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<p id="Chapter40" align="center">Commentary by A. R. FAUSSET<br >CHAPTER 40
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<p id="Isa40_1"><a onclick="return mV('Isa',40,'1-31');">Isa 40:1-31</a>. SECOND PART OF THE PROPHECIES OF ISAIAH.
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<p>The former were local and temporary in their reference. These belong to the distant future, and are world-wide in their interest; the deliverance from Babylon under Cyrus, which he here foretells by prophetic suggestion, carries him on to the greater deliverance under Messiah, the Saviour of Jews and Gentiles in the present eclectic Church, and the restorer of Israel and Head of the world-wide kingdom, literal and spiritual, ultimately. As Assyria was the hostile world power in the former part, which refers to Isaiah's own time, so Babylon is so in the latter part, which refers to a period long subsequent. The connecting link, however, is furnished (<a onclick="return mV('Isa',39,6);">Isa 39:6</a>) at the close of the former part. The latter part was written in the old age of Isaiah, as appears from the greater mellowness of style and tone which pervades it; it is less fiery and more tender and gentle than the former part.
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<p><b>1. Comfort ye, comfort ye</b>—twice repeated to give double assurance. Having announced the coming captivity of the Jews in Babylon, God now desires His servants, the prophets (<a onclick="return mV('Isa',52,7);">Isa 52:7</a>), 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.
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<br><br><b>my people...your God</b>—correlatives (<a onclick="return mV('Jer',31,33);">Jer 31:33</a>; <a onclick="return mV('Hsa',1,9,10);">Hsa 1:9-10</a>). It is God's covenant relation with His people, and His "word" of promise (<a onclick="return mV('Isa',40,8);">Isa 40:8</a>) to their forefathers, which is the ground of His interposition in their behalf, after having for a time chastised them (<a onclick="return mV('Isa',54,8);">Isa 54:8</a>).
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<p id="Isa40_2"><b>2. comfortably</b>—literally, "to the heart"; not merely to the intellect.
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<br><br><b>Jerusalem</b>—Jerusalem though then in ruins, regarded by God as about to be rebuilt; her <i>people</i> are chiefly meant, but the <i>city</i> is personified.
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<br><br><b>cry</b>—publicly and emphatically as a herald cries aloud (<a onclick="return mV('Isa',40,3);">Isa 40:3</a>).
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<br><br><b>warfare</b>—or, the <i>appointed time</i> of her misery (<a onclick="return mV('Job',7,1);">Job 7:1</a>, <i>Margin;</i> <a onclick="return mV('Job',14,14);">Job 14:14</a>; <a onclick="return mV('Dan',10,1);">Dan 10:1</a>). The ulterior and Messianic reference probably is <i>the definite time</i> when the legal economy of burdensome rites is at an end (<a onclick="return mV('Gal',4,3,4);">Gal 4:3-4</a>).
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<br><br><b>pardoned</b>—The <i>Hebrew</i> expresses that her iniquity is so <i>expiated</i> that God now <i>delights</i> in restoring her.
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<br><br><b>double for all her sins</b>—This can only, in a very restricted sense, hold good of Judah's restoration after the first captivity. For how can it be said her "warfare was accomplished," when as yet the galling yoke of Antiochus and also of Rome was before them? The "double for her sins" must refer to the twofold captivity, the Assyrian and the Roman; at the coming close of this latter dispersion, and then only, can her "iniquity" be said to be "pardoned," or <i>fully</i> expiated [HOUBIGANT]. It does not mean double as much as she <i>deserved,</i> but <i>ample</i> punishment in her twofold captivity. Messiah is the antitypical Israel (compare <a onclick="return mV('Mat',2,15);">Mat 2:15</a>, with <a onclick="return mV('Hsa',11,1);">Hsa 11:1</a>). He indeed has "received" of sufferings <i>amply</i> more than enough to expiate "for our sins" (<a onclick="return mV('Rom',5,15,17);">Rom 5:15, 17</a>). Otherwise (cry unto her) "that she <i>shall</i> receive (<i>blessings</i>) of the Lord's hand double to the <i>punishment of all her sins</i>" (so "sin" is used, <a onclick="return mV('Zec',14,19);">Zec 14:19</a>, <i>Margin</i>) [LOWTH]. The <i>English Version</i> is simpler.
