40. Isaiah Chapter Forty

Part IIIa Israel, Gentiles, and Divine Deliverance

Chapters 40-48

Chapter 40 In chapter forty the promise of deliverance opens with the consolatory message “Comfort ye, comfort ye My people, saith your God,” and that and what follows to the end of Isaiah 40:11 form a prologue to the rest of the book. The word rendered “comfort” lit. means to cause to breathe again, and thus is expressive not only of consolation but of enduring power, as a result of reviving and relief. The repetition is indicative of urgency. The phrase “saith your God” and other similar phrases are found in both parts of the book (Isaiah 1:11; Isaiah 33:10; Isaiah 40:1, Isaiah 40:25; Isaiah 41:21; Isaiah 66:9). It here not only indicates the unthwartable decree of God, but makes clear that the comfort to be bestowed is conditioned by relationship to Him. The command is repeated more emphatically: “Speak ye comfortably to [Heb., “Speak ye to the heart of”] Jerusalem.” The city stands for the people. The Lord desires not only to minister comfort to us but to win our heart while doing so.

Three reasons for the comfort are given: (1) “that her warfare is accomplished”; the word primarily denotes military service, then feudal service, and hence any wretched and miserable state (see Job 7:1, r.v. and margin); (2) “that her iniquity is pardoned”; the verb signifies to receive satisfaction by the payment of a debt; hence to pay off the debt of sin by enduring punishment. This points to the sacrifice of Calvary; the justice of God has been satisfied by atonement made; (3) “that (r.v.) she hath received of the Lord’s hand double for all her sins”; this last states more fully the substance of the previous two.

Various ideas have been suggested as to the significance of “double”; the meaning most in keeping with the context is that punishment has been meted out in full measure (cp. Jeremiah 16:18), not more nor less than had been deserved. The mercy of God shines out in the words “for all”; nothing is left requiring punishment. God delights in the restoration of His people, on the ground that expiation has been accomplished. The meaning of liberation, by handing the counterpart or double of a bond, does not seem to be so appropriate to the scope of the passage.

Everything that hindered a right condition before God having been dealt with and removed, as in Isaiah 40:3, the way is now opened for the blessing kept in store. A voice cries “Prepare ye in the wilderness the way of the Lord, make straight in the desert a highway for our God.” It is like a king’s courier appointed to see that his way is put in good condition. Of old God had led the way through “the wilderness from Egypt to Canaan. Now Israel has been in the wilderness of the peoples,” the Gentile nations (Ezekiel 20:34-35); there she will have passed through her great tribulation, and everything is prepared for Millennial deliverance, glory and blessing. Every valley is to be exalted (those who have been cast down and oppressed in the valley of humiliation are to be encouraged); every mountain and hill is to be made low (the self-righteous and presumptuous are to be humiliated); the crooked is to be made straight (doublemindedness is to give way to simplicity); the rough places are to be made plain (the ruggedness of pride is to be reduced to submission); the glory of the Lord is to be revealed, and all flesh shall see it together (Isaiah 40:5). This is called in 2 Thessalonians 2:8 “the manifestation of His Coming” (lit., the epiphany, or shining forth, of His Parousia). “Behold He cometh with the clouds; and every eye shall see Him, and they which pierced Him; and all the tribes of the earth shall mourn over Him” (Revelation 1:7). Nothing can hinder it, “for the mouth of the Lord hath spoken it.”

How often, just when things seem to be at their darkest, and opposition and difficulty have risen to their highest height, this provides the occasion for the intervention of God! Faith has stood the test and receives its victorious reward.

Now another voice is heard, saying “Cry”; and yet another “one said, What shall I cry?” The answering message declares the perishable nature of man and the imperishable nature of the Word of God. His word is one with Himself. What He says that He is. Hence, as He is everlasting, so His word shall stand forever (Isaiah 40:8). Since Christ is the Word of God, this is all true of Him, and is especially declared in His reply to the Jews in John 8:25, r.v., that He was what He had spoken to them from the beginning (or completely, altogether). His teaching was the expression of His nature and character. So then the oppressors of Israel will fade and die as the grass, under the retributive judgments of God.

