-
ISAIAH 40 COMMENTARY
EDITED BY GLENN PEASE
INITIATION INTO ISAIAH
by
J. Vernon McGee, Th.D., LL.D.
Copyright @ 1960
THIRD DIVISION
SALVATION (Poetry) Chapters 40-66
This is the third and last major division of the prophecy of
Isaiah. It is in contrast to the
first major section. There we had judgment and the righteous
government of God. In this
section we have the grace of God, the suffering and glory to
follow, here all is grace and
glory. The opening statement comfort ye sets the mood and tempo
for this section.
It is this section that has caused the liberal critics to
postulate the Deutero-Isaiah
hypothesis. A change of subject matter does not necessitate a
change of authorship. It is
interesting that for 1900 years there was not a word about a
second Isaiah. John refers to
this section as authored by Isaiah. He said, I am the voice of
one crying in the wilderness,
Make straight the way of the Lord, as said the prophet Esaias
(John 1:23).
Our Lord likewise referred to this section as written by Isaiah
(Luke 4:7-21). There are
numerous other references which confirm the authorship of
Isaiah. Philip used it to win an
Ethiopian to Christ. The beauty and wonder of this section will
come before us as we
proceed in a detailed chapter discussion.
Comfort for Gods People
1 Comfort, comfort my people,
says your God.
-
1.BARNES, 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 nacham) means properly to draw the breath
forcibly, to sigh, pant, groan; then to lament, or grieve
Psa_90:13; Jer_15:6; then to comfort or console ones-self
Gen_38:12. then to take vengeance (compare the note at Isa_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 Isa_40:8, and is thus in
accordance with what is said in Heb_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.
2. CLARKE, Comfort ye, comfort ye - The whole of this prophecy,
says Kimchi, belongs to the days of the Messiah.
3. GILL, 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.
4. HENRY, We have here the commission and instructions given,
not to this prophet only, but, with him, to all the Lord's
prophets, nay, and to all Christ's ministers, to proclaim comfort
to God's people. 1. This did not only warrant, but enjoin, this
prophet himself to encourage the good people who lived in his own
time, who could not but have very melancholy apprehensions of
things when they saw Judah and Jerusalem by their daring impieties
ripening apace for ruin, and God in his providence hastening ruin
upon them. Let them be sure that, notwithstanding all this, God had
mercy in store for them. 2. It was especially a direction to the
prophets that should live in the time of captivity, when Jerusalem
was in ruins; they must encourage the captives to hope for
enlargement in due time. 3. Gospel ministers, being employed by the
blessed Spirit as comforters, and as helpers of the joy of
Christians, are here put in mind of their business. Here we
have,
I. Comfortable words directed to God's people in general,
Isa_40:1. The prophets have instructions from their God (for he is
the Lord God of the holy prophets, Rev_22:6) to comfort the people
of God; and the charge is doubled, Comfort you, comfort you - not
because the prophets are unwilling to do it (no, it is the most
pleasant part of their work), but because sometimes the souls of
God's people refuse to be comforted, and their comforters must
repeat things again and again, ere they can fasten any thing upon
them. Observe here, 1. There are a people in the world that are
God's people. 2. It is the will of God that his people should be a
comforted people, even in the worst of times. 3. It is the work and
business of ministers to do what they can for the comfort of God's
people. 4. Words of conviction, such as we had in the former part
of this book, must be followed with words of comfort, such as we
have here; for he that has torn will heal us.
-
5. JAMISON, 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 Savior 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
Isaiahs 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.
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; Hos_1:9,
Hos_1:10). It is Gods 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).
6. K&D, In this first address the prophet vindicates his
call to be the preacher of the comfort of the approaching
deliverance, and explains this comfort on the ground that Jehovah,
who called him to this comforting proclamation, was the
incomparably exalted Creator and Ruler of the world. The first part
of this address (Isa_40:1-11) may be regarded as the prologue to
the whole twenty-seven. The theme of the prophetic promise, and the
irresistible certainty of its fulfilment, are here declared.
Turning of the people of the captivity, whom Jehovah has neither
forgotten nor rejected, the prophet commences thus in Isa_40:1 :
Comfort ye, comfort ye may
people, saith your God. This is the divine command to the
prophets. Nachamu (piel, literally, to cause to breathe again) is
repeated, because of its urgency (anadiplosis, as in Isa_41:27;
Isa_43:11, Isa_43:25, etc.). The word , which does not mean will
say here (Hofmann, Stier), but saith (lxx, Jerome) - as, for
example, in 1Sa_24:14 - affirms that the command is a continuous
one. The expression saith your God is peculiar to Isaiah, and
common to both parts of the collection (Isa_1:11, Isa_1:18;
Isa_33:10; Isa_40:1, Isa_40:25; Isa_41:21; Isa_66:9). The future in
all these passages is expressive of that which is taking place or
still continuing. And it is the same here. The divine command has
not been issued once only, or merely to one prophet, but is being
continually addressed to many prophets. Comfort ye, comfort ye my
people, is the continual charge of the God of the exiles. who has
not ceased to be their God even in the midst of wrath, to His
messengers and heralds the prophets.
7. CALVIN, 1.Comfort ye. The Prophet introduces a new subject;
for, leaving the people on whom no
favorable impression was made either by threatenings or by
admonitions, on account of their desperate
wickedness, he turns to posterity, in order to declare that the
people who shall be humbled under the
-
cross will experience no want of consolation even amidst the
severest distresses. And it is probable that
he wrote this prophecy when the time of the captivity was at
hand, that he might not at his departure from
life leave the Church of God overwhehned by very grievous
calamities, without the hope of restoration.
Though he formerly mingled his predictions with threatenings and
terrors for this purpose, yet he appears
to have contemplated chiefly the benefit of those who lived at
that time. What will afterwards follow will
relate to the future Church, the revival of which was effected
long after his death; for he will next lay down
a perpetual doctrine, which must not be limited to a single
period, and especially when he treats of the
commencement and progress of the reign of Christ. And this
prophecy must be of so much the greater
importance to us, because it addresses us in direct terms; for,
although it may be a spiritual application of
what goes before, so as to be doctrine that is common both to
the Jews and to us, yet, as he leaves the
Jews of that age, and addresses posterity down to the end of the
world, it appears to belong more
especially to us.
By this exhortation, therefore, the Lord intended to stir up the
hearts of the godly, that they might not faint,
amidst heavy calamities. First, he addresses the Jews, who were
soon after to be carried into that hard
captivity in which they should have neither sacrifices nor
prophets, and would have been destitute of all
consolation, had not the Lord relieved their miseries by these
predictions. Next, he addresses all the
godly that should live afterwards, or that shall yet live, to
encourage their heart, even when they shall
appear to be reduced very low and to be utterly ruined.
That this discourse might have greater weight, and might mere
powerfully affect their minds, he
represents God as raising up new prophets, whom he enjoins to
soothe the sorrows of the people by
friendly consolation. The general meaning is, that, when he
shall have appeared to have forsaken for a
time the wretched captives, the testimony of his grace will
again burst forth from the darkness, and that,
when gladdening prophecies shall have ceased, their proper time
will come round. In order to exhibit
more strongly the ground of joy, he makes use of the plural
number, Comfort ye; by which he intimates
that he will send not one or another, but a vast multitude of
prophets; and this he actually accomplished,
by which we see more clearly his infinite goodness and
mercy.
Will say. First, it ought to be observed that the verb is in the
future tense; and those commentators who
render it in the present or past tense both change the words and
spoil the meaning. Indircetly he points
out an intermediate period, during which the people would be
heavily afflicted, as if God had been
silent. (104) Though even at that time God did not cease to hold
out the hope of salvation by some
prophets, yet, having for a long period cast them off, when they
were wretchedly distressed and almost
ruined, the consolation was less abundant, till it was pointed
out, as it were with the finger, that they were
at liberty to return. On this account the word comfort must be
viewed as relating to a present favor; and
the repetition of the word not only confirms the certainty of
the prediction, but applauds its power and
success, as if he had said, that in this message there will be
abundant, full, and unceasing cause of joy.
Above all, we must hold by the future tense of this verb,
because there is an implied contrast between
that melancholy silence of which I have spoken, and the doctrine
of consolation which afterwards
followed. And with this prediction agrees the complaint of the
Church,
do not see our signs; there is no longer among us a prophet or
any one that knows how long.
(Psa_74:9.)
We see how she laments that she has been deprived of the best
kind of comfort, because no promise is
brought forward for soothing her distresses. It is as if the
Prophet bad said, Lord will not suffer you to be
deprived of prophets, to comfort you amidst your severest
distresses. At that time he will raise up men by
-
whom he will send to you the message that had been long desired,
and at that time also he will show that
he takes care of you.
