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God, by the prophet here, designing shortly to deliver them out of their captivity, prepared them for that deliverance by possessing them with a detestation of idols and with a believing confidence in God, even their own God. I. Let them not be afraid of the idols of Babylon, as if they could in any way obstruct their deliverance, for they should be defaced (Isa 46:1,2); but let them trust in that God who had often delivered them to do it still, to do it now, Isa 46:3,4. 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, Isa 46:5-7. Let them not be so sottish (Isa 46:8), but have an eye to God in his word, not in an image; let them depend upon that, and upon the promises and predictions of it, and God's power to accomplish them all, Isa 46:9-11. And let them know that the unbelief of man shall not make the word of God of no effect, Isa 46:12,13.
1-4
The Folly of Idolatry (708 BC)
简体中文
拜偶像的愚妄（主前708年）
¹ 彼勒屈身，尼波弯腰；他们的偶像驮在兽和牲畜上；你们所抬的成为重担，使疲乏的牲畜更加困乏。
² 他们一同弯腰屈身，不能保全重担，自己倒被掳去。
³ 雅各家、以色列家一切余剩的啊，要听我言：你们自从生下，自从出胎，就蒙我怀抱；
⁴ 直到你们年老，我仍这样；直到你们发白，我仍怀抱你。我已造作，也必怀抱；也必拯救。
我们在此被告知：
一、假神在敬拜者最需要它们之时，必使他们失望（赛46:1,2）。彼勒和尼波是巴比伦两座著名的偶像。有人认为彼勒是巴力的缩写；另有人不以为然，而认为它是彼勒斯——他们最早的君王之一，死后被神化。彼勒既是被神化的君王，（有人以为）尼波就是被神化的先知，因为尼波就是这个意思；所以彼勒和尼波就是他们的朱庇特和墨丘利或阿波罗。巴拿巴和保罗在路司得被当作朱庇特和墨丘利。这些偶像的名字也取进了他们君王的名字里——彼勒进到伯沙撒的名字里，尼波进到尼布甲尼撒和尼布撒拉旦的名字里等等。这些神他们素来敬拜，在他们的宴乐中因自己的成功称赞它们（如但5:4所示）；他们又讥诮以色列，仿佛彼勒和尼波胜过了耶和华，能无视以色列的神将他们留在被掳之中。如今，为使那些可怜的俘虏不至因此灰心，神在此告诉他们，他们用以威吓他们的这些偶像将有何下场。当居鲁士攻取巴比伦之时，这些偶像就倒塌了。那时征服者惯常毁灭所征服的地方和百姓的神，将自己本国的神放在它们的位置上（赛37:19）。居鲁士必如此行；那时彼勒和尼波——那些被高高立起、看去伟大、刚强、挺立的——必在抢掠他们庙宇的士兵脚前「弯腰屈身」。因为它们上面有大量的金银，本意是为装饰它们，却适足以暴露它们，人就将其余的掠物一并带走。驮兽——马或骡——载着它们和他们别的偶像，要与其他杂物（看来他们把它们当作杂物而非财宝）一同运往波斯。它们非但不能支持它们的敬拜者，自己反成了车中的重担，「使疲乏的牲畜更加困乏」。偶像不能彼此相助（赛46:2）：「它们一同弯腰屈身。」它们都是一样动摇不定的东西，倾倒的日子已经到了。它们的敬拜者也不能帮助它们：「它们不能保全重担」脱离敌人的手，「自己」（偶像和拜偶像的人）「倒被掳去」。所以神的百姓不必惧怕它们。当神的约柜被非利士人掳去时，它证明是驮兽的重担，却是征服者的重担——征服者被迫将它送回；但彼勒和尼波既被掳去，它们的敬拜者只管替它们说句好话送行：它们永不能再起。
二、真神永不使他敬拜者失望：「你们听见彼勒和尼波的下场了，如今『雅各家啊，要听我言！』（赛46:3,4）。我是像它们那样的神吗？不是；虽然你们被降卑，以色列家不过剩余之民，你们的神却向来是、如今是、永远也是你们大能而信实的保护者。」
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让神的以色列向他行公道，承认他向来恩待他们、眷顾他们、怜恤他们，并一贯善待他们。让他们承认：（1）他起初怀了他们：「我已造作。」他们是从什么母腹出来的？岂不是从他怜悯、恩典、应许的母腹？他将他们塑造成一个民族，赐给他们制度。每一个好人都是神所造的。（2）他一路怀抱扶持他们：「你们自从出胎，就蒙我怀抱」。神及早开始善待他们——他们一被塑造成国家之时，不，当他们还很少、是客旅之时，神就如此行。神使他们受特别的保护，「不容人欺压他们」（诗105:12-14）。在他们国家婴儿之时，当他们不仅像孩子一样愚昧无助，而且任性易怒，神用他大能和慈爱的膀臂怀抱他们，「如鹰将他们背在翅膀上」（出19:4、申32:11）。摩西没有耐心「像抚养孩子的父亲抱吃奶的孩子一样抱他们」（民11:12），但神怀抱他们，又「容忍他们」（徒13:18）。神既及早开始善待他们（「以色列年幼的时候，我就爱他」），他也就一直不断善待他们：他从出胎到如今一直怀抱他们。我们都可以为神作见证，他向来如此恩待我们。我们从出胎、从母腹就蒙他怀抱，否则我们早已死在母腹，出胎之时就断了气。我们一直是他慈爱护理的常顾对象，被抱在他大能的膀臂中，也被抱在他慈爱怜悯的怀中。新人也是如此；我们里面一切从神生的，都蒙他扶持，否则它不久就要衰败。我们的属灵生命靠他的恩典维持，正如我们的天然生命靠他的护理维持一样必要而恒常。圣徒都承认神从出胎就怀抱了他们，并在他们最大的艰难中以这思想自勉（诗22:9,10、71:5,6,17）。