What follows in Isaiah 40:9-10 is really addressed to Zion and Jerusalem, which again stand for the inhabitants thereof, and the a.v. and r.v. margin are almost certainly right, “O Zion that tellest [bringest] good tidings … O Jerusalem, that …” (Isaiah 52:7 and Isaiah 62:11 are in a different connection). The announcement of the immediately impending Advent of the Messiah will go forth from Zion; it will be known that such Scriptures as Zechariah 14:3-4 are about to be fulfilled. Hence a threefold “Behold”: first the proclamation “Behold, your God” (the comma should be observed), and then the two assurances, “Behold, the Lord God will come as a mighty One, and His arm shall rule for Him; behold, His reward is with Him, and His recompense before Him,” the recompense being twofold in character, both of retribution for the enemies of His people, and for the compensation of the faithful.

All this is judicial; now follows that which is consolatory. The figures of the Victor and the Judge are succeeded by that of the Shepherd: “He shall feed [or rather, “tend”] His flock like a shepherd” (John 10:4-16), a sweet word of affectionate consolation for those who have been scattered among the Gentiles and have passed through fiery trial. “He shall gather the lambs in His arm, and carry them in His bosom”; they could not keep pace with the flock; “and shall gently lead those that give suck”; for the mother sheep require special care (cp. Genesis 33:13). This is how the Lord will bring about the issues from “the time of Jacob’s trouble.” Not a member of the godly remnant in Israel, with their varied spiritual conditions, will go unattended by their great Shepherd. This verse provides lessons for those to whom, as undershepherds, is committed the present day care of the spiritual flock (1 Peter 5:2-4). How much discernment and devotion are requisite in order to follow the example of the Good Shepherd, concerning the three conditions here mentioned of those who form the flock! The Lord teaches us the need of dealing in tender compassion and grace with those committed to our care. This verse closes the prologue to the remainder of the book. Having shown who it is who is about to interpose for the redemption and comfort of His people, the prophet will now testify as to the incomparable attributes of their Creator-God, who will undertake for them. They must be awakened to a consciousness of His infinite greatness, His character and power. And as idolatry has been an outstanding transgression of Israel, leading to the sufferings they have received from the Gentile nations, these attributes are set in contrast both to the condition of nations (Isaiah 40:15-17) and to the nature of idols and their makers (Isaiah 40:18-20). All this leads up to a renewal of consolatory assurances (Isaiah 40:29-31).

Two comprehensive and challenging questions (what appears as a third is really part of the second) are asked, the first (a) concerning His omnipotence, the second (b) concerning His omniscience:

(a) “Who hath measured the waters in the hollow of his hand [how very small are the contents possible to a human hand!], and meted out heaven [“the heavens”] with the span [the verb signifies to prove, weigh, measure out, and so to regulate—see “directed” in Isaiah 40:13, contrast the width and ability of a human span], and comprehended the dust of the earth in a measure [how small is human capacity, which measures with the third part of an ephah!], and weighed the mountains in scales, and the hills in a balance” (how little can man weigh, whether in a steelyard or in a pair of balances! did man adjust the equilibrium of the earth?). The questions are a magnificent way of bringing home the puny activities and power of mere man compared with the mighty Creator.

(b) The second series of questions relates to His omniscience, a fact which forecloses all instruction from others: “Who hath directed [or “regulated”; the same word as is rendered “meted out” in Isaiah 40:12] the spirit of the Lord [that is, who provided Him a standard by which to act], or being His counselor hath taught Him? With whom took He counsel, and who instructed Him [or “made Him understand”—see margin] and taught Him in [or “concerning”] the path of judgment, and taught Him knowledge, and shewed to Him the way of understanding [or “made known to Him prudent counsels”]?” Isaiah 40:13.

All this combines the faculties of knowledge, wisdom and understanding. The questions resemble, and have the same object as, those which the Lord asked Job (chaps. 40 and 41whom He converted by the argument from design. Here He uses the argument of analogy. Let Israel then consider the nature of their Redeemer and turn away from imaginary and futile sources of help. From His attributes as Creator the thoughts are now directed to His absolute control as Governor of the nations, a control which never causes Him any difficulty or presents Him with any problem. “Behold, the nations are as a drop of a bucket [i.e., a drop hanging on a bucket: does the drop cause the carrier any burden?], and are counted as the small dust of the balance [the merest speck of dust or sand! how much does that make a scale descend?]: behold, He taketh up the isles as a very little thing [or as in the r.v. margin, “the isles are as the fine dust that is lifted up” i.e., by a puff of wind], Isaiah 40:15.

