Isaiah 40
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Isaiah 40
Comfort Ye, Comfort Ye My People
1Comfort ye, comfort ye my people, saith your God.
Jamieson-Fausset-Brown
CHAPTER 40
Is 40:1-31. Second Part of the Prophecies of Isaiah.
The former were local and temporary in their reference. These belong to the distant future, and are world-wide in their interest; the deliverance from Babylon under Cyrus, which he here foretells by prophetic suggestion, carries him on to the greater deliverance under Messiah, the Saviour of Jews and Gentiles in the present eclectic Church, and the restorer of Israel and Head of the world-wide kingdom, literal and spiritual, ultimately. As Assyria was the hostile world power in the former part, which refers to Isaiah's own time, so Babylon is so in the latter part, which refers to a period long subsequent. The connecting link, however, is furnished (Is 39:6) at the close of the former part. The latter part was written in the old age of Isaiah, as appears from the greater mellowness of style and tone which pervades it; it is less fiery and more tender and gentle than the former part.
1. Comfort ye, comfort ye--twice repeated to give double assurance. Having announced the coming captivity of the Jews in Babylon, God now desires His servants, the prophets (Is 52:7), to comfort them. The scene is laid in Babylon; the time, near the close of the captivity; the ground of comfort is the speedy ending of the captivity, the Lord Himself being their leader.
my people ... your God--correlatives (Jr 31:33; Ho 1:9, 10). It is God's covenant relation with His people, and His "word" of promise (Is 40:8) to their forefathers, which is the ground of His interposition in their behalf, after having for a time chastised them (Is 54:8).
CHAPTER 40
Is 40:1-31. Second Part of the Prophecies of Isaiah.
The former were local and temporary in their reference. These belong to the distant future, and are world-wide in their interest; the deliverance from Babylon under Cyrus, which he here foretells by prophetic suggestion, carries him on to the greater deliverance under Messiah, the Saviour of Jews and Gentiles in the present eclectic Church, and the restorer of Israel and Head of the world-wide kingdom, literal and spiritual, ultimately. As Assyria was the hostile world power in the former part, which refers to Isaiah's own time, so Babylon is so in the latter part, which refers to a period long subsequent. The connecting link, however, is furnished (Is 39:6) at the close of the former part. The latter part was written in the old age of Isaiah, as appears from the greater mellowness of style and tone which pervades it; it is less fiery and more tender and gentle than the former part.
1. Comfort ye, comfort ye--twice repeated to give double assurance. Having announced the coming captivity of the Jews in Babylon, God now desires His servants, the prophets (Is 52:7), to comfort them. The scene is laid in Babylon; the time, near the close of the captivity; the ground of comfort is the speedy ending of the captivity, the Lord Himself being their leader.
my people ... your God--correlatives (Jr 31:33; Ho 1:9, 10). It is God's covenant relation with His people, and His "word" of promise (Is 40:8) to their forefathers, which is the ground of His interposition in their behalf, after having for a time chastised them (Is 54:8).
The Pulpit Commentary
Comfort ye, comfort ye my people. The key-note is struck at once. With that iteration which is his favourite mode of emphasizing what is important (see the comment on Isa_38:11), the prophet declares that he and his brethren have a direct mission from God to "comfort" Israel. Note the encouragement contained in the expressions, "my people," and "your God." Israel is not cast off, even when most deeply afflicted.
Comfort ye, comfort ye my people. The key-note is struck at once. With that iteration which is his favourite mode of emphasizing what is important (see the comment on Isa_38:11), the prophet declares that he and his brethren have a direct mission from God to "comfort" Israel. Note the encouragement contained in the expressions, "my people," and "your God." Israel is not cast off, even when most deeply afflicted.
2Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD’s hand double for all her sins.
Jamieson-Fausset-Brown
2. comfortably--literally, "to the heart"; not merely to the intellect.
Jerusalem--Jerusalem though then in ruins, regarded by God as about to be rebuilt; her people are chiefly meant, but the city is personified.
cry--publicly and emphatically as a herald cries aloud (Is 40:3).
warfare--or, the appointed time of her misery (Job 7:1, Margin; Job 14:14; Da 10:1). The ulterior and Messianic reference probably is the definite time when the legal economy of burdensome rites is at an end (Ga 4:3, 4).
pardoned--The Hebrew expresses that her iniquity is so expiated that God now delights in restoring her.
double for all her sins--This can only, in a very restricted sense, hold good of Judah's restoration after the first captivity. For how can it be said her "warfare was accomplished," when as yet the galling yoke of Antiochus and also of Rome was before them? The "double for her sins" must refer to the twofold captivity, the Assyrian and the Roman; at the coming close of this latter dispersion, and then only, can her "iniquity" be said to be "pardoned," or fully expiated [Houbigant]. It does not mean double as much as she deserved, but ample punishment in her twofold captivity. Messiah is the antitypical Israel (compare Mt 2:15, with Ho 11:1). He indeed has "received" of sufferings amply more than enough to expiate "for our sins" (Ro 5:15, 17). Otherwise (cry unto her) "that she shall receive (blessings) of the Lord's hand double to the punishment of all her sins" (so "sin" is used, Zec 14:19, Margin) [Lowth]. The English Version is simpler.
2. comfortably--literally, "to the heart"; not merely to the intellect.
Jerusalem--Jerusalem though then in ruins, regarded by God as about to be rebuilt; her people are chiefly meant, but the city is personified.
cry--publicly and emphatically as a herald cries aloud (Is 40:3).
warfare--or, the appointed time of her misery (Job 7:1, Margin; Job 14:14; Da 10:1). The ulterior and Messianic reference probably is the definite time when the legal economy of burdensome rites is at an end (Ga 4:3, 4).
pardoned--The Hebrew expresses that her iniquity is so expiated that God now delights in restoring her.
double for all her sins--This can only, in a very restricted sense, hold good of Judah's restoration after the first captivity. For how can it be said her "warfare was accomplished," when as yet the galling yoke of Antiochus and also of Rome was before them? The "double for her sins" must refer to the twofold captivity, the Assyrian and the Roman; at the coming close of this latter dispersion, and then only, can her "iniquity" be said to be "pardoned," or fully expiated [Houbigant]. It does not mean double as much as she deserved, but ample punishment in her twofold captivity. Messiah is the antitypical Israel (compare Mt 2:15, with Ho 11:1). He indeed has "received" of sufferings amply more than enough to expiate "for our sins" (Ro 5:15, 17). Otherwise (cry unto her) "that she shall receive (blessings) of the Lord's hand double to the punishment of all her sins" (so "sin" is used, Zec 14:19, Margin) [Lowth]. The English Version is simpler.
The Pulpit Commentary
Speak ye comfortably to Jerusalem; literally, speak ye to the heart of Jerusalem. Address her inmost feelings, her very spirit and soul. Her warfare is accomplished … is pardoned … hath received. These perfects can only be viewed as "perfects of prophetic certainty." According to every theory of the authorship of Isaiah 40-46, they were written before the close of the Captivity, when Israel's warfare was not yet accomplished, her iniquity not yet fully pardoned. Isaiah, however, sees all as already accomplished in the Divine counsels, and so announces it to the people. Israel's warfare, her long term of hard service (comp. Job_7:1), will assuredly come to an end; she will thoroughly turn to God, and then her iniquity will be pardoned, she will be considered to have suffered enough. Double. "It was the ordinary rule under the Law that 'for all manner of trespass' a man condemned by the judges should pay double" (Kay; comp. Exo_22:9). Heathen legislators adopted the same rule for certain offences (Arist, 'Eth. Nic.,' 3.5, § 8). It is not here intended to assert that the law of Divine judgment is to exact double; but only to assure Israel that, having been amply punished, she need fear no further vengeance (comp. Isa_61:7).
Speak ye comfortably to Jerusalem; literally, speak ye to the heart of Jerusalem. Address her inmost feelings, her very spirit and soul. Her warfare is accomplished … is pardoned … hath received. These perfects can only be viewed as "perfects of prophetic certainty." According to every theory of the authorship of Isaiah 40-46, they were written before the close of the Captivity, when Israel's warfare was not yet accomplished, her iniquity not yet fully pardoned. Isaiah, however, sees all as already accomplished in the Divine counsels, and so announces it to the people. Israel's warfare, her long term of hard service (comp. Job_7:1), will assuredly come to an end; she will thoroughly turn to God, and then her iniquity will be pardoned, she will be considered to have suffered enough. Double. "It was the ordinary rule under the Law that 'for all manner of trespass' a man condemned by the judges should pay double" (Kay; comp. Exo_22:9). Heathen legislators adopted the same rule for certain offences (Arist, 'Eth. Nic.,' 3.5, § 8). It is not here intended to assert that the law of Divine judgment is to exact double; but only to assure Israel that, having been amply punished, she need fear no further vengeance (comp. Isa_61:7).
The Voice of Him That Crieth in the Wilderness
★3The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.
