Isa 40:27-31 | KD | STEP | Such of the Israelites are required first of all to be brought to a consciousness of the folly of idolatry are not called Israel at all, because they place themselves on a part with the gōyı̄m . But now the prophet addresses those of little faith, who nevertheless desire salvation; those who are cast down, but not in utter despair. “Why sayest thou, O Jacob, and speakest, O Israel, My way is hidden from Jehovah, and my right is overlooked by my God?” The name Jacob stands here at the head, as in , as being the more exquisite name, and the one which more immediately recalled their patriarchal ancestor. They fancied that Jehovah had completely turned away from them in wrath and weariness. “My way” refers to their thorny way of life; “my right” ( mishpâtı̄ ) to their good right, in opposition to their oppressors. Of all this He appeared to take no notice at all. He seemed to have no thought of vindicating it judicially (on the double min, away from him, see Ges. §154, 3, c ).

‏ Isaiah 40:27-31

Such of the Israelites are required first of all to be brought to a consciousness of the folly of idolatry are not called Israel at all, because they place themselves on a part with the gōyı̄m. But now the prophet addresses those of little faith, who nevertheless desire salvation; those who are cast down, but not in utter despair. “Why sayest thou, O Jacob, and speakest, O Israel, My way is hidden from Jehovah, and my right is overlooked by my God?” The name Jacob stands here at the head, as in Isa 29:22, as being the more exquisite name, and the one which more immediately recalled their patriarchal ancestor. They fancied that Jehovah had completely turned away from them in wrath and weariness. “My way” refers to their thorny way of life; “my right” (mishpâtı̄) to their good right, in opposition to their oppressors. Of all this He appeared to take no notice at all. He seemed to have no thought of vindicating it judicially (on the double min, away from him, see Ges. §154, 3,c). Isa 40:28

The groundlessness of such despondency is set before them in a double question. “Is it not known to thee, or hast thou not heard, an eternal God is Jehovah, Creator of the ends of the earth: He fainteth not, neither becomes weary; His understanding is unsearchable.” Those who are so desponding ought to know, if not from their own experience, at least from information that had been handed down, that Jehovah, who created the earth from one end to the other, so that even Babylonian was not beyond the range of His vision or the domain of His power, was an eternal God, i.e., a God eternally the same and never varying, who still possessed and manifested the power which He had displayed in the creation. Israel had already passed through a long history, and Jehovah had presided over this, and ruled within it; and He had not so lost His power in consequence, as to have now left His people to themselves. He does not grow faint, as a man would do, who neglected to take the repeated nourishment requisite to sustain the energy of his vital power; nor does He become weary, like a man who has exhausted his capacity for work by over-exertion. And if He had not redeemed His people till then, His people were to know that His course was pure tebhūnâh or understanding, which was in the possession of infallible criteria for determining the right point of time at which to interpose with His aid. Isa 40:29

Jehovah is so far from becoming faint, that it is He who gives strength to the fainting. “Giving power to the faint, and to the incapable He giveth strength in abundance.” אונים לאין is equivalent to אונים איןלאשׁר אין is used exactly like a privative to form a negative adjective (e.g., Psa 88:5; Pro 25:3). Isa 40:30-31

Faith is all that is needed to ensure a participation in the strength (עצמה after the form חכמה), which He so richly bestows and so powerfully enhances. “And youths grow faint and weary, and young men suffer a fall. But they who wait for Jehovah gain fresh strength; lift up their wings like eagles; run, and are not weary; go forward, and do not faint.” Even youths, even young men in the early bloom of their morning of life (bachūrı̄m, youths, from בּחר, related to בּכר, בּגר), succumb to the effects of the loss of sustenance or over-exertion (both futures are defective, the first letter being dropped), and any outward obstacle is sufficient to cause them to fall (נכשׁל with inf. abs. kal, which retains what has been stated for contemplation, according to Ges. §131, 3, Anm. 2). In Isa 40:30 the verb stands first, Isa 40:30 being like a concessive clause in relation to Isa 40:31. “Even though this may happen, it is different with those who wait for Jehovah,” i.e., those who believe in Him; for the Old Testament applies to faith a number of synonyms denoting trust, hope, and longing, and thus describes it according to its inmost nature, as fiducia and as hope, directed to the manifestation and completion of that which is hoped for. The Vav cop. introduces the antithesis, as in Isa 40:8. החליף, to cause one to pursue, or new to take the place of the old (Lat. recentare). The expression וגו יעלוּ is supposed by early translators, after the Sept., Targ. Jer., and Saad., to refer to the moulting of the eagle and the growth of the new feathers, which we meet with in Psa 103:5 (cf., Mic 1:16) as a figurative representation of the renewal of youth through grace. But Hitzig correctly observes that העלה is never met with as the causative of the kal used in Isa 5:6, and moreover that it would require נוצה instead of אבר. The proper rendering therefore is, “they cause their wings to rise, or lift their wings high, like the eagles” ('ēbher as in Psa 55:7). Their course of life, which has Jehovah for its object, is as it were possessed of wings. They draw from Him strength upon strength (see Psa 84:8); running does not tire them, nor do they become faint from going ever further and further.

The first address, consisting of three parts (Isa 40:1-11, Isa 40:12-26, Isa 40:27-31), is here brought to a close. Second Prophecy - Isaiah 41

The God of the World’s History and of Prophecy

Jehovah comes forward here, and speaking in the tone in which He already began to speak in Isa 40:25, invites the idolatrous nations to contend with Him, declares the raising up of the conqueror from the east to be His work, and adduces this as the sign that He has been the Author and Guider of the world’s history from the beginning. But what if the question should be asked on the part of the nations, With what right does He do this? The acts of the conqueror prove themselves to be a work of the God who is exalted above the idols, from the fact that they bring destruction to the idolatrous nations, and to the people of Jehovah the long-desired redemption. It is in this that the conclusiveness of the illustration lies. The argument, however, presupposes that Cyrus has already entered upon his victorious course. It is evident at the outset that future events, or events still unfulfilled, would have no force as present proofs. And the words also clearly imply, that the work which Jehovah attributes to Himself, in opposition to the gods of the nations, is already in progress.