Isaiah 46:1-13

YAHWEH IS ABOUT TO ACT SO AS TO ESTABLISH HIS PEOPLE AND PREPARE THE WAY FOR HIS SERVANT (Isaiah 44:24 to Isaiah 48:22 ).

As with what has gone before it is necessary for us to determine the viewpoint from which we will see these narratives, and in order to do so we must put ourselves in the shoes of Isaiah. Chapters 1-39 were mainly behind him, Hezekiah was dead, and what lay before him was the future in terms of Manasseh’s reign. That reign had not had a promising beginning. Manasseh had taken the people back to the old ways,and the ways of Assyria, and had thereby defiled the Temple (2 Kings 21:2-7; 2 Chronicles 33:2-10). The voice of Isaiah was silent (Isaiah 1:1). Judah was once more in subjection to Esarhaddon, the King of Assyria (Isaiah 37:38), who was overseeing Judah from Babylon (2 Chronicles 33:11). The people were corrupted, the Temple was defiled, and Babylon was to be seen by Judah as the great enemy, as, in Isaiah’s eyes, it had always been.

Isaiah had already prophesied something of what the future held. He had informed Hezekiah that his sons would be carried off as trophies to Babylon (Isaiah 39:6-7), and had declared that God’s punishment must come on the personnel who ran the Temple (Isaiah 43:27-28), and the miserable fate of those who trusted in idols (Isaiah 43:27; Isaiah 44:11). (And this would in fact all actually happen in the near future (2 Chronicles 33:11). For invasion from Babylon would result in Manasseh and his entourage being taken captive to Babylon, the Temple inevitably being sacked, and the people being decimated in the warfare that accompanied it).

But the question now was, how did this fit in with what he had already been saying. How could the Servant whose future had looked so glowing be restored, and what was going to be Yahweh’s response to the situation. These chapters will now deal with that question.

As we have seen the problems were threefold. The first was that the condition of Yahweh’s people was in doubt because of their spiritual position and condition (Isaiah 42:19-25; Isaiah 43:22-28), the second was the persistent interference of false gods (Isaiah 42:17; Isaiah 44:9-20), especially those of Assyria and Babylon, and the third was that the nations were still preventing His people from coming home (Isaiah 41:11-12; Isaiah 42:13-16; Isaiah 43:1-7). So before the Servant could be restored, and in order that ‘he’ might fulfil his proper function, each of these matters would have to be dealt with. In this section therefore we will discover how Yahweh intends to deal with these questions.

· In the case of the first He will rebuild Jerusalem and re-establish (or lay the foundations of) a new Temple (Isaiah 44:26; Isaiah 44:28), using the house of Cyrus as His instrument.

· In the case of the second He will destroy the daughter of Babylon who is responsible for all the lies and deceit connected with the occult and with false gods (Isaiah 46:1-2; Isaiah 47:1-15). But here Cyrus is not mentioned as involved.

· In the case of the third He will deal with all the nations whose lands contain exiles, so that His Servant might be restored in order that ‘he’ may begin again (Isaiah 44:27; Isaiah 45:1-7) in line with God’s promises to Abraham (Isaiah 41:8). This section will include prophecies concerning the subjection of Egypt/Ethiopia (Isaiah 45:14-17), the humbling of Babylon’s gods (Isaiah 46:1-2), and the destruction of the great enemy Babylon from which all men must flee (47; Isaiah 48:20).

In the terms of those days the restoration of Jerusalem and the building or restoration of the Temple were prerequisites if the Servant was to be able to do his work, and it had become necessary because the previous Temple had been defiled and those who served in it were rejected (Isaiah 43:28). Thus it was essential that God should make all things new. Equally important if the gods and the occult were to be dealt a bitter blow was the downfall of Babylon, because from there came all that was deceptive and evil, as it cultivated idolatry and the occult, and thought itself so superior that it could behave as though it was unobserved, even setting itself up against Yahweh (Isaiah 47:10; compare Isaiah 14:10-13), as it had always done (Genesis 11:1-9). And finally if His people who were exiled all around the world were to return, it would be necessary to find someone who could deal with the nations who held them captive, so that they could be enabled to do so.

These are the matters that the narrative will now look at. The section opens with a declaration of Yahweh’s credentials:

1) He is their Redeemer Who formed them from the womb. Compare for this Isaiah 43:1 which demonstrates that it is describing Israel, ‘thus says Yahweh Who formed you, O Israel, fear not for I have redeemed you’. For formation from the womb see Isaiah 44:2 where Yahweh, speaking to ‘Jacob my Servant, and Israel whom I have chosen’ says that He has ‘formed them from the womb and will help them.’ Compare also Isaiah 49:1 where The Servant, Who is identified as spiritual Israel (Isaiah 49:3 with 5-6), is ‘called from the womb’, and Isaiah 49:5 where he is ‘formed from the womb to be His Servant’. Clearly then He is also speaking to His Servant here.

