ISAIAH
CHAPTER 40
Isaiah speaks Messianically—Prepare ye the way of the Lord—He shall feed his flock like a shepherd—Israel’s God is incomparably great.
[ The rhetorical theme of these chapters is that of a trial. We have legalistic speech carried throughout these chapters (cf. 41:1, 41:21-22, 43:9-10, 43:26, 45:20-21, 50:1, 50:7-9) with numerous explanatory parenthesis along the way. The plaintiff is introduced in 40:12-16 and the defendant in 41:1. The plaintiff and His witnesses have much to say, while the defendant is rather quiet as guilty parties usually are. Various witnesses are summoned against Israel and even finally Isaiah himself (cf. 50:7-9). During the trial, in a magnificent twist of irony, the Nations are summoned and cursed as well with Israel acting as a witness against them (cf. 43:9-10). Only the testimony they would give against the Nations indicts them as well.
As the trial proceeds we see the underlying themes are that of hypocricy in covenant making, and relying on idols (cf. 48:1-5 for a distillation of these two points). The matter of hypocricy is one that is clear. However, the matter of idolatry is not. The idolatry is presented in conjunction with various predictions and fulfilments. The Lord makes predictions and fulfils them while the idols are dumnb, lifeless, and go into captivity with their owners. This matter of predictions and fulfilments is one that is discussed extensively in these chapters, most notably in the imminent sack of Jerusalem by Babylon and the subsequent deliverance by Cyrus. What is the purpose of such diversions in the text? To prove that the Lord is God, He has power to predict and fulfil. No idol, no man, none but God can do this. The Lord is proving He is God unequivocally, and therefore rendering them without excuse (cf. 48:3-5, cp. Deut. 32:37-41, John 13:19, 1 Ne. 9:6). This is the evidence laid down at the trial, indisuptable evidence.
Now with regard to idols, we should not be so naive as to accuse them of literally bowing down to gold calves and so on. We must recall Isaiah equates any creation of man that he relies on instead of the Lord to be an idol, cf. 2:8. This would include the simple chunk of wood fashioned into a figurine as well as any means of arm of flesh deliverance Judah sought after, whether it be swords, chariots, diplomacy, or necromancy. Isaiah hurls polemics at the literal idol maker in ch. 40 and 44, but consider the irony in the Judean diplomat who favors alliance with Egypt when scoffing at the idol maker when he is just as spiritually idolatrous. One makes a literal idol for some individual to worship while the other leads the entire nations away from the council of the Lord's prophet. Who is more the idolater?]
[ Chapters 40-47 are closely tied together in subject and symbolism. Ideally, all seven chapters would be treated at one sitting, but the amount of text prohibits it. Attempts will be made to cross reference similarities in symbolism and subject, but
they will not be exhaustive. The general breakdown by chapter is as follows:
40 The redemption of Israel despite its offenses (Introduction: the redemption of Israel).
41 The God of Israel versus the gods of nations, the God of Israel provides a deliverer and controls history.
42 What the Lord's requires of Israel and what Israel actually gives the Lord.
43 Because of Israel's wickedness they are in captivity, but the Lord will redeem them.
44 Now that the Lord has redeemed Israel He requires them to abandon their idolatry.
45 The Lord establishes His superiority to idols by providing an extremely specific prophecy concerning Israel's deliverer from the impending Babylon captivity.
46 Israel's persistence in relying on idols, which are a burden to them, make Israel a burden on the Lord. 47 Babylon will be completely destroyed because of her offenses against Israel, and with her destruction comes the elimination of all idolatrous practices (Conclusion: the destruction of Babylon).
Rhetoric and Imagery
The rhetorical theme of these chapters is that of a trial. We have legalistic speech carried throughout these chapters (cf. 41:1, 41:21-22, 43:9-10, 43:26, 45:20-21, 50:1, 50:7-9) with numerous explanatory parenthesis along the way. The plaintiff is introduced in 40:12-16 and the defendant in 41:1. The plaintiff and His witnesses have much to say, while the defendant is rather quiet as guilty parties usually are. Various witnesses are summoned against Israel and even finally Isaiah himself (cf. 50:7-9). During the trial, in a magnificent twist of irony, the Nations are summoned and cursed as well with Israel acting as a witness against them (cf. 43:9-10). Only the testimony they would give against the Nations indicts them as well.
