Verse-by-Verse Bible Commentary
Isaiah 46:1

Clarke's Commentary

CHAPTER XLVI

The idols of Babylon represented as so far from being able to

bear the burden of their votaries, that they themselves are

borne by beasts of burden into captivity, 1, 2.

This beautifully contrasted with the tender care of God, in

bearing his people from first to last in his arms, and

delivering them from their distress, 3, 4.

The prophet, then, with his usual force and elegance, goes on

to show the folly of idolatry, and the utter inability of

idols, 5-7.

From which he passes with great ease to the contemplation of

the attributes and perfections of the true God, 8-10.

Particularly that prescience which foretold the deliverance of

the Jews from the Babylonish captivity, with all its leading

circumstances; and also that very remote event of which it is

the type in the days of the Messiah, 11-13.

NOTES ON CHAP. XLVI

Verse Isaiah 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.

Bridgeway Bible Commentary

Babylon’s helpless gods (45:20-46:13)

Cyrus’s conquest of Babylon will prove to those Babylonians who survive that to trust in idols for victory is useless. Wooden gods could not foresee Cyrus’s conquest, but Yahweh, the only true God, predicted it long ago (20-21). People of surrounding nations may previously have fought against Yahweh by trusting in idols, but now they should forsake those idols and submit to the living God. Then they will find victory, righteousness and strength, and will join with all God’s true people in bringing him praise (22-25).
The prophet pictures the Babylonian refugees as they flee from the armies of Cyrus, taking with them whatever personal possessions they can carry. The Babylonian gods (two of the most important of which were Bel and Nebo), instead of saving the people, have to be saved by them. So far from helping the people, they only become a hindrance and a burden, causing the donkeys and oxen to groan under the extra weight they have to carry (46:1-2). The people of Yahweh, by contrast, are carried by him. The God who made them cares for them, and will continue to care for them to the very end (3-4). Gods of silver and gold cost their worshippers much in money, time and effort, but they cannot do anything to save their worshippers from trouble (5-7).
Many of the Jews had once been tempted to follow the idolatrous ways of the Babylonians. They are reminded that Yahweh alone is God (8-9). The future is under his control, and at the right moment he will call Cyrus to come and destroy Babylon and release the Jews (10-11). Those Jews who stubbornly refuse to trust in God must therefore change their ways, if they want to share in the blessings of the new Israel (12-13).

Coffman's Commentaries on the Bible

"Bel boweth down, Nebo stoopeth; their idols are upon the beasts, and upon the cattle: the things that ye carried about are made a load, a burden to the weary beast. They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity."

The reference here is to the practice of ancient conquerors who carried off the gold and silver idols of the gods of the nations conquered. Note that the passage does not declare that Cyrus would thus dispose of the idols of Babylon. As a matter of fact, that particular monarch did not busy himself in such activity; and yet, as Hailey pointed out, that in spite of the truth that Cyrus accepted Babylon's gods and even worshipped them, "They were eventually cast down and carried into oblivion."Homer Hailey, p. 387. Persian successors to Cyrus, notably Xerxes, actually carted off to their homeland that great gold statue of Bel and other rich treasures, including all of the pagan deities of Babylon. Therefore the exact words of the prophet here are fully justified.

Bel was the principal one of Babylon's pagan gods. He was the equivalent of Jupiter and Zeus of the Greeks and Romans; and Nebo corresponded to their Mercury. The broad base of their ancient paganism was actually the worship of the host of heaven, notably the sun, moon, and stars. Another one of the ancient gods was Astarte, though not particularly identified with Babylon; and she was identified with Venus; Jupiter was the planet identified with Bel, and Mercury was the symbol of Mercury.Jamieson, Fausset, and Brown's Commentary, p. 483. These planets are at times seen as "the morning star," or "the evening star."

Bel was also identified with the Baal gods of ancient Canaan; and his name was often connected with kings and rulers as in Belshazzar and Belteshazzar. The same was true of Nebo, as in Nabopolasser, or Nebuchadnezzar. The strong tendency of Israel to accept such pagan practices is seen in the fact that Israel's King Saul named his fourth son, Esh-Baal (1 Chronicles 8:33; 1 Chronicles 9:39).

