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God’s People Are Comforted

Comfort, O comfort my people,

says your God.

Speak tenderly to Jerusalem,

and cry to her

that she has served her term,

that her penalty is paid,

that she has received from the L ord’s hand

double for all her sins.

A voice cries out:

“In the wilderness prepare the way of the L ord,

make straight in the desert a highway for our God.

Every valley shall be lifted up,

and every mountain and hill be made low;

the uneven ground shall become level,

and the rough places a plain.

Then the glory of the L ord shall be revealed,

and all people shall see it together,

for the mouth of the L ord has spoken.”

A voice says, “Cry out!”

And I said, “What shall I cry?”

All people are grass,

their constancy is like the flower of the field.

The grass withers, the flower fades,

when the breath of the L ord blows upon it;

surely the people are grass.

The grass withers, the flower fades;

but the word of our God will stand forever.

Get you up to a high mountain,

O Zion, herald of good tidings;

lift up your voice with strength,

O Jerusalem, herald of good tidings,

lift it up, do not fear;

say to the cities of Judah,

“Here is your God!”

See, the Lord G od comes with might,

and his arm rules for him;

his reward is with him,

and his recompense before him.

He will feed his flock like a shepherd;

he will gather the lambs in his arms,

and carry them in his bosom,

and gently lead the mother sheep.

Who has measured the waters in the hollow of his hand

and marked off the heavens with a span,

enclosed the dust of the earth in a measure,

and weighed the mountains in scales

and the hills in a balance?

Who has directed the spirit of the L ord,

or as his counselor has instructed him?

Whom did he consult for his enlightenment,

and who taught him the path of justice?

Who taught him knowledge,

and showed him the way of understanding?

Even the nations are like a drop from a bucket,

and are accounted as dust on the scales;

see, he takes up the isles like fine dust.

Lebanon would not provide fuel enough,

nor are its animals enough for a burnt offering.

All the nations are as nothing before him;

they are accounted by him as less than nothing and emptiness.

To whom then will you liken God,

or what likeness compare with him?

An idol? —A workman casts it,

and a goldsmith overlays it with gold,

and casts for it silver chains.

As a gift one chooses mulberry wood

—wood that will not rot—

then seeks out a skilled artisan

to set up an image that will not topple.

Have you not known? Have you not heard?

Has it not been told you from the beginning?

Have you not understood from the foundations of the earth?

It is he who sits above the circle of the earth,

and its inhabitants are like grasshoppers;

who stretches out the heavens like a curtain,

and spreads them like a tent to live in;

who brings princes to naught,

and makes the rulers of the earth as nothing.

Scarcely are they planted, scarcely sown,

scarcely has their stem taken root in the earth,

when he blows upon them, and they wither,

and the tempest carries them off like stubble.

To whom then will you compare me,

or who is my equal? says the Holy One.

Lift up your eyes on high and see:

Who created these?

He who brings out their host and numbers them,

calling them all by name;

because he is great in strength,

mighty in power,

not one is missing.

Why do you say, O Jacob,

and speak, O Israel,

“My way is hidden from the L ord,

and my right is disregarded by my God”?

Have you not known? Have you not heard?

The L ord is the everlasting God,

the Creator of the ends of the earth.

He does not faint or grow weary;

his understanding is unsearchable.

He gives power to the faint,

and strengthens the powerless.

Even youths will faint and be weary,

and the young will fall exhausted;

but those who wait for the L ord shall renew their strength,

they shall mount up with wings like eagles,

they shall run and not be weary,

they shall walk and not faint.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

27. Why wilt thou say? The Prophet now expostulates either with the Jews, because they were almost overcome by despair, and did not look to the promises of God, by which they ought, to have supported their minds; or he makes provision for posterity, that they may not sink under any distresses however long continued. The verbs are in the future sense, which might also be explained by the subjunctive mood, Why wouldst thou say? For Isaiah justly infers front the preceding statement, that the chosen people, whatever may happen, ought to wait patiently for God, till he give assistance in due time. He argues from the less to the greater: “Since God keeps every part of the world under his authority, it is impossible that he shall forsake his Church.” Yet it is probable that at that time there were heard among the people complaints, by which they murmured against God, as if he did not care about their salvation, or were slow in rendering assistance, or even shut his eyes and did not see their distresses. The fault which is now corrected is, that they thought that God did not care about them; as usually happens in afflictions, in which we think that God has forsaken us, and exposed us for a prey, and that he takes no concern about the affairs of this world. ¹²⁸¹²⁸ “Et qu’il ne se soucie des choses de ce monde.”

O Jacob and Israel! By these names he calls to their remembrance the Lord’s covenant, which had been ratified by promises so numerous and so diversified; as if he had said, “Dost thou not think that thou art that people which God hath chosen peculiarly for himself? Why dost thou imagine that he who cannot deceive does not attend to thy cause?”

My way is hidden from Jehovah. He employs the word way for “condition” and ‘cause,” and hidden, for “disregarded” or “unknown;” for if God delay his assistance for a short time, we think that his care does not extend to us. Some explain it differently, that is, that the people are here reproved for thinking that they would not be punished for sinning, and they think that this sentiment resembles such as, “The wicked man hath said in his heart, There is no God.” (Psalm 14:1.) But the Prophets meaning unquestionably was, “Thinkest thou, O Israel, that the Lord taketh no concern about thine affairs?” For he exclaims against the distrust of the people, and chides them sharply, that he may afterwards comfort them, and may show that the Lord will continually assist his people whom he hath undertaken to defend.

And my judgment passeth away from my God. The word judgment confirms our interpretation of the preceding clause; for “judgment” is implored in affliction, when we are unjustly oppressed, or when any one does us wrong; and God is said to favor and undertake “judgment,” or “our right,” when, after having known our cause, he defends and guards us; and he is said to pass by it, when he overlooks us, and permits us to be devoured by our enemies. It is as if he had said, that the Jews act unjustly in complaining that God has disregarded their cause and forsaken them; and by that reproof he prepares them for receiving consolation, for they could not receive it while their minds were occupied with wicked or foolish thoughts. It was therefore necessary first to remove obstructions, and to open up the way for consolation.

¹²⁸ “Et qu’il ne se soucie des choses de ce monde.”