Jamieson-Fausset-Brown
3. crieth in the wilderness--So the Septuagint and Mt 3:3 connect the words. The Hebrew accents, however, connect them thus: "In the wilderness prepare ye," &c., and the parallelism also requires this, "Prepare ye in the wilderness," answering to "make straight in the desert." Matthew was entitled, as under inspiration, to vary the connection, so as to bring out another sense, included in the Holy Spirit's intention; in Mt 3:1, "John the Baptist, preaching in the wilderness," answers thus to "The voice of one crying in the wilderness." Maurer takes the participle as put for the finite verb (so in Is 40:6), "A voice crieth." The clause, "in the wilderness," alludes to Israel's passage through it from Egypt to Canaan (Psa 68:7), Jehovah being their leader; so it shall be at the coming restoration of Israel, of which the restoration from Babylon was but a type (not the full realization; for their way from it was not through the "wilderness"). Where John preached (namely, in the wilderness; the type of this earth, a moral wilderness), there were the hearers who are ordered to prepare the way of the Lord, and there was to be the coming of the Lord [Bengel]. John, though he was immediately followed by the suffering Messiah, is rather the herald of the coming reigning Messiah, as Mal 4:5, 6 ("before the great and dreadful day of the Lord"), proves. Mt 17:11 (compare Ac 3:21) implies that John is not exclusively meant; and that though in one sense Elias has come, in another he is yet to come. John was the figurative Elias, coming "in the spirit and power of Elias" (Lu 1:17); Joh 1:21, where John the Baptist denies that he was the actual Elias, accords with this view. Mal 4:5, 6 cannot have received its exhaustive fulfilment in John; the Jews always understood it of the literal Elijah. As there is another consummating advent of Messiah Himself, so perhaps there is to be of his forerunner Elias, who also was present at the transfiguration.
the Lord--Hebrew, Jehovah; as this is applied to Jesus, He must be Jehovah (Mt 3:3).
3. crieth in the wilderness--So the Septuagint and Mt 3:3 connect the words. The Hebrew accents, however, connect them thus: "In the wilderness prepare ye," &c., and the parallelism also requires this, "Prepare ye in the wilderness," answering to "make straight in the desert." Matthew was entitled, as under inspiration, to vary the connection, so as to bring out another sense, included in the Holy Spirit's intention; in Mt 3:1, "John the Baptist, preaching in the wilderness," answers thus to "The voice of one crying in the wilderness." Maurer takes the participle as put for the finite verb (so in Is 40:6), "A voice crieth." The clause, "in the wilderness," alludes to Israel's passage through it from Egypt to Canaan (Psa 68:7), Jehovah being their leader; so it shall be at the coming restoration of Israel, of which the restoration from Babylon was but a type (not the full realization; for their way from it was not through the "wilderness"). Where John preached (namely, in the wilderness; the type of this earth, a moral wilderness), there were the hearers who are ordered to prepare the way of the Lord, and there was to be the coming of the Lord [Bengel]. John, though he was immediately followed by the suffering Messiah, is rather the herald of the coming reigning Messiah, as Mal 4:5, 6 ("before the great and dreadful day of the Lord"), proves. Mt 17:11 (compare Ac 3:21) implies that John is not exclusively meant; and that though in one sense Elias has come, in another he is yet to come. John was the figurative Elias, coming "in the spirit and power of Elias" (Lu 1:17); Joh 1:21, where John the Baptist denies that he was the actual Elias, accords with this view. Mal 4:5, 6 cannot have received its exhaustive fulfilment in John; the Jews always understood it of the literal Elijah. As there is another consummating advent of Messiah Himself, so perhaps there is to be of his forerunner Elias, who also was present at the transfiguration.
the Lord--Hebrew, Jehovah; as this is applied to Jesus, He must be Jehovah (Mt 3:3).
The Pulpit Commentary
The voice of him that crieth; rather, the voice of one that crieth. A voice sounds in the prophet's ear, crying to repentance. For God to come down on earth, for his glory to be revealed in any signal way, by the restoration of a nation, or the revelation of himself in Christ, or the final establishment of his kingdom, the "way" must be first "prepared" for him. The hearts of the disobedient must be turned to the wisdom of the just. In the wilderness; either, "the wilderness of this world" (Kay), or "the wilderness separating Babylonia from Palestine" (Delitzsch), in a part of which John the Baptist afterwards preached. Prepare ye the way of the Lord. The "way of the Lord" is "the way of holiness" (Isa_35:8). There is one only mode of "preparing" it—the mode adopted by John Baptist (Mat_3:2-12), the mode pointed out by the angel who announced him (Luk_1:17), the mode insisted on in the Collect for the Third Sunday in Advent. The voice enjoins on the prophets of the captive nation to prepare the hearts of the people for the coming manifestation of God.
The voice of him that crieth; rather, the voice of one that crieth. A voice sounds in the prophet's ear, crying to repentance. For God to come down on earth, for his glory to be revealed in any signal way, by the restoration of a nation, or the revelation of himself in Christ, or the final establishment of his kingdom, the "way" must be first "prepared" for him. The hearts of the disobedient must be turned to the wisdom of the just. In the wilderness; either, "the wilderness of this world" (Kay), or "the wilderness separating Babylonia from Palestine" (Delitzsch), in a part of which John the Baptist afterwards preached. Prepare ye the way of the Lord. The "way of the Lord" is "the way of holiness" (Isa_35:8). There is one only mode of "preparing" it—the mode adopted by John Baptist (Mat_3:2-12), the mode pointed out by the angel who announced him (Luk_1:17), the mode insisted on in the Collect for the Third Sunday in Advent. The voice enjoins on the prophets of the captive nation to prepare the hearts of the people for the coming manifestation of God.
4Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:
Jamieson-Fausset-Brown
4. Eastern monarchs send heralds before them in a journey to clear away obstacles, make causeways over valleys, and level hills. So John's duty was to bring back the people to obedience to the law and to remove all self-confidence, pride in national privileges, hypocrisy, and irreligion, so that they should be ready for His coming (Mal 4:6; Lu 1:17).
crooked--declivities.
4. Eastern monarchs send heralds before them in a journey to clear away obstacles, make causeways over valleys, and level hills. So John's duty was to bring back the people to obedience to the law and to remove all self-confidence, pride in national privileges, hypocrisy, and irreligion, so that they should be ready for His coming (Mal 4:6; Lu 1:17).
crooked--declivities.
The Pulpit Commentary
Every valley shall be exalted, etc.; rather, let every valley be exalted. The prophets are to see that the poor and lowly are raised up; the proud and self-righteous depressed; the crooked and dishonest induced to change their ways for those of simplicity and integrity; the rude, rough, and harsh rendered courteous and mild. "In general, the meaning is that Israel is to [be made] take care that the God who is coming to deliver it shall find it in such an inward and outward state as befits his … purpose".
Every valley shall be exalted, etc.; rather, let every valley be exalted. The prophets are to see that the poor and lowly are raised up; the proud and self-righteous depressed; the crooked and dishonest induced to change their ways for those of simplicity and integrity; the rude, rough, and harsh rendered courteous and mild. "In general, the meaning is that Israel is to [be made] take care that the God who is coming to deliver it shall find it in such an inward and outward state as befits his … purpose".
★5And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.
Jamieson-Fausset-Brown
5. see it--The Septuagint for "it," has "the salvation of God." So Lu 3:6 (compare Lu 2:30, that is, Messiah); but the Evangelist probably took these words from Is 52:10.
for--rather, "All flesh shall see that the mouth of Jehovah hath spoken it" [Bengel].
5. see it--The Septuagint for "it," has "the salvation of God." So Lu 3:6 (compare Lu 2:30, that is, Messiah); but the Evangelist probably took these words from Is 52:10.
for--rather, "All flesh shall see that the mouth of Jehovah hath spoken it" [Bengel].
The Pulpit Commentary
And the glory of the Lord shall be revealed. Then, when the preparation is complete, there shall be a revelation of the glory and might of Jehovah. The nature of the revelation is for the present shrouded in darkness; but it is a revelation which is not confined to Israel. All flesh shall see it together. It shall draw to it the attention of the human race at large. While the restoration of Israel to Palestine is the primary fulfilment of the prophecy, that restoration clearly does not exhaust its meaning, which points on to the restoration of all mankind to God's favour in Christ by the ἐπιφάνεια of his advent in the flesh, which has drown, or will draw, the eyes of "all flesh." For the mouth of the Lord hath spoken it. A repetition of the emphatic clause wherewith Isaiah had terminated the third section of his first prophecy (Isa_1:20). It occurs again in Isa_58:14. No other writer uses the expression.
And the glory of the Lord shall be revealed. Then, when the preparation is complete, there shall be a revelation of the glory and might of Jehovah. The nature of the revelation is for the present shrouded in darkness; but it is a revelation which is not confined to Israel. All flesh shall see it together. It shall draw to it the attention of the human race at large. While the restoration of Israel to Palestine is the primary fulfilment of the prophecy, that restoration clearly does not exhaust its meaning, which points on to the restoration of all mankind to God's favour in Christ by the ἐπιφάνεια of his advent in the flesh, which has drown, or will draw, the eyes of "all flesh." For the mouth of the Lord hath spoken it. A repetition of the emphatic clause wherewith Isaiah had terminated the third section of his first prophecy (Isa_1:20). It occurs again in Isa_58:14. No other writer uses the expression.
6The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field:
Jamieson-Fausset-Brown
6. The voice--the same divine herald as in Is 40:3.
he--one of those ministers or prophets (see on Is 40:1) whose duty it was, by direction of "the voice," to "comfort the Lord's afflicted people with the promises of brighter days."
All flesh is grass--The connection is, "All human things, however goodly, are transitory: God's promises alone steadfast" (Is 40:8, 15, 17, 23, 24); this contrast was already suggested in Is 40:5, "All flesh ... the mouth of the Lord." 1Pe 1:24, 25 applies this passage distinctly to the gospel word of Messiah (compare Joh 12:24; Jas 1:10).
6. The voice--the same divine herald as in Is 40:3.
he--one of those ministers or prophets (see on Is 40:1) whose duty it was, by direction of "the voice," to "comfort the Lord's afflicted people with the promises of brighter days."
