Isaiah 46 commentary

The heathen insulted the Jews, as if their idols Bel and Nebo were too hard for Jehovah. But their worshippers cannot help them; both the idols and the idolaters are gone into captivity. Let not God's people be afraid of either. Those things from which ungodly men expect safety and happiness, will be found unable to save them from death and hell. The true God will never fail his worshippers. The history of the life of every believer is a kind of abstract of the history of Israel. Our spiritual life is upheld by his grace, as constantly as our natural life by his providence. And God will never leave them. The Author will be the Finisher of their well-being, when, by decays, they need help as much as in infancy. This promise to Israel, enfeebled and grown old as a nation, is applicable to every aged follower of Christ. When compassed about with infirmities, and perhaps those around begin to grow weary of you, yet I am He that I have promised to be, He that you would have me to be. I will bear you up; carry you on in your way, and carry you home at last. If we learn to trust in and love him, we need not be anxious about our remaining days or years; he will still provide for us and watch over us, both as the creatures of his power, and as new-created by his Spirit.

Here the folly of those who made idols, and then prayed to them, is exposed. How does the profuseness of idolaters shame the niggardliness of many who call themselves God's servants, but are for a religion which costs them nothing! The service of sin always costs a great deal. God puts it to them what senseless, helpless things idols are. Let, then, the Jews show themselves men, avoiding such abominations. Many Scripture prophecies, delivered long ago, are not yet fulfilled; but the fulfilling of some is an earnest that the rest will come to pass. Nothing can help more to make us easy, than to be assured that God will do all his pleasure. Even those who know not and mind not God's revealed will, are called and used to fulfil the counsels of his secret will. Heaven and earth shall pass away, sooner than one tittle of the word of God. Obstinate sinners are addressed. Such were far from acceptance, but they were summoned to hearken to the word of the Lord. The salvation of a sinner begins with a humble and contrite heart, that trembles at God's word, with godly sorrow working true repentance, and faith in his mercy, through the obedience unto death of our Divine Surety. Christ, as the Divine righteousness and salvation to his people, would come in the appointed time. His salvation abides in his church for all believers.

1. Bel hath bowed down. Isaiah continues the same subject; for we need not trouble ourselves about the division of chapters, which have not always been accurately divided; but we ought to examine the statements themselves, which agree with each other in the manner which I have pointed out. Yet if any prefer to view this as the commencement of a new discourse, because immediately afterwards he prophesies concerning the destruction of Babylon, I shall not greatly quarrel with him.

Nebo is cast down. “Bel” and “Nebo” were idols which were worshipped by the Babylonians, and probably were their chief patrons; as idolaters always have some particular gods, under whose protection, above all others, they consider themselves to be placed. It may be conjectured that this “Nebo” was a sort of inferior god that was added to the chief god “Bel,” as Mercury was to Jupiter. Under their names he includes also the rest of the idols, and declares that all the superstitions and false worship of the Gentiles shall be overthrown, when God shall lay low and triumph over their worshippers; because it shall then be manifest that he is the righteous avenger of his Church.

Their idols shall be on the beasts. The Babylonians having haughtily boasted of the protection of false gods, the Prophet rebukes that vain confidence, because the God of Israel will not only bring utter ruin on that wicked nation, but also will cast down and treat disdainfully their gods. The reason why he says that they shall be burdens of “beasts” is, that they shall be laid on waggons and removed from one place to another, and shall even be huddled together without any respect, as the waggoners think proper. This is what is meant by “being cast down,” for the robbers shall collect into a large heap those gods which formerly occupied an elevated station.

There can be no doubt, indeed, that this was fulfilled when the Persians and Medes took Babylon by storm; for when the monarchy was removed, these idols were taken away as a part of the booty. But Isaiah, though he predicted this, looked farther, that is, to the coming of Christ, who was to overtum and destroy all false worship; for, when his kingdom has been established, all idols immediately fall to the ground, and it is impossible that false religion and superstition can exist along with the knowledge of him. By his brightness he dispels all darkness, so as to leave no room for false gods or superstitions; for, as Paul says,

“What hath Christ to do with Belial? What hath light to do with darkness?” (2 Corinthians 6:14,15.)

At the same time it ought to be observed, that the Prophet had his eye on the time when the Jews were held in captivity; for they saw the Babylonians offer incense to idols, and ascribe to them supreme power, as if the government of affairs depended on them; while the God of the Jews was treated with scorn, as if he could not defend his people, or as if he cared nothing about them. For this reason he shews that there will be so great a revolution, that the gods of the Babylonians, which were elevated so high, shall be laid low, and God, who appeared to he low, shall rise up and avenge his people.

2. They could not withdraw themselves from the burden. He ridicules the vanity of such gods as these, which have neither strength nor motion, and cannot defend or support themselves, and, in a word, who need the aid of beasts of burden to carry them. There is, therefore, an implied contrast between idols and the true God, who has no need of anything whatever. I interpret these words as applied to beasts, but the Prophet heightens the disgrace by saying that they were a heavy burden to the beasts themselves which would willingly have cast them off, and consequently that the false gods, besides being of no use to their worshippers, also wearied out the beasts.

And their soul hath gone into captivity. This is a Hebrew mode of expression, by which he ridicules those gods which have neither “soul” nor understanding. He speaks ironically, therefore, against useless and dumb idols, when he says that they shall be carried into captivity along with their soul. But we must see if these things cannot be retorted on the true God, whose ark, by which he gave testimony of his presence, was taken by the Philistines; for in this way it appeared as if the Lord were a captive. (1 Samuel 4:11.) This objection may be easily answered; for, although the Lord intended that the ark should be a testimony of his presence, yet he forbade the Jews to fix their whole and exclusive attention upon it, but commanded them to raise their eyes to heaven, and there to seek and adore God. He wished to be always worshipped in a spiritual manner, (John 4:24,) and the ark was not adored instead of God, but was a symbol, by which the people were led upwards, as by the hand, to God. The Gentiles, on the other hand, fixed their attention on their idols, and attributed to them divine power.

It might even have been said that the Philistines were at length punished for their wickedness, and acknowledged that they had to deal with the true God. (1 Samuel 5:6.) But that would not have been a sufficient answer, because the Lord sometimes permitted his ark to be treated with derision, as is evident from other passages of the history. The true solution therefore is, that the Lord, though he holds intercourse with us by symbols and sacraments, yet wishes to be sought in heaven. To this must be added, that he had openly declared, by memorable predictions, that he was not dragged as a captive by conquerors, but that of his own accord he exposed his sanctuary to the sport of enemies, in order to punish the sins of his people. Nor could the Jews, when the Temple had been thrown down and bumt, and when the holy vessels were carried to Babylon, doubt that the same God whom they had worshipped was the author of this punishment, since he had so frequently threatened by his prophets what then happened.

3. Hear me. Here the Prophet beautifully points out the vast difference between the true God and idols. Having formerly said that the Babylonian gods must be drawn on waggons and carts, because they consist of dead matter, he now ascribes a widely different office to the God of Israel, namely, that he “carries” his people, like a mother, who carries the child in her womb, and afterwards carries it in her bosom. He addresses the Jews, that they may return an answer from their experience; for this ought to have powerfully affected them, when they actually felt that he bore them and their burdens. He, therefore, makes use of a highly appropriate contrast, and concludes from the preceding statements: “Acknowledge that I am the true God, and that I differ widely from idols, which are useless and dead weights; for you have known and experienced my power by constant benefits, which I have not ceased to confer upon you from the womb.” God is not only powerful in himself, but diffuses his power through all the creatures; so that we feel his strength and energy.

Who are carried from the womb. This is a very expressive metaphor, by which God compares himself to a mother who carries a child in her womb. He speaks of the past time, when he began to give them testimonies of his grace. Yet the words might be taken as meaning simply that God kindly nourished that people, like an infant taken from its mother’s womb, and carried it in his bosom, as the Psalmist says,

“I was cast upon thee from the womb, thou art my God from my mother’s belly.” (Psalm 22:10.)

But as God did not only begin to act as the father and nurse of his people from the time when they were born, but also “begat them” (James 1:18) spiritually, I do not object to extending the words so far as to mean, that they were brought, as it were, out of the bowels of God into a new life and the hope of an eternal inheritance.

If it be objected, that God is everywhere called “a Father,” (Jeremiah 31:9; Malachi 1:6,) and that this title is more appropriate to him, I reply, that no figures of speech can describe God’s extraordinary affection towards us; for it is infinite and various; so that, if all that can be said or imagined about love were brought together into one, yet it would be surpassed by the greatness of the love of God. By no metaphor, therefore, can his incomparable goodness be described. If you understand it, simply to mean that God, from the time that he begat them, gently carried and nourished them in his bosom, this will agree admirably with what we find in the Song of Moses,

“He bore them, and carried them, as an eagle carrieth her young on her wings.” (Deuteronomy 32:11.)

In a word, the intention of the Prophet is to shew, that the Jews, if they do not choose to forget their descent, cannot arrive at any other conclusion than that they were not begotten in vain, and that God, who has manifested himself to be both their Father and their Mother, will always assist them; and likewise, that they have known his power by uninterrupted experience, so that they ought not to pay homage to idols.

All the remnant of the house of Israel. By calling them a “remnant” he means, as we formerly remarked, that the greater part had been alienated from the Church by their revolt, so that the hope of deliverance belonged only to a very small number. On this account he demands from them a hearing; for unbelievers, not less than heathen nations, were utterly deaf to his voice. Now, although the people were so far from being in their unbroken strength, that the dispersion of them had left but a small number behind, yet God bids them consider how wonderfully they have been hitherto preserved, that they may not doubt that he will henceforth act towards them, as he has hitherto acted, the part of both father and mother. And when he demands that they shall listen to him, he shews that the true and indeed the only remedy for our distresses and calamities is, to hang on his mouth, and to be attentive to the promises of grace; for then shall we have sufficient courage to bear every affliction; but if not, the way is opened for despair, and we ought not to expect anything else than destruction.

4 And even to old age. Here I explain the copulative ו (vau) to mean therefore; and the reasoning ought to be carefully observed, for he argues thus, “I have begotten and brought you forth;” and again, “Even when you were little children, I carried you in my arms, and therefore I will be the guardian of your life till the end.” Thus also David reasons,

“Thou art he who brought me out of the womb; I trusted in thee while I hung on my mother’s breasts; I was cast upon thee from my birth; thou art my God from my mother’s womb.” (Psalm 22:10.)

