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  Isaiah

40

Isaiah 40

Having spiritually ascended, Zion/Jerusalem declares good tidings to those who have yet to ascend.
1 Comfort and give solace to my people, says your God;   2 speak kindly to Jerusalem. Announce to her that she has served her term, that her guilt has been expiated. She has received from Jehovah’s hand double for all her sins.

Chapter 40 begins the second part of Isaiah’s linear literary structure Trouble at Home (Isaiah 1-39), Exile Abroad (Isaiah 40-54), and Happy Homecoming (Isaiah 55-66), which has antecedents in early Egyptian narrative patterns. Chapter 40 additionally forms an integral part of Part II of Isaiah’s synchronous Seven-Part Structure (Isaiah 6-8; 36-40) that transposes the entire Book of Isaiah into an allegory or series of historical types of an end-time scenario. A total of seven layered literary structures preclude the idea many scholars espouse that the Book of Isaiah was written by more than one author.

When a people’s “sins” or “transgressions” (hatta’im) beget covenant curses, especially over successive generations, they must endure Jehovah’s justice until they repent. But even when they repent, the evil effects of former transgressions—the curses of the covenant—aren’t immediately removed. We observe this in the land’s invasion by the king of Assyria (Isaiah 36-37)—Jehovah’s hand of punishment—a curse that accrued from the transgressions of King Ahaz and his people (Isaiah 7:17-20; 8:6-8). But there comes a time—when his people patiently endure the curses—that Jehovah reverses them.

As in the term of a pregnancy—after which comes deliverance—Jehovah commissions Isaiah to proclaim his people’s “guilt” or “iniquity” (‘awon) “expiated” (nirsa). That happy news coincides with their ascending from the Jacob/Israel to the Zion/Jerusalem category and levels higher upon passing his test of their loyalty (Isaiah 37:22). It also sequentially parallels the seraph’s declaring Isaiah’s iniquity removed at the time Jehovah appoints him as a prophet (Isaiah 6:7). Accordingly, Isaiah now assumes the role of a seraph who sits in Jehovah’s heavenly council (vv 3-6), implying that he too has ascended.

3 A voice calls out,In the desert prepare the way for Jehovah;in the wildernesspave a straight highway for our God: 4 every ravine must be raised up,every mountain and hill made low;the uneven ground must become leveland rough terrain a plain.

After serving as Jehovah’s prophet for over forty years and ascending to the seraph category, Isaiah receives a second divine commission (vv 1-6). His name doesn’t appear because a new name accompanies every ascent to a higher spiritual level (v 26; Isaiah 43:1; 45:4; 49:1; 56:5; 62:2; 65:15) and on the seraph level Isaiah is not permitted to disclose it (cf. Genesis 32:29; Judges 13:17-18). Made privy to the same cosmic view as the seraphs who ministered to him at his prophetic appointment (vv 12-26; Isaiah 6:3), Isaiah now serves as the type of a forerunner to Jehovah’s coming to reign on the earth.

John the Baptist’s being “the voice of one crying in the wilderness, ‘Make straight the way of the Lord,’ as said the prophet Isaiah” (John 1:23), accords with this role of forerunner (Isaiah 62:10-11). The main thrust of Isaiah’s prophecy, however—as established by Isaiah’s Seven-Part Structure and other synchronous literary structures—concerns an end-time scenario in which the voice identifies Jehovah’s servant (Isaiah 50:10). That in his day Isaiah serves on the seraph level as a type of the servant alludes to the fact that Jehovah’s end-time servant, too, serves on the seraph level (Isaiah 14:29; 63:9).

The “way” or “highway” that the servant is to prepare consists of the road to Zion on which Jehovah’s people who repent of transgression return to meet Jehovah: “There shall be highways and roads which shall be called ‘the Way of Holiness,’ for they shall be for such [as are holy]. The unclean shall not traverse them; on them shall no reprobates wander. No lions shall be encountered there, nor shall wild beasts intrude. But the redeemed shall walk them, the ransomed of Jehovah shall return; they shall come singing to Zion, their heads crowned with everlasting joy” (Isaiah 35:8-10; cf. 49:8-12; 51:11).