I consider the future tense, will say, as relating not only to
the captivity in Babylon, but to the whole period
of deliverance, which includes the reign of Christ. (105) To the
verb will say, we must supply the
prophets, whom he will appoint for that purpose; for in vain
would they have spoken, if the Lord had not
told them, and even put into their mouth what they should make
known to others. Thus there is a mutual
relation between God and the prophets, whom he will appoint for
that purpose; for in vain would they
have spoken, if the Lord had not told them and even put into
their mouth what they should make known to
others. Thus there is a mutual relation between God and the
prophets. In a word, the Lord promises that
the hope of salvation will be left, although the ingratitude of
men deserves that this voice shall be
perpetually silenced and altogether extinguished.
These words, I have said, ought not to be limited to the
captivity in Babylon; for they have a very
extensive meaning, and include the doctrine of the gospel, in
which chiefly lies the power of To the
gospel it belongs to comfort those who are distressed and cast
down, to quicken those who are slain and
actually dead, to cheer the mourners, and, in short, to bring
all joy and gladness; and this is also the
reason why it is called Gospel, that is, good news, (106) Nor
did it begin at the time when Christ
appeared in the world, but long before, since the time when God
favor was clearly revealed, and Daniel
might be said to have first raised his banner, that believers
might hold themselves in readiness for
returning. (Dan_9:2.) Afterwards, Haggai, Zechariah, Malachi,
Nehemiah, Ezra, and others, down to the
coming of Christ, exhorted believers to cherish better and
better hopes. Malachi, the last of them that
wrote, knowing that there would be few prophets, sends the
people to the law of Moses, to learn from it
the will of God and its threatenings and promises.
(Mal_4:4.)
Your God. From this passage we learn what we ought chiefly to
seek in the prophets, namely, to
encourage the hopes of godly persons by exhibiting the sweetness
of divine grace, that they may not faint
under the weight of afflictions, but may boldly persevere in
calling on God. But since it was difficult to be
believed, he reminds them of the covenant; as if he had said
that it was impossible for God ever to forget
what he formerly promised to Abraham. (Gen_17:7.) Although,
therefore, the Jews by their sins had fallen
from grace, yet he affirms that he is their God, and that they
are his peculiar people, both of which
depended on election; but, as even in that nation there were
many reprobates, the statement implies that
to believers only is this discourse strictly directed; because
he silently permits unbelievers, through
constant languishment, to be utterly wasted and destroyed. But
to believers there is held out an
invaluable comfort, that, although for a time they are oppressed
by grief and mourning, yet because they
hope in God, who is the Father of consolation, they shall know
by experience that the promises of grace,
like a hidden treasure, are laid up for them, to cheer their
hearts at the proper time. This is also a very
high commendation of the prophetic office, that it supports
believers in adversity, that they may not faint
or be discouraged; and, on the other hand, this passage shews
that it is a very terrible display of God
vengeance when there are no faithful teachers, from whose mouth
may be heard in the Church of God
the consolation that is fitted to raise up those who are cast
down, and to strengthen the feeble.
(104) Comme si Dieu n cust rien veu. if God had not at all seen
it.
(105) Qui comprend en soy le regne de Christ jusqu a la fin du
monde. includes the reign of Christ till
the end of the world.
-
8. J. VERNON MCGEE, Comfort ye, comfort ye. The opening
statement and its
repetition is a sigh of yearning from
the pulsating heart of God. Our God is the God of all
comfort.
Blessed be God, even the Father of our Lord Jesus Christ, the
Father of mercies, and the
God of all comfort; who comforteth us in all our tribulation,
that we may be able to
comfort them which are in any trouble, by the comfort wherewith
we ourselves are
comforted of God (II Corinthians 1:3-4).
The Holy Spirit is called the comforter.
And I will pray the Father, and he shall give you another
Comforter, that he may abide
with you for ever (John 14:16).
The Lord Jesus Christ is likewise called the comforter.
My little children, these things write I unto you, that ye sin
not. And if any man sin, we
have an advocate with the Father, Jesus Christ the righteous (I
John 2:1).
The word for advocate is the same as the one for comforter. Gods
people in all ages
need His comfort as they face the problems and perplexities of
life.
8B. CHARLES SIMEON. THE SCOPE AND TENDENCY OF THE GOSPEL
Isa_40:1-2. 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
Lords hand double for all her sins.
THE ministerial office is fitly compared to that of a steward,
who divides to every one his proper portion
[Note: 2Ti_2:15. Luk_12:42.]. The execution of it calls for much
wisdom and discretion, because there
must be a diversity both in the matter and manner of our
addresses corresponding with the different
states of the people to whom we minister. To some we must of
necessity proclaim the terrors of Gods
law, however painful such a discharge of our duty may be: but
the great scope of our ministry is rather to
comfort the Lords people, and to guide their feet into the way
of peace. The commission here given to
the servants of Jehovah, is very remarkable, being thrice
repeated in one single verse. In this view of it I
am led particularly to shew,
I. How earnestly God desires the comfort and happiness of his
people
-
There are a people, chosen by the Father, redeemed by Christ,
and sanctified by the Spirit, who are
eminently the Lords people [Note: Deu_7:6. 1Pe_2:9.]. And that
God is peculiarly solicitous to promote
their comfort, appears,
1. From the commission which he gave to his beloved Son
[He sent his Son into the world to execute his eternal counsels.
And our Lord himself, in his first public
address to the people, declared, that the comfort of mourners
was a principal object of his mission
[Note: Isa_41:1-3. Luk_4:17-19.].]
2. From the end for which he sends his Spirit into the hearts of
men
[God sends his Spirit to testify of Christ [Note: Joh_15:26.],
to witness our adoption into his family
[Note: Rom_8:15.], and to seal us unto the day of redemption
[Note: Eph_1:13-14.]. In performing these
offices he comforts our souls. And he is, on that very account,
distinguished by the name of the
Comforter [Note:Joh_16:7.].]
3. From the titles which the Father himself assumes
[He calls himself The God of consolation [Note: Rom_15:5.], and
the Comforter of all them that are
cast down [Note: 2Co_7:6.]. He compares his concern to that of a
Father pitying his child
[Note: Psa_103:13.], and to a mother comforting with tenderest
assiduities her afflicted infant
[Note: Isa_66:13.]. Yea, he assures us that his regards far
exceed those of the most affectionate parent in
the universe [Note: Isa_49:15.].]
4. From the solemn charge he gives to ministers
[He sends his servants to turn men from darkness unto light, and
from the power of Satan unto God
[Note: Act_26:18.]. And he especially charges them to strengthen
the weak hands, to confirm the feeble
Knees, and to say to them that are of a fearful heart, Be
strong, fear not; your God will come and save
you [Note:Isa_35:3-4.]. Thrice is that injunction repeated in
the text: and in the execution of this duty we
are justly called, The helpers of your joy [Note:
2Co_1:24.].]
5. From the dispensations both of his providence and grace
[When he suffered his beloved Son to be tempted in all things
like unto us, it was with a view to comfort
us under our temptations [Note: Heb_2:18.]. And when he
comforted St. Paul under his multiplied
afflictions, he still consulted the comfort of his Church and
people [Note: 2Co_1:3-4.]: yea, however he
diversified his dispensations, he had invariably the same
gracious object in view [Note: 2Co_1:6.].]
As a further proof of his regard for our comfort, we may point
out to you,
II. What abundant provision he has made for it in his word
The message which we are commanded to deliver to his people,
contains in it the richest sources of
consolation
1. To Gods ancient people
-
[To them primarily was this proclamation made. And it was
verified in part, when they were delivered from
the Babylonish captivity and restored to the enjoyment of their
former privileges in Jerusalem. But it was
yet further fulfilled, when, by the sending of their Messiah,
they were delivered from the yoke of the
Mosaic law, which imposed a burthen which none of them were able
to sustain. That, to those who
received him as their Messiah, was a season of exceeding great
joy; for they were translated from the
kingdom of darkness into the kingdom of Gods clear Son, and from
a state of insupportable bondage
into the glorious liberty of the children of God.
It will not however be fully accomplished, till they shall, in
their national capacity, return from their present
dispersion, and be re-united, Israel with Judah, in their own
land. Then will their warfare be as much
accomplished as it can be in this life: then will the tokens of
Gods displeasure be removed from them;
and a state of prosperity be vouchsafed to them that shall far
exceed all the sufferings they have ever
endured, and all the privileges they have ever enjoyed. At no
time have they ever been punished beyond
their deserts; (their severest trials have been far less than
their iniquities deserved:) but in that day shall
their blessings infinitely exceed all that they can now either
contemplate or conceive ]
2. To his believing people, in every age
[It is the true Christian alone who can form any just idea of
the import of my text. His warfare is
accomplished! so far at least, as that he is in a state of
victory over the world, and the flesh and the devil.
