Verse-by-Verse Bible Commentary
Isaiah 40:2

Clarke's Commentary

Verse Isaiah 40:2. Double for all her sins - "Blessings double to the punishment."] It does not seem reconcilable to our notions of the Divine justice, which always punishes less than our iniquities deserve, to suppose that God had punished the sins of the Jews in double proportion; and it is more agreeable to the tenor of this consolatory message to understand it as a promise of ample recompense for the effects of past displeasure, on the reconciliation of God to his returning people. To express this sense of the passage, which the words of the original will very well bear, it was necessary to add a word or two in the version to supply the elliptical expression of the Hebrew. Compare Isaiah 61:7; Job 42:10; Zechariah 9:12. חטאה chattaah signifies punishment for sin, Lamentations 3:39; Zechariah 14:19. But Kimchi says, "Double here means the two captivities and emigrations suffered by the Israelites. The first, the Babylonish captivity; the second, that which they now endure." This is not a bad conjecture.

Bridgeway Bible Commentary

40:1-48:22 RETURN FROM BABYLON

Between Chapters 39 and 40 there is a gap of about one hundred and fifty years. The scene suddenly changes from Jerusalem in the time of Hezekiah (701 BC) to the distant kingdom of Babylon where the Judeans are held captive. (For the background to the Babylonian captivity see introductory notes, ‘Captivity and return’.) From now on no distinction is made between the northern kingdom Israel and the southern kingdom Judah. The emphasis rather is on encouraging all those living in exile to be ready to return to their ancient homeland and, beginning in Jerusalem, to build a new Israel.

New Jerusalem

Much of Chapters 40-66 is concerned with the glorious future that the captive Israelites could look forward to in the rebuilt Jerusalem. The era that began with their return from exile is known as the post-exilic era. However, many of the blessings pictured in these chapters are far greater than those of restored Israel.

As in former days, so in the post-exilic era, the nation turned away from God. The account in the four Gospels shows clearly that the Israel of Jesus’ time was as far from God as the Israel of Isaiah’s time (cf. Isaiah 29:13; Mark 7:6-8; Mark 15:12-13). But, as in Isaiah’s time, there were always those who believed, even though their number was small (cf. Isaiah 8:11-18; John 1:11-12; John 6:66-69). This faithful remnant of the old Israel became the nucleus of the new people of God, the Christian church (Acts 1:13-15). The new Israel consists of Abraham’s spiritual offspring. The new Jerusalem is a spiritual community of those of all nations who are born ‘from above’ (Galatians 3:14; Galatians 3:26-29; Galatians 4:26-28).

Even this new community does not at present experience the full blessings pictured in Isaiah. The Messiah’s kingdom has yet to be displayed in its full glory (Matthew 25:31-34). But Isaiah’s message seems to point to more than the coming of the Messiah in glory. The complete fulfilment of the prophet’s message awaits the final state of all things, when God dwells for ever with all his redeemed people in a new order of life never before experienced (Revelation 21:1-5).

God reassures his people (40:1-11)

According to Israelite custom, when the members of a family received an inheritance from their father, the eldest son received twice the amount that the others received. The nation Israel, being God’s ‘firstborn son’ (Exodus 4:22), likewise receive double from God, in punishment as well as blessing. The people’s punishment in being taken captive to Babylon is proof that they are still God’s ‘firstborn son’ and that he still has a special love for them. Now that he has dealt with their sins, he is ready to bless them afresh (40:1-2).

Just as people prepare a smooth highway for a king when he travels across the country, so God has prepared the way for his people to return to their land. Loyal subjects may watch a royal procession, but the whole world will watch when Israel returns to its homeland (3-5).
The prophet, representing the new Jerusalem, announces this good news to the captives. What people do is unreliable and temporary, but what God does is reliable and permanent. The restoration of ruined Jerusalem and the regathering of scattered Israel is certain, because God will do it (6-9). By his mighty power God will conquer the enemy. His reward will be to enjoy fellowship with his people again, caring for them as a shepherd cares for his sheep (10-11).

Coffman's Commentaries on the Bible

“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, that she hath received of Jehovah’s hand double for all her sins.”

Cheyne viewed this little paragraph as the theme, not merely of this chapter but of the remaining twenty-seven chapters of Isaiah.T. K. Cheyne’s Commentary, p. 243. He also believed that this was a commission to “all the prophets”; but we do not agree with that. It was the commission to Isaiah, i.e., somewhat of an auxiliary commission to his original call, the great assignment here being that of comforting God’s people.

“Comfort ye my people” Yes, God still has a people, despite the sins and rebellions of Israel. Although the sinful kingdom is to undergo well-deserved punishment, there remains nevertheless a “righteous remnant,” that being, particularly, the “people” whom God will comfort.

Note that this chapter has no reference whatever to Babylon, nor to anything that is supposed to have happened to Israel between Isaiah 40 and Isaiah 39. One may find all of that in the speculations of critics! It is implied, however, in Isaiah 40:2, that Judah will endure hard military service (warfare) and receive “double” penalty from God for her sins. “The double punishment refers, perhaps, to (a) the seventy years of captivity, and (b) the eternal punishment visited upon the person of Christ the sin-bearer on Calvary.”Wycliffe Old Testament Commentary, p. 636.