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他必以恩慈应许他们永不离开他们。那作他们初的，必作他们终的；那作他们福祉之创始者的，必作其成终者（赛46:4）：「你们自从出胎，就蒙我怀抱，作孩童时蒙了乳养；『直到你们年老，我仍这样』——当因着你们的衰败和软弱，你们要像婴儿时一样需要帮助。」以色列如今渐老，他们赖以立国的圣约也是如此（来8:13）。「斑白的头发已经散发在他们各处」（何7:9）。他们又因自己的放纵 加速了他们的老年和其中的灾祸。但神如今不丢弃他们，在他们力量衰败时不让他们失望；他仍是他们的神，仍要用那在摩西时代放在他们下面的永远膀臂怀抱他们（申33:27）。他造了他们，承认他对他们的主权，所以他要怀抱他们，要容忍他们的软弱，又要在他们的患难中扶持他们：「『我必怀抱，也必拯救』他们；我如今要如鹰将他们从巴比伦背在翅膀上，正如他们年幼时我将他们从埃及背出来一样。」这向年迈以色列所作的应许，也可应用于每一位年迈的以色列人。神恩慈地应许在他忠心仆人年老之时仍要支持安慰他们：「『直到你们年老』——当你们不堪任职、被软弱所环绕、也许你们的亲人开始对你们厌倦之时，『我仍这样』——我是我所是的，我是我向来所是的——就是那从你们出胎怀抱你们的那一位。你们改变，我却不变。我是我所应许要作的，是你们所寻见的那一位，也是你们所愿我作的那一位。『我必怀抱你们，我必怀抱』，必扶持你们，也必为你们开路，并最终带你们回家。」
英文原文
The Folly of Idolatry (708 BC)
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, Isa 46:1,2. 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, Da 5:4); and they insulted over Israel as if Bel and Nebo were too hard for Jehovah and could detain them in captivity in defiance of their God. Now, that this might be no discouragement to the poor captives, God here tells them what shall become of these idols, which they threaten them with. When Cyrus takes Babylon, down go the idols. It was usual then with conquerors to destroy the gods of the places and people they conquered, and to put the gods of their own nation in the room of them, Isa 37:19. Cyrus will do so; and then Bel and Nebo, that were set up on high, and looked great, bold, and erect, shall stoop and bow down at the feet of the soldiers that plunder their temples. And because there is a great deal of gold and silver upon them, which was intended to adorn them, but serves to expose them, they carry them away with the rest of the spoil. The carriers' horses, or mules, are laden with them and their other idols, to be sent among other lumber (for so it seems they accounted them rather than treasure) into Persia. So far are they from being able to support their worshippers that they are themselves a heavy load in the wagons, and a burden to the weary beast. The idols cannot help one another (Isa 46:2): They stoop, they bow down together. They are all alike, tottering things, and their day has come to fall. Their worshippers cannot help them: They could not deliver the burden out of the enemy's hand, but