The bowing of Bel and the stooping of Nebo here refer to their surrender and submission to conquerors.J. R. Dummelow's Commentary, p. 443. In such an hour of danger and disaster, the idol gods are not only powerless to help, but are themselves an intolerable burden. They cannot carry the people out of danger, but must themselves be carried. The next two verses point out the contrast with Jehovah.

Barnes' Notes on the Whole Bible

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 Jeremiah 50:2; Jeremiah 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 Isaiah 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 1 Samuel 5:2-3, 1 Samuel 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 Jeremiah 48:7, it is said, ‘And Chemosh shall go forth into captivity, with his priests and his princes together’ (compare Jeremiah 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.

Calvin's Commentary on the Bible

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

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

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

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

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

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.

Smith's Bible Commentary

Isaiah chapter 46. Now in Isaiah 46:1-13 we get a short contrast between God, the true and the living eternal God that created the heavens and the earth, and the false gods that these people were worshipping. And the tragic thing is these people were the Israelites, the descendants of Abraham, Isaac, and Jacob. They had turned to idolatry. And as you read the prophecy of Isaiah and of Jeremiah, they are crying out against the idolatry of the people, warning them that their continued idolatry would bring upon them the judgment of God. Using Babylon as His instrument of judgment, and that they would be going into captivity as the result of their idolatry. You remember Jeremiah cried out, "For My people have committed two sins; one, they have forsaken Me, the fountain of living water, and they have hewn out for themselves cisterns, cisterns that can hold no water" ( Jeremiah 2:13 ).

Men will worship something. Men will believe in something. They must. Every man has a god. But there are some religious systems that hold no water at all. They just do nothing for the people who believe, but bring them into captivity. And so God's cry against the people.

Now it is interesting in some of the most recent archaeological excavations there in Israel, above the springs of Gihon on that section of the hill that comes down that was known as Ophel, which was the site of the ancient city of Jerusalem in David's day and on through to Hezekiah's time, there in the houses that have recently been excavated by the archaeologists, houses that were actually destroyed by the Babylonian army. Houses that have laid in ruins for 2,500 years. As they uncovered the stones and the rubble of these houses, within the houses they have found multitudes of little pagan gods, the gods that the people had worshipped, the gods that the people had turned to. And thus, we find actually by the archaeologist's spade just tremendous confirmation to what Isaiah is saying, as he is rebuking the people for their worship of the false gods.

Now he speaks concerning two of their false gods, and they had many.

Bel boweth down, Nebo stoopeth; their idols were upon the beasts, and upon the cattle: your carriages were heavy laden; they are a burden to the weary beast. They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity ( Isaiah 46:1-2 ).

And so he speaks of their worship of these false gods. But he points out a great truth here, and that is, their false gods became a burden. Even the cattle strain under the load of them. For as was the custom, the false gods would be brought out of their temples or out of their centers of worship, placed upon carts and driven through the streets on the various festivals and holy days in which they worshipped those particular gods. Sometimes they would be borne by the men on a platform as they would walk with the poles on their shoulder.

Now, these things are not totally uncommon today. There is a holiday in Mexico for the Virgin Guadalupe and you can go down on that holiday and you can see them as they take the statues of the Virgin Guadalupe and put them in these glorious chariots or carts and all, and they'll carry the Virgin Guadalupe through the street as the people kneel and bow and genuflect and so forth and worship the Virgin Guadalupe. So these things are not totally unfamiliar even in our day. But they were very common in those days. And here the people of God, who should surely know better, have turned to the worship of Bel and of Nebo. But in reality, the worship of these false gods constituted an interesting study, because these gods couldn't even carry themselves. They had to be carried by man. And in man carrying them or in the beast pulling them, they became a burden and they bowed down and stooped those who tried to carry them or bear them along.

Now in contrast to that, God declares,

Hearken unto me, O house of Jacob, and all the remnant of the house of Israel ( Isaiah 46:3 ),

Now here is an interesting verse because the remnant of the house of Israel would have been those from the Northern Kingdom, who, when the Assyrians conquered the Northern Kingdom, fled down into Judah. So there was a remnant when the Northern Kingdom fell, there was a remnant from each of the tribes that escaped and came down to Judah and became a part of the Southern Kingdom at that time. The rest of them were dispersed by the Assyrians into the various parts of the world. But many of them from the various tribes came and settled in Judah after the Assyrian invasion.