“Her iniquity pardoned, her warfare accomplished” “These are perfects of prophetic certainty,”The Pulpit Commentary, p. 66. a fact proved by the truth that Jerusalem in the days of Isaiah had not actually received the forgiveness of her sins, nor had her warfare then been accomplished. As a matter of fact, it lay more than a century in the future. Isaiah, however, sees all as already accomplished in the Divine counsels, and so announces it to the people.”Ibid.

These two verses serve ample notice upon us that the theme of Isaiah’s prophecy here encompasses the far distant future, and that the ultimate comfort of God’s “righteous remnant” will not be their return from physical captivity, though that will be included, but will principally consist of the forgiveness of their sins, a benefit which will depend upon and derive absolutely from the achievement of Messiah and the establishment of his kingdom.

Some have complained that the repetition of “Comfort ye, comfort ye” is unlike Isaiah; on the other hand it is a hallmark of his writings. See Isaiah 24:16, and Isaiah 29:1 for similar instances of this type of repetition.

Barnes' Notes on the Whole Bible

Speak ye comfortably - Hebrew, על־לב ‛al-lēb as in the margin, ‘To the heart.’ The heart is the seat of the affections. It is there that sorrow and joy are felt. We are oppressed there with grief, and we speak familiarly of being pained at the heart and of being of a glad or merry heart. To speak ‘to the heart,’ is to speak in such a way as to remove the troubles of the heart; to furnish consolation, and joy. It means that they were not merely to urge such topics as should convince the understanding, but such also as should be adopted to minister consolation to the heart. So the word is used in Genesis 34:3 : ‘And his soul clave unto Dinah - and he loved the damsel, and spake kindly (Hebrew, to the heart) of the damsel;’ Genesis 50:21 : ‘And he comforted them, and spoke kindly unto them’ (Hebrew, to their hearts); see also 2 Chronicles 32:6.

To Jerusalem - The direction is not merely to speak to the people in Babylon, but also to comfort Jerusalem itself lying in ruins. The general direction is, therefore, that the entire series of topics of consolation should be adduced - the people were to return from their bondage, and Jerusalem was to be rebuilt, and the worship of God to be restored.

And cry unto her - In the manner of a crier; or one making public and loud proclamation (compare Isaiah 40:3, Isaiah 40:9). Jerusalem is here personified. She is addressed as in ruins, and as about to be rebuilt, and as capable of consolation from this promise.

That her warfare is accomplished - Septuagint, ‘That her humiliation (ταπείνωσις tapeinōsis) is accomplished.’ The Hebrew word (צבא tsâbâ', ‘warfare’) properly means an army or host (compare the note at Isaiah 1:9), and is usually applied to an army going forth to war, or marshalled for battle 2Sa 8:16; 2 Samuel 10:7. It is then used to denote an appointed time of service; the discharge of a duty similar to an enlistment, and is applied to the services of the Levites in the tabernacle Numbers 4:28 : ‘All that enter in to perform the service (Hebrew, to war the warfare), to do the work in the tabernacle of the congregation.’ Compare Numbers 8:24-25. Hence, it is applied to human life contemplated as a warfare, or enlistment, involving hard service and calamity; an enlistment from which there is to be a discharge by death.

Is there not a set time (Hebrew, a warfare) to man upon earth?

Are not his days as the days of an hireling?

Job 7:1

But if a man die - shall he indeed live again?

All the days of my appointed time (Hebrew, my warfare) will I wait,

Till my change come.

Job 14:14

Compare Daniel 10:1. The word then means hard service, such as soldiers endure; an appointed time which they are to serve; an enlistment involving hardships, toil, privation, danger, calamity. In this sense it is applied hero to Jerusalem - to the trials, calamities, desolations to which she was subjected for her sins, and which were to endure a definite and fixed time - like the enlistment of an army. That time was now coming to an end, and to be succeeded by a release, or discharge. Vitringa, who supposes that this refers primarily and solely to the times of the Messiah, regards this as meaning that the definite time of the legal economy, a time of toil, and of vexatious and troublesome ceremonies, was about to end by the coming of the Messiah. But the more correct interpretation is, probably, that which supposes that there was a primary reference to the long and painful captivity of the Jews, in Babylon.

That her iniquity - The iniquity or sin here referred to, is that long series of acts of rebellion, corruption, and idolatry, with which the Jewish people had been chargeable, and which had rendered their captivity necessary. As a nation, that sin was now expiated, or removed by their protracted punishment in Babylon. It was a sufficient expression of the divine displeasure at the national offences, and God was satisfied (נרצה nı̂r^etsâh) with it, and could consistently restore them to their land, and to their former privileges. The whole language here has respect to national, and not to individual offences.

Is pardoned - Vulgate, Dimissa est iniquitas illius. Septuagint, Λέλυται αὐτῆς ἡ ἁμαρτία Lelutai autēs hē hamartia - ‘Her sin is loosed,’ dissolved, remitted. The word ‘pardon’ does not quite express the meaning of the word in the original (נרצה nı̂r^etsâh). The word רצה râtsâh properly means to delight in any person or thing; to take pleasure in; then to receive graciously or favorably; to delight in sacrifices and offerings Job 33:26; Psalms 51:18; Ezekiel 20:40; and, in the Hiphil conjugation, satisfy, or pay to off, that is, to cause to be satisfied, or pleased; and then in Hophal, to be satisfied, to be paid off, to be pleased or satisfied with an expiation, or with an atonement for sins, so as to delight in the person who makes it. Here it means not strictly to pardon, but it means that they had endured the national punishment which God saw to be necessary; they had served out the long and painful enlistment which he had appointed, and now he was satisfied, and took delight in restoring them to their own land. It does not refer to the pardon of people in consequence of the atonement made by the Lord Jesus; but it may be used as an illustration of that, when God is satisfied with that atonement; and when he has pleasure or delight in setting the soul free from the bondage of sin, and admitting the sinner to his favor - as he had delight here in restoring his people to their own land.