As the trial proceeds we see the underlying themes are that of hypocricy in covenant making, and relying on idols (cf. 48:1-5 for a distillation of these two points). The matter of hypocricy is one that is clear. However, the matter of idolatry is not. The idolatry is presented in conjunction with various predictions and fulfilments. The Lord makes predictions and fulfils them while the idols are dumnb, lifeless, and go into captivity with their owners. This matter of predictions and fulfilments is one that is discussed extensively in these chapters, most notably in the imminent sack of Jerusalem by Babylon and the subsequent deliverance by Cyrus. What is the purpose of such diversions in the text? To prove that the Lord is God, He has power to predict and fulfil. No idol, no man, none but God can do this. The Lord is proving He is God unequivocally, and therefore rendering them without excuse (cf. 48:3-5, cp. Deut. 32:37-41, John 13:19, 1 Ne. 9:6). This is the evidence laid down at the trial, indisuptable evidence.
Now with regard to idols, we should not be so naive as to accuse them of literally bowing down to gold calves and so on. We must recall Isaiah equates any creation of man that he relies on instead of the Lord to be an idol, cf. 2:8. This would include the simple chunk of wood fashioned into a figurine as well as any means of arm of flesh deliverance Judah sought after, whether it be swords, chariots, diplomacy, or necromancy. Isaiah hurls polemics at the literal idol maker in ch. 40 and 44, but consider the irony in the Judean diplomat who favors alliance with Egypt when scoffing at the idol maker when he is just as spiritually idolatrous. One makes a literal idol for some individual to worship while the other leads the entire nations away from the council of the Lord's prophet. Who is more the idolater?
History and Prediction
This block of chapters also comments to a considerable degree on the immediately preceding block of "historical" chapters, ch.
36-39. Thus, the reader should be looking for similarities in subjects there as well. Consider the primary subject of those chapters: the delivery of Jerusalem by the Lord. Then consider the side issues of those chapters: reliance on arm of flesh alliances with foreign nations, spurning the Lord's prophets, rebellion, repentance, forgiveness, redemption. All of these appear once again in this block of chapters except the focus is on the upcoming prophesied (now historical to us) sack of Jerusalem by Babylon (which closed the 36-39 block) and the subsequent delivery by Cyrus, king of Persia.
Eschatology
Knowing Isaiah's bent for eschatology, we have to be very careful with ch. 40-47 to discern where which prophecy applies. Since Isaiah himself has given a very specific event that is blatantly historical to contemporary readers, we have to be cautious not to read to much eschatology into the text. On the other hand, the text is loaded with major themes of redemption and gathering of Israel (not just Judah which occurred under Cyrus), which obviously has not occurred yet. The result is a minefield where we have to be careful to reference our eschatological interpretations outside of the ch. 40-47 block in order to be sure they are robust.]
1
COMFORT ye,
[ The Lord identifies himself as the redeemer of his people and will personally dispose of their sins both individually, and the unfaithfuliness as a nation. That is something to take comfort in. One of the messages that we heard most often from Conference these days (2006) is one of comfort. ] comfort ye [ The repetition of comfort ye is meant to be emphasis, as an expression of urgency - Holy; Holy; Holy. ] my people, saith your God.
2 Speak ye comfortably to Jerusalem, and cry unto her, that
her warfare is accomplished,
[ Provision for the timeframe - or in otherwords this is an event in the future around the second comming. ] that
her iniquity is pardoned:
[ Israel despite all of her wrong doings is forgiven - deliverance and forgiveness are usually bound together. ] for she hath received of the L
ORD’s hand
double for all her sins.
