Commentari biblici

At this chapter begins the latter part of the prophecy of this book, which is not only divided from the former by the historical chapters that come between, but seems to be distinguished from it in the scope and style of it. In the former part the name of the prophet was frequently prefixed to the particular sermons, besides the general title (as Isa 2:1,7:3,13:1); but this is all one continued discourse, and the prophet not so much as once named. That consisted of many burdens, many woes; this consists of many blessings. There the distress which the people of God were in by the Assyrian, and their deliverance out of that, were chiefly prophesied of; but that is here spoken of as a thing past (Isa 52:4); and the captivity in Babylon, and their deliverance out of that, which were much greater events, of more extensive and abiding concern, are here largely foretold. Before God sent his people into captivity he furnished them with precious promises for their support and comfort in their trouble; and we may well imagine of what great use to them the glorious, gracious, light of this prophecy was, in that cloudy and dark day, and how much it helped to dry up their tears by the rivers of Babylon. But it looks further yet, and to greater things; much of Christ and gospel grace we meet with in the foregoing part of this book, but in this latter part we shall find much more; and, as if it were designed for a prophetic summary of the New Testament, it begins with that which begins the gospels, "The voice of one crying in the wilderness" (Isa 40:3), and concludes with that which concludes the book of the Revelation, "The new heavens and the new earth," (Isa 66:22). Even Mr. White acknowledges that, as all the mercies of God to the Jewish nation bore some resemblance to those glorious things performed by our Saviour for man's redemption, so they are by the Spirit of God expressed in such terms as show plainly that while the prophet is speaking of the redemption of the Jews he had in his thoughts a more glorious deliverance. And we need not look for any further accomplishment of these prophecies yet to come; for if Jesus be he, and his kingdom be it, that should come, we are to look for no other, but the carrying on and completing of the same blessed work which was begun in the first preaching and planting of Christianity in the world.

In this chapter we have, I. Orders given to preach and publish the glad tidings of redemption, Isa 401,2. II. These glad tidings introduced by a voice in the wilderness, which gives assurance that all obstructions shall be removed (Isa 40:3-5), and that, though all creatures fail and fade, the word of God shall be established and accomplished, Isa 40:5-8. III. A joyful prospect given to the people of God of the happiness which this redemption should bring along with it, Isa 40:9-11. IV. The sovereignty and power of that God magnified who undertakes to work out this redemption, Isa 40:12-17. V. Idols therefore triumphed over and idolaters upbraided with their folly, Isa 40:18-26. VI. A reproof given to the people of God for their fears and despondencies, and enough said, in a few words, to silence these fears, Isa 40:27-31. And we, through patience and comfort of this scripture, may have hope.

General Introduction to Isaiah 40-66

It is admitted, on all hands, that the second part of Isaiah, comprising the prophecies which commence at the fortieth chapter, and which continue to the end of the book, is to be regarded as the most sublime, and to us the most important part of the Old Testament. In the previous portions of his prophecies there was much that was local and temporary. Indeed all, or nearly all, that occurs from Isaiah 1 to Isaiah 39:1-8 had direct and immediate reference to the times in which the prophet lived, or was suggested by the events which occurred in those times. Not unfrequently, indeed, there were prophecies respecting the Messiah's coming Isaiah 2; Isaiah 4:1-6; 7; 9; 11; Isaiah 35:1-10, but the primary reference was to events that were then occurring, or which were soon to occur, and which were local in their character. And though the mind of the prophet is carried forward by the laws of prophetic suggestion (see the Introduction, Section 7, III.((3), and he describes the times of the Messiah, yet the immediate and primary reference of those prophecies is to Judea, or to the kingdoms and countries in the vicinity of Judea, with which the Jews were in various ways connected.

