---
title: "Commentary Critical and Explanatory on the Whole Bible -  Isaiah 40"
description: "CHAPTER 40   :-. SECOND PART
OF THE PROPHECIES OF
ISAIAH. The former were local and
temporary in their reference. These belong to the distant future, and"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/isaiah/40"
---

CHAPTER 40

. SECOND PART
OF THE PROPHECIES OF
ISAIAH.
The former were local and
temporary in their reference. These belong to the distant future, and
are world-wide in their interest; the deliverance from Babylon under
Cyrus, which he here foretells by prophetic suggestion, carries him
on to the greater deliverance under Messiah, the Saviour of Jews and
Gentiles in the present eclectic Church, and the restorer of Israel
and Head of the world-wide kingdom, literal and spiritual,
ultimately. As Assyria was the hostile world power in the former
part, which refers to Isaiah's own time, so Babylon is so in the
latter part, which refers to a period long subsequent. The connecting
link, however, is furnished () at the close of the former part. The latter part was
written in the old age of Isaiah, as appears from the greater
mellowness of style and tone which pervades it; it is less fiery and
more tender and gentle than the former part.

**1. Comfort ye, comfort ye**—twice
repeated to give double assurance. Having announced the coming
captivity of the Jews in Babylon, God now desires His servants, the
prophets ([Isaiah 52:7](../../../kjv/isaiah/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 ([Jeremiah 31:33](../../../kjv/jeremiah/31/33);
[Hosea 1:9](../../../kjv/hosea/1/9); [Hosea 1:10](../../../kjv/hosea/1/10)).
It is God's covenant relation with His people, and His "word"
of promise ([Isaiah 40:8](../../../kjv/isaiah/40/8)) to their
forefathers, which is the ground of His interposition in their
behalf, after having for a time chastised them ([Isaiah 40:8](../../../kjv/isaiah/40/8)).

**2. comfortably**—literally, "to
the heart"; not merely to the intellect.
**Jerusalem**—Jerusalem
though then in ruins, regarded by God as about to be rebuilt; her
*people* are chiefly meant, but the *city* is personified.
**cry**—publicly and
emphatically as a herald cries aloud ().
**warfare**—or, the
*appointed time* of her misery (, *Margin;* [Job 14:14](../../../kjv/job/14/14);
[Daniel 10:1](../../../kjv/daniel/10/1)). The ulterior and
Messianic reference probably is *the definite time* when the
legal economy of burdensome rites is at an end ([Galatians 4:3](../../../kjv/galatians/4/3);
[Galatians 4:4](../../../kjv/galatians/4/4)).
**pardoned**—The *Hebrew*
expresses that her iniquity is so *expiated* that God now
*delights* in restoring her.
**double for all her sins**—This
can only, in a very restricted sense, hold good of Judah's
restoration after the first captivity. For how can it be said her
"warfare was accomplished," when as yet the galling yoke of
Antiochus and also of Rome was before them? The "double for her
sins" must refer to the twofold captivity, the Assyrian and the
Roman; at the coming close of this latter dispersion, and then only,
can her "iniquity" be said to be "pardoned," or
*fully* expiated [HOUBIGANT].
It does not mean double as much as she *deserved,* but *ample*
punishment in her twofold captivity. Messiah is the antitypical
Israel (compare [Matthew 2:15](../../../kjv/matthew/2/15);
[Hosea 11:1](../../../kjv/hosea/11/1)). He indeed has
"received" of sufferings *amply* more than enough to
expiate "for our sins" ([Romans 5:15](../../../kjv/romans/5/15);
[Romans 5:17](../../../kjv/romans/5/17)). Otherwise (cry unto
her) "that she *shall* receive (*blessings*) of the
Lord's hand double to the *punishment of all her sins*" (so
"sin" is used, [Romans 5:17](../../../kjv/romans/5/17), *Margin*) [LOWTH].
The *English Version* is simpler.