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<p id="Isa40_3"><b>3. crieth in the wilderness</b>—So the <i>Septuagint</i> and <a onclick="return mV('Mat',3,3);">Mat 3:3</a> connect the words. The <i>Hebrew</i> accents, however, connect them thus: "In the wilderness prepare ye," etc., and the parallelism also requires this, "Prepare ye <i>in the wilderness,</i>" answering to "make straight <i>in the desert.</i>" Matthew was entitled, as under inspiration, to vary the connection, so as to bring out another sense, included in the Holy Spirit's intention; in <a onclick="return mV('Mat',3,1);">Mat 3:1</a>, "John the Baptist, <i>preaching in the wilderness,</i>" answers thus to "The voice of one <i>crying in the wilderness.</i>" MAURER takes the participle as put for the finite verb (so in <a onclick="return mV('Isa',40,6);">Isa 40:6</a>), "A voice <i>crieth.</i>" The clause, "in the wilderness," alludes to Israel's passage through it from Egypt to Canaan (<a onclick="return mV('Psa',68,7);">Psa 68:7</a>), Jehovah being their leader; so it shall be at the coming restoration of Israel, of which the restoration from Babylon was but a type (not the full realization; for their way from it was <i>not</i> through the "wilderness"). Where John preached (namely, in the wilderness; the type of this earth, a moral wilderness), <i>there</i> were the hearers who are ordered to prepare the way of the Lord, and <i>there</i> was to be the coming of the Lord [BENGEL]. John, though he was immediately followed by the suffering Messiah, is rather the herald of the coming <i>reigning</i> Messiah, as <a onclick="return mV('Mal',4,5,6);">Mal 4:5-6</a> ("before <i>the great</i> and <i>dreadful day of the Lord</i>"), proves. <a onclick="return mV('Mat',17,11);">Mat 17:11</a> (compare <a onclick="return mV('Act',3,21);">Act 3:21</a>) implies that John is not exclusively meant; and that though in one sense Elias has come, in another he is <i>yet to come.</i> John was the figurative Elias, coming "in the <i>spirit and power</i> of Elias" (<a onclick="return mV('Luk',1,17);">Luk 1:17</a>); <a onclick="return mV('Jhn',1,21);">Jhn 1:21</a>, where John the Baptist denies that he was the <i>actual</i> Elias, accords with this view <a onclick="return mV('Mal',4,5,6);">Mal 4:5-6</a> cannot have received its exhaustive fulfilment in John; the Jews always understood it of the literal Elijah. As there is another consummating advent of Messiah Himself, so perhaps there is to be of his forerunner Elias, who also was present at the transfiguration.
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<br><br><b>the Lord</b>—<i>Hebrew, Jehovah;</i> as this is applied to Jesus, He must be Jehovah (<a onclick="return mV('Mat',3,3);">Mat 3:3</a>).
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<p id="Isa40_4"><b>4.</b> Eastern monarchs send heralds before them in a journey to clear away obstacles, make causeways over valleys, and level hills. So John's duty was to bring back the people to obedience to the law and to remove all self-confidence, pride in national privileges, hypocrisy, and irreligion, so that they should be ready for His coming (<a onclick="return mV('Mal',4,6);">Mal 4:6</a>; <a onclick="return mV('Luk',1,17);">Luk 1:17</a>).
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<br><br><b>crooked</b>—declivities.
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<p id="Isa40_5"><b>5. see it</b>—The <i>Septuagint</i> for "it," has "the salvation of God." So <a onclick="return mV('Luk',3,6);">Luk 3:6</a> (compare <a onclick="return mV('Luk',2,30);">Luk 2:30</a>, that is, Messiah); but the Evangelist probably took these words from <a onclick="return mV('Isa',52,10);">Isa 52:10</a>.
