Isaiah 40:7 Komentář

INTRODUCTION TO ISAIAH 40 This chapter treats of the comforts of God's people; of the forerunner and coming of the Messiah; of his work, and the dignity of his person; of the folly of making idols, and of the groundless complaints of the church of God. The consolations of God's people, by whom to be administered, and the matter, ground, and reason of them, Isa 40:1. John the Baptist, the harbinger of Christ, is described by his work and office, and the effects of it; it issuing in the humiliation of some, and the exaltation of others, and in the revelation of the glory of Christ, Isa 40:3, then follows an order to every minister of the Gospel what he should preach and publish; the weakness and insufficiency of men to anything that is spiritually good; their fading and withering goodliness, which is to be ascribed to the blowing of the Spirit of God upon it; and the firmness and constancy of the word of God is declared, Isa 40:6, next the apostles of Christ in Jerusalem are particularly exhorted to publish fervently and openly the good tidings of the Gospel; to proclaim the coming of Christ, the manner of it, and the work he came about; and to signify his faithful discharge of his office as a shepherd, Isa 40:9, the dignity of whose person is set forth by his almighty power, by his infinite wisdom, and by the greatness of his majesty, in comparison of which all nations and things are as nothing, Isa 40:12 and then the vanity of framing any likeness to God, and of forming idols for worship, is observed, Isa 40:18, and from the consideration of the divine power in creation and upholding all things, the church of God is encouraged to expect renewed strength and persevering grace, and is blamed for giving way to a distrustful and murmuring spirit, Isa 40:26.

The grass withereth, the flower fadeth,.... And so does man, and all his glory and goodliness: because the Spirit of the Lord bloweth upon it: alluding to some impetuous and blasting wind blowing upon herbs and flowers, to the withering and fading of them; see Psa 103:15, legal ordinances ceased upon the pouring forth of the Spirit. The external excellencies of men, or their outward advantages, perish at the breath of God, at the blast of his nostrils, when taken away by death; and at conversion the Spirit of the Lord blows a blast upon all the goodliness of man; the operations of the Spirit are compared to wind, Joh 3:8, which, like that, are free, and, as he pleases, are invisible and imperceptible, land powerful and efficacious, and these cause a withering in men's goodness; the Spirit of God shows that their holiness is not true holiness; that their righteousness has only the appearance of one before men; and their religion and godliness a mere form; and their good works, "splendida peccata", shining sins; that those are insufficient to justify and save, and bring to heaven; upon which they fade away and die in their esteem, who now reckon them but loss and dung, Phi 3:6, "surely the people is grass"; the people of the Jews, with all their external advantages; yea, all people, with all the excellencies of human nature, or considered in their best estate, possessed of all that is reckoned good and great, being but mere natural men. The Targum restrains this to the ungodly, as it does the former verse, rendering it, "as grass the wicked among the people are esteemed;'' as it does the former, thus, "the wicked are as grass, and their strength as the stubble of the field.'' So Kimchi interprets them of the nations that come with Gog and Magog; and Jarchi of the princes of the kingdoms; but very wrongly, since it is true of all flesh, or of all mankind.

Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy. And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you. [Isaiah 40:6-8]

