Isaiah 40
PATThis chapter contains an illustrious prophecy of the coming of Christ, and of the advancement which his kingdom should make in the world: but as this advancementis made by several steps and degrees; so the latter partoi’ the chapter, from the tenth verse, relates to the latter times, when the fulness of the Jews and gentiles should come into the church. This prophecy cannot with any probability be understood of Hezekiah, as some would explain it; because Hezekiah was born before Ahaz began his reign, within which time it is certain this pro* phecy was uttered; and he was actually king long before Sennacherib’s invasion, with respect to which juncture of time they are willing to explain this prophecy: beside that, the characters of the person here described can be^ long to none but Christ. seest that death is come like a cruel executioner to seize me, and it is thou only canst relieve me, and deliver me out of his hands. • raises his style, and describes the future glories of the church with a loftiness of expression suitable to the dignity of the subject. He had plainly foretold the Babylonish captivity in the foregoing chapter, and in this he revives the Jews with the comfortable promise of a return from thence. This is the ground-work of a great part of the following prophecy: but the many predictions we find in the succeeding chapters of this prophecy, relating to the life and death, the character and offices, of the Messias, and the flourishing state of the church undier him, can never be supposed to receive their due accomplishment, unless we assert that the prophet was carried on from his first subject to a farther view of the enlargement of the church under the gospel, and the bringing the fulness of the gentiles into it. And these prophecies are so worded in many places, that the literal sense of the text does better agree with, the gospel-times, than with those that were nearer the prophet’s view: as maybe particularly observed in some passages of this very chapter. I shall conclude this Argument with that judicious observation of our learned Mr. Thorndike, (de Jure finiendi Controvers. cap. 4. p. 60, 61.) " Equidem quae Judaeis post reditum a captivitate magna ct gloriosa promissa sunt, coepisse quidem impleri fateor sub Maccabaeis, liberoque ex postliminio ejus populi statu. Et tamen quae de idolis destruendis, et de proselytis aggregandis ibi pracdicuntur, si sub Evangelio implenda non fuissent, non solum nihili facienda, sed ne vera quidem fuissent, cum. pro magnp id pollicentur, quod prae idololatriae aut Mahumedismi foecunditate nullius momenti sit." [CHAI\ XL. promises that can safely be relied on. The words in their first intent import, that the restoration of the Jewish nation, after a seventy years’ captivity, was not to be brought to pass by any human force or wisdom, but merely by the power and goodness of God. (See Zech. iv. 6.) Which observation is still more remarkably verified in the revelation of the gospel, the great design of which is to exalt God, and to humble man; whose promises are the only foundation of a lasting happiness, and these are wholly owing to the mercy of God, and shall be effected without any human means or assistance, that no flesh. may glory in • his presence. (See 1 Cor. i. 29—31. 1 Pet. i. 25.). In this and the five following chapters, God is introduced as pleading his own cause against the false gods of the heathen, and challenging the idols to shew sueh instances of their power and goodness in protecting their votaries, as might be alleged in his behalf with respect to his care and providence over the Jews. These instructions were very proper to confirm that people in their religion, and preserve them from being drawn aside to comply, with the Babylonish idolatry: and they likewise contain in them a plain prediction of the calling of the gentiles, and their turning from idols to serve the trite and living God.
