Isaiah 40:5

Isa 40:5 And the glory of the LORD shall be revealed, and all flesh shall see [it] together: for the mouth of the LORD hath spoken [it].

Ver. 5. And the glory of the Lord shall be revealed,] i.e., Jesus Christ, the Lord of glory, {Jas 2:1} shall appear in the flesh. Some interpreters understand this whole sermon, ad literam, concerning Christ and redemption wrought by him, yet with an allusion to the Jews’ deliverance out of Babylon; for this was a type of that, like as Cyrus also was of Christ.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_40:5

And the glory of the Lord shall be revealed

The revelation of Gods glory

From this animating prophecy we may consider--

I.

THE GLORY OF THE LORD. When Isaiah was favoured with the Divine vision the angels sang, Holy, holy, holy is the Lord of hosts, the whole earth is full of His glory. Another inspired writer observes, The heavens declare the glory of God. In the display of this glory God hath clothed Himself with light as with a garment; and hath peculiarly manifested it in those two grand events, the creation and redemption of the world. Hence the glad tidings are emphatically called the glorious Gospel; and the spiritual instruction of the Gospel is called the light of the knowledge of the glory of God in the face of Jesus Christ. This plan of redemption is the arena of heaven, into which the angels desire to look. It is the rich assemblage of love and mercy, justice and faithfulness, truth and goodness.

II. THE REVELATION OF THE GLORY OF THE LORD. The dispensation under which God revealed Himself to our first parents is commonly called the Covenant of Works. The condition required was perfect obedience. By the sin of Adam and Eve this covenant was broken, and judgment passed on all to condemnation. The glory of the Lord shone round about our offending parents when the very sentence of condemnation was associated with an intimation of mercy. The glory of the Lord was first revealed in the promise that the seed of the woman should bruise the head of the serpent. As generations succeeded, it pleased the most High God gradually to reveal larger discoveries of this sovereign remedy of human woe. In the days of Abraham the promise of mercy was repeated (Gal_3:8; Gal_3:17). The inspired compositions of King David more explicitly unfolded the Divine glory in the redemption of sinners. The grand accomplishment of the words of our text was reserved for the personal appearance of the Son of God.

III. THE GLORIOUS EXTENT OF THIS REVELATION. All flesh shall see it together. At the period of this prophecy the earth was full of darkness and habitations of cruelty. The light of Israel was, comparatively, but as the light of a taper. The space which it illuminated was contracted. The glory of the Lord to be revealed under the Christian dispensation was to resemble the sun in the firmament: it was to shine for all kingdoms, nations, and languages under heaven. It was to be a light to lighten the Gentiles, and the glory of Gods people, Israel. The aspect of the present times encourages us to hope that the day is rapidly advancing when all flesh shall see the salvation of God.

IV. THE GLORY OF THIS ANIMATING PROSPECT IS CONFIRMED BY ITS CERTAINTY.

1. For the mouth of the Lord hath spoken it (2Ti_1:9; Psa_2:7-8; Isa_49:5-6; Isa_42:6; Joh_10:16; Joh_12:32).

V. THE DUTY OF MISSIONARY EXERTIONS IN ORDER TO PROMOTE THE REVELATION OF THIS GLORY.

1. Doth any one ask, Where is the authority for missionary exertions? It stands upon the authority of the Most High God.

2. The duty is great, as you regard the exceeding great love of the Lord Jesus Christ.

3. The duty is great, as you consider the personal obligation which you yourselves are under to missionary societies.

4. The duty is great, as God, in His bounty, hath entrusted you with talents to promote this charitable work. (Basil Wood, M. A.)

The glory of the King

The august manifestation promised.

I. AS TO ITS NATURE.

1. It is the King Messiah in person.

(1) The historical allusion is to the Shechinah.

(2) But prophetically it is applied to Christ. Jewish expositors apply it to Messiah. It follows, then, that--

2. The Shechinah was a type of Christ.

(1) It was an undoubted symbol of Divinity. It was the medium in which it pleased God to reveal Himself in ancient times. The complement of such a symbol must needs be a Divine person. The type cannot be grander than the antitype.

(2) It was a standing miracle. In it vapour and fire were miraculously supported in union. It is therefore called the support of cloud and fire. Pillar is an unfortunate translation of the Hebrew. A luminous canopy extending over London in its whole extent could scarcely be called a pillar. But the nation of Israel, whether in encampment or on march, could scarcely occupy less space. This miracle would set forth the wonderful union of the Godhead and manhood in the person of Christ.

(3) But further, on more nearly considering the Shechinah, it was found to enshrine a beatified human form. This is distinguished as the similitude of Jehovah (Exo_24:10-11; Num_12:8; Isa_6:1-5;Eze_1:26). This very thing is seen in the holy mount, only that the true humanity of Jesus transfigured is itself the similitude. Behold, then, the Image of the Invisible God; the brightness of His glory and the express image of His person.

