TRV
Translation
See also
See on the biblical-era map
In the KJVVerse 18,422 of 31,102
Study This Verse
Commentary on Isaiah 40 verses 1–2
1 ¶ Comfort ye, comfort ye my people, saith your God.
2 Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD'S hand double for all her sins.
We have here the commission and instructions given, not to this prophet only, but, with him, to all the Lord's prophets, nay, and to all Christ's ministers, to proclaim comfort to God's people. 1. This did not only warrant, but enjoin, this prophet himself to encourage the good people who lived in his own time, who could not but have very melancholy apprehensions of things when they saw Judah and Jerusalem by their daring impieties ripening apace for ruin, and God in his providence hastening ruin upon them. Let them be sure that, notwithstanding all this, God had mercy in store for them. 2. It was especially a direction to the prophets that should live in the time of captivity, when Jerusalem was in ruins; they must encourage the captives to hope for enlargement in due time. 3. Gospel ministers, being employed by the blessed Spirit as comforters, and as helpers of the joy of Christians, are here put in mind of their business. Here we have,
I. Comfortable words directed to God's people in general, Isa 40:1. The prophets have instructions from their God (for he is the Lord God of the holy prophets, Rev 22:6) to comfort the people of God; and the charge is doubled, Comfort you, comfort you - not because the prophets are unwilling to do it (no, it is the most pleasant part of their work), but because sometimes the souls of God's people refuse to be comforted, and their comforters must repeat things again and again, ere they can fasten any thing upon them. Observe here, 1. There are a people in the world that are God's people. 2. It is the will of God that his people should be a comforted people, even in the worst of times. 3. It is the work and business of ministers to do what they can for the comfort of God's people. 4. Words of conviction, such as we had in the former part of this book, must be followed with words of comfort, such as we have here; for he that has torn will heal us.
II. Comfortable words directed to Jerusalem in particular: "Speak to the heart of Jerusalem (Isa 40:2); speak that which will revive her heart, and be a cordial to her and to all that belong to her and wish her well. Do not whisper it, but cry unto her: cry aloud, to show saints their comforts as well as to show sinners their transgressions; make her hear it:" 1. "That the days of her trouble are numbered and finished: Her warfare is accomplished, the set time of her servitude; the campaign is now at an end, and she shall retire into quarters of refreshment." Human life is a warfare (Job 7:1); the Christian life much more. But the struggle will not last always; the warfare will be accomplished, and then the good soldiers shall not only enter into rest, but be sure of their pay. 2. "That the cause of her trouble is removed, and, when that is taken away, the effect will cease. Tell her that her iniquity is pardoned, God is reconciled to her, and she shall no longer be treated as one guilty before him." Nothing can be spoken more comfortably than this, Son, be of good cheer; thy sins be forgiven thee. Troubles are then removed in love when sin is pardoned. 3. "That the end of her trouble is answered: She has received of the Lord double for the cure of all her sins, sufficient, and more than sufficient, to separate between her and her idols," the worship of which was the great sin for which God had a controversy with them, and from which he designed to reclaim them by their captivity in Babylon: and it had that effect upon them; it begat in them a rooted antipathy to idolatry, and was physic doubly strong for the purging out of that iniquity. Or it may be taken as the language of the divine compassion: His soul was grieved for the misery of Israel (Jdg 10:16), and, like a tender father, since he spoke against them he earnestly remembered them (Jer 31:20), and was ready to say that he had given them too much correction. They, being very penitent, acknowledged that God has punished them less than their iniquities deserved; but he, being very pitiful, owned, in a manner, that he had punished them more than they deserved. True penitents have indeed, in Christ and his sufferings, received of the Lord's hand double for all their sins; for the satisfaction Christ made by his death was of such an infinite value that it was more than double to the demerits of sin; for God spared not his own Son.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–2. Public domain.
Copy as
Eusebius of CaesareaAD 339
COMMENTARY ON ISAIAH 2:15
God did not approve of Hezekiah’s proposal. The fact that he mentioned only himself in his prayer and not the people was blameworthy. That is why the prophet says in what follows, “Comfort my people, says the Lord.”
Ephrem the SyrianAD 373
COMMENTARY ON ISAIAH 40:1
Hezekiah offered prayers to God because he had been told that death was imminent, but he failed to pray that evil should be averted from his descendants. Hence Isaiah says, “Comfort, comfort my people, you priests.”