**3. crieth in the wilderness**—So
the *Septuagint* and [Matthew 3:3](../../../kjv/matthew/3/3)
connect the words. The *Hebrew* accents, however, connect them
thus: "In the wilderness prepare ye," c., and the
parallelism also requires this, "Prepare ye *in the
wilderness,*" answering to "make straight *in the
desert.*" Matthew was entitled, as under inspiration, to vary
the connection, so as to bring out another sense, included in the
Holy Spirit's intention in [Matthew 3:1](../../../kjv/matthew/3/1),
"John the Baptist, *preaching in the wilderness,*"
answers thus to "The voice of one *crying in the wilderness.*"
MAURER takes the
participle as put for the finite verb (so in [Matthew 3:1](../../../kjv/matthew/3/1)), "A voice *crieth.*" The clause, "in
the wilderness," alludes to Israel's passage through it from
Egypt to Canaan ([Psalms 68:7](../../../kjv/psalms/68/7)),
Jehovah being their leader; so it shall be at the coming restoration
of Israel, of which the restoration from Babylon was but a type (not
the full realization; for their way from it was *not* through
the "wilderness"). Where John preached (namely, in the
wilderness; the type of this earth, a moral wilderness), *there*
were the hearers who are ordered to prepare the way of the Lord, and
*there* was to be the coming of the Lord [BENGEL].
John, though he was immediately followed by the suffering Messiah, is
rather the herald of the coming *reigning* Messiah, as [Malachi 4:5](../../../kjv/malachi/4/5);
[Malachi 4:6](../../../kjv/malachi/4/6) ("before *the
great* and *dreadful day of the Lord*"), proves. [Malachi 4:6](../../../kjv/malachi/4/6) (compare [Acts 3:21](../../../kjv/acts/3/21))
implies that John is not exclusively meant; and that though in one
sense Elias has come, in another he is *yet to come.* John was
the figurative Elias, coming "in the *spirit and power* of
Elias" ([Luke 1:17](../../../kjv/luke/1/17)); [Luke 1:17](../../../kjv/luke/1/17), where John the Baptist denies that he was the *actual*
Elias, accords with this view. [Malachi 4:5](../../../kjv/malachi/4/5);
[Malachi 4:6](../../../kjv/malachi/4/6) cannot have received its
exhaustive fulfilment in John; the Jews always understood it of the
literal Elijah. As there is another consummating advent of Messiah
Himself, so perhaps there is to be of his forerunner Elias, who also
was present at the transfiguration.
**the Lord**—*Hebrew,
Jehovah;* as this is applied to Jesus, He must be Jehovah ([Malachi 4:6](../../../kjv/malachi/4/6)).

**4.** Eastern monarchs send heralds
before them in a journey to clear away obstacles, make causeways over
valleys, and level hills. So John's duty was to bring back the people
to obedience to the law and to remove all self-confidence, pride in
national privileges, hypocrisy, and irreligion, so that they should
be ready for His coming ([Malachi 4:6](../../../kjv/malachi/4/6);
[Luke 1:17](../../../kjv/luke/1/17)).
**crooked**—declivities.

**5. see it**—The *Septuagint*
for "it," has "the salvation of God." So (compare [Luke 2:30](../../../kjv/luke/2/30), that
is, Messiah); but the Evangelist probably took these words from [Luke 2:30](../../../kjv/luke/2/30).
**for**—rather, "All
flesh shall see *that* the mouth of Jehovah hath spoken it"
[BENGEL].

**6. The voice**—the same divine
herald as in [Isaiah 40:3](../../../kjv/isaiah/40/3).
**he**—one of those
ministers or prophets (see on [Isaiah 40:3](../../../kjv/isaiah/40/3)) whose duty it was, by direction of "the voice,"
to "comfort the Lord's afflicted people with the promises of
brighter days."
**All flesh is grass**—The
connection is, "All *human* things, however goodly, are
transitory: *God's* promises alone steadfast" ([Isaiah 40:8](../../../kjv/isaiah/40/8);
[Isaiah 40:15](../../../kjv/isaiah/40/15); [Isaiah 40:17](../../../kjv/isaiah/40/17);
[Isaiah 40:23](../../../kjv/isaiah/40/23); [Isaiah 40:24](../../../kjv/isaiah/40/24));
this contrast was already suggested in [Isaiah 40:24](../../../kjv/isaiah/40/24), "*All flesh . . . the mouth of the Lord.*"
[1 Peter 1:24](../../../kjv/1-peter/1/24); [1 Peter 1:25](../../../kjv/1-peter/1/25)
applies this passage distinctly to the gospel word of Messiah
(compare [John 12:24](../../../kjv/john/12/24); [James 1:10](../../../kjv/james/1/10)).