He can say, Thanks be to God, who always causeth us to triumph
in Christ. His sins too are blotted out
as a morning cloud, and put away from him as far as the east is
from the west. God has mercifully
forgiven him all trespasses; and he stands before God without
spot or blemish. As for the blessings
vouchsafed to him, no words can possibly express them: his peace
passeth all understanding; and his
joy is unspeakable and full of glory. He has even now entered
into rest [Note: Heb_4:3.], according to
that promise given him by our Lord, Come unto me, all ye that
are weary and heavy-laden; and I will give
you rest ]
See, then, Brethren,
1. What a wonderful difference exists between those who embrace,
and those who disregard the
Gospel
[Can that be said of carnal and worldly men, which is here
spoken of the Lords people? Are their chains
broken? their sins forgiven? their comforts greater than any
judgments that await them? No: they are yet
in bondage to sin and Satan; their sins are all sealed up in a
bag against the day of judgment; and the
wrath of God is shortly coming upon them to the uttermost. Then
it will appear how great a difference
there is between those who serve the Lord, and those who serve
him not [Note: Mal_3:18.]. Let not this
distinction then be made a subject of profane ridicule, but a
motive to seek the Lord, that we may be
numbered with his people, and be made partakers of his
benefits.]
2. What inconceivable blessedness awaits the Lords people in a
better world!
[Even in this life, as we have seen, their blessedness is
exceeding great. But what will it be when once
they shall lay down this mortal body, and enter into the joy of
their Lord? Now conflicts remain even to
their latest hour; and whatever victories they may gain, they
must still remain girt for the combat. And,
though God has forgiven them all their trespasses, so that he
will never frown upon them in the eternal
world, they still have occasion daily to implore mercy at his
hands on account of their short-comings and
defects. But in the day that they shall be taken into the
immediate presence of their God, O! who can tell
-
us what they shall receive at his hands? Dear Brethren, do not
think lightly of that joy; but be
willing to sacrifice every thing for the attainment of it. Think
in what estimation it is held by all who have
entered into the eternal world. What would tempt those in heaven
to part with it? or what would not they
who are now in hell, give to be made partakers of it? Be
assured, that it will be fully commensurate with
all your labours, though they had been a thousand times greater
than they have; and that one single hour
of it will richly recompense all that it is possible for any
finite creature either to do or suffer in the Saviours
cause ]
9. SBC. I. The text teaches us that there are certain things
which hinder the spread of the Redeemers kingdom, spoken of here as
valleys, hills, mountains, rough places, and crooked ways. The
obstacles to the spread of the Redeemers kingdom are so numerous,
that I must not even attempt to name them, but refer, as an
illustration, to heathenism and idolatry abroad, and to ignorance
and vice at home. The heathenism we are trying to remove; and that
yawning valley of ignorance we are, by Gods grace, as a nation,
trying to fill up; but our national vices, which are like
mountains, we are also commanded by God to level and to remove.
Take the vice of intemperance. (1) Intemperance hinders the
progress of Gods kingdom at home. (2) It is also a hindrance to the
spread of the Gospel abroad. How is it that though eighteen hundred
years have passed since the Redeemer made His great provision, and
gave us the command to carry the glad tidings to all, midnight
darkness rests upon most of the human family? (a) There is a want
of means.(b) There is a want of men. (c) There is a want of success
on the part of those who are already in the field. With all those
reasons strong drink has something to do.
II. It is the duty of the Christian Church to sweep this
mountain away. (1) The Church must, if she would hold her own.
There is no neutrality in this war. (2) The Church must, if she
would please her Master.
III. The text puts before us the glorious result. "Thy kingdom
come "is our cry. Here is Gods answer: "Set to work; lift up the
valley, bring down the mountain, make the rough places plain and
the crooked places straight, and then I will come." God waits for
man. As soon as the Church is prepared to do the Lords bidding, the
world shall be filled with His glory.
C. Garrett, Loving Counsels, p. 142.
The imagery of the text appears to be drawn from the
journey-ings of Israel to Canaan. That great event in their
national history was constantly before the mind of Isaiah, and is
presented in his writings with ever-varying illustration. Let
us
I. Compare this prophecy with the history of the Exodus. The
prophecies of Gods Word shine both before and behind. They not only
illumine the darkness of futurity, but they reflect a radiance back
on the page of history. So here. In the desert the Gospel was
preached to Israel (as St. Paul says) in types and ordinances, and
especially by that great act of their redemption out of Egypt. In
this was a perpetual type of the Redeemers work of salvation, a
foreshadowing of the inspired song, "Comfort ye, comfort ye My
people, saith your God." In the ordinances given by the
dispensation of angels might be heard "the voice of one crying in
the wilderness, Prepare ye the way for our God."
II. Isaiah used the message as an illustration of his own
ministry. He too, living now probably in the idolatrous reign of
Manasseh, felt himself in a spiritual desert. Led by faith he sees
afar off,
-
and the seer is himself transported into that bright future.
Just as heralds announced the coming of an Oriental king, and
pioneers prepared his march across hill and vale and desert plains,
so would Divine Providence lead His exiles home, removing all
obstacles from their path, and overruling the designs of their
enemies.
III. The words of Isaiah certainly point on to Gospel times; for
John the Baptist distinctly announced himself as "the voice of one
crying in the wilderness, Prepare ye the way of the Lord." This
preparation, in a spiritual sense, he accomplished by his personal
ministry.
IV. But even in Johns day the words had a wider signification.
Not only the land of Israel, but the Gentile world, even all flesh,
was then being prepared to see the salvation of God. Providential
agencies were even then at work preparing Christs way among the
Gentiles, as it were constructing a road for the march of
Christianity through the desolate regions of heathendom. The two
most powerful agencies were Greek literature and Roman
dominion.
V. The prophecy sheds a lustre on the worlds future. The Christ
has indeed come to earth, but it was to suffer and to die. Once
more in this wide desert the "glory of the Lord shall be revealed,"
and not one but "all lands shall see it together."
S. P. Jose, Oxford and Cambridge Undergraduates Journal, May
13th, 1880.
References: Isa_40:3-5.A. Rowland, Christian World Pulpit, vol.
xxi., p. 323; H. P. Liddon, Old Testament Outlines, p. 200.
10. BI, The great prophecy of Israels restoration
In passing from chaps, 36-39, to chap. 40. we find ourselves
introduced into a new world. The persons whom the prophet
addresses, the people amongst whom he lives and moves, whose
feelings he portrays, whose doubts he dispels, whose faith he
confirms, are not the inhabitants of Jerusalem under Ahaz, or
Hezekiah, or Manasseh, but the Jewish exiles in Babylonia.
Jerusalem and the Temple are in ruins (Isa_44:10), and have been so
for long Isa_58:12; Isa_61:4 the old waste places): the proud and
imposing Babylonian empire is to all appearance as secure as ever;
the exiles are in despair or indifferent; they think that God has
forgotten them, and have ceased to expect, or desire, their release
(Isa_40:27; Isa_49:14; Isa_49:24). Toarouse the indifferent, to
reassure the wavering, to expostulate with the doubting, to
announce with triumphant confidence the certainty of the
approaching restoration, is the aim of the great prophecy which now
occupies the last twenty-seven chapters of the Book of Isaiah.
(Prof. S. R. Driver, D. D.)
The Gospel of Isaiah
Here beginneth the Gospel of the prophet Isaiah, and holdeth on
to the end of the book. (J. Trapp.)
Does Isa_40:1-31. treat of the return from Babylon?
The specific application of this chapter to the return from
Babylon is without the least foundation in the text itself. The
promise is a general one of consolation, protection, and change for
the better, to be wrought by the power and wisdom of Jehovah, which
are contrasted, first, with those of men, of nations, and of
rulers, then with the utter impotence of idols. That the
-
ultimate fulfilment of the promise was still distant, is implied
in the exhortation to faith and patience. The reference to idolatry
proves nothing with respect to the date of the prediction, although
more appropriate in the writings of Isaiah than of a prophet in the
Babylonish Exile. It is evidently meant, however, to condemn
idolatry in general, and more particularly all the idolatrous
defections of the Israelites under the old economy. (J. A.
Alexander, D. D.)