He therefore promises that he will always be a Father to the Jews; and hence we see that we ought to cherish assured confidence of salvation from the time that the Lord hath once begun it in us, for he wishes to continue his work till the end. “The Lord,” says David, “will complete what he hath begun;” and again,

“O Lord, thy loving-kindness is eternal, and thou wilt not forsake the works of thy hands.” (Psalm 138:8.)

I am the same. The Hebrew word הוא (hu) is, in my opinion, very emphatic, though some interpreters render it simply by the demonstrative pronoun He; “I (am) he.” (Eng. Ver.) This is the literal rendering. — Ed. but it means that God is always “the same” and like himself, not only in his essence, but with respect to us, so that we ourselves shall feel that he is the same. When he says, “Even to old age,” “‘When thou shalt be old, and thy strength shall fail, (for thou hast no merits or works of righteousness,) I am the same as to my mercy and kindness, to keep, and carry, and bear, and deliver;’ for the Prophet had said of the idol that it is carried about, and cannot rid itself of its own burden, and therefore God says here, ‘I am He who carry others and bear my own burden.’” — Jarchi. it might be thought absurd; for we ought to become full-grown men after having been carried by God from infancy. But if any one shall examine it properly, it will be found that we never make so great progress as not to need to be upheld by the strength of God, for otherwise the most perfect man would stumble every moment; as David also testifies,

“Forsake me not in the time of old age, withdraw not from me when my strength faileth.” (Psalm 71:9.)

I have made and will carry. He again argues in the same manner. God does not regard what we deserve, but continues his grace toward us; and therefore we ought to draw confidence from it, “Thou didst create us, not only that we might be human beings, but that we might be thy children; and therefore thou wilt continue till the end to exercise continually toward us the care of a father and of a mother.”

5. To whom will ye liken and compare me? Here the Prophet introduces the Lord as remonstrating with the Jews, because they distrusted and doubted his power, and, in a word, because they put him on a level with idols, and even placed idols above him. When they saw the Babylonians enjoy prosperity, they thought that their hope was gone, and that the remembrance of the covenant had faded away, and hardly believed that God was in heaven or took any concern about them. On this account the Lord complains that they ascribe some power to idols, and that thus they east his power into the shade. This subject was formerly discussed under the forty-second, forty-third, and following chapters; and therefore it is unnecessary to repeat observations in each word.

In order that they may not estimate the power of God by the present condition of things, he bids them raise their minds higher. In like manner, when we see the Papists enjoy prosperity, if we should entertain doubts whether or not they possessed the true religion, we would need to be dissuaded by the same exhortation; for this would be to compare God with idols. And we ought carefully to observe this circumstance, the forgetfulness or disregard of which has led many commentators absurdly to weaken this statement, by supposing that the Prophet merely attacks superstitious persons who ascribe some divine power to wood or stone, because this degrades the glory of God by comparing him to dead things. But I have no doubt that he reproves that sinful and wicked conclusion by which the people, when they were weighed down by adversity, imagined that God was favorable to the Babylonians; for, if he had been favorable to them, it would follow that he approves of idolatry, and thus his honor would have been conveyed to dumb creatures. We may likewise draw from it a general doctrine that God is robbed of his glory, when he is compared to dumb and senseless things, as Paul also applies the passage appropriately. (Acts 17:29.)

6. Lavishing gold out of bags. The Prophet had formerly said this, and he now repeats it, in order to fix this doctrine more and more deeply on the hearts of men; for superstition has struck its roots so deeply in their hearts, that it cannot be torn out, unless the Lord entirely change our nature. Whatever we have heard about this madness quickly passes out of our minds; for we always carry about some seed of superstition, and there is nothing to which we are more prone than to fall into it. He says, therefore, that one person supplies the materials for manufacturing idols, and another gives them a shape; and that in this way it may be said that there are two fathers of such gods, that is, the rich man who lavishes out the gold or silver, and the workman who adds the shape and makes the idol. Thus he makes an open exposure of the madness of these who seek a deity in their purses and in the hand of their workmen; for what means so sudden a change, that they bow down before the metal, as soon as it has assumed a different shape, and a shape, too, which has been regulated by their own will or caprice? for it is exactly such a god as they have been pleased to manufacture at their own expense.

They even adore. The particle אף, (aph,) even, heightens the description of this madness; for there might perhaps be some room for repentance, if one who had been overtaken by a sudden mistake adored some false god; but these men obstinately persevere in their error. This word therefore draws attention more strongly to that obstinacy, and shews that they are altogether blinded. Excessively foolish, as I have said, is this stupidity, when men adore a god which they have made with their own hands.

7. They shall carry them on the shoulder. The picture is still more heightened by the description contained in this verse; for, since the idols have no feeling of any kind, they who fly to them to ask assistance must be not only very stupid but very obstinate.

8. Remember this. This verse may be explained in two ways, either that the Lord addresses the Jews, or that he addresses the Gentiles. Men who otherwise are not well instructed in the Law are led into mistakes, because they extinguish that knowledge which God kindles in their hearts; for there is no person who has not some seed of religion implanted in him by nature, but men choke it by their unbelief, or corrupt and debase it by their inventions. On this account we might extend it to the whole human race. But I am more disposed to adopt a different opinion, which is also demanded by the context; for the Prophet will soon afterwards add what does not apply to any but the Jews, whom he calls transgressors, because, having been vanquished by a slight temptation, they revolted from the true God, as if captivity ought to have obliterated from their hearts all the benefits which he had bestowed on them. Since, therefore, they had shaken off the true religion, he sharply rebukes their ingratitude in having been so easily led away to sinful inventions.

Return to the heart. “Bring (it) again to mind.” — Eng. Ver. By giving them this injunction he means that they are not of sound understanding. Others render it, “Recall.” This is feeble and inappropriate, and, a little before, he had bid them remember, and will immediately repeat the same thing. Now, therefore, he rather bids them “return to the heart,” because forgetfulness of God’s benefits was a sort of madness.

Blush. Others render it, “Act a manly part,” and derive the word from איש, (ish.) Others derive it from אשיש, (ashish,) which means “a foundation;” as if he had said, “Take courage, do not despair of my assistance.” But I rather agree with Jerome, who derives it from אש, (esh;) for it is more appropriate, when their disgrace has been exposed, to “be ashamed” than to assume manly courage; though I leave it to every person to form his own judgment. He therefore means that they blush for their madness, ingratitude, and wickedness, so as to return to God. “The verb התאששו (hithshteshu) is a ἅπαξ λεγόμενον, and admits of several different explanations. Joseph Kimchi derived it from אש (esh,) fire, and explained it to mean, ‘Be inflamed or reddened,’ that is, ‘blush.’ So the Vulgate, confundamini (be confounded.) The Targum and Jarchi understand it to mean, ‘Fortify or strengthen yourselves,’ and connect it with אששים, (ashishim,) foundations. (Isaiah 16:7.) Bochart derives it from איש, (ish,) a man, and identifies it with the ἀνδρίζεσθε, of 1 Corinthians 16:13.” — Alexander.

9. Remember the former things. This is an explanation of the preceding statement; for he expresses more fully what he formerly meant, that is, that God hath testified of himself by sufficiently numerous proofs, and hath shewed what is his nature and greatness; and that not merely for two or three days, or for a few years, but at all times; for he had continued his benefits, and had incessantly bestowed his grace upon them. Hence he infers that the manifestations of his divinity, being so clear, ought to prevent them from giving their hearts to another.

That I am God. In this passage the particle כי (ki) does not signify for, but that, and introduces a clause which explains what goes before. Besides, as we have formerly explained, God wishes not only that he may be acknowledged, but that he alone may be acknowledged; and therefore he wishes to be separated from all the gods which men have made for themselves, that we may fix our whole attention on him; because, if he admitted any companion, his throne would fall or shake; for either there is one God or there is none at all.

10. Declaring from the beginning. He now explains more fully in what manner he wishes the Jews to remember the past time, namely, that they were taught by constant predictions, as far as was necessary for their advantage. But from this preface he immediately makes a transition to the hope of deliverance.

My counsel shall stand. We ought not to wonder that he repeats this so frequently, because it is very hard to persuade men of the truth of it. The people were not only slow to believe, but even obstinate; and therefore he reminds them that they had learned long ago, and not on one occasion only, how safe it is to place their confidence in God. Nor is it only his foreknowledge that is here extolled by him, but he says that he has testified by his prophets what he had decreed. Even the prophecies would have no certainty or solidity, if the same God who declares that this or that thing shall happen had not the events themselves in his power. At the same time, he states that he speaks according to truth and brings forward his decrees in all the prophecies, that the Jews may not hesitate to place a firm reliance, as soon as the prophets have spoken. But as I have already explained these subjects more largely, I now give nothing more than a brief view of them.

11. Calling a bird or a thought from the east. After having spoken of God’s foreknowledge and power, the Prophet applies to his own purpose the general statement which he had made. He intended to comfort the Jews, and to shew that they were not led into captivity in such a manner as to leave no hope of deliverance; and therefore he adds a specific instance, and promises that Cyrus shall come, though it appeared to be incredible.

The word עיט (ait,) which I have translated thought, is translated by the greater part of interpreters a bird; and this is the true signification of the word. But as we may learn from Daniel 2:14, that it sometimes denotes counsel, (for the insertion of a letter in the noun עיט is customary among the Chaldee writers,) I choose rather to follow this interpretation, which is approved by some Hebrew writers. Yet it is possible that he alludes to a bird, “By a bird of prey is here meant the Eagle; for the Greek word ἀετός is derived from עיט (ait.) There can be no doubt that he means Cyrus, who, in a former passage, (Isaiah 41:25,) is said to have been called by Jehovah ‘from the East,’ that is, from Persia, which lay to the east of Judea. In other passages also, (as in Jeremiah 49:22; Ezekiel 17:3,) kings and princes are compared to eagles, because, in the opinion of the ancients, the eagle is the king of birds. Thus also Cyrus is represented under the image of a ‘bird of prey,’ chiefly on account of the astonishing swiftness with which he rode in his expeditions from Persia into very distant countries, and on account of the violence with which he flew upon his enemies and seized them as his prey. There may also be an allusion to the circumstance, that Cyrus ordered a golden eagle, with outstretched wings, laid on a long spear, to be carried before him as his military standard; for so Xenophon describes it. Ην δὲ αὐτῷ σημεῖον ἀετὸς χρυσοῦς ἐπὶ δόρατος μακροῦ ἀνατεταμένος, καὶ νῦν δὲ τοῦτο ἔπι σημεῖον τῳ Περσῶν βασιλεῖ διαμένει ‘And his standard was a golden eagle stretched on a long spear, and even now this continues to be the standard of the king of Persia.’ (Xen. Cyrop. 7.)” — Rosenmuller. as if he had said that his purpose would be sudden; and I do not deny that he alludes to the swiftness of the approach of Cyrus.