For she hath received - Jerusalem had now been desolate for almost seventy years, on the supposition that this relates to the period near the close of the exile, and that was regarded as an ample or full expression of what she ought to suffer for her national offences.

Of the Lord’s hand - From the hand, or by the agency of Yahweh. Whoever were the instruments, her sufferings were to be regarded as his appointment.

Double for all her sins - The word rendered ‘double’ (כפלים kip^elayim) is the dual form from כפל kepel, ‘a doubling,’ and occurs in Job 41:13 :

Who will rip up the covering of his armor?

Against the doubling of his nostrils who will advance?

Good

And in Job 11:6 :

And that he would unfold to them the secrets of wisdom.

That they are double to that which is;

That is, there are double-folds to God’s wisdom, or the wisdom of of God is complicated, inexplicabIe (Gesenius). The word in Job means ‘conduplications, folds, complications, mazes, intricacies’ (Good). Here the word has doubtless its usual and proper meaning, and denotes double, twice as much; and the expression may denote that God had inflicted on them double that which had been usually inflicted on rebellious nations, or on the nation, before for its sins. Or the word may be used to denote abundance, and the prophet may design to teach that they had been amply, or abundantly punished for their crimes. ‘That is,’ says Grotius, ‘as much as God judged to be sufficient.’ ‘Double, here,’ says Calvin, ‘is to be received for large and abundant.’ Some have supposed (see Rosenmuller, who approves of this interpretation) that the word ‘sins here means the punishment of sins, and that the word ‘double’ refers to the mercies or favors which they were about to receive, or which God had purposed to confer on them. So Lowth understands it; and renders the word לקחה lâq^echâh ‘shall receive’ (in the future):

That she shall receive at the hand of Yahweh

(Blessings) double to the punishment of all her sins.

But though it was true that their favors on their return, in the hope of the Messiah, and in their renovated privileges, would be far more numerous than their sufferings had been, yet this does not so well suit the connection, where the prophet is giving a reason why they should be released from their bondage, and restored to the privileges of their own land. That reason manifestly is, that they had suffered what was regarded by Yahweh as an ample expression of his displeasure for their national offences. It does not refer to individual sinners; nor to any power which they have to make atonement for their sins; nor does it refer to the atonement made by the Messiah. But it may be remarked, by the way, that in the sufferings of the Redeemer there has been ample satisfaction for the sins of his people. The Chaldee interpreter understands this as Rosenmuller does, that the word ‘double’ refers to, the mercies which they had received: ‘Because she has received a cup of consolation from the presence of the Lord, as if (כאלוּ k^e'ilû) she had been smitten twofold for all her sins.’

Calvin's Commentary on the Bible

2.Speak ye according to the heart of Jerusalem. Here God commands his servants the prophets, and lays down the message which he wishes them to deliver publicly, when believers shall be called to change their strain from mourning to joy. And yet he does not exhort and encourage them to the cheerful and courageous discharge of their office, so much as he conveys to the minds of believers an assured hope that they may patiently endure the irksomeness of delay, till the prophets appear with this glad and delightful message. To speak to the heart ⁽¹⁰⁷⁾ is nothing else than “to speak according to the wish or sentiment of the mind;” for our heart abhors or recoils if any sad intelligence is communicated, but eagerly receives, or rather runs to meet, whatever is agreeable. Now, in consequence of the people having been apparently rejected, nothing could be more agreeable than a reconciliation ⁽¹⁰⁸⁾ which should blot out all offenses. By a figure of speech in which a part is taken for the whole, Jerusalem, as is well known, denotes the Church.

And cry to her. The word cry means that the promise of this grace will be open and manifest, so as to resound in the ears of all and be understood; for if prophets only muttered or spoke indistinctly, the belief of this consolation would be doubtful or weak, but now that they publish it boldly and with open mouth, all doubts are removed.

That her warfare is accomplished. This is the desirable message, that the Lord determines to put an end to the warfare of his people. I consider כי (ki) to be used for introducing an explanation. Some think that צבאה, (tzebaahh,) which we have translated “her warfare,” simply denotes “time,” as if it had been said, “her time is accomplished.” ⁽¹⁰⁹⁾ Others think that it expresses the time of visitation, but this is incorrect; for among the Hebrews it literally denotes a time previously appointed and set apart for lawful work or labor. (Numbers 4:23.) But here unquestionably the metaphor is taken from the discharge of soldiers; for it means that the end and issue of their vexations is at hand, and that God does not wish to harass his people continually, but to set a limit to their afflictions. He therefore compares the time of the captivity in Babylon to a righteous warfare, at the end of which the soldiers, having obtained an honorable discharge, will return home to enjoy peace and quietness.