themselves (both the idols and the idolaters) have gone into captivity. Let not therefore God's people be afraid of either. When God's ark was taken prisoner by the Philistines it proved a burden, not to the beasts, but to the conquerors, who were forced to return it; but, when Bel and Nebo have gone into captivity, their worshippers may even give their good word with them: they will never recover themselves.
II. That the true God will never fail his worshippers: "You hear what has become of Bel and Nebo, now hearken to me, O house of Jacob! Isa 46:3,4. 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, De 32:11. Moses had not patience to carry them as the nursing father does the sucking child (Nu 11:12), but God bore them, and bore their manners, Ac 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 (Isa 46:4): "You have been borne by me from the belly, nursed when you were children; and even to your old age I am he, when, by reason of your decays and infirmities, you will need help as much as in your infancy." Israel were now growing old, so was their covenant by which they were incorporated, Heb 8:13. Gray hairs were here and there upon them, Ho 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, De 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."
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The Folly of Idolatry; The Divine Prerogative Asserted (708 BC)
简体中文
拜偶像的愚妄；神圣特权的主张（公元前708年）
⁵ 「你们究竟将谁比我，与他同等，可以比较，使我们相同呢？
⁶ 那从囊中倒出金子、用天平称银子的人，雇金匠制造神像，他们又俯伏，又叩拜。
⁷ 他们将神像抬起，扛在肩头上，安置在定处，它就站立，不离本位；就是有人呼求它，它也不能答应，也不能救人脱离患难。
⁸ 你们当想念这事，自己作大丈夫；悖逆的人哪，要回想。
⁹ 你们要追念上古的事，因为我是神，并无别神；我是神，再没有能比我的。
¹⁰ 我从起初指明末后的事，从古时言明未成的事，说：『我的筹算必立定，凡我所喜悦的，我必成就。』
¹¹ 我召鸷鸟从东方来，召那成就我筹算的人从远方来；我已说出，也必作成；我已谋定，也必作成。
¹² 你们这些心中顽梗、远离公义的，当听我言。
¹³ 我使我的公义临近，必不远离；我的救恩必不迟延。我要为以色列——我的荣耀，在锡安施行救恩。」
以色列借着巴比伦的毁灭得蒙拯救（这些章节的总主题），在此被重申，再次应许，为要使两类人知罪：一是设立假神与神争竞的拜偶像者，二是与神百姓为敌的压迫者。
一、为使那些制造并敬拜偶像的人知罪——尤其是如此行的以色列人，他们想要为自己立神的形像，正如巴比伦人为他们的神所作的那样。
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神向他们发出挑战：或要造出一个可视为与他相似的形像，或要立起一个可与他争竞的存有（赛46:5）：「你们究竟将谁比我？」想要用任何受造之物的形像来代表一位无限而永恒的灵，乃是荒谬的。这等于把他的真理变为虚谎，把他的荣耀变为羞辱。从来没有人见过他的形像，人也不能见他的面而存活。「你们究竟将谁比作神呢？」（赛40:18、25）。想要使任何受造之物与造物主同等，同样是荒谬的——造物主无限地超越最尊贵的受造之物；想在受造物与造物主之间作任何比较，也是荒谬的，因为在无限与有限之间根本无从比较。
