Last week, I introduced a new series we are beginning that covers Isaiah 40-55. If you missed last week, I think today will still mostly make sense, but you might want to get a copy of last week's sermon from me. Today, then, we are just going to dive in to Isaiah 40. This chapter opens by giving us a half-veiled, half-opened, picture of heaven. What we see, as though through a dirty window, is God in the midst of his divine council. God is not in heaven alone. He's surrounded by the sons of God, who work with God, and for God. And so what we should imagine today, is that we are caught up into heaven, and we get to overhear a conversation in heaven involving God, and his council. And, what we will see, is that there is a human who at some point is caught up into this council, and this human participates in all of it.
So let's read verses 1-2:
(1) Comfort, comfort (2nd person plural) my people, says your God (Elohim);
(2) speak (2nd person plural) to the heart of Jerusalem
(idiom can mean something like "speak tenderly/gently," as in Gen. 34:3; Judges 19:3; Hos 2:16; Ruth 2:13?), or "encourage," as in Gen. 2 Sam 19:8 [EB 7]; Ruth 2:13 in particular is interesting; Ruth doesn't have the type of relationship with Boaz that would've expected this);
and call (2nd person plural) to her
because her term of hard service has been fulfilled, (Job 7:1; 10:17; 14:14),
because her guilt has been paid for,
because she has received from the hand of Yahweh double for all her sins.
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A note on the three "because" statements:
Goldingay, The Message of Isaiah 40-55, prefers to read these three "ki"s, usually translated a "that" (intoducing the content of the speech) as instead "because," as explanations for why now is the time to call out, and as a deliberately delayed description of the content of the message. The only place in the Hebrew Bible where this verb + preposition occur together is apparently here, based on DCH. "That" is certainly a possible option, but (after reflection) I think Goldingay is right. It's certainly not a normal way to introduce indirect speech. My guess is that Hebrew scholars all know Greek as well, where "hoti" after verbs of speech often means something like "that," marking indirect speech, and they bring that into their reading of the Hebrew "ki."
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So God here turns the page on his relationship with Israel. He initiates something new. He turns to his divine council, and He calls on them to comfort his people, to speak tenderly to them, to encourage them.
Why do God's people need this message of comfort? We talked about it last week, but these words are addressed to a conquered people. Jerusalem was captured, and conquered, in 587 B.C. by Babylon. Many of its people were taken, and resettled across the Babylonian empire (and actually, there were a series of forced resettlements that began about a decade before that as well). The ones who were left in Jerusalem were poor, and struggled to make a life for themselves in a city and a land ruined by war. If you were an Israelite living in all of this, ideally you'd understand that all of this happened to you because of your rebellion against Yahweh. You are in exile, not because Yahweh is weaker than the Babylonian gods, or because Yahweh isn't very attentive, or just because you're unlucky. You're in exile as punishment for sin.
And what God is announcing here, is that Israel has paid off her own sin through her hard service. This idea is foreign to us, probably. But the idea here is linked to (something along the lines of) Exodus 24. Let's turn there. (NRSV updated no reason):
22 [a]“When someone steals an ox or a sheep and slaughters it or sells it, the thief shall pay five oxen for an ox and four sheep for a sheep. 2 [b](If the thief is found breaking in and is struck dead, no bloodguilt is incurred; 3 but if it happens after sunrise, bloodguilt is incurred.) The thief shall make full restitution or, if unable to do so, shall be sold for the theft. 4 When the animal, whether ox or donkey or sheep, is found alive in the thief’s possession, the thief shall pay double.
5 “When someone causes a field or vineyard to be grazed over or lets livestock loose to graze in someone else’s field, restitution shall be made from the best in the owner’s field or vineyard.
6 “When fire breaks out and catches in thorns so that the stacked grain or the standing grain or the field is consumed, the one who started the fire shall make full restitution.
7 “When someone delivers to a neighbor money or goods for safekeeping and they are stolen from the neighbor’s house, then the thief, if caught, shall pay double. 8 If the thief is not caught, the owner of the house shall be brought before God, to determine whether or not the owner had laid hands on the neighbor’s goods.