In this portion of the prophecy, however, there is little that is local and temporary. It is occupied with a prophetic statement of events which were to occur long after the time of the prophet; and which would be of interest not only to the Jewish nation, but to the whole human family. It is a beautiful and glowing description of occurrences, in which people of the present and of all subsequent times will have as deep an interest as they who have lived at any former period. Indeed it is not improbable that as the world advances in age, the interest in this portion of Isaiah will increase; and that as the gospel is carried around the globe, the beauty and accuracy of these descriptions will be more clearly seen and highly appreciated; and that nations will yet derive their highest consolations, and see the clearest proof of the inspiration of the Sacred Volume, from the entire correspondence between this portion of Isaiah and the events which are yet to gladden the world. There is no portion of the Old Testament where there is so graphic and clear a description of the times of the Messiah. None of the other prophets linger so long, and with such apparent delight, on the promised coming of the Prince of Peace; or his character and work; on the nature of his instructions, and the manner of his reception; on the trials of his life, and the painful circumstances of his death; on the dignity of his nature, and on his lowly and humble character; on the prevalence of his religion, and on its transforming and happy effects; on the consolations which he would furnish, and on the fact that his religion would bear light and joy around the world.

Lowth supposes that this prophecy was uttered in the latter part of the reign of Hezekiah. A more probable supposition is that of Hengstenberg, that it was uttered in the time of Manasseh. I have endeavored to show (Introduction, Section 2) that Isaiah 54ed some time during the reign of Manasseh. According to this supposition, there was probably an interval of some twelve or fourteen years between the close of the predictions in the first part, and those which occupy this portion of the book. Manasseh was a cruel prince; and his reign was cruel (see the Introduction, Section 3). It was a time of the prevalence of idolatry and sin. In this state of things, it is probable that Isaiah, who was then of great age, withdrew almost entirely from the public functions of the prophetic work, and sought personal consolation, and endeavored to furnish comfort for the pious portion of the nation, in the contemplation of the future.

In this period, I suppose, this portion of the prophecy was conceived and penned. Isaiah, in the close of the previous part of the prophecies Isaiah 39:7, had distinctly announced that the nation would be carried to Babylon. He saw that the crimes of the monarch and of the nation were such as would certainly hasten this result. He had retired from the public functions of the prophetic office, and given himself up to the contemplation of happier and purer times. He, therefore, devoted himself to the task of furnishing consolation for the pious portion of the nation, and especially of recording prophetic descriptions which would comfort the Jews when they should be held in long captivity in Babylon. We have seen (the notes at Isaiah 13; 14) that Isaiah had before this laid the foundations for these consolations by the assurance that Babylon and its mighty power would be entirely destroyed, and, of course, that the Jewish people could not be held always in bondage there.

In this part of the prophecy Isaiah 40-66 his object is to give more full and specific consolations. He therefore places himself, in vision (see the Introduction, Section 7, I.((4), in the midst of the future scenes which he describes, and stares distinctly and fully the grounds of consolation. These topics of consolation would arise from two sources - both of which he presents at great length and with great beauty. The first is, that the nation would be delivered from its long and painful captivity. This was the primary thing to be done, and this was needful in order to furnish to them consolation. He places himself in that future time. He sees his own nation borne to a distant land, according to his own predictions; sees them sighing in their hard bondage; and sees the city and the temple where they once worshipped the God of their fathers laid in ruins, and all their pleasant things laid waste Isaiah 64:11, and the people dispirited and sad in their long and painful captivity.

He predicts the close of that captivity, and speaks of it as present to his view. He consoles the people by the assurance that it was coming to an end; names the monarch - Cyrus - by whom their oppressors were to be punished, and by whom they were to be restored to their own land; and describes, in the most beautiful and glowing imagery, their certain return. The second source of consolation is that which relates to the coming of a far more important deliverer than Cyrus, and to a far more important redemption than that from the captivity at Babylon. By the laws of prophetic suggestion, and in accordance with the usual manner of Isaiah, his mind is carried forward to much more momentous events. The descriptions of the prophet insensibly change from the immediate subject under contemplation to the far more important events connected with the coming and work of the Messiah. This was the common rule by which the mind of Isaiah acted; and it is no wonder, therefore, that an event so strikingly resembling the deliverance of man from the bondage of sin by the Messiah as was the deliverance from the captivity of Babylon, should have been suggested by that, and that his thoughts should pass rapidly from one to the other, and the one be forgotten in the other.