2) He is the One Who, with none around to help, made all things, stretching out the heavens alone, and spreading out the earth when none was with Him. He alone is the Creator of all things.

3) He is the One Who oversets the occult world, frustrating and making fools of deceitful ‘diviners’, and showing up the recognised ‘magicians’, the ‘wise men’, by deliberately acting in order to show up their knowledge as foolish.

4) In contrast He is the One Who confirms the word of His true Servant and performs the counsel of His true messengers, that is He fulfils their prophecies so that all may be aware that they are His true prophets.

So Yahweh, the Creator of all things, Who opposes and countermands the exponents of the occult by making things happen in such a way as to make them look foolish, has chosen His Servant, the true Israel within Israel, from the womb (it is all in His divine sovereignty) in order that He might confirm his teaching and fulfil his prophecies. Whatever the true Servant is and does will be confirmed and carried into effect by Yahweh. He is the one who is to bear God’s message to the world (compare Isaiah 2:4).

But having done so He must prepare the way before them. And in doing this He will restore the situation for them. At present the nations hold many of them captive, Jerusalem has been laid waste, and the Temple is defiled, all of which prevent His Servant Israel from fulfilling their obligation. So now He declares how He is going to remedy matters.

It will be noted initially how firmly these ideas are introduced, and in each case they are introduced, not as concerned about a catastrophe but as a guarantee of their fulfilment. For above all they are introduced as being the work of Yahweh.

It is first made clear that the source of these actions is the One Who does everything according to His will, in fulfilment of His word.

1) He says to Jerusalem, “You shall be inhabited”, and to the cities of Judah, “You shall be built. And I will build up its waste places.”

2) He says to the deep, “Be dry, and I will dry up your rivers.”

3) He says of Cyrus, “He is My shepherd and will perform all My pleasure.”

4) Even saying to Jerusalem, “You shall be built”, and to the Temple, “You shall be established” (or ‘your foundations shall be laid.”

If we see this as a chiasmus with 1). and 4). going together, and 2). and 3). going together, there are two emphases. The first is the important one of the restoration of Jerusalem and Judah after its mauling by Sennacherib, and after its future destruction by Esarhaddon (hinted at in Isaiah 39:6-7; Isaiah 43:28), and as it later turns out again by Nebuchadnezzar, because Israel does not take advantage of the opportunity gained by Manasseh’s repentance. The guarantee given by His word is that Jerusalem will be reinhabited after its mauling, the cities of Judah will be rebuilt after their devastation caused by war, the waste places caused by war and famine will be restored (built up), and this will include the re-establishing (and as it later turns out the total rebuilding) of the Temple, all of which have been prepared for previously (Isaiah 41:17-18; Isaiah 43:19-20; Isaiah 44:3; Isaiah 43:28).

The second is Yahweh’s action in the drying up of the deep and the rivers, through the activities of His shepherd, Cyrus, who will do all His pleasure (further expanded on in Isaiah 45:1-7). Countries in those days were often defined in terms of their rivers (compare Isaiah 27:1; Isaiah 7:18; Isaiah 7:20; Nahum 3:8), which were of such vital importance to them, and their drying up was seen as a judgment on them (Isa 19:45; Isaiah 42:15; Isaiah 50:2; Psalms 74:15; Jeremiah 50:38; Jeremiah 51:36; Ezekiel 30:12; Zechariah 10:11). The drying up of the deep and the rivers may well therefore signify the desolation of the land of The River, and therefore of both Assyria and Babylon, in which case this is the promise that both will be dealt with through this instrument whom Yahweh has chosen and anointed. But their drying up also reflects what Yahweh had previously done to Egypt when He dried up their deep (Isaiah 51:10; Isaiah 63:13; Joshua 2:10), and what He had done when He entered Canaan (Joshua 4:23; compare Psalms 114:3-5), and on top of that it parallels the boast of Sennacherib that with the sole of his feet he had dried up the rivers of all the places that he besieged (Isaiah 37:25). As he had done to others, so would be done to Assyria, and their accomplice Babylon. As a result restoration was promised to God’s people, which would include the opportunity of return from exile, the restoration of life in Judah, the reinhabiting of Jerusalem, the restoration of the Temple, and destruction to their enemies.