So,

the remnant of the house of Israel, which are borne by me ( Isaiah 46:3 )

In contrast to these people bearing their gods or carrying their gods, God declares, "I am carrying you."

and I've carried you from the womb: And I will carry you till you come to the grave; until your grey hairs, your old age. I am he that carries you: for I have made you, and I will bear you; and I will carry you, and I will deliver you ( Isaiah 46:3-4 ).

And so the true and the living God, rather than having to be carried, will carry you; rather than having to be supported, will support you. So it all depends on what kind of a god you want. Do you want a god that you have to support? Or do you want a god that will support you? You want a god that you have to carry? Or do you want a god that can carry you? You want a god that will bring you into captivity, or do you want a god who is able to deliver you? And this is the contrast that has been made between the false idols that the people had turned to when they had turned away from God and the true and the living God.

Now God said,

To whom will ye liken me ( Isaiah 46:5 ),

Now, they had made their images of their gods. They had carved or they had made their molds and poured in the hot metals and had their molten images, or they had carved the likenesses of their god. Now God said, "If you were going to carve a likeness of Me, what would you make Me like? What kind of a figure would you make? What would be the likeness? What would you liken Me to?"

[or to what would you try] to make me equal, or to compare me, that we may be like? ( Isaiah 46:5 )

What kind of a comparison can you make with God? That is, anything that we know on the human level. What are you going to make Him like? If you're going to start to carve Him out, how and in what? Are you going to carve Him out like a man? When God is a Spirit, where do you start in carving the likeness of a spirit? Now he again speaks of how they had made their own gods in various... and have you seen some of the idols of these gods? These carvings that they made and said, "That is god." These carvings that they bowed down to and worshipped. These carvings that they have built great temples for. Have you ever seen idols of Diana? She is supposed to be god. Many people worshipped her. The multi-breasted Diana, breasts all down the front of her. And she is god. The nourisher of life in a symbolic form. And so they say, "That's god." And so they worship this image or idol of Diana or Astarte.

So God said, "What are you going to make Me like?" Now he is talking about their making gods.

For they lavish gold out of the bag, and they weigh silver in the balances, and then they hire a goldsmith; and he makes it a god: they fall down, yea, they worship it ( Isaiah 46:6 ).

Now, he was made by a man, and yet the people are so foolish as to fall down and worship it. Imagine, he makes a god. Men make their own gods.

Somehow within the consciousness of man, innate within, there is the consciousness of God. And it is just a part of man's nature to worship. So that you'll find in every culture, even the most primitive cultures, there are forms of worship of God or of gods. And in most cases, men have made gods after the projections of themselves. "If I were God, this is what I would do. This is how I would do it." And so they make up their legends of their gods. And they have super power in hunting and great cunning abilities. And they worship that.

Down in the jungles of South America where the primitive people do not wear clothing, and when the storms come their bodies are cold and shivering, some of them do not make permanent dwelling places but are nomadic. Now, these people in their minds think, "If I were God I would live in that tree because it's so big and strong and when the wind comes and the rain descends, it doesn't seem to be affected. It doesn't shiver with the wind like I am shivering. So if I were God, I would be in that tree and I would live in that tree." And so you find them worshipping a tree and they have trees that they've set out for special worship. That's god.

Or the full moon that gives light in the jungles at night. And so you'll find them out in the full moon, arms around each other, in a circle as they do their little dance and then their little chants as they are worshipping their god. For, "If I were God I would ride there in the moon and I would give beautiful light at night, the silvery light through the jungles and so forth." And so they worship the moon.

Now the Greeks had interesting concepts of God. And they're expressed in, "If I were God I would live on mount Olympus and I would look down and I would see these men down below. And those earthlings, those mortals would not have a chance with the beautiful maidens that are there, for I would use my supernatural powers to charm them and to bewitch them and I would take advantage over those mortals." And so you have your various concepts of God that men have created in their own mind.

So here is the interesting thing. He makes a god. And then the people bow down and worship it. And then,

They bear him on their shoulders ( Isaiah 46:7 ),

This is our God.

they carry him [on their shoulders], and they set him in his place, and he stands in his place; and he doesn't move from it: yes, they will cry unto him, yet he can not answer them, nor save him out of their trouble ( Isaiah 46:7 ).