In the desert . . . in the wilderness. As Jehovah’s people anciently spiritually apostatized before Jehovah physically exiled them, so now they must first spiritually repent before they can physically return from dispersion in a new exodus to Zion. That spiritual transformation of Jehovah’s people occurs not in the cities, which the king of Assyria/Babylon destroys (Isaiah 14:17; 32:19; 36:1; 37:26), but in the desert and wilderness, which have a way of leveling the playing field so that Jehovah’s people may become one and receive Jehovah at his coming (Isaiah 35:1-7; 41:17-20; 43:19-21; 62:10-12).

The uneven ground must become level and rough terrain a plain. The task of preparing the way for Jehovah’s coming (v 10) involves clearing away stumbling blocks such as precepts and teachings of men (Isaiah 9:15-16; 32:6) that prevent Jehovah’s people from entering into his presence: “Pass on, go through gates; prepare the way for the people! Excavate, pave a highway cleared of stones; raise the ensign to the nations! Jehovah has made proclamation to the end of the earth: Tell the Daughter of Zion, ‘See, your Salvation comes, his reward with him, his work preceding him!’” (Isaiah 62:10-11).

5 For the glorya of Jehovah shall be revealedand all flesh see it at once.By his mouth Jehovah has spoken it.

Jehovah’s “glory” signifies his presence—literally but also in the “cloud of glory” (Isaiah 4:5-6; 6:1-4; 35:1-2) as in Moses’ tabernacle and Solomon’s temple (Exodus 16:10; 24:15-18; 40:34-38; 1 Kings 8:10-11). Jehovah’s servant—his mouth or mouthpiece (Isaiah 11:4; 49:2; 51:16)—heralds Jehovah’s coming: “Arise, shine, your light has dawned; the glory of Jehovah has risen upon you! Although darkness covers the earth, and a thick mist the peoples, upon you Jehovah will shine; over you his glory shall be visible. Nations will come to your light, their kings to the brightness of your dawn” (Isaiah 60:1-3).

6 A voice said, Announce it.And I asked, How shall I announce it?All flesh is grass,and at its best like a blossom of the field. 7 bThough the Spirit of Jehovah breathe within it,the people themselves are but herbage— 8 grass that withers, flowers that fade—only the word of our God endures forever.

In the same way that Isaiah is Jehovah’s voice to his people—foreshadowing Jehovah’s end-time servant—so one higher than Isaiah serves as Jehovah’s voice to Isaiah. Having ascended to the seraph level, Isaiah’s perspective broadens. He perceives how fickle people are. Without Jehovah’s Spirit to animate them the best of them resemble but fading flowers (Isaiah 5:24; 19:6-7; 37:27). Hence, “The spirit indeed is willing, but the flesh is weak” (Matthew 26:41). God’s word, as vested in his servant (Isaiah 50:4; 51:16; 59:21), endures forever because Jehovah stands by it (Isaiah 41:26-27; 44:26; 55:11).

9 Scale the mountain heights,O Zion, herald of good tidings.Raise your voice mightily,O Jerusalem, messenger of good news.Make yourself heard, be not afraid;proclaim to the cities of Judah: Behold your God!

Just as Jehovah appoints Isaiah as a herald of good tidings to his people on the model of a seraph (vv 1-2; cf. Isaiah 6:7), so Isaiah appoints those in the Zion/Jerusalem category as a herald of good tidings to the Jacob/Israel category, which is here represented by the “cities of Judah.” Persons who have passed Jehovah’s test of loyalty and ascended (Isaiah 37:22) thus minister to those who haven’t yet ascended, while they themselves are ministered to by someone above them. Besides a new name—in this instance, Zion/Jerusalem—a new commission to minister to lower categories of people marks each ascent.

In an end-time context, all persons who ascend to higher spiritual categories declare Jehovah’s coming and prepare the way before him, including Jehovah’s servant (Isaiah 41:27; 52:7; 61:1), Zion’s watchmen (Isaiah 52:8; 62:6-7), and Zion/Jerusalem. In that context, the term “mountains” denotes the nations and kingdoms of the world (Isaiah 13:4; 64:1-3) to whom Jehovah sends his servant (Isaiah 11:10; 41:2; 42:1, 6; 45:1, 13; 49:6; 52:10, 15; 55:4). Apart from its literal meaning, the voice Jehovah’s people are to “raise” or uphold is his servant, through whom Jehovah speaks to his people (Isaiah 50:10):

“[Then shall they say,] ‘How comely upon the mountains are the feet of the messenger announcing peace, who brings tidings of good, who heralds salvation, saying to Zion, “Your God reigns!” Hark! Your watchmen lift up their voice; as one they cry out for joy: for they shall see eye to eye when Jehovah returns [to] Zion. Jehovah has bared his holy arm in the eyes of all nations, that all the ends of the earth may see our God’s salvation. Break out all together into song, you ruined places of Jerusalem: Jehovah has comforted his people; he has redeemed Jerusalem’” (Isaiah 52:7-10; cf. 62:11-12).