9 “In any case of disputed ownership involving ox, donkey, sheep, clothing, or any other loss, of which one party says, ‘This is mine,’ the case of both parties shall come before God; the one whom God condemns shall pay double to the other.
In a number of cases in the Mosaic covenant, criminals pay double for their crimes. When you intentionally do the wrong thing, by, say, stealing your neighbor's cow, you don't make people whole by simply replacing the stolen cow. You make them whole, by giving them two cows. That idea is what's getting picked up in Isaiah 40. Israel has rebelled against Yahweh, acted criminally toward their God. And God has forced them repay double their sins, and work off their transgression. But now, Israel's term of service is done. She's paid for her sins, and now a different sort of future is possible. Now, enough time has passed that God will instead comfort his people.
Now, what would it look like for God to comfort his people? What should we expect? (what follows is basically riffing off Claus Westermann's brilliant commentary)
When we hear the word "comfort," we tend to think in terms of a box of Kleenex, a shoulder to cry on, and an ear to listen. When Job lost everything, and his friends sat in silence with him for a week, that was comfort. Right? When they tried to give a misguided theological explanation of why it happened, that wasn't. And we know that some of you have better shoulders for crying on, and better ears, than others. Some of you keep the Kleenex box close at hand.
All of this is a particular type of comfort that we give one another in times of loss, and need. But there's another type of comfort. When you have a problem that's far bigger than you can handle, or when you find you have an enemy in a far higher, more powerful position than yours, what you find yourself wanting is someone to be a champion for you. Maybe your immediate supervisor has it in for you, but the owner loves you. So what do you do? You go to the owner, and he/she "comforts" you, not by handing you a Kleenex, but by telling you, "I'll deal with the manager." People in power can offer a different type of comfort. Or, imagine that you are having financial problems. If you talk to your rich friend about your problems, she might give you a box of Kleenex, and express a hope that you stay warm and well-fed (James 2). But, more likely, she will comfort you by lending you some money. People with money can offer a different type of comfort.
That, I think, is the idea here. When God comforts his people, He tends to comfort people through decisive, powerful action. He listens well. He loves when we cry out to him. But God's comfort doesn't end, with him only listening.
So we know, as of verse 2, that God is done punishing people. Instead, He wants to see his people comforted, in some way, through his divine council. And given what we know about God, and how God tends to comfort, we should expect something concrete, and something amazing.
So in verses 1-2, God calls out to his divine council, telling them to comfort and encourage his people. In verses 3-5, a second voice calls out. This voice, I think, belongs to a member of God's council. And I think it's best to understand this voice as a response to God's voice:
(3) A voice [is] calling out,
"In the desert, clear (Zeph. 3:15; Gen. 24:31; Lev. 14:36; verb is 2nd person plural) the way of Yahweh;
smooth (2nd person plural; Isa. 45:13; Pr. 3:6; 11:5) in the wilderness a highway for our God.
(4) Every valley will be lifted up,
and every mountain and height will be made low,
and the rugged terrain will become a plain,
while the uneven ground [will become] a plain,
(5) and the glory of Yahweh will be revealed (Isaiah 35:2),
and all flesh/people will see it at the same time,
because the mouth of Yahweh has spoken."
Some of you, when you hear these verses, recognize them. You have this sense, maybe, that they are found in some other, more familiar part of the Bible. And if that's you, your familiarity with this language is going to get in the way here. What we are seeing in these verses, is a massive construction project. Some voice calls out, commanding someone to build a freeway for God to walk on. And this will be a perfect freeway. Every valley, and low spot, will be raised up. Every tricky mountain peak will be completely flattened. The rough areas, with weird run-off and erosion, will be smoothed. Every part of this road will, in the end, look like Kansas or Saskatchewan. Perfectly flat, as far as the eye can see.
Now, we might think of these types of roads as being incredibly boring. We find ourselves wondering how fast we can drive on them, without getting a ticket. But the beautiful thing about a road like that, is that there's no obstacles. And that, I think, is the key idea here (following Westermann I think). Some group of beings is going to build a road for God, where every single obstacle has been removed.