The eye of the prophet, therefore, glances rapidly from the object more immediately in view in the future, to the object more remote; and he regards the return from the Babylonian captivity as introductory to a far more important deliverance. In the contemplation of that more distant event, therefore, he becomes wholly absorbed; and from this he derives his main topics of consolation. He sees the author of redemption in various scenes - now as a sufferer, humble, poor, and persecuted; and now the more distant glories of the Messiah's kingdom rise to view. He sees him raised up from the dead; his empire extend and spread among the Gentiles; kings and princes from all lands coming to lay their offerings at his feet; the distant tribes of men come bending before him, and his religion of peace and joy diffusing its blessings around the world. In the contemplation of these future glories, he desires to furnish consolation for his afflicted countrymen in Babylon, and at the same time a demonstration of the truth of the oracles of God, and of the certain prevalence of the true religion, which should impart happiness and peace in all future times.

The character of the period when this portion of the prophecy was delivered, and the circumstances under which it was uttered, as well as the object which the prophet had in view, may account for some remarkable features in it which cannot fail to strike the attentive reader -

1. The name of the prophet does not occur. It may have been designed that the consolation should be furnished rather by the nature of the truth, than by the name or authority of the man. When addressing monarchs, and when denouncing the vices and crimes of the age, his name is mentioned (compare Isaiah 7 and Isaiah 38); the authority under which he acted is stated; and he utters his warnings in the name of Yahweh. Here he presents simple truth, in a case where it is to be presumed that his propbetic authority and character were already sufficiently established.

2. There is less of fire and impetuosity, less of severity and abruptness of manner, in this than in the former prophecies. Isaiah was now an old man, and his style, and manner of thinking and of utterance would be naturally mellowed by age. His object, also, was not reproof so much as consolation; it was not, as formerly, to denounce judgment, but to speak of comfort. It was not to rebuke kings and nobles for their crimes, and to rouse the nation to a sense of its danger; it was to mitigate the woes of those in bondage, and to furnish topics of support to those who were groaning in captivity far from the temple of their God, and from the sepulchres of their fathers. The language of the second part is more gentle and flowing; more tender and mild. There is exquisite beauty and finish, and occasionally there are bursts of the highest sublimity; but there is not the compression of thought, and the struggling as it were for utterance, which there often is in the former part. There, the prophetic impulse is like waters pent up between projecting rocks and hills, it struggles and bursts forth impetuously and irresistibly; in this portion of the prophecy, it is like the placid stream - the full-flowing, majestic river - calm, pure, deep, and sublime. There are, indeed, characteristics of the same style, and of the same author, but it is in different circumstances, and with a different object in view. Homer in the Odyssey has been compared to the sun when setting with full orb, but with diminished brightness; in the Iliad to the sun in his meridian. Isaiah, in this part of his prophecies, resembles the sun shining with steady and pure effulgence without a cloud; in the former part, he resembles the sun when it bursts through clouds in the darkened heavens - the light struggling through the openings in the sky, and amidst the thunders that roll and echo along the hills and vales.

3. The portion which follows Isaiah 40-66 is a single prophecy, apparently uttered at one time, and having one great dcsign. The former part consists of a number of independent and separate predictions, some of them very brief, and having no immediate connection with each other. Here, all is connected, and the same design is kept steadily and constantly in view: His beautiful descriptions roll on, to use one of his own images, 'like a river,' or the 'waves of the sea.'

4. Almost everything which occurs in the prophecy relates to that which was to be fulfilled long after the time of Isaiah. Occasionally there is a slight allusion to the prevalence of idolatry in his own time, but there is no express mention of the events which were then occurring. He does not mention his own circumstances; he does not allude to the name of the monarch who lived when he wrote. He seems to have forgotten the present, and to live and act in the scenes of the distant future. He, therefore, speaks as if he were among the exiled Jews in Babylon when their long captivity was about to come to an end; he exhorts, rebukes, administers, comforts, as if they were present, and as if he were directly addressing them. He speaks of the life, sufferings, and death of the Messiah also, as events which he saw, and seeks personal consolation and support amidst the prevailing crimes and calamities of his own times, in the contemplation of future scenes.