A comforting message
There is evident allusion to the threatening in Isa_39:7. Having
there predicted the captivity in Babylon, as one of the successive
strokes by which the fate of Israel as a nation and the total loss
of its peculiar privileges should be brought about, the prophet is
now sent to assure the spiritual Israel, the true people of
Jehovah, that although the Jewish nation should not cease to be
externally identified with the Church, the Church itself should not
only continue to exist, but in a far more glorious state than ever.
(J. A. Alexander, D. D.)
Gods return to a pardoned people
The beginning of the good tidings is Israel s pardon; yet it
seems not to be the peoples return to Palestine which is announced
in consequence of this, so much as their Gods return to them.
Prepare ye the way of Jehovah, make straight a highway for our God.
Behold, the Lord Jehovah will come. (Prof. G. A. Smith, D. D.)
My people; your God
All the prophecy we are about to study may be said to hang from
these pronouns. They are the hinges on which the door of this new
temple of revelation swings open before the long-expectant people.
(Prof. G. A. Smith, D. D.)
A storehouse of Divine promise
This portion (chaps. 40-66.) of the great prophets writings may
well be regarded as the Old Testament Store house and Repertory of
exceeding great and precious promises, in which Jehovah would seem
to anticipate His own special Gospel name as the God of all
comfort. (J. R. Macduff, D. D.)
Jehovah and His Church
1. A glorious change awaits the Church, consisting in a new and
gracious manifestation of Jehovahs presence, for which His people
are exhorted to prepare (Isa_40:1-5).
2. Though one generation perish after another, this promise
shall eventually be fulfilled, because it rests not upon human but
Divine authority (Isa_40:6-8).
3. Zion may even now see Him approaching as the conqueror of His
enemies, and at the same time as the Shepherd of His people
(Isa_40:9-11).
4. The fulfilment of these pledges is insured by His infinite
wisdom, His almighty power, and His independence both of
individuals and nations (Isa_40:12-17).
-
5. How much more is He superior to material images, by which men
represent Him or supply His place (Isa_40:18-25).
6. The same power which sustains the heavens is pledged for the
support of Israel (Isa_40:26-31). (J. A. Alexander.)
Comfort ye, comfort ye
The double utterance of the Comfort ye, is the well-known Hebrew
expression of emphasis, abundance, intensity;Great comfort, saith
your God. (J. R. Macduff, D. D.)
Gods great comfort
At the close of the prophecy, the prophet tells us what the
strength and abundance of that comfort is. Earths best picture of
strong consolation is that of the mother bending over the couch of
her suffering and sorrowing child (Isa_66:13). (J. R. Macduff, D.
D.)
A Divine art
When the soul is in the period of its exile and bitter pain, it
should do three things.
I. LOOK OUT FOR COMFORT.
1. It will come certainly. Wherever the nettle grows, beside it
grows the dock-leaf; and wherever there is severe trial, there is,
somewhere at hand, a sufficient store of comfort, though our eyes,
like Hagars, are often holden that we cannot see it. It is as sure
as the faithfulness of God. I never had, says Bunyan, writing of
his twelve years imprisonment, in all my life, so great an insight
into the Word of God as now; insomuch that I have often said, Were
it lawful, I could pray for greater trouble, for the greater
comforts sake. God cannot forget His child.
2. It will come proportionately. Thy Father holds a pair of
scales. This on the right is called As, and is for thine
afflictions; this on the left is called So, and is for thy
comforts. And the beam is always kept level The more thy trial, the
more thy comfort. As the sufferings of Christ abound in us, so our
consolation also aboundeth through Christ.
3. It will come Divinely. God reserves to Himself the
prerogative of comfort. It is a Divine art.
4. It will come mediately. What the prophet was as the spokesman
of Jehovah, uttering to the people in human tones the inspirations
that came to him from God, so to us is the great prophet, whose
shoe-latchet the noblest of the prophetic band was not worthy to
unloose; and our comfort is the sweeter because it reaches us
through Him.
5. It will come variously. Sometimes by the coming of a beloved
Titus; a bouquet; a bunch of grapes; a letter; a message; a card.
There are many strings in the dulcimer of consolation. In sore
sorrow it is not what a friend says, but what he is, that helps us.
He comforts best who says least, but simply draws near, takes the
sufferers hand, and sits silent in his sympathy. This is Gods
method.
II. STORE UP COMFORT. This was the prophets mission. He had to
receive before he could impart. Thy own life becomes the hospital
ward where thou art taught the Divine art of comfort.
-
Thou art wounded, that in the binding up of thy wounds by the
Great Physician thou mayest learn how to render first-aid to the
wounded everywhere.
III. PASS ON COMFORT. (F. B. Meyer, B. A.)
The Divine ministry of comfort
There are ministries in the world.
1. There is the Divine ministry of instruction. In this ministry
nature, history, and the Bible are constantly employed.
2. There is the Divine ministry of Justice. Nemesis is always
and everywhere at work, treading on the heels of wrong, and
inflicting penalties.
3. In the text we have the Divine ministry of comfort. The words
suggest three thoughts concerning this ministry.
I. It implies the existence of DISTRESS. Bright and fair as the
material world often appears, a sea of sorrow rolls through human
souls The distress is of various kinds.
1. Physical suffering.
2. Social bereavement.
3. Secular anxieties.
4. Moral compunction.
II. It implies the existence of SPECIAL MEANS. All this distress
is an abnormal state of things. Misery is not an institution of
nature, and the creation of God, but the production of the
creature. To meet this abnormal state something more than natural
instrumentality is required.
1. There must be special provisions. Those provisions are to be
found in the Gospel. To the physically afflicted there are
presented considerations fitted to energise the soul, endow it with
magnanimity, fill it with sentiments and hopes that will raise it,
if not above the sense of physical suffering, above its depressing
influence. To the socially, bereaved it brings the glorious
doctrine of a future life. To the secularly distressed it unfolds
the doctrine of eternal providence. In secular disappointments and
anxieties it says, Your heavenly Father knoweth that ye have need
of these things.
2. There must be special agency. A physician may know the
disease of his patient, but if he does not know the precise mode of
application he will not succeed. So it is with the Gospel. A man to
give comfort to another requires a special qualification. The
comforting elements must be administered
(1) Not officially, but humanly.
(2) Not verbosely, but sympathetically.
III. It implies a LIMITED SPHERE. My people. The whole human
family is in distress, but there is only a certain class qualified
to receive comfort, those who are here called Gods people, and who
are they? Those who have surrendered themselves to His will,
yielded to His claims, and dedicated themselves to His service. (D.
Thomas, D. D.)
Comfort for Gods people
-
I. THE SPEAKER. It is the God of comfort, the God of all comfort
that here speaks comfortably to His people. There is a danger of
our thinking too much of comfort, and one may only value the word
preached as it administers comfort; this is a great error, because
all Scripture is profitable for doctrine, and reproof, as well as
for comfort. One great end which even the Scriptures have in view,
is not only to lead us to patience in suffering, but to comfort us
under suffering. It is one thing for man to speak comfort, it is
another thing for God to speak comfort.
II. THE PERSONS THAT ARE HERE SPOKEN TO. Comfort ye, comfort ye
My people.
1. The Lord has a people upon earthHe has never been without a
people.
2. The Lord has a people; and if He has a people He will try
them, and they shall not be found summer flies just resting on the
surface of things, but they shall be found to be those that know
the truth in the power of it, and they shall be made to feel and
experience the worth of it. It shall not be enough for them to say,
I am a sinner, but they shall feel the wretchedness of being a
sinner, they shall not only confess that Christ is precious, but
they shall be placed where they shall know Him to be precious.
3. The Lord has a people; and it is a most blessed consideration
to reflect that while He has a people, He is their God. Talk not of
your wretchedness and your poverty and your disease, of your
weakness; if God be your God, not only heaven is your home, but you
have that without which heaven would not be worth the having.
4. God has a people; no wonder then He comforts themHis eye is
upon them from the beginning to the end of the year. They are the
salt of the earth to Him, and he that touches them touches the
apple of His eye.
III. THE LORDS MESSAGE UNTO HIS MINISTERS. Comfort ye, etc.
The-great cause of comfort to a child of God may be summed up in a
little sentencethrough eternity he never shall come to the close of
it. Let me point out some few of those great mercies that flow to a
child of God in consequence of his having Christ as his
portion.
1. He has that which made David glad (Psa_32:1-2). The great
contest Satan has with our consciences is about the pardon of our
sins. Well might the people of God then be comforted by this truth,
that their sins have all been blotted out as a cloud.
2. Do you ask for another ground of comfort? See it in a
covenant, ordered in all things (2Sa_23:5).
