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Isaiah 46–49 Babylon Falls / Israel Restored

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Isaiah 46–49 Babylon Falls / Israel Restored Isaiah 46–49 Babylon Falls / Israel Restored Introduction: The historical setting for chapters 40-55 is Israel’s captivity in Babylon (6th century B.C.). Remember, Isaiah himself lived a century prior to these prophecies, which makes him unique among the prophets. Most prophets will look to the future to inform the present. Isaiah, looks to the distant future to inform the near future as well as the present. Unlike every other prophet that looks to the future, Isaiah also speaks from the future. For instance, Isaiah looks to the coming of the Messiah and the Day of the Lord to inform Israel’s present experience under the 8th/7th century B.C. threat of Assyria. But the prophet also looks to the more distant future to address Israel in the not-so-distant future of the Babylonian Captivity (605 B.C.). From Isaiah’s point of reference the Babylonian had not yet occurred—it was more than a hundred years in the future. It is as if Isaiah folds prophecy in on prophecy and in the process shows the Lord’s sovereignty, wisdom, and power to predict and fulfill the future. It’s hardly a wonder that the book of Isaiah has been the source of much scholarly debate and consternation through the years! Set against this yet future 6th century B.C. backdrop, Isaiah prophesies the coming destruction of Babylon at the hands of Cyrus the Great, leader of the Medes and Persians. Much more, however, is woven into the text as Isaiah continues to lay out his themes of Israel’s stubbornness and rebellion. Isaiah speaks of God’s faithfulness and redemption to His broken people. The prophet declares that the challenging idols and demons are no match for God’s majestic wisdom and strength. Only God can explain the events of the past, predict the events of the future, and cause them to come to pass. In chapters 46–50, Isaiah deals not only with the historical power of Babylon, but at every point he counters the weakness of her idols, which speaks speaks simultaneously to the weakness of the demons behind those idols. Isaiah predicts the fall of Babylon—a theme that John picks up six centuries later in Revelation 17-18 as the destruction of Satan’s kingdom just prior to the Second Coming of the Messiah. Through Isaiah, the Lord warns His people, “Leave Babylon!” In the same way, John cries, “Come out of her, my people!” It is hard to imagine a more relevant message preached to God’s people today. We live as the children of God—the bearers of His kingdom—in a time that precedes His Second Coming. We live in a time when the Kingdom of God stands in stark contrast to the kingdom of darkness—a period when “darkness covers the earth and thick darkness is over the peoples.” It’s at this time when we are called to live as children of God in love, truth, righteousness, and justice. Page | 1 I. (Chapter 46) The God who carries his people is superior to the idols/gods in every way. A. (vs. 1‐2)The Lord contrasts Himself with the Babylonian gods 1. The Babylonians carry their gods during their New Year’s Festival a) Called the “akitu” festival b) The gods, Marduk (Bel) and Nebo (scribal god of wisdom) were paraded on mules around the city walls and brought to the temple in Babylon Bel and Nebo are two of the chief gods of Babylon. Bel, or “lord,” was a title originally given to Enlil, the so-called father of the gods whose center was at Nippur. But Marduk, the city god of Babylon and hero of Enuma Elish (the Babylonian creation epic), eventually became the chief god of southern Mesopotamia, and the title became his (see Jer. 50:2; also 51:44). Marduk’s son Nebo (or Nabu), the god of the scribe and of intellectual pursuits, had his seat at Borsippa, some 10 miles south of Babylon. In view of the prominence of Nabu in the names of the key figures in the Neo-Babylonian Empire (Nabopolassar, Nebuchadrezzar, Nabonidus), it is likely that Nabu was the titulary god of that empire and its rulers. These were not only the most prominent of the Babylonian gods but also especially appropriate for the prophet’s diatribe because their images were carried in the annual New Year’s Festival procession in Babylon. This picture of the worshipers carrying their gods would fit in well with the point the prophet is trying to make in this section… The phrase haya le, have gone to, could also be translated “have become,” and I suspect that the writer is engaging in some double entendre here. His main point is that these beautiful images, so recently paraded with reverent pomp, are now a matter for oxcarts and donkeys. What a decline—how the mighty gods are humiliated and ashamed. But one wonders if the prophet is not also suggesting that the idols are now seen for what they really are: simply part of creation, even human creation; no better and no more significant, indeed nothing other, than the patient beasts of burden that must carry them.1 2. Babylon’s gods are weak (Isa 46:1‐2 / ESV) 1 Bel bows down; Nebo stoops; their idols are on beasts and livestock; these things you carry are borne as burdens on weary beasts. 