Commentary on Isaiah, Commentary on Isaiah · Chapter 40 · Verse 26 – Verse 30
Verſ. 26. Lift vp your eies on high, and behold who hath created theſe things, and bringeth out their armies by number, and calleth them all by their names: by the greatnes of his power and mighty ſtrength*Or, none ſhall faile. nothing faileth.
IT ſeemes the Prophet ſtands too long vponupon this point, ſeeing there is none will denie it. For he repeats one thing often, (which none doubts of) but muſt needs be conſtrained to confeſſe the admirable power and wiſdome of God in the comely order of nature. But wee muſt obſerue what hath been ſaid heretofore. Wee in our ſelues are ſo vntoward, and doe value Gods power at ſo low a rate, that we ſometimes afford him not the honour which we will giuegive to a mortall man:For the moſt part we afford not God the honour which we will giuegive to a mortall man. yea, the appearance of a ſillie worme of the earth, puts vsus ſometimes into ſo great mammering and feare, that all the promiſes of the Almightie in the holy Bible, can ſcarſely comfort vsus. For this cauſe the Prophet hath iuſt cauſe to repeate it ſo often, that God is defrauded of his honour, if his power rauiſh vsus not ſo as to admire it. Thus he makes no idle repetitions you ſee, becauſe wee are ſo dull and ſlow of hearing, that we hauehave need to bee awakened and pricked at eueryevery turning with the ſpur. Men daily behold the heauens and the ſtarres, but where is hee that thinks ſeriouſly of the author of theſe things? Wee ſee the ſhape of man ſo artificially formed by God, that he was put into this world to behold the heauens, that hee might acknowledge the Lord of them: for God hath bowed downe the faces of beaſts towards the earth, and hath made man to goe vpright; to ſtirre him vp to view the place of his abode. And this was well deſcribed by a prophane Poet, who ſaith:
Although eueryevery creeping thing bends his face chiefly towards the earth, yet to man God hath giuen a face to looke vpwards, and hath created him to behold the excellencie of the heauens, and to lift vp his eyes to the ſtarres.
Thus then the Prophet ſets forth mans malignitie, who will acknowledge nothing of God, though it be painted out before his eies, but had rather hauehave their ſnowt grubling in the earth like Moles: for the maieſtie of God muſt needes touch vsus neere, if wee looke wiſhly vponupon the heauens. In naming of the ſtarres, he expreſſeth more plainly, that the wonderfull order which ſhines in the heauens, doth as it were preach with a lowd voice, that there is but one God and Creator of the world; which all ſuch muſt be conſtreined to acknowledge, as, amidſt ſo great numbers and diuerſities of ſtarres, ſhall obſerue their diſtinct order and comely marchings. For the ſtarres were not thus ſet eueryevery one in his place at haphazard; neither is it at random that they march ſo ſwiftly in ſuch proportion, fetching ſo great compaſſes, and yet walking as by a direct line; ſo as they turne not an haires breadth from that path which God hath limited out vntounto them: Thus their wonderfull diſpoſition ſhewes, that God is the author and framer of them. Can a man then open his eies, but he ſhall be forced to behold the maieſtie of God, in the works which his hands hauehave wrought?
He bringeth out their armies by number.] VnderUnder the word armie he comprehends two things. Firſt, a number in a maner infinit: ſecondly, the excellent diſpoſing of them. For a ſmall number of men will not make an armie, vnleſſe there be many bands. Moreouer, we call not a troope of men gathered diſorderly together, an armie; but that where there are Lieuetenants, Sergants of the band, Captaines, Colonels, and ohter leaders, who are to bring their ſouldiers in a right aray. Thus then the infinite numbers, order, and certaine courſes and marchings of the ſtarres, doe very well deſerue this name of an armie.
By the word number, hee ſignifies that God hath this armie alwaies at a becke. Souldiers you know louelove to be wandring this way and that way, and the Captaine cannot eaſilie get them by and by together, though hee cauſe the trumpet to be ſounded; neither can hee forthwith put them in aray being aſſembled. But it is far otherwiſe with God, hee hath alwaies his ſouldiers at a becke, yea by number: that is to ſay, he knowes the tale of them, ſo as none abſents himſelfe.
