disciples, the former being called Dorcades, which means Fawns in the Greek language, and the latter are like brute animals, wandering here and there with no one to guide them. For they have lost the one about whom it is written: The steps of a man are established by the Lord (Prov. 20:24). Those who are freed from the worst teachers will turn to their own people, and they will each flee to their own land from which they came. But anyone who is found will be killed or slaughtered. However, this not only happened at the end of the world, but it still happens today in the Church: when the masters are overcome, the deceived flock returns to the people and to their own land; and in that which is found, it is killed so that it ceases to be a heretic, and whoever comes after will fall by the spiritual sword. Then their infants and little ones, who have not yet reached the age of perfected error, are blinded in the eyes of the masters, and their homes are plundered, and their wives are violated, with wicked wisdom and perverse teaching. Wherefore, for fathers of this kind, whose infants are to be killed, we ought to pray and say: Give them, O Lord. What shall you give them? A barren womb, and dry breasts (Hosea IX, 4). For they have brought forth iniquity, have conceived sorrow, and have brought forth injustice.
(Verse 14) And it will be like a frightened doe, and like a sheep, and there will be no one to gather. It signifies the people of Babylon and the Chaldeans, who flee in fear from the invasion of the Medes and Persians, like a doe and a sheep fleeing from the roar of a lion and the howl of a wolf: they have no defender or ruler whose authority they can follow.
Each person will turn to their own people, and each will flee to their own land. After Babylon has been captured and the enemy army has entered through its gates, all the reinforcements and groups of different nations, by which the city was previously defended, will return to their own provinces.
(Verses 13, 14.) You said in your heart: I will ascend to heaven, above the stars of God I will exalt my throne; I will sit on the mount of the covenant on the sides of the north; I will ascend above the heights of the clouds, I will be like the Most High. Whether you said these things before you fell from heaven or afterwards, if you are still in heaven, how can you say, 'I will ascend to heaven' (Psalm 113:16)? But because we read, 'The heaven of heavens is the Lord's,' when he was in the sky, that is, in the firmament, in the heaven where the Lord's throne is, he desired to ascend, not out of humility, but out of pride. But if after he fell from heaven, he speaks these words, we should understand arrogance, because he not only does not rest having been cast down, but he still promises himself great things, not that he may be among the stars, but that he may be above the stars of God. And when the Lord speaks to the Apostles: It is enough for the disciple that he be like his teacher, and the servant like his master (Matthew 10:25), and he says to the Father: Holy Father, grant that as I and you are one, so they may be one in us (John 17:11): he boasts to such an extent that he places his throne above the stars of heaven, which have not fallen. And what it implies: I will sit on the mountain of the testament on the sides of the North; for which the Seventy translated, on a high mountain, over lofty mountains, which are towards the North, let us refer to that which is said in Jeremiah: From the North evil will burn upon all the inhabitants of the earth (Jer. 1:14). And that the pot kindled by the face of the North is ignited. This is the most severe wind of the North, from which the Lord wants to free His captive people and bring them back to the holy city, saying: I will say to the North, bring them in; and to the South, do not hinder, bring my children from a far country (Inf. 43:6). But that which can be contrary to this is easily resolved, O mountains of Zion, sides of the North, city of the great king. For those who were once the hardest on the sides of the North, through repentance have begun to be in the city of God. The devil always seeks to ascend over those who have the image of the heavenly, and who shine in the Church like the stars of God: and to sit on the mountain of the covenant or testament, that is, in the Church, which is placed in the high places, and possesses the inhabitants of the former North. He who is so forgetful of himself, that he desires to ascend above the clouds, to which the Lord commanded, so that they would not rain upon Israel, and to which the truth of the Lord reached, of which Obadiah speaks: 'Though you soar aloft like the eagle, though your nest is set among the stars, thence I will bring you down, says the Lord' (Obadiah, 4). Unfortunate Judas, who was sent along with the other Apostles like a cloud, so that he would rain upon Israel, and was like a star among the other stars, to whom the Lord spoke: 'Let your light shine before others' (Matthew 5:16), he accepted the devil as his partner in sin, who, in order to fulfill the words of pride, even dared to say: 'I will be like the Most High', so that just as Christ has His Prophets and Apostles, I too may have pseudoapostles. But all these things must be referred to the heretics, who, being beneath, boast themselves to be lofty with their leader.
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Summary
Isaiah 13:14 masterfully depicts the catastrophic aftermath of divine judgment upon a mighty nation, specifically Babylon. Through two poignant similes—a relentlessly hunted gazelle and an utterly abandoned sheep—the prophet illustrates a scene of widespread terror, uncoordinated flight, and profound vulnerability. This verse culminates in the complete dissolution of the empire's multi-ethnic composition, as foreign inhabitants and mercenaries sever all ties, each desperately seeking refuge in their original homelands, signifying the comprehensive collapse of Babylon's dominion and the ensuing desolation.
