Isaiah Chapter 46

The chapters 46 - 48. close this section of the prophecy, the discussion of Israel's guilty love of idols in presence of the doom of Babylon, the patron of idolatry and the instrument of the punishment of the Jews for that sin.

Chapter 46 in the most spirited way contrasts the fall of the helpless objects of Babylonish worship with God's gracious care over Israel. "Bel [their chief god, answering to the Zeus of the Greeks] boweth down, Nebo [answering to the Greek Hermes] bendeth: their idols are upon the beasts, and upon the cattle: your loads are lifted up, a burden to the weary [beast]. They bend, they bow down together, they could not deliver the burden, and themselves are gone into captivity" (vv. 1, 2). Thus, chief or subordinate these false deities could do nothing for their votaries, and could not deliver themselves. The victorious foe carries them off as part of the spoil. The Persians detested idols.

On the other hand, Jehovah had carried Israel from their national birth to their old age: "Hearken unto me, house of Jacob, and all the remnant of the house of Israel, who have been borne [by me] from the belly, who have been carried from the womb: even to old age I [am] He, and to hoary hairs will I carry [you]: I have made and I will bear; and I will carry and will deliver" (vv. 3, 4).

Next follows the challenge to whom they would liken the God of Israel. As for the Chaldean gods, it was but a question of gold and silver, which the goldsmith made up, and the people fell down and worshipped. "To whom will ye liken me, and make [me] equal, and compare me, that we may be like? Such as lavish gold out of the bag, and weigh silver in the balance, hey hire a goldsmith, and he maketh it a god; they fall down, yea, they worship. 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. Remember this, and show yourselves men: bring [it] again to mind, ye transgressors" (vv. 5-8).

Nor is this the only appeal. It was well to bethink them that the gods of the nations were beneath those that adored them: but the prophet adds, "Remember the former things of old: for I [am] God, and there is none else; I [am] God, and there is none like me. declaring the end from the beginning, and from ancient times [the things] that are not done, saying, My counsel shall stand, and I will do all my pleasure, calling a bird of prey from the east, the man that executeth my counsel from a far country. Yea, I have spoken, I will also bring it to pass; I have purposed [it], I will also do it" (vv. 9-11). Cyrus is here again cited as a striking proof of the reality of God's dealings with His people, and this both in foreknowledge, in declared purpose, and in providential ways. This leads to the concluding call: "Hearken unto me, ye stout-hearted, that [are] far from righteousness: J bring near my righteousness; it shall not be far off, and my salvation shall not tarry; and I will give salvation in Zion unto Israel my glory" (vv. 12, 13). Such is the end of Jehovah, and He is very pitiful and of tender mercy. He Who carried His people as a nurse through the wilderness at the beginning will manifest unfailing grace at the end. In the face of their long and manifold wanderings from Him Who did them nothing but good, He will deliver. Yet will His salvation be no more sure than His righteousness. This we know now in the gospel, as Israel also will when the kingdom comes in display.