The entire book of Isaiah is full of mixed messages about judgment and the news of salvation. However, the first part of Isaiah is mainly concerned with the message of God’s judgment toward Judah. The second major part of the book contains God’s message of comfort for His people. Isaiah 40, which comes directly after the first major part (Isaiah 1-39), serves as an introductory section to the chapters that follow.
The message of the Lord starts with one of the most reassuring and soothing messages in the Bible: “Comfort ye, comfort ye my people, saith your God” (Isa. 40:1). This message will remind God’s people about His faithfulness to His covenant.
The author alludes to the Israelite wilderness experience. At that time, neither God’s people nor even Moses could see the glory of the Lord, but now “all flesh shall see it” (Isa. 40:5). This study is divided into three sections, entitled: (1) from devastation to consolation, (2) prepare the way, and (3) the glory of the Lord revealed.
Part II: Commentary
From Devastation to Consolation.
The switch of the emphasis in the topics that the book of Isaiah highlights is well known.
Most Bible commentaries remark on the contrast in topics between the second part of the book (Isaiah 40-66) and the first part (Isaiah 1-39). Several scholars use that point in order to defend a double authorship of the book. However, it is notable that Isaiah, as do the other pre-exilic prophets, delivers a message in which a double aspect emerges.
On the one hand, the pre-exilic prophets are messengers of judgment, so they proclaim the end of the era of God’s favor and blessings. But they are also heralds of salvation, so they proclaim a new age of divine favor. Thus, the prophetic speech of these messengers is a mix of oracles of judgment and salvation; and that is what we see in the book of Isaiah.
There is no reason for not supporting the theory that places Isaiah 40 in the pre-exilic period, as a consoling promise of a future restoration.
The previous section up to Isaiah 40 has a clear and distinctive message of judgment for Judah and the foreign nations.
The day of the Lord will come. It is imminent; the judgment is near. It will not take a long time, and the best of the nations, people, and its material resources will be passed to other hands.
It is announced clearly in the book: “My people are gone into captivity” (Isa. 5:13) and “Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the LORD” (Isa. 39:6).
However, the Lord, the incomparable God, will put an end to His people’s trials. The time is going to come for deliverance, and Isaiah writes down this message of mercy (Isa. 40:1, 2), using parallelism:
A. “Comfort ye, comfort ye my people,
B. saith your God.
A’. Speak ye comfortably to Jerusalem.”
God’s mercy will be evident once again because the Lord declares “that [Judah’s] warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD’S hand double for all her sins” (Isa. 40:2).
The emphatic way that the Lord wants this message to be communicated to His audience is notable. It seems that the message is urgent because the author uses the imperative verb qirʾû, which could be rendered here as “proclaim,” “call out,” “call on,” “shout.” (Ludwig Koehler and Walter Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament, vol. 3, p. 1129). The expression goes beyond the idea of the more generic verb “speak.” The expression “my people” is an indicator of the covenant relationship between God and His people. God is faithful to His covenant duties of initiating, and providing, forgiveness to His people.
Prepare the Way.
A core section in Isaiah 40 is verses 3 to 5. There is a sort of inclusio in the unit. “Prepare ye the way of the LORD” (Isa. 40:3) and “and the glory of the LORD shall be revealed” (Isa. 40:5).
“Prepare ye the way of the LORD.” The clause is in the context of the restoration of Judah. This is the return journey from the exile. The language of royal movements is used in this sentence. It seems that some areas with their mountains and hills would be a difficult terrain for a monarch and his procession; thus, “to make [a way] straight” means to direct, level, and free from obstacles, as when preparing to receive a royal visitor (R. Laird Harris, ed., Theological Wordbook of the Old Testament [Chicago: Moody Press, 1980], vol. 1, p. 417).
The way from Babylon to Jerusalem is a rough road, permeated by mountains and rugged terrain. The children of God are going to use those ways, so the request is pointed out, “Prepare ye the way of the LORD, make straight in the desert a highway for our God” (Isa. 40:3). The messenger is asking for a road that is straight because Judah needs to return without major setbacks.
