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The prophet does not speak "comfortably" to Jerusalem in words of sentiment or mere
pacification, but distinctly associates that part of his message with the results of
redeeming love when he says, "Her iniquity is pardoned, for she hath received of the
Lord's hand double for all her sins" (Isa. 40: 2). This close association we shall discover
throughout the chapters that await us, so we leave the examination of such terms until we
meet them in the progress of exposition, when we can acquaint ourselves more intimately
with the subject-matter as it comes before us. The section which occupies Isa. 40:-48:,
which we have entitled "Comfort and Controversy", is, like every other section of Isaiah,
sevenfold.
A | a | Isaiah 40: - 48:
Comfort and Controversy.
a | 40:-48: COMFORT AND CONTROVERSY. |
(1) 40: 1-11.
Good tidings to Zion.
(2) 40: 12 - 42: 17.
My Servant (Israel and Messiah).
(3) 42: 18 - 45: 15.
My Witnesses (Israel).
(4) 45: 16-25.
God and none else.
(5) 46:
Israel My Glory.
(6) 47:
Babylon said, "I am and none else".
(7) 48:
His servant Jacob, redeemed.
Our subject, therefore, for the present study is Isa. 40: 1-11, "Good tidings to Zion".
Before we can proceed to the structural analysis of these verses there is one item that
must be settled. In verse 9 we read:--
"O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem
that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say
unto the cities of Judah, Behold your God!" (Isa. 40: 9, A.V.).
"O thou that tellest good tidings to Zion, get thee up into the high mountain; O thou
that tellest good tidings to Jerusalem, lift up thy voice with strength: lift it up, be not
afraid: say unto the cities of Judah, Behold your God!" (Isa. 40: 9, R.V.).
As an alternative, the A.V. places in the margin, the rendering subsequently adopted
by the R.V., while contrariwise the R.V. places in the margin the translation found in the
A.V. It is evident, therefore, that the passage is one of considerable ambiguity, and
where so many authorities differ it would be temerity on our part to assume anything like
finality in coming to a judgment.
Among those who favour the A.V. rendering are Aquila, Theodoret, Symmachus,
Calvin, Vitringa, Ewald, Umbreit, Drechsler, and Stier. Among those who favour the
R.V. rendering may be enumerated the LXX, Chaldean, Vulgate, Grotius, Lowth,
Gesenius, Hitzig, Maurer, Knobel, Henderson and the Companion Bible. The balance, if
anything, is in favour of the R.V. But the reader may find counterbalancing arguments
from Young's Literal Translation or Rotherham's Version, and this balance and
counterbalance of opinion might be pursued indefinitely, leaving us still in a state of
indecision. There is, however, one appeal that we can make, and that is to an obviously