Isaiah 40:28–40:31

Isaiah 40:1-31 1. Comfort ye, comfort ye my people, saith your God. 1. Consolamini, consolamini populum meum, dicit Deus rester. 2. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD'S hand double for all her sins. 2. Loquimini secundum cor Ierusalem, et clamate ad eam, quod impleta sit militia ejus, quod remissa sit iniquitas (vel, miseria) ejus, quoniam accepit e manu Iehovae duplicia in onmibus peccatis suis. 3. The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God. 3. Vox clamans in deserto: Parate viam Iehovae; Dirigite in solitudine semitam Deo nostro. 4. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: 4. Omnis vailis exaltabitur, et onmis mons et collis humiliabitur; et erit praeruptum in rectitudinem, et loca confragosa in planiciem. 5. And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it. 5. Et revelabitur gloria Iehovae, videbitque omnis caro pariter, quod os Iehovae loquutum sit. 6. The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: 6. Vox dixit (vel, dicebat): Clama. Et dixi, Quid clamabo? Omnis caro herba, et omnis gratia ejus quasi flos eampi. 7. The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people is grass. 7. Exaruit herba, emarcuit flos, quia spiritus Iehovae sufflavit in co. Sane herba est populus. 8. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. 8. Arescit herba, emarcet flos. At sermo Dei nostri stabit in aeternum. 9. O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! 9. Ascende in montem excelsum, annuntiatrix Sion; attolle fortiter vocem tuam, annuntiatrix Ierusalem. Attolle, ne timeas. Die civitatibus Iuda: Ecce Deus rester. 10. Behold, the Lord GOD will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. 10. Ecce Dominus Iehova in robore veniet; et brachium ejus sibi potens. Ecce merces ejus cure co, et opus ejus coram ipsius facie. 11. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. 11. Sicuti pastor gregem suam pascet, brachio suo colliget agnos, sinu suo portabit, foetus suaviter ducet. 12. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? 12. Quis mensus est pugillo suo aquas, et coelos palma mensus est, et comprehendit tribus digitis pulverem terrae, et appendit montes in statera, et colles in trutina? 13. Who hath directed the Spirit of the LORD, or, being his counsellor, hath taught him? 13. Quis erudivit Spiritum Iehovae, aut consilio eum instruxit, et eum docuit? 14. With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding? 14. A quo petlit consilium, ut eum moneret? et docuit eum semitam judicii, erudivit scientia, et viam prudentiae ostendit ei? 15. Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. 15. En gentes quasi gutta situlae, et quasi pulvisculus trutinae reputantur; en insulas quasi rein minimam tollit. 16. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. 16. Nec Libanus sufficeret ad incendium, nec bestiae ejus ad holocaustum. 17. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. 17. Omnes gentes quasi nihilum sunt corameo, et praeipso reputantur minus quam nihil, et quod non est. 18. To whom then will ye liken God? or what likeness will ye compare unto him? 18. Cui igitur similem fecistis Deum, aut quam similitudinem ordinabitis ei? 19. The workman melteth a graven image, and the goldsmith spreadeth it over with gold, and casteth silver chains. 19. Artifex parat sculptlie, aurifaber aurum aptat illi, et catenas argenteas (conflat) aurifaber. 20. He that is so impoverished that he hath no oblation chooseth a tree that will not rot; he seeketh unto him a cunning workman to prepare a graven image, that shall not be moved. 20. Pauper oblationi eligit lignum quod non putrescat; artificem peritum quaerit sibi qui sculptlie praeparet, ne moveatur. 21. Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth? 21. An nescitis? An non audistis? An non vobis annuntiatum est ab initio? An non edocti estis a fundamentis terrae? 22. It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in: 22. Is sedet super gyrum terrae, cujus habitatores sunt vehti locustae, extendit coelum ut cortinam; expandit, inquam, quasi tentorium, ut inhabitetur. 23. That bringeth the princes to nothing; he maketh the judges of the earth as vanity. 23. Redigit potentes in nihilum, gubernatores terrae quasi non slut. 24. Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble. 24. Perinde ut non plantati, perinde ut non sati, perinde acsi non radix in terra stirps eorum. Etiam dum sufflat in eos arescunt, et turbo quasi stipulam aufert eos. 25. To whom then will ye liken me, or shall I be equal? saith the Holy One. 25. Et cut assimilabitis me, ut similis sim? dicit Sanctus. 26. Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth. 26. Tollite in sublime oculos vestros, et aspicite quis creaverit ea producens ad numerum exercitum eorum; omnibus nominatim acclamabit; a magnitudine virium et robore fortitudinis nullum deficiet (vel, deerit). 27. Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God? 27. Quare dices, Iacob, et loqueris Israel? Abscondita est via mea ab Iehova, eta Deo meo judicium meum transit. 28. Hast thou not known, hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. 