That her iniquity is pardoned. This means that God is so gracious to them that he is unwilling to treat them with the utmost severity. These words, therefore, assign a reason; for, as physicians, in curing diseases, first remove the causes from which diseases arise, so does the Lord deal with us. The scourges by which he chastises us proceed from our sins; and therefore, that he may cease to strike, he must first pardon us; and consequently, he says that there will be an end of punishments, because he no longer imputes sin. Others think that עונה (gnavonahh) means “her misery,” and that it denotes that her misery is ended. This meaning also is highly appropriate, and thus the Prophet will make the same announcement in two ways; for to finish her warfare, and to put an end to her miseries, mean the same thing. Yet we must hold this principle, that God ceases from inflicting punishment when he is appeased, so that pardon and the forgiveness of sins always come first in order, as the cause. But the word נרצה (nirtzah) demands, in my opinion, the former meaning; as if he had said, that God has been appeased in such a manner that, having pardoned and forgiven their sins, he is ready to enter again into a state of favor with his people.

Double for all her sins. This passage is explained in two ways. Some say that the people, having deserved a double punishment, have obtained a double favor; and others, that they have received enough of punishment, because God is unwilling to exact more. The former interpretation, though it contains an excellent and profitable doctrine, does not agree with the text, and must therefore be set aside; and it is evident that the Prophet means nothing else than that God is abundantly satisfied with the miseries which have befallen his Church. I could have wished, therefore, that they who have attacked Jerome and other supporters of this interpretation, had been more moderate; for the natural meaning belongs to this interpretation, and not to the more ingenious one, that the Lord repays double favor for their sins. The general meaning is, that God is unwilling to inflict more severe or more lengthened punishment on his people, because, through his fatherly kindness, he is in some sense displeased with the severity.

Here the word double denotes “large and abundant.” It must not be imagined that the punishments were greater than the offenses, or equal to them; for we ought to abhor the blasphemy of those who accuse God of cruelty, as if he inflicted on men excessively severe punishment; for what punishment could be inflicted that was sufficiently severe even for the smallest offense? This must therefore relate to the mercy of God, who, by setting a limit to the chastisements, testifies that he is unwilling to punish them any more or longer, as if he were abundantly satisfied with what had gone before, though that nation deserved far severer chastisements. God sustains the character of a Father who, while he compassionates his children, is led, not without reluctance, to exercise severity, and thus willingly bends his mind to grant forgiveness.

(107) “Selon le coeur;” “according to the heart.” Our author employs both “secundum cor “ and “ad cor.” — Ed.

(108) “La reconciliation avec Dieu.” “The reconciliation with God.”

(109) Que nons avons traduit Guerre, pour “le temps,” comme s’il estoit dit Son temps est accompli.

Smith's Bible Commentary

Chapter 40

But he's talking about a whole new message of God for the people as we get into the new covenant of God. And so it is appropriate that this new section of Isaiah begins with the word of the Lord declaring,

Comfort ye, comfort ye my people, saith your God. Speak comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD'S hand double for all of her sins ( Isaiah 40:1-2 ).

So the day of God's forgiveness, reconciliation.

The voice of him that cries in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God ( Isaiah 40:3 ).

You remember when John the Baptist began his ministry that many people gathered out to him there at the Jordan River. And the Pharisees came unto John and they said, "Who are you? Are you Elijah?" He said, "Nope." "Are you Jeremiah?" "Nope." "Are you the Messiah?" "Nope." "Then who are you?" And he quoted this scripture, "I am the voice of him that crieth in the wilderness, Make straight the way of the Lord" ( John 1:23 ). So he quoted to them this prophecy of Isaiah. And so we are coming into the new age, into the New Testament era, as from this point on Isaiah really begins to zero in on the coming Messiah. "The voice of him that cried in the wilderness, 'Prepare the way of the Lord, make straight in the desert a highway for our God.'"

Every valley shall be lifted up, every mountain and hill will be brought down: and the crooked shall be made straight, and the rough places plain ( Isaiah 40:4 ):

The Lord's going to smooth out things. Going to fill in the valleys and bring down the hills. He's going to straighten the crooked paths and smooth things out.

And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it ( Isaiah 40:5 ).

And so God declares the day when His glory will be revealed and all will see it. What a glorious day! How we anticipate that glorious day of the return of Jesus Christ when every eye shall see Him in His glory. That's more or less an introduction to this new section. And now he cries out declaring the weakness and the frailty of man as it is contrasted with the glory and power of God.

The voice said ( Isaiah 40:6 ),

That is, the voice of the Lord to Isaiah.

Cry. And he said, What shall I cry? [Cry] All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withers, the flower fades: because the spirit of the LORD bloweth upon it: surely the people is grass. The grass withers, the flower fades: but the word of our God shall stand for ever ( Isaiah 40:6-8 ).

So men are as grass. Actually, "What is life?" James said, "It's just like a vapor, it appears for a season and then it's gone" ( James 4:14 ). It's like, "the grass of the field, which today is, and is tomorrow cast into the oven" ( Luke 12:28 ). Speaking of the brevity of life and the frailty of life. Like a flower, it blossoms forth and then it fades away. That's what it's all about. I'm on the fading end. So is life. We're here for a time and then we pass on. But there is something that endures-the Word of the Lord. Jesus said, "Heaven and earth will pass away, but My Word will never pass away" ( Matthew 24:35 ). Oh, the value and the power of the Word of God. It is forever. Man, one generation will come and another will go and you got the changing generations of humanity, but God's Word lasting right on through from one generation to the next.