3. But the Psalmist found another source of comfort. It is good
for me to draw near to God (Psa_73:1-28.). There is no mercy on
earth greater than to have a God in heaven, to have an Intercessor
at the right hand; to have the heart of God; to have the promise of
God: to have Jehovah Himself as my portion.
4. One comfort more is the bright prospect that is before the
child of God. (J. H.Evans, M. A.)
Comfort for Zion
It was once said by Vinet, that the three great objects of the
preacher were the illumination, consolation, and regeneration of
men. The work of comforting is surely an important one, but it is
Gods people whom we are to comfort. We are not to say, Peace,
peace! where there is no peace. Stoical indifference is not real
comfort, but peace alone is found in God.
-
I. Notice what a discovery is made in the text of GODS NATURE.
He has not hidden away from men; He is not asleep or tied down by
law, but His tender mercies are over all His works. He is near to
every one of us, seeking our love and confidence.
II. HUMAN SOULS NEED COMFORT. Constitutional characteristics
render us susceptible to consolatory truths. Even those hardened in
sin have been melted by a womans tears, or have yielded to the
persuasiveness of a child.
III. Look at the GROUNDS ON WHICH THIS COMFORT IS ADMINISTERED.
Not those of philosophy. When the Greeks, under Xenophon, caught
sight of the Euxine, they jubilantly cried, The sea, the sea! The
discoveries of Divine gracea sea without a bottom or a shoreelicit
profounder joy. (G. Norcross, D. D.)
Comfort ye, comfort ye My people
The words of this passage (1-11) look on to the captivity. The
people, afflicted, chastened, broken in spirit, are called upon to
listen to the strains of consolation which God had breathed for
them in His word. I venture to think that they were laden with a
richer consolation in that they came down a vista of nearly two
hundred years. Old words are precious to mourners. That which is
spoken at the moment is apt to be coloured by the thoughts and the
doubts of the moment; an old word spoken out of the region of these
present sorrows has double force. It seems to bring that which is
absolute and universal to bear on that which is present and
passing. This is why the Scripture is so precious to mourners. It
belongs to all time. And these words rule all its declarations. It
is comfort throughout and to the end. The mercies of judgment is a
subject we too little study. Yet mercy is the deepest element in
every judgment with which God afflicts mankind. Stern, hard,
unfaltering to the eye, but full of rich mercy to the heart. It was
in tender mercy that man, the sinner, was sent forth to labour. In
society we see on a large scale how Gods judgments are blessings in
disguise. Great epidemics are healing ordinances. They purify the
vital springs. They leave a purer, stronger health when their dread
shadow has passed by. Catastrophes in history are like
thunderstorms; they leave a fresher, brighter atmosphere.
Reigns of terror are the gates through which man passes out into
a wider world. May we pray, then, in calamities for deliverance,
when they are so likely to be blessings? Yes, for prayer is the
blessed refuge of our ignorance and dread. But Isaiah had the
profoundest right to speak o| comfort, because he could speak of
the advent of the Redeemer to the world. He not only preaches
comfort, but discloses the source from which it springsEmmanuel,
God with us. (J. B. Brown, B. A.)
Divine comfort
1. Living in the midst of sorrow, and himself personally its
victim, the Christian has need of comfort. Whatever form the
affliction may take, it is hard for flesh and blood to bear; it
runs contrary to all the tastes and desires of the natural man.
Often under its pressure, especially when long continued and
severe, is he tempted to faint and despond; it may be, even to
repine and murmur; to doubt the faith fulness of God; to ask, in
bitterness of heart, why such woe is appointed to man?
2. With what power, then, do words like these reach him in the
midst of his sorrow, coming from God Himself, Comfort ye, comfort
ye My people! No sooner are they heard than hope revives, and the
assurance of Divine sympathy at once soothes his trouble, and
allays his fears.
-
(1) Here is the first light from heaven which breaks upon human
sorrow, and which removes from it, for the Christian, its keenest
sting. God knows your suffering and thinks of it, and seeks to
comfort you under it. You are not the sport of inexorable fate, or
blind and reckless chance; still less are your afflictions proof
that God has abandoned you in wrath.
(2) How sweet is the solace of human sympathy! But here we have
Divine sympathy; sympathy from One both able and willing to
deliver,from the God of all comfort.
(3) Not afar off, does the voice of God reach us, from an
inaccessible heaven, telling us we are His people and that He cares
for us. He has come and made us His people, by taking our nature,
and being born and living as a man. (J. N. Bennie, LL. B.)
I. GOD HAS A PEOPLE IN THE WORLD.
The Lords people comforted
II. I proceed TO COMPLY WITH THE INJUNCTION IN THE TEXT. To this
end, I will endeavour to obviate some few of the most common causes
of that want of comfort to which the people of God are liable.
1. One cause is their misunderstanding the nature and extent of
that pardon of sin, which the Gospel provides.
2. Another cause arises from their seeking comfort where it is
not to be found. You can never find it from poring into your own
hearts. Look in faith to Jesus ChristHis glorious person and
gracious offices, etc.
3. Another cause arises from their mistaking the proofs and
marks of a really religious state. They suppose that it consists in
warm and rapturous feelings. Your salvation is grounded on the
faithfulness of Him who cannot lie. (E. Cooper.)
The trials of business men
These words came to the prophet in the olden time, but they come
just as forcibly to any man who stands to-day in any one of the
pulpits of our great cities. A preacher has no more right to ignore
commercial sorrows than any other kind of sorrow.
I. A great many of our business men feel ruinous trials and
temptations coming to them FROM SMALL AND LIMITED CAPITAL IN
BUSINESS. This temptation of limited capital has ruined men in two
ways. Despondency has blasted them. Others have said, Here I have
been trudging along. I have been trying, to be honest all these
years. I find it is of no use. Now it is make or break.
II. A great many of our business men are tempted to OVER-ANXIETY
AND CARE. God manages all the affairs of your life, and He manages
them for the best.
III. Many of our business men are tempted TO NEGLECT THEIR HOME
DUTIES. How often it is that the store and the home seem to clash,
but there ought not to be any collision. If you want to keep your
children away from places of sin, you can only do it by making your
home attractive. We need more happy, consecrated, cheerful
Christian homes.
IV. A great many of our business men are tempted to PUT THE
ATTAINMENT OF MONEY ABOVE THE VALUE OF THE SOUL. The more money you
get, the better if it come honestly
-
and go usefully. But money cannot satisfy a mans soul; it cannot
glitter in the dark valley; it cannot pay our fare across the
Jordan of death; it cannot unlock the gate of heaven.
Treasures in heaven are the only uncorruptible treasures. Have
you ever ciphered out in the rule of Loss and Gain the sum, What
shall it profit a man if he gain the whole world and lose his soul?
Seek after God; find His righteousness, and all shall be well here
and hereafter. (T. DeWitt Talmage, D. D.)
Religious comfort
I. SHOW WHAT THE COMFORT IS which the Gospel of our Lord conveys
to mankind. Whenever we speak of comforting another, the very
expression implies that he is in tribulation and distress. Without
the Gospel of Christ the condition of men must be wretched.
II. DESCRIBE THE PERSONS WHO ARE AUTHORISED TO TAKE THAT COMFORT
TO THEMSELVES. Evangelical obedience is to be the foundation of
evangelical comfort. (T. Gisborne.)
Comfort for Gods people
Comfort ye My people
1. By reminding them that I am their God.
2. By reminding them that their captivity in this world is
nearly over, and that they will soon be home.
3. The Saviour is coming to this world, and is on His way to
show His glory here. He will come and fill the world with His
victories. (C. Stanford, D. D.)
Comfort proclaimed
What a sweet title: My people! What a cheering revelation: Your
God! How much of meaning is couched in those two words, My people!
Here is speciality. The whole world is Gods. But He saith of a
certain number, My people. While nations and kindreds are passed by
as being simply nations, He says of them. My people. In this word
there is the idea of proprietorship. In some special manner the
Lords portion Is His people; Jacob is the lot of His inheritance.
He has done more for them than others; He has brought them nigh to
Himself. How careful God is of His people; mark how anxious He is
concerning them, not only for their life, but for their comfort. He
would not only have us His living people, His preserved people, but
He would have us be His happy people too. He likes His people to be
fed, but what is more, He likes to give them wines on the lees well
refined, to make glad their hearts.
I. TO WHOM IS THIS COMMAND ADDRESSED? The Holy Spirit is the
great Comforter, and He it is who alone can solace the saints; but
He uses instruments to relieve His children in their distress and
to lift up their hearts from desperation. To whom, then, is this
command addressed?