The pragmatic language used in this section is noteworthy, particularly the words associated with “the path.” In this way, the author tries to link God’s great manifestation with elements of common use. Such expressions emphasize the presence of an unseen but real God, thus showing that God’s participation in the history of His people will be real too.
The Glory of the Lord Revealed.
Isaiah, in 40:3-5, seems to allude to some of the experiences of the Israelites during the journey in the wilderness, particularly Exodus 33:18-23.
The Israelites receive the order to move from Mount Horeb and go forward. Thus, God says to Moses, “Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt” (Exod. 33:1) but “I will not go up in the midst of thee” (Exod. 33:3).
It seems that Moses feels disconcerted, and therefore he asks the Lord: “If I have found grace in thy sight, shew me now thy way” (Exod. 33:13). And in verse 18, Moses adds to his request, “Show me Your glory” (NASB).
Moses associates kᵉḇôḏ with a visible appearance of the LORD. Thus, in this case, the request will not be granted. Nevertheless, the Lord responds in verse 19: “I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.” However, in the next verse, He says, “You cannot see My face, for no man can see Me and live!” (Exod. 33:20, NASB).
The author of the Pentateuch shows us how the Lord redirects the issue. God highlights His revelation in terms of attributes rather than in terms of His outward appearance. It is as though God wishes to highlight the abstractness of His being because the Lord Himself cannot be seen in concrete terms.
In a careful analysis of the Pentateuchal pericope, we can see some connections or influence between it and the Isaianic text, particularly Isaiah 40. The common element in both pericopes is the Hebrew expression kᵉḇôḏ YHWH (“the glory of the Lord”). The most notable aspects here are the contrasts between the two accounts that Isaiah highlights.
While in Exodus, the way is presented as a rough road, full of rocks; in Isaiah, the road is paved, leveled, and all flesh is able to perceive the glory of the Lord (see Isa. 40:3-5). Isaiah 52 offers a similar context in relation to chapter 40 and even to Exodus 33.
Isaiah 52:10 says, “The LORD has bared His holy arm
In the sight of all the nations,
That all the ends of the earth may see
The salvation of our God” (NASB).
The connection between the three passages is evident. The first element shared in common is the way or road, even though they are portrayed differently. In Exodus 33, it is a rough way. Isaiah 40 shows us a smooth way, and the ways are on the hill in Isaiah 53. Another element in Exodus 33 is that the Lord has shown His back; on the other hand, in Isaiah the hand of the Lord and His holy arm appear. In Exodus, Moses can hardly see the glory of the Lord, but, in Isaiah 40, all flesh can see it. And in Isaiah 52, all nations can see it as well. In Isaiah 40, it is the glory of the Lord that is shown while in Isaiah 52 it is His salvation. Thus, Isaiah 52 clarifies what kᵉḇôḏ YHWH means in Isaiah 40. Humankind is able to recognize the glory of the Lord; it is the powerful act from the Lord to bring salvation to Judah.
It is helpful to us at this juncture in our study to note that the expression “the glory of the Lord” has more than one application in the Bible. In some cases, the glory of the Lord refers to YHWH Himself and His majesty that even seraphim cannot contemplate, and His hidden holiness. Nevertheless, in other contexts, mostly in Isaiah, the glory of the Lord is equivalent to His actions, importance, and weight (literally) amidst His people. Thus, Isaiah amplifies the idea of the expression kᵉḇôḏ YHWH. He makes it clear that God’s action (His liberation or salvation) is as real as if He Himself is there. His promise to act in favor of His people must be understood as total realism.
Part III: Life Application
God has spoken to His people in many ways in the past, and nowadays He continues to speak His message of comfort and forgiveness to His people.
What biblical promises comfort you the most?
On the other hand, an important part of the message to the nation of Judah is the assurance “that her iniquity is pardoned” (Isa. 40:2).
Why is it important for people to receive God’s forgiveness? (Read Mark 2:9: “Which is easier, to say to the paralytic, ‘Your sins are forgiven’; or to say, ‘Get up, and pick up your pallet and walk’?” [NASB] and 1 John 2:12: “I am writing to you, little children, because your sins have been forgiven you for His name’s sake.” [NASB])
The sentence “The voice of one crying in the wilderness” has been interpreted in the Gospel of John (John 1:23) as a reference to John the Baptist’s proclaiming the first coming of Jesus. He does this by urging people to repent and to be baptized into the water as the mark of their repentance. How are you using your voice to proclaim the good news?
