Chapter 40

1 The promulgation of the gospel. 3 The preaching of John Baptist. 9 The preaching of the apostles. 12 The prophet by the omnipotency of God, 18 and his incomparableness, 26 comforteth the people.

1. Comfort ye my people. This chapter begins the third and last section of the book of Isaiah. For consideration of the so-called Deutero-Isaiah problem, see pp. 84–86. In many ways chs. 40–66 constitute the most important part of Isaiah’s prophecy. Chapters 1–35 consist largely of a series of denunciations against transgression and pronouncements of judgments to follow. In chs. 36–39 there is a recital of incidents connected with Sennacherib’s invasion, Hezekiah’s illness and recovery, and the visit of the Babylonian envoys. In the chapters that follow, the message of the prophet is entirely different in tone and theme. Pronouncements of judgment and doom are largely in the past, and the remainder of the book deals with promises of the outpouring of God’s grace upon the righteous. It is largely chs. 40–66 that have earned for Isaiah the name of “gospel prophet.” Here, in the most sublime language ever to grace the lips of an inspired orator, Isaiah sets forth the glorious future of Israel as God’s faithful “servant,” her deliverance from every foe, the coming of Messiah, and the establishment of the Messianic kingdom.

The prophet’s mind goes forward to a time when God will be gracious to His people and will grant them the blessings of righteousness and peace.

There are many predictions regarding the coming Messiah, His character and offices, His life, and His self-sacrificing service and death. There are views of the enlargement of the church and of the ingathering of the Gentiles. Also, there are thrilling pictures of the earth restored to Edenic peace and beauty. Throughout this section Israel (that is, the people of Judah, as the northern kingdom no longer existed) appears as the chosen people of God, His “servant,” His “elect,” in whom He “delighteth” (ch. 42:1; etc.).

Danger from Assyria, the chief enemy of Judah in chs. 1–39, was now, for the most part at least, in the past, and through the prophet Isaiah God prepares His people for an even greater calamity—the Babylonian captivity a century later. In the new section beginning with ch. 40 God finds Israel discouraged because of the seeming failure of His purpose for them as a nation, and bids them look forward in faith to the glorious prospect that awaited them upon their return from captivity (see pp. 31, 32).

In the earlier part of the book, Isaiah proclaims a message of rebuke; now he sets before them one of comfort and hope. The previous section deals largely with the unrighteousness of the people; this, with the righteousness of God. Chapters 1–39 are concerned largely with the success of the enemy in drawing God’s people away from their high ideals; chs. 40–66, with the Lord’s success in drawing Israel back to its ideal position as the light and hope of the world. Here is a striking picture of Messiah as God’s Servant, and of men walking in His footsteps and being His witnesses. Here are sublime pictures of God as the hope of His people, and of His people returning to Him and occupying their appointed position as His representatives on earth. Here, they are delivered from the power of Babylon, they reoccupy the Land of Promise, and the waste places of earth become “like the garden of the Lord” (ch. 51:3).

2. Speak ye comfortably. The book of Isaiah opens with a message of stinging rebuke to Jerusalem (ch. 1:2–10). She was then “a besieged city,” and a wicked city like Sodom and Gomorrah (ch. 1:8–10). But now Isaiah foresees a time when “her warfare” is over and God sends a message of consolation to her. Punishment has been meted out because of her sins, and now pardon and restoration are offered.

Her warfare. The warfare referred to includes the military invasions of Isaiah’s own time, the conquests of Babylon under Nebuchadnezzar more than a century later, and, figuratively, the broader warfare of the church against the powers of darkness in all ages. Looking forward with prophetic vision to the time of restoration at the close of the Babylonian captivity, Isaiah speaks with confidence, as if the foes of Israel had already been vanquished (see Vol. I, p. 27).

3. Prepare ye. It was God’s purpose that, upon restoration from Babylonian captivity, Israel as a nation should bend every effort to its own preparation and that of the nations about for the coming of Messiah. A glorious future awaited the nation, as the divine program was to proceed apace and without interruption until Messiah should appear and His eternal kingdom be set up (see pp. 29, 30). The process of preparation was to reach its climax in the life and ministry of John the Baptist, to whose work these words specifically pointed forward (see on Matt. 3:3). Likewise it is the privilege of the church today to “prepare … the way of the Lord,” that He may return to earth in power and glory. As with Israel of old, this work of preparation is twofold, and consists first of a transformation of character, and second, of the proclamation of the gospel message to all mankind. Compare Isa. 62:10–12; Mal. 3:2.

