Isaiah 40:14 Komentář

INTRODUCTION TO ISAIAH 40 This chapter treats of the comforts of God's people; of the forerunner and coming of the Messiah; of his work, and the dignity of his person; of the folly of making idols, and of the groundless complaints of the church of God. The consolations of God's people, by whom to be administered, and the matter, ground, and reason of them, Isa 40:1. John the Baptist, the harbinger of Christ, is described by his work and office, and the effects of it; it issuing in the humiliation of some, and the exaltation of others, and in the revelation of the glory of Christ, Isa 40:3, then follows an order to every minister of the Gospel what he should preach and publish; the weakness and insufficiency of men to anything that is spiritually good; their fading and withering goodliness, which is to be ascribed to the blowing of the Spirit of God upon it; and the firmness and constancy of the word of God is declared, Isa 40:6, next the apostles of Christ in Jerusalem are particularly exhorted to publish fervently and openly the good tidings of the Gospel; to proclaim the coming of Christ, the manner of it, and the work he came about; and to signify his faithful discharge of his office as a shepherd, Isa 40:9, the dignity of whose person is set forth by his almighty power, by his infinite wisdom, and by the greatness of his majesty, in comparison of which all nations and things are as nothing, Isa 40:12 and then the vanity of framing any likeness to God, and of forming idols for worship, is observed, Isa 40:18, and from the consideration of the divine power in creation and upholding all things, the church of God is encouraged to expect renewed strength and persevering grace, and is blamed for giving way to a distrustful and murmuring spirit, Isa 40:26.

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 Psa 104:24.

Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. [Isaiah 40:13-14]

As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also now not believed, that through your mercy they also may obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counseller? Or who hath first given to him, and it shall be recompensed unto him again? [Isaiah 40:13-14] For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

“Who has known the mind of the Lord or who rather has been his counselor?” This passage is not merely a rhetorical question. If it were, “who” could not possibly refer to anyone. Rather, the use of “who” indicates a rare personage.… All these questions … have the same answer: “For the Father loves the Son and shows him all that he himself is doing.”

“Yet to us there is but one God, the Father, of whom are all things, and we to him; and one Lord Jesus Christ, through whom are all things, and we through him.” … The apostle says according to the prophecy of Isaiah, “Who has known the mind of the Lord, or who has been his counselor?” And he added, “For him and through him and in him are all things,” which Isaiah said of the artificer of all, as you have it. “Who has measured the water with his hand, and the heaven with his palm?” And the apostle has added, “For of him and through him and in him are all things.” What is “of him”? That the nature of all things is of his will, and he is the author of all things that come into existence. “Through him” means what? That establishment and continuance are seen to have been bestowed on all things through him. “In him” means what? That all things by a certain wonderful desire and ineffable love look on the Author of their lives and the minister of their graces and functions, according to what is written: “The eyes of all hope in you,” and “You open your hand and fill every living creature with your good pleasure.”

Symmachus translated, “Who has prepared the Spirit of the Lord and who has shown to him the man of his counsel? With whom has he entered into counsel and has given him understanding and has taught him the path of justice and instructed him in knowledge and has shown the way of wisdom to him?” In this translation it appears more clearly that the one whom the Spirit prepared or founded is he about whom the apostle says, “The Lord is the Spirit” and “On him the Spirit rested, the Spirit of wisdom and understanding.” And further on, “The Spirit of the Lord is on me, wherefore he has anointed me.” For the same Spirit of the Lord is “the man of his counsel,” in whom “dwelled all richness of divinity in bodily manner.” With that one he entered into counsel about whom we said above, “wonderful counselor,” and in Proverbs it is written, “God founded the earth with wisdom; he prepared the heavens with foresight.” Moreover, the Septuagint said, “Who has known the mind of the Lord and who has been his counselor,” meaning it to be understood that the mind and reason and sense of God through which all things were made and without whom nothing was made is he about whom it is sung in the Psalms, “The heavens were prepared by the Word of the Lord, and all their power by the Spirit of his mouth.”