The man of my counsel. When he again calls Cyrus “the man of his counsel,” this is a repetition very frequent among Hebrew writers; and hence also it is evident that, in the former clause, the noun עית (ait) is put for “thought” or “decree.” Now, he calls him “the man of counsel,” because he executes the Lord’s decree.

Yet if it be thought preferable to translate it bird, I do not debate about it. The metaphor is beautiful; for the approach of Cyrus was so sudden and unexpected, that he seemed to fly like “a bird.” He suddenly invaded Babylon and took it by storm, even when the Babylonians imagined that every entrance was closed against him. It may also be said, if this interpretation of the word be approved, that Isaiah alludes to auguries, to which the Babylonians were greatly addicted. Accustomed to practice judicial astrology, they observed the flight and chattering of birds, and looked upon this as a certain knowledge of future events; but the Lord threatens that he will send “a bird” which they had not foreseen. But I prefer the former exposition, namely, that he alludes to the swiftness of Cyrus, and declares that no roads shall be shut against him, and that no fortresses shall hinder him from entering immediately into Babylon.

When he says from the east, this not only relates to the certainty of the promise, but is intended to inform us that no distance or length of time can retard the work of God; and accordingly, in the second clause, it is added by way of explanation, from a distant country Let us learn from this what is the purpose to which we ought to apply all that we read in Scripture concerning the foreknowledge and power of God; for those statements are not made in order to keep us in suspense, but that we may apply them to our own use. Now, he makes an implied contrast between the counsel of God and our thoughts; for he delivers his people in such a manner that the reason of the deliverance cannot be comprehended by men. Thus, although that which God promises appears to be incredible, yet he says that he will easily open up a way, that we may not measure by our capacity his unsearchable counsels.

I have thought. Others render it I have formed; but in this passage it appears to be more appropriate to view יצר (yatzar) as signifying “to think.” He confirms what he formerly said, that this hath been determined by him, and therefore shall be steadfast and unalterable.

I have spoken, and will accomplish. These words mean, that he has predicted nothing in vain, and that this prediction, which he has commanded to be published, ought to be regarded as fulfilled. To establish our faith in himself was the object of the one clause, and in the other he connects his thoughts with the preached word. This ought to be carefully observed; for we are distracted by a variety of thoughts, and we doubt if God has spoken sincerely, and suspect that he is like us, that is, that he is a hypocrite or dissembler. But he declares that nothing proceeds from him but what he formerly determined in his counsel. “En son conseil.” so that the preaching of the word is nothing else than a sure testimony of his hidden counsel, which he commands to be revealed to us. As soon therefore as the Lord hath spoken any word, we ought; to be certain of its accomplishment.

12. Hear me. He again rebukes the Israelites, because they could not place confidence in God, or receive any consolation in adversity. That rebuke is indeed sharp and severe, but was well deserved by those whose hearts were not soothed by any promise, or by any invitation, however gracious, which God addressed to them.

We ought to observe the two epithets which he employs here, Hardened in heart and Far from righteousness By these expressions he means that poor distressed persons shut the door against God’s assistance on account of their obstinacy; because by murmuring or fretting they shake off the fear of God, and thus throw themselves into despair, so that they openly rage against God. He addresses the Jews, who, though they were almost overwhelmed, yet were swelled with pride and insolence, and, having thrown off the fear of God, rose to more and more outrageous madness; as frequently happens to many persons in the present day, whom distresses and afflictions render more rebellious. Accordingly, they refused to receive any medicine, any remedy for their distresses. If any one prefer to consider the word righteousness to be put for “the assistance of God,” as in the following verse, let him enjoy his opinion, which indeed is not inappropriate; because obstinate men, who refuse to believe the promises of God, drive God away from them, and reject his grace; for they do not suffer God to confer benefits upon them, though he offered to them his assistance.

13. I will bring near my righteousness. If that interpretation which I mentioned a little before be preferred, that those persons are called “far from righteousness” who are incapable of receiving the grace of God, the meaning will remain unaltered; but if we hold that the Jews were “far from righteousness,” because, like desperate men, they were wholly abandoned to crimes, there will be a beautiful contrast between the righteousness of men and the righteousness of God. Although therefore the Jews revolted and were estranged from all practice of godliness, yet God assures them that “his righteousness is near;” as if he had said that unbelief is indeed a very great obstacle, but yet that it is such an obstacle as cannot hinder God from at length manifesting the power of his truth. “For the unbelief of men,” as Paul says, “cannot make void the truth of God; and, though men are liars, God will always be true.” (Romans 3:3, 4.) And indeed, if he did not exceed the malice of men by his goodness, we should all perish without exception, for who is there that receives God, and makes use of his grace as he ought?

Accordingly, the only reason why he does not continue to bestow benefits upon us is, that we are estranged from “his righteousness;” and yet, though we are reluctant and make resistance, he approaches to us in order to display “his righteousness,” though we do not deserve it. Now, he does this in such a manner that unbelievers obtain no advantage at all from it; for the Prophet did not include wicked apostates, as if they should be partakers of the salvation which he promises, but he only says that God has at hand a method by which “his righteousness” shall be made manifest. But here we must consider what was the condition of the people to whom those things were spoken; for everything had been corrupted by unbelief, and there were very few who relied on the promises of God; and they who belonged to the number of the elect sometimes shewed that they were obstinate, so that they appeared to be infected by the same plague of impiety as the others. He therefore rebukes the whole nation, both to convict the reprobate and, at the same time, to chastise the elect and bring them back into the right path; but especially, as I have said, he attacks unbelievers, who professedly, as it were, rejected all hope of grace.

And my salvation shall not tarry. This makes still more plain what he meant by the word “righteousness,” that is, the assistance which the Lord promised to his people. Consequently, he means the same thing by the word “salvation” and the word “righteousness;” for the most remarkable instance of the “righteousness” of God is, when he preserves, guards, and delivers his people. It is not superfluous to say that it is not “retarded” or “delayed;” for he describes the greatness of his mercy by saying, that the Lord opens up a course for his justice, notwithstanding the reluctance and opposition of the people.

And I will place. The copulative ו (vau) is here used in order to express the cause, “For I will place.” This is an additional confirmation of the preceding statement, that, since the Lord has once determined to save Jerusalem, she cannot be deprived of that benefit.

And my glory in Jerusalem. He connects his “glory” with the “salvation” of believers, as Paul also uses the word “glory” to denote “mercy.” (Ephesians 1:6, and 3:16.) The glory of God is most illustriously displayed, when he rescues his people from destruction and restores them to liberty; for he wished that an indissoluble bond should connect the salvation of the Church with his righteousness.

CHAPTER 47.

Isaiah 47:1-15

1. Come down, and sit in the dust, O virgin daughter of Babylon, sit on the ground: there is no throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate.

1. Descende, et sede in pulvere, virgo filia Babel. Sede super terram; non est solium filiae Chaldae-orum; quoniam non fiet amplius ut to vocent teneram et delicatam.

2. Take the millstones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers.

2. Tolle molas, et mole farinam, dissolve cincinnos tuos, denuda pedes, discooperi crura, ut transeas flumina.

3. Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet thee as a man.

3. Retegetur turpitudo tua, et videbitur probrum tuum; ultionem sumam, et non occurram homini (vel, homo.)

4. As for our redeemer, the LORD of hosts is his name, the Holy One of Israel.

4. Redemptor noster, Iehova exercituum nomen ejus, sanctus Israelis.

5. Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called, The lady of kingdoms.

5. Sede quieta, ingredere in tenebras, filia Chaldmorum; quoniam non fiet amplius ut to vocent dominam regnorum.

6. I was wroth with my people; I have polluted mine inheritance, and given them into thine hand: thou didst shew them no mercy; upon the ancient hast thou very heavily laid thy yoke.

6. Iratus fui in populum meum, profanavi haerditatem meam, et tradidi cos in manum tuam; non praestitisti Illis misericordias; super senem aggravasti jugum tuum valde.

7. And thou saidst, I shall be a lady for ever: so that thou didst not lay these things to thy heart, neither didst remember the latter end of it.

7. Et dixisti, Ero in aeternum domina. Hactenus non applicuisti huc animum, neque recordata es finis ejus.

8. Therefore hear now this, thou that art given to pleasures, that dwellest carelessly, that sayest in thine heart, I am, and none else beside me; I shall not sit as a widow, neither shall I know the loss of children:

8. Nunc vero audi hoc, delicata, sedens confidenter, quae dicit in corde suo, Ego sum, et nihil amplius; non sedebo vidua, nec sciam orbitatem.

9. But these two things shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries, and for the great abundance of thine enchantments.

9. Atqui venient tibi ista duo repente, die uno, orbitas et viduitas; ad perfectionem suam venient super to, ob multitudinem (vel ia multitudine) divinationum tuarum, et copiam augurum tuorum.

10. For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I am, and none else beside me.

10. Nam confisa fuisti in malitia tua; dixisti, Nemo me videt. Sapientia tua et scientia tua ipsa seduxit re. Et dixisti in corde tuo, Ego, et non amplius.

11. Therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be able to put it off: and desolation shall come upon thee suddenly, which thou shalt not know.

11. Itaque venient super to malum, cujus diluculum ignoras; cadet super to contritio, quam non poteris avertere. Veniet repentevastatio super to, quam nescis.

12. Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail.

12. Sta nunc inter divinationes tuas, et in multitudine augurum tuorum, in quibus fatigasti to a pueritia tua; si forte possis proficere, si forte robores to.

13. Thou art wearied in the multitude of thy counsels. Let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from these things that shall come upon thee.

13. Fatigata es in multitudine conciliorum tuorum, stent nunc et servent colligatores coelorum, speculatores astrorum, qui lunationes docent, ab ils qum ventura sunt super to.

14. Behold, they shall be as stubble; the fire shall bum them; they shall not deliver themselves from the power of the flame: there shall not be a coal to warm at, nor fire to sit before it.

14. Ecce erant quasi stipula; ignis comburet cos; non liberabunt animam suam e manu flammae; non pruna ad calefaciendum, lumen ad quod sedeatur.

15. Thus shall they be unto thee with whom thou hast laboured, even thy merchants, from thy youth: they shall wander every one to his quarter; none shall save thee.

15. Sic tibi erunt cum quibus to fatigasti; negotiatores tui a pueritia tua. Quisque in plagam suam errabit; nemo erit qui to servet.

