This section of Isaiah speaks of good news, but what is this good news? Who is it for? What does it mean for us? And why can we trust that this good news is true?
Isaiah has had slim threads of hope throughout the book that we’ve seen previously, in Isaiah 9 (speaking about the promised child) and Isaiah 35 (speaking of the return from exile). But from this section, we will see how God also has words of comfort for His people and an eternal hope for them.
(A) The Means of Comfort: God Himself will pardon His people (Isa 40:1-2)
Isaiah 40:1 begins with a double word of comfort. Now, to understand it, we need to know who is saying it and to whom. Isaiah 1-35 speaks about the threat of Assyria. In Isaiah 35, Assyria arrives at Israel’s front door, but God turns the nation away in Isaiah 36. Yet in Isaiah 39, we see that Babylon is mentioned. Isaiah 39:6 mentions a future where Babylon, instead of Assyria, is the new great power that God’s people will grapple with, and they will have to deal with the threat of exile.
(If you’ve missed it, our previous studies in Isaiah can be found here: Part 1, Part 2, Part 3, Part 4.)
So, what does comfort look like for a people with no land, no king and no way of going home? He speaks tenderly and kindly (c.f. Isa 40:2a, Ruth 2:13). Hosea 2:14 also shows a God who speaks tenderly to an unfaithful Israel. Hence, we see that the tenderness is not because of who Israel is, but because of who He is. Though they have been unfaithful (hence, Babylonian exile), yet God Himself will speak tenderly to them to announce a time of comfort.
God also identifies as their God (Isa 40:1b), though they have been wayward. Likewise, in their past, God said that they will be His people, and they will be their God (c.f. Exo 6:7). Isaiah too, refers to this covenant relationship here. This relationship is preserved in spite of their disobedience. This is the rock-solid ground of comfort to a people that are in exile, in the wrong place, under a wrong king. It is comforting because this covenant is being upheld despite the circumstances.
Thus, every promise that Judah had thrown away is now possible and alive again. From this point on in Isaiah, the prophet will continue to speak of promises that are not immediately visible and evident, but is only possible because of this covenant-keeping God,
From Isaiah 40:2, we also see three comforts that are offered to God’s people. Firstly, Judah’s warfare has ended. Judah had been at war with God because of her sin. Her exile is a result of her sin. Job 7:1 seems to describe such days like a part of life. But here in Isaiah, this has ended.
Secondly, Isaiah addresses the iniquity of the people. At the beginning of the book, Isaiah spoke about the great iniquity of the people in Isaiah 1:4. Yet here, 39 chapters later, their sins have been pardoned. Thirdly, Isaiah also addresses “all her sins”, saying that she has received double for all her sins.
The basis of this second and third comfort is forgiveness. Notice also how the comfort is final! God begins this great task of comfort with the uncomfortable news of their need of Him! God is speaking to them uncomfortable words, things that Israel might not want to hear. If you’re in exile, would you want to hear these words and receive it as comfort?
It is important that Isaiah 40 brings words of comfort that begins with sin — it shows Israel’s real need! True comfort begins with God’s pardon. When you think of God’s comfort to you, what do you think of? Are you looking merely to nice comfort that has no power over the turmoil and struggle with sin that you are fighting within you? Isaiah shows us how exile is an apt description of our situation. We find ourselves in the wrong place, under the wrong ruler. But there is also comfort for us.
(B) The End of Comfort: God Himself will lead His people home (Isa 40:3-5)
In Isaiah 40, we find ourselves reading about a desert or wilderness, and there is a way in this wilderness (Isa 40:3). This is for the revealing of God’s glory (Isa 40:5).
Who is this highway for? We can read other parts of Isaiah for a hint. Earlier, in Isaiah 35:1 and Isaiah 35:6b, we read of a wilderness or desert for the the redeemed and ransomed of the LORD. In this chapter, we are also told that this is for God’s people, for God to lead them home (Isa 40:3).
Isaiah goes on to describe how the mountainous, rugged, difficult path is now transformed into a smooth plain (Isaiah 40:4). Every visual and physical obstruction will be cleared.
With this way in the wilderness imagery, Isaiah pictures a royal rescue that sweeps everything in its path. The forgiveness that we spoke of earlier is not the end of the good news. Rescue is. God seeks to not only pardon, but to restore life-giving fellowship to Himself by reconciling His people back to Him. He makes a way of life and homecoming in a place that is far from home. His way brings us back!