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<br><br><b>for</b>—rather, "All flesh shall see <i>that</i> the mouth of Jehovah hath spoken it" [BENGEL].
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<p id="Isa40_6"><b>6. The voice</b>—the same divine herald as in <a onclick="return mV('Isa',40,3);">Isa 40:3</a>.
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<br><br><b>he</b>—one of those ministers or prophets (see on JFB for <a href="./Comm/jfb/Isa/Isa040.html#Isa40_1">Isa 40:1</a>) whose duty it was, by direction of "the voice," to "comfort the Lord's afflicted people with the promises of brighter days."
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<br><br><b>All flesh is grass</b>—The connection is, "All <i>human</i> things, however goodly, are transitory: <i>God's</i> promises alone steadfast" (<a onclick="return mV('Isa',40,8,15,17,23,24);">Isa 40:8, 15, 17, 23-24</a>); this contrast was already suggested in <a onclick="return mV('Isa',40,5);">Isa 40:5</a>, "<i>All flesh...the mouth of the Lord.</i>" <a onclick="return mV('1Pe',1,24,25);">1Pe 1:24-25</a> applies this passage distinctly to the gospel word of Messiah (compare <a onclick="return mV('Jhn',12,24);">Jhn 12:24</a>; <a onclick="return mV('Jam',1,10);">Jam 1:10</a>).
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<p id="Isa40_7"><b>7. spirit of the Lord</b>—rather, "wind of Jehovah" (<a onclick="return mV('Psa',103,16);">Psa 103:16</a>). The withering east wind of those countries sent by Jehovah (<a onclick="return mV('Jon',4,8);">Jon 4:8</a>).
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<br><br><b>the people</b>—rather, "this people" [LOWTH], which may refer to the Babylonians [ROSENMULLER]; but better, <i>mankind in general,</i> as in <a onclick="return mV('Isa',42,5);">Isa 42:5</a>, so <a onclick="return mV('Isa',40,6);">Isa 40:6</a>, "<i>all</i> flesh"; <i>this whole race,</i> that is, man.
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<p id="Isa40_9"><b>9.</b> Rather, "Oh, thou that bringest good things to Zion; thou that bringest good tidings <i>to Jerusalem.</i>" "Thou" is thus the collective personification of the <i>messengers</i> who announce God's gracious purpose to Zion (see on JFB for <a href="./Comm/jfb/Isa/Isa040.html#Isa40_1">Isa 40:1</a>); <a onclick="return mV('Isa',52,7);">Isa 52:7</a> confirms this [<i>Vulgate</i> and GESENIUS]. If <i>English Version</i> be retained, the sense will be the glad message was first to be proclaimed to Jerusalem, and then from it as the center to all "Judea, Samaria, and the uttermost parts of the earth" (<a onclick="return mV('Luk',24,47,49);">Luk 24:47, 49</a>; <a onclick="return mV('Act',1,8);">Act 1:8</a>) [VITRINGA and HENGSTENBERG].
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<br><br><b>mountain</b>—It was customary for those who were about to promulgate any great thing, to ascend a hill from which they could be seen and heard by all (<a onclick="return mV('Jdg',9,7);">Jdg 9:7</a>; <a onclick="return mV('Mat',5,1);">Mat 5:1</a>).
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<br><br><b>be not afraid</b>—to announce to the exiles that their coming return home is attended with danger in the midst of the Babylonians. The gospel minister must "open his mouth <i>boldly</i>" (<a onclick="return mV('Pro',29,25);">Pro 29:25</a>; <a onclick="return mV('Eph',6,19);">Eph 6:19</a>).
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<br><br><b>Behold</b>—especially at His second coming (<a onclick="return mV('Zec',12,10);">Zec 12:10</a>; <a onclick="return mV('Zec',14,5);">14:5</a>).