CHAPTER 46

Is 46:1-13. Babylon's Idols Could Not Save Themselves, Much Less Her. But God Can and Will Save Israel: Cyrus Is His Instrument.

1. Bel--the same as the Phoenician Baal, that is, lord, the chief god of Babylon; to it was dedicated the celebrated tower of Babylon, in the center of one of the two parts into which the city was divided, the palace being in the center of the other. Identical with the sun, worshipped on turrets, housetops, and other high places, so as to be nearer the heavenly hosts (Saba) (Jr 19:13; 32:29; Zep 1:5). Gesenius identifies Bel with the planet Jupiter, which, with the planet Venus (under the name Astarte or Astaroth), was worshipped in the East as the god of fortune, the most propitious star to be born under (see on Is 65:11). According to the Apocryphal book, Bel and the Dragon, Bel was cast down by Cyrus.

boweth ... stoopeth--falleth prostrate (Is 10:4; 1Sa 5:3, 4; Psa 20:8).

Nebo--the planet Mercury or Hermes, in astrology. The scribe of heaven, answering to the Egyptian Anubis. The extensive worship of it is shown by the many proper names compounded of it: Nebuchadnezzar. Nebuzar-adan, Nabonassar, &c.

were upon--that is, were a burden (supplied from the following clause) upon. It was customary to transport the gods of the vanquished to the land of the conquerors, who thought thereby the more effectually to keep down the subject people (1Sa 5:1, &c.; Jr 48:7; 49:3; Da 11:8).

carriages--in the Old English sense of the things carried, the images borne by you: the lading (Ac 21:15), "carriages," not the vehicles, but the baggage. Or, the images which used to be carried by you formerly in your solemn processions [Maurer].

were heavy loaden--rather, are put as a load on the beasts of burden [Maurer]. Horsley translates, "They who should have been your carriers (as Jehovah is to His people, Is 46:3, 4) are become burdens" (see on Is 46:4).

2. deliver--from the enemies' hands.

burden--their images laid on the beasts (Is 46:1).

themselves--the gods, here also distinguished from their images.

3. in contrast to what precedes: Babylon's idols, so far from bearing its people safely are themselves borne off, a burden to the laden beast; but Jehovah bears His people in safety even from the womb to old age (Is 63:9; De 32:11; Psa 71:6, 18). God compares Himself to a nurse tenderly carrying a child; contrast Moses' language (Nu 11:12).

4. old age--As "your"--"you"--"you," are not in the Hebrew, the sentiment is more general than English Version, though of course it includes the Jews from the infancy to the more advanced age of their history (Is 47:6).

I am he--that is, the same (Psa 102:27; Joh 8:24; He 13:8).

I will bear ... carry--Not only do I not need to be borne and carried Myself, as the idols (Is 46:1).

5. (Is 40:18, 25).

6. (Is 40:19, 20; 41:7.) They lavish gold out of their purses and spare no expense for their idol. Their profuseness shames the niggardliness of professors who worship God with what cost them nothing. Sin is always a costly service.

7. cry ... can ... not ... save--(Is 45:20, with which contrast Is 45:19).

8. show yourselves men--Renounce the childishness of idolatry as shown in what precedes (1Co 14:20; 16:13; Ep 4:14). In order to be manly we must be godly; for man was made "in the image of God," and only rises to his true dignity when joined to God; virtue is derived from the Latin vir, "a man."

bring ... to mind--rather, "lay it to heart."

transgressors--addressed to the idolaters among the Jews.

9. former--namely, proofs of the sole Godship of Jehovah, from predictions fulfilled, and interpositions of God in behalf of Israel (Is 45:5).

10. (Is 45:21; 41:22, 23; 44:26).

yet--not in the Hebrew. Translate, "What had not been done" [Horsley].

do all my pleasure--(Is 53:10; Ro 9:19).

11. ravenous bird--Cyrus so called on account of the rapidity of his marches from the distant regions of Persia to pounce on his prey (see on Is 41:2; Is 41:25; Jr 49:22; Eze 17:3). The standard of Cyrus, too, was a golden eagle on a spear (see the heathen historian, Xenophon, 7, where almost the same word is used, aetos, as here, ayit).

executeth my counsel--(Is 44:28; 45:13). Babylon represents, mystically, the apostate faction: the destruction of its idols symbolizes the future general extirpation of all idolatry and unbelief.

purposed ... also do it--(Is 43:13).

12. stout-hearted--stubborn in resisting God (Psa 76:5; Ac 7:51).

far from righteousness--(Is 59:9; Ha 2:4).

13. near--antithetical to "far" (Is 46:12; Is 51:5; 56:1; 61:10, 11; Ro 10:6-8).

righteousness--answering to "salvation" in the parallel clause; therefore it means here, "my righteous deliverance"; righteous, because proving the truth of God's promises, and so contrived as to not compromise, but vindicate, His righteousness (Is 42:21; Ro 3:26).

Zion ... my glory--rather, "I will give salvation in Zion; to Israel (I will give) my glory" [Horsley]. (Is 63:11; Psa 14:7; Lu 2:32).

Their carriages were heavy loaden "Their burdens are heavy" - For נשאתיכם nesuotheychem, your burdens, the Septuagint had in their copy נשאתיהם nesuotheyhem, their burdens.

They could not deliver the burden "They could not deliver their own charge" - That is, their worshippers, who ought to have been borne by them. See the two next verses. The Chaldee and Syriac Versions render it in effect to the same purpose, those that bear them, meaning their worshippers; but how they can render משא massa in an active sense, I do not understand.

For לא lo, not, ולא velo, and they could not, is the reading of twenty-four of Kennicott's, sixteen of De Rossi's, and two of my own MSS. The added ו vau gives more elegance to the passage.

But themselves "Even they themselves" - For ונפשם venaphsham, an ancient MS. has כי נפשם ki naphsham, with more force.

Which are borne by me from the belly "Ye that have been borne by me from the birth" - The prophet very ingeniously, and with great force, contrasts the power of God, and his tender goodness effectually exerted towards his people, with the inability of the false gods of the heathen. He like an indulgent father had carried his people in his arms, "as a man carrieth his son," Deu 1:31. He had protected them, and delivered them from their distresses: whereas the idols of the heathen are forced to be carried about themselves and removed from place to place, with great labor and fatigue, by their worshippers; nor can they answer, or deliver their votaries, when they cry unto them.

Moses, expostulating with God on the weight of the charge laid upon him as leader of his people, expresses that charge under the same image of a parent's carrying his children, in very strong terms: "Have I conceived all this people? have I begotten them? that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers;" Num 11:12.

They bear him upon the shoulder - and set him in his place - This is the way in which the Hindoos carry their gods; and indeed so exact a picture is this of the idolatrous procession of this people, that the prophet might almost be supposed to have been sitting among the Hindoos when he delivered this prophecy. - Ward'S Customs.

Pindar has treated with a just and very elegant ridicule the work of the statuary even in comparison with his own poetry, from this circumstance of its being fixed to a certain station. "The friends of Pytheas," says the Scholiast, "came to the poet, desiring him to write an ode on his victory. Pindar demanded three drachms, (minae, I suppose it should be), for the ode. No, say they, we can have a brazen statue for that money, which will be better than a poem. However, changing their minds afterwards, they came and offered him what he had demanded." This gave him the hint of the following ingenious esordium of his ode: - Ουκ ανδριαντοποιος ειμ' Ὡστ' ελινυσσοντα μ' εργαζε- σθαι αγαλματ' επ' αυτας βαθμιδος Ἑσταοτ.Αλλ' επι πασας Ὁλκαδος εν τ' ακατῳ γλυκει' αοιδα Στειχ' απ' Αιγινας διαγγελ- lois' ὁτι Λαμπωνος ὑιος Πυθεας ευρυσθενης Νικῃ Νεμειοις παγκρατιου στεφανον.

Nem. v.

Thus elegantly translated by Mr. Francis in a note to Hor. Carm. 4:2. 19. "It is not mine with forming hand

To bid a lifeless image stand

For ever on its base:

But fly, my verses, and proclaim

To distant realms, with deathless fame,

That Pytheas conquered in the rapid race."

Jeremiah, Jer 10:3-5, seems to be indebted to Isaiah for most of the following passage: - "The practices of the people are altogether vanity:

For they cut down a tree from the forest;

The work of the artificer's hand with the axe;

With silver and with gold it is adorned;

With nails and with hammers it is fastened, that it may not totter.

Like the palm-tree they stand stiff, and cannot speak;

They are carried about, for they cannot go:

Fear them not, for they cannot do harm;

Neither is it in them to do good."

Show yourselves men - התאששו hithoshashu. This word is rather of doubtful derivation and signification. It occurs only in this place: and some of the ancient interpreters seem to have had something different in their copies. The Vulgate read התבששו hithbosheshu, take shame to yourselves; the Syriac התבוננו hithbonenu, consider with yourselves; the Septuagint στεναξετε· perhaps התאבלו hithabbelu, groan or mourn, within yourselves. Several MSS. read התאוששו hithosheshu, but without any help to the sense.

Calling a ravenous bird from the east "Calling from the east the eagle" - A very proper emblem for Cyrus, as in other respects, so particularly because the ensign of Cyrus was a golden eagle, ΑΕΤΟΣ χρυσους, the very word עיט ayit, which the prophet uses here, expressed as near as may be in Greek letters. Xenoph. Cyrop. lib. 7 sub. init. Kimchi says his father understood this, not of Cyrus, but of the Messiah.

From a far country "From a land far distant" - Two MSS. add the conjunction ו vau, ומארץ umeerets; and so the Septuagint, Syriac, and Vulgate.

Hearken unto me, ye stout-hearted - This is an address to the Babylonians, stubbornly bent on the practice of injustice towards the Israelites.

Bel - The chief idol of the Babylonians, called by profane historians Jupiter Belus. Boweth - As the Babylonians used to bow down to him to worship, so now he bows down to the victorious Persians. Nebo - Another of the famous idols, which used to deliver oracles. Their idols - Were taken and broken, and the materials of them, gold, silver, and brass, were carried upon beasts into Persia. Your carriages - O ye Persians, to whom he turns his speech.

They - The Babylonians. Together - The Babylonians and their idols together, neither could help the other. Deliver - The Babylonians could not deliver their idols.

Carried - Whom I have nourished, ever since you were a people, and came out of Egypt; and that as tenderly, as parents bring up their own children.

Remove - He can stir neither hand nor foot to help his people.

Bring it - Think of this again and again, ye who have been guilty of this foolish sin.

Declaring - Foretelling from the beginning of the world, future events which should happen in succeeding ages, even to the end of the world.