O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord GOD will come with a strong hand, and his arm shall rule for him: behold, his reward is with him, and his work is before him ( Isaiah 40:9-10 ).

The coming of our Lord.

He shall feed his flock like a shepherd ( Isaiah 40:11 ):

Now this is obvious-a reference to Jesus Christ. "Behold, Jehovah God will come with a strong hand. His arm will rule. Behold, His reward is with Him and His work before Him." Jesus said, "Behold, I come and My reward is with Me" ( Revelation 22:12 ) in His messages to the churches. For He shall feed His flock like a shepherd.

he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young ( Isaiah 40:11 ).

Jesus said, "I am the good shepherd: I lay down My life for My sheep" ( John 10:11 ). "He shall feed His flock like a shepherd." And then it declares of the greatness of His power and of His glory.

Who measured the waters in the hollow of his hand ( Isaiah 40:12 ),

The great oceans of the earth-the Atlantic, Pacific, Antarctic, Arctic, Indian-measured them in the hollow of His hand. That's a pretty big God. When you fly over the Atlantic, the Pacific, you see all that water that is there. There it is; He's measured it out. Here, let's create the oceans. How great! But even more,

he meted out heaven with the span ( Isaiah 40:12 ),

The measurement for the universe. Now someone came to me this morning and said that he read an article the other day that we have just discovered a galaxy that is fifty billion light years away. Now I have to question that figure. How do they know it's fifty billion light years away? Could be forty-nine. I mean, when you get that far off, how can you really know? You see, there's a lot of assumptions that have to be made to come up with a figure like that. One of the assumptions is that light always travels at a hundred and eighty-six thousand miles a second. That may not be a correct assumption. There may be variables that will cause a change in the speed of light that we don't know. Aspects of physics that may be that the speed of light isn't constant. So it's a lot of guesswork.

But at any rate, when he told me that he read this article that they found this galaxy fifty billion light years away, I said, "Wow, God's even bigger, isn't He?" 'cause He measured the thing with His span. I don't care how big it is. "He meted out the heavens with the span."

How big is your God? It is so important that our theology be correct, because if our theology is not correct, then we're going to have problems all the way along. Knowing God is the most important thing in the world. Knowing the truth of God. And God has revealed the truth concerning Himself in this book. And God is so great and so vast and so powerful, so awesome that He measured the waters in the palm of His hand and He meted out the heavens with the span.

he comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? ( Isaiah 40:12 )

God comprehended the dust of the earth in a measure. Have you ever wondered how many grains of sand there might be here upon the earth? You know that they've actually sort of come up with a figure? And do you know that the figure that they have come up with is approximately what they figure to be the number of stars in the heaven? Now it is interesting that when God said to Abraham, "Even as the stars of the heaven are innumerable and the sands of the sea, so will your descendants be innumerable" ( Hebrews 11:12 ). But God made a comparison between the stars of the heaven and the sands of the sea and they believe that it is something like 1025 power is the number. By weighing the earth and the grains of sand and so forth, got a formula by which they came to that. But who knows? Who counteth? Once more, who cares?

Who hath directed the Spirit of the LORD ( Isaiah 40:13 ),

I have. Man, I've directed God in so many things. I've sought so many times to take over the reins and tell God how He ought to do it. "Now Lord, got it all figured out. If You'll just do this and this and this, just it will be smooth, Lord, and just really work like a clock." I've sought to direct God, Spirit of the Lord.

or being his counselor who hath taught him? ( Isaiah 40:13 )

In reality, we've all endeavored to do this a time or two. To teach God what's best for us.

With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? ( Isaiah 40:14 )

Now as we realize the greatness and the vastness of God, and surely the power and the wisdom of God, how foolish for me to attempt to instruct God in anything! And yet, so often our prayers are like little information times. "Now Lord, I want You to know what's going on. And I don't like it." And I start laying the trip on God. "This is what they did and this is what I said." Hey, He... What are you telling Him that He doesn't already know? Who's given God understanding? Who's instructed Him?

Our very endeavor to do so only indicates our lack of a true comprehension of the omniscience of God. This is what makes these doctrines of prosperity and everybody ought to be healed and all of this so ridiculous, because the effect of these doctrines is to place man in the driver's seat and God in the servant's seat. And now I am directing God what to do and how to do it. And rather than me taking my orders from God, it's reversed and God's got to be taking orders from me. Rather than God's will being done, there's an insistence that my will be done. And that whole system just is utterly blasphemous! To think that I know better than does God. What should be done in a given situation. Or I know what's best for me. I don't. I do. What's best for me is God to work out His will perfectly and completely in my life. That's what best for me. Nothing finer could ever happen to me.

