Isaiah 40:9–31

It was promised (Isa 40:5) that the glory of the Lord shall be revealed; that is it with the hopes of which God's people must be comforted. Now here we are told, I. How it shall be revealed, Isa 40:9. 1. It shall be revealed to Zion and Jerusalem; notice shall be given of it to the remnant that are left in Zion and Jerusalem, the poor of the land, who were vine-dressers and husbandmen; it shall be told them that their brethren shall return to them. This shall be told also to the captives who belonged to Zion and Jerusalem, and retained their affection for them. Zion is said to dwell with the daughter of Babylon (Zac 2:7); and there she receives notice of Cyrus's gracious proclamation; and so the margin reads it, O thou that tellest good tidings to Zion, etc., meaning the persons who were employed in publishing that proclamation; let them do it with a good will, let them make the country ring of it, and let them tell it to the sons of Zion in their own language, saying to them, Behold your God. 2. It shall be published by Zion and Jerusalem (so the text reads it); those that remain there, or that have already returned, when they find the deliverance proceeding towards perfection, let them proclaim it in the most public places, whence they may be best heard by all the cities of Judah; let them proclaim it as loudly as they can: let them lift up their voice with strength, and not be afraid of overstraining themselves; let them not be afraid lest the enemy should hear it and quarrel with them, or lest it should not prove true, or not such good tidings as at first it appeared; let them say to the cities of Judah, and all the inhabitants of the country, Behold your God. When God is going on with the salvation of his people, let them industriously spread the news among their friends, let them tell them that it is God that has done it; whoever were the instruments, God was the author; it is their God, a God in covenant with them, and he does it as theirs, and they will reap the benefit and comfort of it. "Behold him, take notice of his hand in it, and look above second causes; behold, the God you have long looked for has come at last (Isa 25:9): This is our God, we have waited for him." This may refer to the invitation which was sent forth from Jerusalem to the cities of Judah, as soon as they had set up an altar, immediately upon their return out of captivity, to come and join with them in their sacrifices, Ezr 3:2-4. "When the worship of God is set up again, send notice of it to all your brethren, that they may share with you in the comfort of it." But this was to have its full accomplishment in the apostles' public and undaunted preaching of the gospel to all nations, beginning at Jerusalem. The voice crying in the wilderness gave notice that he was coming; but now notice is given that he has come. Behold the Lamb of God; take a full view of your Redeemer. Behold your King, behold your God. II. What that glory is which shall be revealed. "Your God will come, will show himself," 1. "With the power and greatness of a prince (Isa 40:10): He will come with strong hand, too strong to be obstructed, though it may be opposed. His strong hand shall subdue his people to himself, and shall restrain and conquer his and their enemies. He will come who is strong enough to break through all the difficulties that lie in his way." Our Lord Jesus was full of power, a mighty Saviour. Some read, it, He will come against the mighty one, and overpower him, overcome him. Satan is the strong man armed; but our Lord Jesus is stronger than he, and he shall make it to appear that he is so, for, (1.) He shall reign in defiance of all opposition: His arm shall rule, shall overrule for him, for the fulfilling of his counsels, to his own glory; for he is his own end. (2.) He shall recompense to all according to their works, as a righteous Judge: His reward is with him; he brings along with him, as a returning prince, punishments for the rebels and preferments for his loyal subjects. (3.) He shall proceed and accomplish his purpose: His work is before him, that is, he knows perfectly well what he has to do, which way to go about it, and how to compass it. He himself knows what he will do. 2. "With the pity and tenderness of a shepherd," Isa 40:11. God is the Shepherd of Israel (Psa 80:1); Christ is the good Shepherd, Joh 10:11. The same that rules with the strong hand of a prince leads and feeds with the kind hand of a shepherd. (1.) He takes care of all his flock, the little flock: He shall feed his flock like a shepherd. His word is food for his flock to feed on; his ordinances are fields for them to feed in; his ministers are under-shepherds that are appointed to attend them. (2.) He takes particular care of those that most need his care, the lambs that are weak, and cannot help themselves, and are unaccustomed to hardship, and those that are with young, that are therefore heavy, and, if any harm be done them, are in danger of casting their young. He particularly takes care for a succession, that it may not fail or be cut off. The good Shepherd has tender care for children that are towardly and hopeful, for young converts, that are setting out in the way to heaven, for weak believers, and those that are of a sorrowful spirit. These are the lambs of his flock, that shall be sure to want nothing that their case requires. [1.] He will gather them in the arms of his power; his strength shall be made perfect in their weakness, Co2 12:9. He will gather them in when they wander, gather them up when they fall, gather them together when they are dispersed, and gather them home to himself at last; and all this with his own arm, out of which none shall be able to pluck them, Joh 10:28. [2.] He will carry them in the bosom of his love and cherish them there. When they tire or are weary, are sick and faint, when they meet with foul ways, he will carry them on, and take care they are not left behind. [3.] He will gently lead them. By his word he requires no more service, and by his providence he inflicts no more trouble, than he will fit them for; for he considers their frame.

Ascend on the high mountain. He proceeds with the same subject; for the Lord, having formerly promised that he would give prophets who should soothe the grief and fear of the people by promises, now commands that this consolation shall be more widely spread; because it is his pleasure to diffuse his grace throughout the whole of Judea. Lift up thy voice aloud, O Jerusalem. Formerly he had given to Jerusalem, and Zion the hope of this joyful message; now he commands that the same voice shall be spread and shall be heard through other cities, and, for this reason, gives orders that the loud voice shall be lifted up, and proclaimed from a lofty place. Although by the words "Zion" and "Jerusalem" he means the same thing, yet the repetition is emphatic; for he shews that one city excels all other cities, for no other reason than because God hath chosen it to be his sanctuary. That bringest tidings. He gives to the city this appellation, because there the priests and Levites were instructed according to the injunctions of the Law, that they might be the teachers of the whole people, and by their labors might spread the doctrine of salvation. (Malachi 2:7.) Yet we ought carefully to observe this commendation which God bestows on his Church, that it may not be without a clear mark of distinction; for an assembly in which the preaching of heavenly doctrine is not heard does not deserve to be reckoned a Church. In this sense also, Paul calls it (1 Timothy 3:15) "the pillar and foundation of the truth;" for although God might have governed us by himself, and without the agency of men, yet he has assigned this office to his Church, and has committed to it the invaluable treasure of his Word. For the same reason it will be called in another passage, "the mother of all believers." (Isaiah 54:1; Galatians 4:26.) Hence it follows that nothing is more absurd and wicked than for dumb idols to boast of the name of the Church, as is done in Popery. We are likewise taught, that the Church has not been instructed by God, in order that she may keep her knowledge hidden within herself, but that she may publish what she has learned. Besides, he commands that grace shall be freely and boldly proclaimed, that prophets and teachers may not speak with timidity, as if it were a doubtful matter, but may shew that they are fully convinced of the certainty of those things which they promise, because they know well that "God, who cannot lie," (Titus 1:2,) is the Author of them. He enjoins the witnesses of his grace to proceed from Zion, that they may fill with joy the whole of Judea. Behold your God! This expression includes the sum of our happiness, which consists solely in the presence of God. It brings along with it an abundance of all blessings; and if we are destitute of it, we must be utterly miserable and wretched; and although blessings of every kind are richly enjoyed by us, yet if we are estranged from God, everything must tend to our destruction. From this circumstance it ought also to be remarked, that nothing is more opposite to faith than to estimate by the present appearances of things what God declares by his prophets, who at that time must have been struck dumb, had they not raised their views above the world, and thus, through the power of unshaken boldness and perseverance, dared to draw others along with them, that they might cherish good hopes when matters were at the worst. And indeed when wicked men and wickedness prevail, the greater the terror that is spread all around, and the greater the seeming wretchedness of the Church, the more ought we to extol the grace of God, and to point out his presence to believers. [113]

The scope of these verses is to show what a great and glorious being the Lord Jehovah is, who is Israel's God and Saviour. It comes in here, 1. To encourage his people that were captives in Babylon to hope in him, and to depend upon him for deliverance, though they were ever so weak and their oppressors ever so strong. 2. To engage them to cleave to him, and not to turn aside after other gods; for there are none to be compared with him. 3. To possess all those who receive the glad tidings of redemption by Christ with a holy awe and reverence of God. Though it was said (Isa 40:9), Behold your God, and (Isa 40:11) He shall feed his flock like a shepherd, yet these condescensions of his grace must not be thought of with any diminution to the transcendencies of his glory. Let us see how great our God is, and fear before him; for, I. His power is unlimited, and what no creature can compare with, much less contend with, Isa 40:12. 1. He has a vast reach. View the celestial globe, and you are astonished at the extent of it; but the great God metes the heavens with a span; to him they are but a hand-breadth, so large-handed is he. View the terraqueous globe, and he has the command of that too. All the waters in the world he can measure in the hollow of his hand, where we can hold but a little water; and the dry land he easily manages, for he comprehends the dust of the earth in a measure, or with his three fingers; it is no more to him than a pugil, or that which we take up between our thumb and two fingers. 2. He has a vast strength, and can as easily move mountains and hills as the tradesman heaves his goods into the scales and out of them again; he poises them with his hand as exactly as if he weighed them in a pair of balances. This may refer to the work of creation, when the heavens were stretched out as exactly as that which is spanned, and the earth and waters were put together in just proportions, as if they had been measured, and the mountains made of such a weight as to serve for ballast to the globe, and no more. Or it may refer to the work of providence (which is a continued creation) and the consistency of all the creatures with each other. II. His wisdom is unsearchable, and what no creature can give either information or direction to, Isa 40:13, Isa 40:14. As none can do what God has done and does, so none can assist him in the doing of it or suggest any thing to him which he thought not of. When the Lord by his Spirit made the world (Job 26:13) there was none that directed his Spirit, or gave him any advice, either what to do or how to do it. Nor does he need any counsellor to direct him in the government of the world, nor is there any with whom he consults, as the wisest kings do with those that know law and judgment, Est 1:13. God needs not to be told what is done, for he knows it perfectly; nor needs he be advised concerning what is to be done, for he knows both the right end and the proper means. This is much insisted upon here, because the poor captives had no politicians among them to manage their concerns at court or to put them in a way of gaining their liberty. "No matter," says the prophet, "you have a God to act for you, who needs not the assistance of statesmen." In the great work of our redemption by Christ matters were concerted before the world was, when there was one to teach God in the path of judgment, Co1 2:7. III. The nations of the world are nothing in comparison of him, Isa 40:15, Isa 40:17. Take them all together, all the great and mighty nations of the earth, kings the most pompous, kingdoms the most populous, both the most wealthy; take the isles, the multitude of them, the isles of the Gentiles: Before him, when they stand in competition with him or in opposition to him, they are as a drop of the bucket compared with the vast ocean, or the small dust of the balance (which does not serve to turn it, and therefore is not regarded, it is so small) in comparison with all the dust of the earth. He takes them up, and throws them away from him, as a very little thing, not worth speaking of. They are all in his eye as nothing, as if they had no being at all; for they add nothing to his perfection and all-sufficiency. They are counted by him, and are to be counted by us in comparison of him, less than nothing, and vanity. When he pleases, he can as easily bring them all into nothing as at first he brought them out of nothing. When God has work to do he values not either the assistance or the resistance of any creature. They are all vanity; the word that is used for the chaos (Gen 1:2), to which they will at last be reduced. Let this beget in us high thoughts of God and low thoughts of this world, and engage us to make God, and not man, both our fear and our hope. This magnifies God's love to the world, that, though it is of such small account and value with him, yet, for the redemption of it, he gave his only-begotten Son, Joh 3:16. IV. The services of the church can make no addition to him nor do they bear any proportion to his infinite perfections (Isa 40:16): Lebanon is not sufficient to burn; not the wood of it, to be for the fuel of the altar, though it be so well stocked with cedars; not the beasts of it, to be for sacrifices, though it be so well stocked with cattle, Isa 40:16. Whatever we honour God with, it falls infinitely short of the merit of his perfection; for he is exalted far above all blessing and praise, all burnt-offerings and sacrifices.