Noteworthy in this description is the total lack of mention of the enemies that Cyrus will deal with. The house of Cyrus has not been raised up in order to deliver them from the Babylonian empire, but to deliver them from all their enemies (Isaiah 45:1-7), whoever they may be, and to be God’s instrument as Yahweh fulfils His purpose to restore Judah and the Temple (Isaiah 44:26-28) in readiness for God’s outpouring of righteousness and salvation (Isaiah 45:8; compare Isaiah 44:1-5). Isaiah does not pretend to know the details, and shows no awareness of the activities of Nebuchadnezzar. He still thinks in terms of Assyrian Babylon..

It will be noted that in what follows, describing the activities of Cyrus, it is his destruction of nations and taking of their cities and treasures, ‘for Jacob my Servant’s sake and Israel my chosen’, that is emphasised (Isaiah 45:1-3). While he would also certainly play his part in giving permission for the building of a new Temple (Isaiah 44:28 with Ezra 1:1), on our reading of it that is here seen as a by-product of his activity. The raising up of the new Temple was to be the work of Yahweh. That was not, of course, to prevent Cyrus having a part in the process. But no heathen king could establish the Temple of Yahweh. (Apart from the lessons learned however, it actually matters little which view we take for Cyrus II was undoubtedly involved in both). Cyrus’ main assignment was to be the defeat and denuding of the nations for Israel’s sake (Isaiah 44:27-28 a; Isaiah 45:1-6).

So as we go into this new section we carefully note God’s promise of a restored Judah, a new or restored Temple, and a new or restored Jerusalem, alongside of which the idolatrous city of Babylon will be destroyed because of all that it represents. This latter is, however, not connected with Cyrus, which from the point of view of accuracy was a good job because Cyrus did not desolate Babylon. Rather having taken it easily, and being welcomed by the priests of Marduk, he restored it to its previous importance within his empire. The final demise of Babylon in fulfilment of Isaiah’s words took place much later.

Isaiah accepts these strands of information without flinching, and without trying to fit them together. He is very much lacking in the full details. What he is aware of are the principles involved. The Temple must be restored, the exiles must return from all over the world, Babylon must be destroyed. But it is important from our point of view to recognise that while Cyrus is very much involved in the general picture, he is not described as being involved with Babylon, and once he has made the world ready for Yahweh’s Servant, he departs immediately from the picture.

So the consequence is that, having in His eternal counsels, brought Abraham to the land like a ‘bird of prey’ (Isaiah 46:11), He will not allow Abraham’s seed to fail, but will restore them so that they might fulfil their task as His Servant..

This description of Abraham as a ‘bird of prey’ is interesting and significant. There can seem little doubt that in using it he has in mind that having originally, within the eternal purposes of God, arrived in the land, Abraham had, like a great bird of prey, descended on the king of Babylon and had driven him off and spoiled him (Isaiah 41:2; Genesis 14:0), just as his seed would later do with the Canaanites. Thus Isaiah is now to see the continued presence of Abraham in the land in his seed (Isaiah 41:8; Isaiah 45:4) who are God’s Servant, as a guarantee that Babylon will again suffer through the hand of their Kinsman Redeemer as He acts on behalf of His people, as He did in the days of Abraham. Yahweh too will swoop on Babylon, but this time to destroy it completely.

Further Note on Babylon.

In view of all that he has previously said about Babylon (Isaiah 44:13-14) it is clear that Isaiah could have expected nothing less than its destruction. Nor could he have doubted that it was necessary. For the shadow of Babylon, the great Anti-God and proponent of the occult, continually hung over the world, and over the people of God, and had to be dealt with. Her evil spiritual influence was known throughout the Near Eastern world, and was affecting the future of Yahweh’s Servant. There was therefore no alternative to her permanent destruction.

And yet that has not been the theme of Isaiah’s message. Indeed Babylon has only been mentioned once, and that almost incidentally, in Isaiah 43:14. At this stage Isaiah is interested in the work of the Servant, not in Babylon. He does not see Babylon as the threat to Israel’s freedom and independence, (he does not even mention it in chapter 45), only as the centre of all that is devilish.

And this is despite the fact that Babylon had yet to appear in order to loot David’s house and take the errant sons of David to become eunuchs in the house of the king of Babylon as God had already revealed through him (Isaiah 39:6-7). But that was a different issue dealing with the rejection of the current house of David. It said nothing about the destruction of the Temple or the future of the Servant.

