By Eugene Garner

ISAIAH - CHAPTER 40

COMFORT FOR THOSE WHO TRUST

   Comfort ye, comfort ye my people, saith your God, Speak 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.

    1. No people on earth have endured such age-lasting experience of sorrow, suffering, affliction and grief as that endured by Israel - the people whom God called and established in a relationship of covenant-fellowship with Himself at Mt. Sinai. Their sufferings have come as a direct fruit of their despicable rebellion and sin, (Lev. 26:43-45; Isa. 59:1-2).
    2. This prophecy is designed to comfort, console, strengthen and set at peace the hearts of God's people in the midst of their deepest grief, (66:13; 35:4). It is a message of hope. The Lord will not forever deal with them in judgment because of the wretchedness of their sins. Provision will be made whereby He can righteously redeem (51:11), forgive, cleanse, appropriately clothe and restore them to the blessedness of fellowship with Himself. He so blesses them that they may BE A BLESSING! (II Cor. 1:4).
    3. The heart of Zion is to be comforted by the proclamation of a two-fold blessing.
      a. Her warfare is accomplished (her judgment taken away); it is finished, completed, OVER! (Zeph. 3:14-17; Isa. 41:11-13; 49:25; 54:15). The despicable attitude of high-mindedness and rebellion, which brought upon her the reproach of men and wrath of God, has finally been crushed! Now, she may live at peace - with herself, with God, and with her fellow-men!
      b. Her iniquity is pardoned (33:24; 53:5-6, 11; Jer. 50:20) - forgiven, blotted out, cast behind God's back, forgotten and cleansed from the divine record!
    4. The statement that "she hath received of the LORD'S hand double for all her sins" is NOT an assertion that her punishment has already been twice what she deserved! Rather, it is a reiteration of the two-fold blessing that God has provided IN SPITE OF HER SIN! The idea is beautifully expressed in one of our grandest old hymns, written by Augustus Toplady, ("Rock of Ages"):

Rock of Ages, cleft for me,
    Let me hide myself in Thee,
Let the water and the blood,
    From thy wounded side which flowed,
Be of sin THE DOUBLE CURE.

1) Save from wrath
2) And make me pure.

    And this is exactly what the Lord has done for those who trust in Him!
    In reality, Isaiah is summoning the people of Israel to renewed service; and the service of the King always involves suffering. Far more significant than its being a "penalty" for sin, suffering is the very instrument through which the servant-task will be accomplished. And Isaiah is calling his people to something greater than themselves. Through their very suffering they become, in the divine plan, instruments of redemption a blessing to all nations, as God has purposed to work through Abraham.

   The 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. Every 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: And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.

    1. "The voice" crying in the wilderness had a partial fulfillment in the person of John the Baptist (Matt. 3:3; Mk. 1:3; Lk. 3:3-6). By his call of Israel to repentance (Matt. 3:2), and by his unique baptism (being the first who ever called a Jew to be baptized), he not only prepared a people for the coming of Messiah (Mal. 3:1; 4:5-6), but also introduced (or made manifest) the Messiah to Israel, (Matt. 3:13-17; Mk. 1:4; John 1:29-34).
    2. It is evident, to the careful student of the word, that much of this prophecy awaits the second coming of the Lord for its ultimate and complete fulfillment.
      a. Our Lord's first appearance was not in such manifest glory that "all flesh" saw it together (Jn. 1:1, 2, 14; II Pet. 1:16-18; Rev. 1:7; rather, he came in humiliation; not as a Lion, but as a Lamb. The glory awaits the future, (Isa. 35:2; 60:1-2; 62:1-3; Matt. 16:27; 24:29-30; 25:31; 26:64; Mk. 8:38).
      b. Here is pictured the triumphant march of the mighty Conqueror whose power is irresistible - something that did not occur at the first advent of our Lord. He is here accompanied by resurrected and translated saints (kings of the East) who are to share His rule as king-priests, (Ezek. 43:2; Zech. 14:4-5; Rev. 1:6; 19:7-8, 13-14).
      c. When He marches in triumph, all flesh being as grass, opposition will crumble before Him. Rather than the construction of a literal expressway, verse 4 seems to signify the subjection of all things under the omnipotence of the Son of Man.
      d. Here is a "new Exodus" which culminates in the deliverance of His people and the establishment of His just and benevolent rule over all the earth.
    3. Thus, it appears that the glorious appearing of the coming Messiah may yet be heralded by another fore-runner - after the order of John the Baptist - just prior to the coming of the great and dreadful day of the Lord, (Mal. 4:5).