2 They stoop; they bow down together; they cannot save the burden, but themselves go into captivity. 1 John Oswalt, The Book of Isaiah. Chapters 40-66, The New International Commentary on the Old Testament (Grand Rapids, MI: Eerdmans, 1998), 228. Page | 2 a) Isaiah uses graphic terms to paint a picture of gods who are not mighty and majestic, but rather lowly, unable to help themselves, and a burden to their worshippers. b) The text distinguishes between the images and their gods. (1) (vs. 1) “Their” refers to the gods/demons, while the “you” refers to the worshippers. (2) (vs. 2) Verse 2 confirms this understanding of the gods/demons unable to support their idols. The gods/demons cannot save the burden, but they (the gods/demons) will themselves go into captivity. “…it is important to note the indications here that the author does distinguish between the images and the gods themselves. In v. 1 their images parallels the things you carry. If one accepts that the MT is correct here, then “their” must refer to the gods, while “you” refers to the worshipers. This is further confirmed in v. 2, which states that they (the gods) are unable to deliver the burden (the images), but must themselves (Heb. napšām) go into captivity.”2 B. (vs. 3‐4) Listen! In contrast, God bears and carries His people. 1. Unlike the gods of Babylon who are carried by the worshippers, the Lord has carried His people since conception (vs. 1, 3, 4, 7). a) The Lord brought them out of Egypt. b) He formed them into a nation. c) He brought them into the Promised Land. d) He bore their continual sin and rebellion. 2. (vs. 4) Even still, He is a God who will continue to sustain His people. C. (vs. 5‐7) How can the Israelites trust in hand‐fashioned idols rather than in the living god? 1. Therefore, the idols and other gods are useless. a) There is no one like the living god. b) Inanimate idols form no comparison. 2. And as such, it highlights that the gods/demons are quite weak. 2 John Oswalt, The Book of Isaiah. Chapters 40-66, The New International Commentary on the Old Testament (Grand Rapids, MI: Eerdmans, 1998), 229. Page | 3 D. (vs. 8‐10) Remember! 1. (vs. 8) The Lord brings Israel’s remembrance back to His past actions for them. a) His Creation may be in view b) His forming Israel as a nation may be in view c) His redeeming Israel from Egypt is probably in view 2. (vs. 9) “I am God, and there is no other” a) This statement is made in the face of Israel’s idolatry that caused her to be brought into Babylon—which is the center of all idolatry b) The Lord is not simply making this point to His people in captivity, but it is being proclaimed to all the nations c) Further, this point is also being made in the face of Babylon’s demons E. (vs. 11‐13) Coming Salvation 1. (vs. 11) The Lord predicts the coming of Cyrus the Great, who will set the Israelite captives free 2. (vs. 12) Listen! Stubborn Israel! 3. (vs. 13) Coming Righteousness/Deliverance a) The Lord’s deliverance (salvation) is coming soon—for the Israelites it comes in the person of Cyrus b) But ultimately in the coming of the Messiah c) Who comes in righteousness—remember that righteousness and justice are key thoughts throughout Isaiah—it’s the original charge brought against the nation in the opening chapters of the book. II. (Chapter 47) Fall of Babylon—Fall of Satan’s Kingdom A. (vs. 1‐4) Isaiah predicts the historical destruction of Babylon 1. (vs. 1‐3) The virgin daughter of Babylon will be exposed a) Note the sexual references and sarcasm b) Babylon is not a “virgin,” but a shameful prostitute Page | 4 2. (vs. 4) This destruction comes at the hands of the Lord, the “Redeemer” of Israel a) Note the Messianic references here to Christ (Redeemer) b) It’s an important observation because John picks the theme up in Revelation with the destruction of Babylon at the Second Coming of the Messiah (Revelation 17‐18).
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