The prophet here reproves those, 1. Who represented God by creatures, and so changed his truth into a lie and his glory into shame, who made images and then said that they resembled God, and paid their homage to them accordingly. 2. Who put creatures in the place of God, who feared them more than God, as if they were a match for him, or loved them more than God, as if they were fit to be rivals with him. Twice the challenge is here made, To whom will you liken God? Isa 40:18, and again Isa 40:25. The Holy One himself says, To whom will you liken me? This shows the folly and absurdity, (1.) Of corporal idolatry, making visible images of him who is invisible, imagining the image to be animated by the deity, and the deity to be presentiated by the image, which, as it was an instance of the corruption of the human nature, so it was an intolerable injury to the honour of the divine nature. (2.) Of spiritual idolatry, making creatures equal with God in our affections. Proud people make themselves equal with God; covetous people make their money equal with God; and whatever we esteem or love, fear or hope in, more than God, that creature we equal with God, which is the highest affront imaginable to him who is God over all. Now, to show the absurdity of this, I. The prophet describes idols as despicable things and worthy of the greatest contempt (Isa 40:19, Isa 40:20): "Look upon the better sort of them, which rich people set up, and worship; they are made of some base metal, cast into what shape the founder pleases, and that is gilded, or overlaid with plates of gold, that it may pass for a golden image. It is a creature; for the workman made it; therefore it is not God, Hos 8:6. It depended upon his will whether it should be a god at all, and of what shape it should be. It is a cheat; for it is gold on the outside, but within it is lead or copper, in this indeed representing the deities, that they were not what they seemed to be, and deceived their admirers. How despicable then are the worst sort of them - the poor men's gods! He that is so impoverished that he has scarcely a sacrifice to offer to his god when he has made him will yet not be without an enshrined deity of his own; and, though he cannot procure one of brass or stone, he will have a wooden one rather than none, and for that purpose chooses a tree that will not soon rot, and of that he will have his graven image made. Both agree to have their image well fastened, that they may not be robbed of it. The better sort have silver chains to fix theirs with; and, though it be but a wooden image, care is taken that it shall not be moved." Let us pause a little and see, 1. How these idolaters shame themselves, and what a reproach they put upon their own reason, in dreaming that gods of their own making (Nehushtans, pieces of brass or logs of wood) should be able to do them any kindness. Thus vain were they in their imaginations; and how was their foolish heart darkened! 2. See how these idolaters shame us, who worship the only living and true God. They spared no cost upon their idols; we grudge that as waste which is spent in the service of our God. They took care that their idols should not be moved; we wilfully provoke our God to depart from us. II. He describes God as infinitely great, and worthy of the highest veneration; so that between him and idols, whatever competition there may be, there is no comparison. To prove the greatness of God he appeals, 1. To what they had heard of him by the hearing of the ear, and the consent of all ages and nations concerning him (Isa 40:21): "Have you not known by the very light of nature? Has it not been told you by your fathers and teachers, according to the constant tradition received from their ancestors and predecessors, even from the beginning?" (Those notices of God are as ancient as the world.) "Have you not understood it as always acknowledged from the foundation of the earth, that God is a great God, and a great King above all gods?" It has been a truth universally admitted that there is an infinite Being who is the fountain of all being. This is understood not only ever since the beginning of the world, but from and by the origin of the universe. It is founded upon the foundation of the earth. The invisible things of God are clearly seen from the creation of the world, Rom 1:20. Thou mayest not only ask thy father, and he shall tell thee this, and thy elders (Deu 32:7); but ask those that go by the way (Job 21:29), ask the first man you meet, and he will say the same. Some read it, Will you not know? Will you not hear it? For those that are ignorant of this are willingly ignorant; the light shines in their faces, but they shut their eyes against it. Now that which is here said of God is, (1.) That he has the command of all the creatures. The heaven and the earth themselves are under his management: He sits upon the circle, or globe, of the earth, Isa 40:22. He that has the special residence of his glory in the upper world maintains a dominion over this lower world, gives law to it, and directs all the motions of it to his own glory. He sits undisturbed upon the earth, and so establishes it. He is still stretching out the heavens, his power and providence keep them still stretched out, and will do so till the day comes that they shall be rolled together like a scroll. He spreads them out as easily as we draw a curtain to and fro, opening these curtains in the morning and drawing them close again at night. And the heaven is to this earth as a tent to dwell in; it is a canopy drawn over our heads, et quod tegit omnia coelum - and it encircles all. - Ovid. See Psa 104:2. (2.) That the children of men, even the greatest and mightiest, are as nothing before him. The numerous inhabitants of this earth are in his eye as grasshoppers in ours, so little and inconsiderable, of such small value, of such little use, and so easily crushed. Proud men's lifting up themselves is but like the grasshopper's leap; in an instant they must stoop down to the earth again. If the spies thought themselves grasshoppers before the sons of Anak (Num 13:33), what are we before the great God? Grasshoppers live but awhile, and live carelessly, not like the ant; so do the most of men. (3.) That those who appear and act against him, how formidable soever they may be to their fellow-creatures, will certainly be humble and brought down by the mighty hand of God, Isa 40:23, Isa 40:24. Princes and judges, who have great authority, and abuse it to the support of oppression and injustice, make nothing of those about them; as for all their enemies they puff at them (Psa 10:5; Psa 12:5); but, when the great God takes them to task, he brings them to nothing; he humbles them, and tames them, and makes them as vanity, little regarded, neither feared nor loved. He makes them utterly unable to stand before his judgments, which shall either, [1.] Prevent their settlement in their authority: They shall not be planted; they shall not be sown; and those are the two ways of propagating plants, either by seed or slips. Nay, if they should gain a little interest, and so be planted or sown, yet their stock shall not take root in the earth, they shall not continue long in power. Eliphaz saw the foolish taking root, but suddenly cursed their habitation. And then how soon is the fig-tree withered away! Or, [2.] He will blast them when they think they are settled. He does but blow upon them, and then they shall wither, and come to nothing, and the whirlwind shall take them away as stubble. For God's wrath, though it seem at first to blow slightly upon them, will soon become a mighty whirlwind. When God judges he will overcome. Those that will not bow before him cannot stand before him. 2. He appeals to what their eyes saw of him (Isa 40:26): "Lift up your eyes on high; be not always poring on this earth" (O curvae in terras animae et coelestium inanes! - Degenerate minds, that can bend so towards the earth, having nothing celestial in them!), "but sometimes look up" (Os homini sublime dedit, coelumque tueri jussit - Heaven gave to man an erect countenance, and bade him gaze on the stars); "behold the glorious lights of heaven, consider who has created them. They neither made nor marshalled themselves; doubtless, therefore, there is a God that gave them their being, power, and motion." What we see of the creature should lead us to the Creator. The idolaters, when they lifted up their eyes and beheld the hosts of heaven, being wholly immerged in sense, looked no further, but worshipped them, Deu 4:19; Job 31:26. Therefore the prophet here directs us to make use of our reason as well as our senses, and to consider who created them, and to pay our homage to him. Give him the glory of his sovereignty over them - He brings out their host by number, as a general draws out the squadrons and battalions of his army; of the knowledge he has of them - He calls them all by names, proper names, according as their place and influence are (Psa 147:4); and of the use he makes of them; when he calls them out to any service, so obsequious are they that, by the greatness of his might, not one of them fails, but, as when the stars in their courses fought against Sisera, every one does that to which he is appointed. To make these creatures therefore rivals with God, which are such ready servants to him, is an injury to them as well as an affront to him.

Here, I. The prophet reproves the people of God, who are now supposed to be captives in Babylon for their unbelief and distrust of God, and the dejections and despondencies of their spirit under their affliction (Isa 40:27): "Why sayest thou, O Jacob! to thyself and to those about thee, My way is hidden from the Lord? Why dost thou make hard and melancholy conclusions concerning thyself and thy present case as if the latter were desperate?" 1. The titles he here gives them were enough to shame them out of their distrusts: O Jacob! O Israel! Let them remember whence they took these names - from one who had found God faithful to him and kind in all his straits; and why they bore these names - as God's professing people, a people in covenant with him. 2. The way of reproving them is by reasoning with them: "Why? Consider whether thou hast any ground to say so." Many of our foolish frets and foolish fears would vanish before a strict enquiry into the causes of them. 3. That which they are reproved for is an ill-natured, ill-favoured, word they spoke of God, as if he had cast them off. There seems to be an emphasis laid upon their saying it: Why sayest thou and speakest thou? It is bad to have evil thoughts rise in our mind, but it is worse to put an imprimatur - a sanction to them, and turn them into evil words. David reflects with regret upon what he said in his haste, when he was in distress. 4. The ill word they said was a word of despair concerning their present calamitous condition. They were ready to conclude, (1.) That God would not heed them: "My way is hidden from the Lord; he takes no notice of our straits, nor concerns himself any more in our concernments. There are such difficulties in our case that even divine wisdom and power will be nonplussed." A man whose way is hidden is one whom God has hedged in, Job 3:23. (2.) That God could not help them: "My judgment is passed over from my God; my case is past relief, so far past it that God himself cannot redress the grievances of it. Our bones are dried." Eze 37:11. II. He reminds them of that which, if duly considered, was sufficient to silence all those fears and distrust. For their conviction, as before for the conviction of idolaters (Isa 40:21), he appeals to what they had known and what they had heard. Jacob and Israel were a knowing people, or might have been, and their knowledge came by hearing; for Wisdom cried in their chief places of concourse. Now, among other things, they had heard that God had spoken once, twice, yea, many a time they had heard it, That power belongs unto God (Psa 62:11), That is, 1. He is himself an almighty God. He must needs be so, for he is the everlasting God, even Jehovah. He was from eternity; he will be to eternity; and therefore with him there is no deficiency, no decay. He has his being of himself, and therefore all his perfections must needs be boundless. He is without beginning of days or end of life, and therefore with him there is no change. He is also the Creator of the ends of the earth, that is, of the whole earth and all that is in it from end to end. He therefore is the rightful owner and ruler of all, and must be concluded to have an absolute power over all and an all-sufficiency to help his people in their greatest straits. Doubtless he is still as able to save his church as he was at first to make the world. (1.) He has wisdom to contrive the salvation, and that wisdom is never at a loss: There is no searching of his understanding, so as to countermine the counsels of it and defeat its intentions; no, nor so as to determine what he will do, for he has ways by himself, ways in the sea. None can say, "Thus far God's wisdom can go, and no further;" for, when we know not what to do, he knows. (2.) He has power to bring about the salvation, and that power is never exhausted: He faints not, nor is weary; he upholds the whole creation, and governs all the creatures, and is neither tired nor toiled; and therefore, no doubt, he has power to relieve his church, when it is brought ever so low, without weakness or weariness. 2. He gives strength and power to his people, and helps them by enabling them to help themselves. He that is the strong God is the strength of Israel. (1.) He can help the weak, Isa 40:29. Many a time he gives power to the faint, to those that are ready to faint away; and to those that have no might he not only gives, but increases strength, as there is more and more occasion for it. Many out of bodily weakness are wonderfully recovered, and made strong, by the providence of God: and many that are feeble in spirit, timorous and faint-hearted, unfit for services and sufferings, are yet strengthened by the grace of God with all might in the inward man. To those who are sensible of their weakness, and ready to acknowledge they have no might, God does in a special manner increase strength; for, when we are weak in ourselves, then are we strong in the Lord. (2.) He will help the willing, will help those who, in a humble dependence upon him, help themselves, and will do well for those who do their best, Isa 40:30, Isa 40:31. Those who trust to their own sufficiency, and are so confident of it that they neither exert themselves to the utmost nor seek unto God for his grace, are the youth and the young men, who are strong, but are apt to think themselves stronger than they are. And they shall faint and be weary, yea, they shall utterly fail in their services, in their conflicts, and under their burdens; they shall soon be made to see the folly of trusting to themselves. But those that wait on the Lord, who make conscience of their duty to him, and by faith rely upon him and commit themselves to his guidance, shall find that God will not fail them. [1.] They shall have grace sufficient for them: They shall renew their strength as their work is renewed, as there is new occasion; they shall be anointed, and their lamps supplied, with fresh oil. God will be their arm every morning, Isa 33:2. If at any time they have been foiled and weakened they shall recover themselves, and so renew their strength. Heb. They shall change their strength, as their work is changed - doing work, suffering work; they shall have strength to labour, strength to wrestle, strength to resist, strength to bear. As the day so shall the strength be. [2.] They shall use this grace for the best purposes. Being strengthened, First, They shall soar upward, upward towards God: They shall mount up with wings like eagles, so strongly, so swiftly, so high and heaven-ward. In the strength of divine grace, their souls shall ascend above the world, and even enter into the holiest. Pious and devout affections are the eagles' wings on which gracious souls mount up, Psa 25:1. Secondly, They shall press forward, forward towards heaven. They shall walk, they shall run, the way of God's commandments, cheerfully and with alacrity (they shall not be weary), constantly and with perseverance (they shall not faint); and therefore in due season they shall reap. Let Jacob and Israel therefore, in their greatest distresses, continue waiting upon God, and not despair of timely and effectual relief and succour from him.

Behold, the Lord Jehovah. He adorns this short sentence by many words, because some explanation was needed; and he again uses the word Behold for the sake of certainty, in order to impart greater confidence to the hearts of good men. Thus he shews more clearly how great advantage they derive from the presence of God. And first, he says, that he will come with strength, and that strength not unemployed, but accompanied by such an effect as we shall perceive. And his arm shall be powerful to him [114] lv (lo), which we have translated to him, is translated by others of himself; or, perhaps, it will be thought preferable to translate it, "He is powerful, or reigns for himself." The meaning is, that God is sufficient for himself, and does not need the assistance of any one. Behold, his reward is with him, and his work before his face. By the repetition of the words "reward" and "work," he states more clearly what has been already expressed; for it is very customary with Hebrew writers to express the same thing in two different ways. "Reward" does not here denote what is due to merits, but the justice of God, by which he testifies that he is a rewarder to all who truly and sincerely call upon him. (Hebrews 11:6.) That this is the signification of the word skr (sachar) is known to all who are moderately acquainted with the Hebrew language. The meaning may be thus summed up: "God will not come to be beheld by us as unemployed, but to display his power, and to make us feel it;" and thus, instead of the word "work," the word "effect" would not be inapplicable. Many persons attempt an ingenious exposition of these words, and enter into childish discussion about the words "work" and "reward," as if the "work" were a merit on which a "reward" is bestowed. But nothing was farther from the view of the Prophet; for he repeats the same thing, as we have already said, and declares the result of the coming of the Lord, from which believers will derive the highest advantage.

As a shepherd. In this verse he declares what is the nature of that work of the Lord; for since he works in various and, indeed, in innumerable ways, the hearer might have been kept in suspense as to the work which God intended to accomplish; and thus the general doctrine would have been less efficacious in exciting hope. Though he does not describe every part, yet he states in a few words that God has determined to protect and guard his Church. On this account he compares him to "a shepherd;" and under this designation he expresses his infinite love towards us, when he does not refuse to stoop so low as to perform towards us the office of "a shepherd." In other passages, and even a little before, (Isaiah 34:2, etc.,) he described himself as armed with terrible power for the defense of his people, and a little after this he repeats the same statement; but here he ascribes to him a more amiable character, that believers may sweetly repose under his protection. He will feed his flock. Now, although by the word "flock" he describes an elect people, whom he had undertaken to govern, yet we are reminded that God will be a shepherd to none but to those who, in modesty and gentleness, shall imitate the sheep and lambs. For this reason we ought to observe the character of the flock; for he does not choose to feed savage beasts, but lambs. We must therefore lay aside our fierceness, and permit ourselves to be tamed, if we wish to be gathered into the fold of which God promises that he will be the guardian. He will carry them in his bosom. These words describe God's wonderful condescension; for not only is he actuated by a general feeling of regard to his whole flock, but, in proportion to the weakness of any one sheep, he shews his carefulness in watching, his gentleness in handling, and his patience in leading it. Here he leaves out nothing that belongs to the office of a good shepherd; for the shepherd ought to observe every sheep, so as to treat it according to its capacity; and especially they ought to be supported, if they are exceedingly weak. In a word, God will be mild, kind, gentle, and compassionate, so that he will not drive the weak harder than they are able to bear.