So while, as we have gathered in Isaiah 43:28, he was becoming more and more aware that the Temple had been profaned and must be replaced, he does not make any claim that he knows how or when it will come about. Nothing is said about the way in which it will come to be in that state. He simply knows that it will necessarily be so because God’s people have defiled it (Isaiah 43:22-28). But at no stage, when speaking of the restoration of the Temple, does he mention Babylon as involved, or connected with its destruction in any way. Had he known specifically he would surely have said so. But that was something not revealed to him. While he knew that the Temple must be replaced because defiled, and may well have suspected who the culprit might be, he clearly did not see it as part of his message to Israel.

What he did know was that it was through the folly and unbelief of Ahaz that Assyria had come to tread Israel down (Isaiah 10:5; Isaiah 52:4). And at this present time he sees that threat as slightly altered in that the direction of the threat now comes from a Babylon, through whom Assyria was operating. This is clear from the fact that later, when Manasseh was arraigned for misbehaviour against Assyria, it was to Babylon that he was carried off in chains to give account (2 Chronicles 33:11). And this involvement of Babylon in the affairs of Israel as acting on behalf of Assyria would chill Isaiah’s heart, for he knew what God had said about Hezekiah’s children and that Babylon was the permanent enemy of God from the beginning. Indeed it was he who had been called upon to demand its permanent destruction, never to be restored (Isaiah 13:19-20; see also 14; Isaiah 21:9; Isaiah 23:13). And he knew that through the folly of Hezekiah Babylon had been awakened to the prosperity of Judah and would one day come for her treasures (Isaiah 39:6-7). So when it began acting as broker on behalf of Assyria, in Isaiah’s eyes Babylon, the great Anti-God, came to the fore. Esarhaddon, King of Assyria, rebuilt Babylon and appointed one of his sons there as crown representative and prince, and it would seem that Babylon was now the taskmaster acting on behalf of Assyria with regard to Judah. As the primeval rebellious city, and as the great Anti-God, it had even ingratiated itself with Assyria. It had to be destroyed

So that is why Babylon itself, with its encroaching ways, has to be got rid of, and Yahweh will now assure Israel from his own experience that the gods of Babylon, having been humiliated by the Assyrians, had been revealed as what they were (Isaiah 46:1-2). Babylon herself was thus doomed (47). All men are therefore to turn from any consideration of, or affinity, with Babylon and recognise the triumph of Yahweh in establishing His people (Isaiah 48:20). So physically Israel’s deliverance from the nations will be by the hand of a Persian king, but spiritually their spiritual life will be saved by the establishment of the new Temple (Isaiah 44:28) and by the destruction of Babylon (Isaiah 48:20), the great threat to Yahwism (47; compare Isaiah 14:13-15).

These then are now the matters with which Isaiah will deal, and the ideas that are mentioned are in huge contrast, and are all important for the work of the Servant, but he does not interconnect them. On the one hand there is to be the full restoration of a pure, new, and undefiled Temple, a place through which the Servant can operate if ‘he’ is willing, and on the other there is to be the destruction of the evil daughter of Babylon with all her false sorceries and idols. For until both these things have occurred the work of the Servant will continue to be hindered. However, this destruction of Babylon is more connected with Assyria (Isaiah 46:1-2) than with Cyrus.

Cyrus is rather seen as the one whose conquests will prepare the way for Israel by conquering the nations and acting on Israel’s behalf. For what Cyrus will do is to be ‘for Jacob, My servant’s sake, and Israel My elect’ (Isaiah 45:4). That is the specific reason why Yahweh has called him by name and put His own name on Him (surnamed him), even though he himself does not know Yahweh. It is because he is acting in order that the Servant might benefit. We must not confuse the two activities of preparing the way for the Servant, which was the purpose of raising up Cyrus, and the destruction of Babylon which will occur through the hand of Yahweh. Both were necessary but no connection is identified between them. To Isaiah they represented the good and the bad about the future as stunningly revealed by Yahweh.

There is no thought in these chapters that Isaiah is over-anxious. He is perfectly aware, on his pinnacle of faith and with his magnificent view of God (40), that the situation is no-contest. And once he has introduced the one who will restore the Servant (45), he puts the gods of Babylon firmly in their place as burdens on the backs of beasts which far from helping them can only make the weary beasts stumble (Isaiah 46:1-2), and proclaims the end of the daughter of the Chaldeans (47). Then, the great enemy having been dealt with, He reintroduces the Servant in his ministry to His people and to the world (49). It is clear that until Babylon is out of the way the Servant cannot finalise his ministry.

It should be noted how little detail is given with regard to these external threats. Isaiah is not necessarily aware of all the full ramifications of them, and is certainly not concerned about them. His whole thought is concentrated on what Yahweh is doing. It is those facts of which he is sure.

End of note.