**7. spirit of the Lord**—rather,
"wind of Jehovah" (). The withering east wind of those countries sent by
Jehovah ([Jonah 4:8](../../../kjv/jonah/4/8)).
**the people**—rather,
"this people" [LOWTH],
which may refer to the Babylonians [ROSENMULLER];
but better, *mankind in general,* as in [Jonah 4:8](../../../kjv/jonah/4/8), so [Isaiah 40:6](../../../kjv/isaiah/40/6), "*all*
flesh"; *this whole race,* that is, man.

**9.** Rather, "Oh, thou that
bringest good things to Zion; thou that bringest good tidings *to
Jerusalem.*" "Thou" is thus the collective
personification of the *messengers* who announce God's gracious
purpose to Zion (see on [Isaiah 40:4](../../../kjv/isaiah/40/4));
[Isaiah 52:7](../../../kjv/isaiah/52/7) confirms this [*Vulgate*
and GESENIUS]. If *English
Version* be retained, the sense will be the glad message was first
to be proclaimed to Jerusalem, and then from it as the center to all
"Judea, Samaria, and the uttermost parts of the earth"
([Luke 24:47](../../../kjv/luke/24/47); [Luke 24:49](../../../kjv/luke/24/49);
[Acts 1:8](../../../kjv/acts/1/8)) [VITRINGA
and HENGSTENBERG].
**mountain**—It was
customary for those who were about to promulgate any great thing, to
ascend a hill from which they could be seen and heard by all ([Judges 9:7](../../../kjv/judges/9/7);
[Matthew 5:1](../../../kjv/matthew/5/1)).
**be not afraid**—to
announce to the exiles that their coming return home is attended with
danger in the midst of the Babylonians. The gospel minister must
"open his mouth *boldly*" ([Proverbs 29:25](../../../kjv/proverbs/29/25);
[Ephesians 6:19](../../../kjv/ephesians/6/19)).
**Behold**—especially at
His second coming ([Zechariah 12:10](../../../kjv/zechariah/12/10);
[Zechariah 14:5](../../../kjv/zechariah/14/5)).

**10. with strong hand**—or,
"against the strong"; rather, "as a strong one"
[MAURER]. Or, against the
strong one, namely, Satan ([Matthew 12:29](../../../kjv/matthew/12/29);
[Revelation 20:2](../../../kjv/revelation/20/2); [Revelation 20:3](../../../kjv/revelation/20/3);
[Revelation 20:10](../../../kjv/revelation/20/10)) [VITRINGA].
**arm**—power ([Psalms 89:13](../../../kjv/psalms/89/13);
[Psalms 98:1](../../../kjv/psalms/98/1)).
**for him**—that is, He
needs not to seek help for Himself from any external source, but by
His own inherent power He gains rule for Himself (so [Psalms 98:1](../../../kjv/psalms/98/1)).
**work**—or, "recompense
for his work"; rather, "recompense which He gives for work"
([Isaiah 62:11](../../../kjv/isaiah/62/11); [Revelation 22:12](../../../kjv/revelation/22/12)).