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<p id="Isa40_10"><b>10. with strong hand</b>—or, "against the strong"; rather, "as a strong one" [MAURER]. Or, against the strong one, namely, Satan (<a onclick="return mV('Mat',12,29);">Mat 12:29</a>; <a onclick="return mV('Rev',20,2,3, 10);">Rev 20:2-3, 10</a>) [VITRINGA].
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<br><br><b>arm</b>—power (<a onclick="return mV('Psa',89,13);">Psa 89:13</a>; <a onclick="return mV('Psa',98,1);">98:1</a>).
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<br><br><b>for him</b>—that is, He needs not to seek help for Himself from any external source, but by His own inherent power He gains rule for Himself (so <a onclick="return mV('Isa',40,14);">Isa 40:14</a>).
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<br><br><b>work</b>—or, "recompense for his work"; rather, "recompense which He gives for work" (<a onclick="return mV('Isa',62,11);">Isa 62:11</a>; <a onclick="return mV('Rev',22,12);">Rev 22:12</a>).
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<p id="Isa40_11"><b>11. feed</b>—including all a shepherd's care—"tend" (<a onclick="return mV('Eze',34,23);">Eze 34:23</a>; <a onclick="return mV('Psa',23,1);">Psa 23:1</a>; <a onclick="return mV('Hbr',13,20);">Hbr 13:20</a>; <a onclick="return mV('1Pe',2,25);">1Pe 2:25</a>).
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<br><br><b>carry</b>—applicable to <i>Messiah's restoration of Israel,</i> as sheep scattered in all lands, and unable to move of themselves <i>to their own land</i> (<a onclick="return mV('Psa',80,1);">Psa 80:1</a>; <a onclick="return mV('Jer',23,3);">Jer 23:3</a>). As Israel was "carried from the womb" (that is, in its earliest days) (<a onclick="return mV('Isa',63,9,11,12);">Isa 63:9, 11-12</a>; <a onclick="return mV('Psa',77,20);">Psa 77:20</a>), so it shall be in "old age" (that is, its latter days) (<a onclick="return mV('Isa',46,3,4);">Isa 46:3-4</a>).
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<br><br><b>gently lead</b>—as a thoughtful shepherd does the ewes "giving suck" (<i>Margin</i>) (<a onclick="return mV('Gen',33,13,14);">Gen 33:13-14</a>).
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<p id="Isa40_12"><b>12.</b> Lest the Jews should suppose that He who was just before described as a "shepherd" is a mere man, He is now described as GOD.
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<br><br><b>Who</b>—Who else but GOD could do so? Therefore, though the redemption and restoration of His people, foretold here, was a work beyond man's power, they should not doubt its fulfilment since all things are possible to Him who can accurately <i>regulate the proportion of the waters</i> as if He had measured them with His hand (compare <a onclick="return mV('Isa',40,15);">Isa 40:15</a>). But MAURER translates: "Who can measure," etc., that is, How immeasurable are the works of God? The former is a better explanation (<a onclick="return mV('Job',28,25);">Job 28:25</a>; <a onclick="return mV('Pro',30,4);">Pro 30:4</a>).
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<br><br><b>span</b>—the space from the end of the thumb to the end of the middle finger extended; God measures the vast heavens as one would measure a small object with his span.
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<br><br><b>dust of the earth</b>—All the <i>earth</i> is to Him but as a few grains of <i>dust contained in a small measure</i> (literally, "the <i>third</i> part of a larger measure").
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<br><br><b>hills in a balance</b>—adjusted in their right proportions and places, as exactly as if He had <i>weighed</i> them out.