He calles them all by their names.] This ſentence is in ſo many wordes contained in Pſal. 147. Some expound it as if God knowes the number of the ſtarres, which to vsus is vnknowne: but Dauid and Iſaiah both meant another thing; to wit, that God makes the ſtars to ſerue his turne at his pleaſure, as if one ſhould call his ſeruant by his name to ſet him about ſome buſineſſe: and in the ſame ſenſe it will be ſaid hereafter, Chap. 45.1. that the Lord called Cirus by name, becauſe he vſed him as his ſeruant to ſet his people at libertie. In a word, by this hee notes a great readineſſe and obedience, when he which is called by his name, anſwers to it by and by.
Thoſe who expound the member before going; to wit, that God knowes the number of the ſtars, faile alſo in this, that they thinke by the word greatneſſe, By the greatneſſe.hee hath giuen them names ſignifying their power & office. Others expound it; that there is no ſtarre which hath not his propertie and efficacie; becauſe the Lord hath giuen it them for euer. Others ioine theſe words with the verbe ſhall call: as if the Prophet ſhould ſay; The Lord is ſo mightie, that all the ſtarres vnderſtand what he commands them. But as I take it, this ſenſe agrees beſt; to wit, that God is ſo powerfull and mightie, that hee no ſooner commands anie thing, but all the armies of heauen are preſſed to obey him: wherein we hauehave a ſingular teſtimonie of his greatneſſe, when ſo excellent creatures doe without difficultie ſubiect thē ſelues vntounto him; and in receiuing his commandements, witnes that they acknowledge him for their Lord and Creator.
The word none, is by the Hebrewes applied not onelyonly to men and women, but to other creatures; yea to thoſe that are without reaſon: as heretofore in Chap. 34.16. ſpeaking of the birds which ſhould inhabit ſtately houſes, he ſaith, that none of theſe ſhall faile: and the word Iſch, which is there, the Prophet puts heere. This place ſets before vsus the power of God, and teacheth vsus that there is no creature in heauen nor in earth, but it depends vponupon his will and good pleaſure. What is more abſurd or vnreaſonable therefore, then to compare him with idols, which are vainer then vanitie it ſelfe?
Verſ. 27. *Or, Why wilt thou ſay: or, ſhouldeſt thou ſay.Why ſaieſt thou, O Iaakob, and ſpeakeſt thou O Iſrael. My way is hid from the Lord, and my iudgement is paſſed ouer of my God.
NOw Iſaiah complaines of the Iewes, who being in a manner brought to the laſt caſt, turned their eies away from Gods promiſes, which were the meanes of their comfort. Or if you will hauehave it ſo, he takes order for the time to come, leſt they ſhould quaile vnderunder ſo many and ſo tedious afflictions as ſhould befall them. The words are in the future tence, which may be reſolued into the ſubiunctiue; Wherefore ſhouldeſt thou ſay? From the former ſentence he well inferres, that whatſoeuer ſhould happen,The coherence of his verſe with the former. the faithfull and elect people were to wait patiently vponupon the Lord, till he in due ſeaſon ſhould relieue them. Now he reaſons from the leſſe to the greater;The Prophet takes his argument from the leſſe to the greater. that ſeeing God alwaies holds his ſoueraigntie ouer all the parts of the world, it is vnpoſſible that he ſhould euer for ſake his Church. Notwithſtanding, it is very likely that the people in that time made many complaints, and murmured againſt God, as if hee had been careleſſe of their ſaluation; or as if he came not ſoone enough to ſuccour them; or elſe that he ſhut his eies, as one that refuſed to behold them in their aduerſities. This vice he now goes about to correct; for they thought the Lord had caſt them off: and ſo in afflictions we are alſo ready to thinke; for we imagin that he hath reiected and giuen vsus vp for a pray, becauſe he lets things in the world goe at ſix and ſeuen.
Iaakob and Iſrael.] By theſe names the Prophet puts them in mind of the Lords couenant, confirmed vntounto them by ſo many promiſes. As if he ſhould ſay; Thinkeſt thou, thou art not that people whom God hath choſen to himſelfe? Wherefore ſhouldeſt thou imagin that hee which cannot deceiue, ſhould contemne thy arguments or reaſons? For the word vvay, is taken for their eſtate or reaſons; and hid, is taken for contemned or vnknowne: becauſe if God withhold his help but a little, wee ſtraight way …hinke that his prouidence reacheth not vntounto vsus. Some expound it otherwiſe; to wit, that the people are heere reproued, becauſe they thought to ſinne without puniſhment: and ſo they will hauehave this ſentence, like to that in Pſal. 14.1. The foole hath ſaid in his heart there is no God. But queſtionleſſe this was the Prophets meaning; Thinkeſt thou O Iſrael that God thinks not of thine affaires? For hee conteſts againſt the peoples infidelitie, and rebukes them ſharply, that hee might afterward raiſe them vp to hope and comfort; ſhewing that it is vnpoſſible for the Lord not to regard and helpe thoſe whom hee hath once taken into his tuition and ſauegard.
