The first strophe of this poem (vv. 1-2) sets the tone for the rest of the chapter and for the rest of the book. It is an introduction to an introduction. In spite of affliction that lay ahead for the Judahites, God's ultimate purpose for them was life, not death, and salvation, not enslavement.
40:1 As chapter 1 began with a command (1:2), so does this second major part of Isaiah's prophecy. In both places the word of God is prominent, and in both places Israel is God's people (1:3).
The God of Israel commanded His mouthpieces, especially Isaiah, to comfort His covenant people.392This is the language of covenant (cf. Exod. 6:7; 37:35; 2 Sam. 10:2; Jer. 16:7). We may imagine a heavenly court scene in which God issued this command (cf. 1 Kings 22:19). The double imperative "Comfort"suggests emotional intensity. "Keeps saying"is a more literal translation than "says"and stresses the importance of this message.
40:2 Jerusalem, the personification of God's people, the Israelites, needed persuading to respond to the Lord's love for her. Her lover had not cast her off. Judah's period of educational discipline involving duress (the Babylonian captivity) was over. Punishment for her iniquity (by the sacrifice of the Lord's Servant) had been accepted as satisfactory.
"Here is the first intimation of the truth to be more fully revealed in the fifty-third chapter of the book."393
Indeed, Israel had received a double pardon, by God's grace (cf. 61:7). She had also suffered a double penalty for her sins (cf. 51:19).394Perhaps both thoughts are in view here.
This verse is programmatic for chapters 40-66 of Isaiah. Chapters 40-48 assure that Judah's captivity in Babylon will end, that "her warfare has ended."Chapters 49-57 promise that God will provide a sacrifice for sin, that "her iniquity has been removed."And chapters 58-66 guarantee that Israel will receive her promised kingdom blessings, that "she has received of the LORD's hand double for all her sins."Throughout, deliverance is in view.395
Here begins explanation of how God could offer sinful people comfort. He would break into history (cf. 52:7-10).
40:3-4 Isaiah announced that someone was calling out to prepare a highway in the desert because the Lord was coming to His people's aid (cf. Matt. 3:3; Mark 1:3; Luke 3:4; John 1:23; 3:30). It was customary to construct processional avenues for approaching dignitaries and for idols carried in parade. The wilderness and desert represent the barren waste where God's people dwelt, complete with obstacles and impediments to overcome, and through which He would come to them with refreshment, as He did formerly at Mount Sinai. The idea is that He was certainly coming and His people should prepare for His appearing.
40:5 God would appear acting for His people and by that acting manifest His glory to the whole world. All flesh would marvel at His liberating the Israelites and bringing them back into their land. Even more everyone would stand amazed at His saving humankind through the coming of Messiah. Still more impressive would be the eschatological demonstration of His glory that would accompany Messiah's return to the earth to rule. All these occasions of salvation are probably in view in this verse. This revelation was sure because it was a message from the mouth of Yahweh almighty.
"Isaiah's tendency to add some emphatic statement like for the mouth of the LORD has spoken' (v. 6; cf. 9:7; 37:32) anticipates Christ's truly I say to you.'"396
The third stanza stresses the opposite of the second one, namely, the inability of humans to deliver themselves.
40:6 The same voice continued to call out (cf. v. 3). This time a messenger asked what to call, and the voice instructed him. He was to announce the brevity of human life, comparing it to the grass that quickly turns brown in Palestine and to the wildflowers that only last a few weeks (cf. 1 Peter 1:24). Israel's oppressors were no stronger nor more reliable than grass. Their loveliness (Heb. hesed, constancy) was ephemeral.
40:7 The breath (Heb. ruah, sometimes translated "Spirit") of the Lord not only brings life (cf. Gen. 1:2), but it also brings death to people, even His people, as well as to their enemies and to the grass and flowers.397The hot winds that blew into Israel from the east quickly withered the grass, and the prophet likened this wind to God's wilting judgments on humankind.
40:8 In contrast to this withering and wilting, the word of Yahweh remains forever alive and fresh (cf. 55:10-11). That is, what God says will stand regardless of time or tragedy (cf. Mark 13:31; 1 Pet. 1:25; 2 Pet. 3:8-10). God's promise of hope could overcome the devastation of His judgment.
God's deliverance of His people was not just for their own blessing, however. It was to be for the blessing of the whole world.
40:9 The voice now summoned the people of Israel, collectively identified with Zion and Jerusalem, to announce the coming of their God. They were to go up on a high mountain and speak loudly without fear so everyone else would hear their message of good news (cf. Acts 1:8).
"The essence of the message is: Look, it's God.'"398
40:10 The sovereign Yahweh was coming to exercise His strong rule (cf. 53:1; Deut. 4:34). He was bringing His reward and recompense (synonyms) with Him for His people (cf. Rev. 22:12). These are the fruits of His victory, which He will share with His people (cf. 61:6; 66:12).
40:11 However, He would rule like David, the shepherd king. He will be very sensitive to the needs of His people as He rules over them. Intimate and loving care will mark His reign. The two different uses of God's arm in this verse and the preceding one illustrate the two complementary sides of God's character. Chapters 1-39 feature His arm of judgment, and chapters 40-66 emphasize His arm of compassion.
