Text -- Isaiah 46:1-4 (NET)

The Lord Carries His People

46:1 Bel kneels down, Nebo bends low. Their images weigh down animals and beasts. Your heavy images are burdensome to tired animals. 46:2 Together they bend low and kneel down; they are unable to rescue the images; they themselves head off into captivity. 46:3 “Listen to me, O family of Jacob, all you who are left from the family of Israel, you who have been carried from birth, you who have been supported from the time you left the womb. 46:4 Even when you are old, I will take care of you, even when you have gray hair, I will carry you. I made you and I will support you; I will carry you and rescue you.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 46:1

The chief idol of the Babylonians, called by profane historians Jupiter Belus.

Wesley: Isa 46:1

As the Babylonians used to bow down to him to worship, so now he bows down to the victorious Persians.

Wesley: Isa 46:1

Another of the famous idols, which used to deliver oracles.

Wesley: Isa 46:1

Were taken and broken, and the materials of them, gold, silver, and brass, were carried upon beasts into Persia.

Wesley: Isa 46:1

O ye Persians, to whom he turns his speech.

Wesley: Isa 46:2

The Babylonians.

Wesley: Isa 46:2

The Babylonians and their idols together, neither could help the other.

Wesley: Isa 46:2

The Babylonians could not deliver their idols.

Wesley: Isa 46:3

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.

JFB: Isa 46:1

The same as the Phœnician 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) (Jer 19:13; Jer 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 Isa 65:11). According to the Apocryphal book, Bel and the Dragon, Bel was cast down by Cyrus.

JFB: Isa 46:1

Falleth prostrate (Isa 10:4; 1Sa 5:3-4; Psa 20:8).

JFB: Isa 46:1

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.

JFB: Isa 46:1

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.; Jer 48:7; Jer 49:3; Dan 11:8).

JFB: Isa 46:1

In the Old English sense of the things carried, the images borne by you: the lading (Act 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].

JFB: Isa 46:1

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, Isa 46:3-4) are become burdens" (see on Isa 46:4).

JFB: Isa 46:2

From the enemies' hands.

JFB: Isa 46:2

Their images laid on the beasts (Isa 46:1).

JFB: Isa 46:2

The gods, here also distinguished from their images.

JFB: Isa 46:3

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 (Isa 63:9; Deu 32:11; Psa 71:6, Psa 71:18). God compares Himself to a nurse tenderly carrying a child; contrast Moses' language (Num 11:12).

JFB: Isa 46:4

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 (Isa 47:6).

JFB: Isa 46:4

That is the same (Psa 102:27; Joh 8:24; Heb 13:8).

JFB: Isa 46:4

Not only do I not need to be borne and carried Myself, as the idols (Isa 46:1).

Clarke: Isa 46:1

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

Clarke: Isa 46:2

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.

Clarke: Isa 46:3

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.

Calvin: Isa 46:1

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?”
(2Co 6:14.)

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.

Calvin: Isa 46:2

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. (1Sa 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, (Joh 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. (1Sa 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.

Calvin: Isa 46:3

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.”
(Psa 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” (Jas 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,” (Jer 31:9; Mal 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.” (Deu 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.

Calvin: Isa 46:4

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.”
(Psa 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.” (Psa 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; ²¹⁶ 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,” ²¹⁷ 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.” (Psa 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.”

TSK: Isa 46:1

Bel : Bel, called Belus by the Greek and Roman writers, is the same as Baal; and Nebo is interpreted by Castell and Norberg of Mercury; the two principal idols of Babylon. When that city was taken by the Persians, these images were carried in triumph. Isa 21:9, Isa 41:6, Isa 41:7; Exo 12:12; 1Sa 5:3; Jer. 48:1-25, Jer 50:2, Jer 51:44, Jer 51:47, Jer 51:52

a burden : Isa 2:20; Jer 10:5

TSK: Isa 46:2

they could : Isa 36:18, Isa 36:19, Isa 37:12, Isa 37:19, Isa 44:17, Isa 45:20

but : Jdg 18:17, Jdg 18:18, Jdg 18:24; 2Sa 5:21; Jer 43:12, Jer 43:13, Jer 48:7

themselves are : Heb. their soul is

TSK: Isa 46:3

Hearken : Isa 44:1, Isa 44:21, Isa 48:1, Isa 48:17, Isa 48:18, Isa 51:1, Isa 51:7; Psa 81:8-13

the remnant : Isa 1:9, Isa 10:22, Isa 11:11, Isa 37:4

borne : Isa 44:1, Isa 44:2, Isa 49:1, Isa 49:2, Isa 63:9; Exo 19:4; Deu 1:31, Deu 32:11, Deu 32:12; Psa 22:9, Psa 22:10, Psa 71:6; Eze 16:6-16

TSK: Isa 46:4

even to your : Isa 41:4, Isa 43:13, Isa 43:25; Psa 92:14, Psa 102:26, Psa 102:27; Mal 2:16, Mal 3:6; Rom 11:29; Heb 1:12, Heb 13:8; Jam 1:17

even to hoar : Psa 48:14, Psa 71:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 46:1

Bel boweth down - Bel or Belus ( בל bēl , from בעל b^e ‛ēl , the same as בעל ba‛al was the chief domestic god of the Babylonians, and was worshipped in the celebrated tower of Babylon (compare Jer 50:2; Jer 51:44). It was usual to compound names of the titles of the divinities that were worshipped, and hence, we often meet with this name, as in Bel-shazzar, Bel-teshazzar, Baal-Peor, Baal-zebub, Baal-Gad, Baal-Berith. The Greek and Roman writers compare Bel with Jupiter, and the common name which they give to this idol is Jupiter Belus (Pliny, Nat. Hist. xxxvii. 10; Cic. De Nat. Deor. iii. 16; Diod. ii. 8, 9). Herodotus (i. 181-183) says, that in the center of each division of the city of Babylon (for the Euphrates divided the city into two parts) there is a circular space surrounded by a wall. In one of these stands the royal palace, which fills a large and strongly defended space.