The word iudgement, which is by and by added, confirmes this interpretation: for we cry out for iudgement in the time of affliction, when we be oppreſſed and wronged. And it is ſaid, that God then takes our cauſe in hand,When God is ſaid to take our cauſe in hand. when in taking knowledge of it, hee defends and keepes vsus: as on the contrarie, that he regards vsus not, when he ſuffers vsus to be giuen vp for a pray to our enemies. It is as much then as if he ſhould ſay; O ye Iewes, what meane ye to complaine, as if God had forgotten or deſpiſed your conditions! Now by this reprehenſion, Iſaiah prepares them to receiue conſolation: for all impediments were to bee remoued, to the end the way to come thereunto might bee the more eaſie.
Verſ. 28. Knoweſt thou not? or haſt thou not heard, that the euerlasting God, the Lord hath created the ends of the earth? Hee neither fainteth, nor is wearie: there is no ſearching of his vnderſtanding.
HE repeates the ſame thing that he ſaid before; to wit, that the people who had been inſtructed in the ſchoole of God, were no way excuſable, in regard of their dulneſſe. Hee rebukes them thus ſharply then for not hauing profited better in the Law, and other good meanes which God had giuen them, ouer and beſides the common vnderſtanding wherewith all of them might hauehave been indued. In the firſt place he puts the verbe To know, which is more generall; becauſe God had cauſed his glory to appeare vntounto them, by many miracles and teſtimonies of his power: in the ſecond place hee comes to the hearing; as if hee ſhould ſay, If theſe things hauehave wrought nothing vponupon thee, namely, that thou haſt been ſo long taught and inſtructed, both by the word and workes of God, that he vſeth not to ſit idle in heauen; it muſt needs be concluded, that thou art verie vnteachable.
He calles him the euerlasting God; thereby diſtinguiſhing him from al corruptible idols, the worke of mens hands. Now if this article were well imprinted in our hearts, diſtruſt would vaniſh away like ſmoke. For if God be eternall, then it is impoſſible for him either to be changeable, or weake; for eternitie hath this propertie vntounto it, that it is no way ſubiect to change,Eternitie hath this proper vntounto it, that it is no way ſubiect to change. but continues alwaies alike, which the Iewes comprehended not, though they had often heard it before. This is the cauſe why the Prophet is ſo round with them in rouzing them vp by this reprehenſion. For thus he ſhewes how double guiltie they ſhall be before God, if hauing bin taught by his word, and by ſo many of his benefits, they ſhal ſtill refuſe to yeeld him that honour and glorie which to him belongs.
He is not wearie, &c.] Heere the Prophet ſhewes two things; the firſt, that God is not wearie of well doing: the ſecond, that there is no ſearching of his vnderstanding. In the firſt member he proues, that nothing can let God to continue his well doing towards them, becauſe he is not like thoſe yt waſte their goods by often giuing out: or to ſuch as are euer and anon wearie in doing good turnes: or to ſuch as repent their liberalitie: for his bountie can neuer be drawne drie. If he hauehave done good to the fathers, he will do no leſſe to the children. And whereas he often works quite contrarie to that which we thinke meete, the Prophet preuents the conceit, by telling vsus that his Counſels are inſcrutable. Thus he admoniſheth vsus not to murmure though he do not by and by applie himſelfe to our deſires: for there is nothing better to nouriſh hope in vsus, then this ſobrietie:Sobrietie a notable meanes to nouriſh hope. to wit, that we conſidering how wonderfullie God works for the defence of his choſen, might be brought willinglie to ſubmit our reaſon vnderunder his ſecret counſels.
Verſ. 29. But he giueth ſtrength vntounto him that fainteth, and vntounto him that hath no ſtrength he increaſeth power.