10 See, my Lord Jehovah comes with power;his arm presides for him.His reward is with him; his work precedes him.

Jehovah’s coming in a general sense—as distinct from his literal coming in person—refers to the entire scenario of his Day of Judgment that leads to his actual appearance. Called the “day of power” (Psalm 110:3) and “Day of Jehovah” (Isaiah 13:6, 9), there occurs a preparatory period entailing the earth’s cleansing of the wicked and deliverance of the righteous that precedes Jehovah’s millennial reign. Jehovah’s “work” that ushers in his coming (Isaiah 43:13; 45:9; 62:11), in effect, involves the labors of both the king of Assyria/Babylon and Jehovah’s servant (Isaiah 10:12; 28:21-22; 42:3).

The metaphor of Jehovah’s arm—his end-time servant—signifies divine intervention. When Jehovah empowers his servant after he is ostracized (Isaiah 49:4, 7-9; 50:6-9; 52:13-15), the tables turn for him and Jehovah’s righteous people: “Awake, arise; clothe yourself with power, O arm of Jehovah! Bestir yourself, as in ancient times, as in generations of old. Was it not you who carved up Rahab, you who slew the dragon? Was it not you who dried up the Sea, the waters of the mighty deep, and made of ocean depths a way by which the redeemed might pass” (Isaiah 51:9-10; emphasis added; cf. 52:1-3).

11 Like a shepherd he pastures his flock:the lambs he gathers up with his armand carries in his bosom;the ewes that give milk he leads gently along.

Both Jehovah and his servant qualify as good shepherds of Jehovah’s people: Jehovah, because the sheep are his (Isaiah 5:17; 53:6); his servant—Jehovah’s arm—because, as a new Moses, he gathers Jehovah’s people in an exodus to Zion from the four parts of the earth: “Then his people recalled the days of Moses of old: ‘Where is he who brought them up out of the Sea with the shepherd of his flock? Where is he who put into him his holy Spirit, who made his glorious arm proceed at the right hand of Moses, who divided the waters before them?’” (Isaiah 63:11-12; cf. 43:5-8; 48:14-21; 51:9-11);

“I appoint you to be a covenant of the people, to restore the Land and reapportion the desolate estates, to say to the captives, ‘Come forth!’ and to those in darkness, ‘Show yourselves!’ They shall feed along the way and find pasture on all barren heights; they shall not hunger or thirst, nor be smitten by the heatwave or the sun: he who has mercy on them will guide them; he will lead them by springs of water. All my mountain ranges I will appoint as roads; my highways shall be on high. See these, coming from afar, these, from the northwest, and these, from the land of Sinim” (Isaiah 49:8-12).

Jehovah appoints his servant in response to the insensible shepherds who don’t feed the flock or lead it gently but who instead feed themselves (Isaiah 56:11-12; Jeremiah 23:1-8; Ezekiel 34:1-24). The tender “lambs”—those newly reborn as Jehovah’s covenant people—and the “ewes that give milk”—those who nurture them—Jehovah sends a new shepherd. His servant, however, doesn’t accomplish Israel’s restoration alone. The spiritual kings and queens of the Gentiles help to “bring your sons in their bosoms and carry your daughters on their shoulders” in the new exodus to Zion (Isaiah 49:22-23).

12 Who measured out the waterswith the hollow of his handand gauged the heavensby the span of his fingers?Who compiled the earth’s dust by measure,weighing mountains in scales,hills in a balance?