28. An non scivisti? An non audiisti (quod) Deus seculi sit Iehova, qui fines terrae creavit? Non laborat, nec lassitudine fatigatur; et non est investigatio intelligentiae ejus. 29. He giveth power to the faint; and to them that have no might he increaseth strength. 29. Dot lasso virtutem, et cui nihil est virium robur suppeditat. 30. Even the youths shall faint and be weary, and the young men shall utterly fall: 30. Fatigantur adolescentes et lassantur; juvenes cadendo cadunt. 31. But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. 31. At expectantes Iehovam vires novas colligent; sustollent alas ut aquibe; current, nec fatigabuntur; ambulabunt, nec deficient. 1. Comfort ye. The Prophet introduces a new subject; for, leaving the people on whom no favorable impression was made either by threatenings or by admonitions, on account of their desperate wickedness, he turns to posterity, in order to declare that the people who shall be humbled under the cross will experience no want of consolation even amidst the severest distresses. And it is probable that he wrote this prophecy when the time of the captivity was at hand, that he might not at his departure from life leave the Church of God overwhehned by very grievous calamities, without the hope of restoration. Though he formerly mingled his predictions with threatenings and terrors for this purpose, yet he appears to have contemplated chiefly the benefit of those who lived at that time. What will afterwards follow will relate to the future Church, the revival of which was effected long after his death; for he will next lay down a perpetual doctrine, which must not be limited to a single period, and especially when he treats of the commencement and progress of the reign of Christ. And this prophecy must be of so much the greater importance to us, because it addresses us in direct terms; for, although it may be a spiritual application of what goes before, so as to be doctrine that is common both to the Jews and to us, yet, as he leaves the Jews of that age, and addresses posterity down to the end of the world, it appears to belong more especially to us. By this exhortation, therefore, the Lord intended to stir up the hearts of the godly, that they might not faint, amidst heavy calamities. First, he addresses the Jews, who were soon after to be carried into that hard captivity in which they should have neither sacrifices nor prophets, and would have been destitute of all consolation, had not the Lord relieved their miseries by these predictions. Next, he addresses all the godly that should live afterwards, or that shall yet live, to encourage their heart, even when they shall appear to be reduced very low and to be utterly ruined. That this discourse might have greater weight, and might mere powerfully affect their minds, he represents God as raising up new prophets, whom he enjoins to soothe the sorrows of the people by friendly consolation. The general meaning is, that, when he shall have appeared to have forsaken for a time the wretched captives, the testimony of his grace will again burst forth from the darkness, and that, when gladdening prophecies shall have ceased, their proper time will come round. In order to exhibit more strongly the ground of joy, he makes use of the plural number, Comfort ye; by which he intimates that he will send not one or another, but a vast multitude of prophets; and this he actually accomplished, by which we see more clearly his infinite goodness and mercy. Will say. First, it ought to be observed that the verb is in the future tense; and those commentators who render it in the present or past tense both change the words and spoil the meaning. Indircetly he points out an intermediate period, during which the people would be heavily afflicted, as if God had been silent. [104] Though even at that time God did not cease to hold out the hope of salvation by some prophets, yet, having for a long period cast them off, when they were wretchedly distressed and almost ruined, the consolation was less abundant, till it was pointed out, as it were with the finger, that they were at liberty to return. On this account the word comfort must be viewed as relating to a present favor; and the repetition of the word not only confirms the certainty of the prediction, but applauds its power and success, as if he had said, that in this message there will be abundant, full, and unceasing cause of joy. Above all, we must hold by the future tense of this verb, because there is an implied contrast between that melancholy silence of which I have spoken, and the doctrine of consolation which afterwards followed. And with this prediction agrees the complaint of the Church, "We do not see our signs; there is no longer among us a prophet or any one that knows how long." ( Psalm 74:9 .) We see how she laments that she has been deprived of the best kind of comfort, because no promise is brought forward for soothing her distresses. It is as if the Prophet had said, "The Lord will not suffer you to be deprived of prophets, to comfort you amidst your severest distresses. At that time he will raise up men by whom he will send to you the message that had been long desired, and at that time also he will show that he takes care of you." I consider the future tense, will say, as relating not only to the captivity