26 Lift up your eyes on high, and see who has created these, who brings out their army by number. He calls them all by name. by the greatness of his might, and because he is strong in power, Not one is lacking.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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 [1] 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: [2] "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." [3] 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, [4] 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). [5] 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. [6]
1 - "L'apparence d'un ver de terre." "The appearance of a worm of the earth."
2 - "Par un poete profane." "By a heathen poet."
3 - "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."
4 - "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."
5 - 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.
6 - "Qui sont plus vaines que la vanite mesme." "Which are more vain than vanity itself."
Lift up your eyes on high - Direct your eyes toward heaven, and in the contemplation of the wonders of the starry world, and of God's power there, learn the evidence of his ability to destroy his foes and to save his friends. Lowth connects this verse with the former, and renders it:
'Saith the Holy One,
Lift up your eyes on high.'
The words 'on high' here are evidently synonymous with heaven, and refer to the starry worlds. The design of the passage is to convince them of the folly of idolatry, and of the power and majesty, of the true God. It is proof of man's elevated nature that he can thus look upward, and trace the evidences of the power and wisdom of God in the heavens; that he can raise his eyes and thoughts above the earth, and fix his attention on the works of God in distant worlds; and in the number, the order, the greatness, and the harmony of the heavenly bodies, trace the proofs of the infinite greatness and the wisdom of God. This thought was most beautifully expressed by one of the ancient poets.
Pronaque cum spectent animalia caetera terram;
Os homini sublime dedit: ccelumque tueri,
Jussit et erectos ad sidera tollere vultus.
Ovid, Met. i. 84-86.
In the Scriptures, God not unfrequently appeals to the starry heavens in proof of his existence and perfections, and as the most sublime exhibition of his greatness and power (see Psalm 19:1-6). And it may be remarked, that this argument is one that increases in strength, in the view of people, from age to age, just in proportion to the advances which are made in the science of astronomy. It is now far more striking than it was in the times of Isaiah; and, indeed, the discoveries in astronomical science in modern times have given a beauty and power to this argument which could have been but imperfectly understood in the times of the prophets. The argument is one that accumulates with every new discovery in astronomy; but is one - such is the vastness and beauty of the system of the universe - which can be contemplated in its fall power only amidst the more sublime contemplations of eternity. Those who are disposed to contemplate this argument more fully, may find it presented with great eloquence and beauty in Dr. Chalmers' Astronomical Discourses, and in Dick's Christian Philosopher.
Who hath created these things - These heavens. This is the first evidence of the power of God in the contemplation of the heavens, that God is their Creator. The other demonstrations referred to are the fact, that he brings out their armies as if they were a marshalled host, and understands and calls all their names.
That bringeth out their hosts - Their armies, for so the word 'hosts' means (see the note at Isaiah 1:9). The word here alludes to the fact that the heavenly bodies seem to be marshalled, or regularly arrayed as an array; that they keep their place, preserve their order, and are apparently led on from the east to the west, like a vast army under a mighty leader:
Canst thou bring forth Mazzaroth in his season?
Or canst thou guide Arcturus with his sons?
Job 38:32
By number - As if he had numbered, or named them; as a military commander would call forth his armies in their proper order, and have them so numbered and enrolled in the various divisions, that he can command them with ease.
He calleth them all by names - This idea is also taken from a military leader, who would know the names of the individuals that composed his army. In smaller divisions of an army, this could of course be done; but the idea is, that God is intimately acquainted with all the hosts of stars; that though their numbers appear to us so great, yet he is acquainted with each one individually, and has that knowledge of it which we have of a person or object which we recognize by a name. It is said of Cyrus, that he was acquainted by name with every individual that composed his vast army. The practice of giving names to the stars of heaven was early, and is known to have been originated by the Chaldeans. Intimations of this custom we have not unfrequently in the Scriptures, as far back as the time of Job:
Which maketh Arcturus, and Orion, and Pleiades,
And the chambers of the south.
Left up your eyes on high - The rabbins say, He who is capable of meditating on the revolutions of the heavenly bodies, and does not meditate on them, is not worthy to have his name mentioned among men.
Lift up your eyes on high, and behold who hath created these [things], that bringeth (b) 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.
(b) Who has set in order the infinite number of the stars.
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.
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 Genesis 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").
After the questions in Isaiah 40:18 and Isaiah 40:25, which close syllogistically, a third start is made, to demonstrate the incomparable nature of Jehovah. "Lift up your eyes on high, and see: who hath created these things? It is He who bringeth out their host by number, calleth them all by names, because of the greatness of (His) might, and as being strong in power: there is not one that is missing." Jehovah spoke in Isaiah 40:25; now the prophet speaks again. We have here the same interchange which occurs in every prophetic book from Deuteronomy downwards, and in which the divine fulness of the prophets is displayed. The answer does not begin with המּוציא, in the sense of "He who brings them out has created them;" but the participle is the predicate to the subject of which the prophet's soul is full: Jehovah, it is He who brings out the army of stars upon the plane of heaven, as a general leads out his army upon the field of battle, and that bemispâr, by number, counting the innumerable stars, those children of light in armour of light, which meet the eye as it looks up by night. The finite verb יקרא denotes that which takes place every night. He calls them all by name (comp. the derivative passage, Psalm 147:4): this He does on account of the greatness and fulness of His might ('ōnı̄m, vires, virtus), and as strong in power, i.e., because He is so. This explanation is simpler than Ewald's (293, c), viz., "because of the power (τὸ κρατερὸν) of the Strong One." The call addressed to the stars that are to rise is the call of the Almighty, and therefore not one of all the innumerable host remains behind. אישׁ individualizes; נעדּר (participle), as in Isaiah 34:16, suggests the idea of a sheep that is missed from the flock through staying behind. The second part of the address closes here, having demonstrated the folly of idolatry from the infinite superiority of God; and from this the third part deduces consolation for Israel in the midst of its despair.
Bringeth - That at first brought them out of nothing, and from day to day brings them forth, making them to rise and set in their appointed times. Faileth - Either to appear when he calls them; or to do the work to which he sends them.
*More commentary available at chapter level.