1Bel has bowed down, Nebo stoops over;
         Their images are consigned to the beasts and the cattle.
         The things that you carry are burdensome,
         A load for the weary beast.

2They stooped over, they have bowed down together;
         They could not rescue the burden,
         But have themselves gone into captivity.

3“Listen to Me, O house of Jacob,
         And all the remnant of the house of Israel,
         You who have been borne by Me from birth
         And have been carried from the womb;

4Even to your old age I will be the same,
         And even to your graying years I will bear you!
         I have done it, and I will carry you;
         And I will bear you and I will deliver you.

5“To whom would you liken Me
         And make Me equal and compare Me,
         That we would be alike?

6“Those who lavish gold from the purse
         And weigh silver on the scale
         Hire a goldsmith, and he makes it into a god;
         They bow down, indeed they worship it.

7“They lift it upon the shoulder and carry it;
         They set it in its place and it stands there.
         It does not move from its place.
         Though one may cry to it, it cannot answer;
         It cannot deliver him from his distress.

8“Remember this, and be assured;
         Recall it to mind, you transgressors.

9“Remember the former things long past,
         For I am God, and there is no other;
         I am God, and there is no one like Me,

10Declaring the end from the beginning,
         And from ancient times things which have not been done,
         Saying, ‘My purpose will be established,
         And I will accomplish all My good pleasure’;

11Calling a bird of prey from the east,
         The man of My purpose from a far country.
         Truly I have spoken; truly I will bring it to pass.
         I have planned it, surely I will do it.

12“Listen to Me, you stubborn-minded,
         Who are far from righteousness.

13“I bring near My righteousness, it is not far off;
         And My salvation will not delay.
         And I will grant salvation in Zion,
         And My glory for Israel.

Parallel Verses

New American Standard Bible (©1995)
Bel has bowed down, Nebo stoops over; Their images are consigned to the beasts and the cattle. The things that you carry are burdensome, A load for the weary beast.

GOD'S WORD® Translation (©1995)
The god Bel bows down; the god Nebo stoops low. Their statues are seated on animals and cattle. The gods that you carry are burdens, a load for weary people.

King James Bible
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.

Douay-Rheims Bible
BEL is broken, Nebo is destroyed: their idols are put upon beasts and cattle, your burdens of heavy weight even unto weariness.

Darby Bible Translation
Bel is bowed down, Nebo bendeth; their idols are upon the beasts, and upon the cattle: the things ye carried are laid on, a burden to the weary beast.

English Revised Version
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.

Webster's Bible Translation
Bel boweth down, Nebo stoopeth, their idols were upon the beasts, and upon the cattle: your loads were heavy; they were a burden to the weary beast.

World English Bible
Bel bows down, Nebo stoops; their idols are on the animals, and on the livestock: the things that you carried about are made a load, a burden to the weary [animal].

Young's Literal Translation
Bowed down hath Bel, stooping is Nebo, Their idols have been for the beast and for cattle, Your burdens are loaded, a burden to the weary.

Cross References

Matthew 23:4 "They tie up heavy burdens and lay them on men's shoulders, but they themselves are unwilling to move them with so much as a finger.

Numbers 32:38 and Nebo and Baal-meon-- their names being changed-- and Sibmah, and they gave other names to the cities which they built.

1 Samuel 5:3 When the Ashdodites arose early the next morning, behold, Dagon had fallen on his face to the ground before the ark of the LORD. So they took Dagon and set him in his place again.

Isaiah 2:18 But the idols will completely vanish.

Isaiah 21:9 "Now behold, here comes a troop of riders, horsemen in pairs." And one said, "Fallen, fallen is Babylon; And all the images of her gods are shattered on the ground."

Isaiah 30:6 The oracle concerning the beasts of the Negev. Through a land of distress and anguish, From where come lioness and lion, viper and flying serpent, They carry their riches on the backs of young donkeys And their treasures on camels' humps, To a people who cannot profit them;

Isaiah 45:20 "Gather yourselves and come; Draw near together, you fugitives of the nations; They have no knowledge, Who carry about their wooden idol And pray to a god who cannot save.

Isaiah 46:7 "They lift it upon the shoulder and carry it; They set it in its place and it stands there. It does not move from its place. Though one may cry to it, it cannot answer; It cannot deliver him from his distress.

Jeremiah 10:5 "Like a scarecrow in a cucumber field are they, And they cannot speak; They must be carried, Because they cannot walk! Do not fear them, For they can do no harm, Nor can they do any good."