**11. feed**—including all a
shepherd's care—"tend" ([Ezekiel 34:23](../../../kjv/ezekiel/34/23);
[Psalms 23:1](../../../kjv/psalms/23/1); [Hebrews 13:20](../../../kjv/hebrews/13/20);
[1 Peter 2:25](../../../kjv/1-peter/2/25)).
**carry**—applicable to
*Messiah's restoration of Israel,* as sheep scattered in all
lands, and unable to move of themselves *to their own land*
([Psalms 80:1](../../../kjv/psalms/80/1); [Jeremiah 23:3](../../../kjv/jeremiah/23/3)).
As Israel was "carried from the womb" (that is, in its
earliest days) ([Isaiah 63:9](../../../kjv/isaiah/63/9); [Isaiah 63:11](../../../kjv/isaiah/63/11);
[Isaiah 63:12](../../../kjv/isaiah/63/12); [Psalms 77:20](../../../kjv/psalms/77/20)),
so it shall be in "old age" (that is, its latter days)
([Isaiah 46:3](../../../kjv/isaiah/46/3); [Isaiah 46:4](../../../kjv/isaiah/46/4)).
**gently lead**—as a
thoughtful shepherd does the ewes "giving suck" (*Margin*)
([Genesis 33:13](../../../kjv/genesis/33/13); [Genesis 33:14](../../../kjv/genesis/33/14)).

**12.** Lest the Jews should suppose
that He who was just before described as a "shepherd" is a
mere man, He is now described as GOD.
**Who**—Who else but GOD
could do so? Therefore, though the redemption and restoration of His
people, foretold here, was a work beyond man's power, they should not
doubt its fulfilment since all things are possible to Him who can
accurately *regulate the proportion of the waters* as if He had
measured them with His hand (compare ). But MAURER
translates: "Who can measure," c., that is, How
immeasurable are the works of God? The former is a better explanation
([Job 28:25](../../../kjv/job/28/25) [Proverbs 30:4](../../../kjv/proverbs/30/4)).
**span**—the space from the
end of the thumb to the end of the middle finger extended; God
measures the vast heavens as one would measure a small object with
his span.
**dust of the earth**—All
the *earth* is to Him but as a few grains of *dust contained
in a small measure* (literally, "the *third* part of a
larger measure").
**hills in a balance**—adjusted
in their right proportions and places, as exactly as if He had
*weighed* them out.

**13.** Quoted in [Romans 11:34](../../../kjv/romans/11/34);
[1 Corinthians 2:16](../../../kjv/1-corinthians/2/16). The *Hebrew* here
for "directed" is the same as in [1 Corinthians 2:16](../../../kjv/1-corinthians/2/16) for "meted out"; thus the sense is, "Jehovah
measures out heaven with His span"; but who can measure Him?
that is, Who can *search out* His Spirit (*mind*) wherewith
He searches out and accurately adjusts all things? MAURER
rightly takes the *Hebrew* in the same sense as in [1 Corinthians 2:16](../../../kjv/1-corinthians/2/16) (so [Proverbs 16:2](../../../kjv/proverbs/16/2); [Proverbs 21:2](../../../kjv/proverbs/21/2)),
"weigh," "ponder." "Direct," as in
*English Version,* answers, however, better to "taught"
in the parallel clause.

**14. path of judgment**—His
wisdom, whereby He so beautifully adjusts the places and proportions
of all created things.

**15. of**—rather, (hanging) *from*
a bucket [MAURER].
**he taketh up . . . as a very
little thing**—rather, "are as a mere grain of dust which is
taken up," namely, by the wind; literally, "one taketh up,"
impersonally ([Exodus 16:14](../../../kjv/exodus/16/14))
[MAURER].
**isles**—rather, "*lands*"
in general, answering to "the nations" in the parallel
clause; perhaps *lands,* like Mesopotamia, enclosed by rivers
[JEROME] (so [Exodus 16:14](../../../kjv/exodus/16/14)). However, *English Version,* "isles"
answers well to "mountains" ([Exodus 16:14](../../../kjv/exodus/16/14)), both alike being lifted up by the power of God; in fact,
"isles" are mountains upheaved from the bed of the sea by
volcanic agency; only that he seems here to have passed from
unintelligent creatures ([Exodus 16:14](../../../kjv/exodus/16/14)) to intelligent, as *nations* and *lands,* that
is, their inhabitants.