A bird - Cyrus, called a bird for his swiftness, and ravenous for his fierceness, and victoriousness over his enemies.

I bring - Tho' you are unrighteous, I will shew myself a righteous and faithful God, making good my promise of delivering you out of Babylon after seventy years. It - My work of saving you from the Babylonish captivity. Will place - I will bring my people to Zion, and save them from all their enemies. My glory - In whom I will once again glory as my people.

1. BEl boweth down , Nebo stoopeth, their Idols were upon the beasts , and upon the cattel: your carriages were heavy laden , they are a burden to the weary beast.

The chief Idols of the Babylonians, Ier. 50. 2. and 51. 44. called by pro[illegible: 1+ letters]ane Historians Iupiter Belus.

As the Babylonians used to bow down to him to worship him, so now he boweth down and submits himself to the victorious Persians.

Another of the famous Idols, which used to deliver Oracles, as his name signifies.

Were taken and broken, and the materials of them, which were Gold, and Silver, and Brass, as both Scripture and other Authors witness, were carried upon Beasts into Persia.

O ye Persians; to whom he suddenly turneth his speech, as is usual.

They lie upon the backs of your Cattel like dull and unprofitable, and heavy burdens to the beasts, as they had been to men before.

Marginal references: Or, your luggage was born.

2. They stoop, they bow down together , they could not deliver the burden , but themselves are gone into captivity.

Either, 1. The Idols, of whom these words are used, ver. 1. Or, 2. The Babylonians, who are sufficiently implied in that expression, their idols, ver. 1.

Either, 1. one as well as another; Or 2. the Babylonians and their Idols together; neither could help the other.

Either 1. the Idols could not deliver themselves, who were now a burden to the Beasts, and carried away by them; Or 2. the Babylonians could not deliver their Idols, which he now had called burdens. And this Sence seems most probable from the following Clause, which clearly speaks of the same persons or things; but themselves, &c. Heb. their Souls: For although the Soul is here put for the Person, as it commonly is, yet that Title is never given to any Idol or lifeless thing, but onely to such Creatures as have or had Souls within their Bodies. So the meaning of this and the foregoing Verse, is this, That neither the Babylonians, nor their Idols, could Save either themselves or one another; but both are bowed down, and gone into Captivity together.

Marginal references: Heb. their soul.

3. Hearken unto me, O house of Jacob, and all the remnant of the house of Israel which are born by me, from the belly, which are carried from the womb .

Fitly so called, with respect Either 1. to all the Tribes of Israel, Ten of which were now lost and gone: Or 2. to the state of the Iews at their return from Babylon, there being onely a remnant of the two Tribes which did return.

Whom I have nourished, and cared for from time to time, ever since you were a People, and came out of Egypt; and that as affectionately and tenderly, as Parents bring up their own Children.

Marginal references: Chap. 44. 2.

4. And even to your old age I am he, and even to hoar hairs will I carry you : I have made, and I will bear, even I will carry and will deliver you .

And that care and kindness which I have had for you from the beginning, I will continue to you to the end; never forsaking you, unless you wilfully and obstinately cast me off, as the Iews did when their Messiah came.

You are my Workmanship, both as you are Men, and as you are my peculiar People; and therefore I will preserve and deliver you.

Marginal references: Exod. 19. 4. Deut. 1. 31. & 32. 11.

5. To whom will ye liken me, and make me equal, and compare me, that we may be like ?

If you are tempred or inclined at any time to exchange me for an Idol, do me and your selves this Right, seriously to consider, Whether you can find another God, who will be more able, and more ready to do you good, than I have been; which, if you can do, I am content you should prefer him before me, but if not, as will appear by what I am now saying, ver. 6, 7. then it is best for you to adhere to your ancient God and Friend.

Marginal references: Chap. 40. 18. 25.

6. They lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith, and he maketh it a god : they fall down, yea, they worship.

Let us suppose, a god made with the greatest Cost and Art.

Marginal references: Chap. 40. 19. & 41. 6. & 44. 12. Jer. 10. 3.; Chap. 44. 17.

7. They bear him upon the shoulder, they carry him , and set him in his place, and he standeth; from his place shall he not remove : yea, one shall cry unto him, yet can he not answer, nor save him out of his trouble.

Either 1. in pomp upon solemn Occasions: Or 2. [illegible: 1 word] that place where he is made, unto that place where they intend to set him up, as it is expressed in the following words.

Or rather, he cannot remove. He can stir neither hand nor foot to help his People.

Marginal references: Chap. 45. 20.

8. Remember this , and shew your selves men : bring it again to mind , O ye transgressors .

Consider these things which I now speak, O ye Israelites.

Act like reasonable Creatures, and be not so brutish, as to worship your own Works: Be so wise and couragious, as to withstand all Solicitations to Idolatry.

Think of this again and again.

You who have been guilty of this foolish Sin; and therefore are obliged to take the better heed, that you do not relapse into it again.

Marginal references: Chap. 44. 19.

9. Remember the former things of old, for I am God, and there is none else, I am God, and there is none like me.

What I have done for you, and in the World, my evident Predictions of future things justified by the event, and those other miraculous Works whereby I have abundantly proved my Divinity.

10. Declaring the end from the beginning , and from ancient times the things that are not yet done, saying, My counsel shall stand , and I will do all my pleasure:

Foretelling from the beginning of the World, or from the beginning of your Nation, those future Events which should happen in succeeding Ages, even to the end of the World, or to the end of your Common-wealth; for such Predictions we find delivered by Moses, the first Founder of their Common-wealth.

As I will not, so no other Power can, disappoint my Purposes and Predictions.

Marginal references: Psal. 33. 11. Prov. 19. 21. & 21. 30. Heb. 6. 17.

11. Calling a ravenous bird from the East , the man that executeth my counsel from a far country ; yea I have spoken it, I will also bring it to pass, I have purposed it, I will also do it.

Cyrus called a bird for his swiftness and great expedition, and ravenous for his fierceness, and victoriousness over his Enemies.

From Persia, as Isa. 41. 2.

Concerning the deliverance of my People, and the destruction of their cruel oppressors, the Babylonians.

From Persia, which was far from Babylon, but much farther from Iudea.

Marginal references: Heb. the man of my counsel.

12. Hearken unto me, ye stout hearted , that are far from Righteousness .

Or, Ye whose hearts are proud or hard or stubborn. He speaks either, 1. To the Babylonians, you who are stout against God, and say or think that neither God nor any man can deliver my people out of your hands: Or rather 2. To the House of Iacob, expressed ver. 3. Where he bespeaks them in the same words here used, hearken to me; and to whom alone he directeth his speech in this whole Chapter, for though he speaketh of the Babylonians, yet he doth not speak to them; and to whom the Prophet, for the most part, turneth his speech in all his Prophecies, unless where there is something in the Text or Context, which determineth it to some other Person or People. And this very crime of stoutness, or hardness of heart is most justly and most frequently charged upon the Iews, by their own Prophets every where, because of their gross contempt of, and incorrigibleness under, all Gods Words and Works. And the Prophet speaks this, either to the Iews of his Generation; Or rather to that generation which was carried Captive to Babylon, whose stoutheartedness is particularly noted and reproved, Zech. 7. 11, 12. Compare Mal. 3. 13, 14, 15.

That are not onely voyd of, but enemies to Righteousness and true holiness, that give up your selves to wickedness, that despise my counsels, and promises, and threatnings.

13. I bring near my righteousness : it shall not be far off , and my salvation shall not tarry; and I will place salvation in Zion for Israel my glory .

Though you are most unrighteous persons, and have given me just cause to make you to know my breach of Promise, as I threatned in the like case, Numb. 14. 34. Yet I will shew my self to be a Righteous and Faithful God, making good my promise of delivering you out of Babylon after seventy years; and though you think the time long, and are apt to distrust the thing it self, yet it shall come, and that speedily, I will bring it near, or cause it to approach, or come unto you, and as it follows, it shall not tarry beyond the appointed time.

My work of saving you from the Babylonish Captivity.

I will bring my People from Babylon to Zion, and there I will save them from all their enemies.

In whom I will once again glory as my People, and the illustrious monuments of my glorious Wisdom, and Power, and Truth and Goodness; whom I will make a great and glorious People, though now they are mean and contemptible, and in whom I will once more settle my glorious Presence and Ordinances.

Isa 46:1-2

There follows now a trilogy of prophecies referring to Babylon. After the prophet has shown what Israel has to expect of Cyrus, he turns to what awaits Babylon at the hands of Cyrus. “Bel sinketh down, Nebo stoopeth; its images come to the beast of burden and draught cattle: your litters are laden, a burden for the panting. They stopped, sank down all at once, and could not get rid of the burden; and their own self went into captivity.” The reference to Babylon comes out at once in the names of the gods. Bēl was the Jupiter of the Babylonians and, as Bel-Merodach, the tutelar deity of Babylon; Nebo was Mercury, the tutelar deity of the later Chaldean royal family, as the many kings’ names in which it appears clearly show (e.g., Mabonassar, Nabo-polassar, etc.). The pryamidal heap of ruins on the right bank of the Euphrates, which is now called Birs Nimrud, is the ruin of the temple of Bel, of which Herodotus gives a description in i. 181-183, and probably also of the tower mentioned in Gen 11, which was dedicated to Bel, if not to El = Saturn. Herodotus describes two golden statues of Bel which were found there (cf., Diodorus, ii. 9, 5), but the way in which Nebo was represented is still unknown. The judgment of Jehovah falls upon these gods through Cyrus. Bel suddenly falls headlong, and Nebo stoops till he also falls. Their images come to (fall to the lot of) the chayyâh, i.e., the camels, dromedaries, and elephants; and behēmâh, i.e., horses, oxen, and asses. Your נשׂאת, gestamina, the prophet exclaims to the Babylonians, i.e., the images hitherto carried by you in solemn procession (Isa 45:20; Amo 5:26; Jer 10:5), are now packed up, a burden for that which is wearied out, i.e., for cattle that has become weary with carrying them. In Isa 46:1, as the two participial clauses show, the prophet still takes his stand in the midst of the catastrophe; but in Isa 46:2 it undoubtedly lies behind him as a completed act. In Isa 46:2 he continues, as in Isa 46:1, to enter into the delusion of the heathen, and distinguish between the numina and simulacra. The gods of Babylon have all stooped at once, have sunken down, and have been unable to save their images which were packed upon the cattle, out of the hands of the conquerors. In Isa 46:2 he destroys this delusion: they are going into captivity (Hos 10:5; Jer 48:7; Jer 49:3), even “their ownself” (naphshâm), since the self or personality of the beingless beings consists of nothing more than the wood and metal of which their images are composed.