Context
Literary Context
Isaiah 13 initiates a series of "burdens" or prophetic oracles directed against various foreign nations, with Babylon being the primary focus. This chapter immediately follows prophecies concerning Judah's restoration and the future Messianic kingdom (Isaiah 11-12), creating a stark contrast between God's redemptive plan for His people and His impending judgment upon the proud and oppressive empires of the world. The preceding verses in Isaiah 13 describe the gathering of God's instruments of wrath—the Medes—and the cosmic disturbances that will accompany the "Day of the Lord," a terrifying period of divine intervention and judgment (e.g., Isaiah 13:6-13). Verse 14 specifically zeroes in on the human reaction to this cataclysmic event, illustrating the panic and scattering of those caught within Babylon's fall.
Historical & Cultural Context
The prophecy against Babylon in Isaiah 13 is remarkable because it was delivered centuries before Babylon's zenith as a world power under Nebuchadnezzar and its subsequent fall to Cyrus the Great of Persia in 539 BC. At the time of Isaiah (8th century BC), Assyria was the dominant regional power, and Babylon was a vassal state, though it would later rise to prominence. This foresight underscores the prophetic nature of Isaiah's message. The imagery of a "chased roe" and "abandoned sheep" would have been readily understood in an agrarian society familiar with animal behavior and the inherent vulnerability of livestock without a shepherd. The concept of "turning to his own people" and "fleeing into his own land" reflects the common practice of ancient empires incorporating diverse peoples, including mercenaries and conquered populations, who would naturally disperse when the central power collapsed, seeking safety in their ethnic or national origins.
Key Themes
This verse powerfully contributes to several overarching themes within Isaiah and the broader prophetic literature. It highlights the theme of Divine Judgment and Sovereignty, demonstrating God's ultimate control over the rise and fall of nations, even those seemingly invincible like Babylon. The imagery of panic and scattering underscores the theme of Desolation and Chaos that accompanies God's wrath, leading to the breakdown of social order and alliances. Furthermore, the vulnerability depicted by the "sheep that no man taketh up" speaks to the theme of Helplessness in the Face of Judgment, emphasizing that human strength and security are fleeting when confronted with divine power. This prophecy serves as a stark warning against national pride and oppression, aligning with Isaiah's consistent message of God's justice against all unrighteousness, a theme echoed in other prophetic books concerning Babylon's downfall, such as Jeremiah 50-51.
Exposition and Analysis
Key Word Analysis
Meaning "to push off; used in a great variety of applications, literally and figuratively (to expel, mislead, strike, inflict, etc.); banish, bring, cast down (out), chase, compel, draw away, drive (away, out, quite), fetch a stroke, force, go away, outcast, thrust away (out), withdraw." In this context, it vividly describes the forceful, terror-driven expulsion or relentless pursuit of the people, emphasizing their utter lack of control and the overwhelming external pressure driving their desperate flight.
Meaning "to flit, i.e. vanish away (subside, escape; causatively, chase, impel, deliver); [idiom] abate, away, be displayed, (make to) flee (away, -ing), put to flight, [idiom] hide, lift up a standard." This word captures the desperate, rapid movement away from danger, highlighting the urgency and lack of organized retreat. It signifies a complete and irreversible escape, a vanishing from the scene of destruction, underscoring the finality of their departure.
Meaning "a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock; folk, men, nation, people." This term emphasizes the return to one's original ethnic or national group, signifying the dissolution of the multi-ethnic Babylonian empire and the reassertion of prior loyalties and identities in the face of collapse, as the bonds of empire are severed.
Verse Breakdown
"And it shall be as the chased roe"
This clause introduces the first powerful simile, likening the inhabitants of the doomed nation to a gazelle (roe) that is being relentlessly hunted. The "chased" aspect emphasizes the terror, panic, and uncoordinated flight, driven by an overwhelming external threat. A gazelle, known for its swiftness and timidity, flees in pure instinctual fear, without strategy or direction other than immediate escape from danger.
"and as a sheep that no man taketh up"
The second simile deepens the sense of abandonment and profound helplessness. A sheep is inherently vulnerable and dependent on a shepherd for protection and guidance. The phrase "no man taketh up" implies a lost, fallen, or injured sheep that is left utterly defenseless and uncared for. This signifies a complete absence of leadership, protection, or compassion amidst the devastation, highlighting the profound isolation and vulnerability of the fleeing populace.
"they shall every man turn to his own people"
This clause describes the immediate consequence of the panic and abandonment. The diverse population of Babylon, including foreign residents, mercenaries, and subject peoples, will abandon any loyalty to the empire. "Every man" underscores the individualistic nature of this desperate act, as each person seeks to reconnect with their original ethnic or national group, signaling the complete breakdown of the empire's social fabric and the re-establishment of primordial loyalties.
"and flee every one into his own land"
This final clause reinforces the scattering and dissolution. Not only do individuals seek their own people, but they also physically flee back to their native countries or territories. This signifies the total collapse of Babylon's imperial control and the dispersion of its former inhabitants, leaving the land desolate and empty, a stark testament to the finality of the judgment.