A highway. For the symbolism here used see on Matt. 3:3.

4. Every valley. Preparations for the coming of an earthly monarch involved the repair of the way over which he was to travel, that his progress might be unhindered. As applied to the coming of King Messiah, the words have a spiritual application (see on Matt. 3:3). It was the work of John the Baptist to call upon men to prepare their own hearts and lives for the coming of Jesus (Matt. 3:5–12; Luke 3:3–17). God’s messengers in the last days are to proclaim a similar message.

5. The glory of the Lord. As revealed in the life and ministry of our Lord (John 1:14; 2:11; 2 Peter 1:16; see on Luke 2:52). At Christ’s second coming, men will behold His visible glory (Matt. 16:27; 25:31; Rev. 1:7).

6. What shall I cry? The Lord’s messenger found himself in perplexity. What message could he give appropriate to a time when the nation was suffering because of its sins? What message was there for “Sodom” and “Gomorrah” (ch. 1:9, 10) in the day of doom?

All flesh is grass. Compare Job 14:2; Ps. 90:5; 102:11; 103:15; James 1:10; 1 Peter 1:24.

7. The Lord bloweth. Like a withering blast the breath of God’s displeasure brings to nought the counsels of evil men. That which is unholy cannot abide in His presence. God sends forth His Spirit in order that men who are unclean and unholy may be transformed and renewed in the image of their Creator, but if they resist, they will perish like a flower of the field.

8. The grass withereth. Man is not immortal. So far as the element of life is concerned he is not superior to the grass of the field (see Eccl. 3:9–21).

The word of our God. The revealed will of God constitutes the spiritual food on which man is to subsist (Matt. 4:4; John 6:48–63). Truth never changes, for its Author is “the same yesterday, and to day, and for ever” (Heb. 13:8). Those who come to Him for the sustenance of their souls will never “hunger” (John 6:35), nor will they “thirst” (John 4:14).

9. Zion. See on Ps. 48:2. Her “good tidings” are the message of God’s goodness and forgiveness. In a time of peril and darkness Zion has a message of hope and light. For a discussion of Israel as the messenger ordained to carry these tidings to the world see pp. 26–30.

Behold your God! Again and again in this section of the book, Isaiah points to evidences of the infinite power of God, by way of encouraging the disconsolate people of Judah to believe that the glorious promises might yet be theirs (see chs. 40:4, 5, 8, 10, 15, 17, 18, 26–29; 41:20; 42:13, 14; 43:13–19; 44:6; etc.). The great mistake of the professed people of God was that they took their eyes away from their Lord and Maker, and looked to themselves instead. Their great need was a vision of God and of His mercy and justice. Isaiah was given such a vision at the time of his call to prophetic office (ch. 6:1, 3). Having seen God himself, he was henceforth to help the people to see Him also, for only thus could they have life and hope. The grandest work ever entrusted to mortals is that of calling lost men and women to behold their Redeemer.

10. God will come. Isaiah here pictures the coming of the Lord in judgment (Isa. 25:9; 62:11, 12; Rev. 22:12). The arm of God is extended in mercy to the righteous and in judgment to the wicked (Isa. 51:5; 52:10; 63:5; cf. Matt. 25:33, 34, 46).

Work. Also, “wages,” that is, the reward to be paid for work performed (see chs. 49:4; 62:11).

11. Like a shepherd. The solicitous care of Christ for His people, providing for them and protecting them from harm, is often compared to the work of a gentle and faithful shepherd in caring for his flock (see Ps. 23:1; 77:20; 80:1; 95:7; 100:3; Jer. 13:17; 31:10; Eze. 34:11–16; 37:24; Matt. 9:36; 18:12; Luke 15:4; John 10:11; Peter 2:25). As a shepherd gathers his lambs, carrying those that are too feeble to walk, and leading the ewes gently (see Gen. 33:13), so Christ exercises every possible care for His flock. God is not an unfeeling master or a cruel tyrant, but the very embodiment of consideration and love.

12. Who hath measured. The exalted picture Isaiah here gives of the wisdom, power, and eternal majesty of God is unsurpassed in Scripture (see Job 38:4–37). Again, in Isa. 40:26–28; 41:19, 20, the prophet refers to the power of God as manifested in the works of creation. Compare Ps. 96:5. See on Isa. 41:21. God is the great Master Worker of the universe, the One who fashioned the heavens and the earth. For Him no task is too great and no responsibility too small. Things infinitely large and incomprehensible to man are as nothing to Him. It is our privilege to trust in a God that is great and wise and good. All His wisdom and power are at the command of those who believe and trust in Him. Compare Isa. 57:15; see DA 827.