Jeremiah 50:2 "Declare and proclaim among the nations. Proclaim it and lift up a standard. Do not conceal it but say, 'Babylon has been captured, Bel has been put to shame, Marduk has been shattered; Her images have been put to shame, her idols have been shattered.'

Jeremiah 50:38 "A drought on her waters, and they will be dried up! For it is a land of idols, And they are mad over fearsome idols.

Jeremiah 51:44 "I will punish Bel in Babylon, And I will make what he has swallowed come out of his mouth; And the nations will no longer stream to him. Even the wall of Babylon has fallen down!

Jeremiah 51:47 Therefore behold, days are coming When I will punish the idols of Babylon; And her whole land will be put to shame And all her slain will fall in her midst.

Daniel 3:14 Nebuchadnezzar responded and said to them, "Is it true, Shadrach, Meshach and Abed-nego, that you do not serve my gods or worship the golden image that I have set up?

Daniel 11:8 "Also their gods with their metal images and their precious vessels of silver and gold he will take into captivity to Egypt, and he on his part will refrain from attacking the king of the North for some years.

Nahum 1:14 The LORD has issued a command concerning you: "Your name will no longer be perpetuated. I will cut off idol and image From the house of your gods. I will prepare your grave, For you are contemptible."

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 46

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 (v. 1, 2); but let them trust in that God who had often delivered them to do it still, to do it now (v. 3, 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 (v. 5-7). Let them not be so sottish (v. 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 (v. 9-11). And let them know that the unbelief of man shall not make the word of God of no effect (v. 12, 13).

Verses 1-4

We are here told,

I. That the false gods will certainly fail their worshippers when they have most need of them, v. 1, 2. Bel and Nebo were two celebrated idols of Babylon. Some make Bel to be a contraction of Baal; others rather think not, but that it was Belus, one of their first kings, who after his death was deified. As Bel was a deified prince, so (some think) Nebo was a deified prophet, for so Nebo signifies; so that Bel and Nebo were their Jupiter and their Mercury or Apollo. Barnabas and Paul passed at Lystra for Jupiter and Mercury. The names of these idols were taken into the names of their princes, Bel into Belshazzar's, Nebo into Nebuchadnezzar's and Nebuzaradan's, 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, ch. 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 (v. 2): They stoop, they bow down together. They are all alike, tottering things, and their day has come to fall. Their worshippers cannot help them: They could not deliver the burden out of the enemy's hand, but themselves (both the idols and the idolaters) have gone into captivity. Let not therefore God's people be afraid of either. When God's ark was taken prisoner by the Philistines it proved a burden, not to the beasts, but to the conquerors, who were forced to return it; but, when Bel and Nebo have gone into captivity, their worshippers may even give their good word with them: they will never recover themselves.

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

1. Let God's Israel do him the justice to own that he has hitherto been kind to them, careful of them, tender over them, and has all along done well for them. Let them own, (1.) That he bore them at first: I have made. Out of what womb came they, but that of his mercy, and grace, and promise? He formed them into a people and gave them their constitution. Every good man is what God makes him. (2.) That he bore them up all along: You have been borne by me from the belly, and carried from the womb. God began betimes to do them good, as soon as ever they were formed into a nation, nay, when as yet they were very few, and strangers. God took them under a special protection, and suffered no man to do them wrong, Ps. 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, Ex. 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, 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, Ps. 22:9, 10; 71:5, 6, 17.

2. He will then do them the kindness to promise that he will never leave them. He that was their first will be their last; he that was the author will be the finisher of their well-being (v. 4): "You have been borne by me from the belly, nursed when you were children; and even to your old age I am he, when, by reason of your decays and infirmities, you will need help as much as in your infancy." Israel were now growing old, so was their covenant by which they were incorporated, Heb. 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."

Calvin's Commentary

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.

1. Incurvatus est (vel, prostratus est) Bel; depressus est Nebo. Simulachra eorum bestiae et jumento erunt, gestantia vos a vobis onerata, pondus ad lassitudinem.

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

2. Incurvata sunt, depressa sunt pariter, (et) non potuerunt se subtrahere oneri; et anima eorum in captivitatem abiit.

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:

3. Audite me, domus Iacob, omnes reliquiae domus Israel, qui gestamini ab utero, qui portamini a vulva.

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

4. Et usque ad senium ego idem, et usque ad caniciem ego portabo. Ego feci, et ego feram, ego portabo et servabo.

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

5. Cui similem me facitis, et aequatis, et comparatis me, ut similis sim?

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

6. Promentes aurum ex sacculis, argentum in statera ponderantes, conducent aurifabrum, ut ex eo faciant Deum, cui se incurvent, et quem adorent.

