My Notes
Authors
John Calvin - Commentaries
**_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 122122 “L’apparence d’un ver de terre.” “The appearance of a worm of the earth.” 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: 123123 “Par un poete profane.” “By a heathen poet.” “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.” 124124 “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.” 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, 125125 “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.” 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, (Psalms 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 יקרא, (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 איש _(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 איש(ish). 126126 In the passage referred to, although not איש (ish) but the feminine form אשה _(ishshah) _is used, this does not invalidate our author’s argument. — Ed. 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. 127127 “Qui sont plus vaines que la vanite mesme.” “Which are more vain than vanity itself.”
27._ 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. 128128 “Et qu’il ne se soucie des choses de ce monde.”
_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.” (Psalms 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.