Verses 12-26 comprise the most expansive cosmological prophecy in the Bible. As in the Genesis account, God’s creation of the heavens and the earth begins with the organization of chaotic matter—“waters” and “dust” (Genesis 1:2). A cyclical pattern of more than forty alternating motifs of chaos and creation commence in chapter 40 and stretch to the end of chapter 46, affirming that God’s creation occurs from preexisting matter, not ex nihilo­ or out of nothing. Isaiah’s account of God’s creation proceeds sequentially from the formation of the “heavens” and the “earth” to “mountains” and “hills.”

13 Who has comprehended the Spirit of Jehovah,that a man should let him know his plan? 14 Of whom was he counselledthat he might be enlightened,by whom instructed in the path of discretion,imparting to him knowledge,acquainting him with the way of understanding?

As in the Genesis account—when “the Spirit of God moved upon the face of the waters” (Genesis 1:2)—so the power of his Spirit is manifest in his creation at all times. That creation accords with a divine “plan” or “counsel” (‘asato) concerning God’s children, as becomes clear from chapter 40’s progressively narrowing concept of creation. While man often seeks to counsel God (cf. Isaiah 5:19; 45:9; 66:5), he should instead take counsel from God and learn his plan. Man’s “knowledge” is limited to his own experience, his “way of understanding” being vastly inferior to Jehovah’s (Isaiah 6:9; 29:14, 24; 55:8-9).

15 The nations are but drops from a bucket,counting no more than dust on a balance;the isles he displaces as mere specks. 16 Lebanon would not suffice to kindle a fire,nor all its beasts be adequate for sacrifice. 17 Before him all nations are as nothing;as less than the ether they are reckoned by him.

Jehovah’s creation here narrows from “nations” or “Gentiles” (goyim) to “isles” and “Lebanon,” which name denotes elite Israel (Isaiah 2:13; 10:34; Jeremiah 22:23; Ezekiel 17:3). Lebanon, moreover, forms the centerpiece of a mini-chiasm: the nations (v 15)—a; Lebanon (v 16)—b; and the nations (v 17)—a. In the intended end-time context of this passage, therefore, Jehovah’s people are seen to dwell among the nations, which accords with the exilic setting of this middle section of the Book of Isaiah (Isaiah 40-54). Chaos motifs are “drops,” “dust,” “specks,” “nothing,” and “chaos” or “ether” (tohu).

18 To whom then will you liken God?What does he resemble in your estimation? 19 A figure cast by the artisan,overlaid by the smith with gold,fitted with a silver chain from the craftsman? 41.7 c The artisan encourages the smith,and he who beats with a hammerurges him who pounds the anvil.They say of the welding, It is good,though they fasten it with rivetingthat it may not come loose. 20 Those too poor for this type of sacrificeselect a wood that resists decay.They seek an expert sculptorto carve them an image that will not deteriorate.

Almost the first thing the nations do on the earth is to corrupt themselves, diverting their attention from the true God to images and idols. Isaiah’s satire on idolaters in this passage shows the futility of creating substitutes for humanity’s Creator. As these false gods are the antithesis of the true God, they are the main reason people become spiritually blind and lose understanding of him (Isaiah 27:9-11; 44:9-20). Such gods can’t save them in Jehovah’s Day of Judgment (Isaiah 45:20; 46:1-8). If the nations themselves are but chaos (vv 15-17), then how much more so the images and idols they invent?

21 Are you so unaware, that you have not heard?Have you not been told before,that you do not understandby whom the earth was founded? 22 —By him who sits enthroned above the earth’s sphere,to whom its inhabitants are as grasshoppers,who suspends the heavens like a canopy,stretching them out as a tent to dwell in.

A lack of understanding of the nature of God—which stems from adulation of God substitutes—has the pernicious effect of separating people from their Maker. Instead of seeing things from his perspective, they grow incapable of spiritual discernment. Even when they worship whom they assume is God, their estrangement from him prevents them from being saved by him. Isaiah’s view of the earth from above—as a “sphere,” not as flat—God grants to those who worship him in truth (Isaiah 33:17, 20). Created as a “tent” or habitation for his children, the heavens and the earth are his handiwork.

23 By him who brings potentates to noughtand makes the authorities of the world null and void. 24 When scarcely they are planted,or scarcely they are sown,when hardly their stock has taken root in the earth,he puffs at them and they wither,and a storm sweeps them off as chaff.

