Verse-by-Verse Bible Commentary
Isaiah 46:3

Clarke's Commentary

Verse Isaiah 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," Deuteronomy 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 labour 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;" Numbers 11:12.

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

"Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, that have been borne by me from their birth, that have been carried from the womb; and even to old age I am he, and even to hoar hairs will I carry you: I have made, and I will bear you; yea, I will carry, and will deliver."

What a marvelous contrast! Whereas the idols had to be carried, even on the festal days, Jehovah is the one who has carried Israel already for centuries. He carried them during their captivity in Egypt while they were becoming a great people; he carried them in the wilderness; he carried them into Canaan, through the period of their judges, and during the turbulent times of their monarchy, and through the disasters that befell them in the division of their kingdom; and now he would carry them in their captivity and through it, and even back to Jerusalem!

The mention of the remnant of Israel is not a reference to any residue of the ten tribes carried away into Assyria; but a reference to the Southern Israel alone which is the remnant of Israel.

George Adam Smith entitled this chapter "Bearing or Borne," stating that, "It makes all the difference to a man how he conceives his religion, whether as something he has to carry, or as something that will carry him."George Adam Smith, The Book of Isaiah, II, Revised Edition (New York: Harper and Brothers, 1927), p. 198. The prophecy here makes it quite clear that idolatry is the kind of religion that men have to carry, not the kind that can carry them.

No doubt many of the Jews desperately needed the kind of encouragement provided by this chapter. According to the ideas of that day, when a people were defeated it meant that their god could not prevent it; and there was always the temptation to join up with the victors, idolatry and all.

Kelley was correct in seeing the last clause of Isaiah 46:4 as a promise that, "doubtless refers to their delivery from exile."Broadman Bible Commentary (Nashville: Broadman Press, 1971), p. 321. It should be noted here that the Jews would never have received with any confidence a promise like this from some "Unknown Isaiah." Such a person could have had no influence whatever. On the other hand, Isaiah, known to all of them, being a relative of their godless king Manasseh, and in all probability soon to be put to death by him. Moreover, Isaiah had named one of his sons Shear-Jashub, which means, "A Remnant Shall Return" (Isaiah 7:3); and there could not possibly have been any reason for doubting the truth of it.

Archer followed a line adopted by a number of scholars on this chapter, writing that, "The helpless images of these gods had to be packed like baggage on the backs of the draft animals of the Chaldean refugees, as they fled before the Persian invaders."Wycliffe Old Testament Commentary, p. 642, As a matter of fact there was no pursuit by the Persians and no flight on the part of the people. The war was over before they even knew it. The king was already dead and the Persians had taken the kingdom while everyone slept!

Barnes' Notes on the Whole Bible

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 Deuteronomy 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 Exodus 19:4 : ‘Ye have seen, how I bare you on eagles’ wings, and brought you unto myself’ (so Deuteronomy 32:11-12; compare Numbers 11:12; Isaiah 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.

Calvin's Commentary on the Bible

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.”
(Psalms 22:10.)

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

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

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

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

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

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

Addressing the remnant (house) of His people, Yahweh reminded the Judahites that He had carried Israel (as a burden sometimes) throughout her history (cf. Isaiah 63:9; Exodus 19:4; Deuteronomy 1:31; Deuteronomy 32:11; Psalms 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 (Isaiah 46:1-2). 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." [Note: Oswalt, The Book . . . 40-66, p. 230.]

Gill's Exposition of the Whole Bible

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 Numbers 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 Psalms 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.

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."