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神揭露那些造了偶像又向它们祷告之人的愚妄（赛46:6、7）。(1) 他们在偶像身上花费巨大，为达到目的不惜工本：「他们从囊中倒出金子」——少量不能满足，他们也不在乎倾出多少，纵然因此克扣家用、耗损家产。拜偶像者的挥霍，何等使许多自称为神仆人、却追求一种不花代价的信仰之人的吝啬羞愧！有人「从囊中倒出金子」在屋里造一个偶像，也有人「在囊中积攒金子」在心中造一个偶像；因为「贪婪就是拜偶像」，与那一样危险，虽不如那一样招摇。他们「用天平称银子」，或作偶像的材料（因为连最糊涂的人也有一点常识，以为应当以自己所有的最好的、尽其所能献上的最好之物事奉神；那些以牛犊代表他的人，也是造一只金牛犊），或是为支付工人的工价。事奉罪往往代价极昂。(2) 他们在偶像身上大费苦心，为之操劳不少（赛46:7）：「他们将神像抬起，扛在肩头上」，也不雇搬运夫来作这事；他们「安置它在定处」，倒更像一具死尸，而非一位活神。他们把它安置在底座上，「它就站立」。他们费尽心思把它固定，「它不离本位」，好知道在哪里可以找到它——虽然同时他们明知它不能动一根指头、迈一步来为他们行什么善。(3) 尽管偶像不过是他们自己手所作的工、自己想象所造之物，他们仍对之极其恭敬。金匠把它造成他们所喜欢称之为「神」的东西之后，他们「又俯伏，又叩拜」。他们既在自夸能造神上僭越太过，就在向一个明知其来历的神俯伏叩拜上又同样地贬损了自己。他们若因本国的风俗而被误导，造了这样的神，那么当他们明知偶像不能回答他们、不能明白他们对它所说的话、连「是」或「否」都不能回答，更不能「救人脱离患难」之时，竟仍向它们呼求，他们就是同样地欺骗了自己。那么，那些对又真又活的神已有几分认识、几分分的人，岂可如此愚弄自己呢？
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神把这事交托给他们自己的理智，让理智在这事上作判断（赛46:8）：「『你们当想念这事』——这屡次告诉你们、偶像乃是毫无知觉、毫无能力之物的真理——『自己作大丈夫』——作人，不作禽兽；作人，不作婴孩。要凭理智行事；要凭决心行事；要为自己的益处行事。要作智慧人；要作勇敢的人；不可像你们敬拜偶像时那样，贬损自己的判断。」注意，罪人若肯「自己作大丈夫」——若肯维护自己本性的尊严、正确使用它的能力和才干——便要成为圣徒。「你们曾被提醒许多事；『要回想』——把它们召回记忆之中，在那里反复思想。悖逆的人哪，要省察自己的道路；要回想你从何处坠落，要悔改，如此便得以挽回。」
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神再次提出无可辩驳的证据，证明他是神，唯独他是神（赛46:9）：「我是神，再没有能比我的。」这是我们需要一次又一次被提醒的；为证明这一点，他援引，(1) 圣史：「『你们要追念上古的事』——以色列的神在他百姓起初为他们所作的事；他是否为他们作了别人所不能作的、假神没有为他们、也不能为他们的敬拜者所作的事？追念这些事，你们便要承认『我是神，并无别神』。」这是我们当将荣耀归给他、视他为无可匹敌的好理由，也是我们当不把他当得的荣耀归给别人的好理由（出15:11）。(2) 圣预言。唯独他是神，因为唯独他「从起初指明末后的事」（赛46:10）。从时间的起初，他就宣告时间的末了，宣告万事的结局。以诺曾预言：「看哪，主来了。」从一个民族的起初，他就宣告它的结局如何。他告诉以色列人在「末后的日子」必遭遇的事，「他们的结局必如何」，并愿他们有智慧思想（申32:20、29）。从一件事的起初，他就宣告它的结局。「神所作的一切事，他都早已知道」，并在他愿意之时使人知道。在预言引导之外，我们「不能查明神从始至终所作的工」（传3:11）。「他从古时言明未成的事。」许多圣经预言早已发出，尚未应验；但其中一部分在此期间已经应验，便是其余的必在适当之时应验的凭据。由此显明他是「神，并无别神」；唯独他能说，又能使自己的话应验：「『我的筹算必立定』，阴间和地上的一切权势都不能辖制或废除它，他们的一切策略也不能纠正或反制它。」神的作为既全照他的筹算，他的筹算也必在他的作为中全然成就，他的措施无一被破坏，他的设计无一落空。这对那些把自己一切安慰都系于神筹算之上的人，提供了充足的满足——他的筹算必立定无疑；我们若被带到这个地步，凡神所喜悦的我们都喜悦，那么再没有什么比确知「神必成就他所喜悦的」（诗135:6）更能使我们安逸了。这个关乎居鲁士被高举、以及他在神的百姓脱离被掳之事上所用之功的特定预言的成就，被提及作为这真理的印证——耶和华是神，并无别神；这是一件即将发生的事（赛46:11）。神借他的筹算「召鸷鸟从东方来」——一只猛禽，就是居鲁士（据说他的鼻子像鹰或鹫的喙，有人认为此处暗指于此；也有人认为是暗指他旗帜上的鹰——正如后来罗马人的旗帜也是鹰，太24:28或暗指于此）。居鲁士从东方奉神之召而来：因为神是万军之主，也是有千万军兵听其调遣之人的主。神既给他呼召，也必给他成功。他就是那要「成就神筹算」的人——虽然他「从远方来」，对这事一无所知。注意，连那些不认识、也不留心神所启示之旨意的人，也被用来成就他隐秘旨意的筹算，而这些筹算必在它们的时候，借神所喜悦的任何人之手，丝毫不差地成就。此处为印证这特定预言而补充的话，足以向应许的后嗣显明他旨意的不变：「『我已借我仆人众先知说了』，而我所说的，正是我『所谋定』的。」因为，神旨意中虽有预言所未提及的许多事，预言中却绝无旨意所没有的事。他「必作成」，因为他绝不改变心意；他「必作成」，因为没有任何受造之物有能力辖制他。请看他以何等的威严说出这话，如同有权柄的主：「我已说出，我必作成。一言既出，即刻成就。我已谋定」，他并不说「我必留意使它作成」，而是说「我必作成」。天地要废去，神的话一点一画也不废去。
二、为使那些大胆敌挡神旨意的人知罪，此处保证这些旨意不但要成就，而且不久就要成就（赛46:12、13）。
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这话是对「心中顽梗」之人说的，或指，(1) 骄傲固执的巴比伦人，「远离公义」——对他们权下的人既不行公义、也不施怜悯，他们说永不释放被欺压的人得自由，不顾他们的哀求或神的预言，仍要继续拘留他们——这些人远离一切对可怜之人的宽厚与怜悯。或(2) 不谦卑的犹太人——他们长久在锤下、长久在炉中，却未被破碎、未被熔化——他们如同旷野中不信、发怨言的以色列人，以为自己离神的公义（即他应许的成就、他为他们出来伸冤）甚远，又因自己的不信使自己离得更远，把好事从自己那里挡住，正如他们的祖宗因不信不能进入应许之地一样。这话也适用于犹太民族拒绝基督福音之时；他们「虽然追求律法的义，却『不能得着义』，因为他们『不凭着信心求』」（罗9:31、32）。他们远离公义而灭亡；这是因为他们「心中顽梗」（罗10:3）。