(Verse 12 and following) Who measured the waters in the hollow of his hand and marked off the heavens with a span? Who has held the dust of the earth in a basket, or weighed the mountains on the scales and the hills on a balance? Who has directed the Spirit of the Lord, or instructed him as his counselor? Whom did he consult to enlighten him, and who taught him the right way? Who was it that taught him knowledge, or showed him the path of understanding? Surely the nations are like a drop in a bucket; they are regarded as dust on the scales; he weighs the islands as though they were fine dust. And Lebanon is not enough to burn, and its animals are not enough for a burnt offering. All nations are as nothing before him, they are accounted by him as less than nothing and emptiness. Who has measured the waters in the hollow of his hand and marked off the heavens with a span, enclosed the dust of the earth in a measure and weighed the mountains in scales and the hills in a balance? Who has measured the Spirit of the Lord, or what man shows him his counsel? Whom did he consult, and who made him understand? Who taught him the path of justice, and taught him knowledge, and showed him the way of understanding? Who has shown him the way of justice, and who has taught him knowledge? Behold, all the nations are as a drop in a bucket and are accounted as the dust on the scales. Lebanon is not sufficient to burn, nor all the animals enough for a burnt offering. All the nations are as nothing in his sight, and they are counted as worthless. Let no one think that the calling of the nations is difficult, and that all flesh will see the salvation of God. They are commanded to climb the high mountain, those who proclaim the good news to Zion; and the Lord himself will come in strength, and will reward each one according to his work; he will gather the lambs in his arms and carry the nursing ewes. His greatness is described, for nothing is impossible for him; and he who has created everything, and is the Creator of all, can accomplish even these things which are small in comparison. But he uses the words and measurements of human custom, that we may learn the power of God through our words. In the place where the Seventy translated: Who has measured the water with his hand? or as we translate: Who has measured the waters with a handful? Aquila translated: Who has measured the waters with the smallest finger? For this word λιχὰς signifies that the vastness of all the waters is weighed not with the whole hand but with the small finger, which is commonly called the taster: but σπιθαμὴ, that is, the palm, signifies the hand stretched out from the thumb to the extreme finger. But if we contract our hand, it becomes a fist, so that through the palm and the fist we might know the outspread heavens and the globe of the earth. For the fist, which they brought over to the comprehension of the earth as seventy, is written in Hebrew Salt (), which Symmachus interprets as threefold and Aquila as three-handed: and to make it more evident, we turn it into three fingers; so that, indeed, the mass of the earth and the lofty mountains and hills seem to hang by means of three little fingers and in a small moment from the balance; whereby the majesty of God and the power of the Creator is demonstrated. Who, he says, aided the spirit of the Lord, or who was his counselor and showed him? etc. For which Symmachus interpreted: Who prepared the spirit of the Lord, and who showed him the man of his counsel? with whom he entered into counsel, and gave him understanding, and taught him the way of judgment, and instructed him in knowledge, and showed him the path of prudence? By which it is shown more clearly that the spirit is prepared or established, of which it is read in the Apostle: But the Lord is the Spirit. And on whom the Spirit of God rested, the Spirit of wisdom and understanding, etc. He says in the following: The Spirit of the Lord is upon me: because He has anointed me (Isaiah 61:1). He is truly the Spirit of the Lord and the man of His counsel, in whom the fullness of divinity dwelt bodily (Colossians 2). With Him entered into the counsel, of which we spoke above (Ad 11:6): Wonderful, counselor. And in Proverbs it is written: God by wisdom hath founded the earth, by prudence hath prepared the heavens (Prov. III, 19). Moreover, the LXX said: Who hath known the mind of the Lord? Or who hath been his counseller? They wish to understand that the mind, reason and understanding of God, by whom all things were made and without whom nothing was made, is the one of whom it is sung in the Psalms: By the word of the Lord the heavens were established, and all the power of them by the breath of his mouth (Ps. XXXII, 6). All peoples who did not know their Creator or the whole human race in comparison to God are like a drop from a bucket and like a speck of dust on a scale that tilts lightly to one side. And just as if a small drop falls from a bucket, it is ignored by the one carrying it; so too the entire multitude of nations, compared to the divine ministries and the multitude of angels, is considered as nothing. Even islands are considered like spit, or as Symmachus and Theodotion place it in their Hebrew translation, as 'leptos (a little thing)' which falls off, for which Aquila translated as 'leptos ballōmenon (a tiny thing thrown).' But the Hebrews say that this word signifies the finest dust, which, being carried by the wind, is often thrown into the eyes and is felt rather than seen. Therefore, the tiniest particles of dust, almost invisible, are called by this word: which perhaps Democritus, with his atom, calls them with Epicurus. There are many names which are read (or understood) in Greek in the same way as they are in Hebrew, because of the difficulty of interpretation, and for the comparison of the poverty of the Hebrew language, both in Greek and in Latin speech. At the same time, as he gradually withdraws people from idolatry, he abolishes the ceremonies of sacrifices; and he teaches that all the trees of Lebanon and the cattle that feed on them are not sufficient for his burnt offerings. But if all nations are in his sight as if they were not, and are considered as nothing and empty (though in all nations and in Israel also), therefore he himself is also as if he were not, and is considered as nothing and empty. We say this, so that his pride may be broken, and so that he may know that he is like the other nations.

