Annotations Upon Isaiah, Chapter 46
CHAP. XLVI.
VERSE 1. BEL boweth down, Nebo ſtoopeth, &c.] Theſe were the principal Idol-gods of the Babylonians, thoſe doubtleſs which they eſteemed their great Tutelary Gods; but under theſe all the reſt of their forged Deities are comprehended; for the drift of the Prophet here is to ſhew, that God would deſtroy, together with Babylon, even their Idol-gods too, in whom they truſted. See the Note, Chap. 21.9. And this might be mentioned alſo as a figure of the utter ruine of Idolatry throughout the World, by the Goſpel of Chriſt; the deliverance of the Jews out of Babylon being by all acknowledged to be a figure of that great work of our Redemption by Chriſt▪ Of Bel we read, Jer. 50.2. Babylon is taken, Bel is confounded, &c. and again 41.4. I will puniſh Bel in Babylon; and in Pliny there is expreſs mention of an Idol called Jupiter Belus; yea, and probable it is, that with ſome reſpect to this Idol-god it was that Daniel was called Belteſhazzar, when he was brought a Captive into Babylon, Dan. 1.7. becauſe of that Nebuchadnezzar ſaith of him, Dan. 4.8. But at the laſt Daniel came in before me, whoſe name was Belteſhazzar, according to the name of my God. Indeed of the other Idol Nebo, we find no mention elſewhere in the Scripture; but we find a City ſo called from one of their Idol-gods. See the Note, Numb. 32.38. And many of the Babylonian Princes and Nobles ſeem to have had their Names from this Idol Nebo, as Nebuchadnezzar, Naburadan, Nabopolaſſar, and others: The word Nebo according to the Hebrew, imports Prophecy; and therefore it is generally thought that this Idol was an Oracle amongſt them, to whom they reſorted for information concerning future things. As for that which is ſaid of theſe Idols, Bel boweth down, Nebo ſtoopeth, it is clearly a Prophecy of the ruine and deſtruction of theſe Chaldean Idols, when Babylon ſhould be taken by Cyrus; ſome indeed would have theſe terms of bowing down, and ſtooping, only to imply that theſe Idols that had been ſo magnified and highly eſteemed, ſhould now decline and ſink in their Credit; and others, that they ſhould ſtoop to the Yoke of Captivity; but the following words do plainly ſhew, that it is meant of the Perſian Souldiers beating them down, being made of Silver and Gold, that they might carry them away as a rich Booty. Indeed conſidering that this was ſpoken when Babylon and her Idols were yet in their height of Glory, it may well be, which ſome ſay, that theſe Expreſſions are uſed to imply that their downfal drew nigh, Bel boweth down, Nebo ſtoopeth; as if he had ſaid, they are falling, they are falling, they begin to totter, and will not ſtand long; however it is certainly ſpoken in a way of deriſion, as importing that thoſe lofty Idols before whom the Heads and Knees of the proud Babylonians had ſo often bowed, ſhould now bow and fall down themſelves; their Idols were upon the beaſts and upon the cattel, that is, they were by the Perſians laid as ſo much luggage upon their beaſts, or tumbled into Waggons, that they might be carried as a rich prize into their own Country: your carriages were heavy loaden, they are a burden to the weary beaſt; This may be taken, as ſpoken, either to the Perſians, or to the Idols; as terming the carriages wherein they were carried away, their carriages. However this is all ſpoken by way of deriſion; as if it had been ſaid; Surely theſe are weighty gods, the poor weary beaſts have much ado to carry them.