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如今对他们，神说：无论他们怎样想——前者是出于僭妄，后者是出于绝望——(1) 拯救必为神的百姓成就。人若不向他们行公义，神必行；他的公义要为他们成就人的公义所不能及的事。他「要在锡安施行救恩」——即他要使耶路撒冷成为一切愿意栽植于彼之人的安全保障；救恩要从那里发出，「为以色列——他的荣耀」。神以他的以色列为荣耀；他也要在他为他们所设计的拯救中得荣耀；这拯救必大大归荣耀于他。这拯救要在锡安；因为福音要从那里发起（赛2:3），救赎主要来到那里（赛59:20；罗11:26），而且是锡安的王才有救恩（亚9:9）。(2) 这拯救不久就要成就。对于那些以为这还很遥远的人，这话尤其被强调：「『我使我的公义临近』——比你们所想的更近；也许在你们境况最窘迫、仇敌最猖狂之时，它最近；需要之时它不远」（诗85:9）。「看哪，审判者站在门前了。我的救恩不再迟延，只等到它成熟、你们预备好可以领受之时；所以，『它若迟延，还要等候』；要耐心等候，因为『那要来的必定来，绝不迟延』。」
英文原文
The Folly of Idolatry; The Divine Prerogative Asserted (708 BC)
⁵ To whom will ye liken me, and make me equal, and compare me, that we may be like?
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.
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.
⁸ Remember this, and show yourselves men: bring it again to mind, O ye transgressors.
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,
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:
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.
¹² Hearken unto me, ye stouthearted, that are far from righteousness:
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.
The deliverance of Israel by the destruction of Babylon (the general subject of all these chapters) is here insisted upon, and again promised, for the conviction both of idolaters who set up as rivals with God, and of oppressors who were enemies to the people of God.
I. For the conviction of those who made and worshipped idols, especially those of Israel who did so, who would have images of their God, as the Babylonians had of theirs,
1. He challenges them either to frame an image that should be thought a resemblance of him or to set up any being that should stand in competition with him (Isa 46:5): To whom will you liken me? It is absurd to think of representing an infinite and eternal Spirit by the figure of any creature whatsoever. It is to change his truth into a lie and to turn his glory into shame. None ever saw any similitude of him, nor can see his face and live. To whom then can we liken God? Isa 40:18,25. It is likewise absurd to think of making any creature equal with the Creator, who is infinitely above the noblest creatures, yea, or to make any comparison between the creature and the Creator, since between infinite and finite there is no proportion.