Behold, the nations are like a drop of a bucket ( Isaiah 40:15 ),

So that's where that phrase "a drop in a bucket" has come from.

and are counted as the small dust of the balance ( Isaiah 40:15 ):

In those days, of course, they did all of their weighing in balanced scales. They had the little weights, and in Proverbs, you remember how God doesn't like divers weights? Some of the crooked merchants would have one weight for buying stuff and another weight for selling stuff. And they were both marked one pound, but one of them was heavier than the other. And so if you're buying you use one set of weights and in selling you use another set. And God said, "I hate those divers weights." And He really came down on them in the Proverbs. Now other merchants in endeavoring to show how totally honest they were, before they would put the merchandise in the scales, they would blow the dust off. So give me a pound of the almonds. And so he blows the dust off the scale and I think, "My, he's such an honest man. I'm not having to buy the dust. He's going to give me an honest weight. After all, he's taking care even to blow the dust off." So it was a common practice of blowing the dust off the scales before you weighed it in order to show how honest you were. So it's a figure of speech that Isaiah used that would be very vivid and picturesque to the people 'cause they could see the merchants blowing the dust off the scale. And as that dust is blowing off the scales, Isaiah is saying, "That's how the nations are before God. He can blow any of them out of existence in a moment."

Nations that become so powerful, so strong, the Assyrian, like dust in the balance. God can blow them right out into oblivion. And God did. You haven't met an Assyrian lately, have you? God blew.

behold, he taketh up the isles as a very little thing. And Lebanon ( Isaiah 40:15-16 )

The tremendous forests that were in Lebanon at that time, should you cut the whole forest down,

It would not be sufficient to burn [for an altar of sacrifice unto God], or if you took all of the beasts they would not be sufficient for a burnt offering sacrifice. All nations before him are as nothing; and they are counted to him less than nothing, and emptiness. To whom then will ye liken God? what kind of a likeness will ye compare unto him? ( Isaiah 40:16-18 )

And he's talking now of the folly of the people making a little idol to represent God. What are you going to make Him like? So you take a piece of wood or you take gold or silver and you start to carve. What are you going to carve to make a likeness of God? What are you going to make Him like? Now you think of the Hindu religion and the gods that they have carved out. Ugly, gargoyle kind of things. Multi-legged and armed and weird. Is that what God looks like? If you're going to make a likeness of God, what kind of a likeness you going to make, Isaiah says.

The workman melts a graven image, and the goldsmith spreads it over with gold, and he places silver chains on it. He that is so impoverished that he hath no oblation chooses a tree ( Isaiah 40:19-20 );

Now you don't have enough money to make a gold god, then you'd go out and get a tree and you start carving out a little wooden idol.

a tree that will not rot ( Isaiah 40:20 );

So you seek to get good strong wood.

and then he seeks a cunning workman to prepare a carved out image, that he can set it up and worship ( Isaiah 40:20 ).

And say, "That's my god."

Have ye not known? have ye not heard? has it not been told you from the beginning? have you not understood from the foundations of the earth? It is he that sits upon the circle of the earth, and the inhabitants thereof are as grasshoppers; he stretches out the heavens as a curtain, and spreads them out as a tent to dwell in ( Isaiah 40:21-22 ):

The greatness of God. Now what are you going to make Him like and what are you going to fashion to look like your god? Don't you realize how vast and great and so over-awing that He is that there's no representation that you can make in a likeness of Him.

Notice He sits upon the circle of the earth. The Bible did not and does not and has never taught a flat earth. That was the view of the scientists of those days, not the men of God. The Bible has never taught that the earth rested on the back of an elephant or a turtle, or was being held by Atlas. That was taught by the men of science in those days. But Job said, "He hanged the earth on nothing" ( Job 26:7 ). He was scoffed at. How ridiculous! And so here, the circle of the earth. The earth is round. God's Word declared it. Scientists finally caught up with it.

He brings princes to nothing; he makes the judges of the earth empty. Yea, they shall not be planted ( Isaiah 40:23-24 );

I guess some of the judges are empty. Boy, I'll tell you. Did you read in the L.A. Times this week? God help us! They've got new parlors in Los Angeles, Hollywood. Hollywood's got everything. Where you can go in and get beat for a half hour. Go in and get flogged. And they said the majority of their customers are judges in Los Angeles. And they say that it relaxes you and stimulates you sexually so you go home and ravish with your wife. But they say it isn't really a sexual experience. Though, of course, the masochist can have an orgasm by being beat and all. But you go in and pay these people to flog you for half an hour. Now if that isn't sick, I don't know what is. And they're bragging about the fact that so many of their customers are judges in Los Angeles. That they go in before the court in the morning and they get flogged and then they come to court and decide the future of people's lives. God keep me out of court in L.A., I'll tell you. But what I know of some of the Orange County judges, I wouldn't want to be in court here either.

I feel like Habakkuk sometimes. "God, please don't show me anything else. I can't take it. Lord, I don't want to know it. Ignorance is bliss. God, I'd just rather not know these things. It just upsets me so much!" And Habakkuk, he said, "Lord, please, the whole thing is going down the tubes and You're not doing anything, God. I'd just rather not know. God, please, just don't show me anything else. I'm just tired of seeing it, Lord. I just can't take it. I just... Don't let me see it."

Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble ( Isaiah 40:24 ).

The princes and the judges of the earth.

To whom then will ye liken God ( Isaiah 40:25 ),

What are you going to compare Him to? What kind of a standard would you use in trying to compare with God? Who is the equal? You see, how can you compare the finite with the infinite? There is no even basis for comparison. There's no standards.