The 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: The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever.

    1. This passage powerfully illustrates the folly of trusting in one's self - that is, in the flesh.
      a. Death is inevitable - a divine appointment for sinners, (Ezek. 18:4; Rom. 6:23; Heb. 9:27).
      b. As a result of sin "all flesh" (of beast, fish, fowl, reptile and man) is under condemnation; it must perish. Its goodliness is like the flower of the field: it withers, fades and returns to dust, (Job 14:2; Psa. 102:11; 90:10).
      c. For some, the inevitability of death destroys all hope; if the desired blessing cannot be obtained in this life they consider all to be LOST!
    2. Yet, what beautiful assurance springs forth from verse 8: "but the word of God shall stand forever": (55:11; 59:21; Matt. 5:18). Death, which now appears to be triumphant, cannot annul or defeat the purpose of God; the dead SHALL RISE! (I Pet. 1:24-25; Psa. 103:15-19; 9:13-14). And life (eternal life) goes on triumphantly!

O 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! Behold, 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. He 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.

    1. He who heralds to Zion the good tidings of the coming King is to proclaim it from the high mountains of Israel, (61:1; 52:7). Without fear, he is to lift up a strong voice to the cities of Judah.
    2. His message: "Behold, your God!" (25:9; 35:2; comp. Jn. 1:29).
      a. The Lord Jehovah comes as a Mighty Conqueror, (comp. Rev. 19:11-16).
      b. Possessing universal authority, He will rule with a strong arm, (59:16-18; comp. Psa. 2:8-9).
      c. His reward is with Him; His work before Him, (62:11; Matt. 16:27; Rev. 11:15-18; 22:12).
    3. His conduct toward His beloved people is likened to that of a shepherd who deeply cares for His sheep, (Jer. 31:10; Ezek. 34:12-14, 23, 31; Mic. 5:4; Jn. 10:11, 14-16).
      a. He tends the flock, (Psa. 23).
      b. He gathers the lambs in His arms and carries them in His bosom.
      c. He gently leads the ewes that are with young.
    4. Loving, compassionate, tender and kind is the Shepherd of Israel. What an exemplary lesson for those who have been appointed as under-shepherds of His flock! (Psa. 80:1; comp. Heb. 13:20-22; I Pet. 2:25; 5:4).

   Who 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? Who hath directed the Spirit of the LORD, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, 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. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity.

    1. The rhetorical questions raised in verses 12-14 (like those in Job 38) are designed to awaken the human heart to the majesty, power and awe of God.
      a. Divine omnipotence is the only adequate answer to the question raised in verse 12, (comp. 48:13; Job 38:8-10; Psa. 102:25-26; Heb. 1:10-12).
      b. Verses 13-14 lay special stress on the omniscience of God - whom no one is qualified to enlighten, instruct, counsel or advise - for the fullness of understanding, wisdom and knowledge dwells in Him, (Rom. 11:34; I Cor. 2:16; Isa. 41:28; Job 21:22; Col. 2:3).
    2. The infinite greatness of God is especially illustrated in verses 15-17. Beside Him:
      a. The nations are as "a drop in a bucket" (Jer. 10:10), or a few insignificant specks of dust on a scale, (17:13; 29:5).
      b. Lebanon and all the beasts thereof are not sufficient for a burnt offering before Him, (37:24; Psa. 50:9-11; Mic. 6:6-7; Heb. 10:5-9).
      c. The plurality of isles and nations are as nothing even less than nothing, and emptiness - before Him, (29:7; 30:28).
      d. If you stand perplexed before the seeming immensity of this infinitesimal planet, is it, perhaps, an evidence that your concept of God is TOO SMALL?