1. To angels, first of all. You often talk about the
insinuations of the devil. Allow me to remind you that there is
another side of that question, for if evil spirits assault us,
doubtless good spirits guard us. It is my firm belief that angels
are often employed by God to throw into the hearts of His people
comforting thoughts.
-
2. But on earth this is more especially addressed to the Lords
ministers. The minister should ask of God the Spirit, that he may
be filled with His influence as a comforter.
3. But do not support your ministers as an excuse for the
discharge of your own duties; many do so. When God said, Comfort
ye, comfort ye My people, He spake to all His people to comfort one
another.
II. WHAT ARE THE REASONS FOR THIS COMMAND?
1. Because God loves to see His people look happy. The Roman
Catholic supposes that God is pleased with a man if he whips
himself, walks barefooted for many miles, and torments his body.
When I am by the seaside, and the tide is coming in, I see what
appears to be a little fringe, looking almost like a mist; and I
ask a fisherman what it is. He tells me there is no mist there; and
that what I see are all little shrimps dancing in ecstasy, throwing
themselves in convulsions and contortions of delight. I think
within myself, Does God make those creatures happy, and did He make
me to be miserable? Can it ever be a religious thing to be unhappy?
No; true religion is in harmony with the whole world; it is in
harmony with the whole sun and moon and stars, and the sun shines
and the stars twinkle; the world has flowers in it and leaping
hills and carolling birds; it has joys in it; and I hold it to be
an irreligious thing to go moping miserably through Gods
creation.
2. Because uncomfortable Christians dishonour religion.
3. Because a Christian in an uncomfortable state cannot work for
God much. It is when the mind is happy that it can be
laborious.
4. Again, Comfort ye Gods people, because ye profess to love
them.
III. God never gives His children a duty without giving them THE
MEANS TO DO IT. Let me just hint at those things in the everlasting
Gospel which have a tendency to comfort the saints. Whisper in the
mourners ear electing grace, and redeeming mercy, and dying love.
Tell him that God watcheth the furnace as the goldsmith the
refining pot. If that does not suffice, tell him of his present
mercies; tell him that he has much left, though much is gone. Tell
him that Jesus is above, wearing the breast-plate, or pleading his
cause. Tell him that though earths pillars shake, God is a refuge
for us; tell the mourner that the everlasting God faileth not,
neither is weary. Let present facts suffice thee to cheer him. But
if this is not enough, tell him of the future; whisper to him that
there is a heaven with pearly gates and golden streets. (C. H.
Spurgeon.)
Comfort for England
I will make one little change in the translation, taking the
words of Dr. George Adam Smith, Speak ye to the heart of Jerusalem.
Comfort ye, comfort ye My people, saith your God! Speak ye to the
heart of England, and cry unto her that her warfare is
accomplished. Had the Hebrew prophets no other claim upon our
regard we ought to hold them in everlasting respect for their
patriotism. For Israel the prophet thought a man might well die.
Israel was also Gods people. The strength of Israel in every time
of trouble was the Lord of hosts. And the prophets interest was not
confined to the sacrifices of the temple, nor to the coteries of
pious people, but swept into its heart everything that concerned
the welfare of the community.
1. Why should not our faith go farther afield and have a more
generous range? We also carry in our hearts, not only as citizens,
but also as Christians, this England which God gave to our fathers,
and has continued in its glory unto their children. Why should we
not take our courage in both our hands and, looking at the history
of the past and comparing it with the history of the present,
recognise in our own people another Israel called of God in a
special manner, set apart by God for a special mission, and gather
into our soul all the promises of
-
God, and also make our boast in Him as the prophets did? What
did they depend on, the Hebrew prophets, for this great conception
that God had called the nation, and had a great work for that
nation to do? They depended on the facts of history behind them
creating in their soul an irresistible conviction. And I ask you
whether the right arm of the Most High has not been as conspicuous
in English history? From what perils in past centuries has He not
delivered this country when the whole world was against us and was
put to confusion! Have not we been surrounded by the sea, our
national character formed, for purposes that we can recognise? What
nation has ever planted so many colonies, explored so many unknown
lands, made such practical contributions to civilisation, set such
an illustrious example of liberty?
Within our blood is the genius for government, the passion for
justice, the love of adventure, and the intelligence of pure faith.
Our Lord came of the Jewish stock, and therefore that people must
have a lonely place, but when it comes to the carrying out of those
great blessings, physical, political, social, and religious, which
have been conferred upon the world by the Cross and the pierced
hand of the Lord, I challenge anyone to say whether any nation has
so extended them within her own borders, or been so willing to give
them to the ends of the earth as Gods England.
2. I do not forget Englands sins, for we have sinned in our own
generation by inordinate love of material possessions, by discord
between the classes of the commonwealth, by a certain insolence
which has offended foreign peoples, and also by hideous sins of the
flesh. Our sins have been great, and it becomes us to acknowledge
them. Does our sin destroy our calling? Does our sin break the
Covenant which the Eternal made with our fathers? No people ever
sinned against God like Israel. And between the sin of Israel and
the sin of England, Gods chosen people of ancient and modern times,
there has been the similarity which arises from the sin of people
in the same position. Both boasted themselves over-much against
other peoples. Both were intoxicated with prosperity. Both depended
upon it instead of utilising and conserving the favour of the Most
High. When we desire to confess our sins where do we go? We go to
the confessions of the Hebrew prophets. And when we ask mercy for
our sins, what are the promises we plead? The great promise of
mercy declared by the evangelical prophet and now sealed by the
life and death and resurrection of our Lord! Because the Hebrew
prophet believed that his people were Gods people, he had the
courage to speak plainly to them. He is not a traitor to his
country who on occasions points out his countrys sins. When Israel
sinned there was no voice so loud as that of Isaiah or Amos, but
they delighted not in the work, any more than their God delighted
in judgment. If God sent them with a rod they took the rod and gave
the stroke, but the stroke fell also on the prophets own heart, and
he suffered most of all the people. When the people repented and
turned again to God, when they brought forth works meet for
repentance and showed humility, there was no man so glad as the
prophet.
3. When the prophet takes up the work of consolation he has no
bounds, he makes the comfort of God to run down the streets like a
river. It is not enough to say it once, but twice must he sound it,
till the comfort of God shall run like lightning through Jerusalem.
And when he takes to comforting he is not to be bound by theories
of theology or arguments of the schools. He is not going to ask
questionswhether a man can expiate his sins, or whether a nation
can win repentance. He flings all this kind of argument to the
wind, for he has come out from the presence of the Eternal, who
does not keep accounts like that, and he cries, Speak ye home to
Jerusalem; her warfare is accomplished. Accomplished! More than
that! God hath now repented! It was His people repented first, now
He is repenting. They repented of their sins; behold, God has begun
to repent of His judgment! I have, he makes the Eternal sayI have
been over-hard with these people, and I have punished them more
than they have deserved. Go and comfort them. Comfort them royally.
Give it out with a
-
lavish handthey have received double for all their sins. When
the prophet speaks in this fashion he is not referring to material
prosperity, for the words were spoken to the exiles in Babylon. He
comforted the exiles because they had repented and been reconciled
unto God. The comfort I preach is not based on arms. It is based on
the nobler spirit which God has given England during the progress
of the war in South Africa. We sinned, and according to our sin was
our punishment. We have repented. Through our churches and through
our homes, and individually, we have laid the lessons of the
Eternal to heart; and according to our repentance shall be the
blessing of God. (J. Watson, M. A.)
Comfort ye My people
This command is adapted to the needs of the country in which we
live. There is a good deal of weariness and depression in modem
life. If the blessings of an advanced civilisation can make people
happy, there are multitudes who ought to be enraptured, for they
are surrounded by material comfort. The gospel of recreation is
preached to them. Outward nature is enjoyed and reverenced. Music
and painting are filling them with sensibility; literature is
contributing to their intellectual gratification; and church
privileges abound. Worship to-day gratifies the artistic faculty,
without putting a very great strain on the spiritual nature of man.
There never was so much ingenuity displayed as now in the
manufacture of forms of enjoyment. People never waged such a
successful war as to-day against physical and social discomfort.
And yet, if you watch them closely, you can see that they are not
really satisfied. Affection to-day is not at rest, intellect is not
at rest, conscience is not at rest, faith is not at rest. Thank
God, there is sweet satisfaction of soul to be found. Comfort ye,
etc.