Lift up your eyes on high, and behold who hath created all of these stars, that brings out the constellations and all by their number: and he calls them all by their names ( Isaiah 40:26 )

The Bible says that God calls all the stars by their names. And if there's 1025 power stars, that's a good memory. And these names aren't George or Joe, but they are Arcturus and a lot of really fancy names. God calls them all by their names. Who you going to liken Him like? Who you going to make Him equal to? Who's created all of these things?

by the greatness of his might, for that he is strong in power; not one faileth. Why do you say, O Jacob, and you speak, O Israel, [saying] My way is hid from the LORD, and my judgment is passed over from my God? ( Isaiah 40:26-27 )

What makes you think you can hide from God? What makes you think God isn't going to judge you? The prophet is saying to the people, "You're only fooling yourself if you think that you've hidden it from God. You're only fooling yourself if you think that God isn't going to bring judgment."

Hast thou not known? hast thou not heard, that the everlasting God, Yahweh, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding ( Isaiah 40:28 ).

There is no way by which the understanding or wisdom or knowledge of God can be measured. He's omniscient. And yet,

He gives power to those who are fainting; and to those who have no might he increases strength ( Isaiah 40:29 ).

How beautiful that is. That this great God who created the universe will strengthen me and help me in my weakness. Paul the apostle said that he had a weakness, but he said that that weakness was something that he actually gloried in in order that God's power might be demonstrated through him. For he said, "His strength is made perfect in our weakness" ( 2 Corinthians 12:9 ). And so it's a glorious thing that I recognized my weakness, because then I learn to rely on Him and trust in Him. As long as I think I'm strong, as long as I think I can manage it, as long as I think I've got it. I can handle it, I've got it, don't worry. I'll take care of it. Man, I'll tell you, I'm heading for disaster. But when I say, "Hey, there's no way. I can't do it." Don't panic. Feel secure, because in my weakness, His strength is perfected.

Now we're so prone to feel secure when a guy says, "Well, don't worry, I'll handle that for you. I can do it." We think, "All right, this guy has really got it together." Hey, watch out, man. That's the kind of guy that's going to fold when the pressure really gets heavy. But the guy who is not certain of himself but certain of his God is the one you want to be around when the chips are down. Because that is the man through whom the power of the eternal God will be demonstrated. He gives power to the faint. And to them who have no might He increases strength.

Even the youths shall faint and be weary, and the young men shall utterly fall: But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint ( Isaiah 40:30-31 ).

For the strength of the Lord is their portion and shall sustain them. This is the beginning of this glorious new section of the book of Isaiah and it is exciting. These last twenty-seven chapters of Isaiah are just thrilling to read of what God has in store for the future.

May the Lord be with you, watch over and keep you through the week. And may His strength be perfected in your weakness as you learn to just wait upon the Lord for His work and His help in your lives. "

Dr. Constable's Expository Notes

God’s intention for Israel 40:1-2

The first strophe of this poem (Isaiah 40:1-2) sets the tone for the rest of the chapter and for the rest of the book. It is an introduction to an introduction (cf. ch. 1). In spite of affliction that lay ahead for the Judahites, God’s ultimate purpose for them was life, not death-and salvation, not enslavement.

Dr. Constable's Expository Notes

The comforting Lord 40:1-11

This first section of encouraging revelation stresses the comfort that God has planned for His people Israel. We can break it down into three strophes (sections).

Dr. Constable's Expository Notes

Jerusalem, the personification of God’s people, the Israelites, needed persuading to respond to the Lord’s love for her. Her lover had not cast her off. Judah’s period of educational discipline involving duress (the Babylonian Captivity) was over. Punishment for her iniquity (by the sacrifice of the Lord’s servant) had been accepted as satisfactory.

"Here is the first intimation of the truth to be more fully revealed in the fifty-third chapter of the book." [Note: Young, 3:23.]

Indeed, Israel had received a double pardon, by God’s grace (cf. Isaiah 61:7). She had also suffered a double penalty for her sins (cf. Isaiah 51:19). Paying back double may be an expression indicating proportionate payment, making the punishment equivalent to the crime. [Note: See The New Bible Dictionary, 1962 ed., s.v. "Archaeology," by D. J. Wiseman.] Perhaps both thoughts, double and proportionate, are in view here.

"Jerusalem had not suffered more than its sins had deserved; but the compassion of God regarded what His justice had been obliged to inflict upon Jerusalem as superabundant." [Note: Delitzsch, 2:140.]

This verse is programmatic for chapters 40-66 of Isaiah. Chapters 40-48 assure that Judah’s captivity in Babylon will end, that "her warfare has ended." Chapters 49-57 promise that God will provide a sacrifice for sin, that "her iniquity has been removed." And chapters 58-66 guarantee that Israel will receive her promised kingdom blessings, that "she has received of the LORD’s hand double for all her sins." Throughout, deliverance is in view. [Note: Dyer, in The Old . . ., p. 562.]

". . . no one will ever reverence God but him who trusts that God is propitious toward him." [Note: John Calvin, Institutes of the Christian Religion, 3.3.2 (1:594).]

Gann's Commentary on the Bible

cf. Poole;

Double is oft put for abundantly, as Isaiah 61:7 Jeremiah 16:18 Jeremiah 17:18.