It will be seen, from what has been said, and from the examination of the prophecy itself, that it possesses a decidedly evangelical character. Indeed, this is so clear and apparent, that many have maintained that the primary reference is to the Messiah, and that it had no relation to the return from the captivity at Babylon. Such was the opinion of the learned Vitringa. Even Grotius, of whom it has been said, that while Cocceius found 'Christ everywhere, he found him nowhere,' admits that the prophecy has an obvious reference to the Messiah. His words are, 'Cum antem omnia Dei beneficia umbram in se contineant eorum quae Christus praestitit, turn praecipue ista omnia quae deinceps ab Esaia praenunciabuntur, verbis saepissime a Deo sic directis, ut simplicius limpidiusque in res Christi, quam in illas, quas primo significare Esaias volnit, convenirent.' Indeed, it is impossible to read this portion of the prophecy without believing that it had reference to the Messiah, and that it was designed to furnish consolation from the contemplation of his glorious reign. That there was a primary reference to the return from the captivity at Babylon, I shall endeavor to show as we advance in the interpretation of the prophecy. But it will also be seen that though the prophet begins with that, he ends usually with a contemplation of the Redeemer; that these events seem to have lain so near each other in the beautiful field of prophetic vision, that the one naturally suggested the other; and that the description passes from the former object to the latter, so that the contemplation of the person and work of the Messiah, and of the triumphs of his gospel, become the absorbing theme of his glowing language (see the Introduction, Section 7).

Analysis of Chapter 40

I. The subject of the whole prophecy Isaiah 40-66 is introduced in Isaiah 40:1-2. The general design is, to comfort the afflicted and oppressed people of God. They are contemplated as in Babylon, and as near the close of the exile. Jerusalem is regarded as in ruins (compare Isaiah 44:26-28; Isaiah 51:3; Isaiah 52:9; Isaiah 58:12); the land is waste and desolate Isaiah 63:18; the city and the temple are destroyed Isaiah 64:10-11. Their captivity is about to end, and the people about to be restored to their own land Isaiah 44:28; Isaiah 58:12; Isaiah 9:10; Isaiah 65:9. In this situation, the prophet is directed to address words of consolation to the oppressed and long-captive Jews, and to assure them that their calamities are about to close. Jerusalem - now in ruins - was to be assured that the end of her desolation was near, for that an ample punishment had been taken for all her sins.

II. The prophet next represents the deliverance under an image taken from the march of earthly kings Isaiah 40:3-8. The voice of a herald is heard in the wilderness making proclamation, that every obstacle should be removed, that Yahweh might return to Zion conducting his people. As he had conducted them from the land of Egypt, so he was about to conduct them from Babylon, and to appear again in Jerusalem and in the temple. Between Babylon and Jerusalem there was an immense tract of country which was a pathless desert. Through this land the people would naturally be conducted; and the voice of the herald is heard demanding that a highway should be made - in the manner of a herald who preceded an army, and who required valleys to he filled, and roads to be constructed, over which the monarch and his army might pass with ease and safety. It is to be observed that the main thing here is not that the people should return, and a way be made for them, but that Yahweh was about to return to Jerusalem, and that the pathway should he made for him. He was to be their leader and guide, and this was the principal source of comfort in their return. In this, the Holy Spirit, who directed and inspired the prophet, purposely suggests language that would be applicable to a far more important even, when the herald of the Messiah should announce his coming. The main thing which the voice was to cry is represented in Isaiah 40:6-8. That was, that Yahweh was faithful to his promises, and that his predictions would be certainly fulfilled. Everything else would fade away - the grass would wither, the flower would fail, and the people would die - but the word of Yahweh would be unfailing, and this would be manifest alike in the release of the people from Babylon, and in the coming of the Messiah.

III. The messenger that brought these glad tidings to Jerusalem, is exhorted to announce the happy news to the remaining cities of Judah - to go to an eminence - to lift up the voice - and to proclaim that their God had come Isaiah 40:9.