Isa 46:3-5

From this approaching reduction of the gods of Babylon to their original nothingness, several admonitions are now derived. The first admonition is addressed to all Israel. “Hearken unto me, O house of Jacob, and all the remnant of the house of Israel: ye, lifted up from the womb; ye, carried from the mother’s lap! And till old age it is I, and to grey hair I shall bear you on my shoulder: I have done it, and I shall carry; and I put upon my shoulder, and deliver. To whom can ye compare me, and liken, and place side by side, that we should be equal?” The house of Jacob is Judah here, as in Oba 1:18 (see Caspari on the passage), Nah 2:3, and the house of Israel the same as the house of Joseph in Obadiah; whereas in Amo 3:13; Amo 6:8; Amo 7:2, Jacob stands for Israel, in distinction from Judah. The Assyrian exile was earlier than the Babylonian, and had already naturalized the greater part of the exiles in a heathen land, and robbed them of their natural character, so that there was only a remnant left by whom there was any hope that the prophet’s message would be received. What the exiles of both houses were to hear was the question in Isa 46:5, which called upon them to consider the incomparable nature of their God, as deduced from what Jehovah could say of Himself in relation to all Israel, and what He does say from העמסים onwards. Babylon carried its idols, but all in vain: they were carried forth, without being able to save themselves; but Jehovah carried His people, and saved them. The expressions, “from the womb, and from the mother’s lap,” point back to the time when the nation which had been in process of formation from the time of Abraham onwards came out of Egypt, and was born, as it were, into the light of the world. From this time forward it had lain upon Jehovah like a willingly adopted burden, and He had carried it as a nurse carries a suckling (Num 11:12), and an eagle its young (Deu 32:11). In Isa 46:4 the attributes of the people are carried on in direct (not relative) self-assertions on the part of Jehovah. The senectus and canities are obviously those of the people - not, however, as though it was already in a state of dotage (as Hitzig maintains, appealing erroneously to Isa 47:6), but as denoting the future and latest periods of its history. Even till then Jehovah is He, i.e., the Absolute, and always the same (see Isa 41:4). As He has acted in the past, so will He act at all times - supporting and saving His people. Hence He could properly ask, Whom could you place by the side of me, so that we should be equal? (Vav consec. as in Isa 40:25).

Isa 46:6-7

The negative answer to this question is the direct result of what precedes, but a still further proof is given in Isa 46:6, Isa 46:7. “They who pour gold out of the bag, and weigh silver with the balance, hire a goldsmith to make it into a god, that they may fall down, yea, throw themselves down. They lift it up, carry it away upon their shoulder, and set it down in its place: there it stands; from its place it does not move: men also cry to it, but it does not answer; it saves no one out of distress.” There is no necessity for assuming that הזּלים is used in the place of the finite verb, as Hitzig imagines, or as equivalent to זלים הם, as Rosenmüller and Gesenius suppose; but up to ישׂכּרוּ the whole is subject, and therefore ישׁקלוּ is the point at which the change into the finite verb occurs (Ges. §131, 2). The point in hazzâlı̄m is not the extravagant expenditure, as Ewald thinks, but the mean origin of the god, which commences with the pouring out of gold from a purse (zūl = zâlal, to shake, to pour out). Qâneh is the lever of the scales (κανών). The metal weighed out is given to a goldsmith, who plates the idol with the gold, and makes the ornaments for it of silver. When it is finished, they lift it up, or shoulder it (ישּׂאהוּ with a distinctive Great Telisha), carry it home, and set it down in the place which it is to have under it (תּחתּיו). There it stands firm, immoveable, and also deaf and dumb, hearing no one, answering no one, and helping no one. The subject to יצעק is any צעק. The first admonition closes here. The gods who are carried fall without being able to save themselves, whereas Israel’s God carries and saves His people; He, the Incomparable, more especially in contrast with the lifeless puppets of idols.

Isa 46:8-11

The second admonition is addressed to those who would imitate the heathen. “Remember this, and become firm, take it to heart, ye rebellious ones! Remember the beginning from the olden time, that I am God, and none else: Deity, and absolutely none like me: proclaiming the issue from the beginning, and from ancient times what has not yet taken place, saying, My counsel shall stand, and all my good pleasure I carry out: calling a bird of prey from the east, the man of my counsel from a distant land: not only have I spoken, I also bring it; I have purposed it, I also execute it.” The object to which “this” points back is the nothingness of idols and idolatry. The persons addressed are the פושׁעים (those apostatizing), but, as התאשׁשׁוּ shows, whether it mean ἀνδιρίζεσθε or κραταιοῦσθε (1Co 16:13), such as have not yet actually carried out their rebellion or apostasy, but waver between Jehovahism and heathenism, and are inclined to the latter. התאשׁשׁו is hardly a denom. hithpalel of אישׁ in the sense of “man yourselves,” since אישׁ, whether it signifies a husband or a social being, or like אנושׁ, a frail or mortal being, is at any rate equivalent to אנשׁ, and therefore never shows the modification u. אשׁשׁ (אשׁה) signifies to be firm, strong, compact; in the piel (rabb.), to be well-grounded; nithpael, to be fortified, established; here hithpoel, “show yourselves firm” (Targ., Jer.: fundamini ne rursum subitus idololatriae vos turbo subvertat). That they may strengthen themselves in faith and fidelity, they are referred to the history of their nation; ראשׁנות are not prophecies given at an earlier time - a meaning which the priora only acquire in such a connection as Isa 43:9 - but former occurrences. They are to pass before their minds the earlier history, and indeed “from the olden time.” “Remember:” zikhrū is connected with the accusative of the object of remembrance, and כּי points to its result. An earnest and thoughtful study of history would show them that Jehovah alone was El, the absolutely Mighty One, and 'Elōhı̄m, the Being who united in Himself all divine majesty by which reverence was evoked. The participles in Isa 46:10, Isa 46:11 are attached to the “I” of כּמוני. It is Jehovah, the Incomparable, who has now, as at other times from the very commencement of the new turn in history, predicted the issue of which it would lead, and miqqedem, i.e., long before, predicted things that have not yet occurred, and which therefore lit outside the sphere of human combination - another passage like Isa 41:26; Isa 45:21, etc., in which what is predicted in these prophecies lays claim to the character of a prediction of long standing, and not of one merely uttered a few years before. The ראשׁית, in which the ראשׁנות are already in progress (Isa 42:9), is to be regarded as the prophet’s ideal present; for Jehovah not only foretells before the appearance of Cyrus what is to be expected of him, but declares that His determination must be realized, that He will bring to pass everything upon which His will is set, and summons the man upon the stage of history as the instrument of its accomplishment, so that He knew Cyrus before he himself had either consciousness or being (Isa 45:4-5). The east is Persis (Isa 41:2); and the distant land, the northern part of Media (as in Isa 13:5). Cyrus is called an eagle, or, strictly speaking, a bird of prey (‛ayit),The resemblance to ἀετός (αἰετός) is merely accidental. This name for the eagle is traceable, like avid, to a root vâ, to move with the swiftness of the wind. This was shown by Passow, compare Kuhn’s Zeitschrift, i. 29, where we also find at 10, 126 another but less probable derivation from a root i, to go (compare eva, a course). just as in Jer 49:22 and Eze 17:3 Nebuchadnezzar is called a nesher. According to Cyrop. vii. 1, 4, the campaign of Cyrus was ἀετὸς χρυσοῦς ἐπὶ δόρατος μακροῦ ἀνατεταμένος. Instead of עצתו אישׁ, the keri reads more clearly, though quite unnecessarily, (עצתי אישׁ (see e.g., Isa 44:26). The correlate אף (Isa 46:11), which is only attached to the second verb the second time, affirms that Jehovah does not only the one, but the other also. His word is made by Him into a deed, His idea into a reality. יצר is a word used particularly by Isaiah, to denote the ideal preformation of the future in the mind of God (cf., Isa 22:11; Isa 37:26). The feminine suffixes refer in a neuter sense to the theme of the prophecy - the overthrow of idolatrous Babel, upon which Cyrus comes down like an eagle, in the strength of Jehovah. So far we have the nota bene for those who are inclined to apostasy. They are to lay to heart the nothingness of the heathen gods, and, on the other hand, the self-manifestation of Jehovah from the olden time, that is to say, of the One God who is now foretelling and carrying out the destruction of the imperial city through the eagle from the east.

Isa 46:12-13

A third admonition is addressed to the forts esprits in Isa 46:12, Isa 46:13. “Hearken to me, ye strong-hearted, that are far from righteousness! I have brought my righteousness near; it is not far off, and my salvation tarrieth not: and I give salvation in Zion, my glory to Israel.” All that is called in Hellenic and Hellenistic νοῦς λόγος συνείδησις θυμός, is comprehended in καρδία; and everything by which bâsâr and nephesh are affected comes into the light of consciousness in the heart (Psychol. p. 251). According to this biblico-psychological idea, לב אבּיתי may signify either the courageous (Psa 76:6), or, as in this instance, the strong-minded; but as a synonym of לב סהזקי (Eze 2:4) and לב קשׁי (Eze 3:7), viz., in the sense of those who resist the impressions of the work and grace of God in their consciousness of mental superiority to anything of the kind, and not in the sense of those who have great mental endowments. These are “far from righteousness” (tsedâqâh), that is to say, they have despaired of the true, loving fidelity of Jehovah, and have no wish for any further knowledge of it. Therefore they shall hear, and possibly not without impression, that this loving fidelity is about to manifest itself, and salvation is about to be realized. Jehovah has given salvation in Zion, that is to say, is giving it even now, so that it will become once more the centre of the renovated nation, and impart its glory to this, so that it may shine in the splendour bestowed upon it by its God. We have here the side of light and love, turned towards us by the two-faced tsedâqâh, as a parallel word to theshū‛âh, or salvation. With this admonition to the indifferent and careless, to whom the salvation of which they have given up all hope is proclaimed as at the door, this prophecy is brought to a close. In three distinct stages, commencing with “hearken,” “remember,” “hearken,” it has unfolded the spiritual influences which the fact declared in Isa 46:1, Isa 46:2 ought to have upon Israel, and resembles a pastoral sermon in its tone.

The Folly of Idolatry. (b. c. 708.)

1 Bel boweth down, Nebo stoopeth, their idols were upon the beasts, and upon the cattle: your carriages were heavy loaden; they are a burden to the weary beast. 2 They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity. 3 Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are borne by me from the belly, which are carried from the womb: 4 And even to your old age I am he; and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and will deliver you.