All flesh is grass--The connection is, "All human things, however goodly, are transitory: God's promises alone steadfast" (Is 40:8, 15, 17, 23, 24); this contrast was already suggested in Is 40:5, "All flesh ... the mouth of the Lord." 1Pe 1:24, 25 applies this passage distinctly to the gospel word of Messiah (compare Joh 12:24; Jas 1:10).
The Pulpit Commentary
The voice said, Cry; rather, a voice of else that sayeth, Cry. It is a second voice, distinct from that of Isa_40:3, that now reaches the prophet's ear—a voice responded to by another. The speakers seem to be angels, who contrast the perishable nature of man with the enduringness and unchangingness of God. The point of their discourse is that "the Word of the Lord endureth for ever" (Isa_40:8), and therefore the preceding promises (Isa_40:2, Isa_40:5) are sure. And he said; rather, and one said. A second voice answered the first, and asked what the proclamation was to be. In reply its terms were given. All flesh is grass (comp. Isa_37:27; and see also Job_5:25; Psa_90:5; Psa_92:7; Psa_103:15). The goodliness thereof is as the flower of the field. So Ephraim was compared in Isa_28:1 to "a fading flower." The similitude is found also in Job_14:2 and in Psa_103:15. Homer approaches the idea in his well-known simile, Οἵη περ φύλλων γενεὴ τοιήδε καὶ ἀνδρῶν ('Iliad,' 6:146).
The voice said, Cry; rather, a voice of else that sayeth, Cry. It is a second voice, distinct from that of Isa_40:3, that now reaches the prophet's ear—a voice responded to by another. The speakers seem to be angels, who contrast the perishable nature of man with the enduringness and unchangingness of God. The point of their discourse is that "the Word of the Lord endureth for ever" (Isa_40:8), and therefore the preceding promises (Isa_40:2, Isa_40:5) are sure. And he said; rather, and one said. A second voice answered the first, and asked what the proclamation was to be. In reply its terms were given. All flesh is grass (comp. Isa_37:27; and see also Job_5:25; Psa_90:5; Psa_92:7; Psa_103:15). The goodliness thereof is as the flower of the field. So Ephraim was compared in Isa_28:1 to "a fading flower." The similitude is found also in Job_14:2 and in Psa_103:15. Homer approaches the idea in his well-known simile, Οἵη περ φύλλων γενεὴ τοιήδε καὶ ἀνδρῶν ('Iliad,' 6:146).
7The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people is grass.
Jamieson-Fausset-Brown
7. spirit of the Lord--rather, "wind of Jehovah" (Psa 103:16). The withering east wind of those countries sent by Jehovah (Jon 4:8).
the people--rather, "this people" [Lowth], which may refer to the Babylonians [Rosenmuller]; but better, mankind in general, as in Is 42:5, so Is 40:6, "all flesh"; this whole race, that is, man.
7. spirit of the Lord--rather, "wind of Jehovah" (Psa 103:16). The withering east wind of those countries sent by Jehovah (Jon 4:8).
the people--rather, "this people" [Lowth], which may refer to the Babylonians [Rosenmuller]; but better, mankind in general, as in Is 42:5, so Is 40:6, "all flesh"; this whole race, that is, man.
The Pulpit Commentary
The flower fadeth: because the Spirit of the Lord bloweth upon it. When the hot winds, which God sends, blow in spring-time, the flowers fade; when a destroying breath from him (see Isa_30:33) passes over the generations of men, they perish. Surely the people is grass. Either a mere repetition of "all flesh is grass" (Isa_40:6) with an asseveration, or an intimation that "the people" of Israel is not exempt from the lot of mankind in general, but shares it.
The flower fadeth: because the Spirit of the Lord bloweth upon it. When the hot winds, which God sends, blow in spring-time, the flowers fade; when a destroying breath from him (see Isa_30:33) passes over the generations of men, they perish. Surely the people is grass. Either a mere repetition of "all flesh is grass" (Isa_40:6) with an asseveration, or an intimation that "the people" of Israel is not exempt from the lot of mankind in general, but shares it.
8The grass withereth, the flower fadeth: but the word of our God shall stand for ever.
The Pulpit Commentary
The Word of our God shall stand for ever. Amid all human frailty, shiftingness, changefulness, there is one thing that endures, and stroll endure—God's Word (see the comment on the first part of Isa_40:6). In the sureness of God's promises is Israel's exceeding comfort.
The Word of our God shall stand for ever. Amid all human frailty, shiftingness, changefulness, there is one thing that endures, and stroll endure—God's Word (see the comment on the first part of Isa_40:6). In the sureness of God's promises is Israel's exceeding comfort.
O Zion, That Bringest Good Tidings
★9O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God!
Jamieson-Fausset-Brown
9. Rather, "Oh, thou that bringest good things to Zion; thou that bringest good tidings to Jerusalem." "Thou" is thus the collective personification of the messengers who announce God's gracious purpose to Zion (see on Is 40:1); Is 52:7 confirms this [Vulgate and Gesenius]. If English Version be retained, the sense will be the glad message was first to be proclaimed to Jerusalem, and then from it as the center to all "Judea, Samaria, and the uttermost parts of the earth" (Lu 24:47, 49; Ac 1:8) [Vitringa and Hengstenberg].
mountain--It was customary for those who were about to promulgate any great thing, to ascend a hill from which they could be seen and heard by all (Jud 9:7; Mt 5:1).
be not afraid--to announce to the exiles that their coming return home is attended with danger in the midst of the Babylonians. The gospel minister must "open his mouth boldly" (Pr 29:25; Ep 6:19).
Behold--especially at His second coming (Zec 12:10; 14:5).
9. Rather, "Oh, thou that bringest good things to Zion; thou that bringest good tidings to Jerusalem." "Thou" is thus the collective personification of the messengers who announce God's gracious purpose to Zion (see on Is 40:1); Is 52:7 confirms this [Vulgate and Gesenius]. If English Version be retained, the sense will be the glad message was first to be proclaimed to Jerusalem, and then from it as the center to all "Judea, Samaria, and the uttermost parts of the earth" (Lu 24:47, 49; Ac 1:8) [Vitringa and Hengstenberg].
mountain--It was customary for those who were about to promulgate any great thing, to ascend a hill from which they could be seen and heard by all (Jud 9:7; Mt 5:1).
be not afraid--to announce to the exiles that their coming return home is attended with danger in the midst of the Babylonians. The gospel minister must "open his mouth boldly" (Pr 29:25; Ep 6:19).
Behold--especially at His second coming (Zec 12:10; 14:5).
The Pulpit Commentary
The time of Israel's restoration has drawn nigh. The preparation has been made. The voice calling to preparation is silent. The promises are now on the verge of receiving their accomplishment. It is fitting that some one should announce the fact to the nation. Isaiah calls on the company of prophets living at the time to do so (verse 9). They are to take up a commanding position, to speak with a loud voice, and to proclaim the good tidings to Zion, to Jerusalem, and to the cities of Judah (comp. Isa_44:26). The terms of the proclamation are then given (verses 10, 11).
O Zion, that bringest good tidings, etc.; rather, as in the margin, O thou that tellest good tidings to Zion (so the LXX; Gesenius, Rosenmuller, Maurer, Hitzig, Knobel, and Kay). Get thee up into the high mountain; rather, into a high mountain. Choose an elevated spot from which to make proclamation. O Jerusalem, that bringest, etc.; again, as in the margin, O thou that tellest good tidings to Jerusalem. The repetition, with a slight change, is quite in the manner of Isaiah. The cities of Judah. These would be in rains, no less than Jerusalem herself (see Isa_46:1-13 :26; Isa_64:10).
The time of Israel's restoration has drawn nigh. The preparation has been made. The voice calling to preparation is silent. The promises are now on the verge of receiving their accomplishment. It is fitting that some one should announce the fact to the nation. Isaiah calls on the company of prophets living at the time to do so (verse 9). They are to take up a commanding position, to speak with a loud voice, and to proclaim the good tidings to Zion, to Jerusalem, and to the cities of Judah (comp. Isa_44:26). The terms of the proclamation are then given (verses 10, 11).
O Zion, that bringest good tidings, etc.; rather, as in the margin, O thou that tellest good tidings to Zion (so the LXX; Gesenius, Rosenmuller, Maurer, Hitzig, Knobel, and Kay). Get thee up into the high mountain; rather, into a high mountain. Choose an elevated spot from which to make proclamation. O Jerusalem, that bringest, etc.; again, as in the margin, O thou that tellest good tidings to Jerusalem. The repetition, with a slight change, is quite in the manner of Isaiah. The cities of Judah. These would be in rains, no less than Jerusalem herself (see Isa_46:1-13 :26; Isa_64:10).
★10Behold, the Lord GOD will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him.
Jamieson-Fausset-Brown
10. with strong hand--or, "against the strong"; rather, "as a strong one" [Maurer]. Or, against the strong one, namely, Satan (Mt 12:29; Re 20:2, 3, 10) [Vitringa].
arm--power (Psa 89:13; 98:1).
for him--that is, He needs not to seek help for Himself from any external source, but by His own inherent power He gains rule for Himself (so Is 40:14).
work--or, "recompense for his work"; rather, "recompense which He gives for work" (Is 62:11; Re 22:12).
10. with strong hand--or, "against the strong"; rather, "as a strong one" [Maurer]. Or, against the strong one, namely, Satan (Mt 12:29; Re 20:2, 3, 10) [Vitringa].
arm--power (Psa 89:13; 98:1).
for him--that is, He needs not to seek help for Himself from any external source, but by His own inherent power He gains rule for Himself (so Is 40:14).
work--or, "recompense for his work"; rather, "recompense which He gives for work" (Is 62:11; Re 22:12).