Ver. 2. They ſtoop, they bow down together, &c.] Some underſtand this of the weary beaſt that carried the Babylonian Idols, to wit, that they fainted and ſunk under the weight of them; and ſo likewiſe the following words, they could not deliver the burden, which they would have to be all one as if it had been ſaid, The poor beaſts could not free themſelves from their burthen: Or, they could not carry the Idols to the place where they were to deliver up that their burden. But rather it is meant, either 1. of the Babylonians, that they ſtooped and hung the head, they could not deliver the burthen, that is, they could not ſave their Idols from being carried away, when they ſaw the Perſians lading their beaſts with them; Or rather, 2. Of the Idol-gods. For the firſt words, They ſtoop, they bow down together, are in effect no more but a repetition of what was ſaid in the beginning of the foregoing verſe, to wit, that both Bel and Nebo, and all the reſt of their Idols together with them, did ſtoop and bow down, that is, were broken down by the Perſians, and carried away upon their beaſts. And accordingly they underſtand that which follows, they could not deliver the burden, that is, ſay ſome, they could not keep themſelves from being a burthen to the weary beaſts; Or rather, they could not deliver the burden wherewith the beaſts were laden, out of the hand of the enemy, that is, they could not deliver themſelves; but themſelves are gone into captivity; That is, even their Idol-gods; ſo far they were from delivering the People, that they themſelves, together with the People, were carried Captives. It is in the Hebrew, their Souls are gone into captivity, which is an Hebraiſm, intending no more than what is ſaid in our Tranſlation, themſelves are gone into captivity, as in Pſal. 105.18. where it is ſaid of Joſeph, his Soul went into Iron. But yet others hold, that theſe Idols are termed the Babylonians Soul; becauſe they eſteemed them as their own Souls, accounting that their well-being, yea their very life depended upon them. And again others think, that this expreſſion is uſed ironically, by way of deriding theſe their dead gods, that had indeed neither Soul nor Senſe.
Ver. 3. Harken unto me, O houſe of Jacob and all the remnant of the houſe of Iſrael, &c.] That is, all that were left of the People of Iſrael, after Ten of the Tribes were carried away captives into Aſſyria, and after the great havock that ſhould be made amongſt the other two Tribes by the Babylonians. See the Notes, Chap. 10.22. and 28.5. yet ſome by the remnant of the houſe of Iſrael, underſtand thoſe few of the Ten Tribes that had hitherto joyned themſelves to the people of Judah. However that whereto he invites them to hearken, is that which he meant to ſay concerning himſelf, and the vanity of all Idol-gods, that ſo they might learn to truſt in him, and to take heed of idolatry. As for that which followeth, which are born by me from the belly, which are carried from the womb. That is, who from your very infancy, (See the Note Pſal. 22.11.) or from the days of Abraham, Iſaac and Jacob, (the firſt Original of your being my People) I have by my providence ſupported, and tenderly tended, fed and preſerved, even as a Mother that carries her Child up and down in her boſome, and in her arms. See the Note, Deut. 1.31. This ſeems purpoſely added, the better to ſet forth the difference that was betwixt him, the true God, and the Idol-gods of the Heathens: They carried their gods upon beaſts, and carts, and waggons, whereas he on the other ſide did bear his People in his arms, as a Mother doth her young Infant.
Ver. 4. And even to your old age I am he, and even to h…ar hairs will I carry you, &c.] As if he had ſaid, And ſo I ſhall do more for you, than Mothers do for their young babes; As ſoon as they are grown up a little, they are left to go by themſelves, and are carried no longer: But I will be the ſame to you, even to your old age, that I have hitherto been. I have made, See the Note, Chap. 43.1. (And herein there is another difference hinted, betwixt him, the true God, that made his People, and the Idol-gods that were made by thoſe that worſhipped them) and I will bear, even I will carry: See the foregoing Note, and will deliver you; to wit, out of the Babylonian Captivity.
Ver. 5. To whom will ye liken me? &c.] See the Note, Chap. 40.18.
Ver. 6. They laviſh Gold out of the bag, and weigh Silver in the balance, &c.] To wit, to make ſure, that there was as much Silver put into their Idol as they allowed for it. Now all this is thus ſet forth, to ſhew how unfit theſe Idols were to be likened to the true and living God.
Ver. 7. They bear him upon the ſhoulder, they carry him, &c.] That is, Having gotten him upon their ſhoulders, then they carry him.
Ver. 8. Remember this, &c.] This is ſpoken to the Jews, that were too much addicted to idolatry, both in Babylon, and before they came thither: And ſee the Note, Chap. 44.21. and ſhew your ſelves men, that is, make uſe of your …eaſon, and do not carry your ſelves in theſe things, as if you had no more reaſon and underſtanding than the bruit beaſt hath; Or, do not worſhip theſe Idol-gods, out of a womaniſh fear of the Babylonians, or any other Idolaters; bring it again to mind, O ye tranſgreſſors; that is, ye that have tranſgreſſed the law, and the covenant of your God, call to mind again and again, and meditate ſeriouſly of what I have ſaid.