in Babylon, but to the whole period of deliverance, which includes the reign of Christ. [105] To the verb will say, we must supply "to the prophets," whom he will appoint for that purpose; for in vain would they have spoken, if the Lord had not told them, and even put into their mouth what they should make known to others. Thus there is a mutual relation between God and the prophets," whom he will appoint for that purpose; for in vain would they have spoken, if the Lord had not told them and even put into their mouth what they should make known to others. Thus there is a mutual relation between God and the prophets. In a word, the Lord promises that the hope of salvation will be left, although the ingratitude of men deserves that this voice shall be perpetually silenced and altogether extinguished. These words, I have said, ought not to be limited to the captivity in Babylon; for they have a very extensive meaning, and include the doctrine of the gospel, in which chiefly lies the power of "comforting." To the gospel it belongs to comfort those who are distressed and cast down, to quicken those who are slain and actually dead, to cheer the mourners, and, in short, to bring all joy and gladness; and this is also the reason why it is called "the Gospel," that is, good news, [106] Nor did it begin at the time when Christ appeared in the world, but long before, since the time when God's favor was clearly revealed, and Daniel might be said to have first raised his banner, that believers might hold themselves in readiness for returning. ( Daniel 9:2 .) Afterwards, Haggai, Zechariah, Malachi, Nehemiah, Ezra, and others, down to the coming of Christ, exhorted believers to cherish better and better hopes. Malachi, the last of them that wrote, knowing that there would be few prophets, sends the people to the law of Moses, to learn from it the will of God and its threatenings and promises. ( Malachi 4:4 .) Your God. From this passage we learn what we ought chiefly to seek in the prophets, namely, to encourage the hopes of godly persons by exhibiting the sweetness of divine grace, that they may not faint under the weight of afflictions, but may boldly persevere in calling on God. But since it was difficult to be believed, he reminds them of the covenant; as if he had said that it was impossible for God ever to forget what he formerly promised to Abraham. ( Genesis 17:7 .) Although, therefore, the Jews by their sins had fallen from grace, yet he affirms that he is their God, and that they are his peculiar people, both of which depended on election; but, as even in that nation there were many reprobates, the statement implies that to believers only is this discourse strictly directed; because he silently permits unbelievers, through constant languishment, to be utterly wasted and destroyed. But to believers there is held out an invaluable comfort, that, although for a time they are oppressed by grief and mourning, yet because they hope in God, who is the Father of consolation, they shall know by experience that the promises of grace, like a hidden treasure, are laid up for them, to cheer their hearts at the proper time. This is also a very high commendation of the prophetic office, that it supports believers in adversity, that they may not faint or be discouraged; and, on the other hand, this passage shews that it is a very terrible display of God's vengeance when there are no faithful teachers, from whose mouth may be heard in the Church of God the consolation that is fitted to raise up those who are cast down, and to strengthen the feeble. 2. Speak ye according to the heart of Jerusalem. Here God commands his servants the prophets, and lays down the message which he wishes them to deliver publicly, when believers shall be called to change their strain from mourning to joy. And yet he does not exhort and encourage them to the cheerful and courageous discharge of their office, so much as he conveys to the minds of believers an assured hope that they may patiently endure the irksomeness of delay, till the prophets appear with this glad and delightful message. To speak to the heart [107] is nothing else than "to speak according to the wish or sentiment of the mind;" for our heart abhors or recoils if any sad intelligence is communicated, but eagerly receives, or rather runs to meet, whatever is agreeable. Now, in consequence of the people having been apparently rejected, nothing could be more agreeable than a reconciliation [108] which should blot out all offenses. By a figure of speech in which a part is taken for the whole, Jerusalem, as is well known, denotes the Church. And cry to her. The word cry means that the promise of this grace will be open and manifest, so as to resound in the ears of all and be understood; for if prophets only muttered or spoke indistinctly, the belief of this consolation would be doubtful or weak, but now that they publish it boldly and with open mouth, all doubts are removed. That her warfare is accomplished. This is the desirable message, that the Lord determines to put an end to the warfare of his people. I consider ky (ki) to be used for introducing an explanation. Some think that tsv'h, (tzebaahh,) which we have translated "her warfare," simply denotes "time," as if it had been said, "her time is accomplished." [109] Others think that it expresses the time of visitation, but this is incorrect; for among the Hebrews it literally denotes a time previously appointed and set apart for lawful work or labor. ( Numbers 4:23 .) But here unquestionably the metaphor is taken from the discharge of soldiers; for it means that the end and issue of their vexations is at hand, and that God does not wish to harass his people continually, but to set a limit to their afflictions. He therefore compares the time of the captivity in Babylon to a righteous warfare, at the end of which the soldiers, having obtained an honorable discharge, will return home to enjoy peace and quietness. That her iniquity is pardoned. This means that God is so gracious to them that he is unwilling to treat them with the utmost severity. These words, therefore, assign a reason; for, as physicians, in curing diseases, first remove the causes from which diseases arise, so does the Lord deal with us. The scourges by which he chastises us proceed from our sins; and therefore, that he may cease to strike, he must first pardon us; and consequently, he says that there will be an end of punishments, because he no longer imputes sin. Others think that vnh (gnavonahh) means "her misery," and that it denotes that her misery is ended. This meaning also is highly appropriate, and thus the Prophet will make the same announcement in two ways; for to finish her warfare, and to put an end to her miseries, mean the same thing. Yet we must hold this principle, that God ceases from inflicting punishment when he is appeased, so that pardon and the forgiveness of sins always come first in order, as the cause. But the word nrtsh (nirtzah) demands, in my opinion, the former meaning; as if he had said, that God has been appeased in such a manner that, having pardoned and forgiven their sins, he is ready to enter again into a state of favor with his people. Double for all her sins. This passage is explained in two ways. Some say that the people, having deserved a double punishment, have obtained a double favor; and others, that they have received enough of punishment, because God is unwilling to exact more. The former interpretation, though it contains an excellent and profitable doctrine, does not agree with the text, and must therefore be set aside; and it is evident that the Prophet means nothing else than that God is abundantly satisfied with the miseries which have befallen his Church. I could have wished, therefore, that they who have attacked Jerome and other supporters of this interpretation, had been more moderate; for the natural meaning belongs to this interpretation, and not to the more ingenious one, that the Lord repays double favor for their sins. The general meaning is, that God is unwilling to inflict more severe or more lengthened punishment on his people, because, through his fatherly kindness, he is in some sense displeased with the severity. Here the word double denotes "large and abundant." It must not be imagined that the punishments were greater than the offenses, or equal to them; for we ought to abhor the blasphemy of those who accuse God of cruelty, as if he inflicted on men excessively severe punishment; for what punishment could be inflicted that was sufficiently severe even for the smallest offense? This must therefore relate to the mercy of God, who, by setting a limit to the chastisements, testifies that he is unwilling to punish them any more or longer, as if he were abundantly satisfied with what had gone before, though that nation deserved far severer chastisements. God sustains the character of a Father who, while he compassionates his children, is led, not without reluctance, to exercise severity, and thus willingly bends his mind to grant forgiveness. 3. A voice crying in the wilderness. He follows out the subject which he had begun, and declares more explicitly that he will send to the people, though apparently ruined, ministers of consolation. At the same time he anticipates an objection which might have been brought forward. "You do indeed promise consolation, but where are the prophets? For we shall be in a wilderness,' and whence shall this consolation come to us?" He therefore testifies that "the wilderness" shall not hinder them from enjoying that consolation. The wilderness is employed to denote metaphorically that desolation which then existed; though I do not deny that the Prophet alludes to the intermediate journey; [110] for the roughness of the wilderness seemed to forbid their return. He promises, therefore, that although every road were shut up, and not a chink were open, the Lord will easily cleave a path through the most impassable tracts for himself and his people. Prepare the way of Jehovah. Some connect the words "in the wilderness" with this clause, and explain it thus, "Prepare the way of Jehovah in the wilderness." But the Prophet appears rather to represent a voice which shall gather together those who had wandered and had, as it were, been banished from the habitable globe. "Though you behold nothing but a frightful desert, yet this voice of consolation shall be heard from the mouth of the prophets." These words relate to the hard bondage