I. There is a message in this text for ALL WHO ARE UNDER
DISCIPLINE ON ACCOUNT OF SIN. The connection between sin and
punishment is never really broken. Men were never so clever as they
are to-day in the efforts they have put forth to evade the
penalties of wrong-doing, and they very often succeed so far as
outward effects are concerned, But the inward penalty is always
sure. Loss of self-respect, loss of faculty, and deterioration of
nature itself. Thy warfare is accomplished, thy discipline may come
to an end. It is the spirit of rebellion which lengthens the period
of discipline. Lay down your weapons, give up fighting against God,
and He will forgive you now, and the consequences of your
wrongdoing shall inwardly be done away. Further, your pardon will
tell at once on the outward consequences of your wrong-doing. You
forfeited the confidence of your friends by your sin; that will
come back to you. You damaged your health; that will improve. You
injured your social position; that will be retrieved. Just as there
is no decree in Gods mind as to the length of time during which a
mans discipline shall be continued, so there is no decree as to the
amount of suffering man can endure. The suffering, like the time,
may be relieved by speedy submission and penitence.
II. There is a message in this text for ALL WHO IN RELIGIOUS
EXPERIENCE HAVE NEVER GOT BEYOND CONVICTION. Beyond conviction
there is the forgiveness of God. Beyond the sin there is purity.
Beyond doubt there is faith; and beyond all this miserable
weariness of spirit there is rest.
III. There is a message here, also, for ALL TIMID CHRISTIANS.
They feel it would be presumption to expect conscious pardon and
Christian perfection. Cultivate your capacity to take in the
comfort of God.
IV. There is a message here for ALL DISCONSOLATE CHRISTIANS. You
want new ideas, the old ones are about worn out. Thy warfare with
weariness is accomplished.
V. There is a message here for DISCONSOLATE CHURCHES. The Jewish
Church was disconsolate at the time of the captivity, and there are
Churches to-day which are in a sort of
-
captivity. They have made exceptional provision for the needs of
the people, yet they are declining. The declension of Churches in
great populations is due to many causes, but due to one cause that
is a great deal overlooked, and that is the very peculiar
temperament of the generation in which your lot has been east.
Competition, in particular, has led to a vast amount of
advertising. But disconsolate Churches may be comforted. We are
coming out of the captivity of those habits and conditions which
have come down from the restrictive ages of society. Modern
evangelism has grown steadily in the elements of truth and
spiritual intelligence. It is resulting to-day in the deepening of
spiritual life, and in the expansion of the kingdom of God.
VI. There is a message here for THE NATION AND THE EMPIRE. The
return from captivity was the beginning of a new spiritual
movement, which was destined to extend over many countries. The
classical period of human history was about to begin. My text is
the new strain with which the prophet greets the expanding
prospect. As one has said, It is the keynote of the revived and
purified Israel, and the reason of the hold of Christendom on
Europe and on modern times. There is a wonderful correspondence
between that period and ours. England is the centre to-day. Judaism
at the time referred to was rational-ised by being brought into
contact with forms of Roman and Greek thought. Christianity is
being rationalised by contact with natural religion. But who is the
leader of the improvement of the modern world? Who is this that
cometh from Edom? etc. (chap. 63:1). Was it some king ruling the
nations with a rod of iron? No. Some soldier with a two-edged
sword? No. Some philosopher ruling the intellect of the race? No.
Jehovah s righteous servant and witness it was: that speak in
righteousness, mighty to save. And the Lord Christ, the Son of God,
never spoke to the race as He is speaking to-day, and He needs His
messengers to prepare His way. (T. Allen, D. D.)
Conviction and comfort
A quaint Scotch preacher said that the needle of the law opens
the way for and carries the thread of the Gospel. I once quoted
this saying in a tent-meeting, and a hearer remarked to me
afterwards: Yes, youre right; but the needle should be pulled out
and not left behind. (H. G. Guinness, D. D.)
10. EBC, THE DATE OF ISAIAH 40-66
THE problem of the date of Isaiah 40-66 is this: In a book
called by the name of the prophet Isaiah, who flourished between
740 and 700 B.C., the last twenty-seven chapters deal with the
captivity suffered by the Jews in Babylonia from 598 to 538, and
more particularly with the advent, about 550, of Cyrus, whom they
name. Are we to take for granted that Isaiah himself prophetically
wrote these chapters, or must we assign them to a nameless author
or authors of the period of which they treat?
Till the end of the last century it was the almost universally
accepted tradition, and even still is an opinion retained by many,
that Isaiah was carried forward by the Spirit, out of his own age
to the standpoint of one hundred and fifty years later; that he was
inspired to utter the warning and comfort required by a generation
so very different from his own, and was even enabled to hail by
name their redeemer, Cyrus. This theory, involving as it does a
phenomenon without parallel in the history of Holy Scripture, is
based on these two grounds: first, that the chapters in question
form a considerable part-nearly nine-twentieths-of the Book of
Isaiah; and second, that portions of them are quoted in the New
Testament by the prophets name. The theory is also
-
supported by arguments drawn from resemblances of style and
vocabulary between these twenty-seven chapters and the undisputed
oracles of Isaiah but, as the opponents of the Isaian authorship
also appeal to vocabulary and style, it will be better to leave
this kind of evidence aside for the present, and to discuss the
problem upon other and less ambiguous grounds.
The first argument, then, for the Isaian authorship of chapters
40-66 is that they form part of a book called by Isaiahs name. But,
to be worth anything, this argument must rest on the following
facts: that everything in a book called by a prophets name is
necessarily by that prophet, and that the compilers of the book
intended to hand it down as altogether from his pen. Now there is
no evidence for either of these conclusions. On the contrary, there
is considerable testimony in the opposite direction. The Book of
Isaiah is not one continuous prophecy. It consists of a number of
separate orations, with a few intervening pieces of narrative. Some
of these orations claim to be Isaiahs own: they possess such titles
as "The vision of Isaiah the son of Amoz." But such titles describe
only the individual prophecies they head, and other portions of the
book, upon other subjects and in very different styles, do not
possess titles at all. It seems to me that those who maintain the
Isaian authorship of the whole book have the responsibility cast
upon them of explaining why some chapters in it should be
distinctly said to be by Isaiah, while others should not be so
entitled. Surely this difference affords us sufficient ground for
understanding that the whole book is not necessarily by Isaiah, nor
intentionally handed down by its compilers as the work of that
prophet.
Now, when we come to chapters 40-66, we find that, occurring in
a book which we have just seen no reason for supposing to be in
every part of it by Isaiah, these chapters nowhere claim to be his.
They are separated from that portion of the book, in which his
undisputed oracles are placed, by a historical narrative of
considerable length. And there is not anywhere upon them nor in
them a title nor other statement that they are by the prophet, nor
any allusion which could give the faintest support to the opinion,
that they offer themselves to posterity as dating from his time. It
is safe to say, that, if they had come to us by themselves, no one
would have dreamt for an instant of ascribing them to Isaiah; for
the alleged resemblances, which their language and style bear to
his language and style, are far more than overborne by the
undoubted differences, and have never been employed, even by the
defenders of the Isaian authorship, except in additional and
confessedly slight support of their main argument, viz., that the
chapters must be Isaiahs because they are included in a book called
by his name.
Let us understand, therefore, at this very outset, that in
discussing the question of the authorship of "Second Isaiah," we
are not discussing a question upon which the text itself makes any
statement, or into which the credibility of the text enters. No
claim is made by the Book of Isaiah itself for the Isaian
authorship of chapters 40-66.
A second fact in Scripture, which seems at first sight to make
strongly for the unity of the Book of Isaiah, is that in the New
Testament, portions of the disputed chapters are quoted by Isaiahs
name, just as are portions of his admitted prophecies. These
citations are nine in number. (Mat_3:3, Mat_8:17, Mat_12:17,
Luk_3:4, Luk_4:17, Joh_1:23, Joh_12:38, Act_8:28, Rom_10:16-20)
None is by our Lord Himself. They occur in the Gospels, Acts, and
Paul. Now if any of these quotations were given in answer to the
question, Did Isaiah write chapters 40-66 of the book called by his
name? or if the use of his name along with them were involved in
the arguments which they are borrowed to illustrate as, for
instance, is the case with Davids name in the quotation made by our
Lord from Psa_110:1-7, then those who deny the unity of the Book of
Isaiah would be face to face with a very serious problem indeed.
But in none of the nine cases is the authorship of the Book of
Isaiah in question. In none of the nine cases is there anything in
the argument, for the purpose of which the quotation has been made,
that depends on the quoted words being by Isaiah. For the purposes
for which the Evangelists and Paul borrow the texts, these might as
well be unnamed, or attributed to any other canonical writer.
Nothing in
-
them requires us to suppose that Isaiahs name is mentioned with
them for any other end than that of reference, viz., to point out
that they lie in the part of prophecy usually known by his name.