2. He exposes the folly of those who made idols and then prayed to them, Isa 46:6,7. (1.) They were at great charge upon their idols and spared no cost to fit them for their purpose: They lavish gold out of the bag; no little will serve, and they do not care how much goes, though they pinch their families and weaken their estates by it. How does the profuseness of idolaters shame the niggardliness of many who call themselves God's servants but are for a religion that will cost them nothing! Some lavish gold out of the bag to make an idol of it in the house, while others hoard up gold in the bag to make an idol of it in the heart; for covetousness is idolatry, as dangerous, though not as scandalous, as the other. They weigh silver in the balance, either to be the matter of their idol (for even those that were most sottish had so much sense as to think that God should be served with the best they had, the best they could possibly afford; those that represented him by a calf made it a golden one) or to pay the workmen's wages. The service of sin often proves very expensive. (2.) They were in great care about their idols and took no little pains about them (Isa 46:7): They bear him upon their own shoulders, and do not hire porters to do it; they carry him, and set him in his place, more like a dead corpse than a living God. They set him on a pedestal, and he stands. They take a great deal of pains to fasten him, and from his place he shall not remove, that they may know where to find him, though at the same time they know he can neither move a hand nor stir a step to do them any kindness. (3.) After all, they paid great respect to their idols, though they were but the works of their own hands and the creatures of their own fancies. When the goldsmith has made it that which they please to call a god they fall down, yea, they worship it. If they magnified themselves too much in pretending to make a god, as if they would atone for that, they vilified themselves as much in prostrating themselves to a god that they knew the original of. And, if they were deceived by the custom of their country in making such gods as these, they did no less deceive themselves when they cried unto them, though they knew they could not answer them, could not understand what they said to them, nor so much as reply Yea, or No, much less could they save them out of their trouble. Now shall any that have some knowledge of, and interest in, the true and living God, thus make fools of themselves?