The Pulpit Commentary
The Lord God; literally, the Lord Jehovah. With strong hand; or, with strength. His arm shall rule for him. Kay translates, "His arm shall get him rule;" i.e. the manifestation, which he shall make of his power, shall cause his kingdom to be extended far and wide upon the earth. "The Lord's arm," "the Lord's hand," are favourite expressions of Isaiah's (Isa_5:25; Isa_9:12; Isa_10:4; Isa_11:11; Isa_31:3; Isa_51:9; Isa_53:1; Isa_62:3, etc.). His reward is with him, and his work before him; rather, his wage is with him, and his recompense before him—a case of synonymous parallelism. The phrase is repeated in Isa_62:11. Mr. Cheyne understands "the reward which God gives to his faithful ones" to be meant. But perhaps it is better to understand, with Dr. Kay, that in the "little flock" which he restores to Palestine God finds his own reward and recompense—the compensation for all his care and trouble.
The Lord God; literally, the Lord Jehovah. With strong hand; or, with strength. His arm shall rule for him. Kay translates, "His arm shall get him rule;" i.e. the manifestation, which he shall make of his power, shall cause his kingdom to be extended far and wide upon the earth. "The Lord's arm," "the Lord's hand," are favourite expressions of Isaiah's (Isa_5:25; Isa_9:12; Isa_10:4; Isa_11:11; Isa_31:3; Isa_51:9; Isa_53:1; Isa_62:3, etc.). His reward is with him, and his work before him; rather, his wage is with him, and his recompense before him—a case of synonymous parallelism. The phrase is repeated in Isa_62:11. Mr. Cheyne understands "the reward which God gives to his faithful ones" to be meant. But perhaps it is better to understand, with Dr. Kay, that in the "little flock" which he restores to Palestine God finds his own reward and recompense—the compensation for all his care and trouble.
★11He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.
Jamieson-Fausset-Brown
11. feed--including all a shepherd's care--"tend" (Eze 34:23; Psa 23:1; He 13:20; 1Pe 2:25).
carry--applicable to Messiah's restoration of Israel, as sheep scattered in all lands, and unable to move of themselves to their own land (Psa 80:1; Jr 23:3). As Israel was "carried from the womb" (that is, in its earliest days) (Is 63:9, 11, 12; Psa 77:20), so it shall be in "old age" (that is, its latter days) (Is 46:3, 4).
gently lead--as a thoughtful shepherd does the ewes "giving suck" (Margin) (Ge 33:13, 14).
11. feed--including all a shepherd's care--"tend" (Eze 34:23; Psa 23:1; He 13:20; 1Pe 2:25).
carry--applicable to Messiah's restoration of Israel, as sheep scattered in all lands, and unable to move of themselves to their own land (Psa 80:1; Jr 23:3). As Israel was "carried from the womb" (that is, in its earliest days) (Is 63:9, 11, 12; Psa 77:20), so it shall be in "old age" (that is, its latter days) (Is 46:3, 4).
gently lead--as a thoughtful shepherd does the ewes "giving suck" (Margin) (Ge 33:13, 14).
The Pulpit Commentary
He shall feed his flock like a shepherd. The similitude is a favourite one with the psalmists (Psa_77:20; Psa_78:52; Psa_80:1), and occurs again later on in Isaiah (Isa_49:9, Isa_49:10). Its beauty and sweetness have been widely recognized. He shall gather the lambs; collect them, i.e; when they have strayed from the flock. Shall gently lead those that are with young; rather, those that give suck (comp. Gen_33:3, where the same word is used). Ewes that are suckling their lambs require specially tender treatment.
He shall feed his flock like a shepherd. The similitude is a favourite one with the psalmists (Psa_77:20; Psa_78:52; Psa_80:1), and occurs again later on in Isaiah (Isa_49:9, Isa_49:10). Its beauty and sweetness have been widely recognized. He shall gather the lambs; collect them, i.e; when they have strayed from the flock. Shall gently lead those that are with young; rather, those that give suck (comp. Gen_33:3, where the same word is used). Ewes that are suckling their lambs require specially tender treatment.
Who Hath Measured the Waters? The Greatness of God
12Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?
Jamieson-Fausset-Brown
12. Lest the Jews should suppose that He who was just before described as a "shepherd" is a mere man, He is now described as God.
Who--Who else but God could do so? Therefore, though the redemption and restoration of His people, foretold here, was a work beyond man's power, they should not doubt its fulfilment since all things are possible to Him who can accurately regulate the proportion of the waters as if He had measured them with His hand (compare Is 40:15). But Maurer translates: "Who can measure," &c., that is, How immeasurable are the works of God? The former is a better explanation (Job 28:25; Pr 30:4).
span--the space from the end of the thumb to the end of the middle finger extended; God measures the vast heavens as one would measure a small object with his span.
dust of the earth--All the earth is to Him but as a few grains of dust contained in a small measure (literally, "the third part of a larger measure").
hills in a balance--adjusted in their right proportions and places, as exactly as if He had weighed them out.
12. Lest the Jews should suppose that He who was just before described as a "shepherd" is a mere man, He is now described as God.
Who--Who else but God could do so? Therefore, though the redemption and restoration of His people, foretold here, was a work beyond man's power, they should not doubt its fulfilment since all things are possible to Him who can accurately regulate the proportion of the waters as if He had measured them with His hand (compare Is 40:15). But Maurer translates: "Who can measure," &c., that is, How immeasurable are the works of God? The former is a better explanation (Job 28:25; Pr 30:4).
span--the space from the end of the thumb to the end of the middle finger extended; God measures the vast heavens as one would measure a small object with his span.
dust of the earth--All the earth is to Him but as a few grains of dust contained in a small measure (literally, "the third part of a larger measure").
hills in a balance--adjusted in their right proportions and places, as exactly as if He had weighed them out.
The Pulpit Commentary
THE MIGHT AND GREATNESS OF GOD CONTRASTED WITH THE WEAKNESS OF MAN AND THE FUTILITY OF IDOLS. If captive Israel is to be induced to turn' to God, and so hasten the time of its restoration to his favour and to its own land, it must be by rising to a worthy conception of the nature and attributes of the Almighty. The prophet, therefore, in the remainder of this chapter, paints in glorious language the power and greatness, dud at the same time the mercy, of God, contrasting him with man (Isa_40:15-17, Isa_40:23, Isa_40:28-31), with idols (Isa_40:19, Isa_40:20), and with the framework of material things (Isa_40:21, Isa_40:22, Isa_40:26), and showing his infinite superiority to each and all. In contrasting him with man, he takes occasion to bring into prominence his goodness and loving-kindness to man, to whom he imparts a portion of his own might and strength (Isa_40:29-31 ).
Who hath measured the waters? (comp. Pro_30:4 and Job_38:4-6). The might of God is especially shown in creation, which Isaiah assumes to be God's work. How infinitely above man must he be, who arranged in such perfection, "by measure and number and weight" (Wis. 11:20), the earth, the waters, and the heavens, so proportioning each to each as to produce that admirable order and regularity which the intelligent observer cannot but note in the material universe as among its chief characteristics! In the hollow of his hand. The anthropomorphism is strong, no doubt, but softened by the preceding mention (in verse 10) of God's "arm," and by the comparison of God to a shepherd (in verse 11). Isaiah's exalted notion of God renders him fearless with regard to anthropomorphism. And meted out heaven with the span; rather, with a span (comp. Isa_48:13, "My right hand hath spanned the heavens"). And comprehended the dust of the earth in a measure; literally, in a tierce. The measure intended is probably the seah, which was the third part of an ephah, and held about three gallons. The seah was "the ordinary measure for household purposes." In scales … in a balance. The peles, here translated "scales," is probably the steelyard, while the mozenaim is "the balance" or "pair of scales" ordinarily used for weighing. God metes out all things with measures, scales, and balances of his own, which are proportioned to his greatness.
THE MIGHT AND GREATNESS OF GOD CONTRASTED WITH THE WEAKNESS OF MAN AND THE FUTILITY OF IDOLS. If captive Israel is to be induced to turn' to God, and so hasten the time of its restoration to his favour and to its own land, it must be by rising to a worthy conception of the nature and attributes of the Almighty. The prophet, therefore, in the remainder of this chapter, paints in glorious language the power and greatness, dud at the same time the mercy, of God, contrasting him with man (Isa_40:15-17, Isa_40:23, Isa_40:28-31), with idols (Isa_40:19, Isa_40:20), and with the framework of material things (Isa_40:21, Isa_40:22, Isa_40:26), and showing his infinite superiority to each and all. In contrasting him with man, he takes occasion to bring into prominence his goodness and loving-kindness to man, to whom he imparts a portion of his own might and strength (Isa_40:29-31 ).
Who hath measured the waters? (comp. Pro_30:4 and Job_38:4-6). The might of God is especially shown in creation, which Isaiah assumes to be God's work. How infinitely above man must he be, who arranged in such perfection, "by measure and number and weight" (Wis. 11:20), the earth, the waters, and the heavens, so proportioning each to each as to produce that admirable order and regularity which the intelligent observer cannot but note in the material universe as among its chief characteristics! In the hollow of his hand. The anthropomorphism is strong, no doubt, but softened by the preceding mention (in verse 10) of God's "arm," and by the comparison of God to a shepherd (in verse 11). Isaiah's exalted notion of God renders him fearless with regard to anthropomorphism. And meted out heaven with the span; rather, with a span (comp. Isa_48:13, "My right hand hath spanned the heavens"). And comprehended the dust of the earth in a measure; literally, in a tierce. The measure intended is probably the seah, which was the third part of an ephah, and held about three gallons. The seah was "the ordinary measure for household purposes." In scales … in a balance. The peles, here translated "scales," is probably the steelyard, while the mozenaim is "the balance" or "pair of scales" ordinarily used for weighing. God metes out all things with measures, scales, and balances of his own, which are proportioned to his greatness.