The temple of Jupiter Belus, says he, occupies the other, whose huge gates of brass may still be seen. It is a square building, each side of which is of the length of two furlongs. In the midst, a tower rises of the solid depth and height of one furlong; on which, resting as a base, seven other turrets are built in regular succession. The ascent on the outside, winding from the ground, is continued to the highest tower; and in the middle of the whole structure there is a convenient resting place. In this temple there is a small chapel, which contains a figure of Jupiter in a sitting posture, with a large table before him; these, with the base of the table, and the sear of the throne, are all of the purest gold. There was formerly in this temple a statue of solid gold, twelve cubits high. This was seized, says Herodotus, by Xerxes, who put the priest to death who endeavored to prevent its removal.

The upper room of this tower was occupied as an observatory. The idol Baal, or Bel, was especially the god of the Phenicians, of the Canaanites, of the Chaldeans, of the Moabites, and of some of the surrounding nations. The most common opinion has been, that the idol was the sun (see the notes at Isa 17:8-9), and that, under this name, this luminary received divine honors. But Gesenius supposes that by the name Jupiter Belus was not denoted Jupiter, ‘ the father of the gods,’ but the planet Jupiter, Stella Jovis, which was regarded, together with Venus, as the giver of all good fortune; and which forms with Venus the most fortunate of all constellations under which sovereigns can be born. The planet Jupiter, therefore, he supposes to have been worshipped under the name Bel, and the planet Venus under the name of Astarte, or Astareth (see Gesenius, Commentary zu Isaiah, ii. 333ff, and Robinson’ s Calmet, Art. Baal). The phrase ‘ boweth down,’ means here, probably, that the idol sunk down, fell, or was removed. It was unable to defend the city, and was taken captive, and carried away. Jerome renders Confractus est Bel - ‘ Bel is broken.’ The Septuagint, Ἔπεσε Βὴλ Epese Bēl - ‘ Bel has fallen.’ Perhaps in the language there is allusion to the fact that Dagon fell before the ark of God 1Sa 5:2-3, 1Sa 5:7. The sense is, that even the object of worship - that which was regarded as the most sacred among the Chaldeans - would be removed.

Nebo stoopeth - This was an idol-god of the Chaldeans. In the astrological mythology of the Babylonians, according to Gesenius (Commentary zu Isaiah ii. 333ff), this idol was the planet Mercury. He is regarded as the scribe of the heavens, who records the succession of the celestial and terrestrial events; and is related to the Egyptian Hermes and Anubis. The extensive worship of this idol among the Chaldeans and Assyrians is evident from the many compound proper names occurring in the Scriptures, of which this word forms a part, as Neb-uchadnezzar, Neb-uzaradan: and also in the classics, as Nab-onad, Nab-onassar. Nebo was, therefore, regarded as an attendant on Bel, or as his scribe. The exact form of the idol is, however, unknown. The word ‘ stoopeth,’ means that it had fallen down, as when one is struck dead he falls suddenly to the earth; and the language denotes conquest, where even the idols so long worshipped would be thrown down. The scene is in Babylon, and the image in the mind of the prophet is that of the city taken, and the idols that were worshipped thrown down by the conqueror, and carried away in triumph.

Their idols were upon the beasts - That is, they are laid upon the beasts to be borne away in triumph. It was customary for conquerors to carry away all that was splendid and valuable, to grace their triumph on their return; and nothing would be a more certain indication of victory, or a more splendid accompaniment to a triumph, than the gods whom the vanquished nations had adored. Thus in Jer 48:7, it is said, ‘ And Chemosh shall go forth into captivity, with his priests and his princes together’ (compare Jer 44:3, margin.)

Your carriages - That is, they were laden with the idols that were thus borne off in triumph.

They are a burden - They are so numerous; so heavy; and to be borne so far. This is a very striking and impressive manner of foretelling that the city of Babylon would be destroyed. Instead of employing the direct language of prophecy, the prophet represents himself as seeing the heavy laden animals and wagons moving along slowly, pressed down under the weight of the captured gods to be borne into the distant country of the conqueror. They move forth from Babylon, and the caravan laden with the idols, the spoils of victory, is seen slowly moving forward to a distant land.

Barnes: Isa 46:2

They stoop - Bel, and Nebo, and all the Babylonian gods (see Isa 46:1).

They could not deliver the burden - The word ‘ burden’ here, probably means the load of metal, wood, and stone, of which the idols were composed. The gods whom the Babylonians worshipped had not even power to protect the images which were made to represent them, and which had now become a heavy burden to the animals and wains which were carrying them away. They could not rescue them from the hands of the conqueror; and how unable were they, therefore, to defend those who put their trust in them. The Vulgate renders this, ‘ They could not deliver him that bare them.’ The Septuagint, ‘ You are carrying them like a burden bound on the weary, faint, and hungry; who are all without strength, and unable to escape from battle; and as for them, they are carried away captives!’

But themselves - Margin, as Hebrew, ‘ Their soul.’ The sense is, that the gods thus worshipped, so far from being able to defend those who worshipped them, had themselves become captive, and were borne to a distant land.

Barnes: Isa 46:3

Hearken unto me - From this view of the captive gods, the address is now turned to the Jews. The utter vanity of the idols had been set before them; and in view of that, God now addresses his own people, and entreats them to put their trust in him. The address he commences with words of great tenderness and endearment, designed to lead them to confide in him as their Father and friend.