But if there is nothing in these citations to prove that Isaiahs
name is being used for any other purpose than that of reference,
then it is plain-and this is all that we ask assent to at the
present time-that they do not offer the authority of Scripture as a
bar to our examining the evidence of the chapters in question.
It is hardly necessary to add that neither is there any other
question of doctrine in our way. There is none about the nature of
prophecy, for, to take an example, chapter 53, as a prophecy of
Jesus Christ, is surely as great a marvel if yon date it from the
Exile as if you date it from the age of Isaiah. And, in particular,
let us understand that no question need be started about the
ability of Gods Spirit to inspire a prophet to mention Cyrus by
name one hundred and fifty years before Cyrus appeared. The
question is not, Could a prophet have been so inspired?-to which
question, were it put, our answer might only be, God is great!-but
the question is, Was our prophet so inspired? does he himself offer
evidence of the fact? Or, on the contrary, in naming Cyrus does he
give himself out as a contemporary of Cyrus, who already saw the
great Persian above the horizon? To this question only the writings
under discussion can give us an answer. Let us see what they have
to say.
Apart from the question of the date, no chapters in the Bible
are interpreted with such complete unanimity as Isaiah 40-48. They
plainly set forth certain things as having already taken place-the
Exile and Captivity, the ruin of Jerusalem, and the devastation of
the Holy Land. Israel is addressed as having exhausted the time of
her penalty, and is proclaimed to be ready for deliverance. Some of
the people are comforted as being in despair because redemption
does not draw near; others are exhorted to leave the city of their
bondage, as if they were growing too familiar with its idolatrous
life. Cyrus is named as their deliverer, and is pointed out as
already called upon his career, and as blessed with success by
Jehovah. It is also promised that he will immediately add Babylon
to his conquests, and so set Gods people free.
Now all this is not predicted, as if from the standpoint of a
previous century. It is nowhere said-as we should expect it to be
said, if the prophecy had been uttered by Isaiah-that Assyria, the
dominant world-power of Isaiahs day, was to disappear and Babylon
to take her place; that then the Babylonians should lead the Jews
into an exile which they had escaped at the hands of Assyria; and
that after nearly seventy years of suffering God would raise up
Cyrus as a deliverer.
There is none of this prediction, which we might fairly have
expected had the prophecy been Isaiahs; because, however far Isaiah
carries us into the future, he never fails to start from the
circumstances of his own day. Still more significant, however-there
is not even the kind of prediction that we find in Jeremiahs
prophecies of the Exile, with which indeed it is most instructive
to compare Isaiah 40-66 Jeremiah also spoke of exile and
deliverance, but it was always with the grammar of the future. He
fairly and openly predicted both; and, let us especially remember,
he did so with a meagreness of description, a reserve and reticence
about details, which are simply unintelligible if Isaiah 40-66 was
written before his day, and by so well-known a prophet as
Isaiah.
No: in the statements which our chapters make concerning the
Exile and the condition of Israel under it, there is no prediction,
not the slightest trace of that grammar of the future in which
Jeremiahs prophecies are constantly uttered. But there is a direct
appeal to the conscience of a people already long under the
discipline of God; their circumstance of exile is taken for
granted; there is a most vivid and delicate appreciation of their
present fears and doubts, and to these the deliverer Cyrus is not
only named, but introduced as an actual and notorious personage
already upon the midway of his irresistible career.
-
These facts are more broadly based than just at first sight
appears. You cannot turn their flank by the argument that Hebrew
prophets were in the habit of employing in their predictions what
is called "the prophetic perfect"-that is, that in the ardour of
their conviction that certain things would take place they talked
of these, as the flexibility of the Hebrew tenses allowed them to
do, in the past or perfect as if the things had actually taken
place. No such argument is possible in the case of the introduction
of Cyrus. For it is not only that the prophesy, with what might be
the mere ardour of vision, represents the Persian as already above
the horizon and upon the flowing tide of victory; but that, in the
course of a sober argument for the unique divinity of the God of
Israel, which takes place throughout chapters 41-48, Cyrus, alive
and irresistible, already accredited by success, and with Babylonia
at his feet, is pointed out as the unmistakable proof that former
prophecies for a deliverance for Israel are at last coming to pass.
Cyrus, in short, is not presented as a prediction, but as the proof
that a prediction is being fulfilled. Unless he had already
appeared in flesh and blood, and was on the point of striking at
Babylon, with all the prestige of unbroken victory, a great part of
Isa_41:1-29 - Isa_48:1-22 would be utterly unintelligible.
This argument is so conclusive for the date of Second Isaiah,
that it may be well to state it a little more in detail, even at
the risk of anticipating some of the exposition of the text.
Among the Jews at the close of the Exile there appear to have
been two classes. One class was hopeless of deliverance, and to
their hearts is addressed such a prophecy as chapter 40: "Comfort
ye, comfort ye, My people." But there was another class, of
opposite temperament, who had only too strong opinions on the
subject of deliverance. In bondage to the letter of Scripture and
to the great precedents of their history, these Jews appear to have
insisted that the Deliverer to come must be a Jew, and a descendant
of David. And the bent of much of the prophets urgency in chapter
45 is to persuade those pedants, that the Gentile Cyrus, who had
appeared to be not only the biggest man of his age, but the very
likely means of Israels redemption, was of Jehovahs own creation
and calling. Does not such an argument necessarily imply that Cyrus
was already present, an object of doubt and debate to earnest minds
in Israel? Or are we to suppose that all this doubt and debate were
foreseen, rehearsed, and answered one hundred and fifty years
before the time by so famous a prophet as Isaiah, and that, in
spite of his prediction and answer, the doubt and debate
nevertheless took place in the minds of the very Israelites, who
were most earnest students of ancient prophecy? The thing has only
to be stated to be felt to be impossible.
But besides the pedants in Israel, there is apparent through
these prophecies another body of men, against whom also Jehovah
claims the actual Cyrus for His own. They are the priests and
worshippers of the heathen idols. It is well known that the advent
of Cyrus cast the Gentile religions of the time and their
counsellors into confusion. The wisest priests were perplexed; the
oracles of Greece and Asia Minor either were dumb when consulted
about the Persian, or gave more than usually ambiguous answers.
Over against this perplexity and despair of the heathen religions,
our prophet confidently claims Cyrus for Jehovahs own. In a debate
in chapter 41, in which he seeks to establish Jehovahs
righteousness-that is, Jehovahs faithfulness to His word, and power
to carry out His predictions - the prophet speaks of ancient
prophecies which have come from Jehovah, and points to Cyrus as
their fulfilment. It does not matter to us in the meantime what
those prophecies were. They may have been certain of Jeremiahs
predictions; we may be sure that they cannot have contained
anything so definite as Cyrus name, or such a proof of Divine
foresight must certainly have formed part of the prophets plea. It
is enough that they could be quoted; our business is rather with
the evidence which the prophet offers of their fulfilment. That
evidence is Cyrus. Would it have been possible to refer the heathen
to Cyrus as proof that those ancient prophecies were being
fulfilled, unless Cyrus had been visible to the heathen, -unless
the heathen had been beginning already to feel this Persian "from
the sunrise" in all his weight of war? It is no esoteric doctrine
which the prophet is unfolding to initiated
-
Israelites about Cyrus. He is making an appeal to men of the
world to face facts. Could he possibly have made such an appeal
unless the facts had been there, unless Cyrus had been within the
ken of "the natural man"? Unless Cyrus and his conquests were
already historically present, the argument in 41-48 is
unintelligible.
If this evidence for the exilic date of Isaiah 40-48 -for all
these chapters hang together-required any additional support, it
would find it in the fact that the prophet does not wholly treat of
what is past and over, but makes some predictions as well. Cyrus is
on the way of triumph, but Babylon has still to fall by his hand.
Babylon has still to fall, before the exiles can go free. Now, if
our prophet were predicting from the standpoint of one hundred and
forty years before, why did he make this sharp distinction between
two events which appeared so closely together? If he had both the
advent of Cyrus and the fall of Babylon in his long perspective,
why did he not use "the prophetic perfect" for both? That he speaks
of the first as past and of the second as still to come, would most
surely, if there had been no tradition the other way, have been
accepted by all as sufficient evidence, that the advent of Cyrus
was behind him and the fall of Babylon still in front of him, when
he wrote these chapters.
Thus the earlier part, at least, of Isaiah 40-66 -that is,
chapters 40-48- compels us to date it between 555, Cyruss advent,
and 538, Babylons fall. But some think that we may still further
narrow the limits. In Isa_41:25, Cyrus, whose own kingdom lay east
of Babylonia, is described as invading Babylonia from the north.
This, it has been thought, must refer to his union with the Medes
in 549, and hi