[ Jersulam - the city of peace has most likely been rebuilt more than any other city in the world. Israel ahd been given somthing to keep - covenants, she let them be stolen from the Lord so as to speak - hence double for sins, the law was that if you were keeping something for some one and it was stolen while you were keeping it you were required to pay double -the source is Exod. 22:7-9. For similar usage cp. 61:7, Jer. 16:18, Hosea 10:10. ]
3 ¶ The voice of him that crieth in the wilderness, [ It reads in Hebrew " A voice that is crying, in the wildreness prepare ye the way of the Lord" voice means to Proclaim - Who does the proclaiming for the Lord? His prophets. Who was the voice that cried in the Wilderness and prepared the Way of the Lord? John The Baptist see Matt. 3:3, Mark 1:3, Luke 3:4-6, John The Baptist returned later to Joseph Smith, And President Joseph Fielding Smith said that this also had reference to the Prophet Joseph Smith himself as the messenger that prepared the way for the second coming. Doctrines Of Salvation 1:193-195 Both John THe Baptisit and Joseph Smith were called to restore truth's and prepare the way for the Lord. In doing so the provided comfort to those that accepted the trueth v1, the provide good titding to those that understand. This verse has dual meaning as it is also about the second coming as we see inthe following verses when the valleys will be exalted and the mountains made low. It was John The Baptist that preceeded both events and prepared the way. ] Prepare ye the way of the LORD, make straight in the desert a highway for our God.
4 Every
valley shall be exalted, and every
mountain and hill shall be made low:
[ These were not fulfilled with his first coming but they will with his second coming. Meaning that the gepgraphy will change. ] and the
crooked shall be made straight, and the
rough places plain:
[ All of the physical impediments that are in the way of gathering Israel will be removed. D&C 109:63: 63 And the yoke of bondage may begin to be broken off from the house of David; D&C 133:22 And it shall be a voice as the voice of many waters, and as the voice of a great thunder, which shall break down the mountains, and the valleys shall not be found. ]
5 And
the glory of the LORD shall be revealed,
[ Because of the use of the word revealed this would imply more than the physical glory but includes the spiritual power of the son of God. Speaking Messianically to the house of Israel that Jesus Christ was foreordained to this role. ] and all flesh shall see
it together: for the mouth of the L
ORD hath spoken
it.
6 The
voice [ Prophet. ] said, Cry. And he said,
What shall I cry? [ The Lord calls Isaiah to preach, and Isaiah asks the Lord back "What do you want me to preach?" The rest of that verse and the two following are what he is informed he is to preach.He is to cry the message of the restoration "To understand rightly this passage is a matter of importance; for it seems designed to give us the true key to the remaining part of Isaiah's prophecies, the general subject of which is the restoration of the people and Church of God. The prophet opens the subject with great clearness and elegance: he declares at once God's command to his messengers, (his prophets, as the Chaldee rightly explains it,) to comfort his people in captivity, to impart to them the joyful tidings, that their punishment has now satisfied the Divine justice, and the time of reconciliation and favour is at hand. He then introduces a harbinger giving orders to prepare the way for God, leading his people from Babylon, as he did formerly from Egypt, through the wilderness, to remove all obstacles, and to clear the way for their passage." Adam Clarke. ] All flesh is grass,
[ Drawn from the metaphor of the desert rains in April - May. Everything turns green and looks so inviting - only to be burnt up when the heat of the summer sun approaches. So it is with those who follow the attractive ways of the world - they will be burnt up.those living in the valley of Canaan because as soon as the spring rains ceased the grasses of the plain were scorched by the sun and hot winds of the summer. That Isaiah compares the breath of the Lord to a withering wind that desiccates the pride of men is an authority statement. It also serves to contrast the ever repeating cycle of worldly dictators who are here today and gone tomorrow, just like the seasonal grasses, with the eternal Lord. These verses quoted in 1 Peter 1:23-25, where Peter inserts the "glory of man" interpretation into his quote.
] and all the goodliness thereof
is as the flower of the field:
[ See 1 Peter 1:23-25, where Peter inserts the "glory of man" interpretation into his quote. ]
7 The grass withereth, the flower fadeth: because the spirit of the L
ORD bloweth upon it: surely the people
is grass.
8 The grass withereth, the flower fadeth: but the word [ Jesus Christ - is the Word in the sense that he is the one from whom all revelation comes. Jesus Christ (the word) gave the gospel message (the word) to all mankind , through the prophets. see John 1:1,14. ] of our God shall stand for ever.
9 ¶
O Zion, that bringest good tidings,
[ Good tidings = the gospel. The Zion here spoken to is called herald of good tidings, (the Hebrew) mebasseret. The verb is used of the bringing of good news, e.g., 1 Sam. 31:9 (news of the victory of the Philistines), 2 Sam. 18:19 (Ahimaaz wishes to bring David the good news), and Jer. 20:15 (news of the birth of a child). In these passages, the event which the glad tidings announce what has already taken place. ] get thee up
into the high mountain;
[ Elder Orson Pratt said this prophecy indicated that "the people called Zion would go to the high mountain territory (the mountain valleys of Utah". "Utah" means tops of the mountains in Ute. The high mountain also symbolizes the temple. ] O Jerusalem, that bringest good tidings,
lift up thy voice with strength; lift it up, be not afraid;
[ Proclaim the advent of Yahweh now, and to proclaim it 'without fear', even if it still lies in the future. ] say
unto the cities of Judah, Behold your God!