**16.** All Lebanon's forest would
not supply fuel enough to burn sacrifices worthy of the glory of God
([Isaiah 66:1](../../../kjv/isaiah/66/1); [1 Kings 8:27](../../../kjv/1-kings/8/27);
[Psalms 50:8-13](../../../kjv/psalms/50/8-13)).
**beasts**—which abounded
in Lebanon.

**17.** ([Psalms 62:9](../../../kjv/psalms/62/9);
[Daniel 4:35](../../../kjv/daniel/4/35)).
**less than nothing**—MAURER
translates, as in [Isaiah 41:24](../../../kjv/isaiah/41/24),
"of nothing" (*partitively;* or expressive of the
*nature* of a thing), a mere nothing.
**vanity**—emptiness.

**18.** Which of the heathen idols,
then, is to be compared to this Almighty God? This passage, if not
written (as BARNES thinks)
so late as the idolatrous times of Manasseh, has at least a
prospective warning reference to them and subsequent reigns; the
result of the chastisement of Jewish idolatry in the Babylonish
captivity was that thenceforth after the restoration the Jews never
fell into it. Perhaps these prophecies here may have tended to that
result (see [2 Kings 23:26](../../../kjv/2-kings/23/26); [2 Kings 23:27](../../../kjv/2-kings/23/27)).

**19. graven**—rather, *an image*
in general; for it is incongruous to say "melteth" (that
is, casts out of metal) a *graven* image (that is, one of carved
wood); so [Jeremiah 10:14](../../../kjv/jeremiah/10/14), "molten
image."
**spreadeth it over**—(See
on [Isaiah 40:3](../../../kjv/isaiah/40/3)).
**chains**—an ornament
lavishly worn by rich Orientals ([Isaiah 3:18](../../../kjv/isaiah/3/18);
[Isaiah 3:19](../../../kjv/isaiah/3/19)), and so transferred to
their idols. Egyptian relics show that idols were suspended in houses
by chains.

**20. impoverished**—literally,
"sunk" in circumstances.
**no oblation**—*he*
who cannot afford to overlay his idol with gold and silver ().
**tree . . . not rot**—the
cedar, cypress, oak, or ash ().
**graven**—of wood; not a
*molten* one of metal.
**not be moved**—that shall
be durable.

**21. ye**—who worship idols. The
question emphatically implies, they *had* known.
**from the beginning**—
([Isaiah 41:4](../../../kjv/isaiah/41/4); [Isaiah 41:26](../../../kjv/isaiah/41/26);
[Isaiah 48:16](../../../kjv/isaiah/48/16)). God is the beginning
([Revelation 1:8](../../../kjv/revelation/1/8)). The tradition handed
down *from the very first,* of the creation of all things by God
at the beginning, ought to convince you of His omnipotence and of the
folly of idolatry.

**22. It is he**—rather, connected
with last verse, "Have ye not known?"—have ye not
understood *Him* that sitteth . . .? () [MAURER].
**circle**—applicable to
the globular form of the earth, above which, and the vault of sky
around it, He sits. For "upon" translate "above."
**as grasshoppers**—or
locusts in His sight ([Numbers 13:33](../../../kjv/numbers/13/33)),
as He looks down from on high ([Psalms 33:13](../../../kjv/psalms/33/13);
[Psalms 33:14](../../../kjv/psalms/33/14); [Psalms 113:4-6](../../../kjv/psalms/113/4-6)).
**curtain**—referring to
the awning which the Orientals draw over the open court in the center
of their houses as a shelter in rain or hot weather.

**23.** ([Psalms 107:4](../../../kjv/psalms/107/4);
[Daniel 2:21](../../../kjv/daniel/2/21)).
**judges**—that is, rulers;
for these exercised judicial authority ([Daniel 2:21](../../../kjv/daniel/2/21)). The *Hebrew, shophtee,* answers to the Carthaginian
chief magistrates, *suffetes.*