which they should undergo in Babylon. But to whom is that voice addressed? Is it to believers? No, but to Cyrus, to the Persians, and to the Medes, who held that people in captivity. Having been alienated from obedience to God, they are constrained to deliver the people; and therefore they are enjoined to "prepare and pave the way," that the people of God may be brought back to Judea; as if he had said, "Make passable what was impassable." The power and efficacy of this prediction is thus held up for our applause; for when God invests his servants with authority to command men who were cruel and addicted to plunder, and who at that time were the conquerors of Babylon, to "prepare the way" for the return of his people, he means that nothing shall hinder the fulfillment of his promise, because he will employ them all as hired servants. Hence we obtain an excellent consolation, when we see that God makes use of irreligious men for our salvation, and employs all the creatures, when the case demands it, for that end. A highway for our God. When it is said that the way shall be prepared not for the Jews, but for God himself, we have here a remarkable proof of his love towards us; for he applies to himself what related to the salvation of his chosen people. The Lord had nothing to do with walking, and had no need of a road; but he shews that we are so closely united to him that what is done on our account he reckons to be done to himself. This mode of expression is frequently employed elsewhere, as when it is said that God "went forth into battle with his anointed," ( Habakkuk 3:13 ,) and that "he rode through the midst of Egypt," ( Exodus 11:4 ,) and that he lifted up his standard and led his people through the wilderness. ( Isaiah 63:13 .) This passage is quoted by the Evangelists, ( Matthew 3:3 ; Mark 1:3 ; Luke 3:4 ,) and applied to John the Baptist, as if these things had been foretold concerning him, and not unjustly; for he held the highest rank among the messengers and heralds of our redemption, of which the deliverance from Babylon was only a type. And, indeed, at the time when the Church arose out of her wretched and miserable condition, her mean appearance bore a stronger resemblance than the Babylonish captivity to a "wilderness;" but God wished that they should see plainly, in the wilderness in which John taught, the image and likeness of that miserably ruinous condition by which the whole beauty of the Church was injured and almost destroyed. What is here described metaphorically by the Prophet was at that time actually fulfilled; for at an exceedingly disordered and ruinous crisis John lifted up the banner of joy. True, indeed, the same voice had been previously uttered by Daniel, Zechariah, and others; but the nearer the redemption approached, the more impressively could it be proclaimed by John, who also pointed out Christ with the finger. ( John 1:29 .) But because, in the midst of a nation which was ignorant and almost sunk in stupidity, there were few that sincerely grieved for their ruinous condition, John sought a wilderness, that the very sight of the place might arouse careless persons to hope and desire the promised deliverance. As to his denying that he was a Prophet, ( John 1:21 ,) this depends on the end of his calling and the substance of his doctrine; for he was not sent to discharge apart any continued office, but, as a herald, to gain an audience for Christ his Master and Lord. What is here said about removing obstructions, he applies skilfully to individuals, on this ground, that the depravity of our nature, the windings of a crooked mind, and obstinacy of heart, shut up the way of the Lord, and hinder them from preparing, by true self-denial, to yield obedience. 4. Every valley shall be exalted. He confirms and asserts the preceding statement; for he shews that no difficulties can prevent the Lord from delivering and restoring his Church whenever he shall think fit. These words might with propriety be rendered in the imperative mood, "Let every valley be exalted," [111] so as to be placed in immediate connection with the command which God gives by his prophets to prepare and level the way for himself; but it makes hardly any difference in the meaning. Let us be satisfied with understanding the Prophet's design, "that, although many and formidable difficulties are started to hinder the salvation of the Church, still the hand of God will be victorious and will prevail." And every mountain and hill shall be laid low. It ought to be observed that many obstructions always arise whenever God makes provision for our deliverance, or wishes to aid the afflicted; and although his glory is more fully displayed by these obstructions, yet we suffer no loss; for we behold more clearly his wonderful power when no strength, or efforts, or contrivances of men can prevent him from gaining his object. He conducts his people through "mountains" and steep places in such a manner as if the road were perfectly level; and by the words mountains and hills, the Prophet undoubtedly intends to denote metaphorically obstructions of every kind; for Satan attempts in every way to hinder our salvation. When we come, therefore, to spiritual redemption, these words undoubtedly