IV. In Isaiah 40:10-11, the assurance is given that he would come 'with a strong hand' - almighty and able to save; he would come as a tender and gentle shepherd, regarding especially the weak and feeble of his people - language alike applicable to God, who should conduct the people from exile to their own land, and to the Messiah; though more strikingly and completely fulfilled in the latter.

V. The mention of the omnipotence of Yahweh, who was about to conduct his people to their own land, leads the prophet into a most sublime description of his power, majesty, and glory, the object of which seems to be to induce them to put entire confidence in him Isaiah 40:12-17. God measures the waters in the hollow of his hand; he metes out the heavens with a span; he measures the dust of the earth, and weighs the mountains Isaiah 40:12. None has counseled, or can counsel him; his understanding is superior to that of all creatures Isaiah 40:13-14. The nations before him are as a drop of a bucket, and as the small dust of the balance, and as nothing Isaiah 40:15, Isaiah 40:17. All the vast forests of Lebanon, and all the beasts that roam there, would not be sufficient to constitute a burnt-offering that should be a proper expression of his majesty and glory Isaiah 40:10.

VI. From this statement of the majesty and glory of God, the prophet shows the absurdity of attempting to form an image or likeness of God, and the certainty that all who trusted in idols should be destroyed, as the stubble is swept away by the whirlwind Isaiah 40:18-25.

VII. It follows also, if God is so great and glorious, that the people should put confidence in him. They should believe that he was able to save them; they should wait on him who alone could renew their strength Isaiah 40:26-31. The entire scope and design of the chapter, therefore, is, to induce them to put their reliance in God, who was about to come to vindicate his people, and who would assuredly accomplish all his predictions and promises. The argument is a most beautiful one; and the language is unsurpassed in sublimity.

In this chapter the prophet opens the subject respecting the restoration of the Church with great force and elegance; declaring God's command to his messengers the prophets to comfort his people in their captivity, and to impart to them the glad tidings that the time of favor and deliverance was at hand, Isaiah 40:1, Isaiah 40:2. Immediately a harbinger is introduced giving orders, as usual in the march of eastern monarchs, to remove every obstacle, and to prepare the way for their return to their own land, Isaiah 40:3-5. The same words, however, the New Testament Scriptures authorize us to refer to the opening of the Gospel dispensation. Accordingly, this subject, coming once in view, is principally attended to in the sequel. Of this the prophet gives us sufficient notice by introducing a voice commanding another proclamation, which calls of our attention from all temporary, fading things to the spiritual and eternal things of the Gospel, Isaiah 40:6-11. And to remove every obstacle in the way of the prophecy in either sense, or perhaps to give a farther display of the character of the Redeemer, he enlarges on the power and wisdom of God, as the Creator and Disposer of all things. It is impossible to read this description of God, the most sublime that ever was penned, without being struck with inexpressible reverence and self-abasement. The contrast between the great Jehovah and every thing reputed great in this world, how admirably imagined, how exquisitely finished! What atoms and inanities are they all before Him who sitteth on the circle of the immense heavens, and views the potentates of the earth in the light of grasshoppers, - those poor insects that wander over the barren heath for sustenance, spend the day in continual chirpings, and take up their humble lodging at night on a blade of grass! Isaiah 40:12-26. The prophet concludes with a most comfortable application of the whole, by showing that all this infinite power and unsearchable wisdom is unweariedly and everlastingly engaged in strengthening, comforting, and saving his people, Isaiah 40:27-31.

The course of prophecies which follow, from hence to the end of the book, and which taken together constitute the most elegant part of the sacred writings of the Old Testament, interspersed also with many passages of the highest sublimity, was probably delivered in the latter part of the reign of Hezekiah. The prophet in the foregoing chapter had delivered a very explicit declaration of the impending dissolution of the kingdom, and of the captivity of the royal house of David, and of the people, under the kings of Babylon. As the subject of his subsequent prophecies was to be chiefly of the consolatory kind, he opens them with giving a promise of the restoration of the kingdom, and the return of the people from that captivity, by the merciful interposition of God in their favor. But the views of the prophet are not confined to this event. As the restoration of the royal family, and of the tribe of Judah, which would otherwise have soon become undistinguished, and have been irrecoverably lost, was necessary, in the design and order of Providence, for the fulfilling of God's promises of establishing a more glorious and an everlasting kingdom, under the Messiah to be born of the tribe of Judah, and of the family of David, the prophet connects these two events together, and hardly ever treats of the former without throwing in some intimations of the latter; and sometimes is so fully possessed with the glories of the future and more remote kingdom, that he seems to leave the more immediate subject of his commission almost out of the question.