[ See the commentary for Isaiah 2:2-4. Joseph Fielding Smith has commented: These are a few of the passages of scripture which indicate the fact that there are to be two capital cities which will be established when the millennial reign shall come. Zion, the New Jerusalem in America and Jerusalem in Palestine which shall be rebuilt and become a city of magnitude and magnificence. (CHMR 1:412-13.) ]
10 Behold, the Lord G
OD will come with strong
hand, and his arm shall rule for him: behold, his reward
is with him, and his work before him.
11 He shall feed his flock like a shepherd: [ See John 10:14 Jesus says "I am the good shepherd" and the "I am" is the Greek "ego eimi" which is equivalent to the Hebrew "I am that I am" which forms the divine name YHWH (i.e. Jehovah). ] he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead [ Preparatory work. ] those that are with young.
[v12-26 presents the Lord's dispute with Israel framed in a very confrontational tone. It appears as four sins: Rejecting the Lord in favor of 1) the nations [v. 15], 2) the worship of idols [v. 19], 3) the rulers of the earth [v. 23], 4) the worship of heavenly bodies [v. 26]. ]
12 ¶ Who hath
measured the waters in the hollow of his hand, and
meted out heaven with the span, and
comprehended the dust [ The Lord knows the world very intimately - there is no a drop of water, a grain of sand that he does not know. He created them with his own hands - a symbol of the detail that was applied. If he knows the grains of sand how well does he know us? ] of the earth in a measure, and weighed the mountains in scales, and the hills
in a balance? [ We cannot even comprehend all of the drops in the sea, or sands on the shore, or starts in the sky. But not only does he comprehend them but he created every one from the smallest to the largest. And if we cannot even comprehend such who are we to give instruction or council to him? ]
13 Who hath directed the Spirit of the L
ORD,
or being his counsellor hath taught him?
[ He does not need to get council from anyone in oreder to know whtat to do. Since God is the one who is giving the council - or the counsellor here he knows the answer - he is not there to take council but to give it. ]
14
With whom took he counsel,
[ Edification - problem solving. ] and
who instructed him, and taught him in the path of judgment, and taught him knowledge, and
shewed to him the way of understanding? [ Israels 4 major sins against God are now outlined. ]
15 Behold,
the nations [ Sin #1 Rejecting the Lord in favor of nations - idol worship of a nations power/wealth/army... ] are as a drop of a bucket,
[ In other words, the nations are nothing and all their wealth and land is nothing compared to the Lord. In modern times, the Lord has indicated again that he controls the destinies of nations and armies: "Do I not hold the destinies of all the armies of the nations of the earth?" (D&C 117:6.) The small dust on the balance pan would make no difference in weighing grain. Assyria was a powerful nation but God would bring them to nothing. ] and are counted as the small dust of the balance: behold, he taketh
up the isles ["the coastlands" The word designates the coastal region of Syria and Phoenicia, for the Israelites a remote area, the limits of the earth." Thus, the "coastlands" represent the very furthest reaches of the earth. ] as a very little thing.
16 And Lebanon
is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering.
17 All nations
before him are as nothing;
[ See vs 12; In other words, the nations are nothing and all their wealth and land is nothing compared to the Lord. ] and they are counted to him less than nothing, and vanity.
18 ¶
To whom then will ye liken God? [ Section starts out with a question that presents the eternal nature of the Lord and contrasts it with the foolishness of idolaters. This subject is treated at length in ch. 44 and 46. ] or what likeness will ye compare unto him?
19 The workman melteth a
graven image,
[Sin #2 Rejecting the Lord in favor of idol worship.Israel has adopted their gods and worshipped them instead of the Lord. Most notable among the rulers at Isaiah's time was Ahaz who even sacrificed his son to an idol. ] and the goldsmith spreadeth it over with gold, and casteth silver chains.