include both internal and external obstacles, -- lusts and wicked desires, ambition, foolish confidence, and impatience, which retard us wonderfully, but the Lord will break them all down; for when he stretches out his hand, nothing can restrain or drive him back. 5. And the glory of Jehovah shall be revealed. He means that this work of redemption will be splendid, so that the Lord will shew that he is the Author of it, and will illustriously display his majesty and power. This, indeed, is very openly manifested in all places and in all events, but he promises that he will do this especially in protecting and delivering his Church, and not without good reason; for the deliverance of the Church, from its commencement down to the coming of Christ, might be called a renewal of the world. [112] And because the power of God, which he had formerly been accustomed to display, was almost extinguished, so that scarcely the slightest traces were discernible, as it is said in the Psalm, "We do not see our signs," ( Psalm 74:9 ;) this was a very seasonable warning, that a new and striking demonstration is promised, by which they may perceive that God has in his power various methods of giving relief, even when he conceals them for a time. And all flesh shall see. He now heightens the miracle by an additional circumstance, that it will be known not only in Judea, but in foreign and distant countries; for by these words "All flesh shall see," he means that there will be no nations that do not see clearly that the return of the people is a heavenly work, and that God did not speak in vain by the Prophet. Thus he censures the unbelief of men, who never rely on the promises of God, and who treat as fables whatever is said by the prophets, till by beholding the actual fact they are constrained to yield. That the mouth of Jehovah hath spoken. Here we are taught what is the true method of correcting our unbelief; that is, to be employed in meditating on the promises of God, and to have our faith strengthened by all the proofs of them which he exhibits. Thus it is proper to join doctrine with experience; for since the sight of God's works would produce little impression on us, he first enlightens us by the torch of his word, and next seals the truth of it by the actual accomplishment. 6. The voice said, Cry. He now describes a different "voice" from that of which he formerly spoke; for hitherto he had spoken about the "voice" of the prophets, but now he means the "voice" of God himself commanding the prophets to cry. Although the voice of the prophets is also the voice of God, whose instruments they are, (for they do not speak of themselves,) ( 2 Peter 1:20 , 21,) yet this distinction is necessary, that we may know when the Lord commands, and when the prophets and ministers execute his commandments. There is also a beautiful comparison between the two "voices," that we may receive with as much reverence what the prophets utter as if God himself thundered from heaven; for they speak only by his mouth, and repeat as ambassadors what he has commissioned them to declare. Besides, this preface gives notice that the Prophet is about to speak of something highly important; for, although he everywhere testifies that he faithfully delivers from hand to hand what he has received from God, yet, in order to obtain closer attention, he states that the voice of God has expressly enjoined the mode of speaking which he shall employ. Such is also the import of the word Cry, as if he had said that he must proclaim this commandment in a clear and loud voice, that it may make the deeper impression. And I said, What shall I cry? The addition of this question has great weight; for the Prophet means that he does not break forth at random, and boast of what he appeared to have heard in a confused manner; but that he received clear and undoubted instruction, after having waited for it with composure. Besides, from the fact itself we may learn that there is nothing here that is superfluous, because two chief points of heavenly doctrine were to be briefly handled; that, although man is smoke and vanity, and all his excellence is deceitful and fading, yet believers have the best reason for glorying, because they seek salvation not from themselves; and that, although they are strangers on the earth, ( H

Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the {d} ends of the earth, fainteth not, neither is weary? there is no searching of his {e} understanding. (d) And therefore all power is in his hand to deliver when his time comes. (e) Showing that men must patiently abide, and not curiously seek out the cause of God's delay in our affliction.

Hast thou not known? hast thou not heard, [that] the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? [there is] no searching of his understanding. He fainteth not, nor is weary. — Or, He is neither tired nor toiled, viz., as earthly judges may be. And his own people, for thinking otherwise of him, are here taken up as tartly as those idolaters before, Isaiah 40:21 with, "Hast thou not known? hast thou not heard?" There is no searching of his understanding. — Submit to him therefore as to the only wise God. This the very heathens taught men to do, as Plutarch. De sera Num. Vindic.