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<p id="Isa40_13"><b>13.</b> Quoted in <a onclick="return mV('Rom',11,34);">Rom 11:34</a>; <a onclick="return mV('1Cr',2,16);">1Cr 2:16</a>. The <i>Hebrew</i> here for "directed" is the same as in <a onclick="return mV('Isa',40,12);">Isa 40:12</a> for "meted out"; thus the sense is, "Jehovah measures out heaven with His span"; but who can measure Him? that is, Who can <i>search out</i> His Spirit (<i>mind</i>) wherewith He searches out and accurately adjusts all things? MAURER rightly takes the <i>Hebrew</i> in the same sense as in <a onclick="return mV('Isa',40,12);">Isa 40:12</a> (so <a onclick="return mV('Pro',16,2);">Pro 16:2</a>; <a onclick="return mV('Pro',21,2);">21:2</a>), "weigh," "ponder." "Direct," as in <i>English Version,</i> answers, however, better to "taught" in the parallel clause.
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<p id="Isa40_14"><b>14. path of judgment</b>—His wisdom, whereby He so beautifully adjusts the places and proportions of all created things.
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<p id="Isa40_15"><b>15. of</b>—rather, (hanging) <i>from</i> a bucket [MAURER].
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<br><br><b>he taketh up...as a very little thing</b>—rather, "are as a mere grain of dust which is taken up," namely, by the wind; literally, "one taketh up," impersonally (<a onclick="return mV('Exd',16,14);">Exd 16:14</a>) [MAURER].
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<br><br><b>isles</b>—rather, "<i>lands</i>" in general, answering to "the nations" in the parallel clause; perhaps <i>lands,</i> like Mesopotamia, enclosed by rivers [JEROME] (so <a onclick="return mV('Isa',42,15);">Isa 42:15</a>). However, <i>English Version,</i> "isles" answers well to "mountains" (<a onclick="return mV('Isa',40,12);">Isa 40:12</a>), both alike being lifted up by the power of God; in fact, "isles" are mountains upheaved from the bed of the sea by volcanic agency; only that he seems here to have passed from unintelligent creatures (<a onclick="return mV('Isa',40,12);">Isa 40:12</a>) to intelligent, as <i>nations</i> and <i>lands,</i> that is, their inhabitants.
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<p id="Isa40_16"><b>16.</b> All Lebanon's forest would not supply fuel enough to burn sacrifices worthy of the glory of God (<a onclick="return mV('Isa',66,1);">Isa 66:1</a>; <a onclick="return mV('1Ki',8,27);">1Ki 8:27</a>; <a onclick="return mV('Psa',50,'8-13');">Psa 50:8-13</a>).
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<br><br><b>beasts</b>—which abounded in Lebanon.
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<p id="Isa40_17"><b>17.</b> (<a onclick="return mV('Psa',62,9);">Psa 62:9</a>; <a onclick="return mV('Dan',4,35);">Dan 4:35</a>).
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<br><br><b>less than nothing</b>—MAURER translates, as in <a onclick="return mV('Isa',41,24);">Isa 41:24</a>, "of nothing" (<i>partitively;</i> or expressive of the <i>nature</i> of a thing), a mere nothing.
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<br><br><b>vanity</b>—emptiness.
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<p id="Isa40_18"><b>18.</b> Which of the heathen idols, then, is to be compared to this Almighty God? This passage, if not written (as BARNES thinks) so late as the idolatrous times of Manasseh, has at least a prospective warning reference to them and subsequent reigns; the result of the chastisement of Jewish idolatry in the Babylonish captivity was that thenceforth after the restoration the Jews never fell into it. Perhaps these prophecies here may have tended to that result (see <a onclick="return mV('2Ki',23,26,27);">2Ki 23:26-27</a>).
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<p id="Isa40_19"><b>19. graven</b>—rather, <i>an image</i> in general; for it is incongruous to say "melteth" (that is, casts out of metal) a <i>graven</i> image (that is, one of carved wood); so <a onclick="return mV('Jer',10,14);">Jer 10:14</a>, "molten image."
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<br><br><b>spreadeth it over</b>—(See on JFB for <a href="./Comm/jfb/Isa/Isa030.html#Isa30_22">Isa 30:22</a>).
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<br><br><b>chains</b>—an ornament lavishly worn by rich Orientals (<a onclick="return mV('Isa',3,18,19);">Isa 3:18-19</a>), and so transferred to their idols. Egyptian relics show that idols were suspended in houses by chains.