Who hath measured? After having spoken of God's friendly care in defending his people, he now proclaims his power, and bestows upon it all possible commendations, which, however, would produce less impression upon us, if we did not attend to the Prophet's design. At first sight, ignorant readers would think that the Prophet crowds together unfinished sentences, which would be absurd. But if we look at his object, he adorns the power of God by a seasonable and elegant discourse, which is a true support of our faith, that we may not hesitate to believe that he will do what he has promised. Not without reason does Paul say that Abraham did not hesitate, because he believed that God who had promised was able to perform what he had said. (Romans 4:20, 21.) In the same sense also he testifies of himself in another passage, "I know whom I have believed; God is able to keep what I have committed to him." (2 Timothy 1:12.) Such is also the import of those words of Christ, "My Father who gave you to me is greater than all." (John 10:29.) Since, therefore, we ought continually to strive against distrust, and since Satan attacks us by various contrivances, it is of great importance that the promises of God should be believed by us, to give to his power the praise which it deserves. Now, because the restoration of the people was beyond belief, it was necessary that godly minds should he raised above the world, that they might not view the grace of God as limited to human means. We see that the Prophet does not merely teach that God is the Creator of heaven and earth, but applies to the present subject all that he relates concerning God's infinite power; and in like manner it is fitted for our guidance. When any adversity befalls us, our salvation is hidden, and, as if a cloud had come between, the power of God is concealed; we are held in astonishment, as if the Lord had forsaken and overlooked us. Let us not, therefore, think that the Prophet speaks of some ordinary matter; for if this conviction of the power of God were deeply seated in our hearts, we would not be so much alarmed, and would not be disturbed by any calamity whatever. On this power, as we have said, Abraham leaned, that he might cordially embrace what was otherwise incredible; and, accordingly, Paul affirms (Romans 4:18) that "he hoped against hope;" for he believed that God was able to do what he had said, and did not waver or stagger in his mind. We are thus taught to raise our eyes above this world, that we may not judge by outward appearances, but may believe that what God hath spoken will come to pass; because all things are at his disposal. While this conviction is necessary for all, I have said that the Jews had very great need of it; for they were pressed hard by very powerful enemies, they had no means of escape and no hope of freedom, and nothing was to be seen on every hand but a large and frightful wilderness. In vain, therefore, would consolation have been offered to them, had they not, at the suggestion of the Prophet, raised their minds to heaven, and, disregarding the appearances of things, fixed their whole heart on the power of God. When he names "measures," which are used by men in very small matters, he accommodates himself to our ignorance; for thus does the Lord often prattle with us, and borrow comparisons from matters that are familiar to us, when he speaks of his majesty; that our ignorant and limited minds may better understand his greatness and excellence. Away, then, with all gross conceptions of God; for his greatness far exceeds all creatures, so that heaven, and earth, and sea, and all that they contain, however vast may be their extent, yet in comparison of him are nothing.

Who instructed the Spirit of Jehovah? What the Prophet had formerly taught concerning the Lord's goodness and power he now adds concerning his wisdom. And we ought to observe the connection; for, us carnal sense wickedly limits the power of God to human means, so it improperly subjects his inscrutable counsel to human reasonings. Till God be exalted above all creatures, many difficulties present themselves to interrupt the course of his works; and, therefore, if we form a judgment according to our own opinion, various scruples will immediately arise. Thus, whenever we do not see how God will do this or that, we doubt if it will take place; because what surpasses our reason appears to be impossible. Consequently, as we ought to contrast the power of God with our weakness, so our insolence ought to be repressed by his incomparable, wisdom. By inquiring who guided or directed the Spirit of God, he means that God had no need of a teacher, to go before and inform him about things unknown. Spirit here denotes reason, judgment, or understanding; for he borrows a comparison from the nature of men, that he may more fully accommodate himself to them; and I do not think that this ought to be understood as denoting the essential Spirit of God.

From whom took he counsel? The Prophet expresses the same thing in many ways; that we may know that nothing is more foolish than man, [115] when he ventures to lift himself up into heaven, to examine or judge by his own ability the works of God. In these words, therefore, Isaiah intended to repress more and more the insolence and rashness of men. Paul quotes this proof for the same purpose, to deter us from judging of the unsearchable counsel of God; for God does not wish us to inquire concerning his wisdom but in a sober and becoming manner. (Romans 11:34.) There is one difference, that Paul affirms that the spiritual mystery of the gospel cannot be fathomed by the human understanding, while the Prophet pronounces a commendation, in general terms, on the providence of God. But on both points we ought to learn humility, and to bring all our senses captive to obedience. All the reason or understanding that we have is mere darkness, till we have been enlightened by Christ.

Behold, the nations are as a drop of a bucket. If we wish to understand the Prophet's meaning, and to read these words with advantage, we must (as I remarked a little before) understand his design. He does not celebrate the greatness of God in a detached manner, but extols it with the utmost possible adaptation to the present subject, that Israelites may know that this shield alone is sufficient to protect them, and that they will have no reason to dread the efforts, or rage, or violence of the world, if God be reconciled to them, and that they may thus learn to betake themselves to God's protection; for if they were not fully convinced of this, there would arise at every moment various causes of despair. Isaiah thus continues the subject, when he says that all nations and peoples are nothing when compared with God; for, by simply breathing on them, he will scatter like small dust all the inhabitants of the earth. In consequence of our being excessively prone and foolishly ingenious in devising reasons of distrust, we imagine that everything that Satan does for the purpose of hindering our salvation blocks up the path of God. For the purpose of correcting this error, the Prophet declares that all the creatures are nothing before God, and that all the nations resemble small and inconsiderable drops of water. Hence we infer that nothing can be more contrary to reason than to exalt creatures for the sake of diminishing the power of God, which is high above all, and ought to be so acknowledged.

And Lebanon would not be sufficient. That is, "If we must sacrifice to God according to what he deserves, neither the whole of Lebanon, nor the beasts that graze upon it, would be sufficient for a sacrifice." By various forms of expression he dwells largely on this power of God, that men, being convinced of it, may care nothing about creatures and all their might. Yet the Prophet appears to speak expressly of the worship of God, in order to lead readers to cherish deeper reverence for him; as if he had said, "Will you dare to measure by your own judgment the power of God, whom you will not be prepared, for worshipping aright, even though you should amass all the beasts and all the wood that are on Lebanon?" Hence some infer that no man can entitle himself to the favor of God by sacrifices. This, indeed, is true; but we ought, as has been already said, to consider the design of the Prophet, who, for the purpose of encouraging the Jews to cherish stronger confidence, shews that in comparison of God all things are nothing.

All nations. He repeats what he had said, that it is in the power and at the disposal of God to destroy "all nations," whenever he shall think proper; and that, even while they remain in their present condition, they are reckoned as nothing before him. But it may be thought absurd for him to say, that "the nations are nothing," since God created them, that they might be something. I reply, this is said by comparison; for the depravity of the human mind is such that it obscures the divine majesty, and places above it those things which ought to have been subject to God; and, therefore, when we come to that contest, we may boldly declare that everything that is compared with God is worthless. Nor does Isaiah speak merely about the nature of men, such as it was created by God; but his aim is to abase and restrain their pride, when they venture to exalt themselves against God. We know that we cannot subsist but in God, in whom alone, as Paul declares, "we live, and move, and are." (Acts 17:28.) Nothing is more vain than man; and, as David says, "If he be laid in the balance with vanity, he will be found to be even lighter than vanity." (Psalm 62:9.) In the same manner does Isaiah affirm that "the nations" are not only "nothing," but "less than nothing." in order to exhibit more fully their feebleness and vanity. [116]

To whom then have ye likened God? The Jews were in great danger from another temptation; for there was reason to believe that the Assyrians and Babylonians would not have obtained so many victories without their assistance; and hence they might naturally conclude, "Of what avail is it to us to have a peculiar manner of worshipping God which differs from other nations; for our enemies fight under the favor and protection of heaven, while we are not cheered by any assistance from the God whom we worship?" Neither can there be any doubt, that the captives were taunted by unbelievers, as is evident from other passages. (Psalm 137:3; Lamentations 2:15.) That true religion may not be ruined among the Jews on account of the calamity which they had sustained, God rises up, and proclaims that a grievous injury is done to him, if believers, discouraged by adversity, turn aside to the idols and superstitions of the Gentiles. Thus he confirms them in the faith of the promises, that they may not sink under the weight of the punishments which they endure. The Prophet, as we formerly suggested, does not address merely the men of his own age, but posterity, who would have a still severer contest with the mockeries of the nations whose captives they were, and likewise with bad examples and customs; for when, in consequence of being mingled with heathen nations, they daily beheld many corruptions of piety, it was more difficult for them steadily to persevere. That they might not entertain any foolish notion that high prosperity attended the worshippers of false gods, the Prophet meets this error, and reminds them that God, whom they and their fathers worshipped, ought not to be compared with the gods of the Gentiles; for these were made by men, and were composed of gold or silver, wood or stone; but God created all things; and therefore that the highest injury is done to God, not only by comparing his majesty with things of no value, but even by not, placing him far above all the angels and everything that is reckoned divine. When Paul employs this passage (Acts 17:29) as a proof against idolaters, or at least quotes the words of the Prophet, he does not wrest them from their true meaning. He infers, indeed, from them that to frame any image of God is exceedingly wicked, while the Prophet, in guarding the Jews against distrust, at the same time condemns the superstitions of the Gentiles, and declares that it is inconsistent with the nature of God to be represented by painting or by any kind of likeness. This shews clearly that Paul's doctrine fully agrees with it; for the Prophet, after having shewn that the power of God is infinite, since he holds all things in his fist, at length concludes, "To whom then will ye liken me? for no image that is formed will have any likeness or resemblance to me." Or, what resemblance will you appoint to him? This is a useful doctrine, and worthy of observation; for were there nothing more than this single passage, it would be perfectly sufficient for refuting the inventions by which Papists deceive themselves, when they think that they have a right to represent God by outward figures. The Prophet declares that it is impossible to frame out of dead matter an image which shall have any resemblance to the glory of God. He openly rejects idols, and does not even speak of the worship of them, but affirms that to manufacture and set them up before God is wicked and abominable. The Scripture is full of such proofs. Moses warned a people prone to this vice, "Thou sawest no image or shape in the mountain, thou only heardest a voice. See then and beware that thou be not led astray so as to frame for thyself any image." (Deuteronomy 4:12, 15.) In order to know God, therefore, we must not frame a likeness of him according to our own fancy, but we must betake ourselves to the Word, in which his lively image is exhibited to us. Satisfied with that communication, let us not attempt anything else of our own. Other ways and methods, such as idols and images, teach us vanity and falsehood, and not truth, as Jeremiah beautifully says, "The wood is the instruction of vanities," (Jeremiah 10:8,) and Habakkuk, "His graven image is falsehood." (Habakkuk 2:18.) When the Lord sometimes compares himself to a lion, a bear, a man, or other objects, this has nothing to do with images, as the Papists imagine, but by those metaphors either the kindness and mercy of God, or his wroth and displeasure, and other things of the same nature, are expressed; for God cannot reveal himself to us in any other way than by a comparison with things which we know. In short, if it were lawful to frame or set up an image of God, that would be a point of resemblance to the gods of the Gentiles, and this declaration of the Prophet could not be maintained.

The carver prepares a graven image. As public opinion has great force, and everything that pleases the multitude passes for a law, the Prophet fortifies believers against this error. These words therefore convey an anticipation, that the Jews may not be terrified when they see the Gentiles laboring with all their might to make idols, for in this way they deceive and ensnare each other. But he attacks the madness of the whole world, [117] on this ground, that all are impelled by such outrageous zeal to the practice of superstition, and every man is his own instructor in the formation of idols.

The poor chooseth for his offering wood that will not rot. He concludes that no class of men is free from that crime, that the rich and poor alike are guilty and condemned; for the rich make their gods of gold or silver, and the poor of wood which they had selected. Hence he shews that all men are carried away by strange madness, and that even though they have not the means, still they desire to have something excellent for the worship of their gods. Men wish to enjoy the presence of God, and this is the beginning and source of idolatry; for God is not present with us by an idol, but by his word and by the power of his Spirit; and although he holds out to us in the sacraments an image both of his grace and of spiritual blessings, yet this is done with no other intention than to lead us upwards to himself. Yet the Prophet censures the folly of men, who are so blind as to labor with excessive industry and ingenuity in highly adorning their idols.