13Who hath directed the Spirit of the LORD, or being his counsellor hath taught him?
Jamieson-Fausset-Brown
13. Quoted in Ro 11:34; 1Co 2:16. The Hebrew here for "directed" is the same as in Is 40:12 for "meted out"; thus the sense is, "Jehovah measures out heaven with His span"; but who can measure Him? that is, Who can search out His Spirit (mind) wherewith He searches out and accurately adjusts all things? Maurer rightly takes the Hebrew in the same sense as in Is 40:12 (so Pr 16:2; 21:2), "weigh," "ponder." "Direct," as in English Version, answers, however, better to "taught" in the parallel clause.
13. Quoted in Ro 11:34; 1Co 2:16. The Hebrew here for "directed" is the same as in Is 40:12 for "meted out"; thus the sense is, "Jehovah measures out heaven with His span"; but who can measure Him? that is, Who can search out His Spirit (mind) wherewith He searches out and accurately adjusts all things? Maurer rightly takes the Hebrew in the same sense as in Is 40:12 (so Pr 16:2; 21:2), "weigh," "ponder." "Direct," as in English Version, answers, however, better to "taught" in the parallel clause.
The Pulpit Commentary
Who hath directed the Spirit of the Lord? Mr. Cheyne remarks, that "in Isaiah there is a marked tendency to hypostatize the Spirit;" and the remark is undoubtedly a just one (see Isa_32:15; Isa_34:16; Isa_48:16; Isa_61:1, etc.). In the present place, perhaps, the introduction of "the Spirit of the Lord" arises out of the remembrance of the part in creation which is assigned to the Spirit in Gen_1:2. He "moved," or "brooded," upon the face of the waters, and thence began the change, or series of changes, by which order was produced out of confusion. The Spirit of the Lord "directed," or regulated, these changes; but who, Isaiah asks, "directed," or regulated, the Spirit itself? Can it be supposed that he too had a director over him? Isaiah does not seriously doubt on this point, or "leave it an open question." He makes his inquiry by way of a reductio ad absurdum. Is it not absurd to suppose that he had a director or a counsellor? He does not—here, at any rate—so far "hypostatize the Spirit" as to view him as a Person distinct from the Person of God the Father, working under him, and carrying out his will. Or being his counsellor hath taught him? "The Lord by wisdom founded the earth" (Pro_3:19); but he was his own counsellor. He had no adviser external to himself. The wisdom which wrought with him was his own wisdom, an essential part of the Divine essence. The evangelical prophet approaches those mysteries of God's nature which the gospel brought to light, but cannot penetrate them.
Who hath directed the Spirit of the Lord? Mr. Cheyne remarks, that "in Isaiah there is a marked tendency to hypostatize the Spirit;" and the remark is undoubtedly a just one (see Isa_32:15; Isa_34:16; Isa_48:16; Isa_61:1, etc.). In the present place, perhaps, the introduction of "the Spirit of the Lord" arises out of the remembrance of the part in creation which is assigned to the Spirit in Gen_1:2. He "moved," or "brooded," upon the face of the waters, and thence began the change, or series of changes, by which order was produced out of confusion. The Spirit of the Lord "directed," or regulated, these changes; but who, Isaiah asks, "directed," or regulated, the Spirit itself? Can it be supposed that he too had a director over him? Isaiah does not seriously doubt on this point, or "leave it an open question." He makes his inquiry by way of a reductio ad absurdum. Is it not absurd to suppose that he had a director or a counsellor? He does not—here, at any rate—so far "hypostatize the Spirit" as to view him as a Person distinct from the Person of God the Father, working under him, and carrying out his will. Or being his counsellor hath taught him? "The Lord by wisdom founded the earth" (Pro_3:19); but he was his own counsellor. He had no adviser external to himself. The wisdom which wrought with him was his own wisdom, an essential part of the Divine essence. The evangelical prophet approaches those mysteries of God's nature which the gospel brought to light, but cannot penetrate them.
14With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding?
Jamieson-Fausset-Brown
14. path of judgment--His wisdom, whereby He so beautifully adjusts the places and proportions of all created things.
14. path of judgment--His wisdom, whereby He so beautifully adjusts the places and proportions of all created things.
15Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing.
Jamieson-Fausset-Brown
15. of--rather, (hanging) from a bucket [Maurer].
he taketh up ... as a very little thing--rather, "are as a mere grain of dust which is taken up," namely, by the wind; literally, "one taketh up," impersonally (Ex 16:14) [Maurer].
isles--rather, "lands" in general, answering to "the nations" in the parallel clause; perhaps lands, like Mesopotamia, enclosed by rivers [Jerome] (so Is 42:15). However, English Version, "isles" answers well to "mountains" (Is 40:12), both alike being lifted up by the power of God; in fact, "isles" are mountains upheaved from the bed of the sea by volcanic agency; only that he seems here to have passed from unintelligent creatures (Is 40:12) to intelligent, as nations and lands, that is, their inhabitants.
15. of--rather, (hanging) from a bucket [Maurer].
he taketh up ... as a very little thing--rather, "are as a mere grain of dust which is taken up," namely, by the wind; literally, "one taketh up," impersonally (Ex 16:14) [Maurer].
isles--rather, "lands" in general, answering to "the nations" in the parallel clause; perhaps lands, like Mesopotamia, enclosed by rivers [Jerome] (so Is 42:15). However, English Version, "isles" answers well to "mountains" (Is 40:12), both alike being lifted up by the power of God; in fact, "isles" are mountains upheaved from the bed of the sea by volcanic agency; only that he seems here to have passed from unintelligent creatures (Is 40:12) to intelligent, as nations and lands, that is, their inhabitants.
The Pulpit Commentary
Behold, the nations are as a drop of a bucket. "From nature," as Mr. Cheyne says, "we pass to history." If God is so great, so apart and by himself in relation to the material universe, what is he in relation to man? What are nations, compared to him, but "as a drop from a bucket," which drips from it, and is of no account? What are they, hut as the small dust of the balance, which lies on it but does not disturb its equilibrium? They are absolutely "as nothing" (Isa_40:17)—vanity and emptiness, He taketh up the isles as a very little thing; literally, he taketh up islands, or perhaps lands generally. As he weighs mountains and hills in his balance (Isa_40:15), so he can take up in his own hands "lands," or "countries" (Cheyne), with all their inhabitants, and do with them as seemeth him good. They are no burden to him.
Behold, the nations are as a drop of a bucket. "From nature," as Mr. Cheyne says, "we pass to history." If God is so great, so apart and by himself in relation to the material universe, what is he in relation to man? What are nations, compared to him, but "as a drop from a bucket," which drips from it, and is of no account? What are they, hut as the small dust of the balance, which lies on it but does not disturb its equilibrium? They are absolutely "as nothing" (Isa_40:17)—vanity and emptiness, He taketh up the isles as a very little thing; literally, he taketh up islands, or perhaps lands generally. As he weighs mountains and hills in his balance (Isa_40:15), so he can take up in his own hands "lands," or "countries" (Cheyne), with all their inhabitants, and do with them as seemeth him good. They are no burden to him.
16And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering.
Jamieson-Fausset-Brown
16. All Lebanon's forest would not supply fuel enough to burn sacrifices worthy of the glory of God (Is 66:1; 1Ki 8:27; Psa 50:8-13).
beasts--which abounded in Lebanon.
16. All Lebanon's forest would not supply fuel enough to burn sacrifices worthy of the glory of God (Is 66:1; 1Ki 8:27; Psa 50:8-13).
beasts--which abounded in Lebanon.
The Pulpit Commentary
Lebanon is not sufficient to burn. Man may think that he must be of some account, since God has required of him sacrifice and burnt offering, from which he may suppose God to derive some satisfaction. But, the prophet says, even if man were to burn all Lebanon as firewood on God's altar, and offer there all the (clean) beasts of the entire tract, still God would be put under no obligation. Man would even then have paid less than his debt.
Lebanon is not sufficient to burn. Man may think that he must be of some account, since God has required of him sacrifice and burnt offering, from which he may suppose God to derive some satisfaction. But, the prophet says, even if man were to burn all Lebanon as firewood on God's altar, and offer there all the (clean) beasts of the entire tract, still God would be put under no obligation. Man would even then have paid less than his debt.
17All nations before him are as nothing; and they are counted to him less than nothing, and vanity.
Jamieson-Fausset-Brown
17. (Psa 62:9; Da 4:35).
less than nothing--Maurer translates, as in Is 41:24, "of nothing" (partitively; or expressive of the nature of a thing), a mere nothing.
vanity--emptiness.
17. (Psa 62:9; Da 4:35).
less than nothing--Maurer translates, as in Is 41:24, "of nothing" (partitively; or expressive of the nature of a thing), a mere nothing.
vanity--emptiness.
The Pulpit Commentary
All nations; rather, all the nations; i.e. all the nations of the earth put together. In Isa_40:15 single "nations" had been declared to be of no account; now the same is said of all the nations of the earth collectively. They are accounted of God as 'ephes, nothingness, and tohu, chaos or confusion.