Further, whatever can be offered to God in worship and sacrifice must ever be far short of the glory of His Being. “Lebanon is not sufficient to burn” (i.e., to provide wood for the fire of an offering), nor could its pastures provide an adequate supply of sacrificial beasts. The privileged Jew would ever come short in this respect. And as for the Gentiles, sacrificial offerings are not in the question. The nations are “as nothing before Him; they are counted to Him less than nothing [their moral corruption renders them worse than if they were nonexistent] and vanity” (tohu, a waste or chaos—the same word as in Genesis 1:2, r.v., “waste,” and Isaiah 45:18, r.v.), Isaiah 40:17. This being so with man, much greater are the insignificance and worthlessness of an idol. Let Israel beware! “To whom then will ye liken God? or what likeness will ye compare unto him?” (Isaiah 40:18). Accordingly there follows the first of a series of passages characterized by withering sarcasm poured upon the infatuation of idol framers and worshipers, and aimed at Israel. Here the idol makers are especially in view, both the rich man who can afford one made of metals and adorned with gold and silver, and the poor man who applies for the fashioning of a wooden one (Isaiah 40:19-20).

Four questions follow in Isaiah 40:21, addressed to Israel. They are in the (a), (b), (b), (a), or chiasmic, order: (a) “known,” (b) “heard,” (b) “told you,” (a) “understood”—a strong method of appeal or instruction.

(a) Failure to recognize and acknowledge God from the evidences of creation (Isaiah 40:22-26) prevents the reception of the knowledge of His will, (b) by preaching, and (b) by teaching, through (a) the darkening of the understanding. So had it been with Israel. They had become like the Gentiles (see Romans 1:20-32).

Let us ever beware lest the wonders of nature fail to produce in us the adoration of its Maker. So now there follow statements of God’s position, power and authority, and the prophet passes alternately from the physical universe to the inhabitants of the world: “It is He that sitteth [here of sitting enthroned] upon [or “above”] the circle of the earth [the vault which arches over the earth].” That is His position relatively to creation. Now for the puny diminutiveness of the inhabitants of the earth: they are “as grasshoppers” (i.e., in His sight; cp. Numbers 13:33). Next, again, as to creation (Isaiah 40:22): “that stretcheth out [lit., “has stretched out”] the heavens as a curtain [a thin, transparent fabric; margin, “gauze”], and spreadeth [lit., “has spread out”] them out as a tent to dwell it.” Further, again, as to earth-dwellers, and especially their rulers: “that bringeth princes to nothing; He maketh the judges of the earth as vanity”—two classes of authorities, the former those who possess the highest distinction and greatest influence; the latter those who exercise the chief judicial and administrative power. The former are made to be as though they were nonexistent; the latter are made a desolation (a tohu: see Isaiah 40:17). See 1 Corinthians 2:6. The r.v. marginal rendering of what follows depicts more accurately the suddenness with which the naturally promising great men of the earth just mentioned are brought to nought under the mighty hand of God: “Scarce [scarcely] are they planted, scarce are they sown, scarce hath their stock taken root in the earth, when He bloweth upon them, and they wither, and the whirlwind taketh them away as stubble” (Isaiah 40:24, r.v. margin). The breath of the Lord consumes them (cp. Isaiah 11:4; 2 Thessalonians 2:8, r.v., and Revelation 2:16); the forces of nature, which are His, blast them. As in Isaiah 40:18, where the prophet challengingly declared the incomparableness of God, after recording the insignificance of the nations, so here, recalling this challenge, God, after the demonstration of the finiteness of the inhabitants and the evanescence of their governors, Himself says, “To whom then will ye liken Me, that I should be equal to him? saith the Holy One” (Isaiah 40:25). This is a change in the distinction; it is not now between His illimitableness and their insignificance, but between His essential and absolute holiness and the self-degradation of His corrupt and idolatrous people. Alas, the folly of making and worshiping any but their true and living God! This is pointedly followed by a third mention of the incomparable power of God as Creator. The first (Isaiah 40:12) was given as a challenging question; the second (Isaiah 40:21-22) as a number of appealing reminders of what they had been taught to recognize; the third is given as a command: “Lift up your eyes on high, and see who hath created these [or “see: who hath created these?”], that bringeth out their host by number,” causing them to come forth, so to speak, night after night, as a general brings out his armored host to the field: “He calleth them all by name: by [or rather, “because of”] the greatness of His might, and for that He is strong in power, not one is lacking.” Not one is absent from the muster-roll (Isaiah 40:26).