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

7. Portabunt super humerum, deferent, ponent in loco suo; illic stabit, loco suo non movebitur. Adhaec, si quis clamet ad eum, non respondebit, neque ex tribulatione ejus liberabit eum.

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

8. Recordamini hoc, et erubescite (vel, roboramini;) redite, praevaricatores ad cor.

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

9. Recordamini priora a seculo; quia ego Deus, et nullus praeterea Deus, et nihil mihi simile.

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

10. Nuntians ab initio novissimum, et a vetustate quae nondum facta erant; dicens, Consilium meum stabit, et quicquid voluero faciam.

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

11. Vocans ab Oriente avem (vel, cogitationem,) e terra longinqua virum consilii mei. Loquutus sum, ideo adducam hoc; cogitavi, idem faciam.

12. Hearken unto me, ye stouthearted, that are far from righteousness:

12. Audite me praefracti corde, qui procul estis a justitia.

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

13. Appropinquare faciam justitiam meam, nec elongabitur, et salus mea non morabitur. Et ponam in Sion salutem, et in Ierusalem gloriam meam.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I am the same. The Hebrew word hv' (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." (Psalm 71:9.)

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

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

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

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

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

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

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

Return to the heart. [218] By giving them this injunction he means that they are not of sound understanding. Others render it, "Recall." This is feeble and inappropriate, and, a little before, he had bid them remember, and will immediately repeat the same thing. Now, therefore, he rather bids them "return to the heart," because forgetfulness of God's benefits was a sort of madness.

Blush. Others render it, "Act a manly part," and derive the word from 'ys, (ish.) Others derive it from 'sys, (ashish,) which means "a foundation;" as if he had said, "Take courage, do not despair of my assistance." But I rather agree with Jerome, who derives it from 's, (esh;) for it is more appropriate, when their disgrace has been exposed, to "be ashamed" than to assume manly courage; though I leave it to every person to form his own judgment. He therefore means that they blush for their madness, ingratitude, and wickedness, so as to return to God. [219]

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

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

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

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

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

The word yt (ait,) which I have translated thought, is translated by the greater part of interpreters a bird; and this is the true signification of the word. But as we may learn from Daniel 2:14, that it sometimes denotes counsel, (for the insertion of a letter in the noun yt is customary among the Chaldee writers,) I choose rather to follow this interpretation, which is approved by some Hebrew writers. Yet it is possible that he alludes to a bird, [220] as if he had said that his purpose would be sudden; and I do not deny that he alludes to the swiftness of the approach of Cyrus.

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

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

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

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

I have spoken, and will accomplish. These words mean, that he has predicted nothing in vain, and that this prediction, which he has commanded to be published, ought to be regarded as fulfilled. To establish our faith in himself was the object of the one clause, and in the other he connects his thoughts with the preached word. This ought to be carefully observed; for we are distracted by a variety of thoughts, and we doubt if God has spoken sincerely, and suspect that he is like us, that is, that he is a hypocrite or dissembler. But he declares that nothing proceeds from him but what he formerly determined in his counsel. [221] so that the preaching of the word is nothing else than a sure testimony of his hidden counsel, which he commands to be revealed to us. As soon therefore as the Lord hath spoken any word, we ought; to be certain of its accomplishment.

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

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

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

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

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

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

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

Footnotes:

[216] "I (am) he." (Eng. Ver.) This is the literal rendering. -- Ed.

[217] "When thou shalt be old, and thy strength shall fail, (for thou hast no merits or works of righteousness,) I am the same as to my mercy and kindness, to keep, and carry, and bear, and deliver;' for the Prophet had said of the idol that it is carried about, and cannot rid itself of its own burden, and therefore God says here, I am He who carry others and bear my own burden.'" -- Jarchi.

[218] "Bring (it) again to mind." -- Eng. Ver.

[219] "The verb ht'ssv (hithshteshu) is a hapax legomenon, and admits of several different explanations. Joseph Kimchi derived it from 's (esh,) fire, and explained it to mean, Be inflamed or reddened,' that is, blush.' So the Vulgate, confundamini (be confounded.) The Targum and Jarchi understand it to mean, Fortify or strengthen yourselves,' and connect it with 'ssym, (ashishim,) foundations. (Isaiah 16:7.) Bochart derives it from 'ys, (ish,) a man, and identifies it with the andrizesthe, of 1 Corinthians 16:13." -- Alexander.