13. Who hath directed. Confronted with a difficult task, a man usually looks to those of experience for wisdom and direction. God neither asks nor needs help from anyone. There is none wiser or more able than He. Paul refers to this passage of Isaiah in Rom. 11:33, 34, in his mention of the infinite wisdom and knowledge of God (see 1 Cor. 2:16).

14. The way of understanding. The series of questions here asked has to do with knowledge, and understanding, and wisdom, a recurring theme of the book of Proverbs. God is the embodiment and personification of wisdom, and all knowledge and understanding come from Him (see on Prov. 1:7).

15. The nations. In the days of Isaiah, Assyria was the greatest nation of the earth, feared by all others. But the Lord would have His people know that this greatest nation was as nothing before Him. When men fear God they need have no fear of the so-called great powers of the earth. Regardless of the plans and purposes of men, God brings His own will to pass (see Isa. 14:24–27; see on Dan. 4:17).

16. Lebanon is not sufficient. Compare Ps. 50:10–12. The Hebrews made much of sacrifices in their religion, but if all the wood of the great forests of Lebanon were used as fuel for a mighty sacrifice composed of all the beasts that lived there, the oblation would not be commensurate with the majesty of God.

18. To whom then. See on v. 9. A comprehension of the greatness and the infinity of God reveals the utter folly of idolatry. Many of the Hebrews were following the heathen in their worship of idols, and Isaiah sought to turn them back to the worship and service of the true God.

19. The workman. Idols must be made by the hands of men, but the men who make the idols are themselves the handiwork of God. In the days of Isaiah, men employed their greatest ingenuity and their most precious metals in the manufacture of idols, but even then these were only the products of men’s hands. What virtue could there be in setting up as objects of worship these things that are themselves made by man? Isaiah summons men to worship the true God because He created them. What folly for men to worship, instead, the things they themselves have made! As well might the Creator worship His creatures!

20. A tree. The poor man, who cannot afford to make his idol of precious metal, makes it of wood. But having made this idol, what does he have more than wood? How long will such a god endure?—till the wood rots away. Isaiah sets before his people the folly of worshiping gods made with human hands.

21. Have ye not known? Are you completely lacking in knowledge? Does common sense not make clear to you the folly of your course? Isaiah here appeals to the basic intuitions of men, to say nothing of divine command or revelation. Even without the benefit of revelation men have sense enough, if they use it, to realize that idols made by the hands of men are not suitable objects of worship (see Rom. 1:18–23).

22. The circle. Heb. chug, either the great vault of heaven or possibly the horizon, as also in Job 22:14. In Prov. 8:27 the same Hebrew word, translated “compass,” refers to the horizon. Above the great universe He has made, the Lord of heaven reigns supreme over all. Some have found in this verse evidence that Isaiah knew, presumably by revelation, that the earth is spherical in shape. He may, indeed, have known this fact; however, the Heb. chug seems to indicate a circle rather than a sphere, and evidence that he knew of the earth’s sphericity must come from other sources. The picture here seems to be that of God enthroned above the vast vault of heaven. Even the greatest of men are utterly insignificant in comparison with Him. In the “heaven of heavens” (1 Kings 8:27) God dwells, as it were, in a curtained tent (see Ps. 104:2; cf. Isa. 66:1).

23. The princes. God removes kings and brings nations to their end. The rulers of earth occupy their thrones only so long as He permits (see Ps. 75:7; Jer. 27:5; Dan. 2:21; 4:17, 25; Acts 17:26; Rom. 13:1; see Additional Note on Dan. 4). Why fear the kings of Babylon, Assyria, Egypt, or any other power so long as God is God?

24. They shall not be planted. The supposedly great men of earth are hardly better than the grass that withers or the flower that fades (v. 8). They vanish away when the Lord, as it were, blows upon them (v. 7).

25. Saith the Holy One. The characteristic attribute of God is not so much His great wisdom or power, as His perfect holiness. This is the secret of His wisdom and power. Righteousness is the foundation of His throne. In sharp contrast, the deities of the heathen—Baal, Molech, Ishtar, etc.—are vile creatures, the vices and passions of men deified.