The “potentates” and “authorities” of the world wield power over men and oppress them. In the end, however, Jehovah makes them “null and void,” reducing them to “nought,” signifying their de-creation into chaos. Because God intends the earth to be a place where his children can grow to maturity by learning from their own experience to know good from evil (Genesis 3:22), the wicked who abuse their authority and tyrannize others provide the very opposition that enables the righteous to grow. While Jehovah affords all the same chance to ascend spiritually, some choose to descend and perish.

Storm imagery and withering vegetation denotes Jehovah’s Day of Judgment (Isaiah 15:6; 33:9; 42:15), the stock alluding to the king of Assyria/Babylon, the paragon of tyrants and oppressors (Isaiah 10:5-7; 14:4-6; 37:26-27). Resembling Baal—the storm god of Canaanite mythology—he typifies the storm that sweeps away the wicked. After barely coming to power, then betraying and tyrannizing the nations, he perishes from the earth (Isaiah 10:12, 16-18; 14:3-17; 33:1). In the end, Jehovah turns him and all tyrants into “chaff”—into chaos or nonentities (Isaiah 17:12-14; 29:5; 41:14-16).

25 To whom then will you liken me,to whom can I be compared? says the Holy One. 26 Lift your eyes heavenward and see:Who formed these?He who brings forth their hosts by number,calling each one by name.Because he is almighty and all powerful,not one is unaccounted for.

Contrasting the evil ones of the world who perish are those whom Jehovah exalts, who typify all that he seeks to accomplish by creating the heavens and the earth. Having acquired his divine attributes, and resembling the celestial hosts on high, these souls have indeed become “like” him. Jehovah’s individually naming them or endowing them with a new name (Isaiah 45:4; 65:15)—as in the ancient Near Eastern pattern of an emperor naming his vassals when he formally adopts them—signifies royal accession: their elevation to royal status, and, in this case, their attaining divine stature as seraphs.

27 Why then do you say, O Jacob,and speak thus, O Israel:Our path has become obscured from Jehovah;our cause is overlooked by our God?
28 Is it not known to you; have you not heard?Jehovah is the God of eternity,Creator of the ends of the earth.He does not grow faint or weary;his intelligence cannot be fathomed. 29 He supplies the weary with energyand increases in vigor those who lack strength.

Those who belong to the Jacob/Israel category of Jehovah’s people, though they believe in God, must repent of idolatry (vv 18-21) and receive his forgiveness so as not to perish with the wicked (Isaiah 27:9; 42:17-25; 43:22-28; 44:18-22; 46:3-9). Those who grow weary of keeping Jehovah’s law and word, who murmur against him as if he were the source of their problems, should realize that their vexations are the result of their own poor choices. As the “God of eternity,” Jehovah is the same yesterday, today, and forever and is no respecter of persons (2 Samuel 14:14; Isaiah 55:7-9; Acts 10:34).

It isn’t Jehovah who has neglected his people but they who have neglected him: “You have forgotten your God, your salvation, and not remembered the Rock, your fortress” (Isaiah 17:10). Jehovah is a God who “defends the cause of his people” (Isaiah 51:22). But instead of walking the straight “path” that he has decreed (Isaiah 26:7-8), they have become “unacquainted with the way of perfection; integrity is not within their bounds. They have made crooked their paths; none who treads them knows peace. Therefore redress remains far from us and righteousness is unable to reach us” (Isaiah 59:8-9).

30 Youths grow faint and weary,and young men slump down of exhaustion. 31 But they who hope in Jehovahshall be renewed in strength:they shall ascend as on eagles’ wings;they shall run without wearying,they shall walk and not faint.

Unlike Jehovah their God, even those on whom his people depend for exertion—youths and young men—grow faint and weary. Nevertheless, Jehovah’s unweariness is attainable for his righteous people. A chiastic pattern parallels Jehovah’s unweariness with the unweariness of those who “ascend”: Jehovah’s unweariness (v 28)—a1; people’s weariness (v 29)—b1; youths’ weariness (v 30)—b2; the unweariness of those who ascend (v 31)—a2. Jehovah thus regenerates or re-creates those who “hope in” or “wait for” (qiwweh) him even to their ascending spiritually and physically to the seraph level.

  • a5 Or, presence.
  • b7 MT adds Grass that withers, flowers that fade (so v. 8), a probable duplication. Compare 1QIsaa; LXX.
  • c41.7 Verse appears out of sequence in the text.


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