Now, I don't think that these verses are a literal call, to build a literal road. I don't think angels are working with bulldozers, or mixing concrete.
This is metaphorical language. There are obstacles that are blocking God from doing what He wants to do, and going where He wants to go. There are things in the way. And God's divine council is going to deal with those things. At this point, we don't know what these obstacles are. We don't even know where the road starts, or where it goes. But one thing we know for sure: God is on the move. God's glory-- his power, and majesty, and goodness (Exodus 33:18-19)-- will become obvious to all people. Everyone will realize who Yahweh is, and how good He is. And all of this will happen "because the mouth of Yahweh has spoken." As soon as Yahweh says, "Comfort, comfort," the wheels start moving. Things start to change.
This brings us to verse 6, where we hear another voice. This one, again, is probably a member of the divine council. But here, we find a speed bump:
(6) A voice [is] saying,
"Call out!", [2nd person masculine singular]
So some random voice in the divine council, issues a call to some random (masculine singular) person, to "call out." This is a call to join in what God's doing. To give words to it. Probably, it's a call to bring humans into the loop, so that the Israelites know what's going on (especially if John Goldingay is right that the three "ki" statements are "because," and not "that").
But this person isn't having it. He raises an objection:
and he says, [A prophetic objection. What is there to call out about]
'What I shall I call out?"
"All the flesh/people [are] grass,
and all of their loyalty ["hesed"] [is] like the flowers of the field.
(7) It has shriveled/dried out-- the grass;
it has wilted-- the flower--
because the wind/Spirit of Yahweh has blown on it."
What we see in this verse is the one place where the prophet behind all of Isaiah 40-55 reveals himself. He objects to his calling. He won't do it, because there's a huge problem. When he looks around, he sees very clearly that people are like grass and flowers. Specifically, their loyalty is like a flower. It's beautiful to look at. It's stunning, in full bloom. But flowers don't last. Grass doesn't last. They are fragile, and temporary. And describing human loyalty like a flower, is the perfect image. People don't consistently, persistently, act rightly toward God. Their loyalty can't be counted on.
And on top of all of that, verse 7, God has done terrible things to the people. He's treated them, like a harsh summer wind treats grass. He's dried them out. He's made them wither.
Is there any hope for an unfaithful people? Is there any room for optimism, when God has dealt so harshly with his own people? "What" can you possibly say, in this situation?
In what follows, the voice responds with partial agreement.
"Surely, grass, the people [are] ["grass" is focused].
(8) It has shriveled/dried out-- the grass.
It has withered-- the flower,
while the word of our God/Elohim will stand forever.
It's true that the people are grass. It's true that their loyalty is still a problem. There's nothing here to show that Israel has repented, or changed, or that anything is really any different (with Goldingay, against Paul Hanson).
And God has harshly punished his people. The voice doesn't sugar coat that, or push back against that. All of that's true.
But something else is true, as well... "the word of our God will stand forever."
What the voice is talking about here, is not the Bible exactly. The voice isn't making a blanket statement about the inspiration and reliability of the Bible. The voice is talking about the commitment God has made to his people. God's word here, is a way of talking about his promises. And God has promised, even already in the book of Isaiah, that judgment and punishment will not be the last "word."
So when we hear this, I think what we are supposed to think of, above all else, is Isaiah 35. Let me just read the whole chapter in its entirety. And here the message of hope that God offers his people, on the far side of judgment (NRSV updated no reason):
35 The wilderness and the dry land shall be glad;
the desert shall rejoice and blossom;
like the crocus 2 it shall blossom abundantly
and rejoice with joy and shouting.
The glory of Lebanon shall be given to it,
the majesty of Carmel and Sharon.
They shall see the glory of the LORD,
the majesty of our God.]][a]
3 Strengthen the weak hands
and make firm the feeble knees.
4 Say to those who are of a fearful heart,
“Be strong, do not fear!
Here is your God.
He will come with vengeance,
with terrible recompense.