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<p id="Isa40_20"><b>20. impoverished</b>—literally, "sunk" in circumstances.
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<br><br><b>no oblation</b>—<i>he</i> who cannot afford to overlay his idol with gold and silver (<a onclick="return mV('Isa',40,19);">Isa 40:19</a>).
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<br><br><b>tree...not rot</b>—the cedar, cypress, oak, or ash (<a onclick="return mV('Isa',44,14);">Isa 44:14</a>).
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<br><br><b>graven</b>—of wood; not a <i>molten</i> one of metal.
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<br><br><b>not be moved</b>—that shall be durable.
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<p id="Isa40_21"><b>21. ye</b>—who worship idols. The question emphatically implies, they <i>had</i> known.
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<br><br><b>from the beginning</b>— (<a onclick="return mV('Isa',41,4, 26);">Isa 41:4, 26</a>; <a onclick="return mV('Isa',48,16);">48:16</a>). God is the beginning (<a onclick="return mV('Rev',1,8);">Rev 1:8</a>). The tradition handed down <i>from the very first,</i> of the creation of all things by God at the beginning, ought to convince you of His omnipotence and of the folly of idolatry.
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<p id="Isa40_22"><b>22. It is he</b>—rather, connected with last verse, "Have ye not known?"—have ye not understood <i>Him</i> that sitteth...? (<a onclick="return mV('Isa',40,26);">Isa 40:26</a>) [MAURER].
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<br><br><b>circle</b>—applicable to the globular form of the earth, above which, and the vault of sky around it, He sits. For "upon" translate "above."
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<br><br><b>as grasshoppers</b>—or locusts in His sight (<a onclick="return mV('Num',13,33);">Num 13:33</a>), as He looks down from on high (<a onclick="return mV('Psa',33,13,14);">Psa 33:13-14</a>; <a onclick="return mV('Psa',113,4,5,6);">113:4-6</a>).
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<br><br><b>curtain</b>—referring to the awning which the Orientals draw over the open court in the center of their houses as a shelter in rain or hot weather.
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<p id="Isa40_23"><b>23.</b> (<a onclick="return mV('Psa',107,4);">Psa 107:4</a>; <a onclick="return mV('Dan',2,21);">Dan 2:21</a>).
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<br><br><b>judges</b>—that is, rulers; for these exercised judicial authority (<a onclick="return mV('Psa',2,10);">Psa 2:10</a>). The <i>Hebrew, shophtee,</i> answers to the Carthaginian chief magistrates, <i>suffetes.</i>
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<p id="Isa40_24"><b>24. they</b>—the "princes and judges" (<a onclick="return mV('Isa',40,23);">Isa 40:23</a>) who oppose God's purposes and God's people. Often compared to tall trees (<a onclick="return mV('Psa',37,35);">Psa 37:35</a>; <a onclick="return mV('Dan',4,10);">Dan 4:10</a>).
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<br><br><b>not...sown</b>—the seed, that is, <i>race</i> shall become extinct (<a onclick="return mV('Nah',1,14);">Nah 1:14</a>).
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<br><br><b>stock</b>—not even shall any shoots spring up from the stump when the tree has been cut down: no descendants whatever (<a onclick="return mV('Job',14,7);">Job 14:7</a>; see on JFB for <a href="./Comm/jfb/Isa/Isa011.html#Isa11_1">Isa 11:1</a>).
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<br><br><b>and...also</b>—so the <i>Septuagint.</i> But MAURER translates, "They <i>are</i> hardly (literally, 'not yet', as in <a onclick="return mV('2Ki',20,4);">2Ki 20:4</a>) planted (etc.) <i>when</i> He (God) blows upon them."
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<br><br><b>blow</b>—The image is from the hot east wind (simoon) that "withers" vegetation.
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<br><br><b>whirlwind...stubble</b>— (<a onclick="return mV('Psa',83,13);">Psa 83:13</a>), refers to the rotatory action of the whirlwind on the stubble.