Apostolic ConstitutionsAD 380
CONSTITUTIONS OF THE HOLY APOSTLES 2:15
Observe, you who are our beloved sons, how merciful yet righteous the Lord our God is; how gracious and kind to me. And yet most certainly “he will not acquit the guilty,” although he welcomes returning sinners and revives them, leaving no room for suspicion to those who wish to judge sternly and reject offenders entirely, refusing to promise exhortations to them that might otherwise bring them to repentance. In contradiction to people like this, Isaiah says to the bishops, “Comfort, comfort my people, you priests. Speak comfortably to Jerusalem.” It therefore behooves you, on hearing those words of his, to encourage those who have offended and lead them to repentance. Give them hope that it is not in vain that you enter into their situation of sin, because you love them. Readily receive those who are penitent and rejoice over them. Judge the sinners with mercy and compassion. For if somebody was walking beside the river and ready to stumble, and you pushed him and threw him into the river, instead of offering him your hand to help, you would be guilty of murdering your brother or sister. Instead, you should lend a helping hand when they’re ready to fall. Otherwise they will perish without anyone to help. And you do this so that the people watching are warned and so that the offenders may not utterly perish. It is your duty, O bishop, neither to overlook the sins of the people nor to reject those who are penitent so that you may not unskillfully destroy the Lord’s flock or dishonor his new name, which he has imposed on his people. And you yourself should also be above reproach as those ancient pastors were of whom God speaks to Jeremiah and others.
JeromeAD 420
Commentary on Isaiah
(Chapter 40, Verses 1 onwards) Console, console my people, says your God: Speak to the heart of Jerusalem, and call out to her; for her wickedness is complete, her iniquity is forgiven. She has received from the hand of the Lord double for all her sins. LXX: Console, console my people, says God. O priests, speak to the heart of Jerusalem; console her, for her humility is fulfilled. His sin has been forgiven, for he has received from the hand of the Lord double for all his sins. According to other interpreters, others are commanded to console the people of God and Jerusalem together. According to the Hebrew text, the people themselves are commanded to console, speak to the heart of Jerusalem, and advocate for her. Speaking to the heart of Jerusalem is the language of the Scriptures. For one who speaks to the mournful and soothes is called a consoler who speaks to the heart. Let us be taught by Sichem, the son of Hemor, who spoke corruptly to his heart about the defiled Dinah, and comforted her (Genesis XXXIV). And wherever you find something similar, it has this meaning. The reason for consolation is the forgiveness of sins, and the cause of forgiveness is that he received double from the hand of the Lord for all his sins. For whoever knows the will of his Lord and sins, will be beaten with many stripes (Luke XII). And everyone who has the indwelling of the Holy Spirit, whom the Savior promised to the Apostles, saying: I will ask my Father, and he will give you another Comforter, that he may be with you forever, the Spirit of truth (John XIV, 16); and again: But when the Comforter comes, whom I will send to you from the Father, the Spirit of truth who comes forth from the Father, he will bear witness about me (John XV, 26); and: It is profitable for you that I go away: for if I do not go away, the Comforter will not come to you (John XVI, 7); the Comforter is the one now commanded to console the people of God. Wherefore also the Apostle Paul was speaking to believers: Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, by the comfort wherewith we ourselves are comforted of God: for as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ (2 Corinthians 1:1-6); and again: And our hope of you is steadfast, knowing that as ye are partakers of the sufferings, so shall ye be also of the consolation (2 Corinthians 1:7). But who is this people, who through the Apostles and Ecclesiastical men is consoled, not Israel, and Jacob and Juda, as the Scripture mentions in other places, but the people of God, as the Prophet Zacharias testifies saying: Rejoice and be glad, daughter of Zion, for I will come and dwell in your midst, says the Lord. And many nations will flee to the Lord in that day, and they will be His people, and they will dwell in your midst, and they will know that the Lord Almighty has sent me to you (Zach. II, 10, 11). By this testimony, it is clearly demonstrated that many nations are to be turned into the people of God. And this is what the Lord, sent by the Lord, whose name is Almighty, says. And it should be noted that our sins are not forgiven unless we receive them from the hand of the Lord. And it is not the same thing to have sins forgiven as to have them pardoned. For those to whom they are pardoned, there is no need for forgiveness, as it is written in the Gospel: Believe, my child, your sins are forgiven you (Matthew 9:2). But those who are released are released because they have been cleansed and freed through punishments. According to history, Jerusalem received its sins twice from the hands of the Babylonians and secondly from the Romans. And what is added by the Seventy, the Priests, must be noted.