Do ye not know? After having ridiculed the stupidity and madness of the Gentiles, the Prophet turns to the Jews; for we are all prone to superstition, and thus we easily fall into it when any example is placed before our eyes. In consequence of mixing with the Babylonians during their captivity, the Jews were constrained to behold daily the basest examples of idolatry, and might be led away to wicked imitation. Isaiah therefore anticipates this at an early period, and warns them not to be carried away by the sight of such things. He asks, "Have they not been taught, and have they not learned who is God?" The greater part of commentators think that all the questions here put are a repetition of the same truth, namely, that the creation of the world shews clearly that nothing can be more inconsistent than to seek God in wood and stone, silver and gold. But we may infer from the context that there are two clauses. Had he proceeded in his expostulation with the Gentiles, he would have brought forward no other witnesses than heaven and earth. But because he addresses the Jews who had been plainly taught by the Law, he brings forward direct arguments to refute them, drawn both from the order of nature and from the voice of God. And, first, he puts the question in general terms, "Do ye not know?" Next, he adds two methods by which they ought to have distinguished between the true God and the false gods. The former is drawn from the hearing of the Word, and therefore he expressly says, "Hath it not been told you? Have ye not heard?" The latter method is borrowed from that magnificent theatre [118] in which the glory of God shines above and below. If the discourse had been addressed to foreigners and heathens, he would have been satisfied with this second demonstration, as we see that Paul also was; for, having to do with the inhabitants of Lystra, to whom no knowledge of heavenly doctrine had been conveyed, he employs none but natural arguments, that "God, by giving rain and sunshine, did not leave himself (amarturon) without witness." (Acts 14:17.) But when the Prophet spoke to the Jews about true godliness, it would have been improper for him to pass by the Law, which rendered them doubly inexcusable if, by neglecting it, they profaned themselves with unbelievers; for they had been convinced not only by the sight of their eyes, but also by the hearing of their ears, which God beat incessantly by the preaching of his Law. Since, therefore, from their mother's womb they had sucked along with the milk the true knowledge of God, and had been taught by their fathers through a long succession of generations, the Prophet justly argues that they will be exceedingly ungrateful and wicked, if such assistance produce no good effect upon them. Hath it not been told you from the beginning? The phrase, from the beginning, or "long ago," conveys the idea that not only had they been educated from childhood in the pure worship of God, but during a succession of ages there had been largely enjoyed by that nation a doctrine which would not suffer them to go astray, provided that they were attentive; as if he had said, "Ye have not any new God, but the same God who revealed himself from the beginning to Abraham, Moses, and the rest of the fathers." And indeed it yields no small confirmation, that the doctrine which had been continued among believers during so many ages must have been ancient. Not that antiquity alone is sufficient for establishing the certainty of faith, (for, on the contrary, the Gentiles might easily have objected, that their superstitions were not less ancient,) but since "from the beginning" the authority of the Law had been abundantly ratified, and God had testified that it came from him, long experience added no small confirmation, when they knew that their ancestors had delivered to posterity a form of religion which they could not throw away without receiving the stamp of base apostasy. Such a commencement, therefore, and such progress quickly remove all doubt. It is one and the same faith that has been held by us and by our fathers, for they and we have acknowledged the same God, the Father of our Lord Jesus Christ. The same word, the same promises, and the same end, have been exhibited to all believers. From the foundations of the earth. This is figurative language, in which a part is taken for the whole; for a part of the world is put; for the whole world. God has exhibited this world as a mirror to men, that by beholding it they may acknowledge his majesty, so that it is a lively image of invisible things, as Paul explains at great length in the first chapter of the Epistle to the Romans. Their ignorance is therefore "without excuse;" for they cannot allege that they do not know God who has revealed himself in so many ways. (Romans 1:20.) And indeed men sin more through insolence and pride than through ignorance; for they despise God who manifests himself openly and speaks plainly, and their attention is occupied with creatures, and with the most trifling matters. Has such contempt any title to be excused? Do they not deserve to be blinded, and to adore their own inventions instead of God, which we see has happened to almost all? Such punishment is unquestionably just and due to so great pride. And if to that knowledge which we obtain through the creatures there be likewise added the doctrine of the word, we are much less excusable. Isaiah has therefore joined both kinds of knowledge, in order to shew that the Jews ought to be doubly condemned, if they did not place confidence in God, after having received instruction concerning his power and goodness.

It is he that sitteth. He pursues the same subject, though in a different manner, and extols the glory and power of God. Why he does so we have already in some measure explained. It is because we are so prone to distrust, that the very smallest occasion makes us waver; and therefore the Prophet is constrained to repeat the same thing in many ways, that he may keep our weak and inconstant hearts in the exercise of confidence in God. Formerly he spoke of the creation of the world, but now he comes to the continual government of it; for God did not only for a single moment exert his power for creating the world, but he manifests his power not less efficaciously in preserving it. And this is worthy of observation; for our minds would be little impressed by knowing that God is the creator of the world, if his hand were not continually stretched out for upholding it in existence. By the word sitteth the Prophet means, that the earth does not remain firmly and permanently in its place any further than as it is upheld by the power of God; for "sitting" is a metaphorical term which denotes "government." The inhabitants of which are as locusts. By comparing the inhabitants of the earth to locusts, he reminds us that God cannot be confined within such narrow boundaries, because "even the heavens (1 Kings 8:27) do not contain him;" that we may learn, whenever we mention God, to conceive nothing earthly or human as belonging to his incomprehensible glory. Besides, this metaphor shews how ridiculous is the blindness of men when they claim anything for themselves; for they gain by their boastings just as much as if some small creatures, such as locusts, would elevate themselves by leaping; but they must immediately fall back on the earth. Spreadeth it out as a tent. David also employs the same form of expression, (Psalm 104:2,) and both speak of the aspect and spreading out of the heavens with respect to us; for they do not mean that God spreads out the heavens, that he may dwell in them, but rather that there may be given to us a place of habitation under them; for while the earth sustains, the heavens cover us, so that we have a dwelling close and covered on all sides. But it may be thought that these metaphors detract greatly from the dignity of the subject of which the Prophet discourses, while his object is to commend and exalt it to the utmost of his power. What is a curtain? What is a tent? I reply, these metaphors tend nevertheless to exalt the subject; for it is as if he had said, "that it is as easy for God to spread out heaven, as for a man to spread out a curtain." And he leaves to every person to consider how great is the difference between heaven and a curtain, and what is their size, which any person may easily understand. Lastly, there is an implied contrast between tabernacles or houses [119] which men are long, and laboriously, and at great expense employed in building, and yet which hardly rise to a hundred feet, and the immeasurable height of the heavens spread out by an instantaneous act of the will of God, which makes abundantly manifest how great and how excellent a workman he is.

He bringeth the mighty to nothing. He proceeds in extolling the providence of God, by which he governs the whole world, but more especially mankind. Already and but a little ago he had begun to remark that God did not create the world, so as afterwards to allow it to be governed by chance, but that he undertakes the preservation of it, and keeps it under his power and authority; but as he deigns to look more closely at mankind, so the Prophet selects this department, that by means of it he may extol God's providence. The sum of what he says is, that God's government extends far and wide, so that he directs and governs everything according to his pleasure; but he shews, (what was also highly advantageous to be known,) that even in the life of men striking proofs of the immediate exercise of the power of God are visible, and, not even satisfied with the general doctrine, he brings forward one class which ought still more to arouse our attention. The governors of the earth as if they were not. [120] Anything that happens to the undistinguished mass of common people is despised and passed by as unworthy of being observed; but when kingdoms and monarchies, or men of high rank, fall from their elevation, it seems as if the earth had been shaken; and the Prophet skilfully avails himself of such proofs to arouse us. It might, indeed, be supposed that princes and magistrates are exempted from the common lot, and are not subject to the ordinary miseries of men; for by their splendor they dazzle the eyes and understandings of all men. But their lustre is entirely dimmed; and therefore the Prophet especially mentions them, and declares that the Lord "bringeth them to nothing." And if the hand of God is so powerful against nobles and princes, what must we think of the common people? Will he not also treat the ordinary crowd according to his pleasure, and drive them wherever he thinks fit? Will he not either give or take away from them, whenever he pleases, both strength and courage?

It is as if they had not been planted. Though the particle 'ph (aph) signifies also, yet in this passage it may be more appropriately rendered "so that;" and thus the plain meaning will be, "So that you may say that they were not planted or sown." It is an amplification of what he had formerly said, for he shews that the princes are totally destroyed and rooted out, so that no trace of them is left, any more than if they had never existed. So long as they remain in prosperity, they appear to be so strong as to be beyond the possibility of being thrown down by any adverse event, [121] but such changes happen as blot out their name and remembrance, so that you would say that they had never existed; and we see that this has happened not only to men but even to very flourishing kingdoms. Since, therefore, great downfalls are so many tokens of God's dreadful power, let us learn not to lean on earthly and deceitful supports, but, whatever may be the amount of our riches or strength, let us depend on him. God does not, as heathen men babble, turn about this world like a ball, as if he took pleasure in this game; but whenever any person is highly elevated, he never ceases from insolent boasting till he is thrown down headlong, so that the judgments of God are always manifest. We are also reminded by it, that it is wrong to ascribe to fortune or to any other cause the various events that happen; for God was not an instantaneous Creator, that would immediately abandon the charge of his work, but incessantly applies his hand, so that nothing is done but by his will and pleasure. Seeing that various changes thus happen in the world, seeing that those things which were thought to be firm and stable are transitory and fading, let us turn our minds to that supreme providence of God. Even while he bloweth on them. Hence he shows how light and trivial before God are those things which commonly dazzle our eyes and fill us with amazement; for we cannot think of any great king without being perfectly alarmed and stupified. But he shows that kings and princes are like stubble before God, by whose breath they are driven, as by a whirlwind, at any instant that he pleases. We are therefore taught that we ought never to be overwhelmed by the sight of any creature, so as not to render to God the honor and glory that are due to him. This ought to have been carefully considered by the Jews, who would have thought that that monarchy of the Babylonians, whose captives they were, would never be destroyed, and that they could not be rescued out of their hands, if they had not called to remembrance this doctrine, that nothing in this world is so durable that it may not be dissolved by the breath of God. That they may not despair of their salvation, the Prophet reminds them that God, as soon as he shall be pleased to thunder from heaven, will crush all that strength in their enemies that terrifies them, so that it shall vanish away.

And to whom will ye liken me? He repeats the former statement, (verse 18,) by which he said that the Lord would not suffer himself to be likened to idols; that the Jews might not in any degree detract, from his power, on account of their having been so long held captive in the hand of unbelievers, or think that idols are anything on account of the prosperity of their worshippers, whom they were compelled to serve; for, by reasoning in this manner about the power of the true God and of idols, they would have compared him with idols. On this account he repeats, as it were in indignation, "To whom will ye liken me?" as if he had said, "Will you rob me of my majesty by your comparisons?" For although men have various thoughts of God, and transform him according to their fancy, yet he continues to be like himself, for he does not change his nature on account of the inventions of men. Saith the Holy One. He appropriately applies to God the term Holy, by which title he indirectly blames or accuses the Jews of base ingratitude, if, as they have been set apart by him, they do not sanctify him in return. No holiness will be found in the gods of the Gentiles; they are the mere inventions of men. A grievous injury therefore is done to God, and he is basely degraded from his rank, when idols are brought into collision with him, and when it becomes a subject of debate if they can do more than God himself.

Lift up your eyes on high. The Prophet appears to linger too long on this subject, more especially because it presents no obscurity; for he repeats by many statements what is acknowledged by all, that God's wonderful power and wisdom may be known from the beautiful order of the world. But we ought to observe what I have already said, that we are so wicked and ungrateful judges of the divine power, that we often imagine God to be inferior to some feeble man. We are more terrified frequently by the empty mask of a single man [122] than we are strengthened by all the promises of God. Not in vain, therefore, does the Prophet repeat that God is defrauded of his honor, if his power do not lead us to warm admiration of him; nor does he spend his labor in what is superfluous, for we are so dull and sluggish that we need to be continually aroused and excited. Men see every day the heavens and the stars; but who is there that thinks about their Author? By nature men are formed in such a manner as to make it evident that they were born to contemplate the heavens, and thus to learn their Author; for while God formed other animals to look downwards for pasture, he made man alone erect, and bade him look at what may be regarded as his own habitation. This is also described beautifully by a poet: [123] "While other animals look downwards towards the earth, he gave to man a lofty face, and bade him look at heaven, and lift up his countenance erect towards the stars." [124] The Prophet therefore points out the wickedness of men who do not acknowledge what is openly placed before their eyes concerning God, but, like cattle, fix their snout in the earth; for, whenever we raise our eyes upwards, with any degree of attention, it is impossible for our senses not to be struck with the majesty of God. And see who hath created them. By mentioning the stars, he states more clearly that the wonderful order which shines brightly in the face of the heavens preaches loudly that there is one God and Creator of the world; and all who shall observe, that amidst the vast number and variety of the stars, so regular an order and course is so well maintained, will be constrained to make this acknowledgment. For it is not by chance that each of the stars has had its place assigned to it, nor is it at random that they advance uniformly with so great rapidity, and amidst numerous windings move straight forwards, so that they do not deviate a hairbreadth from the path which God has marked out for them. Thus does their wonderful arrangement shew that God is the Author and worker, so that men cannot open their eyes without being constrained to behold the majesty of God in his works. Bringing out by number their army. Under the word army he, includes two things; their almost infinite number, and their admirable arrangement; for a small number of persons do not constitute an army, and not even a considerable number, if there be not also numerous companies. Besides, it is not called an "army," when men are collected together at random, and without any selection, and in a confused manner, or when they wander about in a disorderly state, but where there are various classes of officers, who have the charge of ten, or a hundred, or a thousand men, [125] and where the ranks are drawn up and arranged on a fixed plan. Thus the wonderful arrangement of the stars, and their certain courses, may justly be called an "army." By the word number he means that God always has this "army" at his command. In an army the soldiers may wander, and may not be immediately collected or brought back to their ranks by the general, though the trumpet sound. But it is otherwise with God. He always has his soldiers in readiness, and that "by number;" that is, he keeps a reckoning of them, so that not one of them is absent. He will call to all of them by name. The same expression occurs, (Psalm 147:4,) and in the same sense. Some explain it to mean that God knows the number of the stars, which is unknown to us. But David and Isaiah meant a different thing, that is, that God makes use of the stars according to his pleasure; as if one should command a servant, calling him to him by name; and the same thing will afterwards be said of Cyrus, whose labors and service the Lord employed in delivering his people. (Isaiah 45:1.) In a word, it denotes the utmost submission and obedience, when he who is called instantly answers to his name. By the greatness of his strength. Those who explain the preceding clause to mean that the Lord knows the number of the stars, are also mistaken in supposing that by giving them their names is meant their power and office. Others explain it, that there is not a star that has not its own power and energy, because the Lord gave to them those qualities they would always possess. But others connect these words with yqr', (yikra,) "he shall call;" as if he had said, "The Lord is so powerful that all the stars listen to his commands." But a meaning which appears to me to be more appropriate is, that God is so powerful, that, as soon as he has issued an order, all the armies of the stars are ready to yield obedience. In this we have an extraordinary proof of his power, when those highly excellent, creatures unhesitatingly submit to him, and by executing his orders testify that they acknowledge him to be their Author. Not one shall be wanting. The word 'ys (ish) is applied by Hebrew writers not only to men and women, but also to other animals, and even to inanimate objects, as in a former passage, (Isaiah 34:16,) when, speaking of the birds that should occupy those splendid abodes, he said that "not one should be wanting," he used the word 'ys(ish). [126] These words commend to us the power of God, that we may know that there is nothing in heaven or in earth that does not depend on his will and pleasure. Nothing, therefore, can be more shameful or unreasonable than to compare him to idols, which are as worthless as anything can possibly be. [127]

