woe, the chapter does not conclude without a prophecy of 'return' and

'revival'.  And now, with the opening of Isaiah 40, that blessed day of

restoration dominates the prophetic vision.  We shall at times descend into

the valley of human frailty, rebellion and sin; we shall never be allowed to

forget that restoration is by grace and not by law or works, but the true

light has at length broken through the clouds, and nothing can dim its lustre

or, for long, keep back the prophet's pæan of triumph.

While no better English word than 'comfort' can be found appropriate to

translate the Hebrew word nacham, with which this prophecy opens, the word

contains more than the English translation conveys.  When we consider that

nacham, here translated 'comfort', is elsewhere forty -one times translated

'repent', it is evident that the original has a fuller meaning than is

generally understood by the English word 'comfort'.

The first occurrences of the word in Scripture are suggestive.  They

are found in Genesis 5 and 6, in reference to the flood, and there we meet

with two conceptions, 'comfort' and 'repent'.  The parents of Noah so named

their son because, said they, 'This same shall comfort us' (Gen. 5:29).  That

Noah did not afford his parents individual and personal exemption 'from toil

of their hands, because of the ground that the Lord hath cursed', is evident,

for Noah did not accomplish the purport of his name until he was 600 years

old.  No, the 'comfort' was theirs by prophetic anticipation.  In the account

in Genesis 6, when the flood was about to come on the earth, the selfsame

word occurs, this time translated 'repent': 'It repented the Lord that He had

made man' (Gen. 6:6).  The word has its basis in the idea of the intaking of

the breath, and is used as a symbol of grief, pity, vengeance or comfort,

according to circumstances:

'I will ease Me of Mine adversaries' (Isa. 1:24).

'Thy brother Esau ... doth comfort himself, purposing to kill thee'

(Gen. 27:42).

While nacham occurs but three times in the first part of Isaiah, it

occurs fourteen times in the second.  These latter occurrences are near the

very heart of this great prophecy of restoration, and we must see them

A

40:1. Comfort ye, comfort ye My people.

The Lord God will come.

All flesh shall see salvation.

All flesh is grass.

B

Sing ... the Lord hath comforted His people.

In an acceptable time have I heard thee.

Say to prisoners go forth.

C

The Lord shall comfort Zion:

He will comfort all her waste places;

and He will make her wilderness like Eden.

51:12.  I, am He that comforteth you.

D

51:19. By whom shall I comfort thee?

E

52:9. The Lord hath comforted His people.