And all the remnant - All who were left from slaughter, and all who were borne into captivity to Babylon. The language here is all full of tenderness, and is suited to inspire them with confidence in God. The idols of the pagan, so far from being able to protect their worshippers, were themselves carried away into ignoble bondage, but Yahweh was himself able to carry his people, and to sustain them.

Which are borne by me - Like an indulgent father, or a tender nurse, he had carried them from the very infancy of their nation. The same image occurs in Deu 1:31 : ‘ And in the wilderness, where thou hast seen how that the Lord thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into thins place.’ A similar figure occurs in Exo 19:4 : ‘ Ye have seen, how I bare you on eagles’ wings, and brought you unto myself’ (so Deu 32:11-12; compare Num 11:12; Isa 63:9). All this here stands opposed to the idols of the Babylonians. They were unable to protect their people. They were themselves made captive. But God had shown the part of a father and a protector to his people in all times. He had sustained and guided them; he had never forsaken them; he had never, like the idol-gods, been compelled to leave them in the power of their enemies. From the fact that he had always, even from the infancy of their nation, thus protected them, they are called on to put their trust in him.

Barnes: Isa 46:4

And even to your old age, I am he - Or rather, I am the same. I remain, unchangeably, with the same tenderness, the same affection, the same care. In this the care of God for his people surpasses that of the most tender parent, and the most kind nourisher of the young. The care of the parent naturally dies away as the child reaches manhood, and he is usually removed by death before the son or daughter that excited so much solicitude in infancy and childhood, reaches old age. But not so with God. His people are always the objects of his tender solicitude. Age does not make them less dependent, and experience only teaches them more and more their need of his sustaining grace. The argument here is, that he who had watched over the infancy of his people with so much solicitude, would not leave them in the exposures, and infirmities, and trials of the advanced years of their history. The doctrine is, first, that his people always need his protection and care; secondly, that he will never leave nor forsake them; thirdly, that he who is the God of infancy and childhood will be the God of age, and that he will not leave or forsake his people, who have been the objects of his care and affection in childhood, when they become old. For though this passage refers primarily to a people, or a community as such, yet I see no reason why the principle should not be regarded as applicable to those who are literally aged. They need the care of God no less than childhood does; and if they have walked in his ways in the vigor and strength of their life, he will not cast them off ‘ when they are old and gray-headed.’ Hoary hairs, therefore, if ‘ found in the way of righteousness.’ may trust in God; and the ‘ second childhood’ of man may find him no less certainly a protector than the first.

Poole: Isa 46:1

Bel the chief idol of the Babylonians, Jer 50:2 51:44 , called by profane historians Jupiter Belus.

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

Nebo another of the famous idols , which used to deliver oracles, as his name signifies.

Their idols were upon the beasts 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.

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

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

Poole: Isa 46:2

They either,

1. The idols, of whom these words are used, Isa 46:1 . Or,

2. The Babylonians, who are sufficiently implied in that expression, their idols , Isa 46:1 .

They bow down together either,

1. One as well as another; or,

2. The Babylonians and their idols together, neither could help the other.

They could not deliver the burden 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 sense 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 only 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 either save themselves or one another, but both are bowed down and gone into captivity together.

Poole: Isa 46:3

All the remnant of the house of Israel 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 Jews at their return from Babylon, there being only a remnant of the two tribes which did return.

Which are carried from the womb whom I have nourished and cared for from time to time, ever since you were a people, and carne out of Egypt, and that as affectionately and tenderly as parents bring up their own children.

Poole: Isa 46:4

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 Jews 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.

Haydock: Isa 46:1

Bel; perhaps Nimrod, (Calmet) or Saturn, to whom they sacrificed their children. (Worthington) ---

Nabo, "the oracle" of Belus. The Chaldeans adored statues and beasts. But the Persians worshipped the elements. (Calmet) ---

Xerxes destroyed the tomb of Belus, after his expedition into Greece. (Arrian vii.) He had there demolished the temples, (Herodotus viii. 109.) pretending (Haydock) that "the world is the house of the gods." (Cicero, Leg. ii.) ---

Weariness. The priests affected to be weighed down, as if the god were present. (Baruch vi. 25.) (St. Cyril)

Haydock: Isa 46:2

They. Literally, "their soul." (Haydock) ---

The pagans must have supposed they had one. (Calmet) ---

Captivity. "There are as many triumphs over the gods as over men." (Tertullian) ---

The former shared the fate of their adorers. Their statues were plundered.

Haydock: Isa 46:3

By my. Vulgate may have read a me ab, (Calmet) instead of a meo. Hebrew and Septuagint, "taken from the womb," (Haydock) and treated with the utmost tenderness. (Calmet)

Gill: Isa 46:1

Bel boweth down, Nebo stoopeth,.... These are names of the idols of Babylon. Bel is by some thought to be the contraction of Baal, the god of the Phoenicians, called by them Beel; so "Beelsamin" ^h, in the Phoenician language, is Lord of heaven: but rather this is the Belus of the Babylonians, who was a renowned king of them, and after his death deified; whom Nebuchadnezzar, according to Megasthenes ⁱ, calls Belus his progenitor, and by whom Babylon was walled about. This idol is, no doubt, the same with Jupiter Belus, who had a temple in Babylon with gates of brass, and which was in being in the times of Herodotus ^k, as he reports. This name is sometimes taken into the names of their kings, as Belshazzar or Beltesbazaar. Nebo was another of their idols, an oracular one, from whom, by its priests, prophesies of things future were pretended to be given out; for it may have its name from נבא, "to prophesy", and answers to the Apollo or Mercury of other nations. The Alexandrian copy of the Septuagint has very wrongly, instead of it, Dagon the god of the Philistines; and so the Arabic version "Dsagon". This name Nebo was also taken into the names of the kings of Babylon, as Nabonassar, Nabopalassar, Nebuchadnezzar, and others. As Bel is the same with Belus, so Nebo is the same with Beltis, the queen Megasthenes or Abydenus speaks of in the same place; and Bel may design the sun, and Nebo the moon, which may have its name from נוב, "to bud forth", or "make fruitful", as the moon does; see Deu 33:14. It is said of both these deities, that they "stooped" or "bowed down"; being taken down from the high places where they were set upright, and looked grand and majestic, and where they might be seen and worshipped by the people. Jarchi gives the words another sense, that it represents in a sarcastic way these idols, as through fear, in a like condition that men are in, in a fit of the colic, who not being able to get to the solid stool, are obliged to bend their knees, and ease themselves as they can ^l. Aben Ezra seems to refer to the same signification of the word, when he says the sense was well known, but it was not fit to write it. The prophet goes on in the derision of these idols:

their idols were upon the beasts, and upon the cattle; that is, being taken down, and broke to pieces for the sake of the silver, and gold, and brass that were about them, or they were made of, they were put into sacks by the Persians, and laid upon camels, and mules, and horses, and transported into Media and Persia. Jarchi interprets it, their idols are like to beasts, which defile themselves with their dung as they do; and so the Targum renders it,

"their images are "in" the likeness of serpents and beasts.''

These were the forms of them:

your carriages were heavy loaden, they are a burden to the weary beast; this seems to be spoken to the Persians, who loaded their carriages, and their beasts, with this lumber, that their wagons were ready to break down, and their cattle groaned under the weight of it; a sarcastic jeer at the idols which were become the plunder and prey of the soldiers. It was usual at the taking of cities to demolish the idols of them; and this was typical of the demolition of Heathen idols, and the cessation of Heathen oracles in the Gentile world, through the spread of the Gospel in it, in the first times of Christianity.

Gill: Isa 46:2

They stoop, they bow together,.... Either the beasts under their burdens, or other idols besides those mentioned; or rather the Babylonians themselves, who were obliged to submit to the conquerors:

they could not deliver the burdens; the idols could not save themselves from being laid as burdens upon the beasts, any more than they could save their worshippers: so the Targum understands this and the preceding clause of them;

"they are cut off, and cut to pieces together, they could not deliver those that carried them;''

or else the Babylonians are designed, who could not save their gods from being used in this shameful manner:

but themselves are gone into captivity, or "their souls" ^m; what were as dear to them as their own souls, their idols; to whom also souls may be ascribed by way of derision, being inanimate as well as irrational; and it is not unusual for idols to be said to be carried captive; hence those words of Tertullian, "manent et simulachra caplira": or rather the Babylonians, who went into captivity themselves, and so could not save their idols: thus they who had led captive the Jews are led captive themselves; and thus it will be with mystical Babylon, Rev 13:10.

Gill: Isa 46:3

Hearken unto me, O house of Jacob,.... The Jews, the descendants of Jacob:

and all the remnant of the house of Israel; those that remained of the ten tribes that had been carried captive long ago. These may, in a spiritual sense, design those who are Israelites indeed; the household of the God of Jacob; the chosen of God, and called; the remnant according to the election of grace:

which are borne by me from the belly, which are carried from the womb: here the Lord distinguishes himself from the idols of the Babylonians; they were laid as burdens upon beasts, and bore and carried by them; but the Lord is born and carried by none, but bears and carries his people. The allusion is to tender parents that have compassion on their children as soon as born, and take care of them, and bear them in their bosoms, and carry them in their arms; and may have respect, in the literal sense, to the infant state of the Jews, both as a church and commonwealth, when the Lord took pity on them, and care of them, and bore them as a father bears his son; and bore with their manners too, and carried them all the days of old through the wilderness to Canaan's land; see Num 11:12. It may be applied to the care of God in the preservation of men by his providence, especially his own people, whose God he is from their mother's belly; who takes them under his protection as soon as born, and carries them through every state of infancy, youth, manhood, and old age, and never leaves nor forsakes them; see Psa 22:10, and with great propriety may be applied to regenerate persons, who, as soon as born again, are regarded by the Lord in a very visible, tender, and compassionate manner; he "bears" them in his bosom, and on his heart; he bears them in his arms; he puts his everlasting arms underneath them; he bears with them, with all their weakness and infirmities, their peevishness and frowardness; he bears them up under all their afflictions, and sustains all their burdens; he bears them through and out of all their troubles and difficulties: he "carries" them, in like manner, in his bosom, and in his arms; he "carries" them into his house, the church, which is the nursery for them, where they are nursed and fed, and have the breasts of consolation drawn out to them; he carries on the good work of grace in them; he carries them through all their trials and exercises safe to heaven and eternal happiness; for they are poor, weak, helpless creatures, like newly born babes, cannot go alone, but must be bore up and carried.

Gill: Isa 46:4

And even to your old age I am he,.... The same he ever was, the eternal and unchangeable Jehovah; the same in his love and affections; in his sympathy and care; in his power and protection; in his promises, truth, and faithfulness to his people, in their last days, as at the first moment of their conversion; and therefore they are safe; see Psa 102:27,

and even to hoar hairs will I carry you ⁿ; which is doing more than the most tender parent does, or can, or need to do! God will not leave his people in the decline of life, when pressing infirmities are upon them, and they stand in as much need as ever of being bore up, supported, and carried: wherefore it follows,

I have made; these persons, not merely as creatures, but as new creatures; they are formed for myself; they are my sons and daughters, the works of my hands: I have an interest in them,

therefore I will bear, even I will carry: from the first of their regeneration, to their entrance into glory; See Gill on Isa 46:3;

And will deliver you; out of all affliction; out of all temptations; out of the hand of every enemy; from a final and total falling away; from a body of sin and death; from death eternal, and wrath to come; and even at last from the grave and all corruption.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 46:1

¹ sn Bel was the name of a Babylonian god. The name was originally associated with Enlil, but later was applied to Marduk. See HALOT 132 s.v. בֵּל.