[220] "By a bird of prey is here meant the Eagle; for the Greek word aetos is derived from yt (ait.) There can be no doubt that he means Cyrus, who, in a former passage, (Isaiah 41:25,) is said to have been called by Jehovah from the East,' that is, from Persia, which lay to the east of Judea. In other passages also, (as in Jeremiah 49:22; Ezekiel 17:3,) kings and princes are compared to eagles, because, in the opinion of the ancients, the eagle is the king of birds. Thus also Cyrus is represented under the image of a bird of prey,' chiefly on account of the astonishing swiftness with which he rode in his expeditions from Persia into very distant countries, and on account of the violence with which he flew upon his enemies and seized them as his prey. There may also be an allusion to the circumstance, that Cyrus ordered a golden eagle, with outstretched wings, laid on a long spear, to be carried before him as his military standard; for so Xenophon describes it. En de auto semeion aetos chrusous epi doratos makrou anatetamenos, kai nun de touto epi semeion to Person basilei diamenei And his standard was a golden eagle stretched on a long spear, and even now this continues to be the standard of the king of Persia.' (Xen. Cyrop. 7.)" -- Rosenmuller.

[221] "En son conseil."

Links

Isaiah 46 Commentaries: Barnes • Calvin • Clarke • Darby • Gill • Geneva • Guzik • JFB • Keil / Delitzsch • KJV Translators' • Henry's Concise • Matthew Henry • Scofield • Teed • TSK • Wesley

NIV / NLT / ESV / GWT / KJV / ASV / DRB

Jump to Previous Occurrence
Animal Animals Beast Beasts Bel Bent Bowed Boweth Bows Burden Burdens Carriages Carried Carry Cattle Consigned Falling Heavy Idols Images Livestock Load Loads Nebo Stoops Tired Weary Weight

Jump to Next Occurrence
Animal Animals Beast Beasts Bel Bent Bowed Boweth Bows Burden Burdens Carriages Carried Carry Cattle Consigned Falling Heavy Idols Images Livestock Load Loads Nebo Stoops Tired Weary Weight

New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved.

Alphabetical: a about and are beast beasts Bel borne bowed bows burden burdensome by carried carry cattle consigned down for has idols images load low Nebo of over stoops that The their things to weary you

Bible Browser

The God of the Aged
THOSE will be peculiar circumstances under which I shall stand up to address the people next Tuesday; circumstances which perhaps seldom occur,--possibly may never have occurred before. It might have been more in order that the aged minister should himself address the people; but nevertheless, as it is his own choice, so it must be; and I shall draw my consolation from the third verse, where it is declared, that though God be the God of the close of our life, yet he is also the God of its beginning. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

Whether the Seven Petitions of the Lord's Prayer are Fittingly Assigned?
Objection 1: It would seem that the seven petitions of the Lord's Prayer are not fittingly assigned. It is useless to ask for that to be hallowed which is always holy. But the name of God is always holy, according to Lk. 1:49, "Holy is His name." Again, His kingdom is everlasting, according to Ps. 144:13, "Thy kingdom is a kingdom of all ages." Again, God's will is always fulfilled, according to Isa 46:10, "All My will shall be done." Therefore it is useless to ask for "the name of God to be hallowed," …
Saint Thomas Aquinas—Summa Theologica

Of Internal Acts
Of Internal Acts Acts are distinguished into External and Internal. External acts are those which bear relation to some sensible object, and are either morally good or evil, merely according to the nature of the principle from which they proceed. I intend here to speak only of Internal acts, those energies of the soul, by which it turns internally to some objects, and averts from others. If during my application to God I should form a will to change the nature of my act, I thereby withdraw myself …
Madame Guyon—A Short and Easy Method of Prayer

Of Inward Silence
Of Inward Silence "The Lord is in His Holy Temple, let all the earth keep silence before him" (Hab. ii. 20). Inward silence is absolutely indispensable, because the Word is essential and eternal, and necessarily requires dispositions in the soul in some degree correspondent to His nature, as a capacity for the reception of Himself. Hearing is a sense formed to receive sounds, and is rather passive than active, admitting, but not communicating sensation; and if we would hear, we must lend the ear …
Madame Guyon—A Short and Easy Method of Prayer

Of Rest in the Presence of God --Its Fruits --Inward Silence --God Commands it --Outward Silence.
The soul, being brought to this place, needs no other preparation than that of repose: for the presence of God during the day, which is the great result of prayer, or rather prayer itself, begins to be intuitive and almost continual. The soul is conscious of a deep inward happiness, and feels that God is in it more truly than it is in itself. It has only one thing to do in order to find God, which is to retire within itself. As soon as the eyes are closed, it finds itself in prayer. It is astonished …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