We are here told,

I. That the false gods will certainly fail their worshippers when they have most need of them, v. 1, 2. Bel and Nebo were two celebrated idols of Babylon. Some make Bel to be a contraction of Baal; others rather think not, but that it was Belus, one of their first kings, who after his death was deified. As Bel was a deified prince, so (some think) Nebo was a deified prophet, for so Nebo signifies; so that Bel and Nebo were their Jupiter and their Mercury or Apollo. Barnabas and Paul passed at Lystra for Jupiter and Mercury. The names of these idols were taken into the names of their princes, Bel into Belshazzar's, Nebo into Nebuchadnezzar's and Nebuzaradan's, &c. These gods they had long worshipped, and in their revels praised them for their successes (as appears, Dan. v. 4); and they insulted over Israel as if Bel and Nebo were too hard for Jehovah and could detain them in captivity in defiance of their God. Now, that this might be no discouragement to the poor captives, God here tells them what shall become of these idols, which they threaten them with. When Cyrus takes Babylon, down go the idols. It was usual then with conquerors to destroy the gods of the places and people they conquered, and to put the gods of their own nation in the room of them, ch. xxxvii. 19. Cyrus will do so; and then Bel and Nebo, that were set up on high, and looked great, bold, and erect, shall stoop and bow down at the feet of the soldiers that plunder their temples. And because there is a great deal of gold and silver upon them, which was intended to adorn them, but serves to expose them, they carry them away with the rest of the spoil. The carriers' horses, or mules, are laden with them and their other idols, to be sent among other lumber (for so it seems they accounted them rather than treasure) into Persia. So far are they from being able to support their worshippers that they are themselves a heavy load in the wagons, and a burden to the weary beast. The idols cannot help one another (v. 2): They stoop, they bow down together. They are all alike, tottering things, and their day has come to fall. Their worshippers cannot help them: They could not deliver the burden out of the enemy's hand, but themselves (both the idols and the idolaters) have gone into captivity. Let not therefore God's people be afraid of either. When God's ark was taken prisoner by the Philistines it proved a burden, not to the beasts, but to the conquerors, who were forced to return it; but, when Bel and Nebo have gone into captivity, their worshippers may even give their good word with them: they will never recover themselves.

II. That the true God will never fail his worshippers: "You hear what has become of Bel and Nebo, now hearken to me, O house of Jacob! v. 3, 4. Am I such a god as these? No; though you are brought low, and the house of Israel is but a remnant, your God has been, is, and ever will be, your powerful and faithful protector."

1. Let God's Israel do him the justice to own that he has hitherto been kind to them, careful of them, tender over them, and has all along done well for them. Let them own, (1.) That he bore them at first: I have made. Out of what womb came they, but that of his mercy, and grace, and promise? He formed them into a people and gave them their constitution. Every good man is what God makes him. (2.) That he bore them up all along: You have been borne by me from the belly, and carried from the womb. God began betimes to do them good, as soon as ever they were formed into a nation, nay, when as yet they were very few, and strangers. God took them under a special protection, and suffered no man to do them wrong, Ps. cv. 12-14. In the infancy of their state, when they were not only foolish and helpless, as children, but forward and peevish, God carried them in the arms of his power and love, bore them as upon eagles' wings, Exod. xix. 4; Deut. xxxii. 11. Moses had not patience to carry them as the nursing father does the sucking child (Num. xi. 12), but God bore them, and bore their manners, Acts xiii. 18. And as God began early to do them good (when Israel was a child, then I loved him), so he had constantly continued to do them good: he had carried them from the womb to this day. And we may all witness for God that he has been thus gracious to us. We have been borne by him from the belly, from the womb, else we should have died from the womb and given up the ghost when we came out of the belly. We have been the constant care of his kind providence, carried in the arms of his power and in the bosom of his love and pity. The new man is so; all that in us which is born of God is borne up by him, else it would soon fail. Our spiritual life is sustained by his grace as necessarily and constantly as our natural life by his providence. The saints have acknowledged that God has carried them from the womb, and have encouraged themselves with the consideration of it in their greatest straits, Ps. xxii. 9, 10; lxxi. 5, 6, 17.

2. He will then do them the kindness to promise that he will never leave them. He that was their first will be their last; he that was the author will be the finisher of their well-being (v. 4): "You have been borne by me from the belly, nursed when you were children; and even to your old age I am he, when, by reason of your decays and infirmities, you will need help as much as in your infancy." Israel were now growing old, so was their covenant by which they were incorporated, Heb. viii. 13. Gray hairs were here and there upon them, Hos. vii. 9. And they had hastened their old age, and the calamities of it, by their irregularities. But God will not cast them off now, will not fail them when their strength fails; he is still their God, will still carry them in the same everlasting arms that were laid under them in Moses's time, Deut. xxxiii. 27. He has made them and owns his interest in them, and therefore he will bear them, will bear with their infirmities, and bear them up under their afflictions: "Even I will carry and will deliver them; I will now bear them upon eagles' wings out of Babylon, as in their infancy I bore them out of Egypt." This promise to aged Israel is applicable to every aged Israelite. God has graciously engaged to support and comfort his faithful servants, even in their old age: "Even to your old age, when you grow unfit for business, when you are compassed with infirmities, and perhaps your relations begin to grow weary of you, yet I am he—he that I am, he that I have been—the very same by whom you have been borne from the belly and carried from the womb. You change, but I am the same. I am he that I have promised to be, he that you have found me, and he that you would have me to be. I will carry you, I will bear, will bear you up and bear you out, and will carry you on in your way and carry you home at last."

The Folly of Idolatry; The Divine Prerogative Asserted. (b. c. 708.)

5 To whom will ye liken me, and make me equal, and compare me, that we may be like? 6 They lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith; and he maketh it a god: they fall down, yea, they worship. 7 They bear him upon the shoulder, they carry him, and set him in his place, and he standeth; from his place shall he not remove: yea, one shall cry unto him, yet can he not answer, nor save him out of his trouble. 8 Remember this, and show yourselves men: bring it again to mind, O ye transgressors. 9 Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, 10 Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: 11 Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. 12 Hearken unto me, ye stouthearted, that are far from righteousness: 13 I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory.

The deliverance of Israel by the destruction of Babylon (the general subject of all these chapters) is here insisted upon, and again promised, for the conviction both of idolaters who set up as rivals with God, and of oppressors who were enemies to the people of God.

I. For the conviction of those who made and worshipped idols, especially those of Israel who did so, who would have images of their God, as the Babylonians had of theirs,

1. He challenges them either to frame an image that should be thought a resemblance of him or to set up any being that should stand in competition with him (v. 5): To whom will you liken me? It is absurd to think of representing an infinite and eternal Spirit by the figure of any creature whatsoever. It is to change his truth into a lie and to turn his glory into shame. None ever saw any similitude of him, nor can see his face and live. To whom then can we liken God? ch. xl. 18, 25. It is likewise absurd to think of making any creature equal with the Creator, who is infinitely above the noblest creatures, yea, or to make any comparison between the creature and the Creator, since between infinite and finite there is no proportion.

2. He exposes the folly of those who made idols and then prayed to them, v. 6, 7. (1.) They were at great charge upon their idols and spared no cost to fit them for their purpose: They lavish gold out of the bag; no little will serve, and they do not care how much goes, though they pinch their families and weaken their estates by it. How does the profuseness of idolaters shame the niggardliness of many who call themselves God's servants but are for a religion that will cost them nothing! Some lavish gold out of the bag to make an idol of it in the house, while others hoard up gold in the bag to make an idol of it in the heart; for covetousness is idolatry, as dangerous, though not as scandalous, as the other. They weigh silver in the balance, either to be the matter of their idol (for even those that were most sottish had so much sense as to think that God should be served with the best they had, the best they could possibly afford; those that represented him by a calf made it a golden one) or to pay the workmen's wages. The service of sin often proves very expensive. (2.) They were in great care about their idols and took no little pains about them (v. 7): They bear him upon their own shoulders, and do not hire porters to do it; they carry him, and set him in his place, more like a dead corpse than a living God. They set him on a pedestal, and he stands. They take a great deal of pains to fasten him, and from his place he shall not remove, that they may know where to find him, though at the same time they know he can neither move a hand nor stir a step to do them any kindness. (3.) After all, they paid great respect to their idols, though they were but the works of their own hands and the creatures of their own fancies. When the goldsmith has made it that which they please to call a god they fall down, yea, they worship it. If they magnified themselves too much in pretending to make a god, as if they would atone for that, they vilified themselves as much in prostrating themselves to a god that they knew the original of. And, if they were deceived by the custom of their country in making such gods as these, they did no less deceive themselves when they cried unto them, though they knew they could not answer them, could not understand what they said to them, nor so much as reply Yea, or No, much less could they save them out of their trouble. Now shall any that have some knowledge of, and interest in, the true and living God, thus make fools of themselves?

3. He puts it to themselves, and their own reason, let that judge in the case (v. 8): "Remember this, that has been often told you, what senseless helpless things idols are, and show yourselves men—men and not brutes, men and not babes. Act with reason; act with resolution; act for your own interest. Do a wise thing; do a brave thing; and scorn to disparage your own judgment as you do when you worship idols." Note, Sinners would become saints if they would but show themselves men, if they would but support the dignity of their nature and use aright its powers and capacities. "Many things you have been reminded of; bring them again to mind, recall them into you memories, and revolve them there. O! you transgressors, consider your ways; remember whence you have fallen, and repent, and so recover yourselves."