Remember that God is speaking to a people whose vision is filled with mountains. They look at the way leading home and they only see the mountain and valley and think that this is impossible to travel on. In response to that, God says that He is going first! The good news is not that God calls us to find HIm. Rather, God Himself comes, and makes the way clear for us to Him!
This personal, covenant-keeping God knows where they are and makes a way to bring them Home!
We also see that point of this highway in Isaiah 40:5. As God rescues His people, the point is revelation — to see who He is. This is not just for Judah, but for “all flesh”, even the Gentiles (Isa 40:5). God’s revelation of His glory is for all with eyes to see. This return from exile and pardon from sin is not just Judah. God’s reference to “my people” is not just for Judah, but as we will see increasingly, it is a call for the nations too.
This passage in Isaiah is also often quoted of in the Gospels. The gospel of Mark also begins with a reference to this part of Isaiah in Mark 1:1-3. In Mark 1:1, we see how Mark is writing about good news about Jesus. The first thing Mark does is quote Isaiah. Thus, the good news of Jesus is closely related to the rescue and redemption of God referenced in Isaiah. The way being prepared is the way of the Lord and in Mark, we read that John comes to prepare the way for Jesus. When Jesus arrives, it is the beginning of fulfilment of Isaiah. The way home is being laid out.
Now, what anchors this promise? How could Israel believe it? Isaiah 40:5 tells us that they can be sure because “the mouth of the LORD has spoken”. Earlier, the mouth of the Lord spoke of judgment in Isaiah 1:20 and it came to pass later in the chapter. This, ironically, became the basis of their trust here.
See also the finality here. By the time the people of God are in exile, these are bold words to them. They are called to trust not new words, but His past promises. God’s words are the only words given to God’s people in exile. They cannot trust their own words of promise, and their actions have shown that they are fickle and rebellious.
These words are not abstract and random, like the words in a fortune cookie. See that these are words of a God that speaks to His people. His people hear and trust Him.
(C) The Certainty of Comfort: God Himself has spoken (Isa 40:6-8)
Isaiah draws two comparisons here. Firstly, we see that all flesh is like grass, which withers (Isa 40:6-7). (c.f. Ps 103:15-16) Isaiah echoes the language of Psalm 103. When the breath of the LORD blow, the grass withers. Some think it refers to judgment (c.f Isa 30:33), and others think it refers to God speaking an end. Regardless, we can see the impermanence of our nature. With one breath, we are no more.
The second comparison is that its beauty is like the flower of the field (Isa 40:6b). Our world tells us that the here and now matters, and it is important for us to leave a legacy. Yet, the reality is that we are not as permanent as we are. The things that we think matter, does not. Beautiful things don’t last forever. These verses remind us of what it means to be human, here today and gone tomorrow.
In Exodus 34:6-7, the word for beauty here is the word for “steadfast love”. Beauty here is a moral quality, not a physical quality. Thus, the beauty of all flesh is our ability to reflect His lasting love, how reliable we are in our love. The faithfulness of humanity is like a flower in this field. We can love well and it is beautiful. But it cannot last, either because we cannot sustain it, or because we die.
Physically and in moral character, humankind is fleeting and a failure. Our love is often cold and there is no lasting goodness in us.
So why does Isaiah write in this way? Isaiah’s words would have been sweet for the hearers as they meditated on them. What hope is there? When God breaths, the oppressor melts away. See Isaiah 51:12. Even those who seem so powerful and immovable will have their day and can be removed when God breaths. Exile will not last forever. This is also our comfort if we’re suffering in an unjust situation. He promises to be a shield for those who take refuge in Him.
This contrast in Isaiah 40:8 explains everything. The frailty of man is raised here, and in Psalm 103:15-16 so that it points to His steadfast love in the next verse, in Psalm 103:17. Certainty is anchored in the word God speaks. Their hope is not founded on another good king, nor in the prophet Isaiah who is merely a messenger. They were not to trust in man, but to trust in God’s word and His faithfulness. The frailty of man and the flimsiness of our faith is not meant to discourage us, but to point us to what is steadfast and sure. There is nothing that can give us the impermanence that we hope for.
What does glory revealed to all flesh look like? John, in the opening of the gospel in John 1, tells us that glory revealed to all flesh looks like the saving God who came as flesh. He took on our sin and took it all the way to the cross. This is why our warfare with God has ended, and serious iniquity has been pardoned. This is how we know and can truly sing “Joy to the world” because “the Lord is come” and “let earth receive her King”.
This is not comfort we can dream up. It is comfort that only He can give. We can receive it only in Jesus Christ.
Today, do you hear this God speak to you? How will you respond to Him?