3. He puts it to themselves, and their own reason, let that judge in the case (Isa 46:8): "Remember this, that has been often told you, what senseless helpless things idols are, and show yourselves men—men and not brutes, men and not babes. Act with reason; act with resolution; act for your own interest. Do a wise thing; do a brave thing; and scorn to disparage your own judgment as you do when you worship idols." Note, Sinners would become saints if they would but show themselves men, if they would but support the dignity of their nature and use aright its powers and capacities. "Many things you have been reminded of; bring them again to mind, recall them into you memories, and revolve them there. O! you transgressors, consider your ways; remember whence you have fallen, and repent, and so recover yourselves."
4. He again produces incontestable proofs that he is God, that he and none besides is so (Isa 46:9): I am God, and there is none like me. This is that which we have need to be reminded of again and again; for proof of it he refers, (1.) To the sacred history: "Remember the former things of old, what the God of Israel did for his people in their beginnings, whether he did not that for them which no one else could, and which the false gods did not, nor could do, for their worshippers. Remember those things, and you will own that I am God and there is none else." This is a good reason why we should give glory to him as a nonsuch, and why we should not give that glory to any other which is due to him alone, Ex 15:11. (2.) To the sacred prophecy. He is God alone, for it is he only that declares the end from the beginning, Isa 46:10. From the beginning of time he declared the end of time, and end of all things. Enoch prophesied, Behold, the Lord comes. From the beginning of a nation he declares what the end of it will be. He told Israel what should befal them in the latter days, what their end should be, and wished they were so wise as to consider it, De 32:20,29. From the beginning of an event he declares what the end of it will be. Known unto God are all his works, and, when he pleases, he makes them known. Further than prophecy guides us it is impossible for us to find out the work that God makes from the beginning to the end, Ec 3:11. He declares from ancient times the things that are not yet done. Many scripture prophecies which were delivered long ago are not yet accomplished; but the accomplishment of some in the mean time is an earnest of the accomplishment of the rest in due time. By this it appears that he is God, and none else; it is he, and none besides, that can say, and make his words good, "My counsel shall stand, and all the powers of hell and earth cannot control or disannul it nor all their policies correct or countermine it." As God's operations are all according to his counsels, so his counsels shall all be fulfilled in his operations, and none of his measures shall be broken, none of his designs shall miscarry. This yields abundant satisfaction to those who have bound up all their comforts in God's counsels, that his counsel shall undoubtedly stand; and, if we are brought to this, that whatever pleases God pleases us, nothing can contribute more to make us easy than to be assured of this, that God will do all his pleasure, Ps 135:6. The accomplishment of this particular prophecy, which relates to the elevation of Cyrus and his agency in the deliverance of God's people out of their captivity, is mentioned for the confirmation of this truth, that the Lord is God and there is none else; and this is a thing which shall shortly come to pass, Isa 46:11. God by his counsel calls a ravenous bird from the east, a bird of prey, Cyrus, who (they say) had a nose like the beak of a hawk or eagle, to which some think this alludes, or (as others say) to the eagle which was his standard, as it was afterwards that of the Romans, to which there is supposed to be a reference, Mt 24:28. Cyrus came from the east at God's call: for God is Lord of hosts and of those that have hosts at command. And, if God give him a call, he will give him success. He is the man that shall execute God's counsel, though he comes from a far country and knows nothing of the matter. Note, Even those that know not, and mind not, God's revealed will, are made use of to fulfil the counsels of his secret will, which shall all be punctually accomplished in their season by what hand he pleases. That which is here added, to ratify this particular prediction, may abundantly show to the heirs of promise the immutability of his counsel: "I have spoken of it by my servants the prophets, and what I have spoken is just the same with what I have purposed." For, though God has many things in his purposes which are not in his prophecies, he has nothing in his prophecies but what are in his purposes. And he will do it, for he will never change his mind; he will bring it to pass, for it is not in the power of any creature to control him. Observe with what majesty he says it, as one having authority: I have spoken it, I will also bring it to pass. Dictum, factum—no sooner said than done. I have purposed it, and he does not say, "I will take care it shall be done," but, "I will do it." Heaven and earth shall pass away sooner than one tittle of the word of God.