4. He again produces incontestable proofs that he is God, that he and none besides is so (v. 9): I am God, and there is none like me. This is that which we have need to be reminded of again and again; for proof of it he refers, (1.) To the sacred history: "Remember the former things of old, what the God of Israel did for his people in their beginnings, whether he did not that for them which no one else could, and which the false gods did not, nor could do, for their worshippers. Remember those things, and you will own that I am God and there is none else." This is a good reason why we should give glory to him as a nonsuch, and why we should not give that glory to any other which is due to him alone, Exod. xv. 11. (2.) To the sacred prophecy. He is God alone, for it is he only that declares the end from the beginning, v. 10. From the beginning of time he declared the end of time, and end of all things. Enoch prophesied, Behold, the Lord comes. From the beginning of a nation he declares what the end of it will be. He told Israel what should befal them in the latter days, what their end should be, and wished they were so wise as to consider it, Deut. xxxii. 20, 29. From the beginning of an event he declares what the end of it will be. Known unto God are all his works, and, when he pleases, he makes them known. Further than prophecy guides us it is impossible for us to find out the work that God makes from the beginning to the end, Eccl. iii. 11. He declares from ancient times the things that are not yet done. Many scripture prophecies which were delivered long ago are not yet accomplished; but the accomplishment of some in the mean time is an earnest of the accomplishment of the rest in due time. By this it appears that he is God, and none else; it is he, and none besides, that can say, and make his words good, "My counsel shall stand, and all the powers of hell and earth cannot control or disannul it nor all their policies correct or countermine it." As God's operations are all according to his counsels, so his counsels shall all be fulfilled in his operations, and none of his measures shall be broken, none of his designs shall miscarry. This yields abundant satisfaction to those who have bound up all their comforts in God's counsels, that his counsel shall undoubtedly stand; and, if we are brought to this, that whatever pleases God pleases us, nothing can contribute more to make us easy than to be assured of this, that God will do all his pleasure, Ps. cxxxv. 6. The accomplishment of this particular prophecy, which relates to the elevation of Cyrus and his agency in the deliverance of God's people out of their captivity, is mentioned for the confirmation of this truth, that the Lord is God and there is none else; and this is a thing which shall shortly come to pass, v. 11. God by his counsel calls a ravenous bird from the east, a bird of prey, Cyrus, who (they say) had a nose like the beak of a hawk or eagle, to which some think this alludes, or (as others say) to the eagle which was his standard, as it was afterwards that of the Romans, to which there is supposed to be a reference, Matt. xxiv. 28. Cyrus came from the east at God's call: for God is Lord of hosts and of those that have hosts at command. And, if God give him a call, he will give him success. He is the man that shall execute God's counsel, though he comes from a far country and knows nothing of the matter. Note, Even those that know not, and mind not, God's revealed will, are made use of to fulfil the counsels of his secret will, which shall all be punctually accomplished in their season by what hand he pleases. That which is here added, to ratify this particular prediction, may abundantly show to the heirs of promise the immutability of his counsel: "I have spoken of it by my servants the prophets, and what I have spoken is just the same with what I have purposed." For, though God has many things in his purposes which are not in his prophecies, he has nothing in his prophecies but what are in his purposes. And he will do it, for he will never change his mind; he will bring it to pass, for it is not in the power of any creature to control him. Observe with what majesty he says it, as one having authority: I have spoken it, I will also bring it to pass. Dictum, factum—no sooner said than done. I have purposed it, and he does not say, "I will take care it shall be done," but, "I will do it." Heaven and earth shall pass away sooner than one tittle of the word of God.

II. For the conviction of those that daringly opposed the counsels of God assurance is here given not only that they shall be accomplished, but that they shall be accomplished very shortly, v. 12, 13.

1. This is addressed to the stout-hearted, that is, either, (1.) The proud and obstinate Babylonians, that are far from righteousness, far from doing justice or showing mercy to those they have power over, that say they will never let the oppressed go free, but will still detain them in spite of their petitions or God's predictions, that are far from any thing of clemency or compassion to the miserable. Or, (2.) The unhumbled Jews, that have been long under the hammer, long in the furnace, but are not broken are not melted, that, like the unbelieving murmuring Israelites in the wilderness, think themselves far from God's righteousness (that is, from the performance of his promise, and his appearing to judge for them), and by their distrusts set themselves at a yet further distance from it, and keep good things from themselves, as their fathers, who could not enter into the land of promise because of unbelief. This is applicable to the Jewish nation when they rejected the gospel of Christ; though they followed after the law of righteousness, they attained not to righteousness, because they sought it not by faith, Rom. ix. 31, 32. They perished far from righteousness; and it was because they were stout-hearted, Rom. x. 3.

2. Now to them God says that, whatever they think, the one in presumption, the other in despair, (1.) Salvation shall be certainly wrought for God's people. If men will not do them justice, God will, and his righteousness shall effect that for them which men's righteousness would not reach to. He will place salvation in Zion, that is, he will make Jerusalem a place of safety and defence to all those who will plant themselves there; thence shall salvation go forth for Israel his glory. God glories in his Israel; and he will be glorified in the salvation he designs to work out for them; it shall redound greatly to his honour. This salvation shall be in Zion; for thence the gospel shall take rise (ch. ii. 3), thither the Redeemer comes (ch. lix. 20, Rom. xi. 26), and it is Zion's King that has salvation, Zech. ix. 9. (2.) It shall be very shortly wrought. This is especially insisted on with those who thought it at a distance: "I bring near my righteousness, nearer than you think of; perhaps it is nearest of all when your straits are greatest and your enemies most injurious; it shall not be far off when there is occasion for it, Ps. lxxxv. 9. Behold, the Judge stands before the door. My salvation shall not tarry any longer than till it is ripe and you are ready for it; and therefore, though it tarry, wait for it; wait patiently, for he that shall come will come, and will not tarry."

CHAP. XLVI.

Ver. 1. BEl is bowed down] Jupiter Belus (as Pliny calleth him) Babels chief God, is now become a prey to the Perſians: Lib. 6. c. 26. and might be to them of as great worth as was Nebuchadnezzars maſſy Image of gold dedicated in Dura, Dan. 3.1, 2. This great golden image, ſome think to be the ſame that is here called Nebo or Nebuchadnezzar. Others think it to be Apollo Deus vaticinus. Tremellius rendreth it, the prophecying or oracular God. Jeremy ſeemeth to call him Merodach, chap. 51.1. Dagon the Septuagint render him; but not well.

Your carriages were heavy laden] tam eſtis dii graves.

Ver. 2. They ſtoop] The Babylonians together with their Mawmets: Ridiculous Gods, that could be thus plundered, carried captives, born on the backs of Aſſes.

But themſelves are gone into captivity] Heb. and their ſoul went into captivity, that is, their Idols, that were dear unto them as their very ſouls.

Ver. 3. Which are born by me from the belly] You do not bear me, as they do their Idols in proceſſion and otherwiſe, but I bear you: and ſo have done from the firſt and ſhall do the laſt: like as the tender mother doth her beloved babe, or as the Eagle doth her young upon her wings, Exod. 19.4. Deut. 32.11.

Ver. 4. And even to your old age I am he] The mother beateth not her childe in her boſom,Idem faciunt [illegible: 1 letter]qui calcibus & canes morlu. when grown to ſome bigneſs. The Eagle beateth her young out of the neſt when able to prey upon their own wing: but God dealeth better a great deal with his whom he never caſteth off: as neither doth he his labouring and languiſhing Church, upon whom the ends of the world are come.

I have made, and I will bear, even I will carry] God himſelf will do it; I is emphatical, and excluſive.

— Et ſi gratiſſima ſemper Munera ſint Author quae precioſa facit;

How ſweet ſhould this precious promiſe be unto us, and how ſoveraigne againſt the fear of want in old age? Plutarch giveth this for a reaſon why old men are ſo covetous, viz. becauſe they fear they ſhall not have [non-Latin text not transcribed], ſuch as will keep them whiles they live, and ſuch as will bury them decently, when dead. The Lord here aſſureth all his, that he will ſee to their ſupport and ſuſtentation as long as life laſteth; yea for ſpirituals as well as temporals. This was no ſmall comfort to old David, Pſal. 71. to Dr. Rivet and others, And well it might. See Pſal. 48. ult. with the Notes.Pathos habent verba Me & Cui. Alap.

Ver. 5. To whom then will ye liken me, &c.] q. d. To which of your paramours? for here the Lord rerurneth to his diſcourſe againſt idolaters, and their Idols, earumque inanitatem & inopiam demonſtrat, inveighing againſt them with no leſs ſtomach and indignation then a jealous husband againſt his adultereſſes ſtallions. Let every godleſs perſon, who idolizeth his luſts, think he heareth God thus beſpeaking him as in this Text.

Ver. 6. They laviſh gold out of the bag] They ſpare for no coſt: Nebuchadnezzar did not in that vaſt Coloſſus, Dan. 3.1. Canutus beſtowed upon a Croſs his whole annual Entrado, or revenue. He alſo gave an hundred talents of ſilver and one of gold, for St. Auſtine arme, which he beſtowed on Coventry as a memorial of his blind zeal. The Lady of Loretto hath her Churches ſo ſtuffed with vowed Preſents and memories as they are fain to hang their Cloyſters and Church-yards with them.

Sands Relat. Ver. 7. They bear him upon their ſhoulders] As the Papiſts breaden god furfuraceum illud numen is, at this day, born about to be adored: whereas the true God beareth up all things by the word of his power, Heb. 1.3.

Yea one ſhall cry unto him] As they did to Baal in Eliah's dayes: and the Cretians to their Jupiter, whom they therefore pictured without eares.

Ver. 8. Remember this] Suffer me not to preſs theſe things ſo oft upon you to no purpoſe.

And ſhew your ſelves men] Roboramini, fortify your hearts by the Word of God and true reaſon, renewing your good reſolutions oft againſt this ſenſeleſs ſin of Idolatry.

Bring it again to mind] Heb. bring back to heart, turn ſhort again upon your ſelves, recognize your iniquities, and be humbled.

Ver. 9. Remember the former things of old] Again he calleth upon them to remember who had ſo foully forgot themſelves in the days of Ahas and Manaſſeh; and would do ſo again in Babylon, where they kept not themſelves from Idols: Papiſts unman themſelves, or otherwiſe they could not be ſuch groſs Idolates.

Ver. 10. Declaring the end from the beginning] This forttelling of things future, is a precellency in God above Idols, that he much ſtandeth upon.

I will do all my pleaſure] What God pleaſeth to do, there is no queſtion but he is able to do. But they are out, who argue from Gods power to his will.

Ver. 11. Calling a ravenous bird] i. e. Cyrus, who was hawk-noſed, and came ſwiftly to ſeiz upon Babylon, like a Falcon, or ſome ſuch ravenous bird;Cyripaed. l. 7. So Nebuchadnezzar is called an Eagle, Jer. 48.49. Xenophon teſtifyeth that Cyrus had in his ſtandard a golden Spred-Eagle, as had after him the Perſian Kings, and likewiſe the Romans: See Matth, 24.28. with the Note.

Ver. 12. Hearken unto me ye ſtout-hearted] Ye cruel Caldeans; And here ſome begin the next Chapter.

That are far from righteouſneſs] And therefore not far from ruine, Pſal. 119. ver. 155.

Ver. 13. I will bring near my righteouſneſs] I will ſuddainly right my wronged people, by Cyrus my ſervant, but eſpecially by Chriſt my Son: therefore it followeth.

I will place ſalvation in Zion for Iſrael, my glory] Or, in Iſrael my magnificence. i. e. Now which of your Idols can do thus for their worſhippers?