And yet people worship these things that cannot move, cannot respond, cannot talk to them, and they worship them in lieu of worshipping the true and the living God. That's the tragedy. People say, "Well, I don't believe in God." Well, they don't believe, what they mean is, in a God who created the heavens and the earth and everything that is in them and sent His Son to die for man's sins. They don't believe in the true and the living God, but they believe in god. And they have a god. But they refuse to worship the true and the living God who is able to help them and respond to their needs. And instead they are worshipping gods that cannot be of any help to them whatsoever, but will only bring them into captivity. They worship, really, the gods of pleasure so many times. But you give your life over to pleasure and you're going to end up with lust. So many people worshipping the god of the intellect. You give yourself over to the god of intellect and you're going to end up with pride. So many people are worshipping the god of power and their whole life is dedicated to the power principle and they end up with greed. So God speaks out about these false gods. They cannot answer you. They cannot move. They cannot even carry themselves.

Remember this, [God said] and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none other; I am God, and there is none like me, For I have declared the end from the beginning ( Isaiah 46:8-10 ),

There is no God that is able to declare the end from the beginning. There is no religious system outside. Well, there just is no religious system really that has been predicated upon the ability of God to declare from the beginning what the end of the matter or a situation is going to be.

and from ancient times the things that are not yet done ( Isaiah 48:10 ),

At that time of Isaiah's writing there were prophecies that still had not been fulfilled.

saying, My counsel shall stand, and I will do my pleasure ( Isaiah 48:10 ):

So God has already established what shall be. That cannot change. God said, "I will do My pleasure."

Calling ( Isaiah 46:11 )

And now He refers back to chapter 45 where He said that Cyrus the king of the Medo-Persians would be His instrument in releasing the children of Israel from their Babylonian captivity. Now that's a hundred and fifty years before Cyrus was born. That's why God is declaring, "There's no God like me. I'm declaring to you before it happens what's going to happen. I'm naming the fellow before he is ever born. He doesn't know Me, but I'm calling him by his name. And his name is Cyrus and he's going to allow you to be released from your captivity." And so referring back to that prophecy of Cyrus, He said,

Calling a ravenous bird from the east, the man that executes my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, and also I will do it ( Isaiah 46:11 ).

Now you go ahead and read the history and you'll find that God did do it. He purposed it. He did do it. And Cyrus was the name of the Medo-Persian king that gave the decree that the children of Israel might return from their captivity in Babylon. Giving unto the children of Israel that permission to go back and to rebuild the temple.

Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory ( Isaiah 46:12-13 ).

And so God promises that their salvation, their righteousness will be placed in Zion.

"

Dr. Constable's Expository Notes

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, whose name was 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 Bel’s son, and he was supposedly a wise administrator. The names Nabopolassar, Nebuchadnezzar ("Nebo, protect the boundary"), and Nabonidus, among others, show reverence for Nebo, and the name Belshazzar ("Bel, protect the king") honored Bel. [Note: See Archer, p. 642.] Nebo 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 Samuel 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 Babylonian gods being carried off into captivity (by Cyrus), powerless to aid their worshippers.

Gill's Exposition of the Whole Bible

Ver. 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

Deuteronomy 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.

h Sanchoniatho apud Euseb. Praepar. Evangel. l. 1. c. 10. p. 34. i Apud Euseb. Praepar. Evangel. l. 9. c. 4. l. p. 456. k Clio, sive l. 1. c. 181. Vid. Pausan. Messen. p. 261. l Vid. gloss. in T. Bab. Sanhedrin, fol. 63. 2.

Henry's Complete Commentary on the Bible

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

      We are here told,

      I. That the false gods will certainly fail their worshippers when they have most need of them, Isaiah 46:1; Isaiah 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, c. These gods they had long worshipped, and in their revels praised them for their successes (as appears, Daniel 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, Isaiah 37:19; Isaiah 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 (Isaiah 46:2; Isaiah 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!Isaiah 46:3; Isaiah 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,Psalms 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,Exodus 19:4; Deuteronomy 32:11. Moses had not patience to carry them as the nursing father does the sucking child (Numbers 11:12), but God bore them, and bore their manners,Acts 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, Psalms 22:9; Psalms 22:10; Psalms 71:5; Psalms 71:6; Psalms 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 (Isaiah 46:4; Isaiah 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, Hebrews 8:13. Gray hairs were here and there upon them,Hosea 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, Deuteronomy 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."