Isaiah 40:1
jCIlND there shall come forth a rod out of the stein of Jesse, and a Branch shall grow out of his root. The prophet persists in the metaphor which he had used in the two last verses of the foregoing chapter: he there represented the Assyrian king and the principal officers of his army, by the resemblance of the tallest trees in the forest; and here he describes the Messias as a small twig or sucker coming out of the family of David, as out of a stock or stem that. hath been sorely lopped and impaired, and hath but just life enough left to propagate its kind. (See the like expression, liii. 2.) [A rod out of the stem of Jesse-] The prophet expresses the family of David by the stem of Jesse, who was a private man, to imply that the royal-house should then be reduced to a private condition. The Chaldee paraphrase expounds 3B2 xjOMFORT ye, comfort ye my people, saith your God.’] The prophet addresses himself to God’s messengers, whose office it was to publish the glad tidings of peace and salvation. (See lii. 7.) The Septuagint understand the words of the priests, and read the beginning of the next verse thus, O ye priests, speak ye comfortably to Jerusalem. [Comfort ye my people.’] Compare xlix. 13. lii. 9. The times of the Messias are called the consolation of Israel, (Luke ii. 25.) and one of the names of the Messias was to be Menahem, i. c. the Comforter, according to the rabbins. (See Lightfoot, vol. i. p. 209.) The prophet here speaks to those that were to bring glad tidings to Zion, ver. 9. as the words should be there translated.] My people.] Mr. White, in his preface, p. 11. makes it a difficult question to resolve whom the prophet here means, if the words be applied to the gospel-times. Now I think it is very easy to give an answer to this question out of the gospel, viz. that the prophet speaks of those who " waited for the consolation of Israel, and looked for redemption in Jerusalem," (Luke ii. 25. 38.) Of which kind were all the pious and well-disposed persons who lived at the time of our Saviour s appearing. Mr. White, indeed, affirms, that the greatest part of the people thought thepiselves to stand in no need of comfort: but this is so far from being true, that we find by many passages of the gospels, that the main body of the Jewish nation were in great expectation of the McSsias at that time, and much pleased with the thoughts of his being near at hand; though afterward many of them were disappointed at the meanness of/ his outward appearance, and thereupon took up an incurable prejudice against him. XX.EEP silence before me, O islands.] God summons the heathen nations to plead their cause /before him, and in order to it, commands silence to be kept, according to the form observed in solemn courts of justice. By islands are meant those heathen nations that were parted from Judea by the sea. (See the note on xi. 11.) In this sense, those that live upon the Mediterranean Sea are called the islands of the gentiles, Gen. x. 5. -Accordingly the word is rendered Ww, gentiles, by the LXX. in the fifth verse of this chapter, and xlii.4. And let the people renew their strength.] Let them muster up the whole strength of their cause, and make the best plea they can for themselves. (See ver. 21.),
Isaiah 40:2
Cry unto her, that her warfare is accomplished. Any state of servitude or hardship is compared to a state of warfare in Scripture. (Sec 2 Tim. ii. 3, 4.) Tfrus the word is applied to the attendance of the Levites in the service of the sanctuary, Numb. iii. 23. viii. 24. The phrase here alludes likewise to the discharge given to soldiers after so many years’ service. (Compare Job vii. 1.) For she hath received of the Lord’s hand double for all her sins?] That is, double in proportion to God’s usual severity in punishing men’s sins. (Compare Jer. xvi. 18. xvii. 18. Rev. xviii. 6.) God punishes men less than their iniquities deserve; (Ezraix. 13.) yet he shewed greater severity against the sins of the Jews, than towards those of other nations. (See Dan. ix. 12. Amos iii. 2.) Some translate the words thus: She shall receive from the Lord double for all her sins; taking the word sins for the punishments due to sin, as it is often used; and then the sense will be, She shall be fully made amends for her sufferings,‘and receive twice as much as she had before, as Job did, Job xiii. 10. (Compare lxi. 7.) Who hath raised up the righteous man from the east?] Many expositors understand this of Abraham, whom God called from the other side of Euphrates,. which lay eastward of Judea; but I think it is rather meant of Cyrus, as appears by comparing this place with the twentyfifth verse of the chapter, and with xlv; 13. xlvi. 11 And
Isaiah 40:3
Tlie voice of him that crieth in the wilderness. The prophet calls the way by which the Jews were to return from captivity into their own country, by the name of the wilderness, alluding to their passing through the wilderness in their way from Egypt to Canaan. In other places, the prophet compares God’s care in, conducting them home from their dispersions, to his miraculous leading them through the wilderness. (See xli. 18. xlix. 10.) Ibid, and
Isaiah 40:4
Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, &c. The first intention of the prophet in these two verses is to declare, that God will remove all impediments which might hinder the return of his people into their own country. (Compare lvii. 14. lxii. 10.) To the same purpose are several expressions we meet with in the following chapters, of God’s opening rivers in the wilderness, of conducting his people by the springs of waters, making his mountains a plain, &c. (See xli. 18. xlix. 10, 11.) Which expressions allude to the custom of princes to send harbingers before them, to make the roads easy and comjnodious for their passage.. The same metaphor is used by Homer, Iliad o. ver. 260. where Apollo, promising to assist Hector, saith, Avrap iyw TTpoTrupotQs klvjv, itttcowi KtXzvOov Hatrav Xuaviw’ • • I will go before, and make smooth all the passages. But to this exposition it must be added, that the very letter of the text doqsmore exactly suit to the office of John Baptist, who prepared the way of the Lord, by preaching in the wilderness.;
Isaiah 40:5
And all flesh shall see it together. The manifestation which God shall make, of himself by the gospel, will.be such a blessing as all nations shall have a share in.