² sn Nebo is a variation of the name of the Babylonian god Nabu.

³ tn Heb “their images belong to animals and beasts”; NIV “their idols are borne by beasts of burden”; NLT “are being hauled away.”

⁴ tn Heb “your loads are carried [as] a burden by a weary [animal].”

NET Notes: Isa 46:2

¹ tn Heb “[the] burden,” i.e., their images, the heavy burden carried by the animals.

² tn נַפְשָׁם (nafsham, “their souls/lives”) is equivalent here to a third masculine plural suffix, but the third feminine singular verb הָלָכָה (halakhah, “they go”) agrees with the feminine noun נֶפֶשׁ (nefesh, “soul, life”).

³ sn The downfall of Babylon is depicted here. The idols are carried off by the victorious enemy; the gods are likened to defeated captives who cower before the enemy and are taken into exile.

NET Notes: Isa 46:3

¹ tn Heb “house of Jacob”; TEV “descendants of Jacob.”

² tn Heb “and all the remnant of the house of Israel.”

³ tn Heb “from the womb” (so NRSV); KJV “from the belly”; NAB “from your infancy.”

⁴ tn Heb “who have been lifted up from the womb.”

NET Notes: Isa 46:4

¹ tn Heb “until old age, I am he” (NRSV similar); NLT “I will be your God throughout your lifetime.”

² sn Unlike the weary idol gods, whose images must be carried by animals, the Lord carries his weary people.

Geneva Bible: Isa 46:1

Bel boweth down, ^{( a )} Nebo stoopeth, their idols were upon the ^{( b )} beasts, and upon the cattle: your carriages [were] heavily loaded; [they were] a burden to the weary [beast].

^{( a )} These were the chief idols of Babylon.

^{( b )} Because they were of gold and silver, the Medes and Persians carried them away.

Geneva Bible: Isa 46:2

^{( c )} They stoop, they bow down together; they could not deliver the burden, but ^{( d )} themselves have gone into captivity.

^{( c )} The beasts that carried the idols fell down under their burden.

^{( d )} He derides the idols, who had neither soul nor sense.

Geneva Bible: Isa 46:3

Hearken to me, O house of Jacob, and all the remnant of the house of Israel, which are ^{( e )} borne [by me] from the birth, which are carried from the womb:

^{( e )} He shows the difference between the idols and the true God; for they must be carried by others, but God himself carries his, as in (Deu 32:11).

Geneva Bible: Isa 46:4

And [even] to [your] old age I [am] he; and [even] to gray hairs will I carry [you]: ^{( f )} have made, and I will bear; even I will carry, and will deliver [you].

^{( f )} Seeing I have begotten you, I will nourish and preserve you forever.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 46:1-13

1 The idols of Babylon could not save themselves.

3 God saves his people to the end.

5 Idols are not comparable to God for power,

12 or present salvation.

MHCC: Isa 46:1-4

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.

Matthew Henry: Isa 46:1-4

We are here told,

I. That the false gods will certainly fail their worshippers when they have most need of them, Isa 46:1, Isa 46:2. 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, etc. These gods they had long worshipped, and in their revels praised them for their successes (as appears, Dan 5:4); 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, Isa 37:19. 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 (Isa 46:2): 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! Isa 46:3, Isa 46:4. 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, Psa 105:12-14. 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, Exo 19:4; Deu 32:11. Moses had not patience to carry them as the nursing father does the sucking child (Num 11:12), but God bore them, and bore their manners, Act 13:18. 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, Psa 22:9, Psa 22:10; Psa 71:5, Psa 71:6, Psa 71:17.

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 (Isa 46:4): "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 8:13. Gray hairs were here and there upon them, Hos 7:9. 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, Deu 33:27. 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."

Keil-Delitzsch: 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 c hayyâh , i.e., the camels, dromedaries, and elephants; and b^e hēmâh , 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.

Keil-Delitzsch: 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).

Constable: Isa 40:1--55:13

IV. Israel's calling in the world chs. 40--55

This part of Isaiah picks up a theme from chapters 1-39 and develops it further. That theme is God's faithfulness to His promises to give His people a glorious future after He disciplined them for their unfaithfulness. The Lord did not have to make these promises, but He did so in grace. Israel would have a glorious future, not because of but in spite of herself.

Constable: Isa 40:1--48:22

A. God's grace to Israel chs. 40-48

These chapters particularly address the questions of whether God could deliver and whether He wanted to deliver the Israelites that the coming exile raised in the minds of Isaiah's contemporaries.

"We emerge in 40:1 in a different world from Hezekiah's, immersed in the situation foretold in 39:5-8, which he was so thankful to escape. Nothing is said of the intervening century and a half; we wake, so to speak, on the far side of the disaster, impatient for the end of captivity. In chs. 40-48 liberation is in the air; there is the persistent promise of a new exodus, with God at its head; there is the approach of a conqueror, eventually disclosed as Cyrus, to break Babylon open; there is also a new theme unfolding, to reveal the glory of the call to be a servant and a light to the nations."³⁸⁸

Isaiah's audience was not in Babylonian captivity when he wrote these chapters. He was prophesying about the people of God in that captivity. Chapters 40-66 presuppose the Exile.

