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769 / 1113 · Isaiah 46 · Exile in Babylon · c. 550–539 BC (the setting the chapters address)

Gods Who Must Be Carried

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Anyone who has moved house knows the moment when the things you own start to own you. Boxes pile up, the back aches, and the most precious items turn out to be the heaviest. Isaiah 46 paints Babylon on moving day. The city's mightiest gods, whose statues were paraded through the streets in grand processions, are now strapped onto tired pack animals, sagging under the load, unable to save even themselves. Then the prophet turns to the exiles with a reversal they could hold onto: your God is not something you have to carry. He is the one who has been carrying you, since before you were born.

Where it sits in the story: In Act 3, the exile raised a painful question: had Babylon's gods defeated Israel's God? Isaiah 40–55 answers again and again, and chapter 46 gives the answer its most memorable picture. The gods of the empire are cargo; Israel's God is the carrier. The chapter also looks ahead once more to the 'bird of prey from the east' — Cyrus — through whom God will bring his purpose about.

What this chapter is doing: To contrast gods who must be lifted, carried and propped up with the God who lifts and carries his people, and to remind stubborn hearts that he announces the end from the beginning and brings it to pass.

Why it is read here: Isaiah 40–55 speaks to exiles in Babylon and names Cyrus of Persia as the coming deliverer. Many scholars attribute these chapters to a prophet of the exile; traditional readers hold that Isaiah of Jerusalem foresaw it. Either way this is the moment they address, so we read them here.
The walk-through
  • 46:1–2 — Bel bows down, Nebo stoops. Their images are loaded onto beasts of burden, a weary load for weary animals. The gods cannot rescue the burden; they themselves go into captivity.
  • 46:3–4 — The reversal: God has borne Israel from the womb and promises, 'Even to your old age and grey hairs I will carry you.' He made them, and he will carry and save them.
  • 46:5–7 — To whom can he be compared? People pour out gold, hire a goldsmith, lift the finished god onto their shoulders and set it in place, where it stays put. Cry to it, and it cannot answer or save.
  • 46:8–13 — Remember the former things: God declares the end from the beginning. He calls a bird of prey from the east, a man to carry out his counsel. To the stubborn of heart he says his righteousness and salvation are near, and will not be delayed.
What it showsBel (a title of Marduk) and Nebo (Nabu, his son, god of Borsippa) were the leading gods of Babylon, and their statues were processed at the New Year (Akitu) festival; the Nabonidus Chronicle notes this festival going uncelebrated while the king was absent at Tayma.
Where the evidence stopsThe picture of the gods being carted off is prophetic poetry: when Cyrus took Babylon in 539 BC, the city's cult of Marduk continued, and the Cyrus Cylinder even presents Cyrus as honouring Marduk. The chapter describes the ancient Babylonian gods of its own day only.

Key verse: Isaiah 46:4  ·  So what: Some kinds of faith feel like a load to haul: rules to maintain, appearances to keep up, a God who seems to need managing. This chapter pictures the reverse. The promise to carry people into grey hair speaks to anyone watching their strength fade — the one who carried you at the start has not set you down.

← Cyrus, the Anointed OutsiderYou have just read God calling Cyrus 'his anointed' and inviting all nations to turn to him (Isaiah 45). Next, Babylon herself — the proud 'queen of kingdoms' — is told to come down and sit in the dust (Isaiah 47).The Queen Sits in the Dust →
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