Of the ends of the earth; of all the earth, and the inhabitants thereof, from one end to another. He seems to mention the ends or utmost bounds, because they might seem to be more out of the reach and care of God’s providence, as being most remote from Jerusalem, the only place of God’s solemn and public worship in the world, and being then thought to be uninhabited. The argument is clear and strong: God, who made all, even the most desolate and barbarous parts of the earth, and consequently takes care of them, will not neglect his own land and people. Fainteth not, neither is weary; he is not by age or hard labour become weak and unable to help his people, as men are apt to be. There is no searching of his understanding; his counsels, by which he governeth all the world, and in a most particular manner thine affairs, are far above the reach of thy understanding; and therefore thou dost ignorantly and foolishly in passing so rash a censure upon the ways and works of the infinitely wise God.

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.

The people of God are reproved for their unbelief and distrust of God. Let them remember they took the names Jacob and Israel, from one who found God faithful to him in all his straits. And they bore these names as a people in covenant with Him. Many foolish frets, and foolish fears, would vanish before inquiry into the causes. It is bad to have evil thoughts rise in our minds, but worse to turn them into evil words. What they had known, and had heard, was sufficient to silence all these fears and distrusts. Where God had begun the work of grace, he will perfect it. He will help those who, in humble dependence on him, help themselves. As the day, so shall the strength be. In the strength of Divine grace their souls shall ascend above the world. They shall run the way of God's commandments cheerfully. Let us watch against unbelief, pride, and self-confidence. If we go forth in our own strength, we shall faint, and utterly fall; but having our hearts and our hopes in heaven, we shall be carried above all difficulties, and be enabled to lay hold of the prize of our high calling in Christ Jesus.

28. 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.

Hast thou not known? - This is the language of the prophet reproving them for complaining of being forsaken and assuring them that God was faithful to his promises. This argument of the prophet, which continues to the close of the chapter, comprises the main scope of the chapter, which is to induce them to put confidence in God, and to believe that he was able and willing to deliver them. The phrase, 'Hast thou not known? refers to the fact that the Jewish people had had an abundant opportunity of learning, in their history, and from their fathers, the true character of God, and his entire ability to save them. No people had had so much light on this subject, and now that they were in trial, they ought to recall their former knowledge of his character, and remember his dealings of faithfulness with them and their fathers. It is well for the people of God in times of calamity and trial to recall to their recollection his former dealings with his church. That history will furnish abundant sources of consolation, and abundant assurances that their interests are safe in his hands. Hast thou not heard? - From the traditions of the fathers; the instruction which you have received from ancient times. A large part of the knowledge of the Jews was traditionary; and these attributes of God, as a faithful God, had, no doubt, constituted an important part of the knowledge which had thus been communicated to them. The everlasting God - The God who has existed from eternity, unlike the idols of the pagan. If he was from eternity, he would be unchangeable, and his purposes could not fail. The Creator of the ends of the earth - The phrase, 'the ends of the earth,' means the same as the earth itself. The earth is sometimes spoken of as a vast plain having limits or boundaries (see Isaiah 40:22 ). It is probable that this was the prevailing idea among the ancients (compare Deuteronomy 33:17 ; 1 Samuel 2:10 ; Psalm 19:6 ; Psalm 22:27 ; Psalm 48:10 ; Psalm 65:5 ; Psalm 67:7 ; Psalm 98:3 ; Isaiah 43:6 ; Isaiah 45:22 ; Isaiah 52:10 ). The argument here is, that he who has formed the earth could not be exhausted or weary in so small a work as that of protecting his people. Fainteth not - Is not fatigued or exhausted. That God, who has formed and sustained all things, is not exhausted in his powers, but is able still to defend and guard his people. There is no searching of his understanding - The God who made all things must be infinitely wise. There is proof of boundless skill in the works of his hands, and it is impossible for finite mind fully and adequately to search out all the proofs of his wisdom and skill. Man can see only a part - a small part, while the vast ocean, the boundless deep of his wisdom, lies still unexplored. This thought is beautifully expressed by Zophar in Job 11:7-9 : Canst thou by searching find out God? Canst thou find out the Almighty unto perfection? It is as high as heaven; What canst thou do? Deeper than hell; What canst thou know: The measure thereof is longer than the earth, And broader than the sea. continued...