"In these chapters the prophet reminded the people of their coming deliverance because of the Lord's greatness and their unique relationship with Him. He is majestic (chap. 40), and He protects Israel and not the world's pagan nations (chap. 41). Though Israel had been unworthy (chap. 42) the Lord had promised to regather her (43:1-44:5). Because He, the only God (44:6-45:25), was superior to Babylon He would make Babylon fall (chaps. 46-47). Therefore Isaiah exhorted the Israelites to live righteously and to flee away from Babylon (chap. 48)."³⁸⁹

Constable: Isa 44:23--48:1

3. The Lord's redemption of His servant 44:23-47:15

Isaiah began this section of the book dealing with God's grace to Israel (chs. 40-48) by glorifying God as the incomparable Lord of His servant Israel (ch. 40). Then he explained God's promises to (41:1-42:9) and His purposes for (42:10-44:22) His servants. This leads into a more particular revelation of the redemption that God had in store for Israel (44:23-47:15).

Constable: Isa 45:14--47:1

The God of redemption 45:14-46:13

This section develops the ideas that preceded by unfolding the characteristics of Yahweh that His people needed to appreciate in view of the shocking news that their new Moses would be Cyrus. It opens with an emphasis on God as Savior (45:14-19), then contrasts Yahweh with idols (45:20-46:7), and closes with an emphasis on God as righteous (46:8-13). The purpose of the unit was to strengthen the Israelites' confidence in God.

45:14 Yahweh affirmed (cf. v. 1) that because of what He would do in redeeming Israel from Babylonian captivity Gentiles from the ends of the earth would submit themselves to Israel having learned of Israel's great God (cf. 43:3).⁴⁸² Perhaps one evidence of this happening is the Ethiopian eunuch's reverence for Yahweh (cf. Acts 8:26-40). No matter how remote, wealthy, or regal they may be, Gentiles will voluntarily acknowledge Yahweh's deity.⁴⁸³

45:15 The nations that will come to God, or perhaps Isaiah himself, observed that God hides His acts of salvation so they are not obviously apparent. They become clear to those who carefully observe what He has done, and whom God enlightens, but they do not inevitably impress every single individual.⁴⁸⁴ This is essentially a testimony to God's transcendence.

45:16-17 The idols would humiliate their makers when it became clear that they have no power to save. But God's ability to save His people forever will not result in His being put to shame. Yahweh's deliverance of Israel to continued existence would impress the Gentiles after Cyrus' decree (vv. 14-15). But God would provide an eternal salvation for His people that only Gentiles after the coming of Christ could appreciate (cf. Rom. 9:33; 10:11; 1 Pet. 2:6).

45:18 Again the Lord affirmed (cf. vv. 1, 14) that He created the heavens, and there is no other God beside Him (cf. Exod. 20:1-3; Deut. 6:4).⁴⁸⁵ God is trustworthy and will not embarrass His worshippers because He is the almighty Creator. Isaiah's elaboration on this statement stresses that God's creative activity was for the welfare of His creatures.

Some readers of this verse have understood the statement that God did not create the earth waste (Heb. tohu) as clarifying the creation process. When God created the heavens and the earth did He create them unformed and then formed them, or does the waste condition of Genesis 1:2 describe the universe before Creation? I think this verse means that God's intention in Creation was not to create something permanently without form but to create an environment for His creatures that He suitably formed for their habitation. Thus this verse says nothing about the steps God may have taken in creating the cosmos. It rather explains His purpose in creating the cosmos.

45:19 Since God made the world for human habitation, it is reasonable that he would communicate His plans and purposes to humans. This is what He has done. God made Himself known to the Israelites. What He has revealed is in harmony with how He created the world. He has done what is right and has not distorted the truth. He has not hidden Himself (cf. v. 15; John 18:20).

". . . the point appears to be to contrast God's method of revelation with the dark practices of the heathen soothsayers."⁴⁸⁶

In the following segment (vv. 20-25), God contrasted His salvation with that of the Babylonian idols.

"Throughout chs. 40-55, the people of Israel are envisioned as being in bondage in Babylon. . . . Has not the God of Israel been thoroughly discredited? Should not Israel adopt the gods of her captors? . . . Instead, he [Isaiah] insists that it is the captors, the Babylonians, who need to look to their deliverance. Far from Israel being concerned over whether their God can deliver them from Babylon, it is the mighty Babylonians who should be worrying over whether the gods whom they have served can deliver them!"⁴⁸⁷

45:20 The Lord again summoned the people of the world, possibly after Cyrus' judgments, for a disputation (cf. 41:1, 21; 43:8-9). He claimed that pagan idol worshippers were ignorant (cf. 44:9). They carried their gods of wood rather than being carried by a personal God (cf. 1 Sam. 4-5). And they prayed to gods that could not save.

45:21 God challenged the idol worshippers to consult together and to present a case in defense of their idols. Who was the challenger who claimed "this?" Evidently the prophecies about Cyrus are the "this" in view (cf. 46:9-11)? He was Yahweh, the only true God who does what is right and who saves.

45:22 Since Yahweh alone saves, people and nations around the world should turn to Him for salvation (cf. Num. 21:8-9). In so doing they could experience the same salvation that Israel would enjoy. Yahweh is the saving God of the whole earth, not just Israel, so salvation is available to all, not just Israel.

45:23 God Himself swore (cf. Gen. 22:16) that everyone will eventually bow to His authority (some as condemned sinners and others as pardoned worshippers) and appeal to Him (cf. Rom. 14:10-12; Phil 2:9-11). In view of this, it is only reasonable to call on Him for salvation now. This word from God, confirmed with His oath, is as sure as His promises to Abraham and His words predicting Cyrus' activities.

45:24-25 The only hope of all humankind is in Yahweh. Pagans will turn to the Lord in repentance because of His power to deliver, His faithfulness to His promises, and His complete righteousness. The Israelites will also eventually bow in submission to the only true God enjoying His salvation and glorifying Him. This will happen when Jesus Christ returns to the earth.

The emphasis now shifts from God as the true Savior (45:20-25) to the idols who cannot save (46:1-7). The following pericope sums up the argument that Yahweh is superior to pagan gods and expands the idea introduced in 45:20 that a god that people need to carry cannot save.