Indeed this evangelical sense of the prophecy is so apparent, and stands forth in so strong a light, that some interpreters cannot see that it has any other; and will not allow the prophecy to have any relation at all to the return from the captivity of Babylon. It may therefore be useful to examine more attentively the train of the prophet's ideas, and to consider carefully the images under which he displays his subject. He hears a crier giving orders, by solemn proclamation, to Prepare the way of the Lord in the wilderness; to remove all obstructions before Jehovah marching through the desert; through the wild, uninhabited, impassable country. The deliverance of God's people from the Babylonish captivity is considered by him as parallel to the former deliverance of them from the Egyptian bondage. God was then represented as their king leading them in person through the vast deserts which lay in their way to the promised land of Canaan. It is not merely for Jehovah himself that in both cases the way was to be prepared, and all obstructions to be removed; but for Jehovah marching in person at the head of his people. Let us first see how this idea is pursued by the sacred poets who treat of the exodus, which is a favourite subject with them, and affords great choice of examples: - "When Israel came out of Egypt,

The house of Jacob from the barbarous people;

Judah was his sanctuary, Israel his dominion." Psalm 114:1, Psalm 114:2. "Jehovah his God is with him;

And the shout of a king is among them:

God brought them out of Egypt" - Numbers 23:21, Numbers 23:22. "Make a highway for him that rideth through the deserts:

O God, when thou wentest forth before thy people.

When thou marchedst through the wilderness,

The heavens dropped" - Psalm 68:4, Psalm 68:7.

Let us now see how Isaiah treats the subject of the return of the people from Babylon. They were to march through the wilderness with Jehovah at their head, who was to lead them, to smooth the way before them, and to supply them with water in the thirsty desert; with perpetual allusion to the exodus: - "Come ye forth from Babylon, flee ye from the land of the Chaldeans with the voice of joy: Publish ye this, and make it heard; utter it forth even to the end of the earth; Say ye, Jehovah hath redeemed his servant Jacob: They thirsted not in the deserts, through which he made them go; Waters from the rock he caused to flow for them; Yea, he clave the rock, and forth gushed the waters." Isaiah 48:20, Isaiah 48:21. "Remember not the former things;

And the things of ancient times regard not:" (That is, the deliverance from Egypt): "Behold, I make a new thing;

Even now shall it spring forth; will ye not regard it?

Yea, I will make in the wilderness a way;

In the desert streams of water." Isaiah 43:18, Isaiah 43:19. "But he that trusteth in me shall inherit the land,

And shall possses my holy mountain.

Then will I say: Cast up, cast up the causeway; make clear the way;

Remove every obstruction from the road of my people." Isaiah 57:13, Isaiah 57:14. "How beautiful appear on the mountains

The feet of the joyful messenger, of him that announceth peace;

Of the joyful messenger of good tidings, of him that announceth salvation;

Of him that saith to Sion, Thy God reigneth!

All thy watchmen lift up their voice, they shout together;

For face to face shall they see, when Jehovah returneth to Sion.

Verily not in haste shall ye go forth,

And not by flight shall ye march along:

For Jehovah shall march in your front;

And the God of Israel shall bring up your rear." Isaiah 52:7, Isaiah 52:8, Isaiah 52:12.

Babylon was separated from Judea by an immense tract of country which was one continued desert; that large part of Arabia called very properly Deserta. It is mentioned in history as a remarkable occurrence, that Nebuchadnezzar, having received the news of the death of his father, in order to make the utmost expedition in his journey to Babylon from Egypt and Phoenicia, set out with a few attendants, and passed through this desert. Berosus apud Joseph., Antiq. Isaiah 10:11. This was the nearest way homewards for the Jews; and whether they actually returned by this way or not, the first thing that would occur on the proposal or thought of their return would be the difficulty of this almost impracticable passage. Accordingly the proclamation for the preparation of the way is the most natural idea, and the most obvious circumstance, by which the prophet could have opened his subject.