All nations; rather, all the nations; i.e. all the nations of the earth put together. In Isa_40:15 single "nations" had been declared to be of no account; now the same is said of all the nations of the earth collectively. They are accounted of God as 'ephes, nothingness, and tohu, chaos or confusion.
18To whom then will ye liken God? or what likeness will ye compare unto him?
Jamieson-Fausset-Brown
18. Which of the heathen idols, then, is to be compared to this Almighty God? This passage, if not written (as Barnes thinks) so late as the idolatrous times of Manasseh, has at least a prospective warning reference to them and subsequent reigns; the result of the chastisement of Jewish idolatry in the Babylonish captivity was that thenceforth after the restoration the Jews never fell into it. Perhaps these prophecies here may have tended to that result (see 2Ki 23:26, 27).
18. Which of the heathen idols, then, is to be compared to this Almighty God? This passage, if not written (as Barnes thinks) so late as the idolatrous times of Manasseh, has at least a prospective warning reference to them and subsequent reigns; the result of the chastisement of Jewish idolatry in the Babylonish captivity was that thenceforth after the restoration the Jews never fell into it. Perhaps these prophecies here may have tended to that result (see 2Ki 23:26, 27).
The Pulpit Commentary
Is more the complement of what precedes than the introduction to what follows (comp. Isa_40:25). If God be all that has been said of him in Isa_40:12-17, must he not be wholly unique and incomparable? Then, out of this, the thought arises of the strange, the poor, the mean "likenesses" of God, which men have in their folly set up in various times and places. It has been said that Israel in captivity did not need to be warned against idolatry, of the inclination to which the Captivity is supposed at once to have cured them. But there is no evidence of this. Rather, considering the few that returned, and the many that remained behind (Joseph; 'Ant Jud.,' 11.1), we may conclude that a large number adopted the customs, religion, and general mode of life of their masters.'
Is more the complement of what precedes than the introduction to what follows (comp. Isa_40:25). If God be all that has been said of him in Isa_40:12-17, must he not be wholly unique and incomparable? Then, out of this, the thought arises of the strange, the poor, the mean "likenesses" of God, which men have in their folly set up in various times and places. It has been said that Israel in captivity did not need to be warned against idolatry, of the inclination to which the Captivity is supposed at once to have cured them. But there is no evidence of this. Rather, considering the few that returned, and the many that remained behind (Joseph; 'Ant Jud.,' 11.1), we may conclude that a large number adopted the customs, religion, and general mode of life of their masters.'
19The workman melteth a graven image, and the goldsmith spreadeth it over with gold, and casteth silver chains.
Jamieson-Fausset-Brown
19. graven--rather, an image in general; for it is incongruous to say "melteth" (that is, casts out of metal) a graven image (that is, one of carved wood); so Jr 10:14, "molten image."
spreadeth it over--(See on Is 30:22).
chains--an ornament lavishly worn by rich Orientals (Is 3:18, 19), and so transferred to their idols. Egyptian relics show that idols were suspended in houses by chains.
19. graven--rather, an image in general; for it is incongruous to say "melteth" (that is, casts out of metal) a graven image (that is, one of carved wood); so Jr 10:14, "molten image."
spreadeth it over--(See on Is 30:22).
chains--an ornament lavishly worn by rich Orientals (Is 3:18, 19), and so transferred to their idols. Egyptian relics show that idols were suspended in houses by chains.
The Pulpit Commentary
The workman melteth a graven image; rather, the workman casteth an image (comp. Isa_41:7; Isa_44:9-17; Isa_46:6, Isa_46:7). Israel's tendency to idolatry has been touched on in the earlier prophecies once or twice (Isa_2:8, Isa_2:20; Isa_31:7); but in the later chapters idolatry is assailed with a frequency, a pungency, and a vigour that are new, and that imply a change, either in the prophet's circumstances or in his standpoint. Perhaps it is enough to suppose that, placing himself ideally among the captives, Isaiah sees that the Babylonian idolatry will be, or at any rate may be, a snare to them, and provides an antidote against the subtle poison. The special antidote which he employs is ridicule, and the first ground of his ridicule is the genesis or formation of an image. It is made by man himself, out of known material substances. Either a figure is cast in some inferior metal, and then coated with gold and finished with the graving tool, or a mere block of wood is taken and cut into shape. Can it be supposed that such things are "likenesses" of God, or that he is comparable to them? Casteth silver chains; as ornaments to be worn by the images, which were often dressed (see Thucyd; Isa_2:13; Baruch 6:9-12).
The workman melteth a graven image; rather, the workman casteth an image (comp. Isa_41:7; Isa_44:9-17; Isa_46:6, Isa_46:7). Israel's tendency to idolatry has been touched on in the earlier prophecies once or twice (Isa_2:8, Isa_2:20; Isa_31:7); but in the later chapters idolatry is assailed with a frequency, a pungency, and a vigour that are new, and that imply a change, either in the prophet's circumstances or in his standpoint. Perhaps it is enough to suppose that, placing himself ideally among the captives, Isaiah sees that the Babylonian idolatry will be, or at any rate may be, a snare to them, and provides an antidote against the subtle poison. The special antidote which he employs is ridicule, and the first ground of his ridicule is the genesis or formation of an image. It is made by man himself, out of known material substances. Either a figure is cast in some inferior metal, and then coated with gold and finished with the graving tool, or a mere block of wood is taken and cut into shape. Can it be supposed that such things are "likenesses" of God, or that he is comparable to them? Casteth silver chains; as ornaments to be worn by the images, which were often dressed (see Thucyd; Isa_2:13; Baruch 6:9-12).
20He that is so impoverished that he hath no oblation chooseth a tree that will not rot; he seeketh unto him a cunning workman to prepare a graven image, that shall not be moved.
Jamieson-Fausset-Brown
20. impoverished--literally, "sunk" in circumstances.
no oblation--he who cannot afford to overlay his idol with gold and silver (Is 40:19).
tree ... not rot--the cedar, cypress, oak, or ash (Is 44:14).
graven--of wood; not a molten one of metal.
not be moved--that shall be durable.
20. impoverished--literally, "sunk" in circumstances.
no oblation--he who cannot afford to overlay his idol with gold and silver (Is 40:19).
tree ... not rot--the cedar, cypress, oak, or ash (Is 44:14).
graven--of wood; not a molten one of metal.
not be moved--that shall be durable.
The Pulpit Commentary
He that is so impoverished, etc.; rather, he that can only make a poor offering, i.e. that cannot spend much on religion. Chooseth a tree; rather, chooseth wood—goes to the carpenter, and selects a good sound block of wood, out of which his idol shall be made. After this he has to find a skilful workman, who will carve his image for him and set it up, so that it shall not shake. As Delitzsch observes, "The thing carries its own satire" in the mere plain description of it. Is such a thing comparable to God?
He that is so impoverished, etc.; rather, he that can only make a poor offering, i.e. that cannot spend much on religion. Chooseth a tree; rather, chooseth wood—goes to the carpenter, and selects a good sound block of wood, out of which his idol shall be made. After this he has to find a skilful workman, who will carve his image for him and set it up, so that it shall not shake. As Delitzsch observes, "The thing carries its own satire" in the mere plain description of it. Is such a thing comparable to God?
21Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth?
Jamieson-Fausset-Brown
21. ye--who worship idols. The question emphatically implies, they had known.
from the beginning--(Is 41:4, 26; 48:16). God is the beginning (Re 1:8). The tradition handed down from the very first, of the creation of all things by God at the beginning, ought to convince you of His omnipotence and of the folly of idolatry.
21. ye--who worship idols. The question emphatically implies, they had known.
from the beginning--(Is 41:4, 26; 48:16). God is the beginning (Re 1:8). The tradition handed down from the very first, of the creation of all things by God at the beginning, ought to convince you of His omnipotence and of the folly of idolatry.
The Pulpit Commentary
Have ye not known? Hitherto the prophet has restrained himself, and confined himself to quiet sarcasm. Now he bursts out. Is there any one so insensate, so devoid of natural reason and understanding, as not to know what has been known to all from the beginning—yea, from the foundations of the earth—by "the light that is in them," viz. that God is something wholly different from this?—that he is such a One as the prophet proceeds to describe in Isa_40:22-24, alike above nature and above man, Lord of heaven and earth, and absolute Disposer of the fates of all men? Hath it not been told you? If ye have not known the nature of God by the light of nature, has it not come down to you by tradition? Have not your fathers told it you? Has it not been handed on by sire to son from the very foundation of the earth? The appeal is to men generally, not especially to Israel. Have ye not understood, etc.? Some omit the preposition after "understood," and render the passage thus: "Have ye not understood the foundations of the earth?" i.e. how it was founded, or created—that its creation was God's sole act? (so the LXX; the Vulgate, Gesenius, Hitzig, Delitzsch, Knobel, Kay; but Ewald, Henderson, Weir, and Mr. Cheyne prefer the rendering of the Authorized Version).
Have ye not known? Hitherto the prophet has restrained himself, and confined himself to quiet sarcasm. Now he bursts out. Is there any one so insensate, so devoid of natural reason and understanding, as not to know what has been known to all from the beginning—yea, from the foundations of the earth—by "the light that is in them," viz. that God is something wholly different from this?—that he is such a One as the prophet proceeds to describe in Isa_40:22-24, alike above nature and above man, Lord of heaven and earth, and absolute Disposer of the fates of all men? Hath it not been told you? If ye have not known the nature of God by the light of nature, has it not come down to you by tradition? Have not your fathers told it you? Has it not been handed on by sire to son from the very foundation of the earth? The appeal is to men generally, not especially to Israel. Have ye not understood, etc.? Some omit the preposition after "understood," and render the passage thus: "Have ye not understood the foundations of the earth?" i.e. how it was founded, or created—that its creation was God's sole act? (so the LXX; the Vulgate, Gesenius, Hitzig, Delitzsch, Knobel, Kay; but Ewald, Henderson, Weir, and Mr. Cheyne prefer the rendering of the Authorized Version).