46:1-2 Bel and Nebo were the two chief gods of Babylonia. Bel ("lord," cf. the Canaanite Baal) was the title of the father of the gods in the Babylonian pantheon, namely, Enlil. Bel was also later the title of Marduk, the city god of Babylon and the hero of Enuma Elish, the Babylonian Creation account. Nebo was Marduk's son and Bel's grandson and was supposedly a wise administrator.⁴⁸⁸ He was the god of learning, writing, and astronomy. The Babylonians carried images of these prominent gods in their New Year's day parades.

Isaiah envisioned Bel and Nebo as bending over as the Babylonians carried their images in procession (cf. 1 Sam. 5:3-4). These images rode on carts that beasts of burden hauled with some difficulty, evidently because of their weight. The gods, which the images both represented and contained, were a burden to these animals. Rather than lifting burdens, these idols created them for their worshippers. The prophet foresaw the idol images and the gods being carried off into captivity (by Cyrus), powerless to aid their worshippers.

46:3-4 Addressing the remnant (house) of His people, Yahweh reminded the Judahites that He had carried Israel (as a burden sometimes) throughout her history (cf. 63:9; Exod. 19:4; Deut. 1:31; 32:11; Ps. 28:9), and He would continue to do so. This, of course, is the opposite of what the Babylonians had to do to their idols (vv. 1-2). The Israelites had never carried Him, but it was He, and only He, who had always carried them.

"Normally, we expect that as children reach maturity, they do not need to be carried any longer. Furthermore, there usually comes a time when the child must begin to carry the aged parent. This is where God transcends the imagery. There will never come a time when we outgrow our dependence on God. . . . Nor will there ever be a time when a doddering old grandfather-God will somehow need to lean on us, and we will need to find a young, virile god for a new age."⁴⁸⁹

46:5 There is no comparison between the true God and false gods (cf. 40:18).

46:6-7 This is Isaiah's fourth and last exposé of the folly of idol worship (cf. 40:19-20; 41:6-7; 44:9-20). How foolish it is to spend a lot of money and effort to make something that cannot care for itself much less its worshipper. It has no power to respond in any way much less to save.

"There are two kinds of gods in this world: the kind you carry and the One who can carry you."⁴⁹⁰

The last segment of this section (45:14-46:13) returns to the subject of God as the righteous deliverer (cf. 45:14-19).

46:8 God called the transgressing Israelites to remember what He was about to say that would summarize the point being made in this section. It would give them confidence as they recalled it in the future. Again, remembering is the antidote to unbelief. Israel needed much encouragement and stern warnings because she was only a small island of monotheists in a sea of polytheists.

46:9 The Israelites needed to remember all that God had done going all the way back to Creation. Only then would they become convinced that Yahweh was unique, the only true God.

46:10-11 God had throughout history predicted how history would unfold including things that had not happened previously. His revelations were in harmony with His purpose to carry out His beneficial will for humankind. Most recently He had predicted Cyrus, who would descend on Babylon like an eagle on a rabbit. His audience could count on this prediction coming to pass because it was just the latest example of what He had done since the beginning.

46:12 God challenged the hard-hearted Israelites, who found it hard to believe that God would deliver them, to pay attention to Him (cf. v. 3). They were far from the righteous act of believing God that constitutes conformity to His will.

"Those who are far from righteousness are those who are far from being right with God, and so are deep in their own sin and depravity."⁴⁹¹

46:13 God would be faithful to His covenant promises and bring salvation to Zion (cf. 44:26-28; Rom. 3:21-25; 5:8; 1 Cor. 1:30). He would bring the righteousness that His people lacked soon. This deliverance would glorify His name.

"This proves to be Isaiah's final appeal to Israel to accept the Lord's will, to believe what he says and trust what he does, though even as he make [sic] his appeal he senses that it is falling on deaf ears (12)."⁴⁹²

Guzik: Isa 46:1-13

Isaiah 46 - Dead Idols and the Living God

A. The idols of the nations are carried into captivity.

1. (1-2) The false gods are carried away on carriages.

Bel bows down, Nebo stoops; their idols were on the beasts and on the cattle. Your carriages were heavily loaded, a burden to the weary beast. They stoop, they bow down together; they could not deliver the burden, but have themselves gone into captivity.

a. Bel bows down, Nebo stoops: Bel and Nebo were names of two false gods the idol-worshipping nations served. It is as if now God gets personal, "naming names" when it comes to idols; and now these false gods are brought low.

i. The names of the pagan gods Bel and Nebo are familiar to us in the names Belshazzar and Nebuchadnezzar.

ii. "In chapter 45 Isaiah declared that every knee will bow to the Lord, and here he pictures the gods of the great Babylon stooping low in humiliation." (Grogan)

b. Your idols were on the beasts and on the cattle. Your carriages were heavily loaded: Isaiah pictures God's people going into captivity, in a forced relocation. Loaded on to their beasts and carriages are their idols - even their idols are carried away into captivity, and loaded on the moving trucks! The bottom line is they could not deliver the burden, but have themselves gone into captivity.

2. (3-4) The LORD, the true God, will carry His people.

Listen to Me, O house of Jacob, and all the remnant of the house of Israel, who have been upheld by Me from birth, who have been carried from the womb: Even to your old age, I am He, and even to gray hairs I will carry you! I have made, and I will bear; even I will carry, and will deliver you.

a. Who have been upheld by Me from birth, who have been carried from the womb: The false gods represented by dumb dead idols must be carried; but God carries His people. He carried them from before their birth, and He promises to continue to carry them (even to gray hairs I will carry you!).

b. I have made, and I will bear; even I will carry: This is the same Fatherly care Jesus spoke of in Luke 12:6-7: Are not five sparrows sold for two copper coins? And not one of them is forgotten before God. But the very hairs of your head are all numbered. Do not fear therefore; you are of more value than many sparrows. When we understand that has made us, and we are valuable to Him, then we can trust Him to carry us.

i. It's a worthy question: do you have to carry your gods, or does your God carry you?