   To whom then will ye liken God? or what likeness will ye compare unto him? The workman melteth a graven image, and the goldsmith spreadeth it over with gold, and casteth silver chains. He 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. Have 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? It 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: That bringeth the princes to nothing; he maketh the judges of the earth as vanity. Yea, 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. To whom then will ye liken me, or shall I be equal? saith the Holy One. Lift 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.

    1. An inquiry is made as to whom Judah will liken God (vs. 18, 25; 46:5), though Moses assured Pharaoh "that there is none like unto the LORD our God" (Ex. 8:10; comp. I Sam. 2:2). Where, indeed, could one look for another to compare with Him?
      a. The God of Israel is "glorious in holiness, fearful in praises, doing wonders", (Ex. 15:11).
      b. He is One Who "pardoneth iniquity, and passeth by the transgressions of the remnant of his heritage", and Who "retaineth not his anger forever, because he delighteth in mercy", (Micah 7:18).
    2. The prophet pictures the folly of those who attempt to fashion an effective substitute for the God of Israel, (vs. 19-20).
      a. Though a graven image be one that is made for the rich, or the poor; be it of precious metal, or "of wood that will not rot" (44:14-17); it must have a broad foundation to keep it from falling (I Sam. 5:3-4), and chains (or nails) to prevent thieves from stealing it, (Jer. 10:3-7; Isa. 41:7).
      b. No such home-made god ever possessed life, or strength to defend itself - much less the ability to help its maker or devotees! (Isa. 44:10; Psa. 115:4-8; Hab. 2:18-20; Isa. 2:20-21).
    3. Are the people of God completely ignorant of what the very creation has revealed of their Maker from the beginning? (vs. 21-15; Psa. 19:1; Acts 14:17; Rom. 1:19-21).
      a. He sits above "the circle of the earth" - a statement that may refer either to the spherical shape of the earth, or to the horizon, (vs. 22a; Job 22:14; Prov. 8:27).
      b. In the presence of His glorious majesty, the inhabitants of the earth are like grasshoppers, (vs. 22b; comp. Num. 13:28; Deut. 1:28; 9:2).
      c. He has stretched out the heavens like curtains, or like a tent to dwell in, (42:5; 44:24; Psa. 104:2; 19:4-5; Job 36:29).
      d. He rules over all - shaping the destinies of men and nations, (vs. 23-24; Psa. 103:19).
      e. Will the people of Israel never realize that their God has no equal? There is no need for them to be afraid! His care is forever adequate!
    4. If the people of God would know something of His true majesty and strength, they need only lift their eyes to the starry heavens and consider the greatness, wisdom and power of their divine Creator-God - who sees and knows all things, (vs. 26; 49:12-13; 51:6; Psa. 89:11-13; 147:4-5).
    5. But, rejection of the evidence of God, as manifested in His creative work, leads to such darkening of one's understanding as will hinder his discerning "the knowledge of His will" as set forth in the preaching and teaching of His word, (Col. 1:9).

Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God? Hast 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. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: But 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.

    1. How utterly foolish it is for Israel to moan that her way is hidden from the Lord! (vs. 37; 49:14; 54:8; 59:1-2).
      a. How brazenly insulting to complain that God has been unjust toward her! (Job 27:2; 34:5-6; Lk. 18:7-8).
      b. The prophet insists that God adequately supplies the needs of everything He has created, (34:16; Psa. 145:16).
    2. Both the wisdom and strength of Israel's God are inexhaustible, (vs. 28-29).
      a. He is, in every way, superior to idols - the works of men's hands; He is the Everlasting, Creator-God, (Psa. 90:2).
      b. He never grows weary or faint; and His understanding is beyond human comprehension, (Rom. 11:33; Isa. 41:10).
    3. Such as learn to "wait on the Lord" will find their provision adequate, (vs. 30-31).
      a. Their strength will be renewed daily, so that they may mount up as with the wings of an eagle, (Psa. 103:5; II Cor. 4:8-10, 16; Ex. 19:4; Deut. 32:11).
      b. Their appointed race may be run without weariness or fainting, (Gal. 6:9).
    4. But, those who cannot draw upon the vast resources of divine grace (because they will not trust in God) will faint and fall by the wayside.