Who is Marduk in the Bible?

An idol of Babylon. Jer. 50:2. It is MARDUK on the monuments.

King of Babylon who sent letters and a present to Hezekiah when he heard that he had been sick. Hezekiah was glad of this, but it was accepting the friendship of the world, to which as a result his posterity would be captives. Isa. 39:1. Doubtless the same occurrence is referred to in 2 Chr. 32:31, though the name of the king of Babylon is not mentioned, where it is stated that one object of the ambassadors being sent was to inquire respecting the "wonder that was done in the land," namely, the shadow going back ten degrees. 2 Kings 20:8-13. Here the king is called BERODACH-BALADAN.

The message begins with the command to publish among the nations the conquest of Babylon, that Bel (lord) is put to shame and that Merodach (the chief god of Babylon, known as Marduk in Babylonian inscriptions) is dismayed. The gods of Babylon are put to confusion on account of the fall of the city. The disaster comes from the north (Medo Persia, the conqueror of Babylon; Daniel 7). Verses 4-7 predict the return of the nation thoroughly penitent. That the return of a small remnant after the defeat of Babylon does not exhaust this prophecy is obvious. The return promised here comes in the day when the times of the Gentiles are over, when Babylon and the Babylon spirit will pass away, when all false gods fall and the Lord is exalted in that day. Then the lost sheep of Israel will be found and gathered again.

Son and successor of Nebuchadnezzar. In his first year he had compassion upon Jehoiachin king of Judah, who had been in prison thirty-seven years, raised him to honour, and appointed him to sit at his own table for the rest of his life. 2 Kings 25:27-30; Jer. 52:33. The name is recorded as AMELU-MARDUK. He reigned from B.C. 561 to 559, and was murdered by Neriglissar, a nobleman who had married his sister, and who then seized the crown.

A goddess whose worship was established at Samaria by the heathen of Babylon who were settled there. 2 Kings 17:30. The name has been traced to Zarpanit, the goddess of wisdom, the lady of the deep, and wife of Bel-merodach. [see Mero'dach]

"The word that Jehovah spake against Babylon and against the land of the Chaldeans by Jeremiah the prophet. Declare ye among the nations, and publish and set up a standard; publish, and conceal not: say, Babylon is taken, Bel is confounded, Merodach is broken in pieces; her idols are confounded, her images are broken in pieces. For out of the north there comes up a nation against her, which shall make her land desolate, and none shall dwell therein: they shall remove, they shall depart, both man and beast." (Ver. 1-3.) Its doom is come under the Medes, led on by Cyrus the Persian. The consequence of deepest interest to God is, that the fall of Babylon opens the door for the return of His people from captivity. It is the type of a final deliverance, when a greater than Cyrus shall be there to the utter destruction of the last holder of the last empire. Compare Daniel chapters 2 and 7.

One of the gods of Babylon, supposed by some to be the Babylonish name of Baal. Isa. 46:1; Jer. 1:2; Jer. 51:44.

Me ro’dach bal’a dan Merodach is not a lord: thy rebellion, Baal is lord

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.

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.

(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.