These things considered, I have not the least doubt that the return at the Jews from the captivity of Babylon is the first, though not the principal, thing in the prophet's view. The redemption from Babylon is clearly foretold and at the same time is employed as an image to shadow out a redemption of an infinitely higher and more important nature. I should not have thought it necessary to employ so many words in endeavoring to establish what is called the literal sense of this prophecy, which I think cannot be rightly understood without it, had I not observed that many interpreters of the first authority, in particular the very learned Vitringa, have excluded it entirely.

Yet obvious and plain as I think this literal sense is, we have nevertheless the irrefragable authority of John the Baptist, and of our blessed Savior himself, as recorded by all the Evangelists, for explaining this exordium of the prophecy of the opening of the Gospel by the preaching of John, and of the introduction of the kingdom of Messiah; who was to effect a much greater deliverance of the people of God, Gentiles as well as Jews, from the captivity of sin and the dominion of death. And this we shall find to be the case in many subsequent parts also of this prophecy, where passages manifestly relating to the deliverance of the Jewish nation, effected by Cyrus, are, with good reason, and upon undoubted authority, to be understood of the redemption wrought for mankind by Christ.

If the literal sense of this prophecy, as above explained, cannot be questioned, much less surely can the spiritual; which, I think, is allowed on all hands, even by Grotius himself. If both are to be admitted, here is a plain example of the mystical allegory, or double sense, as it is commonly called, of prophecy; which the sacred writers of the New Testament clearly suppose, and according to which they frequently frame their interpretation of passages from the Old Testament. Of the foundation and properties of this sort of allegory, see De S. Poes. Hebr. Praelect. xi.

INTRODUCTION TO Isaiah 40

This chapter treats of the comforts of God's people; of the forerunner and coming of the Messiah; of his work, and the dignity of his person; of the folly of making idols, and of the groundless complaints of the church of God. The consolations of God's people, by whom to be administered, and the matter, ground, and reason of them, Isaiah 40:1. John the Baptist, the harbinger of Christ, is described by his work and office, and the effects of it; it issuing in the humiliation of some, and the exaltation of others, and in the revelation of the glory of Christ, Isaiah 40:3, then follows an order to every minister of the Gospel what he should preach and publish; the weakness and insufficiency of men to anything that is spiritually good; their fading and withering goodliness, which is to be ascribed to the blowing of the Spirit of God upon it; and the firmness and constancy of the word of God is declared, Isaiah 40:6, next the apostles of Christ in Jerusalem are particularly exhorted to publish fervently and openly the good tidings of the Gospel; to proclaim the coming of Christ, the manner of it, and the work he came about; and to signify his faithful discharge of his office as a shepherd, Isaiah 40:9, the dignity of whose person is set forth by his almighty power, by his infinite wisdom, and by the greatness of his majesty, in comparison of which all nations and things are as nothing, Isaiah 40:12 and then the vanity of framing any likeness to God, and of forming idols for worship, is observed, Isaiah 40:18, and from the consideration of the divine power in creation and upholding all things, the church of God is encouraged to expect renewed strength and persevering grace, and is blamed for giving way to a distrustful and murmuring spirit, Isaiah 40:26.

Isa 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

(Isa 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

(Isa 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

(Jer 31:33; Ho 1:9, 10).

It is God's covenant relation with His people, and His "word" of promise

(Isa 40:8)

to their forefathers, which is the ground of His interposition in their behalf, after having for a time chastised them

(Isa 54:8).