**24. they**—the "princes and
judges" ([Isaiah 40:23](../../../kjv/isaiah/40/23)) who
oppose God's purposes and God's people. Often compared to tall trees
([Psalms 37:35](../../../kjv/psalms/37/35); [Daniel 4:10](../../../kjv/daniel/4/10)).
**not . . . sown**—the
seed, that is, *race* shall become extinct ([Daniel 4:10](../../../kjv/daniel/4/10)).
**stock**—not even shall
any shoots spring up from the stump when the tree has been cut down:
no descendants whatever ([Job 14:7](../../../kjv/job/14/7);
see on [Isaiah 40:1](../../../kjv/isaiah/40/1)).
**and . . . also**—so the
*Septuagint.* But MAURER
translates, "They *are* hardly (literally, 'not yet', as in
[2 Kings 20:4](../../../kjv/2-kings/20/4)) planted (&c.)
*when* He (God) blows upon them."
**blow**—The image is from
the hot east wind (simoon) that "withers" vegetation.
**whirlwind . . . stubble**—
([Psalms 83:13](../../../kjv/psalms/83/13)), where, "like
a wheel," refers to the rotatory action of the whirlwind on the
stubble.

**25.** (Compare ).

**26. bringeth out . . . host**—image
from a general reviewing his army: He is Lord of Sabaoth, the
heavenly hosts ([Job 38:32](../../../kjv/job/38/32)).
**calleth . . . by
names**—numerous as the stars are. God knows each in all its
distinguishing *characteristics*—a sense which "name"
often bears in Scripture; so in [Genesis 2:19](../../../kjv/genesis/2/19);
[Genesis 2:20](../../../kjv/genesis/2/20), Adam, as *God's
vicegerent,* called the beasts by *name,* that is,
characterized them by their several *qualities,* which, indeed,
He has imparted.
**by the greatness . . .
faileth**—rather, "by reason of abundance of (their inner
essential) force *and firmness of strength,* not one of them *is
driven astray*"; referring to the sufficiency of the physical
forces with which He has endowed the heavenly bodies, to prevent all
disorder in their motions [HORSLEY].
In *English Version* the sense is, "He has endowed them
with their peculiar *attributes* ('names') by the greatness of
His might," *and the power of His strength* (the better
rendering, instead of, "for that He is strong").

**27.** Since these things are so,
thou hast no reason to think that thine interest ("way,"
that is, condition, [Psalms 37:5](../../../kjv/psalms/37/5);
[Jeremiah 12:1](../../../kjv/jeremiah/12/1)) is disregarded by God.
**judgment is passed over
from**—rather, "My cause is neglected by my God; He *passes
by my case* in my bondage and distress without noticing it."
**my God**—who especially
might be expected to care for me.

**28. known**—by thine own
observation and reading of Scripture.
**heard**—from tradition of
the fathers.
**everlasting,** c.—These
attributes of Jehovah ought to inspire His afflicted people with
confidence.
**no searching of his
understanding**—therefore thy cause cannot, as thou sayest,
escape His notice though much in His ways is *unsearchable,* He
cannot err ([Job 11:7-9](../../../kjv/job/11/7-9)).
He is never "faint" or "weary" with having the
countless wants of His people ever before Him to attend to.

**29.** Not only does He "not
faint" ([Isaiah 40:28](../../../kjv/isaiah/40/28)) but He
gives power to them who *do faint.*
**no might . . . increaseth
strength**—a seeming paradox. They "have no might" *in
themselves;* but *in Him* they have strength, and He
"*increases*" that strength ([Isaiah 40:28](../../../kjv/isaiah/40/28)).

**30. young men**—literally,
"those selected"; men picked out on account of their
youthful vigor for an enterprise.

**31. mount up**— (). Rather, "They shall put forth fresh feathers as
eagles" are said to renovate themselves; the parallel clause,
"renew their strength," confirms this. The eagle was
thought to moult and renew his feathers, and with them his strength,
in old age (so the *Septuagint, Vulgate,* ). However, *English Version* is favored by the
descending climax, *mount up—run—walk;* in every attitude
the praying, waiting child of God is "strong in the Lord"
([Psalms 84:7](../../../kjv/psalms/84/7); [Micah 4:5](../../../kjv/micah/4/5);
[Hebrews 12:1](../../../kjv/hebrews/12/1)).

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