He will come and save you.”
5 Then the eyes of the blind shall be opened,
and the ears of the deaf shall be opened;
6 then the lame shall leap like a deer,
and the tongue of the speechless sing for joy.
For waters shall break forth in the wilderness
and streams in the desert;
7 the burning sand shall become a pool
and the thirsty ground springs of water;
the haunt of jackals shall become a swamp;[b]
the grass shall become reeds and rushes.
8 A highway shall be there,[c]
and it shall be called the Holy Way;
the unclean shall not travel on it,[d]
but it shall be for God’s people;[e]
no traveler, not even fools, shall go astray.
9 No lion shall be there,
nor shall any ravenous beast come up on it;
they shall not be found there,
but the redeemed shall walk there.
10 And the ransomed of the LORD shall return
and come to Zion with singing;
everlasting joy shall be upon their heads;
they shall obtain joy and gladness,
and sorrow and sighing shall flee away.
Isaiah 35 describes, verse 8, a "highway" that will be built in the wilderness. God's "glory," verse 2, will be seen on this road. And, verse 10, everyone ransomed by Yahweh will return to "Zion"-- to Jerusalem.
God's promise of Isaiah 35, is a promise that stands forever. That's the word of God that creates hope, and optimism. That's the reason why the prophet being addressed should speak [And when bits and pieces of this get picked up by Jesus in the gospel of Matthew, it's for this reason. God's word-- his promises-- stand forever.].
So there' s still a problem. The prophet's insight about the people's loyalty, and rebellion, is still true. People's loyalty is like a flower. Nothing's changed there, yet (perhaps Isaiah 53 will speak into this?). But God is at work. And God has made a commitment to bring about a great future for his people.
In verse 9, a different voice speaks. My guess is that this is the prophet. He's been told to "call out," and now that's what he does. This is what the prophet says:
(9) Up to a high mountain, go up (2nd feminine singular)!, O messenger [of] Zion!
Lift up (2nd fem sing), with the strength of your voice, O messenger [of] Jerusalem!
Lift up!
May you not fear!
Say to the cities of Judah,
LOOK! Your God/Elohim!
(10) LOOK! The Lord Yahweh, with strength, He is coming! ["with strength" is focused],
while his arm [is] ruling for him.
LOOK! His reward [is] with him!,
while his deserved/just pay-back (payment for good or bad) is before him.
(11) Like a shepherd, his flock He will feed.
In his arms He will gather the lambs,
while in his bosom, He will carry [them].
The nursing ones (Psalm 78:71), He will guide/lead.
The prophet here calls on Jerusalem to climb a high mountain. Just picture that. The city of Jerusalem climbs a high mountain, and this mountain overlooks the nation as a whole. It gives you a perspective on all of it. And the other thing it does, is put you in a position to address the whole country at once. It's like a pulpit, elevated above everyone else, that helps you gain attention, and project with your powerful voice. So the prophet tells Jerusalem to climb this mountain, and call out to all the cities, and tell them that Yahweh is coming in power. And Yahweh is not coming alone on this highway. He's coming as a Shepherd, with his flock. He will feed this flock. He will carry the weak, and vulnerable. No sheep will be left behind.
None of this has happened yet, as of the time the prophet calls. But the prophet tells everyone, look for this. Keep an eye out for God, because God is returning to Jerusalem. God will bring back all of the exiles with him. And when God does this amazing thing, everyone will see God's glory.
So that... is the first 11 verses of Isaiah 40. I hardly know where to even start, in thinking about us, and myself, in response to all of this.
There are times in the history of God's people, when we have rebelled hard against our God. We act like criminals. We don't take the warnings seriously. Our loyalty is like a flower-- beautiful, but temporary, and not something to put much stock in. If we act like criminals long enough, God will respond in ways we don't like. His hand, Isaiah 40:3, will be against us. We receive from that hand, punishment. And we aren't used to thinking in these terms in Christian theology (h/t Goldingay), but the idea, very clearly, is that God's people sometimes pay off their (unrepentant?) sin through being punished.