How can the glory of God be understood in the light of John 1:14: “And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth” (NASB)?
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Study Focus: Isaiah 40:1-3
Part I: Overview
The entire book of Isaiah is full of mixed messages about judgment and the news of salvation. However, the first part of Isaiah is mainly concerned with the message of God’s judgment toward Judah. The second major part of the book contains God’s message of comfort for His people. Isaiah 40, which comes directly after the first major part (Isaiah 1-39), serves as an introductory section to the chapters that follow.
The message of the Lord starts with one of the most reassuring and soothing messages in the Bible: “Comfort ye, comfort ye my people, saith your God” (Isa. 40:1). This message will remind God’s people about His faithfulness to His covenant.
The author alludes to the Israelite wilderness experience. At that time, neither God’s people nor even Moses could see the glory of the Lord, but now “all flesh shall see it” (Isa. 40:5). This study is divided into three sections, entitled: (1) from devastation to consolation, (2) prepare the way, and (3) the glory of the Lord revealed.
Part II: Commentary
From Devastation to Consolation.
The switch of the emphasis in the topics that the book of Isaiah highlights is well known.
Most Bible commentaries remark on the contrast in topics between the second part of the book (Isaiah 40-66) and the first part (Isaiah 1-39). Several scholars use that point in order to defend a double authorship of the book. However, it is notable that Isaiah, as do the other pre-exilic prophets, delivers a message in which a double aspect emerges.
On the one hand, the pre-exilic prophets are messengers of judgment, so they proclaim the end of the era of God’s favor and blessings. But they are also heralds of salvation, so they proclaim a new age of divine favor. Thus, the prophetic speech of these messengers is a mix of oracles of judgment and salvation; and that is what we see in the book of Isaiah.
There is no reason for not supporting the theory that places Isaiah 40 in the pre-exilic period, as a consoling promise of a future restoration.
The previous section up to Isaiah 40 has a clear and distinctive message of judgment for Judah and the foreign nations.
The day of the Lord will come. It is imminent; the judgment is near. It will not take a long time, and the best of the nations, people, and its material resources will be passed to other hands.
It is announced clearly in the book: “My people are gone into captivity” (Isa. 5:13) and “Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the LORD” (Isa. 39:6).
However, the Lord, the incomparable God, will put an end to His people’s trials. The time is going to come for deliverance, and Isaiah writes down this message of mercy (Isa. 40:1, 2), using parallelism:
A. “Comfort ye, comfort ye my people, B. saith your God. A’. Speak ye comfortably to Jerusalem.”
God’s mercy will be evident once again because the Lord declares “that [Judah’s] warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD’S hand double for all her sins” (Isa. 40:2).
The emphatic way that the Lord wants this message to be communicated to His audience is notable. It seems that the message is urgent because the author uses the imperative verb qirʾû, which could be rendered here as “proclaim,” “call out,” “call on,” “shout.” (Ludwig Koehler and Walter Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament, vol. 3, p. 1129). The expression goes beyond the idea of the more generic verb “speak.” The expression “my people” is an indicator of the covenant relationship between God and His people. God is faithful to His covenant duties of initiating, and providing, forgiveness to His people.
Prepare the Way.
A core section in Isaiah 40 is verses 3 to 5. There is a sort of inclusio in the unit. “Prepare ye the way of the LORD” (Isa. 40:3) and “and the glory of the LORD shall be revealed” (Isa. 40:5).
“Prepare ye the way of the LORD.” The clause is in the context of the restoration of Judah. This is the return journey from the exile. The language of royal movements is used in this sentence. It seems that some areas with their mountains and hills would be a difficult terrain for a monarch and his procession; thus, “to make [a way] straight” means to direct, level, and free from obstacles, as when preparing to receive a royal visitor (R. Laird Harris, ed., Theological Wordbook of the Old Testament [Chicago: Moody Press, 1980], vol. 1, p. 417).