Isaiah 40:6
The voice said, Cry. And he said, What shall I cry? All flesh is grass, &c. By the voice is meant the voice of God, who. is introduced, as commanding his messenger or prophet to proclaim this important truth; That all men arc weak and impotent, and it is God alone and his 3Z2
Isaiah 40:7
The grass witherelh, — because the Spirit of the Lord bloweth upon it. Or, because the wind of the Lord bloweth upon it. (Compare Psal. ciii. 16.) As wind and storms deface the beauty of the grass and. flowers; so the breath of God’s displeasure blasts the counsels of men, * and brings them and their designs to nought. (See ver. 24.)
Isaiah 40:8
But the word of our God shall stand for ever. •See note upon ver. 6. «
Isaiah 40:9
O Zion, that bringest good tidings! — O Jerusalem, that bringest good tidings!. The marginal reading gives a much better sense, O thou that tellest good tidings to Zion! O thou that tellest good tidings to Jerusalem! and this reading agrees better with what follows, Say unto the cities of Judah, Behold your God. (Compare likewise xli. 27. lii. -7.) The Hebrew mebasshereth, though of the feminine gender, yet is masculine in sense, and so it is used Psal. Ixviii. 11. Just as Koheleth, of the same gender, is used for Solomon the Preacher, Eccles. i. 1. Get thee up into a high mountain.] They that were to publish any proclamation, used to get up to the top of some high hill, from whence their voice might be heard a great way off. (See lii. 7. Judg. ix. 7. 2 Chron. xiii. 4.)‘The same ceremony was used among the Jews in giving notice of their solemn festivals. Lift it up, be not afraid.] For God will certainly make his words good. Say unto the cities of Judah, Behold your God.] Seethe note on xlviii. 1G.
Isaiah 40:10
And Ms arm shall rule for him. He will visibly exert his power, and establish the kingdom of the Messias, without calling in any human assistance. (Compare lix. 16.. and see the note upon ver. 6.) Behold, his reward is with him, and his work before him.] Or rather, according to the marginal reading, His reconipence before him. (Compare xlix. 4. Ixii. 11.) The gospel does in the clearest manner set forth the different rewards of the righteous and the wicked. (See Matt. xvi. 27. Rev. xxii. 12.) Ver.ll. He shall feed his flock like a shepherd.] As the care which God took in providing for, and. protecting, his people, is resembled to the office of a shepherd: (see Psal. xxiii.l. Ixxx.l.xcv. 7. c. 2.) so the office of the Messias is often described by the prophets under the same meta- •phor.- (See Ezek. xxxiv. 23. xxxvii. 24.) In allusion to which places our Saviour calls himself the good shepherd, (John x. 11.) and describes himself as coming into the world to seek and save that which is lost, and bringing home the wandering sheep upon his shoulders rejoicing. He shall gather the lambs with his arm, and carry them in his bosom, 5cc] As a shepherd gathers his lambs together, that none of them be lost, carries those in’his bosom that are not able to go, and gently drives the ewes that cannot bear the fatigue of travel: such gentleness shall Christ use towards the weak ones of his flock, giving them instruction according as they were able to bear it, and taking all possible care to reduce the stragglers into his fold. (See John x. 1G. xxi. 15, 1C. Mark iv. 33.) These expressions may have some relation to God’s care in conducting his people into their own country from Babylon, (compare xlix. 10.) but do more eminently belong to Christ, as appears by the many allusions in the New Testament to this and such-like passages in the Old. (See Heb. xiii. 20. 1 Pet. ii. 25. v. 4. Rev. vii. 17.)
