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11. As a shepherd. In this verse he declares what is the nature of that work of the Lord; for since he works in various and, indeed, in innumerable ways, the hearer might have been kept in suspense as to the work which God intended to accomplish; and thus the general doctrine would have been less efficacious in exciting hope. Though he does not describe every part, yet he states in a few words that God has determined to protect and guard his Church. On this account he compares him to “a shepherd;” and under this designation he expresses his infinite love towards us, when he does not refuse to stoop so low as to perform towards us the office of “a shepherd.” In other passages, and even a little before, (Isaiah 34:2, etc.,) he described himself as armed with terrible power for the defense of his people, and a little after this he repeats the same statement; but here he ascribes to him a more amiable character, that believers may sweetly repose under his protection.

He will feed his flock. Now, although by the word “flock” he describes an elect people, whom he had undertaken to govern, yet we are reminded that God will be a shepherd to none but to those who, in modesty and gentleness, shall imitate the sheep and lambs. For this reason we ought to observe the character of the flock; for he does not choose to feed savage beasts, but lambs. We must therefore lay aside our fierceness, and permit ourselves to be tamed, if we wish to be gathered into the fold of which God promises that he will be the guardian.

He will carry them in his bosom. These words describe God’s wonderful condescension; for not only is he actuated by a general feeling of regard to his whole flock, but, in proportion to the weakness of any one sheep, he shews his carefulness in watching, his gentleness in handling, and his patience in leading it. Here he leaves out nothing that belongs to the office of a good shepherd; for the shepherd ought to observe every sheep, so as to treat it according to its capacity; and especially they ought to be supported, if they are exceedingly weak. In a word, God will be mild, kind, gentle, and compassionate, so that he will not drive the weak harder than they are able to bear.

12. Who hath measured? After having spoken of God’s friendly care in defending his people, he now proclaims his power, and bestows upon it all possible commendations, which, however, would produce less impression upon us, if we did not attend to the Prophet’s design. At first sight, ignorant readers would think that the Prophet crowds together unfinished sentences, which would be absurd. But if we look at his object, he adorns the power of God by a seasonable and elegant discourse, which is a true support of our faith, that we may not hesitate to believe that he will do what he has promised. Not without reason does Paul say that Abraham did not hesitate, because he believed that God who had promised was able to perform what he had said. (Romans 4:20, 21.) In the same sense also he testifies of himself in another passage,

“I know whom I have believed; God is able to keep what I have committed to him.”
(2 Timothy 1:12.)

Such is also the import of those words of Christ,

“My Father who gave you to me is greater than all.”
(John 10:29.)

Since, therefore, we ought continually to strive against distrust, and since Satan attacks us by various contrivances, it is of great importance that the promises of God should be believed by us, to give to his power the praise which it deserves. Now, because the restoration of the people was beyond belief, it was necessary that godly minds should he raised above the world, that they might not view the grace of God as limited to human means.

We see that the Prophet does not merely teach that God is the Creator of heaven and earth, but applies to the present subject all that he relates concerning God’s infinite power; and in like manner it is fitted for our guidance. When any adversity befalls us, our salvation is hidden, and, as if a cloud had come between, the power of God is concealed; we are held in astonishment, as if the Lord had forsaken and overlooked us. Let us not, therefore, think that the Prophet speaks of some ordinary matter; for if this conviction of the power of God were deeply seated in our hearts, we would not be so much alarmed, and would not be disturbed by any calamity whatever. On this power, as we have said, Abraham leaned, that he might cordially embrace what was otherwise incredible; and, accordingly, Paul affirms (Romans 4:18) that “he hoped against hope;” for he believed that God was able to do what he had said, and did not waver or stagger in his mind. We are thus taught to raise our eyes above this world, that we may not judge by outward appearances, but may believe that what God hath spoken will come to pass; because all things are at his disposal.

While this conviction is necessary for all, I have said that the Jews had very great need of it; for they were pressed hard by very powerful enemies, they had no means of escape and no hope of freedom, and nothing was to be seen on every hand but a large and frightful wilderness. In vain, therefore, would consolation have been offered to them, had they not, at the suggestion of the Prophet, raised their minds to heaven, and, disregarding the appearances of things, fixed their whole heart on the power of God.

When he names “measures,” which are used by men in very small matters, he accommodates himself to our ignorance; for thus does the Lord often prattle with us, and borrow comparisons from matters that are familiar to us, when he speaks of his majesty; that our ignorant and limited minds may better understand his greatness and excellence. Away, then, with all gross conceptions of God; for his greatness far exceeds all creatures, so that heaven, and earth, and sea, and all that they contain, however vast may be their extent, yet in comparison of him are nothing.