Why wilt thou say? The Prophet now expostulates either with the Jews, because they were almost overcome by despair, and did not look to the promises of God, by which they ought, to have supported their minds; or he makes provision for posterity, that they may not sink under any distresses however long continued. The verbs are in the future sense, which might also be explained by the subjunctive mood, Why wouldst thou say? For Isaiah justly infers front the preceding statement, that the chosen people, whatever may happen, ought to wait patiently for God, till he give assistance in due time. He argues from the less to the greater: "Since God keeps every part of the world under his authority, it is impossible that he shall forsake his Church." Yet it is probable that at that time there were heard among the people complaints, by which they murmured against God, as if he did not care about their salvation, or were slow in rendering assistance, or even shut his eyes and did not see their distresses. The fault which is now corrected is, that they thought that God did not care about them; as usually happens in afflictions, in which we think that God has forsaken us, and exposed us for a prey, and that he takes no concern about the affairs of this world. [128] O Jacob and Israel! By these names he calls to their remembrance the Lord's covenant, which had been ratified by promises so numerous and so diversified; as if he had said, "Dost thou not think that thou art that people which God hath chosen peculiarly for himself? Why dost thou imagine that he who cannot deceive does not attend to thy cause?" My way is hidden from Jehovah. He employs the word way for "condition" and cause," and hidden, for "disregarded" or "unknown;" for if God delay his assistance for a short time, we think that his care does not extend to us. Some explain it differently, that is, that the people are here reproved for thinking that they would not be punished for sinning, and they think that this sentiment resembles such as, "The wicked man hath said in his heart, There is no God." (Psalm 14:1.) But the Prophets meaning unquestionably was, "Thinkest thou, O Israel, that the Lord taketh no concern about thine affairs?" For he exclaims against the distrust of the people, and chides them sharply, that he may afterwards comfort them, and may show that the Lord will continually assist his people whom he hath undertaken to defend. And my judgment passeth away from my God. The word judgment confirms our interpretation of the preceding clause; for "judgment" is implored in affliction, when we are unjustly oppressed, or when any one does us wrong; and God is said to favor and undertake "judgment," or "our right," when, after having known our cause, he defends and guards us; and he is said to pass by it, when he overlooks us, and permits us to be devoured by our enemies. It is as if he had said, that the Jews act unjustly in complaining that God has disregarded their cause and forsaken them; and by that reproof he prepares them for receiving consolation, for they could not receive it while their minds were occupied with wicked or foolish thoughts. It was therefore necessary first to remove obstructions, and to open up the way for consolation.

Hast thou not known? He repeats the same statement which he had formerly made, that the people who had been carefully taught in the school of God were inexcusable for their slothfulness, and chides them sharply for not having profited more by the doctrine of the Law, and by the other means which God had bestowed in addition to that knowledge which they possessed in common with the Gentiles. The word know, which is more general, is put first; because by many miracles and other proofs God had manifested his glory. Next, he asks, Hast thou not heard? As if he had said, "If thou hast profited nothing by being taught by actions and by word that God is never unemployed, it is evident that thou are excessively unteachable." That Jehovah is the God of eternity. The Prophet calls him "eternal," and thus distinguishes him from all idols, which endure but for a time, and were made by men; and truly, if this were deeply seated in our hearts, there would no longer be any room for distrust; for if God is eternal, he never changes or decays, eternity being uniformly attended by this quality, that it is never liable to change, but always remains the same. Since the Jews did not sufficiently believe these things, though they had often "heard" them, the Prophet intended to arouse them by this reproof, in order to shew that they will be doubly guilty before God, if, after having been taught both by his numerous benefits, and by the word, they do not render the honor and glory which are due to him. And is not wearied by weariness, and there is no searching of his understanding. Here the Prophet makes two statements; first, that God is not wearied in doing good; and, secondly, that no man can explore his wisdom. In the former clause he shews that, nothing will hinder God from continuing to exercise his kindness; for he is not like men whose resources are exhausted by giving frequently, or who are wearied by continually bestowing new favors, or who repent of their generosity. His kindness is never exhausted; if he was kind to the fathers, he will be not less kind and bountiful to posterity. As to the allegation, that God very often acts differently from what we think to be best for us, the Prophet meets it by saying that his purpose is incomprehensible, and warns us that we ought not to murmur, though he does not all at once comply with our wishes; because nothing is better adapted to cherish our hope than this sobriety, which leads us to consider how marvellously God works in preserving us, and thus to submit to his secret counsel.

He giveth power to the faint. The Prophet now applies to the present subject the general statements which he made; for we have said that his intention was to give warmer encouragement to the people, and to lead them to cherish better hope. Because the Jews were at that time weakened and destitute of all strength, he shews that on this account it belongs to God to give assistance to those who were thus exhausted and weakened. He therefore magnifies the power of God on this ground, that they may conclude and believe that they ought not to doubt of their salvation so long as they enjoy his favor. It was indeed to the people who were held captive in Babylon that the Prophet looked; but we ought also to apply this doctrine to ourselves, that whenever our strength shall fail, and we shall be almost laid low, we may call to remembrance that the Lord stretches out his hand "to the faint," who are sinking through the want of all help. But first, we must feel our faintness and poverty, that the saying of Paul, "The power of God is made perfect in our weakness," (2 Corinthians 12:9,) may be fulfilled; for if our hearts are not deeply moved by a conviction of our weakness, we cannot receive seasonable assistance from God.

The youths are wearied and faint. By this comparison the Prophet illustrates more powerfully what he had formerly said, that the strength which God imparts to his elect is invincible and unwearied; for men's strength easily fails, but God's strength never fails. It is indeed certain that all the vigor which naturally dwells in us proceeds from God; but since men claim as their own what God has bestowed generally on all, the Prophet thus distinguishes between the strength of men which appears to be born with them, and that strength by which God peculiarly supports his elect; for God's kindness, which is diffused throughout all nature, is not sufficiently perceived. And thus by "men's strength" he means that which is generally possessed by mankind, and by "God's assistance," he means that by which he peculiarly assists us after our strength has failed; for the Prophet speaks of the grace of God which is cormmonly called supernatural, and says that it is perpetual, while men can have nothing in themselves but what is fading and transitory; that by this mark he may distinguish between the Church of God and the rest of the world, and between spiritual grace and earthly prosperity. And the young men by falling fall. In the former clause he made use of the word nrym, (negnarim,) youths, but now he adds vchrym, (bachurim,) which means not only that they were "young men," but also that they had been selected. [129] The repetition of the same statement may be supposed to refer particularly to age, though he means that they were persons of the choicest vigor and in the prime of life. With this design he recommends that excellent privilege which God bestows on his children in preference to other men; that they may be satisfied with their lot, and may bear no envy to earthly men, [130] for that strength of which they boast. In a word, he shews that men are greatly deceived if they are puffed up by confidence in their own strength, for they immediately sink and faint. He appears to allude to what happens every day, that the stronger any person is, the more boldly does he attempt what is exceedingly difficult, and the consequence is, that they who are naturally more robust seldom live to be old men. They think nothing too hard or difficult, they attempt everything, and rashly encounter all dangers; but they give way in the middle of their course, and suffer the punishment of their rashness. The same thing befalls those who are proud of any gift which God has bestowed on them, and are full of confidence in themselves; for all that they have received from God is reduced to nothing, or rather turns to their ruin and destruction; and thus they are justly punished for their insolence.

But they that wait for Jehovah. Hebrew writers employ the phrase, "exchanging strength," [131] to denote "gathering new strength," and thus "being restored." The Prophet therefore shews, that godly persons, who shall hope in God, will not be deficient in strength; and he confirms what he formerly said, "In rest and silence shall be your strength." (Isaiah 30:15.) We must not become agitated, or throw ourselves forward rashly, but "wait" patiently. In this passage, therefore, waiting means nothing else than patience. Violent men dash themselves to pieces by their own eagerness, but the vigor of godly men, though it has less display, and often appears to lie buried while they calmly "wait for" God's assistance, is refreshed and renewed. We must therefore return to the saying of Paul, that "the power of God is made perfect in our weakness." (2 Corinthians 12:9.) We must, therefore be fully convinced of our weakness, that we may yield to the power of God. The Jews, who were oppressed by that cruel captivity, had great need of this doctrine; but for us also, during this wretchedly ruinous condition of the Church, it is exceedingly needful. They shall raise their wings as eagles. It is generally believed that the Prophet uses this phrase in the same sense that the Psalmist says, "Thy youth shall be renewed like that of the eagle." (Psalm 103:5.) It is certain that the "eagle" is very long-lived as compared with other birds. Aristotle and Pliny affirm that it never dies of old age, but of hunger; that is, that when the upper part of the beak becomes too large, it cannot take food into its mouth, and for a long time subsists entirely on what it drinks. One Zaadias, as all Jews are audacious in constructing fables, pretends that the eagle flies upward into the region that is near the sun, and approaches the sun so closely, that its old wings are burned, and other new ones grow in their place; but this is utterly absurd and fabulous. The Prophet means that they who trust in the Lord will be vigorous, like eagles, till the most advanced old age. But seeing that eagles fly higher than other birds, by which they shew remarkable swiftness, which has also given rise to the proverb, "An eagle among the clouds," this passage may be understood to denote not only long life, but also strength and agility; so that Isaiah, after having shewn that their strength is recruited, adds that they are more vigorous, and ascend to a great height. Such is also the import of what follows, -- They shall run and shall not be weary. It is as if he had said, that the Lord will assist them, so that they shall pursue their course without any molestation. It is a figurative expression, by which he intimates that believers [132] will always be ready to perform their duty with cheerfulness. But it will be said, "There are so many troubles which we must endure in this life; how then does he say that we shall be exempt from weariness?" I reply, believers are indeed distressed and wearied, but they are at length delivered from their distresses, and feel that they have been restored by the power of God; for it happens to them according to the saying of Paul, "While we are troubled on every side, we are not overwhelmed; we are perplexed, but are not in despair; we suffer persecution, but are not forsaken; we are cast down, but are not destroyed." (2 Corinthians 4:8, 9.) Let us therefore learn to flee to the Lord, who, after we have encountered many storms, will at length conduct us to the harbor; for he who hath opened up a path, and hath commanded us to advance in that course in which he hath placed us, does not intend to assist us only for a single day, and to forsake us in the middle of our course, (Philippians 1:6,) but will conduct us to the goal. Footnotes: [104] "Comme si Dieu n'en cust rien veu." "As if God had not at all seen it." [105] "Qui comprend en soy le regne de Christ jusqu' a la fin du monde." "Which includes the reign of Christ till the end of the world." [106] Evangile, c'est a dire Bonne nouvelle. [107] "Selon le coeur;" "according to the heart." Our author employs both "secundum cor" and "ad cor." -- Ed. [108] "La reconciliation avec Dieu." "The reconciliation with God." [109] Que nons avons traduit Guerre, pour "le temps," comme s'il estoit dit Son temps est accompli. [110] "Au chemin d'entre Iudee et Babylone." "To the road between Judea and Babylon." [111] "Grotius supposes the command at the beginning of the chapter to be still continued, (Let every valley, etc.,) and the latest German writers give the same construction of this verse, although they make a new command begin in the one preceding. The form of the following verb vhyh, (vehayah,) though not incompatible with this explanation, rather favors the strict interpretation of the future, which is, of course, on general principles to be preferred." -- Alexander. [112] "Un renonvellement incroyable, ou seconde creation du monde." "An incredible renewal or second creation of the world." [113] "A ceux qui la veulent contempler en foy." "To those who wish to behold it by faith." [114] "With strong (hand), or, against the strong." -- Eng. Ver. "Against the strong one, that is, against (foreign) nations to punish them." -- Jarchi. Vitringa gives the same version, though with a different explanation, and quotes the authorities of Junius and Piscator, while he states that all the ancient interpreters, among whom he enumerates the Septuagint, Jerome, and the Chaldee Paraphrast, render the phrase with strength. -- Ed. [115] "Que l'homme est plus beste que los bestes mesmes." "That man is more a beast than the beasts themselves." [116] The ambiguous use of the word "vanity," and of the corresponding term in the Latin language, "vanitas," is avoided by our author's version; "and in comparison of him they are reckoned less than nothing, and what is not." -- Ed. [117] "Il s'esleve d'une saincte colere alencontre de la folie desesperee des hommes." "He rises in holy wrath against the desperate folly of men." [118] "De ce beau theater du monde." "From that beautiful theater of the world." [119] Les maisons. [120] "He maketh the judges of the earth as vanity." -- Eng. Ver. "The judges (or rulers) of the earth like emptiness (or desolation) he has made." -- Alexander. [121] "Que le vent d'adversite ne les puisse abattre." "That the wind of adversity cannot throw them down." [122] "L'apparence d'un ver de terre." "The appearance of a worm of the earth." [123] "Par un poete profane." "By a heathen poet." [124] "Pronaque quum spectent animalia caetera terram, Os homini sublime dedit, coelumque videre Jussit, et erectos ad sidera tollere vultus." Some readers will, perhaps, thank me for a translation of the above passage into French rhyme, taken from the French version of this Commentary. -- Ed. "Et neantmoins que tout autre animal Iette toujours son regard principal En contre bas, Dieu a Phomme a donne La face haute, et luy a ordonne De regarder l'excellence des cieux, Et d'eslever aux estoilles ses yeux." [125] "Mais celle ou il y aura des sergens de bande, capitaines, colonels et autres conducteurs." "But where there shall be serjeants of companies, captains, colonels, and other officers." [126] In the passage referred to, although not 'ys (ish) but the feminine form 'sh (ishshah) is used, this does not invalidate our author's argument. -- Ed. [127] "Qui sont plus vaines que la vanite mesme." "Which are more vain than vanity itself." [128] "Et qu'il ne se soucie des choses de ce monde." [129] "Men in full vigor, picked men, in military language." -- Stock. [130] "Aux enfans de ce monde." "To the children of this world." [131] "The phrase translated they shall gain new strength,' properly means they shall exchange strength;' but the usage of the verb determines its specific meaning to be that of changing for the better, or improving. The sense is therefore correctly given in the English Version (they shall renew their strength')." -- Alexander. [132] Les fideles.