Literary Devices
Isaiah 13:14 is rich in Imagery and Simile, which are powerfully employed to convey the depth of the impending judgment. The prophet uses two distinct Similes: "as the chased roe" and "as a sheep that no man taketh up." The "chased roe" evokes a vivid picture of frantic, instinctual flight driven by terror, emphasizing the chaotic and uncoordinated nature of the escape. The "sheep that no man taketh up" conjures an image of utter abandonment and vulnerability, highlighting the absence of protection, care, or leadership in the face of catastrophe. This stark contrast with the biblical motif of God as a caring shepherd (e.g., Psalm 23:1) underscores the severity of the judgment. The phrase "every man turn to his own people, and flee every one into his own land" employs Distributive Language to emphasize the universal and individual nature of the scattering, reinforcing the complete dissolution of the empire's multi-ethnic composition. The overall effect is one of profound Desolation and Chaos, painting a picture of an empire utterly undone.
Theological and Thematic Connections
Isaiah 13:14 serves as a profound theological statement on the nature of divine judgment and God's absolute sovereignty over human kingdoms. It reveals that no earthly power, no matter how mighty or seemingly secure, is beyond the reach of God's righteous wrath when it engages in pride, oppression, and idolatry. The imagery of panic and dissolution underscores the impermanence of human security and alliances, demonstrating that true safety and stability are found only in God. This verse, therefore, functions as a powerful warning against relying on worldly strength and a call to recognize the ultimate authority of the Lord of Hosts, who orchestrates the rise and fall of nations according to His divine purpose and unwavering justice.
Reflection and Application
Isaiah 13:14, while describing an ancient judgment, carries timeless truths for our lives today. It reminds us that all earthly power, wealth, and security are ultimately fleeting. When God's judgment falls, whether on a nation or in the personal consequences of sin, human-made structures of safety crumble, and alliances dissolve. This should prompt us to examine where we place our ultimate trust. Do we find our security in financial stability, social status, political systems, or even human relationships? Or is our hope firmly rooted in the unchanging character and promises of God? The panic and scattering depicted serve as a stark reminder of the spiritual desolation that comes from living apart from God's protective care. It calls us to seek refuge in Him, to build our lives on His eternal truth, and to find our identity not in temporary affiliations but in our relationship with the one true Shepherd who never abandons His flock.
Questions for Reflection
FAQ
What is the "chased roe" and "sheep that no man taketh up" imagery meant to convey?
The imagery is a powerful double simile conveying utter panic, vulnerability, and abandonment. The "chased roe" (or gazelle) represents swift, instinctual flight driven by terror, highlighting the uncoordinated and desperate scattering of people in the face of overwhelming danger. The "sheep that no man taketh up" signifies profound helplessness and a lack of care or protection. Unlike a shepherd who would rescue a lost or fallen sheep, this imagery implies a complete absence of leadership, compassion, or aid, leaving the people utterly exposed and defenseless amidst the chaos of divine judgment. Both images underscore the complete breakdown of order and the terrifying isolation experienced by those caught in the desolation.
Does this prophecy apply only to ancient Babylon, or does it have broader implications?
While Isaiah 13 is specifically an oracle against ancient Babylon and was literally fulfilled with its fall to the Medes and Persians, its themes and imagery have broader, enduring implications. The prophecy serves as a timeless warning against national pride, idolatry, and oppression, demonstrating God's ultimate sovereignty over all nations and His willingness to bring judgment upon any power that sets itself against His righteous will. The "Day of the Lord" concept, which undergirds this prophecy (see Isaiah 13:6), is a recurring prophetic theme that points to future times of divine judgment, including the ultimate end-time judgments described in the New Testament. Thus, while rooted in a specific historical context, the principles of divine judgment, the impermanence of earthly power, and the scattering of those who rely on it remain universally applicable.
Christ-Centered Fulfillment
While Isaiah 13:14 describes the judgment upon Babylon, its imagery of scattering, abandonment, and the search for refuge finds profound Christ-centered fulfillment. The panicked flight of "every man to his own people" foreshadows the ultimate scattering of humanity under the curse of sin, each alienated from God and seeking solace in their own futile efforts or earthly allegiances. However, Christ comes as the true Shepherd, unlike the "no man" who takes up the abandoned sheep. He is the Good Shepherd who lays down His life for the sheep, gathering those who were scattered (e.g., John 10:11, John 11:52). In Him, the "chased roe" finds a secure refuge, and the abandoned "sheep" finds a caring Protector who will never leave nor forsake His own (e.g., Hebrews 13:5). Ultimately, the judgment described in Isaiah 13 points forward to the final judgment of all ungodliness, including the spiritual "Babylon" of this world (e.g., Revelation 18:2-8), from which Christ calls His people to "come out" (e.g., Revelation 18:4), offering them a secure and eternal homeland in His kingdom, where there will be no more fear or scattering (e.g., Revelation 21:1-4).