“Double for all her sins” This is not mathematical but poetical for a full and complete amount (cf. Jeremiah 16:18; Revelation 18:6; for positive sense see Isaiah 61:7; Zechariah 9:12). Mercy came after a complete judgment (i.e., Leviticus 26:40-45). - Utley

Gill's Exposition of the Whole Bible

Speak ye comfortably to Jerusalem, and cry unto her,.... Or, "speak to or according to the heart of Jerusalem h"; to her very heart, what will be a cordial to her, very acceptable, grateful, and comfortable; and let it be proclaimed aloud, that she may hear and understand it. By "Jerusalem" is meant the Gospel church, and the true members of it. Aben Ezra interprets it of the congregation of Israel; see Hebrews 12:22:

that her warfare is accomplished; this life is a warfare; saints have many enemies to engage with, sin, Satan, and the world; many battles to fight, a great fight of afflictions, and the good fight of faith: this is "accomplished", or "filled up i"; not that it is at an end before this life is, while that lasts there will be a continual conflict; yet all enemies are now conquered by Christ, and in a short time will be under the feet of his people; the Captain of their salvation, who has got the victory, is gone before them; the crown is laid up for them, and is sure unto them. Some interpret it, as Aben Ezra, Kimchi, and Ben Melech, "her set or appointed time k"; and compare it with Job 7:1, and may be understood either of the time of deliverance from captivity: so the Targum,

"that her captivity by the people is filled up:''

or of the time of the Messiah's coming, the fulness of time, when he should appear, afterwards prophesied of; or of the servitude and bondage of the law being at an end, and of all the fatigue, labour, and trouble of that dispensation; and of the Gospel dispensation taking place: it follows,

that her iniquity is pardoned; which is God's act, flows from his free grace, is obtained by the blood of Christ, is full and complete, and yields great relief and comfort to guilty minds: or "is accepted" l; that is, the punishment of it as bore by her surety; see Leviticus 26:43. The allusion is to the sacrifices being accepted for the atonement of sin, Leviticus 1:4, and may have respect here to the acceptation of Christ's sacrifice, for the expiation of the sins of his people. Jarchi interprets the word "appeased"; and so it may be applied to the reconciliation for sin made by the blood of Christ. The Targum understands it of forgiveness, as we do:

for she hath received of the Lord's hand double for all her sins; which may be understood either of a sufficiency of chastisements for sin; though they are not more, but less, than are deserved, yet are as much as their heavenly Father, in his great tenderness and compassion, thinks are enough; and though they are in measure, and do not exceed, yet are in large measure often, at least in their own apprehension: or else of the large and copious blessings of grace and goodness received, instead of punishment for sins, that might be expected: or rather at the complete satisfaction made by Christ for her sins, and of her receiving at the Lord's hands, in her surety, full punishment for them; not that more was required than was due, but that ample satisfaction was made, and, being infinite, fully answers the demerit of sin; and this being in the room and stead of God's people, clears them, and yields comfort to them.

h דברו על לב, λαλησατε εις την καρδιαν Sept. "loquimini ad cor", V. L. Pagninus, Montanus, Vatablus, Vitringa; "secundum cor", Calvin. i מלאה צבאה "completa est militia ejus", Pagninus, Montanus. k "Tempus praefinitum", Junius & Tremellius. l נרצה "acccpta est", Piscator, Forerius.

Henry's Complete Commentary on the Bible

      1 Comfort ye, comfort ye my people, saith your God.   2 Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD's hand double for all her sins.

      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, Isaiah 40:1; Isaiah 40:1. The prophets have instructions from their God (for he is the Lord God of the holy prophets,Revelation 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.

      II. Comfortable words directed to Jerusalem in particular: "Speak to the heart of Jerusalem (Isaiah 40:2; Isaiah 40:2); speak that which will revive her heart, and be a cordial to her and to all that belong to her and wish her well. Do not whisper it, but cry unto her: cry aloud, to show saints their comforts as well as to show sinners their transgressions; make her hear it:" 1. "That the days of her trouble are numbered and finished: Her warfare is accomplished, the set time of her servitude; the campaign is now at an end, and she shall retire into quarters of refreshment." Human life is a warfare (Job 7:1); the Christian life much more. But the struggle will not last always; the warfare will be accomplished, and then the good soldiers shall not only enter into rest, but be sure of their pay. 2. "That the cause of her trouble is removed, and, when that is taken away, the effect will cease. Tell her that her iniquity is pardoned, God is reconciled to her, and she shall no longer be treated as one guilty before him." Nothing can be spoken more comfortably than this, Son, be of good cheer; thy sins be forgiven thee. Troubles are then removed in love when sin is pardoned. 3. "That the end of her trouble is answered: She has received of the Lord double for the cure of all her sins, sufficient, and more than sufficient, to separate between her and her idols," the worship of which was the great sin for which God had a controversy with them, and from which he designed to reclaim them by their captivity in Babylon: and it had that effect upon them; it begat in them a rooted antipathy to idolatry, and was physic doubly strong for the purging out of that iniquity. Or it may be taken as the language of the divine compassion: His soul was grieved for the misery of Israel (Judges 10:16), and, like a tender father, since he spoke against them he earnestly remembered them (Jeremiah 31:20), and was ready to say that he had given them too much correction. They, being very penitent, acknowledged that God has punished them less than their iniquities deserved; but he, being very pitiful, owned, in a manner, that he had punished them more than they deserved. True penitents have indeed, in Christ and his sufferings, received of the Lord's hand double for all their sins; for the satisfaction Christ made by his death was of such an infinite value that it was more than double to the demerits of sin; for God spared not his own Son.