What does it mean that Bel bows down and Nebo stoops (Isaiah 46:1)?

Chapter 46 in the most spirited way contrasts the fall of the helpless objects of Babylonish worship with God's gracious care over Israel. "Bel [their chief god, answering to the Zeus of the Greeks] bows down, Nebo [answering to the Greek Hermes] bends: their idols are upon the beasts, and upon the cattle: your loads are lifted up, a burden to the weary [beast]. They bend, they bow down together, they could not deliver the burden, and themselves are gone into captivity" (vv. 1, 2). Thus, chief or subordinate these false deities could do nothing for their votaries, and could not deliver themselves. The victorious foe carries them off as part of the spoil. The Persians detested idols.

The opening verses of Isaiah 46 pick up the theme that runs through these chapters — that of the persistent idolatry of the people. Bel and Nebo were two of the idols of Babylon, and the prophet sees the images representing them placed upon beasts ready for flight, just as at the beginning of the last chapter he had seen Cyrus taking the city. The word translated, "carriages," means "things lifted up to be carried," not the vehicle on which they are placed.

So verses 1 and 2 are really ironical. The heavy images were placed on the backs of oxen, that staggered and finally collapsed, unable to deliver the gods into safety. Bel and Nebo could not even deliver themselves; much less anyone who trusted in them!

(Vv. 1, 2). Bel and Nebo, the helpless gods of Babylon, have to be borne as a heavy burden on weary beasts who cannot deliver them from being captured by Cyrus, the Persian king.

(Vv. 3, 4). In contrast to these helpless idols that have to be carried, the house of Israel is reminded that Jehovah carries the remnant of Israel. Moreover, while His people may change and grow old, there is not change with God, for He can say, “even to your old age I am He” (lit. “I, the SAME”). He made His people, carries them, and will deliver them from all their enemies.

(Vv. 5–7). Idols are thus contrasted with Jehovah, but cannot for one moment be compared with the true God. Jehovah is the Maker, but an idol has to be made, and, when made, instead of bearing others has to be borne; and when set in his place is unable to move, cannot respond to the cry of need, nor save from trouble.

This does not appear to be ever used in the scriptures in the modern sense of the word, but signifies 'the thing carried,' 'baggage.' Judges 18:21; 1 Sam. 17:22; Isa. 10:28; Acts 21:15. The meaning in Isa. 46:1 is probably that the idols which were once 'carried' with joy in festal processions (cf. Amos 5:26) are now 'lifted up as loads' to be carried on beasts of burden.

In Isa. 46 follows the utter humiliation of Bel and Nebo, chief idols of Babylon, more manifestly impotent than the beasts that bore them, unable to save, and themselves gone into captivity. Again is Jehovah contrasted in His loving patience toward Israel with the image that could neither move nor speak nor save; whereas He was giving proof, in their deep depression for their sins and especially their idolatries, that Jehovah is God, and none else, and none like Him, declaring the end from the beginning and from ancient times the things that are not yet done (to be shown full soon in calling a bird of prey from the cast, the man of His counsel from a far country), though Zion has still to await salvation, and Israel Jehovah's glory, which faith would never count far off.

Babylon is then summoned on the scene by the prophetic Spirit, and all her fate told; first, in the person of her idols in contrast with Jehovah's faithfulness to Israel. They carried Babylon's helpless gods into captivity, but Jehovah carried, and bore Israel from youth to age. He had made, and would bear them when Moses himself, His faithful servant, failed, feeling they were not his own, his children. It is the contrast of Jehovah with His people, and the impotency of the idols carried into captivity. Cyrus is yet the instrument of the specimen given of this. This, and the following chapter give the judgment on Babylon in similar testimony to chapter 45, i.e., the idolatrous power of the world. "All the world" is a question between Israel and Babylon.

The opening verses are comforting. The helplessness of the Babylonian idols is described. They have to be carried. They cannot deliver out of captivity, for they themselves have gone in to captivity. But Jehovah carries His people from birth to old age. The last verse takes us beyond the fall of the Babylon of the past. When the final Babylon described in Revelation is accomplished then it will be true "I will place salvation in Zion for Israel my glory."

But to pursue the character of Babylon. It had this double character, commerce and idolatry anciently. First, it was "a land of traffic, a city of merchants"; "the emporium," as an able writer on these subjects calls it, "of the world." But Scripture suffices us; and the garment of Shinar at a very early period, and the city of merchants in the reign of Nebuchadnezzar, shew us clearly for what the city was famous, as it naturally from its situation would be, as Baghdad in a measure since. Next, it was full of idolatry. Isaiah 21:9; so Jeremiah 50:38. "It is the land of graven images, and they are mad upon their idols." Hence in Isaiah the controversy between Jehovah and these idols is settled in judging Babylon, and begins, "Bel boweth down, Nebo stoopeth." Thus Babylon had been a golden cup in the Lord's hand, that had made all the earth drunken: the nations had drunken of her wine; therefore the nations were mad. Jer. 51:7; compare v. 15-18.) These two points are taken up in the way of analogy. Let any reflecting Christian say which is the real full departure from God, commerce or idolatry. And as then the denial of the glory and unity of the divine Being was the aim of Satan and idolatry, so now the denial of the sole glorious and efficacious work of the Mediator is his object - of that by which God brings men back to Himself in grace.

Babylon Is to Fall The Babylonian idols carried by the beasts (46:1-2)

“Bel bows down, Nebo stoops, their idols were upon the beasts, and upon the cattle: your carriages were heavy laden; they are a burden to the weary beast. They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity. Hearken to 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: 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” (Isaiah 66:1-4).

The great test of our religion is twofold: Will it carry? Will it deliver? Every false religion breaks down under this simple test. A false religion, or a true one taken up falsely, has to be carried. True religion carries. A false religion cannot deliver; a true one must.

A false religion is exhibited in its blackest colours in heathendom. False gods are a burden, as our text says. They have to be carried, and they impose weariness upon their votaries. What a weight of useless, disgusting customs, what a superstitious power the heathen groans under. Mark that frenzied worshipper of a false god as she throws her offspring under the crushing wheels of Juggernaut. Tell me when a mother, loving her child with the purest affection of any of earth, is forced to do this as the direct outcome of her heathen worship, that she is not carrying a crushing burden? Or is the worshipper sick? Then he sends for a witch doctor or uses a fetish, and again the awful yoke of a false religion is clearly seen. Aye, and when death in all its terrible power closes in upon the heathen, can his false religion deliver him? Can these gods—stocks and stones—carry the soul of the worshipper into heaven, or such heaven as he dreams of? They may beat their drums, and make the night hideous with their wailings and incantations, but not all they can do will deliver that precious soul from captivity.