Omnipotence alone is requisite for the whole constant, glorious and orderly procedure. The heavenly host exists and moves, not simply by natural laws. The Son of God is Himself the sustaining Center, Upholder and Controller of all: “all things have been created through Him, and unto Him: and He is before all things, and in Him all things consist” (i.e., hold together), Colossians 1:16-17. He upholds “all things by the word of His power” (Hebrews 1:3).

While what has just preceded is retrospectively a protest against idolatry in the nation, it is also introductory to a message of comfort to the remnant of the godly who are cast down and despairing. Hence they are addressed in the words “O Jacob” as well as “O Israel,” to remind them of the covenant made with their ancestor. They thought that the Lord had abandoned them in His wrath, having grown weary of them: “Why sayest thou, O Jacob, and speakest, O Israel, my way is hid from the Lord, and my judgment is passed away from [or “overlooked by”] my God?” (Isaiah 40:27). Their way was one of great suffering and their judgment, their right, was withheld by their oppressors. This is prophetic of what they will yet experience in “the time of Jacob’s trouble” at the hands of the Antichrist. They thought, as some of them will no doubt yet think, that God had entirely forgone the judicial vindication of His people. The baselessness of such despair is met by a double question, recalling the same questions as in Isaiah 40:21 : “Hast thou not known? hast thou not heard? 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” (Isaiah 40:28).

Any of us who are tempted to despondency because of the pressure of adverse circumstances should lay hold of the facts which we have accepted by faith, as well as gather from our experiences of God’s merciful dealings with us, that He, the Creator of all things, is “the same yesterday and today, yea, and forever,” and therefore has the same power at our disposal as He manifested in His creative acts. He never suffers from overexertion; and since His understanding is infinite, He knows all about us. Our most trying experiences, whether from without or within, are not only known to Him, but are under His absolute control. He appoints the time for His interposition and our deliverance. So far from becoming faint, “He giveth power to the faint; and to him that hath no might He increaseth strength [or giveth strength abundantly],” Isaiah 40:29. What we need is faith to open our hearts to receive the strength He is ever ready to impart while we are undergoing the trial. That is His way of making our trials blessings. He aims at making us realize our utter incapability, so that we may take hold of His strength instead of despairing under the affliction. The strongest can never be sure of freedom from weariness, and an obstacle placed in their path may easily make them stumble: “Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength [margin, change, i.e., gain fresh]; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk [or go forward], and not faint” (Isaiah 40:30-31). To wait upon the Lord is not simply a matter of patience, or even of longing, it means trust and the confidence which characterizes our hope. To experience this is to go from strength to strength, drawing continually from the resources of His power. To mount up with wings is to rise above difficulties, to fly above the mists and darkness of earth into the clear sunshine of God’s presence. Would that we more readily entered into this delightful experience. We shall do so, if Christ is a reality to us.

Some suggest that the meaning is that of putting forth fresh feathers, as birds do after moulting, but the rendering in our Versions seems better. The eagle is characterized by three things: rapidity of flight, power of scent, keenness of vision. So our mounting up is not only a matter of rising above difficulties, it involves a joyous and quick discernment of the will and way of God for us and the keen vision of Himself by faith. But then we are very much on the earth, and hence the metaphor of running and walking: “I will run the way of Thy commandments, when Thou shalt enlarge my heart” (Psalms 119:32). “I will walk at liberty; for I have sought Thy precepts” (Psalms 119:45). Running is suggestive of energetic effort, but what is also needed is the steady progress in the Christian path in the enjoyment of quiet communion with God.