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<p id="Isa40_25"><b>25.</b> (Compare <a onclick="return mV('Isa',40,18);">Isa 40:18</a>).
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<p id="Isa40_26"><b>26. bringeth out...host</b>—image from a general reviewing his army: He is Lord of Sabaoth, the heavenly hosts (<a onclick="return mV('Job',38,32);">Job 38:32</a>).
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<br><br><b>calleth...by names</b>—numerous as the stars are. God knows each in all its distinguishing <i>characteristics</i>—a sense which "name" often bears in Scripture; so in <a onclick="return mV('Gen',2,19,20);">Gen 2:19-20</a>, Adam, as <i>God's vicegerent,</i> called the beasts by <i>name,</i> that is, characterized them by their several <i>qualities,</i> which, indeed, He has imparted.
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<br><br><b>by the greatness...faileth</b>—rather, "by reason of abundance of (their inner essential) force <i>and firmness of strength,</i> not one of them <i>is driven astray</i>"; referring to the sufficiency of the physical forces with which He has endowed the heavenly bodies, to prevent all disorder in their motions [HORSLEY]. In <i>English Version</i> the sense is, "He has endowed them with their peculiar <i>attributes</i> ('names') by the greatness of His might," <i>and the power of His strength</i> (the better rendering, instead of, "for that He is strong").
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<p id="Isa40_27"><b>27.</b> Since these things are so, thou hast no reason to think that thine interest ("way," that is, condition, <a onclick="return mV('Psa',37,5);">Psa 37:5</a>; <a onclick="return mV('Jer',12,1);">Jer 12:1</a>) is disregarded by God.
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<br><br><b>judgment is passed over from</b>—rather, "My cause is neglected by my God; He <i>passes by my case</i> in my bondage and distress without noticing it."
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<br><br><b>my God</b>—who especially might be expected to care for me.
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<p id="Isa40_28"><b>28. known</b>—by thine own observation and reading of Scripture.
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<br><br><b>heard</b>—from tradition of the fathers.
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<br><br><b>everlasting,</b> etc.—These attributes of Jehovah ought to inspire His afflicted people with confidence.
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<br><br><b>no searching of his understanding</b>—therefore thy cause cannot, as thou sayest, escape His notice; though much in His ways is <i>unsearchable,</i> He cannot err (<a onclick="return mV('Job',11,'7-9');">Job 11:7-9</a>). He is never "faint" or "weary" with having the countless wants of His people ever before Him to attend to.
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<p id="Isa40_29"><b>29.</b> Not only does He "not faint" (<a onclick="return mV('Isa',40,28);">Isa 40:28</a>) but He gives power to them who <i>do faint.</i>
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<br><br><b>no might...increaseth strength</b>—a seeming paradox. They "have no might" <i>in themselves;</i> but <i>in Him</i> they have strength, and He "<i>increases</i>" that strength (<a onclick="return mV('2Cr',12,9);">2Cr 12:9</a>).
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<p id="Isa40_30"><b>30. young men</b>—literally, "those selected"; men picked out on account of their youthful vigor for an enterprise.
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<p id="Isa40_31"><b>31. mount up</b>— (<a onclick="return mV('2Sa',1,23);">2Sa 1:23</a>). Rather, "They shall put forth fresh feathers as eagles" are said to renovate themselves; the parallel clause, "renew their strength," confirms this. The eagle was thought to moult and renew his feathers, and with them his strength, in old age (so the <i>Septuagint, Vulgate,</i> <a onclick="return mV('Psa',103,5);">Psa 103:5</a>). However, <i>English Version</i> is favored by the descending climax, <i>mount up—run—walk;</i> in every attitude the praying, waiting child of God is "strong in the Lord" (<a onclick="return mV('Psa',84,7);">Psa 84:7</a>; <a onclick="return mV('Mic',4,5);">Mic 4:5</a>; <a onclick="return mV('Hbr',12,1);">Hbr 12:1</a>).
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