22It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in:
Jamieson-Fausset-Brown
22. It is he--rather, connected with last verse, "Have ye not known?"--have ye not understood Him that sitteth ...? (Is 40:26) [Maurer].
circle--applicable to the globular form of the earth, above which, and the vault of sky around it, He sits. For "upon" translate "above."
as grasshoppers--or locusts in His sight (Nu 13:33), as He looks down from on high (Psa 33:13, 14; 113:4-6).
curtain--referring to the awning which the Orientals draw over the open court in the center of their houses as a shelter in rain or hot weather.
22. It is he--rather, connected with last verse, "Have ye not known?"--have ye not understood Him that sitteth ...? (Is 40:26) [Maurer].
circle--applicable to the globular form of the earth, above which, and the vault of sky around it, He sits. For "upon" translate "above."
as grasshoppers--or locusts in His sight (Nu 13:33), as He looks down from on high (Psa 33:13, 14; 113:4-6).
curtain--referring to the awning which the Orientals draw over the open court in the center of their houses as a shelter in rain or hot weather.
The Pulpit Commentary
It is he that sitteth upon the circle of the earth; rather, above the vault of the earth; above the vault of sky which seems to arch over the earth. As grasshoppers; i.e. minute, scarcely visible (comp. Num_13:33). That stretcheth out the heavens as a curtain. So in Psa_104:2, only that here the "curtain" is represented as one of thin gauze. The idea is common to Isaiah with Job (Job_9:8), Jeremiah (Jer_10:12; Jer_51:15), and Zechariah (Zec_12:1), and is a favourite one in these later chapters (comp. Isa_42:5; Isa_44:24; Isa_45:12; Isa_51:13). As a tent (comp. Psa_19:4, where God is said to have set in the heavens a "tabernacle"—'ohel, the word used here—for the sun).
It is he that sitteth upon the circle of the earth; rather, above the vault of the earth; above the vault of sky which seems to arch over the earth. As grasshoppers; i.e. minute, scarcely visible (comp. Num_13:33). That stretcheth out the heavens as a curtain. So in Psa_104:2, only that here the "curtain" is represented as one of thin gauze. The idea is common to Isaiah with Job (Job_9:8), Jeremiah (Jer_10:12; Jer_51:15), and Zechariah (Zec_12:1), and is a favourite one in these later chapters (comp. Isa_42:5; Isa_44:24; Isa_45:12; Isa_51:13). As a tent (comp. Psa_19:4, where God is said to have set in the heavens a "tabernacle"—'ohel, the word used here—for the sun).
23That bringeth the princes to nothing; he maketh the judges of the earth as vanity.
Jamieson-Fausset-Brown
23. (Psa 107:4; Da 2:21).
judges--that is, rulers; for these exercised judicial authority (Psa 2:10). The Hebrew, shophtee, answers to the Carthaginian chief magistrates, suffetes.
23. (Psa 107:4; Da 2:21).
judges--that is, rulers; for these exercised judicial authority (Psa 2:10). The Hebrew, shophtee, answers to the Carthaginian chief magistrates, suffetes.
The Pulpit Commentary
The princes … the judges; rather, princes, judges. The entire class of such is meant, not any special individuals (comp. Psa_107:40; Job_12:19-21). As vanity; or, as chaos—the same word that is used in Isa_40:17.
The princes … the judges; rather, princes, judges. The entire class of such is meant, not any special individuals (comp. Psa_107:40; Job_12:19-21). As vanity; or, as chaos—the same word that is used in Isa_40:17.
24Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble.
Jamieson-Fausset-Brown
24. they--the "princes and judges" (Is 40:23) who oppose God's purposes and God's people. Often compared to tall trees (Psa 37:35; Da 4:10).
not ... sown--the seed, that is, race shall become extinct (Na 1:14).
stock--not even shall any shoots spring up from the stump when the tree has been cut down: no descendants whatever (Job 14:7; see on Is 11:1).
and ... also--so the Septuagint. But Maurer translates, "They are hardly (literally, 'not yet', as in 2Ki 20:4) planted (&c.) when He (God) blows upon them."
blow--The image is from the hot east wind (simoon) that "withers" vegetation.
whirlwind ... stubble--(Psa 83:13), where, "like a wheel," refers to the rotatory action of the whirlwind on the stubble.
24. they--the "princes and judges" (Is 40:23) who oppose God's purposes and God's people. Often compared to tall trees (Psa 37:35; Da 4:10).
not ... sown--the seed, that is, race shall become extinct (Na 1:14).
stock--not even shall any shoots spring up from the stump when the tree has been cut down: no descendants whatever (Job 14:7; see on Is 11:1).
and ... also--so the Septuagint. But Maurer translates, "They are hardly (literally, 'not yet', as in 2Ki 20:4) planted (&c.) when He (God) blows upon them."
blow--The image is from the hot east wind (simoon) that "withers" vegetation.
whirlwind ... stubble--(Psa 83:13), where, "like a wheel," refers to the rotatory action of the whirlwind on the stubble.
The Pulpit Commentary
They shall not be planted … shall not be sown … shall not take root. The verbs are all of them in the past tense. Translate, have not been planted,… sown, etc. The meaning is that princes and judges of the earth are not fixed in their places, have no firm root in the soil, are easily overturned. Even if the case were different, a breath from the Almighty would, as a matter of course, dry them up (see Isa_40:7) and blow them away. As stubble (comp. Isa_5:24; Psa_83:13).
They shall not be planted … shall not be sown … shall not take root. The verbs are all of them in the past tense. Translate, have not been planted,… sown, etc. The meaning is that princes and judges of the earth are not fixed in their places, have no firm root in the soil, are easily overturned. Even if the case were different, a breath from the Almighty would, as a matter of course, dry them up (see Isa_40:7) and blow them away. As stubble (comp. Isa_5:24; Psa_83:13).
25To whom then will ye liken me, or shall I be equal? saith the Holy One.
Jamieson-Fausset-Brown
25. (Compare Is 40:18).
25. (Compare Is 40:18).
The Pulpit Commentary
To whom then, etc.? This is a summary, to conclude the section (Isa_40:19-24), as Isa_40:18 concludes the preceding one. If God is paramount over idols (Isa_40:19, Isa_40:20) and over nature (Isa_40:22) and over humanity (Isa_40:23, Isa_40:24), to whom can he be likened? Is he not altogether unique and incomparable? Saith the Holy One (comp. Isa_57:15). Isaiah's special designation of God, at once pregnant and almost peculiar (see the comment on Isa_1:4), is "the Holy One of Israel." This is, here and in Isa_57:15, abbreviated.
To whom then, etc.? This is a summary, to conclude the section (Isa_40:19-24), as Isa_40:18 concludes the preceding one. If God is paramount over idols (Isa_40:19, Isa_40:20) and over nature (Isa_40:22) and over humanity (Isa_40:23, Isa_40:24), to whom can he be likened? Is he not altogether unique and incomparable? Saith the Holy One (comp. Isa_57:15). Isaiah's special designation of God, at once pregnant and almost peculiar (see the comment on Isa_1:4), is "the Holy One of Israel." This is, here and in Isa_57:15, abbreviated.
26Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth.
Jamieson-Fausset-Brown
26. bringeth out ... host--image from a general reviewing his army: He is Lord of Sabaoth, the heavenly hosts (Job 38:32).
calleth ... by names--numerous as the stars are. God knows each in all its distinguishing characteristics--a sense which "name" often bears in Scripture; so in Ge 2:19, 20, Adam, as God's vicegerent, called the beasts by name, that is, characterized them by their several qualities, which, indeed, He has imparted.
by the greatness ... faileth--rather, "by reason of abundance of (their inner essential) force and firmness of strength, not one of them is driven astray"; referring to the sufficiency of the physical forces with which He has endowed the heavenly bodies, to prevent all disorder in their motions [Horsley]. In English Version the sense is, "He has endowed them with their peculiar attributes ('names') by the greatness of His might," and the power of His strength (the better rendering, instead of, "for that He is strong").
26. bringeth out ... host--image from a general reviewing his army: He is Lord of Sabaoth, the heavenly hosts (Job 38:32).
calleth ... by names--numerous as the stars are. God knows each in all its distinguishing characteristics--a sense which "name" often bears in Scripture; so in Ge 2:19, 20, Adam, as God's vicegerent, called the beasts by name, that is, characterized them by their several qualities, which, indeed, He has imparted.
by the greatness ... faileth--rather, "by reason of abundance of (their inner essential) force and firmness of strength, not one of them is driven astray"; referring to the sufficiency of the physical forces with which He has endowed the heavenly bodies, to prevent all disorder in their motions [Horsley]. In English Version the sense is, "He has endowed them with their peculiar attributes ('names') by the greatness of His might," and the power of His strength (the better rendering, instead of, "for that He is strong").