3. (5-7) The LORD can save His people when the idols are helpless.

To whom will you liken Me, and make Me equal and compare Me, that we should be alike? They lavish gold out of the bag, and weigh silver on the scales; they hire a goldsmith, and he makes it a god; they prostrate themselves, yes, they worship. They bear it on the shoulder, they carry it and set it in its place, and it stands; from its place it shall not move. Though one cries out to it, yet it cannot answer nor save him out of his trouble.

a. They lavish gold out of the bag: Much money and attention is given to the production and care of our idols. Yet, though one cries out to it, yet it cannot answer nor save him out of his trouble. Isaiah again exposes the ironic folly of idolatry.

B. A call to remember.

1. (8-10) Remember that the LORD knows the beginning and the end.

Remember this, and show yourselves men; recall to mind, O you transgressors. Remember the former things of old, for I am God, and there is no other; I am God, and there is none like Me, declaring the end from the beginning, and from ancient times things that are not yet done, saying, "My counsel shall stand, and I will do all My pleasure."

a. Remember this, and show yourselves men: We can gain the courage of men when we remember the things God tells us to remember. How much defeat we suffer in the Christian life through simply forgetting!

b. Remember the former things of old . . . there is none like Me, declaring the end from the beginning: God knows the end of every matter, of every course of circumstances, just as clearly as anyone else can see the beginning of it.

c. Saying, "My counsel shall stand, and I will do all My pleasure." God knows the end from the beginning because He is much more than a passive observer of events. His counsel shall stand. His works and plans never fail, because He will do all His pleasure. God isn't just watching the entire parade of history, He is directing the parade.

i. The essential point is that God's people must remember this about the LORD - that He knows the end from the beginning, and is in control over all things. When we remember this, we will show yourselves men. We can have tremendous courage in our God when we understand and remember who He is and what He does.

2. (11-13) Remember that the LORD will bring a deliverer to Zion.

Calling a bird of prey from the east, the man who executes My counsel, from a far country. Indeed I have spoken it; I will also bring it to pass. I have purposed it; I will also do it. Listen to Me, you stubborn-hearted, who are far from righteousness: I bring My righteousness near, it shall not be far off; My salvation shall not linger. And I will place salvation in Zion, for Israel My glory.

a. Calling a bird of prey from the east, the man who executes My counsel: This is another reference to Cyrus. God's people need to remember that God always has a deliverer for His people, even if He has to find one among pagan kings!

b. My salvation shall not linger: God's people need to remember that God's timing is always precise and wise. When we are stubborn-hearted we need to listen to the LORD and remember He never delays and is never late. God's always has His deliverer, and always knows exactly when to bring His deliverance.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 46 (Chapter Introduction)

Overview

Isa 46:1, The idols of Babylon could not save themselves; Isa 46:3, God saves his people to the end; Isa 46:5, Idols are not comparable to God for power, Isa 46:12. or present salvation.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 46 (Chapter Introduction)

CHAPTER 46

The ruin of Babylon and her idols, Isa 46:1,2 . God’ s love and faithfulness to the Jews, Isa 46:3,4 . Idols not to be compared with God, Isa 46:5-8 , for power, knowledge, and sure salvation, Isa 46:9-13 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 46 (Chapter Introduction)

(Isa 46:1-4) The idols could not save themselves, but God saves his people.

(Isa 46:5-13) The folly of worshipping idols.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 46 (Chapter Introduction)

God, by the prophet here, designing shortly to deliver them out of their captivity, prepared them for that deliverance by possessing them with a detestation of idols and with a believing confidence in God, even their own God. I. Let them not be afraid of the idols of Babylon, as if they could in any way obstruct their deliverance, for they should be defaced (Isa 46:1, Isa 46:2); but let them trust in that God who had often delivered them to do it still, to do it now (Isa 46:3, Isa 46:4). II. Let them not think to make idols of their own, images of the God of Israel, by them to worship him, as the Babylonians worship their gods (Isa 46:5-7). Let them not be so sottish (Isa 46:8), but have an eye to God in his word, not in an image; let them depend upon that, and upon the promises and predictions of it, and God's power to accomplish them all (Isa 46:9-11). And let them know that the unbelief of man shall not make the word of God of no effect (Isa 46:12, Isa 46:13).

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 46 (Chapter Introduction)

INTRODUCTION TO ISAIAH 46

This chapter contains a prophecy of the taking of Babylon by Cyrus, and of the deliverance of the Jews; who are encouraged to expect the divine protection, and a continuance of it; are dehorted from idolatry, and directed to look to the Lord alone for righteousness and salvation. The taking of Babylon is signified by the demolition of its idols, which become the plunder of the enemy, and by the carrying of the inhabitants of it captive, Isa 46:1. Then follows a promise of grace and mercy to the remnant of Israel that should now be delivered; that the Lord, who had cared for them from the infancy of their state, would not leave them in their declining times, Isa 46:3, when they are dehorted from the worship of idols, from the consideration of the matter of which they were made, as silver and gold; from their being the works of men's hands; and from their inability to move themselves, or help others; and from the Lord being the true God, as appears by his omnipotence and omniscience, Isa 46:5. A description is given of Cyrus, who should be the instrument of the Jews' deliverance from Babylon, Isa 46:11. And the chapter is concluded with an address to the stout hearted and unrighteous Jews, to observe the righteousness and salvation which were brought near and set before them, Isa 46:12.