26. Lift up your eyes. If men will but lift their vision heavenward, it is their privilege to behold undeniable evidence of the Creator and Sustainer of all things (see Ps. 19:1–3; Acts 14:17; Rom. 1:19–23). He sits, as it were, above all the starry host of heaven, governing the universe He has created. As we contemplate the number of the stars, their orderly arrangement, their glory and beauty, we cannot but be impressed with our own insignificance and the transcendent power of God. All the heavenly bodies pursue their assigned paths; each has its name and place, and each has its role in the great procession of space.

Faileth. That is, “is lacking,” or “is missing.”

27. My way is hid. Many in Judah felt that God had forgotten them and that He was not treating them justly. But there were many things they themselves failed to understand. Seated on His throne in the heavens, God sees all, knows all, and takes everything into consideration. He weighs carefully every factor, the past as well as the present, the future as well as the past. There is nothing that He fails to consider, no detail that escapes His notice. Whatever He does is wise, right, just, and good. Who is man to feel that he is being neglected or treated unjustly by God?

28. Hast thou not known? See on v. 21.

The everlasting God. How old are the oldest and wisest of men compared with the eternal God? Our world has been in existence for but a moment, in comparison with eternity. The wisest of the wise among men are at best the incarnation of weakness and folly, as compared with the Eternal One. No man can fathom the depths of God’s providence and wisdom (Ps. 145:3; Rom. 11:33). He who “telleth the number of the stars,” and whose “understanding is infinite,” is good and kind enough to supply all the needs of men (Ps. 147:3–5; see Acts 14:17).

29. He giveth power. The God who faints not imparts strength to fainting hearts. Whatever man’s needs may be, God is able to supply them all (see Ps. 104:27; 145:15). Those who in meekness and lowliness of spirit realize their own frailties and shortcomings are the most certain of having their needs supplied (Isa. 57:15; Matt. 5:3–6). God’s ear is always attuned to the cry of those who feel themselves insufficient for the tasks at hand and who desire the help of Heaven. It is in the weakness of humanity that God’s strength is made perfect (2 Cor. 12:9). This fact has been proved in the lives of countless thousands.

30. Young men. Young men at the height of their vigor become weary and exhausted; even youths in the prime of life reach a point beyond which their strength fails. Many a struggle is lost because of weakness of body or spirit, even on the part of the most virile.

31. Wait upon the Lord. That is, look to the Lord in sincerity and humility for wisdom and strength, and then patiently await His guidance (see on ch. 30:21; cf. 57:15).

Renew their strength. The Christian life is a constant process of receiving from God and giving to God. Strength is expended in service for the Master (cf. Mark 5:30), but there are always new supplies of grace and vitality available from Him who knows not weariness. He who does not continue to receive strength from God will soon find himself in a position where he is unable to serve God. See DA 827.

As eagles. One of the most magnificent sights of the wild is an eagle soaring in the sky, higher and higher, with seemingly little effort. Similarly, the child of God who draws his strength from above is enabled to go ever onward and upward, always reaching new heights of achievement (see Ps. 103:5). Day after day it is the privilege of the Christian to go on from grace to grace and from victory to victory (see 1 Cor. 15:57; 2 Cor. 2:14; Ed 18; DA 679). Strength is added to strength, and progress is constant. Higher and still higher goals come into view, and eventually the Christian attains to “the prize of the high calling of God in Christ Jesus” (Phil. 3:14).

Ellen G. White comments

1    DA 826; PK 722

1–5 DA 135

2     PK 729

3     ChS 169; CS 190; Ev 88, 579; MM 330; 9T 96, 114

3, 4 DA 215

3–88T 9

4     FE 251; 8T 10

5     DA 103; GC 301; PK 689, 733; 6T 19

7, 8 Ed 183

8     COL 350; GC 288; MB 148; PK 187; PP 754

9     CW 93; PK 315, 696

9, 10    COL 415

9–11DA 476, 826; 6T 20

9–17TM 478

10   Ev 332; 2T 160, 520

10, 11  PK 697; 8T 10, 39

11   GW 211; MH 162; PP 191; WM 24

12   Ed 35; ML 336; PP 302; 4T 261

12–28  MH 431

12–318T 261

15   1T 536

15–17PK 185; 3T 194

18–29DA 282

22   1T 536

25, 26  GC 437; PK 3 6

25–31  8T 39

26   CT 456; PP 115; SC 86

26–29Ed 115

27   TM 447

27–31PK 316

28   FE 276; PK 164

28–31TM 479

29   COL 157; MH 268; 7T 69, 87, 244

29–31MYP 142

30, 31  COL 147

31   ML 277; 7T 243; 8T 11