The Pulpit Commentary
Lift up your eyes, etc. Once more an appeal is made to creation, as proving God's greatness. "Lift up your eyes on high, and see who hath created these (heavens), bringing out their host (i.e. the stars) by number, or in their full number (Cheyne), and calling them all by names" (comp. Psa_147:4, Psa_147:5, "He telleth the number of the stars, and calleth them all by their names," which, however, is probably later than Isaiah). Omnipotence alone could have created the starry host. Omniscience is required to know their number and their names. The Israelites are supposed to have "learned that the constellations had names, in Babylon" (Cheyne, ad loc.); but a special name for each star, which the Babylonians did not give, seems to be here intended. Not one faileth; i.e. "not one star neglects to attend the muster when God marshals the host." The stars are viewed as his army.
Lift up your eyes, etc. Once more an appeal is made to creation, as proving God's greatness. "Lift up your eyes on high, and see who hath created these (heavens), bringing out their host (i.e. the stars) by number, or in their full number (Cheyne), and calling them all by names" (comp. Psa_147:4, Psa_147:5, "He telleth the number of the stars, and calleth them all by their names," which, however, is probably later than Isaiah). Omnipotence alone could have created the starry host. Omniscience is required to know their number and their names. The Israelites are supposed to have "learned that the constellations had names, in Babylon" (Cheyne, ad loc.); but a special name for each star, which the Babylonians did not give, seems to be here intended. Not one faileth; i.e. "not one star neglects to attend the muster when God marshals the host." The stars are viewed as his army.
27Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God?
Jamieson-Fausset-Brown
27. Since these things are so, thou hast no reason to think that thine interest ("way," that is, condition, Psa 37:5; Jr 12:1) is disregarded by God.
judgment is passed over from--rather, "My cause is neglected by my God; He passes by my case in my bondage and distress without noticing it."
my God--who especially might be expected to care for me.
27. Since these things are so, thou hast no reason to think that thine interest ("way," that is, condition, Psa 37:5; Jr 12:1) is disregarded by God.
judgment is passed over from--rather, "My cause is neglected by my God; He passes by my case in my bondage and distress without noticing it."
my God--who especially might be expected to care for me.
The Pulpit Commentary
O Jacob … O Israel (For this pleonastic combination, so characteristic of Isaiah, see Isa_9:8; Isa_10:21, Isa_10:22; Isa_14:1; Isa_27:6; Isa_29:23, in the earlier chapters; and Isa_41:8; Isa_42:24; Isa_43:1, Isa_43:22, Isa_43:28; Isa_44:1, Isa_44:5, Isa_44:23; Isa_45:4; Isa_46:3; Isa_49:5, Isa_49:6, etc; in the later ones.) Why sayest thou … My way is hid? The prophet has gone back to the time when Israel is suffering all the calamities of the Captivity, instead of being on the point of emerging from it, as in Isa_40:9-11, and he now hears the complaints of the exiles, who think that God has forsaken them—that he does not see their "way" of life, or regard their sufferings. My judgment. Delitzsch and Mr. Cheyne translate "my right," and understand the "right" of Israel to be independent of its oppressors.
O Jacob … O Israel (For this pleonastic combination, so characteristic of Isaiah, see Isa_9:8; Isa_10:21, Isa_10:22; Isa_14:1; Isa_27:6; Isa_29:23, in the earlier chapters; and Isa_41:8; Isa_42:24; Isa_43:1, Isa_43:22, Isa_43:28; Isa_44:1, Isa_44:5, Isa_44:23; Isa_45:4; Isa_46:3; Isa_49:5, Isa_49:6, etc; in the later ones.) Why sayest thou … My way is hid? The prophet has gone back to the time when Israel is suffering all the calamities of the Captivity, instead of being on the point of emerging from it, as in Isa_40:9-11, and he now hears the complaints of the exiles, who think that God has forsaken them—that he does not see their "way" of life, or regard their sufferings. My judgment. Delitzsch and Mr. Cheyne translate "my right," and understand the "right" of Israel to be independent of its oppressors.
The Everlasting God Fainteth Not
28Hast thou not known? 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 understanding.
Jamieson-Fausset-Brown
28. known--by thine own observation and reading of Scripture.
heard--from tradition of the fathers.
everlasting, &c.--These attributes of Jehovah ought to inspire His afflicted people with confidence.
no searching of his understanding--therefore thy cause cannot, as thou sayest, escape His notice; though much in His ways is unsearchable, He cannot err (Job 11:7-9). He is never "faint" or "weary" with having the countless wants of His people ever before Him to attend to.
28. known--by thine own observation and reading of Scripture.
heard--from tradition of the fathers.
everlasting, &c.--These attributes of Jehovah ought to inspire His afflicted people with confidence.
no searching of his understanding--therefore thy cause cannot, as thou sayest, escape His notice; though much in His ways is unsearchable, He cannot err (Job 11:7-9). He is never "faint" or "weary" with having the countless wants of His people ever before Him to attend to.
The Pulpit Commentary
Hast thou not known? Complaining Israel is bidden to stay itself upon God, as
(1) everlasting;
(2) the Creator;
(3) unwearied;
(4) unsearchable;
and is then further consoled by the promise that God will give them strength to endure; support them, refresh them, and, as it were, renew the youth of the nation (Isa_40:29, Isa_40:31). Creator of the ends of the earth; i.e. "Creator even of the remotest ends," and therefore of the whole earth. Fainteth not (comp. Psa_121:3, Psa_121:4). If God were for a moment to "faint" or "be weary," to "slumber" or "sleep," the whole fabric of nature would fail and disappear, universal chaos would set in, all moral order would cease—probably all existence, except his own, sink into nothingness. God is wholly free from whatsoever is weak or defective in man. No searching (see Job_5:9; Job_9:10; Job_11:7; Psa_147:5; Ecc_3:11). God's ways being unsearchable, his servants must trust him to accomplish their deliverance in his own good time.
Hast thou not known? Complaining Israel is bidden to stay itself upon God, as
(1) everlasting;
(2) the Creator;
(3) unwearied;
(4) unsearchable;
and is then further consoled by the promise that God will give them strength to endure; support them, refresh them, and, as it were, renew the youth of the nation (Isa_40:29, Isa_40:31). Creator of the ends of the earth; i.e. "Creator even of the remotest ends," and therefore of the whole earth. Fainteth not (comp. Psa_121:3, Psa_121:4). If God were for a moment to "faint" or "be weary," to "slumber" or "sleep," the whole fabric of nature would fail and disappear, universal chaos would set in, all moral order would cease—probably all existence, except his own, sink into nothingness. God is wholly free from whatsoever is weak or defective in man. No searching (see Job_5:9; Job_9:10; Job_11:7; Psa_147:5; Ecc_3:11). God's ways being unsearchable, his servants must trust him to accomplish their deliverance in his own good time.
29He giveth power to the faint; and to them that have no might he increaseth strength.
Jamieson-Fausset-Brown
29. Not only does He "not faint" (Is 40:28) but He gives power to them who do faint.
no might ... increaseth strength--a seeming paradox. They "have no might" in themselves; but in Him they have strength, and He "increases" that strength (2Co 12:9).
29. Not only does He "not faint" (Is 40:28) but He gives power to them who do faint.
no might ... increaseth strength--a seeming paradox. They "have no might" in themselves; but in Him they have strength, and He "increases" that strength (2Co 12:9).
The Pulpit Commentary
He giveth power to the faint. So far is he from being "faint" himself, that he has superabundant energy to impart to any that are faint among his servants.
He giveth power to the faint. So far is he from being "faint" himself, that he has superabundant energy to impart to any that are faint among his servants.
30Even the youths shall faint and be weary, and the young men shall utterly fall:
Jamieson-Fausset-Brown
30. young men--literally, "those selected"; men picked out on account of their youthful vigor for an enterprise.
30. young men--literally, "those selected"; men picked out on account of their youthful vigor for an enterprise.
The Pulpit Commentary
Shall faint … shall fall; rather, should even the youths faint and be weary, and should the young men utterly fall, yet they that wait upon the Lord shall renew their strength, etc. The two clauses of Isa_40:30 are "concessive."
Shall faint … shall fall; rather, should even the youths faint and be weary, and should the young men utterly fall, yet they that wait upon the Lord shall renew their strength, etc. The two clauses of Isa_40:30 are "concessive."
They That Wait Upon the LORD Shall Renew Their Strength
31But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.
Jamieson-Fausset-Brown
31. mount up--(2Sa 1:23). Rather, "They shall put forth fresh feathers as eagles" are said to renovate themselves; the parallel clause, "renew their strength," confirms this. The eagle was thought to moult and renew his feathers, and with them his strength, in old age (so the Septuagint, Vulgate, Psa 103:5). However, English Version is favored by the descending climax, mount up--run--walk; in every attitude the praying, waiting child of God is "strong in the Lord" (Psa 84:7; Mi 4:5; He 12:1).
31. mount up--(2Sa 1:23). Rather, "They shall put forth fresh feathers as eagles" are said to renovate themselves; the parallel clause, "renew their strength," confirms this. The eagle was thought to moult and renew his feathers, and with them his strength, in old age (so the Septuagint, Vulgate, Psa 103:5). However, English Version is favored by the descending climax, mount up--run--walk; in every attitude the praying, waiting child of God is "strong in the Lord" (Psa 84:7; Mi 4:5; He 12:1).
The Pulpit Commentary
They shall mount up with wings as eagles (comp. Psa_103:5 : and, for the use of the eagle as a metaphor for strength, see Exo_19:4; Deu_32:11).
They shall mount up with wings as eagles (comp. Psa_103:5 : and, for the use of the eagle as a metaphor for strength, see Exo_19:4; Deu_32:11).
THE HOLY BIBLE
Isaiah
Chapter 40
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105