We might therefore have expected that chapter 40 would commence on a mournful note, calling for misery and tears rather than comfort. But no, “Comfort ye, comfort ye My people, saith your God”; and that in view of the main theme, which is developed in the remaining chapters. In the earlier portion chapters 1-35 the main theme has been the sinful state of both Israel and the surrounding nations, and God’s judgments upon them all, though relieved by happy references to Messiah’s kingdom and glory, as in chapters 9, 11, 28, 32. Now, though God’s controversy with Israel still continues, both as to their idolatry and their rejection of their Messiah, it is His advent, both in suffering and in glory, that is the main theme.
Comfort, then, is now pronounced and offered to God’s people and, as to the immediate context, it is based upon the declaration in verse 2. It is not that their iniquity is condoned or made light of but rather that its “double”, or appropriate punishment, has been exacted, and thus it has been pardoned, and the time of “warfare”, or suffering, is over. The verse does not state how this “double” from the Lord’s hand has been received.
The explanation of it lies in the subsequent chapters. As to the government of God, operating in this world, they receive it to the full in heavy chastisement, as indicated in chapters 57, 58 and 59. As to the more serious matter of God’s eternal judgment on sin, they receive it in the vicarious sufferings of their Messiah and Saviour, whom once they rejected. This we see in chapter 53, where we find them saying prophetically, “The chastisement of our peace was upon Him”, since “The Lord hath laid on Him the iniquity of us all.”
So verse 3 presents us with that which the Evangelist Mark has declared to be, “The beginning of the gospel of Jesus Christ, the Son of God”: the mission of John the Baptist. The prophecy here is quite unmistakable for John himself claimed to be “the voice”; as recorded in John 1:2323He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. (John 1:23). Equally unmistakable is the true greatness and glory of the One that he announced; for it was “Jehovah” and “our God” for whom he prepared the way.
The language of verse 4 is figurative but the meaning is plain, and in keeping with the words of the virgin Mary recorded in Luke 1:5252He hath put down the mighty from their seats, and exalted them of low degree. (Luke 1:52). John’s baptism was one of repentance, and that brings all men down to a common level of lowliness and self-judgment. The Pharisees saw this clearly enough and it was the reason why they, being puffed up with pride, “rejected the counsel of God against themselves, being not baptized of him” (Luke 7:3030But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. (Luke 7:30)).
But though the allusion to John is so plain, verse 5 carries us on to what will be fulfilled at the second coming of Christ. The glory of the Lord was indeed revealed at His first coming, and it proved to be “the glory as of the Only Begotten of the Father” (John 1:1414And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. (John 1:14)). But in the same verse we read, “We beheld His glory”, and the context of these words shows that the mass of the people did not behold it. The disciples were the exception to the rule. Not until His second advent comes to pass will “all flesh” see it. Revelation 1:77Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. (Revelation 1:7) declares the publicity of His second advent.
So the prophecy here, as is usual in the Old Testament, has both advents in view. The same feature meets us in chapter 61:2, for, when the Lord Jesus read this in the synagogue at Nazareth, He stopped in the middle of the verse, knowing that the latter part of it referred to His second advent in power and not His first advent in grace. A single star shines in our night sky but when seen through a telescope it proves to be two. So this predicted advent of Jehovah in the person of the Messiah is discovered to be two advents in the clearer light of the New Testament.
But the immediate effect of the presence of the Lord and the revelation of His glory would be What? The complete exposure of the sinfulness and frailty of mankind. Not merely Gentile flesh, or depraved flesh, but “all flesh” is as withered and worthless grass. The Apostle Peter quotes these words at the end of the first chapter of his first Epistle, but in contrast therewith he dwells upon the word of our God which stands forever. And he assures us that by that living and abiding word of God we have been “born again”. So once more we see how New Testament grace shines above Old Testament law.
Chapters 40:9-45:14
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