Isaiah 40

It was usual for the Babylonian kings to take their names from the idols which they worship. Thus we find one of the kings was called Evil-merodach. (2 Kings 25:27).—Nebo was another idol of the Babylonians,… whence Nebonassar, Nebuchadnezzar, and several other kings of Babylon took their names…. One reason of sending this embassy was, to satisfy himself about the prodigy of the sun’s going backward upon the king’s recovery. ((2 Chronicles 32:31).)—The Babylonians were famous for the study of astronomy, which made their king the more inquisitive about so extraordinary a phenomenon.” —Lowth. Even eminent believers are apt to forget the mercies of God, and to be elated with pride when they ought to be animated in gratitude, and to adoring thanksgivings.

On some occasions, also, they value too highly the friendly notice of ungodly men, in exalted stations. But such coalitions with the world ensure painful consequences; and the Lord will rebuke and correct those whom he loves. Their submission, however, to distressing appointments, shows that grace has regained the ascendency; and thus truth and peace shall yet be with them through time and to eternity — T. Scott. Chap. XL. Ver. 1—31. Predictions of Judah’s return from captivity, and of the coming of Messiah.—“ The course of prophecies which follow from hence to the end of the book, and which, taken together, constitute the most elegant the subsequent narration refers to them all along, ‘these men, whence came Babylon delivered in the later part of the reign of Hezekiah.

(To him] the Prophet had delivered a very explicit declaration of the impending dissolution of the kingdom, and of the captivity of the royal house of David, and of the people, under the kings of Babylon. As the subject of his subsequent prophecies was to be chiefly of the consolatory kind, he opens them with giving a view of the restoration of the Hebrew king and the return of the people from that captivity, by the merciful interposition of God in their favour. But the views of the Prophet are not confined to this event, as the restoration of the royal family, and of the tribe of Judah, which would otherwise have soon become undistinguished and have been irrecoverably lost, was necessary for the fulfilling of God’s purpose — of establishing a more glorious and an everlasting kingdom under the Messiah; to be born of the tribe of Judah, and of the family of David.

The Prophet connects these two events together, and hardly ever treats of the former, without throwing in some intimations of the latter; and, sometimes, is so fully possessed with the glories of the future more remote kingdom, that he seems to leave the more immediate subject of his commission almost out of the question.” Bishop Lowth. In this chapter the Prophet opens the subject with great force and elegance; declaring his commands to his messengers (the Prophets) to comfort his people in their captivity, and to impart to them the glad tidings that their sins were pardoned, and that deliverance was at hand.—Immediately a harbinger is introduced, giving orders (as is usual in the march of Eastern monarchs) to remove every obstruction, and to prepare the way for their return to their own land.

The same words, however, in a higher sense, relate to the opening of the Messiah’s kingdom by the preaching of John the Baptist. ((Matthew 3:3-4).) Accordingly, this subject, coming once in view, is principally attended to in the sequel. Of this the Prophet gives us sufficient notice, by introducing (ver. 6) a voice commanding another proclamation, which calls off our attention from all temporary fading things to the spiritual and eternal things of the Gospel; (see (2 Peter 1:24-25),) and to the character of the great Deliverer, “Behold your God!”—And, to remove every obstacle in the way of the prophecy, in either sense, he enlarges on the power and wisdom of God, and concludes by showing that both are engaged in promoting the salvation of his people.

“It is impossible to read this description of God, the most sublime that ever was penned, without being struck with inexpressible reverence and self-abasement. ‘The contrast between the great Jehovah and every thing reputed great in this Ver. 15. As a very little thing.—Lowth, “An atom.” world; how admirably imagined! how exquisitely finished! What atoms and inanities are they all before Him who sitteth on the circle of the immense heavens, and views the potentates of the earth in the light of grasshoppers! ‘those poor insects that wander over the barren heath for sustenance, spend the day in insignificant chirping, and take up their contemptible lodging at night on a blade of grass!’—Dr.

J. Smith.

Notes on the verses

Chap. Ver. 2. She hath received…. double for all her sins.—Neither the matter of fact, nor our reverence for the divine justice, will allow us to suppose the Jews have been punished more than they deserve. Dr. Boothroyd seems to have given the true sense of this important phrase, which he renders, “a full measure of punishment,” &c. Daubuz (on (Revelation 18:6).) remarks that “‘God’s justice is more severe upon his own people than on others. On the other hand, when they repent, a double reward is promised for their iniquity.” See (Isaiah 40:2). and our note on (Job 11:6). Ver. 3. Voice that crieth—{The idea, observes Bishop Lowth, is taken from voice of eastern monarchs, whose pioneers open the passes, to level the ways, and to remove all | “The officers appointed to superintend such labours call stratores.” See Diodorus Ver.

4. alley.—That is, the way prepared by levelling the ground, as was Rome be ee 3 This refers, 1, to preparing the way for Judah’s return from Babylon; 2, for the ministry of the Messiah. __; and Ver. 7. The spirit —Lowth, “Wind;” the blighting winds of the wilderness, which destroy vegetation. Ver. 8. With strong hand.—See margin. So Lowth; but more literally, “in might.” Ver. 11. Those that are with young.—See margin. So Lowth, “The nursing ewes.” —{A beautiful image, as Lowth remarks, expressive of the tender attention of the shepherd to his flock. That the greatest care in driving the cattle, in regard to their young, was a practice which is found in flocks feeding down the places of their encampments so quickly, by the motions of the great numbers that they have, that they are obliged to remove them often; have not to follow.”

}— Bagster. Ver. 19 Melteth.—That is, casteth—— And casteth silver chains.—That the heathen chained their gods, see Orient. Lit. No. 931. Ver. 22. As a curtain.—([Or, “as a thin veil,” as Lowth renders; which he illustrates by the following passage from Dr. Shaw, ‘It is usual, in the summer season, and upon all occasions, when a large company is to be received, to have the court sheltered from heat, or inclemency of the weather, by a velum, umbrella, or veil, as I shall call it; which, being expanded on ropes from one end of the parapet to the other, may be folded or unfolded at pleasure. The Psalmist seems to allude to some covering of this kind, in that beautiful expression of spreading out the heavens as a curtain.”

]— Bagster. Ver. 27. My judgment passed over.—Lowth, ‘My cause passeth unregarded.’ Ver. 29. He increaseth—Heb. “Multiplieth strength.” Ver. 31. Shall renew their strength.—It was the general opinion of the ancients, that eagles moulted in old age. See Lowth, and our note on (Psalms 103:5).