The application of the former doctrine.THe Prophet now applies the former generall ſentences to the matter in hand: for his purpoſe is, as we hauehave ſaid, to hearten on the people, and to giuegive them better hope. But becauſe the Iewes were low brought, and void of ſtrength, therefore he ſhewes, that it is the proper office of God to ſuccor thoſe which are thus faint and wearie. By this circumſtance then he ſets forth Gods power, to the end they might conclude and be ſurely reſolued of their ſaluation, whileſt God ſhall be fauorable vntounto them. I grant, that the Prophet had reſpect to the people who were detained priſoners in Babylon: but we ought notwithſtanding to make our profit of this doctrine, that although our ſtrength ſhould faile vsus, ſo as we ſhould be brought to deaths dore, yet to remember that it is Gods propertie to ſtretch forth his hand to ſuch as faint and are ſpent, being left ſuccorleſſe. But it is requiſit we ſhould firſt of all feele our pouertie and wearines, that that ſentence of S. Paul might be fulfilled in vsus,It is neceſſarie we ſhould feele our ſelues weake, before God giuegive vsus of his power. The power of God is perfected in our weakenes, 2. Cor. 12.9. For if our hearts be not thoroughlie touched, ſo as we be indeed conuinced of our imbecilitie, we can not find help of God in due time.
Verſ. 30. Euen the yong men ſhall faint, and be wearie, and the yong men ſhall ſtumble and fall.
BY this compariſon ye Prophet further enricheth yt which he ſaid before; to wit, yt the power which God giues to his elect is inuincible, and euer durable: for mans ſtrength eaſily vaniſheth; but Gods, neuer. It is moſt certaine, that all the naturall ſtrength we hauehave is from God; but for as much as men prowdly attribute that as proper to themſelues which he giues to all, therefore the Prophet diſtinguiſheth betweene the ſtrength which ſeemes to flow from nature, and that, by which God eſpeciallie ſuſteines his children.The Prophet diſtinguiſheth betweene that ſtrength which men ſeeme to hauehave by nature, and that by which God ſuſtaines his children. For in as much as the other is an vniuerſall benefit beſtowed vponupon all the world, therefore men take no knowledge of that. Thus then hee calles that the ſtrength of men, which is a gift common to all: and that the ſtrength of God, by which he aſſiſts vsus when all our ſtrength faileth. For he here ſpeakes of that grace of God which is called ſupernaturall;Supernaturall grace. and ſaith, that it is perpetuall, whereas men can hauehave nothing of themſelues but that which is tranſitorie …periſhable; that ſo by this marke he may ſeparate the Church of God from the reſt of the world, and ſpirituall ſtrength from that which is earthly proſperitie.
Whereas in the firſt member he hath put the word Nearim, which is as much to ſay as young men; and in the ſecond he addes Bakurim, which ſignifies not that only, but men of choiſe: yet becauſe he repeates but one and the ſame thing, it agrees beſt if we referre it vntounto the time of age; and yet hee meanes all ſuch as are ſtout, and in their beſt ſtrength. Now by this we may ſee how hee magnifies the excellent prerogatiue wherewith Gods childrē are endued aboue others, to the end they might ſatisfie their hearts with their owne condition, and might nothing enuie the children of this world, who reioyce in their owne ſtrength. In a word, he ſhewes how much men erre, in hauing an ouerweening of their own abilities. Why ſo? page missing ſonnes of men, that is able to bee a competent Iudge in ſo high & difficult a plea? I anſwer, Anſ. here is nothing ſaid touching the choice of Iudges: the Lord onelyonly meant to ſay, that hee will get the day, if his cauſe ſhould bee heard before any competent Iudges. There is no reaſon why hee ſhould ſubmit himſelfe either to men or Angels, to giuegive an account before them of his doings: but to take away all excuſes, he teſtifies that the victorie is alreadie in his hands, if hee ſhould be conſtrained to plead for himſelfe. It followes then, that it is a thing moſt vnreaſonable, to ſtand debating of the matter among our ſelues: why doe wee not rather forthwith ſubmit vsus wholly vntounto him? We ſhew our ſelues exceeding vnthankfull and peruerſe, if we will not afford him the hearing, and bethinke vsus how equall the conditions are which he requires. Truly, though nothing could be more abſurd then to ſee mortall man ſtand to iudge the eternall God: yet behold a thing more vile and hatefull, to wit, that we dare condemne him, before we hauehave heard his iuſt defences.