20 He that
is so impoverished that he hath no oblation chooseth a tree
that will not rot; he seeketh unto him a cunning workman to prepare a graven image,
that shall not be moved.
21 Have ye not known? have ye not heard?
hath it not been told you from the beginning? [ Remember that Adam taught his children and because Adam lived so long, and his children did that there was someone who had personlay heard the story of the creation or at least by their direct contact for almost the first 2,000 years. Alludes to the Creation story and ask the question of Israel, 'Are not you familiar with this?" See Ps. 24 where the creation is recounted in a temple entrance hymn. Isaiah is pointing out that in their own liturgy they learn of the Creation, yet they ignore it. ] have ye not understood from the foundations of the earth?
22
It is he that sitteth upon
the circle of the earth, [ Compass. ] , and the inhabitants thereof
are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in:
23 That bringeth
the princes [ Sin #3 Rejecting the Lord in favor of rulers of the earth.abandonment of the
Lord in favor of social and political power, more specifically the power of men selected over the power of the Lord. ] to nothing; he maketh the judges of the earth as vanity.
24 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.
25 To whom then will ye liken me, or shall I be equal? saith the Holy One.
26
Lift up your eyes on high,
[ Sin #4 Rejecting the Lord in favor of worship of heavenly bodies. "The rabbins say, He who is capable of meditating on the revolutions of the heavenly bodies, and does not meditate on them, is not worthy to have his name mentioned among men." Adam Clarke. ] and behold
who hath created these things, [ The irony is that the Lord Himself created the sun, moon and stars, yet His people bow down to them rather than Him. To establish the context of this passage as that of idolatrous worship of the sun, moon and stars, cf. 47:9-13 as well as the similarity between v. 25 and v. 18 where in the case of v. 18 the context is plainly one of idolatry. ] that bringeth out their host by number:
he calleth them all by names [ Each one of us will be called by him, by our name to report - to be judged of him. ] by the greatness of his might, for that
he is strong in power; not one faileth.
27 Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the L
ORD, and my judgment is passed over from my God?
28 ¶ Hast thou not known? hast thou not heard,
that the
everlasting God,
[ One of the names for the Lord. "A connotation of eternal continuance and unending existence, This designation of Deity points up the sharp contrast between the living Gods and the false or temporary gods of the world" - Mormon Doctrine p 243. ] the L
ORD, the Creator of the ends of the earth,
fainteth not, neither is weary? [ The Lord is eternal and exercises power over his creation. ] there is no searching of his understanding.
29
He giveth power to the faint;
[ His physical strength and wisdom are unlimited. ] and to
them that have no might
he increaseth strength.
[ The Lord is the One Who imparts strength to mankind. ]
30 Even the youths shall faint and be weary, and
the young men shall utterly fall:
[ Mankind left to themselves are weak, even the strongest of them. ]
31
But they that wait upon the LORD [ Or those that choose to follow God, the faithful members of the church. The Hebrew word for "wait" is “entwined”. Imagine two ropes being braided into each other, so that in the end, you don't know where one starts and the other one ends. Greek/Hebrew Definitions. Strong's #6960: qavah (pronounced kaw-vaw') a primitive root; to bind together (perhaps by twisting), i.e. collect; (figuratively) to expect:--gather (together), look, patiently, tarry, wait (for, on, upon). ] shall
renew their strength;
[ Mankind who relies on the Lord can have strength and be lifted up by the Lord. ] they
shall mount up with wings as eagles;
[ The reward for the faithful, Elder Orson Pratt suggests that we will no longer be confined by the laws of this mortal sphere - "we will be able to move from place to place with increased velocity, even the speed of light." Journal Of Discourses 3:104. When an eagle is born it has its nest high above the ground, so high that the young eagles will not attempt to leave the nest. So the parents will roll the young eagle over on its back and then grasp the young eagle upside down and fly even higher into the sky. Then the parent eagle will let the young eagle go. The young eagle will struggle to gain flight and control. If they do the parents will just fly near them for a while. If they do not gain control the parent eagle will take the you chick high into the sky again and repeat the same process until the young eagle can fly. The second round is pretty difficult for the parent eagle to get the young eagle to leat go, it often requires a lot of work - but this is the process. ] they shall run, and
not be weary; and they shall walk, and not faint.
[ Those who do rely on the Lord shall be eternal. (D&C 89)]