The way from Babylon to Jerusalem is a rough road, permeated by mountains and rugged terrain. The children of God are going to use those ways, so the request is pointed out, “Prepare ye the way of the LORD, make straight in the desert a highway for our God” (Isa. 40:3). The messenger is asking for a road that is straight because Judah needs to return without major setbacks.
The pragmatic language used in this section is noteworthy, particularly the words associated with “the path.” In this way, the author tries to link God’s great manifestation with elements of common use. Such expressions emphasize the presence of an unseen but real God, thus showing that God’s participation in the history of His people will be real too.
The Glory of the Lord Revealed.
Isaiah, in 40:3-5, seems to allude to some of the experiences of the Israelites during the journey in the wilderness, particularly Exodus 33:18-23.
The Israelites receive the order to move from Mount Horeb and go forward. Thus, God says to Moses, “Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt” (Exod. 33:1) but “I will not go up in the midst of thee” (Exod. 33:3).
It seems that Moses feels disconcerted, and therefore he asks the Lord: “If I have found grace in thy sight, shew me now thy way” (Exod. 33:13). And in verse 18, Moses adds to his request, “Show me Your glory” (NASB).
Moses associates kᵉḇôḏ with a visible appearance of the LORD. Thus, in this case, the request will not be granted. Nevertheless, the Lord responds in verse 19: “I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.” However, in the next verse, He says, “You cannot see My face, for no man can see Me and live!” (Exod. 33:20, NASB).
The author of the Pentateuch shows us how the Lord redirects the issue. God highlights His revelation in terms of attributes rather than in terms of His outward appearance. It is as though God wishes to highlight the abstractness of His being because the Lord Himself cannot be seen in concrete terms.
In a careful analysis of the Pentateuchal pericope, we can see some connections or influence between it and the Isaianic text, particularly Isaiah 40. The common element in both pericopes is the Hebrew expression kᵉḇôḏ YHWH (“the glory of the Lord”). The most notable aspects here are the contrasts between the two accounts that Isaiah highlights.
While in Exodus, the way is presented as a rough road, full of rocks; in Isaiah, the road is paved, leveled, and all flesh is able to perceive the glory of the Lord (see Isa. 40:3-5). Isaiah 52 offers a similar context in relation to chapter 40 and even to Exodus 33.
Isaiah 52:10 says, “The LORD has bared His holy arm In the sight of all the nations, That all the ends of the earth may see The salvation of our God” (NASB).
The connection between the three passages is evident. The first element shared in common is the way or road, even though they are portrayed differently. In Exodus 33, it is a rough way. Isaiah 40 shows us a smooth way, and the ways are on the hill in Isaiah 53. Another element in Exodus 33 is that the Lord has shown His back; on the other hand, in Isaiah the hand of the Lord and His holy arm appear. In Exodus, Moses can hardly see the glory of the Lord, but, in Isaiah 40, all flesh can see it. And in Isaiah 52, all nations can see it as well. In Isaiah 40, it is the glory of the Lord that is shown while in Isaiah 52 it is His salvation. Thus, Isaiah 52 clarifies what kᵉḇôḏ YHWH means in Isaiah 40. Humankind is able to recognize the glory of the Lord; it is the powerful act from the Lord to bring salvation to Judah.
It is helpful to us at this juncture in our study to note that the expression “the glory of the Lord” has more than one application in the Bible. In some cases, the glory of the Lord refers to YHWH Himself and His majesty that even seraphim cannot contemplate, and His hidden holiness. Nevertheless, in other contexts, mostly in Isaiah, the glory of the Lord is equivalent to His actions, importance, and weight (literally) amidst His people. Thus, Isaiah amplifies the idea of the expression kᵉḇôḏ YHWH. He makes it clear that God’s action (His liberation or salvation) is as real as if He Himself is there. His promise to act in favor of His people must be understood as total realism.
Part III: Life Application
The sentence “The voice of one crying in the wilderness” has been interpreted in the Gospel of John (John 1:23) as a reference to John the Baptist’s proclaiming the first coming of Jesus. He does this by urging people to repent and to be baptized into the water as the mark of their repentance. How are you using your voice to proclaim the good news?
How can the glory of God be understood in the light of John 1:14: “And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth” (NASB)?