40:1 comfort my people The consolation and comfort of Israel is a key theme of chs. 40–55. While oracles of restoration and salvation are interspersed with oracles of judgment throughout chs. 1–39, this part of the books is characterized by a reduced focus on judgment; the prophet’s words of comfort are directed at those who have already been punished (see v. 2).

40:2 her compulsory labor is fulfilled The Hebrew term tsava’ can indicate armed service or servitude. The following assertion that she has paid “double” for her sins suggests the context is a prison sentence or penal servitude.

is paid for The Hebrew here can mean “pardoned” or “paid for.”

double for all her sins The Hebrew term used here (meaning “double” or “two”) only occurs here and in Job 11:6. This context suggests a meaning of “more than enough” rather than specifically “double.” Compare Job 11:6, where Zophar suggests that Job suffers less than he deserves.

40:3 in the wilderness, “Clear the way of God will lead the remnant through the wilderness from Babylon to Zion, just like the exodus from Egypt.

Make a highway smooth in the desert The highway through the desert was also described in Isa 35:8–10.

40:4 every mountain and hill shall become low Similar imagery to the trembling of the natural world that accompanies an appearance of God (or theophany). Compare 2:14, where the day of Yahweh is accompanied by the mountains and hills being brought low.

Theophany in the Old Testament

rough ground shall be like a plain Describes the reshaping of the wilderness to make a level highway fit for God to lead His people across.

40:5 the mouth of Yahweh has spoken The opening poem of Isaiah concludes with the same formula (see 1:20).

40:6 A voice is saying, “Call Just as in 6:11, the prophet receives a message to proclaim and asks for clarification.

All humankind are grass Life is fragile, transient, and impermanent.

his loyalty The Hebrew word chesed usually refers to faithfulness or kindness. The Septuagint and the nt (1 Pet 1:24) use the Greek word for “glory” (doxa), suggesting another Hebrew copy of the Scripture may have used a word for beauty or glory such as heder “splendor” or chemed “delight.”

Chesed Word Study

40:8 will stand forever The impermanence of human life is contrasted with the permanence of God.

40:9 Zion, bringer of good news Rather than identifying Zion or Jerusalem as the herald, the Hebrew allows for the reading “herald of good news for Zion” and “herald of good news for Jerusalem” in the parallel line. In the context of the prophet’s message and charge to preach, it is reasonable to read v. 9 as addressed to him along with v. 8. See v. 1 and note.

Here is your God The simple call to look upon their God is expanded and amplified in vv. 10–31.

40:10 The Lord Yahweh comes with strength The Hebrew phrase adonai yhwh (“Lord Yahweh”) is a common title for God throughout the book of Isaiah and the ot. The imminent coming of Yahweh announced in vv. 3–5 is now described in more detail.

The Name Theology of the Old Testament

Look! His reward is with him The phrase occurs again in 62:11. The reuse of particular phrases such as this provides stylistic unity in the book. These repetitions were likely used to evoke thematic and textual connections throughout all the prophetic material connected with Isaiah.

his recompense God will come with payback—either Judah’s repayment, compensation for service, or the repayment demanded against the nations in judgment as in 34:8 and 35:4.

40:11 He will feed his flock like a shepherd Illustrates God’s care for His people, and is also found in Psa 23:1–6 and as an image of Christ in John 10:22–29.

40:12 Who has measured the waters in the hollow of his hand and marked off the heavens with a span, comprehended the dust of the earth in a third of a measure and weighed out the mountains in the scales, and the hills in a balance? Creation imagery affirms Yahweh’s sovereignty; He is the only Creator. These questions, which reflect Job 38, are designed to illustrate the finite nature of the created world compared to the infinite God who created it.

the hollow of his hand An image of the sheer immensity of God in His power over the universe. The imagery of God holding the oceans in the hollow of His hand and covering the heavens with the width of His hand sets up the later contrast with humanity—where the nations are little more than a drop of water or a speck of dust (see Isa 40:15 and note).

40:13 Who has measured up the spirit of Yahweh or informed him as his counselor? “Measured” carries the sense of being corrected toward some external standard. Compare 11:2.

40:14 taught him the path of justice God is the Teacher, not the one taught (see 30:20).

40:15 like a drop from a bucket Compared to the greatness of God, all the power of earthly nations is next to nothing—a drop of water or a speck of dust. See note on v. 12. The image should be reassuring to Israel, since they are currently under the domination of a foreign power.

40:16 Lebanon is not enough to light a fire Lebanon had a reputation for its timber. Those who truly wanted to make an altar and a sacrifice worthy of Yahweh would not find enough trees or animals even in this tree-dominated region to provide a sufficient fire and sacrifice.

40:17 the nations are like nothing Specifies the reality behind the metaphor of v. 15.

nothing and emptiness The Hebrew term used here, tohu, (“emptiness,” also in v. 23), describes the disorder of the earth at the beginning of its creation (see note on Gen 1:2).

40:19 A craftsman pours out the idol Amplifies a theme of Isa 2:8; 30:22, and 37:18 that only Yahweh—without image and form—is the true God. All idols made by human hands are powerless. The argument against idolatry continues in v. 25 and 46:5.

40:21 from the foundation of the earth Creation itself should have been enough of a witness for people to understand there was a Creator (see Rom 1:19–20).

40:22 the circle of the earth Likely refers to the ancient Hebrew idea of a dome or vault over the earth (Gen 1:6–7). The poetic reference also occurs in Job 22:14 and Prov 8:27 with reference to God’s creative power.

the one who stretches out the heavens like a veil See Psa 104:2; Job 9:8. Isaiah makes extensive use of poetic traditions about creation found in Proverbs, Psalms, and Job.

40:23 the one who brings princes to nothing God’s sovereignty is expressed in His ultimate power over all the so-called powerful of the earth (see Job 12:21; Psa 107:40).

nothing. See note on Isa 40:17.

40:26 Who created these? As in Gen 1:1, the Hebrew term bara is always a divine prerogative. See note on Gen 1:1.

The one who brings out their host See Psa 147:4.

40:27 My way is hidden from Yahweh Reflects the belief that God did not see their current circumstance.

my judgment is passed over by my God An appeal to God to act justly (compare Job 27:2).

40:28 the creator of the ends of the earth The focus on God as Creator and totally “other” than His creation answers the statements of Isa 40:27. Since God’s ways are unknowable, they have no grounds to make such a claim.

40:29 He gives power to the weary The exiles should know that the everlasting God both sees their plight and has the plan and power to restore them from their position of weakness.

40:30 Even young people will be faint God’s store of energy and power exhausts even the seemingly endless supply of a young person’s energy.

40:31 They shall go up with wings like eagles Alludes to the exodus miracle (Exod 19:4); the poet casts the vision for a new exodus led by God (Isa 40:3) from Babylon.