Isaiah 40:12
Who hath measured the waters in the hollow of his hand? &c. Here begins a lofty description of God’s almighty power, shewing that he is great above all his works, and able to do beyond what we can think or conceive; and the design of it is to persuade the people to place their whole trust in him, and to rest assured that what he hath promised he is able to perform: (see’ ver. 27, 28.) and withal to arm them against idolatry. (See ver..18, &o.)
Isaiah 40:13
Who hath directed the Spirit of the Lord, or, beinghis counsellor, hath taught him? &c. These two verses inform us, that God’s wisdom is as great as his power, that.he xvorks all things after the counsel of his own will, without asking advice of any, or acquainting them with the measures of his proceedings.
Isaiah 40:15
What shall I say? he hath both spoken unto me, ajid himself hath done i$». The suddenness of my deliverance surprises me, so that I want words to express my thankfulness: all I can say is, that no sooner did God promise to restore my health, but I immediately found the effects of his goodness. I shall go softly all my years in the bitterness of my soul.] The sense is more intelligible in our old translation, which renders the words thus, I ivill, so long as I live, remember this bitterness of my life: that is, the remembrance of the misery I endured, shall continually exeite me to renew my thankfulness for this thy mercy.. He iakelh up the isles as a t very little thing.];The Hebrew language calls all those countries islands, which we go to by sea. (See note on xi. 11.) From thence it comes to signify any place or country. (See xx. 6. lix.. 18.) Ver. 1C. And Lebanon is not sufficient to burn, nor tlte beasts thereof for a burnt-offering.] If we were to make an oblation suitable to the greatness of the Divine Majesty, the forest of Lebanon would not suffice for wood, nor the beasts that live in it for an offering. (Compare Psal. 1.
Isaiah 40:16
OLord, by these things men live, and in all these things is the life of my spirit. As all men’s lives are thy gift; so I shall always acknowledge the preservation of mine to be owing to thy goodness in promising, and thy faithfulness^in making good thy promise..
Isaiah 40:17
Behold, for peace I had great bitterness. The words may be translated, Behold, my grievous anguish is turned into ease.
Isaiah 40:18
For the grave cannot praise thee; death cannot celebrate thee, &c. The dead cannot be instruments of promoting thy glory here, or making known - thy goodness to others. (Compare Psal. xxx. 9. cxv. 17.) To whom then will ye liken God?] The Jews, being to live among the idolatrous Babylonians during their captivity, were by all means to be cautioned against practising their idolatries. This makes the prophet so frequently enlarge upon the vanity and folly of idol-worship, in this latter part of his prophecy. Jeremiah gives the Jews the same caution, (x. 2, 3.) and especially in those remarkable words (ver. 11. of that chapter), “The gods that have not made the heavens and the eaTth, even they shall perish from the earth, and from under these heavens:” which are written in Chaldee, that the Jews might be able to answer the idolaters in their own language.’ And what likeness will ye compare to him?] See note on xliv. 13.
Isaiah 40:19
Tlie father to the children shall make known thy truth. Thy wonderful mercy towards me shall be recorded to after-ages, and fathers shall mention it to their children,’ as an instance of thy faithfulness. And caslelh silver chains.] By which the idols are fastened to walls or pillars^.
Isaiah 40:20
Therefore will we sing my songs to the stringed instruments all the days of our life in the house of the Lord. We will sing this and other hymns which Hezekiah had ordered to be used in the public worship. (See 2 Chron. xxix. 25. 30.): He that is so.impoverished that he hath no oblation chooseth Mm a tree that will not rot, &c] He that cannot be at the charge of a costly image overlaid with gold or silver, provides himself with a wooden one, and gets an artificer to make it for him, and fasten it with nails that it should not fall down. (See xli. 7. Jer. x. 4.)
Isaiah 40:21
Let them take a lump of figs, and lay it for a plaster upon the bile. There might be some natural virtue in such a plaster for ripening the sore, as physicians have observed; but the speediness of the cure must be ascribed to a supernatural cause. Have ye not’known? have ye not heard? hath Digitized by microsoft ® CHAP, XL.] UPON ISAIAH. it not been told you from the beginning?] There was a general tradition of the creation of the world still conveyed from one age to’ another, even among the heathens, which, together with the arguments which natural reason suggested to them, that all things must’derive their original from one principle, was sufficient to instruct them in the knowledge of the one true God, to preserve them from idolatry, and convince them that God could not be like the work of men’s hands. (See Rom. i. 19, 20, &c.) Have ye not understood from thefonndations of the earth?] The words rut* thus in the original: Have ye not understood, or considered, the foundations of the earth? i. e. by whom they were laid, even by him that sitteth upon the circle of the earth, &c. as it follows. The verb’&ww signifies to consider, (See note on xxviii. 19.)