Rather, "Oh, thou that bringest good things to Zion; thou that bringest good tidings to Jerusalem." "Thou" is thus the collective personification of the messengers who announce God's gracious purpose to Zion (see on Isa 40:1); Isa 52:7 confirms this [Vulgate and GESENIUS]. If English Version be retained, the sense will be the glad message was first to be proclaimed to Jerusalem, and then from it as the center to all "Judea, Samaria, and the uttermost parts of the earth" (Luk 24:47, Luk 24:49; Act 1:8) [VITRINGA and HENGSTENBERG]. mountain--It was customary for those who were about to promulgate any great thing, to ascend a hill from which they could be seen and heard by all (Jdg 9:7; Mat 5:1). be not afraid--to announce to the exiles that their coming return home is attended with danger in the midst of the Babylonians. The gospel minister must "open his mouth boldly" (Pro 29:25; Eph 6:19). Behold--especially at His second coming (Zac 12:10; Zac 14:5).

with strong hand--or, "against the strong"; rather, "as a strong one" [MAURER]. Or, against the strong one, namely, Satan (Mat 12:29; Rev 20:2-3, Rev 20:10) [VITRINGA]. arm--power (Psa 89:13; Psa 98:1). for him--that is, He needs not to seek help for Himself from any external source, but by His own inherent power He gains rule for Himself (so Isa 40:14). work--or, "recompense for his work"; rather, "recompense which He gives for work" (Isa 62:11; Rev 22:12).

feed--including all a shepherd's care--"tend" (Eze 34:23; Psa 23:1; Heb 13:20; Pe1 2:25). carry--applicable to Messiah's restoration of Israel, as sheep scattered in all lands, and unable to move of themselves to their own land (Psa 80:1; Jer 23:3). As Israel was "carried from the womb" (that is, in its earliest days) (Isa 63:9, Isa 63:11-12; Psa 77:20), so it shall be in "old age" (that is, its latter days) (Isa 46:3-4). gently lead--as a thoughtful shepherd does the ewes "giving suck" (Margin) (Gen 33:13-14).

Lest the Jews should suppose that He who was just before described as a "shepherd" is a mere man, He is now described as GOD. Who--Who else but GOD could do so? Therefore, though the redemption and restoration of His people, foretold here, was a work beyond man's power, they should not doubt its fulfilment since all things are possible to Him who can accurately regulate the proportion of the waters as if He had measured them with His hand (compare Isa 40:15). But MAURER translates: "Who can measure," &c., that is, How immeasurable are the works of God? The former is a better explanation (Job 28:25; Pro 30:4). span--the space from the end of the thumb to the end of the middle finger extended; God measures the vast heavens as one would measure a small object with his span. dust of the earth--All the earth is to Him but as a few grains of dust contained in a small measure (literally, "the third part of a larger measure"). hills in a balance--adjusted in their right proportions and places, as exactly as if He had weighed them out.

Quoted in Rom 11:34; Co1 2:16. The Hebrew here for "directed" is the same as in Isa 40:12 for "meted out"; thus the sense is, "Jehovah measures out heaven with His span"; but who can measure Him? that is, Who can search out His Spirit (mind) wherewith He searches out and accurately adjusts all things? MAURER rightly takes the Hebrew in the same sense as in Isa 40:12 (so Pro 16:2; Pro 21:2), "weigh," "ponder." "Direct," as in English Version, answers, however, better to "taught" in the parallel clause.

of--rather, (hanging) from a bucket [MAURER]. he taketh up . . . as a very little thing--rather, "are as a mere grain of dust which is taken up," namely, by the wind; literally, "one taketh up," impersonally (Exo 16:14) [MAURER]. isles--rather, "lands" in general, answering to "the nations" in the parallel clause; perhaps lands, like Mesopotamia, enclosed by rivers [JEROME] (so Isa 42:15). However, English Version, "isles" answers well to "mountains" (Isa 40:12), both alike being lifted up by the power of God; in fact, "isles" are mountains upheaved from the bed of the sea by volcanic agency; only that he seems here to have passed from unintelligent creatures (Isa 40:12) to intelligent, as nations and lands, that is, their inhabitants.

All Lebanon's forest would not supply fuel enough to burn sacrifices worthy of the glory of God (Isa 66:1; Kg1 8:27; Psa 50:8-13). beasts--which abounded in Lebanon.

(Psa 62:9; Dan 4:35). less than nothing--MAURER translates, as in Isa 41:24, "of nothing" (partitively; or expressive of the nature of a thing), a mere nothing. vanity--emptiness.

Which of the heathen idols, then, is to be compared to this Almighty God? This passage, if not written (as BARNES thinks) so late as the idolatrous times of Manasseh, has at least a prospective warning reference to them and subsequent reigns; the result of the chastisement of Jewish idolatry in the Babylonish captivity was that thenceforth after the restoration the Jews never fell into it. Perhaps these prophecies here may have tended to that result (see Kg2 23:26-27).

graven--rather, an image in general; for it is incongruous to say "melteth" (that is, casts out of metal) a graven image (that is, one of carved wood); so Jer 10:14, "molten image." spreadeth it over--(See on Isa 30:22). chains--an ornament lavishly worn by rich Orientals (Isa 3:18-19), and so transferred to their idols. Egyptian relics show that idols were suspended in houses by chains.

impoverished--literally, "sunk" in circumstances. no oblation--he who cannot afford to overlay his idol with gold and silver (Isa 40:19). tree . . . not rot--the cedar, cypress, oak, or ash (Isa 44:14). graven--of wood; not a molten one of metal. not be moved--that shall be durable.

ye--who worship idols. The question emphatically implies, they had known. from the beginning-- (Isa 41:4, Isa 41:26; Isa 48:16). God is the beginning (Rev 1:8). The tradition handed down from the very first, of the creation of all things by God at the beginning, ought to convince you of His omnipotence and of the folly of idolatry.

It is he--rather, connected with last verse, "Have ye not known?"--have ye not understood Him that sitteth . . .? (Isa 40:26) [MAURER]. circle--applicable to the globular form of the earth, above which, and the vault of sky around it, He sits. For "upon" translate "above." as grasshoppers--or locusts in His sight (Num 13:33), as He looks down from on high (Psa 33:13-14; Psa 113:4-6). curtain--referring to the awning which the Orientals draw over the open court in the center of their houses as a shelter in rain or hot weather.

(Psa 107:4; Dan 2:21). judges--that is, rulers; for these exercised judicial authority (Psa 2:10). The Hebrew, shophtee, answers to the Carthaginian chief magistrates, suffetes.

they--the "princes and judges" (Isa 40:23) who oppose God's purposes and God's people. Often compared to tall trees (Psa 37:35; Dan 4:10). not . . . sown--the seed, that is, race shall become extinct (Nah 1:14). stock--not even shall any shoots spring up from the stump when the tree has been cut down: no descendants whatever (Job 14:7; see on Isa 11:1). and . . . also--so the Septuagint. But MAURER translates, "They are hardly (literally, 'not yet', as in Kg2 20:4) planted (&c.) when He (God) blows upon them." blow--The image is from the hot east wind (simoon) that "withers" vegetation. whirlwind . . . stubble-- (Psa 83:13), where, "like a wheel," refers to the rotatory action of the whirlwind on the stubble.

bringeth out . . . host--image from a general reviewing his army: He is Lord of Sabaoth, the heavenly hosts (Job 38:32). calleth . . . by names--numerous as the stars are. God knows each in all its distinguishing characteristics--a sense which "name" often bears in Scripture; so in Gen 2:19-20, Adam, as God's vicegerent, called the beasts by name, that is, characterized them by their several qualities, which, indeed, He has imparted. by the greatness . . . faileth--rather, "by reason of abundance of (their inner essential) force and firmness of strength, not one of them is driven astray"; referring to the sufficiency of the physical forces with which He has endowed the heavenly bodies, to prevent all disorder in their motions [HORSLEY]. In English Version the sense is, "He has endowed them with their peculiar attributes ('names') by the greatness of His might," and the power of His strength (the better rendering, instead of, "for that He is strong").

Since these things are so, thou hast no reason to think that thine interest ("way," that is, condition, Psa 37:5; Jer 12:1) is disregarded by God. judgment is passed over from--rather, "My cause is neglected by my God; He passes by my case in my bondage and distress without noticing it." my God--who especially might be expected to care for me.

known--by thine own observation and reading of Scripture. heard--from tradition of the fathers. everlasting, &c.--These attributes of Jehovah ought to inspire His afflicted people with confidence. no searching of his understanding--therefore thy cause cannot, as thou sayest, escape His notice; though much in His ways is unsearchable, He cannot err (Job 11:7-9). He is never "faint" or "weary" with having the countless wants of His people ever before Him to attend to.

Not only does He "not faint" (Isa 40:28) but He gives power to them who do faint. no might . . . increaseth strength--a seeming paradox. They "have no might" in themselves; but in Him they have strength, and He "increases" that strength (Co2 12:9).

mount up-- (Sa2 1:23). Rather, "They shall put forth fresh feathers as eagles" are said to renovate themselves; the parallel clause, "renew their strength," confirms this. The eagle was thought to moult and renew his feathers, and with them his strength, in old age (so the Septuagint, Vulgate, Psa 103:5). However, English Version is favored by the descending climax, mount up--run--walk; in every attitude the praying, waiting child of God is "strong in the Lord" (Psa 84:7; Mic 4:5; Heb 12:1). Next: Isaiah Chapter 41

[485] Isa. xl. 15. “He taketh up the isles as a very little thing.” A very fine remark, and a solid correction of the common translation, is here made by that learned, sagacious, and devout expositor, Vitringa. He observes that the common translation is neither answerable to the import of the original, nor consonant to the structure of the discourse. The prophet had no intention to inform mankind what the Almighty could do with regard to the islands, if he pleased to exert his power, but his design was to show how insignificant. or rather what mere nothings, they are in his esteem, and before his majesty. The islands, says he, though so spacious as to afford room for the erection of kingdoms and the abode of nations, though so strong as to withstand for many thousands of years the raging and reiterated assaults of the whole watery world, are yet before the adored Jehovah small as the minutest grain, which the eye can scarce discern, light as the feathered mote, which the least breath hurries away like a tempest, SltS1 pT3 D”S, Insulæ sunt, ut levi quid, quod avolat. “The deep-rooted islands are as the volatile atom, which, by the gentlest undulations of the air, is wafted to and fro in perpetual agitations.” Hervey’s Meditations, vol. 2. p. 130.

O Zion, that bringest good tidings,.... Or, "O thou that bringest good tidings to Zion (n)"; which rendering of the words is more agreeable to the latter part of the verse, say unto the cities of Judah, &c. and to some parallel places, Isaiah 41:27 and to the type, the deliverance of the Jews from Babylon; the tidings of which came from Babylon to Zion, or Jerusalem; and to the Targum which paraphrases the words thus, "O ye prophets, that bring good tidings to Zion;'' and so may be applied to Gospel ministers, who bring the good tidings of the good will, grace, and favour of God, to men, through Christ; of the grace of Christ, in his suretyship engagements and performances; in his incarnation, sufferings, and death, and in his advocacy and intercession; and of the good things that come by him, as peace, pardon, righteousness, salvation, and eternal life: get thee up into the high mountain; to declare these good tidings, in the most open and public manner, that all might hear and receive them, and rejoice at them; it may also point at the place, the church of God, comparable to a high mountain for its visibility and immovableness, where the Gospel is to be published: O Jerusalem, that bringest good tidings: the church of God so called, to whom the faith of the Gospel is delivered, which is the pillar and ground of truth; which receives, retains, and maintains it, and sends forth ministers to proclaim it; particularly the first church at Jerusalem, where it was first preached, and from whence it went forth into other parts of Judea, and into all the world; here the apostles of Christ were, and from hence they set out, and published the Gospel all the world over, and who seem to be chiefly meant; for the words may be rendered, as the other clause, "O thou that bringest good tidings to Jerusalem (o)"; so the Targum: "lift up thy voice with strength"; or preach the Gospel with a strong voice, speak it out; do not mutter it over, or whisper it in a corner; proclaim it on the housetops, cry aloud that all may hear; lift up thy voice like a trumpet; blow the trumpet of the Gospel with all the strength thou hast; cause the joyful sound to be heard far and near: lift it up, and be not afraid; of the reproaches and revilings of men on account of it, or of their persecutions for it; or lest it should not be welcome, or be received as truth: say unto the cities of Judah; the inhabitants of them literally understood, and to the several churches and congregations of the saints everywhere: behold your God! that divine Person is come, that was promised, prophesied of, and expected; even Immanuel, God with us, God in our nature, God manifest in the flesh, God your Saviour, and who being God, truly God, is able to save to the uttermost; look to him with an eye of faith, and be saved; behold the Son of God, the Lamb of God, that has bore your sins, and took them away; behold him now, as your King and your God, on the throne, made and declared, Lord and Christ, crowned with glory and honour, on the same throne with his divine Father, having all power in heaven and earth; and let the echo of your faith be, my Lord and my God. The Targum is, "the kingdom of your God is revealed; see Matthew 3:2.'' (n) "O quae evangelizas Tsijoni", Juntas & Tremellius, Piscator. (o) "O quae evangelizas Jeruschalaimo", Junius & Tremellius, Piscator.