(Verse 6 and following) The voice of one saying, Cry out. And I said, What shall I cry out? All flesh is grass, and all its glory is like the flower of the field. The grass withers, the flower falls; because the breath of the LORD blows upon it. Truly the people are grass. The grass withers, the flower falls; but the word of our God will stand forever. (LXX: The voice of one saying, Cry out. And I said, What shall I cry out? All flesh is grass, and all the glory of man is like the flower of grass.) The grass withers, and the flower falls; because the breath of the Lord blows upon it. Surely the people are grass. The grass withers, the flower falls. But the word of our God remains forever. This portion marked with asterisks is added from the Hebrew and Theodotion's edition. From this it is clear that it was either omitted by the LXX or gradually lost through the error of scribes, since both the preceding and following verses end with 'flower'. Above we have read, the Prophet saying: And I heard the voice of the Lord saying: Whom shall I send, and who will go to this people? And I said: Here I am, send me; and he said: Go and tell this people: Hearing you will hear, and will not understand: and seeing you will see, and will not perceive, and so on. After enduring a harsh preaching, now the voice of the Lord saying, he asks what he should shout, fearing similar things; and starting from the general, All flesh is grass, and all its glory like the flower of the grass, he comes to the particular, so that he may still say about the people: Truly the people are grass. And in truth, if anyone were to consider the frailty of the flesh, and how we grow and decline in a matter of hours, and do not remain in the same state: and that which we speak, dictate, and write, passes quickly from our lives: he will not hesitate to call the flesh hay, and its glory as the flower of hay, or the meadows of the fields. For the one who was recently an infant suddenly becomes a child; the child suddenly becomes a young person; and throughout the uncertain passage of time, he is transformed into old age; and he realizes himself to be old before he marvels at no longer being young. A beautiful woman who drew after her flocks of young men, is contracted in her countenance: and she who was once for love, afterwards is for disdain. Which an excellent orator among the Greeks writes: The beauty of the body either fails with time, or is consumed by sickness. Therefore the flesh is withered, and the beauty is fallen off; because the spirit of the madness of God and of his sentence has blown upon her (that I may return from a general discourse to the order of the Scripture), of him who bears the image of the earthly, and serves vices and luxury; and he is like hay and a passing flower. But whoever has and keeps the image of the heavenly, that person is the flesh which sees the salvation of the Lord, which is daily renewed in knowledge according to the image of the Creator, and receiving an incorruptible and immortal body, changes glory, not nature. But the word of our Lord, and those who are associated with the word, endure forever.

Third, he shows the firmness of the divine word, indeed the people is grass: heaven and earth shall pass away: but my words shall not pass away (Luke 21:33).

This and the four following chapters contain a distinct account of what passed in the land of Judah from the taking of Jerusalem to the retreat of the remnant of the people to Egypt; together with the prophecies of Jeremiah concerning that place, whither he himself accompanied them. In this chapter we have an account of the enlargement of Jeremiah by Nebuzar-adan, the captain of the guard, who advises him to put himself under the jurisdiction of Gedaliah, the son of Ahikam, whom the king of Babylon had made governor over the land of Judea, Jer 40:1-5. The prophet and many of the dispersed Jews repair to Gedaliah, Jer 40:6-12. Johanan acquaints the governor of a conspiracy against him, but is not believed, Jer 40:13-16.

The grass withereth - The whole of this verse is wanting in three of Kennicott's and five of De Rossi's MSS., and in a very correct and ancient MS. of my own, and also in the Septuagint and Arabic. Surely the people "Verily this people" - So the Syriac; who perhaps read העם הזה haam hazzeh. Because the spirit of the Lord "When the wind of Jehovah" - רוח יהוה ruach Jehovah, a wind of Jehovah, is a Hebraism, meaning no more than a strong wind. It is well known that a hot wind in the east destroys every green thing. Compare Psa 103:16. Two MSS. omit the word יהוה Yehovah, Jehovah.

SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31) Comfort ye, comfort ye--twice repeated to give double assurance. Having announced the coming captivity of the Jews in Babylon, God now desires His servants, the prophets (Isa 52:7), to comfort them. The scene is laid in Babylon; the time, near the close of the captivity; the ground of comfort is the speedy ending of the captivity, the Lord Himself being their leader. my people . . . your God--correlatives (Jer 31:33; Hos 1:9-10). It is God's covenant relation with His people, and His "word" of promise (Isa 40:8) to their forefathers, which is the ground of His interposition in their behalf, after having for a time chastised them (Isa 54:8).

spirit of the Lord--rather, "wind of Jehovah" (Psa 103:16). The withering east wind of those countries sent by Jehovah (Jon 4:8). the people--rather, "this people" [LOWTH], which may refer to the Babylonians [ROSENMULLER]; but better, mankind in general, as in Isa 42:5, so Isa 40:6, "all flesh"; this whole race, that is, man.