Cyril of AlexandriaAD 444
COMMENTARY ON ISAIAH 3:4.40:1
Hezekiah was at a loss for a defense. Since he could offer no excuse for his crimes, he said that God’s word was good, even though it foretold things that should have made him shed tears. Then he asks for peace in his own days, bidding goodbye, as it were, to those who were to come after him and thereby neglecting his native land, his own city and his own race. But it would have been better for him to be sorry for the things that had been predicted and to ask God for mercy and happiness (not temporary and restricted) on behalf of those to come after him.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Isaiah 40:1 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Isaiah 40:1 marks a profound turning point in the book of Isaiah, shifting dramatically from earlier pronouncements of judgment to a powerful and compassionate message of divine comfort and restoration. This verse serves as God's direct, authoritative imperative to His prophetic messengers, instructing them to bring solace and hope to His people, Israel, who are depicted as suffering under the weight of their transgressions and the impending or ongoing Babylonian exile. It powerfully underscores God's unwavering faithfulness and His deep desire to reconcile with and redeem His chosen nation, setting the stage for the glorious promises of deliverance and the coming of the Messiah that define the latter half of the prophetic book.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 40:1 is rich with literary artistry that amplifies its profound message of divine solace. The most prominent device is Repetition, specifically the doubling of the imperative "Comfort ye, comfort ye." This serves to intensely emphasize the certainty, urgency, and profound depth of God's command and His deep desire to console His people. It creates a powerful sense of immediate, overwhelming solace and divine resolve. The verse also prominently employs the Imperative Mood, as God issues a direct command, highlighting His divine authority and sovereign initiative in bringing comfort. This is not a request but a decree from the Creator. Furthermore, the phrase "saith your God" is a prime example of Divine Speech or Apostrophe, where God directly addresses His people through the prophet, lending immense weight, credibility, and personal intimacy to the message. This direct address underscores the personal and covenantal nature of God's relationship with Israel, even in their period of discipline and despair.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 40:1 serves as a foundational declaration of God's character as the ultimate source of comfort and restoration, particularly in times of profound suffering and despair. It reveals a God who, having exercised righteous judgment, now extends boundless grace and compassion, demonstrating His unwavering commitment to His covenant. This divine comfort is not merely emotional solace but a comprehensive act of redemption, promising an end to punishment, a renewal of relationship, and a restoration of dignity. It underscores the profound truth that God's faithfulness to His covenant people transcends their failures and that His ultimate purpose is always redemptive. This theme resonates throughout Scripture, affirming that God alone is uniquely positioned and eternally willing to provide true and lasting comfort to His afflicted people, transforming their mourning into joy and their despair into hope through His sovereign power and unfailing love.
REFLECTION AND APPLICATION
Isaiah 40:1 offers a timeless and profoundly relevant message of hope for all who find themselves in seasons of distress, sorrow, or spiritual wilderness. Just as God commanded comfort for His exiled people, He continues to be the ultimate and unfailing source of solace for us today. This verse reminds us that even when we face the consequences of our own choices or endure trials beyond our control, God's compassion is unwavering and His promises are true. It calls us to recognize that true, enduring comfort comes not from fleeting circumstances or human efforts, but from the authoritative, loving voice of our God, who knows our pain and actively intervenes. Furthermore, this divine command challenges believers to become instruments of this very comfort, extending grace, empathy, and practical hope to others who are hurting, thereby echoing God's own heart for His "people" in our spheres of influence. In a world often marked by anxiety, despair, and brokenness, this verse stands as a powerful reminder of God's active presence and His unwavering commitment to bring healing, restoration, and profound peace to His beloved.
Questions for Reflection
FAQ
Why is the word "comfort" repeated twice in Isaiah 40:1?
Answer: The repetition of "Comfort ye, comfort ye" is a powerful Hebrew literary device known as an emphatic repetition or reduplication. It serves to intensify the command, underscoring the urgency, certainty, and profound depth of God's compassion and the message He is delivering. It's not a casual suggestion but a fervent, authoritative, and deeply heartfelt divine imperative, ensuring that the message of solace is received with the utmost seriousness and assurance, particularly for a people who had endured significant suffering and despair during the Babylonian exile. The doubling emphasizes the absolute certainty of God's promise to console and restore.
Who are "my people" that God refers to in this verse?
Answer: "My people" refers primarily and specifically to the nation of Israel, particularly the Jewish people who were either facing the impending or enduring the Babylonian captivity. This phrase emphasizes God's enduring covenant relationship with them, even in their state of discipline and exile. Despite their unfaithfulness and the consequences they faced, God reaffirms His intimate bond and commitment to them, signaling His intent to restore and redeem them. The message of comfort is specifically for His chosen nation, highlighting His faithfulness to His promises (see Deuteronomy 7:6-8).
CHRIST-CENTERED FULFILLMENT
Isaiah 40:1 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The initial call to "Comfort ye, comfort ye my people" foreshadows the very essence of the Messiah's ministry, who would embody divine comfort in its fullest and most perfect sense. Jesus, as the "Man of Sorrows" (as powerfully prophesied in Isaiah 53:3), perfectly understood and intimately experienced human suffering, offering true and lasting solace. His very advent was heralded as bringing comfort, light, and salvation to those dwelling in spiritual darkness, as Simeon prophetically declared in Luke 2:25. Jesus is the one who not only sympathizes with our weaknesses but actively bears our griefs and carries our sorrows, ultimately taking away the sin that is the root cause of all human suffering and alienation from God. Through His atoning sacrifice on the cross and His glorious resurrection, Jesus provides the definitive comfort of forgiveness, complete reconciliation with God, and the unfading promise of eternal life, transforming the temporary relief of the exile's return into an everlasting, cosmic hope. Furthermore, the Holy Spirit, whom Jesus promised to send, is explicitly called the "Comforter" or "Advocate" in John 14:26, continuing Christ's ministry of profound comfort to believers in every generation, ensuring that God's people are never without His profound and abiding solace.