Behold, the Lord God will come with a strong hand,.... Some understand this of the second coming of Christ, which coming is certain, such assurances being given of it by promise and prophecy; and will be attended with power, which will be requisite to raise the dead, summon all nations before him, and pass and execute the proper sentence on them; when his arm shall openly bear rule, he will take to himself his great power, and reign; when his reward will be with him, to give to every man according to their works; and his own work will be before him, to judge the world in righteousness: see Revelation 22:12, but it is more agreeable to the context, which foretells the coming of John the Baptist, points out the ministers of the Gospel, and describes Christ in his office, as a shepherd feeding his flock, to understand it of his first coming; for not God the Father, but the Son of God, is meant by the Lord God, who is truly God, and so able to save, and which was the end of his coming. He is said to come "with a strong hand", or with great power, which his work required; which was to fulfil the law, satisfy divine justice, atone for sin, grapple and conflict with innumerable enemies, undergo the death of the cross, bear the curse of the law, and the wrath of God, and all in order to obtain eternal redemption for his people; for this he came from heaven to earth, not by change of place, but by assumption of nature. Some render it, "against a strong one" (p); the strong man armed, the devil, whose head he came to break, whose works he came to destroy, with whom he fought, and whom he conquered and destroyed. Jarchi's note is, "against the wicked, to take vengeance on them;'' but Aben Ezra and Kimchi supply the word hand, as we do: and his arm shall rule for him; or he shall have sufficient power of himself to do the work he comes about; his own arm or power wrought salvation for him and for his people; see Isaiah 63:5. Some render it, "over him (q)"; that is, over the strong and mighty one, against whom he came, whom he conquered, subdued, and ruled over: behold, his reward is with him; to give to those that trust in him, as Kimchi; or to those that do his word, as the Targum; that believe in him, embrace his Gospel, and act according to it: or this may respect his own reward, which should follow his work; which he was as sure of as if it was in his hands; namely, his exaltation in his human nature, his glory with his Father, and the enjoyment of his spiritual seed to all eternity: and his work before him; the work of redemption and salvation, which he was called unto, sent to do, and which, being given him, he agreed to do, was very toilsome and laborious, yet he took great delight in it, and has finished it; this is said to be "before him", being proposed in council, and cut out in covenant for him, was well known unto him, and in his power to effect, and what he could easily do, and did. The Targum understands this of the works of men being before him, for whom he has a reward. (p) "contra robustum", Junius & Tremellius, Piscator, Vitringa. (q) "in illum", ibid.

He shall feed his flock like a shepherd,.... Christ has a flock, a flock of men, a distinct and peculiar people, and it is but one, and that a little one, and yet a beautiful one, though often a flock of slaughter; which is his by his Father's gift, and his own purchase, and appears manifest in the effectual calling, when he calls them by name; to these he stands in the relation of a shepherd, being so by his Father's designation and appointment, and his own consent; and a good shepherd he is, as is manifest by his laying down his life for the sheep; and a great one, being Jehovah's fellow, and the chief shepherd, under whom all others are; yea, he is the one, and only one; and a very careful, compassionate, and faithful one he is; who performs his whole office as a shepherd, not only by providing food for his flock, by leading them into green and good pastures, his church and ordinances; by appointing under shepherds to feed them with the doctrines of the Gospel, the wholesome words of the Lord Jesus; and by feeding them himself, with himself, the bread of life, and hidden manna, whose flesh is meat indeed, and whose blood is drink indeed; but also by protecting them from all their enemies, the roaring and devouring lion, Satan, and wolves in sheep's clothing, false teachers; and by taking such notice and account of them, as that none of them shall be lost; and by doing all that is expressed Ezekiel 34:16, seeking that which was lost; bringing back that which was driven away; binding up that which was broken; and strengthening and healing the sick, as well as watching over them night and day, lest any hurt them: he shall gather the lambs with his arm; the weaklings of the flock; the same with babes and sucklings, newly born souls, weak believers, mean and low in their own eyes, the smoking flax, and bruised reed, the day of small things, the poor of the flock; these he gathers with his arm of power, and by the ministry of the Gospel, both to himself, his person, righteousness, grace and fulness, and to his church, to partake of the word and ordinances of it, and to nearer communion with him in them; he gathers them up into his arms in a way of protection, when liable to fall into the hands of powerful enemies, and to be hurt by them, and in order to carry them, they not being able to go of themselves, as it follows: and carry them in his bosom; which is expressive of very great affection to them, such being greatly loved as are put into the bosom, as Obed by Naomi, the poor man's ewe lamb, and a wife of youth; as also of great nearness to him, being in his bosom must lie near his heart, and are indeed upon it; likewise it denotes the most intimate communion with him, and a being privy to his secrets, as Christ in the bosom of his Father is to his; as well as it implies an enjoyment of rest in him, and safety by him; for what can disturb or hurt such as are in the bosom of Christ? and shall gently lead those that are with young; who have the seed of grace in them, have spiritual principles wrought in their souls, Christ formed in their hearts, are full of desires for him and spiritual things, and carry a burden, that of their sins, under which they groan; these he leads out, and off of themselves to himself, his blood, righteousness, and sacrifice, into green pastures, into his Father's presence, and at last to glory; and he leads them on "gently", gradually, step by step, to see their own vileness and sinfulness, to look, go to, lay hold on him, and retain him; he leads them into the truths of the Gospel, and the deep waters of the sanctuary, and proportionably to their strength as they are able to bear, either the doctrines of the Gospel, or the duties of religion, or afflictions and sufferings; see Genesis 33:14.

Who hath measured the waters in the hollow of his hand?.... The following account of the power, wisdom, and all sufficiency of God, and which is to be understood of Christ, is to show that he is equal to the work of redemption and salvation he has engaged in, and was about to come and perform, and that he is able to do it, as well as to execute his office as a shepherd; and also to observe, that though his rich grace and goodness he had condescended to take upon him the work of a saviour, and the office of a shepherd, yet this was not to be interpreted as if he had lost his dignity and glory as a divine Person, or as if that was in the least diminished; for he was no other than that infinite Being, "who has measured the waters in the hollow of his hand"; the waters of the seas, for which he has provided a receptacle, where he has collected and put them together; the dimensions of which are exactly known to him, and the vast confluence of water is no more in his hands than so much water as a man can hold in the hollow of his hand, in his fist, or hand contracted: and meted out heaven with the span; which he has stretched out as a curtain, Isaiah 40:22, and the measure of which is but one hand's breadth with him; and is no more to him than stretching out a carpet or canopy; and as easily measured by him as a piece of cloth is by a man with the span of his hand, or any measuring rule or yard: and comprehended the dust of the earth in a measure; the word (r) used signifies the third part of some larger measure, as of a sextarius, as some; or of an ephah, or bath as others; or of some other measure not known; See Gill on Psalm 80:5. The Vulgate Latin version renders it, "with three fingers"; and the sense may be, that the dust of the earth, or the earth itself, which is but dust, is no more with the Lord than so much earth or dust as a man can hold between his thumb and two fingers; and in like manner is the whole earth comprehended by the Lord: and weighed the mountains in scales, and the hills in a balance; as easily as a man can throw in his goods into a pair of scales, and take the true weight of them, with equal ease did the Lord raise the mountains and the hills in a proper proportion, and has so exactly poised them, as if he had weighed them in a pair of scales; this seems to hint at the use of mountains and hills to be a sort of ballast to the earth, and shows the original formation of them from the beginning. The answer to the above question is, that it was the same divine Person of whom it is said, "behold your God, and who should come with a strong hand, and feed his flock." (r) "in mensura ternaria", Montanus; "trientali", Junius & Tremellius, Piscator, Cocceius, Vitringa.

Who hath directed the Spirit of the Lord,.... In the creation of all things, in garnishing the heavens, and moving upon the face of the waters? not anyone, angel or man; there were none with him, nor did he need any to guide and direct him what to do (s): or being his counsellor, hath taught him? or, "the man of his counsel (t)"; there was no other than the Wonderful Counsellor, the Angel of the great council, the essential Word of God, whose spirit is here spoken of. (s) The Targum is, "who hath directed the Holy Spirit in the mouth of all the prophets? is it not the Lord?" which agrees with the accents; for so according to them the words should be rendered "who hath directed the Spirit? the Lord"; so Reinbeck, de Accent. Heb. p. 418. and who renders the next clause, and he hath made the man of his counsel (Moses) to know that. (t) "vir a consiliis", Junius & Tremellius Piscator.

With whom took he counsel, and who instructed him,.... This is the same as before, only repeated in other words, the more strongly to deny that any mere creature counselled, taught, and instructed the Spirit of Christ, in the ordering and managing the works of creation: and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? or gave him that judgment, knowledge, and understanding in framing the world, and all things in it, in that beautiful and regular manner that it is; which shows it to be a work of wisdom, more than human or angelical, and to be purely divine; no one, angel or man, could have struck out such a path of judgment, such a way of understanding, or showed such exquisite skill and knowledge, as appear in the works of creation; see Psalm 104:24.

Behold, the nations are as a drop of a bucket,.... Not only the Chaldeans and Babylonians, and other nations most known, and most troublesome to the Jews, but all the nations of the world; these, in comparison of God, of his infinite and immense Being, are but as a drop of water that hangs upon the bucket, or falls from it, when water is drawn by it, or is left in it, when poured out of it; which is nothing in comparison of the well out of which the water is drawn, or even of the water in the bucket drawn out of it: and are accounted as the small dust of the balance; that is, they are accounted nothing of with God, comparatively speaking, any more than the small dust which hangs upon the balance, and gives it no weight, nor turn one way or another, and so is of no consideration. The Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "as the turn of the scale"; and so the Targum; but the other version more strongly expresses the sense: behold, he taketh up the isles as a very little thing; by which are meant not merely islands, properly so called, which are encompassed by the sea, but all such countries which the Jews used to go to by sea, for all such they called isles; these the Lord can take up, or cast away (u), as some render the word; toss them about, overturn and destroy, as a man may take up the most minute thing and cast it from him. The Targum renders it, "as chaff which flies away;'' or, as others translate it, "as the ashes of a coal which fly away.'' The word may signify any light thing, as chaff, straw, stubble, feathers, down of thistles, which are easily carried away with the least force; and so Vitringa renders the words, "behold, the isles are as some little thing which flies away". (u) "projiciet", Pagninus, Tigurine version; so R. Jonah in Ben Melech.

And Lebanon is not sufficient to burn,.... The trees of it, as the Targum; these are not sufficient to burn a sacrifice with, suitable to the dignity and majesty of God, and as his justice can require for offences committed: nor the beasts thereof sufficient for a burnt offering, though it was a mountain and forest which abounded with trees, and especially cedars, and there was a great quantity of cattle in it, yet neither were sufficient to furnish out a proper burnt offering to the Lord; he only himself could provide a Lamb sufficient for a burnt offering, and he has done it, the only begotten Son of God; he has offered himself an offering and a sacrifice to God, of a sweet smelling savour, by which he has put away sin, and made full atonement for it, Jarchi thinks this is said to aggravate the sins of men, of the wicked, which were so great, that Lebanon with all its wood and cattle could not furnish out a sacrifice sufficient to expiate them.

All nations before him are as nothing,.... As if they were nonentities, and were not real beings in comparison of him, who is the Being of beings, the author of all beings which exist in all nations; who are all in his sight, and are not only as grasshoppers, as is after mentioned, but even as nothing: and they are counted to him as less than nothing, and vanity; if there is or could be such a thing less than nothing, that they are; and so they are accounted of by him; they are like the chaos out of which the earth was formed, when it was "tohu" and "bohu", the first of which words is used here; this serves to humble the pride of men, and to lessen the glory of the nations, and the inhabitants of them.

To whom then will ye liken God?.... There is nothing in the whole creation that can bear any resemblance to him, or he to them; since all nations are as a drop of the bucket, as the small dust of the balance, as nothing, yea, less than nothing, and vanity: "or what likeness will ye compare unto him", (w) order, ordain, and appoint for him? in what rank can he be placed? to what class of beings can he be likened? what similitude can be given of him? what is there that is fit to be named with him, or compared to him? this, with what follows, is mentioned as an antidote to prevent the Jews falling into idolatry in Babylon, where they would be exposed unto it; or rather to prevent Christians in Gospel times from going into the idolatry of the Papists; see Acts 17:28. (w) "et quid similitudinis ponetis ei", Pagninus; "ordinabitis", Montanus; "disponetis", Vatablus.

The workman melteth a graven image,.... Or, "the founder"; he melts some sort of metal, as iron, brass, copper, or lead, which he casts into a mould for an image, and afterwards graves, or gets it graved: and the goldsmith spreadeth it over with gold; or, "the finer"; he stretches out plates of gold, and covers it with them, so that it looks as if it was made of solid gold, and deceives the eyes of men; such stupidity and vanity are there in mortals to believe that there can be deity in such a piece of workmanship! and casteth silver chains to put about the graven image, either for ornament, or rather to fasten it to some wall or pillar, that it may stand upright, and may not be taken down and stole away, or blown down with the wind, or fall of itself and be broken; thus ridiculing the weakness of these idols, and the folly of the makers and worshippers of them. The Targum is, "the silversmith joins silver chains to it.''

He that is so impoverished that he hath no oblation,.... Who is so poor that he cannot bring an offering to his God, yet he will have one; and though he cannot purchase a golden or silver one, or one that is gilt, and adorned with either; yet he will have a wooden one, as follows. Some render it, "he that is set over the oblation", which Aben Ezra mentions; that was over the treasury, where the oblations were; the Heathen priest, whose business it was from thence to procure idols to worship. Jerom takes the word to be the name of a tree that will not rot; and so the Targum renders it, "he cuts down an ash:'' but the word is descriptive of an idol worshipper; and, according to Gussetius (x), signifies one that by custom and repeated acts has got skill in such things; and so Jarchi: hence he chooseth a tree that will not rot: he goes to the forest, and chooses the best tree for his purpose he can find, even one that will not rot, as the cypress; and though he cannot get an idol made of metal, but is forced to have one of wood, yet he will get the best he can, that will last longest, an incorruptible deity, as he fancies: he seeketh unto him a cunning workman, to prepare a graven image that shall not be moved: having decided upon his tree, and what sort of wood to make his god of, he looks out for an ingenious carpenter and carver, a good workman, to make it in the form of an image, and grave, or rather carve it, in the best manner he can, and then fasten it in a proper place, that it may not fall; a poor helpless deity, that cannot secure itself, and much less be of any service to its worshippers. (x) Ebr Comment. p. 558.