II. For the conviction of those that daringly opposed the counsels of God assurance is here given not only that they shall be accomplished, but that they shall be accomplished very shortly, Isa 46:12,13.
1. This is addressed to the stout-hearted, that is, either, (1.) The proud and obstinate Babylonians, that are far from righteousness, far from doing justice or showing mercy to those they have power over, that say they will never let the oppressed go free, but will still detain them in spite of their petitions or God's predictions, that are far from any thing of clemency or compassion to the miserable. Or, (2.) The unhumbled Jews, that have been long under the hammer, long in the furnace, but are not broken are not melted, that, like the unbelieving murmuring Israelites in the wilderness, think themselves far from God's righteousness (that is, from the performance of his promise, and his appearing to judge for them), and by their distrusts set themselves at a yet further distance from it, and keep good things from themselves, as their fathers, who could not enter into the land of promise because of unbelief. This is applicable to the Jewish nation when they rejected the gospel of Christ; though they followed after the law of righteousness, they attained not to righteousness, because they sought it not by faith, Ro 9:31,32. They perished far from righteousness; and it was because they were stout-hearted, Ro 10:3.
2. Now to them God says that, whatever they think, the one in presumption, the other in despair, (1.) Salvation shall be certainly wrought for God's people. If men will not do them justice, God will, and his righteousness shall effect that for them which men's righteousness would not reach to. He will place salvation in Zion, that is, he will make Jerusalem a place of safety and defence to all those who will plant themselves there; thence shall salvation go forth for Israel his glory. God glories in his Israel; and he will be glorified in the salvation he designs to work out for them; it shall redound greatly to his honour. This salvation shall be in Zion; for thence the gospel shall take rise (Isa 2:3), thither the Redeemer comes (Isa 59:20, Ro 11:26), and it is Zion's King that has salvation, Zec 9:9. (2.) It shall be very shortly wrought. This is especially insisted on with those who thought it at a distance: "I bring near my righteousness, nearer than you think of; perhaps it is nearest of all when your straits are greatest and your enemies most injurious; it shall not be far off when there is occasion for it, Ps 85:9. Behold, the Judge stands before the door. My salvation shall not tarry any longer than till it is ripe and you are ready for it; and therefore, though it tarry, wait for it; wait patiently, for he that shall come will come, and will not tarry."
神借着先知在此既定意不久便要从被掳中拯救他们，便借着使他们对偶像深恶痛绝，并对神——他们自己的神——存着信靠的把握，来为他们预备那拯救。一、不要惧怕巴比伦的偶像，以为它们能以任何方式阻挠他们的释放，因为它们必被毁坏除灭（赛46:1,2）；倒要倚靠那曾多次拯救他们的神，信他仍要再行拯救，现今就要拯救（赛46:3,4）。二、不要妄想自己制造偶像，为以色列的神造像，借这些像来敬拜他，像巴比伦人敬拜他们的神那样（赛46:5-7）。不要如此糊涂（赛46:8），倒要借着他的话来仰望神，而不是借着像；要倚靠那话，倚靠其中的应许与预言，并倚靠神成就这一切的大能（赛46:9-11）。也要让他们知道，人的不信断不能使神的话落空（赛46:12,13）。