Ver. 9. Remember the former things of old, &c.] That is, All the glorious Works of God from the Creation unto this time, his Predictions and Works, how he hath ſtill done what he hath foretold. And indeed, becauſe he ſpeaks here to the Jews, it muſt be underſtood eſpecially of all the great things he had done for them in former Ages.
Ver. 10. Declaring the end from the beginning, &c.] That is, foretelling things to come from the firſt to the laſt, and from ancient times the things that are not yet done; which is an Argument often before uſed to prove, that the God of Iſrael, who hath done this, is the only true God: See the Notes, Chap. 41.22. and Chap. 42.9. and 43.9. and 44.8. and 45.21. Saying, My counſel ſhall ſtand, and I will do all my pleaſure; and therefore what is not yet come to paſs▪ ſhall as certainly come to paſs, as thoſe things that have come to paſs already.
Ver. 11. Calling a ravenous bird from the eaſt, &c.] To wit, Cyrus, that out of Perſia, (See the Note, Chap. 41.2.) ſhould come ſwiftly upon Babylon, overcoming all difficulties lying in his way, as if he flew over them, and ſhould tare their ſtate and people in pieces, as ſuch a bird doth her prey: For ſo it is expounded in the following words, the man that executeth my counſel from a far Country, See the Note, Chap. 44.28.
Ver. 12. Hearken unto me, ye ſtout-hearted, &c.] Some think this is ſpoken to the Babylonians, that out of the pride of their hearts, and ſtoutneſs of their ſtomachs, thought to carry all as they pleaſed themſelves, contrary to God's promiſes and purpoſes. But by the general current of Expoſitors, it is taken as ſpoken to the Jews, as was that before, ver. 8. and that they are called ſtout-hearted, becauſe they had carried themſelves ſtoutly and ſtubbornly againſt God, notwithſtanding all the warnings he had given them by his Prophet, and the heavy Judgment that lay upon them in their being Captives in Babylon; and in the next words, far from righteouſneſs, either becauſe they were far from the holineſs and righteouſneſs which God required in his people (and haply with reſpect to their being much corrupted with the Religion and Manners of the Babylonians, amongſt whom they lived), and therefore were very unfit for the deliverance they deſired. Or elſe, as ſome think, becauſe they looked upon themſelves as in a deſperate condition, and far from ſeeing the righteouſneſs of God made good to them by the performance of his promiſe concerning their deliverance.
Ver. 13. I bring near my righteouſneſs: it ſhall not be far off, &c.] They that underſtand the foregoing verſe, as ſpoken to the Babylonians, do accordingly underſtand theſe words thus; That though they had been far from dealing righteouſly with his People, yet he would deal juſtly with them, in bringing ſpeedily that vengeance upon them, which by their cruel uſage of his people, they had juſtly deſerved. But taking the foregoing verſe, as ſpoken to the Jews, (which by this, that is here added, ſeems far moſt probable) this is all one in effect, as if the Lord had ſaid to them, Though you by your wickedneſs and infidelity do what you can to hinder me from doing it, yet I will approve my ſelf righteous by performing that which I have promiſed concerning your deliverance by Cyrus, and that ſpeedily, and without delay: See the Note, Chap. 45.8. which fully agrees with that of the Apoſtle, What if ſome did not believe? ſhall their unbelief make the faith of God without effect? God forbid, Rom. 3.3, 4. And this doth the rather appear to be the meaning of the place, becauſe of the following words, and my Salvation ſhall not tarry, to wit, my delivering of my People out of their Captivity; and I will place Salvation in Zion, that is, having reſcued them out of Babylon, I will ſettle them again in Zion, as in a place of ſafety, for Iſrael my glory, that is, by whoſe deliverance I will be glorified. But ſtill we muſt remember, that under the Type of the deliverance of the Jews out of Babylon, that far greater Redemption and Salvation by Chriſt is alſo comprehended wherein God was indeed tranſcendently glorified: See the Note, Chap. 40.5.