Have ye not known? This is the speech of the prophet, directed to the idolaters, appealing to their own natural knowledge, who, from the light of nature, might know that idols were nothing, had no divinity in them: that it is God that made the earth and governs the world, and who only ought to be worshipped: have ye not heard? by tradition from the ancients, from your forefathers, who received it from theirs, and have delivered it to you: hath it not been told you from the beginning? from the beginning of your states and kingdoms, and even from the beginning of the world, by the wisest and best of men that have been in it, that those things are true before related, and what follow: have ye not understood from the foundations of the earth? the being of God, the invisible things of him, his eternal power and Godhead, from the things that are made, even from his founding of the earth; as well as such knowledge and understanding has been as early as that, and might be continued from it: or, have ye not understood the foundations of the earth (y)? what the earth is founded upon, and who laid the foundations of it; no other than that divine Being described in the next words. (y) "nonne intelligetis fundamenta terrae?" Pagninus, Montanus; "annon intellexistis?" Vatablus.

It is he that sitteth upon the circle of the earth,.... Or, "the globe (z)" of it; for the earth is spherical or globular: not a flat plain, but round, hung as a ball in the air; here Jehovah sits as the Lord and Sovereign; being the Maker of it, he is above it, orders and directs its motion, and governs all things in it: Kimchi rightly observes, that the heavens are the circle of the earth, which is the centre of them, and around which they are; and so it signifies, that the Lord sits or dwells in the heavens, from whence he beholds the children of men: and the inhabitants thereof are as grasshoppers; or "locusts (a)"; as one upon a very great eminence looking down beholds creatures as exceeding small and little; and if the Israelites were to the "anakim" or giants as grasshoppers, Numbers 13:33, much more must puny mortals be such in the sight of God, and in comparison of him; and this may denote, not only the minuteness of men, but what weak, impotent, useless, worthless, and short lived creatures men are: that stretcheth out the heavens as a curtain; alluding to the firmament or expanse made at the creation, and still continued; which is as a curtain to himself, which he draws around himself, he dwelling in the highest heavens, and in light inaccessible to mortals; and which he stretches out as a canopy around this earth, for the use of the inhabitants of it: or, "as a little thing"; or, as a little skin (b); and which he stretches out as easily as a man can stretch out that: and spreadeth them out as a tent to dwell in it; for himself to dwell in, and so stretches out the heavens like curtains about him; tents being made of such, and often of skins. (z) "super sphaeram", Pagninus; "globum", Montanus Vatablus; "super orbem telluris", Vitringa. (a) "ut locustae", Pagninus, Montanus, Cocceius, Vitringa; "tanquam locustae", Munster; "velut locustae", Junius & Tremellius, Piscator. (b) "velut tenue", Montanus; "tenuissimum", Vatablus; "pellem." Munster; so some in Vatablus; "pellculam", Gataker.

That bringeth princes to nothing,.... The great men of the earth, kings, rulers, and nobles, these he brings to the dust; and all their counsels, schemes, and purposes, come to nothing; and their monarchies and kingdoms too in time. Where are now the Babylonish, Persian, and Grecian monarchies, and those great princes that formerly reigned in them? he maketh the judges of the earth as vanity; their decrees and decisions to stand for nothing, as "tohu" and "bohu", the first of which words is used here; so that they are no more regarded and attended to.

Yea, they shall not be planted,.... As trees are, like the cedars in Lebanon, though they may seem to be such; but be like the grass of the field, and herbs of the earth: or, "even they shall be", as if they were "not planted (c)", they shall not grow and flourish; or they shall be plucked up, and be no more; this is said of the princes and judges of the earth; nay, they shall not be sown; as seed is, which springing up, brings forth fruit, but so it shall not be with them; or they shall be as if they had not been sown, no fruit being brought forth by them: yea, their stock shall not take root in the earth; so as to continue and abide, but they shall soon vanish and disappear, as the most powerful princes and wisest judges do. The Targum is, "although they multiply, although they increase, although their children become great in the earth:'' "and" or "yea", he shall also blow upon them, and they shall wither; as grass withers, when a severe wind blows upon it: and the whirlwind shall take them away as stubble; which is not able to stand before the force of it; and as unable are the greatest potentates on earth to stand before the tempest of divine wrath and vengeance; if God blows but upon them in anger, all their glory and grandeur, pomp and power, wither away like the flower of the field; and especially if he comes forth in all the fury of his wrath in a tempestuous way against them, they are no more able to stand before him that stubble before a violent storm: see Revelation 6:15. The Targum is, "yet, even he will send his fury upon them; and his word shall take them away, as a whirlwind stubble.'' (c) "perinde ut non plantati", Calvin; and so the following clauses.

To whom then will ye liken me, or shall I be equal, saith the Holy One? Or be upon a level with? since the greatest of men on earth are brought to nothing by him, and are no more: this is repeated from Isaiah 40:18 and supported with fresh strength of argument, to show that there is nothing whatever, that is a fit likeness and similitude, by which to represent the Lord.

Lift up your eyes on high,.... From the earth, and the inhabitants of it, even those of the greatest power and influence in it, to the heavens above, those that are visible to the eye: and behold who hath created these things; that are seen in the heavens, the sun, moon, and stars; consider the Creator of them, what a glorious Being he must be; what power he must be possessed of; what dazzling light he must dwell in; what glory and majesty he must be clothed with; and how infinitely transcending all mortal creatures he must be: that bringeth out their host by number; not only into being, at the first creation of them, but at every proper season; causing the sun to rise every morning, the stars to appear at night, and the moon in its revolution; as a general brings forth his army, marshals it in order, musters it, and takes the number of his soldiers: he calleth them all by names; suitable to their position and influence; he knows the proper names of them all, which no astrologer can pretend unto; and this is such knowledge as no general of an army has; for though the stars are innumerable to men, the names of most unknown, they are all known to him that made them, Psalm 147:4, by the greatness of his might, for that he is strong in power not one faileth; through the omnipotence of God, not only the sun and moon, the great luminaries, are continued in being, and constantly observe their order; but even every star keeps its place, or performs its course, and retains its influence, and in every instance obeys the commands of its Creator; never fails of appearing at his order, and of doing what he appoints it should. Kimchi gives the sense thus, that according to the virtue and efficacy that there is in every star, so is its name; and because of the strength and power that is in everyone of them, they remain unchangeably and unalterably the same as when they were first created; which not only holds true of the sun and moon, but of the stars lesser and greater. The Targum is, "because of the multitude of strength, and the power of might, not one is hindered from its order;'' wherefore, as there is no likeness on earth, so none in heaven, with which the Lord is to be likened, or to which he can be equalled. This may respect not the might and power of the Lord, in supporting and maintaining these creatures in their being and usefulness; but the strength and power of the mightiest creatures, to hinder their influence and service: for the words may be rendered, "through the multitude of strength", or anyone being "strong in power, not one indeed fails (d)"; or is wanting, that is, through the strength or power of the mightiest creatures, angels or men, the hosts of heaven cannot be stopped in their course, or hindered in their work appointed to do, or be deprived of their being. (d) "prae multitudine virium, et robore virtutis, ut ne unum quidem deesset", Tigurine version.

Why sayest thou, O Jacob, and speakest, O Israel,.... The Jews, supposed to be in captivity, are here meant, according to Jarchi and Kimchi; whom the prophet reproves, for murmuring at the calamities and afflictions there endured by them; but it may be the church and people of God, in Gospel times, are here intended, being under suffering circumstances, either under Rome Pagan, or Rome Papal; not only inwardly repining, but openly complaining and uttering, as follows: my way is hid from the Lord; meaning not their course of life, or their religious actions, their profession of the Gospel, their attendance on public worship, their prayers and other duties of religion; but their sufferings for his name's sake, the tribulations they endured, the afflicted way they walked in, which they imagined God took no notice of, since no way was opened in Providence for their deliverance out of them: and my judgment is passed over from my God; my cause and case are neglected by him; he does not undertake my cause, nor plead it against my enemies, or right my wrongs, and avenge the injuries done me, or deliver me out of the hands of those that contend with me. The answer to which complaint follows, and which clearly shows there was no just foundation for it.

Hast thou not known? hast thou not heard?.... From the history of the church in all ages; from the experience of all good men; from their own knowledge and observation; from the Scriptures, and the prophets, the interpreters of them; both that what is before suggested is wrong, and that what follows is true, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? or, "the God of the world"; that has made it, and upholds it, and governs it, and judges righteously in it; who is from everlasting to everlasting, unchangeably the same; whose name alone is Jehovah, the self-existent and all comprehending Being, the Maker and Former of all things; who has not only created the earth, and the foundations of it, as the Targum, or the continent, and the habitable part of the world, that is most known and dwelt in, but even the extremities of the earth; and therefore knows and will take care of his own people, let them be where they will: and though the work of creation, and of upholding creatures in their beings, and of governing the world, and providing for all in it, and of taking care of his church and people in particular, requires so much power, as well as wisdom, yet he never sinks under it, nor is weary of it; wherefore they have no reason to give way to such unbelief and despondency, as above expressed: there is no searching of his understanding; it is infinite, it reaches to all persons and things, and therefore he cannot be at a loss to provide for his people, or plead their cause; nor can their case be unknown to him, or he want either power or skill to help them.

He giveth power to the faint,.... Who are ready to faint under afflictions, because they have not immediate deliverance, or their prayers are not answered at once, or promises not fulfilled as they expected; to such he gives fresh supplies of spiritual strength; he strengthens their faith, and enlarges their views, to behold the goodness of the Lord in the land of the living, and confirms his blessings and promises of grace unto them, Psalm 27:13. The Targum is, "who giveth wisdom to the righteous that breathe after the words of the law:'' and to them that have no might he increaseth strength; not that they have no might at all, strictly speaking; for then it could not be properly said their strength was increased by him; but that their might and power were very small, and that in their own apprehensions they had none, and then it is that fresh strength is given them; as the apostle says, "when I am weak, then am I strong"; 2 Corinthians 12:10, though this may be understood, not of the strength of their graces, but of their sins and corruptions: a word from the same root as this here used signifies "iniquity"; and the sense may be, that the Lord increases the spiritual strength of such on whom the lust's, corruptions, and virtuosity of nature have not the power and dominion (e). (e) "Cur non sumatur", "illis quibus non sunt vitiosae concupiscentiae robur auger", Gusset. Ebr. Comment. p. 21.

Even the youths shall faint and be weary,.... Such as are in the prime of their strength, and glory in it, yet through the hand of God upon them, by one disease or another, their strength is weakened in the way; or they meet with that which they are not equal to, and sink under, and are discouraged, and obliged to desist. Some think the Babylonians and Chaldeans are here meant, the enemies of Israel, and by whom they were carried captive. The Targum interprets this clause, as well as the following, of wicked and ungodly men; and so do Jarchi and Kimchi: it may be applied to the Heathen emperors, who persecuted the church of God, and were smitten by him, and found it too hard a work to extirpate Christianity out of the world, which they thought to have done; and also to all the antichristian states, who have given their power and strength to the beast: and the young men shall utterly fail; or, "falling shall fall" (f); stumble and fall, die and perish; or, however, not be able to perform their enterprise. (f) "corruendo corruent", Montanus; "labefacti cadent", Castalio.

But they that wait upon the Lord,.... As children on their parents, to do them honour, to obey their commands, and receive food and blessings from them; as servants on their masters, to know their pleasure, do their work, and have their wages; as clients on their patrons, to have advice of them, put their cause into their hands, and know how it goes; and as beggars at the door, who knock and wait, tell their case and wait, meet with repulses, yet keep their place, and continue waiting: such an act supposes a knowledge and reverence of God, confidence in him, attendance on him, not with the body only, in public and private, but with the soul also, and with some degree of constancy, and with patience and quietness: the Lord is to be waited upon for the manifestations of himself, who sometimes hides himself, but is to be waited for, since he has his set time to show himself again, and his presence is worth waiting for; also for the performance of his promises, which may be expected from his perfections, the nature of the promises, and their being in Christ; likewise for answers of prayer, and for the fresh discoveries of pardoning grace and mercy; and as Old Testament saints waited for the first coming of Christ, so New Testament saints for his second coming, and for eternal glory and happiness: and such "shall renew their strength"; which is to be understood of spiritual! strength in the heart, and of the graces of the Spirit there: it supposes strength received already, which natural men have not, but converted men have; and yet they want more, and more they shall have; to assist them in the performance of duty, to enable them to resist Satan and his temptations, and the corruptions of nature, and to cause them to endure afflictions and persecutions patiently, and to persevere unto the end: they shall mount up with wings as eagles; swiftly and strongly; it is expressive of the motion of the affections heavenwards towards God and Christ, and things above; of the entrance of faith and hope within the veil, and of the exercise of these graces on Christ, who is now at the right hand of God; of the expectation of glory and happiness in heaven hereafter, and of present support under afflictions, the Lord bearing them as on eagles' wings; see Psalm 103:5 (g): they shall run, and not be weary; in the way of God's commandments; which shows great affection for them, haste to obey them, delight and pleasure, cheerfulness and alacrity, therein, so as to be without weariness: and they shall, walk, and not faint: in the ways of God, in the name of the Lord, or in Christ, as they have received him; leaning on him, trusting in him, continuing to do so, till they receive the end of their faith, the salvation of their souls; and so shall not sink under their burdens, nor give out till they enjoy it; different persons, though all of them believers, may be here intended; particularly Christians under the Gospel dispensation, tried and exercised by many enemies; some shall soar aloft, and dwell on high; others, though they cannot rise and "fly" so swiftly and strongly, yet shall "run" without weariness; and others, though they can neither fly nor run, yet shall "walk" without fainting. (g) The Jews have a notion, that for ten years the eagle ascends very high in the firmament of heaven, and approaching near to the heat of the sun, it falls into the sea, through the vehemence of the heat; and then it casts its feathers, and is renewed again, and its feathers grow, and it returns to the days of its youth; and so every ten years to a hundred; and in the hundredth year it ascends according to its custom, and falls into the sea, and dies. So Ben Melech from Saadiab Gaon.

path of judgment--His wisdom, whereby He so beautifully adjusts the places and proportions of all created things.

(Compare Isa 40:18).

young men--literally, "those selected"; men picked out on account of their youthful vigor for an enterprise.