Comfort ye, comfort ye my people - This is the exordium, or the general subject of this and the following chapters. The commencement is abrupt, as often happens in Isaiah and the other prophets. The scene where this vision is laid is in Babylon; the time near the close of the captivity. The topic, or main subject of the consolation, is stated in the following verse - that that captivity was about to end, and that brighter and happier days were to succeed their calamities and their exile. The exhortation to 'comfort' the people is to be understood as a command of God to those in Babylon whose office or duty it would be to address them - that is, to the ministers of religion, or to the prophets. The Targum of Jonathan thus renders it: 'Ye prophets, prophesy consolations concerning my people.' The Septuagint renders it, 'Comfort ye, comfort ye my people, saith God. O priests, speak to the heart of Jerusalem; comfort her.' The design of Isaiah is doubtless to furnish that which should be to them a source of consolation when amidst the deep distress of their long captivity; to furnish an assurance that the captivity was about to end, and that brighter and happier times were to ensue.

The exhortation or command is repeated, to give intensity or emphasis to it, in the usual manner in Hebrew, where emphasis is denoted by the repetition of a word. The word rendered 'comfort' (from נחם nâcham) means properly to draw the breath forcibly, to sigh, pant, groan; then to lament, or grieve Psalm 90:13; Jeremiah 15:6; then to comfort or console one's-self Genesis 38:12. then to take vengeance (compare the note at Isaiah 1:24). All the forms of the word, and all the significations, indicate deep emotion, and the obtaining of relief either by repenting, or by taking vengeance, or by administering the proper topics of consolation. Here the topic of consolation is, that their calamities were about to come to an end, in accordance with the unchanging promises of a faithful God Isaiah 40:8, and is thus in accordance with what is said in Hebrews 6:17-18.

My people - The people of God. He regarded those in Babylon as his people; and he designed also to adduce such topics of consolation as would be adapted to comfort all his people in all ages.

Saith your God - The God of those whom he addressed - the God of the prophets or ministers of religion whose office was to comfort the people. We may remark here, that it is an important part of the ministerial office to administer consolation to the people of God in affiction; to exhibit to them his promises; to urge the topics of religion which are adapted to sustain them; and especially to uphold and cheer them with the assurance that their trials will soon come to an end, and will all terminate in complete deliverance from sorrow and calamity in heaven.

Comfort ye, comfort ye - "The whole of this prophecy," says Kimchi, "belongs to the days of the Messiah."

Comfort ye, comfort ye my people, saith your God. The Babylonish captivity being predicted in the preceding chapter, for the comfort of God's people a deliverance is promised, expressed in such terms, as in the clearest and strongest manner to set forth the redemption and salvation by Jesus Christ, of which it was typical. Here begins the more evangelical and spiritual part of this prophecy, which reaches to and includes the whole Gospel dispensation, from the coming of John the Baptist to the second coming of Christ. It begins with comforts, and holds on and ends with them; which consolations, Kimchi observes, are what should be in the times of the Messiah; and the word "comfort" is repeated, he says, to confirm the thing. It is God that here speaks, who is the God of all comfort; the persons whom he would have comforted are his "people", whom he has chosen, with whom be has made a covenant in Christ, whom he has given to him, and he has redeemed by his blood, and whom he effectually calls by his grace; these are sometimes disconsolate, by reason of the corruptions of their nature, the temptations of Satan, the hidings of God's face, and the various afflictions they meet with; and it is the will of God they should be comforted, as appears by sending his Son to be the comforter of them, by giving his Spirit as another comforter, by appointing ordinances as breasts of consolation to them, by the promises he has made to them, and the confirmation of them by an oath, for their strong consolation; and particularly by the word of the Gospel, and the ministers of it, who are Barnabases, sons of consolation, who are sent with a comfortable message, and are encouraged in their work from the consideration of God being their God, who will be with them, assist them, and make their ministrations successful; and to these are these words addressed; which are repeated, not to suggest any backwardness in Gospel ministers, who are ready to go on such an errand, however reluctant they may be to carry bad tidings; but rather to signify the people's refusal to be comforted, and therefore must be spoken to again and again; and also to show the vehement and hearty desire of the Lord to have them comforted. The Targum is,

"O ye prophets, prophesy comforts concerning my people.''

And the Septuagint and Arabic versions insert, "O ye priests", as if the words were directed to them. The preachers of the Gospel are meant, and are called unto; what the Lord would have said for the comfort of his people by them is expressed in the following verse.