Isaiah 40:22
Jlezekiah also had said, What is the sign that I shall go up to the house of the Lord?. This relates to ver. 20. where Hezekiah promises to make his grateful returns for God’s mercies in the most public and solemn manner, and thereby make good that part of the promise which Isaiah gave him, that in three days he should be able to go up to the house of the Lord, (2 Kings xx. 5.) To confirm the truth of which promise, Hezekiah demanded the sign mentioned in the following verses there, and in the seventh and eighth verses of this chapter. It is he that sitteth upon the circle of the earth.’] As supreme Lord and Governor of the world. - That stretcheth out the heavens as a curtain."] Like the curtain of a tent. (Compare Habak. iii. 7.) The heavens are described in Scripture as God’s tabernacle, or the seat of his glorious presence. (See Psal. civ. 2. and Ixvi. 1. of this prophecy.)
Isaiah 40:23
That bringeth the princes to nothing. He removeth one prince or monarchy, and setteth up another: (see Psal.lxxv. 7. Dan. ii.21.) and will put an end to the Babylonish monarchy, and set up the Persian, in order • to return the captivity of his people.
Isaiah 40:24
Yea, they shall not be planted; yea, they shall not be sown— and he shall also blow upon them, and they shall wither, &c. Either he never suiters them to thrive, or, if’ they make a figure for some time, a sudden blast of his displeasure (see ver.7.) makes them wither, and puts an end to their flourishing condition. *Ver.2G. Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number.] A man cannot lift up his eyes to heaven, and view the exact order and regular motions of the heavenly - bodies, but he must be convinced that there is a wise Author of nature, who at first created, and still preserves this system of things. Thus Tully expresses the natural sense mankind hath of this matter: (Tuscul.Qucest. lib. L) u Cum videmus speciem primum candoremque cseli,deinde conversionis celeritatem, turn vicissitudines dierum atque noctium, commutationesque temporum quadripaTtitas, eorumque omnium moderatorem solem, lunamque— et Stellas eosdem cursus constantissimo servantes haec cum cernimus, possumusne dubitare quin his prsesit aliquis effector?" The heavenly bodies are called-God’s host or army, because he presides over them, and places them in their proper rank and order, and they exactly keep those stations that he hath appointed them, and fulfil.those commands which he hath given them. (Compare Psal. cxlvii. 4.) For that he is strong in power; not one failetlu] God’s works have this remarkable pre-eminence above men’s, that they, never wear out or need repairing. (See Psal. cxix. 90,91.) The words of Seneca are observable to this purpose: (Epist. Iviii.) " Mancnt cuncta, non quia ccterna sunt, sed quia defenduntur cura regentis: immortalia tntore non egent, haec conservat artifex, fragilitatem materia) vi sua vincens." • P
Isaiah 40:27
Why sayest thou, O Jacob — My way is hid from the Lord?. These are the desponding words of the people detained under captivity, who were apt to think* that -God did not regard their condition. • >..
Isaiah 40:28
Hast thou not heard that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understand’ ing. We cannot fathom the depths of his providence, nor assign the reasons of all his proceedings; but this we may be sure of, that his delaying to deliver his people does not proceed from want either of ability or, knowledge, since he upholds all things by the word, of his power, and his wisdom extends itself to all the parts of the creation.-
Isaiah 40:30
Even the youths shall faint and be weary, and theyoung:men shall utterly fall. Those that makethe greatest boast of their strength, as young, men are apt to do, shall find it fail them, whenever God withdrawn his support: he means the Chaldeans andthe choice men of their armies; so the word bachurhu signifies, xxxi. 8. - i
Isaiah 40:31
But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles. Eagles are observed to enjoy a vigorous old age, whence comes the proverb, aquila sencctns: and this healthy constitution of theirs seems to have given rise to the, vulgar opinion, as if they grew young again after they had been old. (See Psal. ciii. 5.) * •, <,\ “. •, * CHAP, xli;