"And this is his Commandment," &C.
1 John iii. 23.--"And this is his commandment," &c. There are different tempers of mind among men, some more smooth and pliable, others more refractory and froward. Some may be persuaded by love, who cannot be constrained by fear. With some a request will more prevail than a command. Others again are of a harsher disposition. Love and condescension doth rather embolden them, and therefore they must be restrained with the bridle of authority. It would seem that the Lord hath some regard to this in …
Hugh Binning—The Works of the Rev. Hugh Binning

"Come unto Me, all Ye that Labour, and are Wearied," &C.
Matth. xi. 28.--"Come unto me, all ye that labour, and are wearied," &c. It is the great misery of Christians in this life, that they have such poor, narrow, and limited spirits, that are not fit to receive the truth of the gospel in its full comprehension; from whence manifold misapprehensions in judgment, and stumbling in practice proceed. The beauty and life of things consist in their entire union with one another, and in the conjunction of all their parts. Therefore it would not be a fit way …
Hugh Binning—The Works of the Rev. Hugh Binning

Epistle v. To Theoctista, Sister of the Emperor.
To Theoctista, Sister of the Emperor. Gregory to Theoctista, &c. With how great devotion my mind prostrates itself before your Venerableness I cannot fully express in words; nor yet do I labour to give utterance to it, since, even though I were silent, you read in your heart your own sense of my devotion. I wonder, however, that you withdrew your countenance, till of late bestowed on me, from this my recent engagement in the pastoral office; wherein, under colour of episcopacy, I have been brought …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The First Commandment
Thou shalt have no other gods before me.' Exod 20: 3. Why is the commandment in the second person singular, Thou? Why does not God say, You shall have no other gods? Because the commandment concerns every one, and God would have each one take it as spoken to him by name. Though we are forward to take privileges to ourselves, yet we are apt to shift off duties from ourselves to others; therefore the commandment is in the second person, Thou and Thou, that every one may know that it is spoken to him, …
Thomas Watson—The Ten Commandments

The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. …
Thomas Watson—A Body of Divinity

The Iranian Conquest
Drawn by Boudier, from the engraving in Coste and Flandin. The vignette, drawn by Faucher-Gudin, from a statuette in terra-cotta, found in Southern Russia, represents a young Scythian. The Iranian religions--Cyrus in Lydia and at Babylon: Cambyses in Egypt --Darius and the organisation of the empire. The Median empire is the least known of all those which held sway for a time over the destinies of a portion of Western Asia. The reason of this is not to be ascribed to the shortness of its duration: …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 9

Barzillai
BY REV. GEORGE MILLIGAN, M.A., D.D. "There is nothing," says Socrates to Cephalus in the Republic, "I like better than conversing with aged men. For I regard them as travellers who have gone a journey which I too may have to go, and of whom it is right to learn the character of the way, whether it is rugged or difficult, or smooth and easy" (p. 328 E.). It is to such an aged traveller that we are introduced in the person of Barzillai the Gileadite. And though he is one of the lesser-known characters …
George Milligan—Men of the Bible; Some Lesser-Known

Purposes of God.
In discussing this subject I shall endeavor to show, I. What I understand by the purposes of God. Purposes, in this discussion, I shall use as synonymous with design, intention. The purposes of God must be ultimate and proximate. That is, God has and must have an ultimate end. He must purpose to accomplish something by his works and providence, which he regards as a good in itself, or as valuable to himself, and to being in general. This I call his ultimate end. That God has such an end or purpose, …
Charles Grandison Finney—Systematic Theology

The Unchangeableness of God
The next attribute is God's unchangeableness. I am Jehovah, I change not.' Mal 3:3. I. God is unchangeable in his nature. II. In his decree. I. Unchangeable in his nature. 1. There is no eclipse of his brightness. 2. No period put to his being. [1] No eclipse of his brightness. His essence shines with a fixed lustre. With whom is no variableness, neither shadow of turning.' James 1:17. Thou art the same.' Psa 102:27. All created things are full of vicissitudes. Princes and emperors are subject to …
Thomas Watson—A Body of Divinity

The Shepherd of Our Souls.
"I am the good Shepherd: the good Shepherd giveth His life for the sheep."--John x. 11. Our Lord here appropriates to Himself the title under which He had been foretold by the Prophets. "David My servant shall be king over them," says Almighty God by the mouth of Ezekiel: "and they all shall have one Shepherd." And in the book of Zechariah, "Awake, O sword, against My Shepherd, and against the man that is My fellow, saith the Lord of Hosts; smite the Shepherd, and the sheep shall be scattered." …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as …
John Edgar McFadyen—Introduction to the Old Testament