All of this is the starting point, that lies underneath all of Isaiah 40-55. And if we don't take that starting point seriously, we run the risk of misreading everything else. God doesn't proclaim "comfort," "comfort," to everyone, in every situation.
But once we accept that starting point, what are we left with?
There are times when we will find ourselves in that dried out, withered place. The place of judgment, and punishment, where God is against us, and not with us. The place of hopelessness, where we wrestle with the fragility of human loyalty.
It's into that place that God's message of comfort speaks. There is a future beyond the hard times. There's a place where God reunites with his people, where He comes back, and reenters into a full covenant relationship. A place where He speaks into his people's hearts a gentle, encouraging message of hope. A place where God fully dwells with his people, and saves them from every enemy (Isaiah 35:4). We tend to think of this place as "heaven," or maybe (if we are a little better rooted in Revelation) as "the new earth." And to some degree, I'll admit that it's with those ideas that God's word on things like this are fully, completely fulfilled. But what we are seeing in Isaiah 40-55 is a word that's first for God's people in 6th century B.C. God will rescue them from Babylon, and bring them back to Jerusalem. God will live with his people there, and shepherd them there. And we saw in our Revelation study that there are many Babylons, and that God is in the business of freeing his people from Babylons, throughout human history (Revelation 13, 17, esp. 17:4).
I have one last thought, before we close. When you think of the comfort God offers, you can start by picturing him with a giant shoulder to cry on, and a patient ear that listens, and a huge box of Kleenex. But at some point, add to that the idea that God is the rich, powerful owner of it all. And when God sets out to comfort his people, He does so with power, and strength.
Translation:
(1) Comfort, comfort (2nd person plural) my people, says your God (Elohim);
(2) speak (2nd person plural) to the heart of Jerusalem (idiom can mean something like "speak tenderly/gently," as in Gen. 34:3; Judges 19:3; Hos 2:16; Ruth 2:13?), or "encourage," as in Gen. 2 Sam 19:8 [EB 7]);
and call (2nd person plural) to her
because her term of hard service has been fulfilled, (Job 7:1; 10:17; 14:14),
because her guilt has been paid for,
because she has received from the hand of Yahweh double for all her sins.
(3) A voice [is] calling out,
"In the desert, clear (Zeph. 3:15; Gen. 24:31; Lev. 14:36; verb is 2nd person plural) the way of Yahweh;
smooth (2nd person plural; Isa. 45:13; Pr. 3:6; 11:5) in the wilderness a highway for our God.
(4) Every valley will be lifted up,
and every mountain and height will be made low,
and the rugged terrain will become a plain,
while the uneven ground [will become] a plain,
(5) and the glory of Yahweh will be revealed (Isaiah 35:2),
and all flesh/people will see it at the same time,
because the mouth of Yahweh has spoken."
(6) A voice [is] saying,
"Call out!",
and he says, [A prophetic objection. What is there to call out about]
'What I shall I call out?"
"All the flesh/people [are] grass,
and all of their loyalty [is] like the flowers of the field.
(7) It has shriveled/dried out-- the grass;
it has wilted-- the flower--
because the wind/Spirit of Yahweh has blown on it."
[The response, a partial agreement]
"Surely, grass, the people [are] ["grass" is focused].
(8) It has shriveled/dried out-- the grass.
It has withered-- the flower,
while the word of our God/Elohim will stand forever.
(9) Up to a high mountain, go up (2nd feminine singular)!, O messenger [of] Zion!
Lift up (2nd fem sing), with the strength of your voice, O messenger [of] Jerusalem!
Lift up!
May you not fear!
Say to the cities of Judah,
LOOK! Your God/Elohim!
(10) LOOK! The Lord Yahweh, with strength, He is coming! ["with strength" is focused],
while his arm [is] ruling for him.
LOOK! His reward [is] with him!,
while his deserved/just pay-back (payment for good or bad) is before him.
(11) Like a shepherd, his flock He will feed.
In his arms He will gather the lambs,
while in his bosom, He will carry [them].
The nursing ones (Psalm 78:71), He will guide/lead.