(Verses 13-14) Who has directed the Spirit of the Lord, or instructed him as his counselor? Whom did he consult to enlighten him, and who taught him the right way? Who was it that taught him knowledge, or showed him the path of understanding? LXX: Who has measured the Spirit of the Lord, or what man shows him his counsel? Whom did he consult, and who made him understand? Who taught him the path of justice, and taught him knowledge, and showed him the way of understanding? Who, he says, aided the spirit of the Lord, or who was his counselor and showed him? etc. For which Symmachus interpreted: Who prepared the spirit of the Lord, and who showed him the man of his counsel? with whom he entered into counsel, and gave him understanding, and taught him the way of judgment, and instructed him in knowledge, and showed him the path of prudence? By which it is shown more clearly that the spirit is prepared or established, of which it is read in the Apostle: But the Lord is the Spirit. And on whom the Spirit of God rested, the Spirit of wisdom and understanding, etc. He says in the following: The Spirit of the Lord is upon me: because He has anointed me (Isaiah 61:1). He is truly the Spirit of the Lord and the man of His counsel, in whom the fullness of divinity dwelt bodily (Colossians 2). With Him entered into the counsel, of which we spoke above (Ad 11:6): Wonderful, counselor. And in Proverbs it is written: God by wisdom hath founded the earth, by prudence hath prepared the heavens (Prov. III, 19). Moreover, the LXX said: Who hath known the mind of the Lord? Or who hath been his counseller? They wish to understand that the mind, reason and understanding of God, by whom all things were made and without whom nothing was made, is the one of whom it is sung in the Psalms: By the word of the Lord the heavens were established, and all the power of them by the breath of his mouth (Ps. XXXII, 6).

With whom has he consulted, that the Lord would ask counsel of him; who has instructed him, of the form of his work; the path of natural justice, which he set before all things, so that nothing exceeds the bounds of its nature; knowledge, of the knowledge of created things, both universals and particulars, against the philosophers; the way of understanding, as to the government of the world: whose helper are you? Is it of him that is weak? And dost you hold up the arm of him that has no strength? (Job 26:2).

This and the four following chapters contain a distinct account of what passed in the land of Judah from the taking of Jerusalem to the retreat of the remnant of the people to Egypt; together with the prophecies of Jeremiah concerning that place, whither he himself accompanied them. In this chapter we have an account of the enlargement of Jeremiah by Nebuzar-adan, the captain of the guard, who advises him to put himself under the jurisdiction of Gedaliah, the son of Ahikam, whom the king of Babylon had made governor over the land of Judea, Jer 40:1-5. The prophet and many of the dispersed Jews repair to Gedaliah, Jer 40:6-12. Johanan acquaints the governor of a conspiracy against him, but is not believed, Jer 40:13-16.

SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31) Comfort ye, comfort ye--twice repeated to give double assurance. Having announced the coming captivity of the Jews in Babylon, God now desires His servants, the prophets (Isa 52:7), to comfort them. The scene is laid in Babylon; the time, near the close of the captivity; the ground of comfort is the speedy ending of the captivity, the Lord Himself being their leader. my people . . . your God--correlatives (Jer 31:33; Hos 1:9-10). It is God's covenant relation with His people, and His "word" of promise (Isa 40:8) to their forefathers, which is the ground of His interposition in their behalf, after having for a time chastised them (Isa 54:8).

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