(4) In this character Messiah will come when in full form He appears as the Dan_7:13; Mat_24:30; Mat_26:64; Act_1:11; Rev_1:7).

3. Meanwhile Christ reveals Himself in His Spirit. He displays--

(1) The glory of His wisdom.

(2) The glory of His power.

(3) The glory of mercy, justice, and holiness in His method of pardoning and saving sinners.

II. AS TO ITS EXTENT. All flesh shall see it together.

1. This term includes the Jew. The day is coming when all Israel shall be saved--when the nation shall become Christian.

2. It also comprehends the Gentile.

(1) Presage of the calling of the Gentiles was given when the Magi Worshipped at Bethlehem.

(2) Further presage was given when Jesus, though sent to the lost sheep of the house of Israel, nevertheless opened His ministry in Galilee of the Gentiles (Mat_4:12-16).

(3) It was also presaged in incidents of His ministry. The healing of the centurions servant. The preaching to the Samaritans (Joh_4:39; Joh_4:42). The healing of the Canaanites daughter (Mat_15:11-28).

3. The grand fulfilment is future.

(1) As yet all flesh have not seen the glory of the Lord. Certainly all flesh have not seen it together.

(2) But this shall be.

(3) Distinctions of Jew and Gentile will merge in the universal blaze of the glory of Christ.

III. AS TO ITS CERTAINTY. The mouth of the Lord hath spoken it.

1. The Lord can do it.

2. He will do it.

(1) His honour is pledged.

(3) His existence is pledged.

(3) He cannot deny Himself. The Scripture cannot be broken.

3. Are we prepared to meet Christ? (J. A. Macdonald, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Isa 40:5. And the glory of the Lord shall be revealed — It was revealed in some sort when God brought his people out of Babylon: for that was a glorious work of God, in which he displayed his power, and love, and faithfulness in fulfilling his promises. But his glory was much more eminently revealed when Christ, the Lord of glory, was manifested in the flesh, and gave much clearer and fuller discoveries of God’s glorious wisdom, holiness, goodness, and other divine perfections, than ever before had been imparted to mankind, or to his church. And all flesh shall see it together — All nations, Jews as well as Gentiles. For the mouth of the Lord hath spoken it — Though it may seem incredible, yet God is able to accomplish it.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

The cry of the crier proceeds thus in Isa 40:5 : "And the glory of Jehovah will be revealed, and all flesh seeth together: for the mouth of Jehovah hath spoken it." The pret. cons. קנגלה is here apodosis imper. When the way is prepared for Jehovah the Coming One, the glory of the God of salvation will unveil itself (on the name Jehovah, which is applied to God, the absolute I, as living and revealing Himself in history, more especially in the history of salvation). His parousia is the revelation of His glory (Pe1 4:13). This revelation is made for the good of Israel, but not secretly or exclusively; for all the human race, called here designedly "all flesh" (kol bâsâr), will come to see it (compare Luk 3:6, "the salvation of God"). Man, because he is flesh, cannot see God without dying (Exo 33:20); but the future will fill up this gulf of separation. The object to the verb "see" is not what follows, as Rosenmller supposes, viz., "that the mouth of Jehovah hath spoken," for the word of promise which is here fulfilled is not one addressed to all flesh; nor does it mean, "see that Jehovah hath spoken with His own mouth," i.e., after having become man, as Stier maintains, for the verb required in this case would be מדבּר, not דּבּר. The clause, "for the mouth of Jehovah hath spoken it," is rather Isaiah's usual confirmation of the foregoing prophecy. Here the crier uses it to establish the certainty of what he foretells, provided that Israel will do what he summons it to perform.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

40:5 The future revelation of God’s glory would include the return of Judah from exile but would also go beyond it. The New Testament confirmed that the revelation of God’s glory came in Jesus Christ (John 1:14; Heb 1:3). • The Lord has spoken: The coming salvation and judgment would certainly occur because the Lord, who keeps his word, had declared it (see Isa 1:20; 58:14).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

This miracle shall be so great, that it shall be known through all the world.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

see it--The Septuagint for "it," has "the salvation of God." So Luk 3:6 (compare Luk 2:30, that is, Messiah); but the Evangelist probably took these words from Isa 52:10.

for--rather, "All flesh shall see that the mouth of Jehovah hath spoken it" [BENGEL].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. "The salvation of our God."] These words are added here by the Septuagint: το σωτηριον του Θεου, את ישועת אלהינו eth yesuath Eloheynu, as it is in the parallel place, Isa 52:10. The sentence is abrupt without it, the verb wanting its object; and I think it is genuine. Our English translation has supplied the word it, which is equivalent to this addition, from the Septuagint.

This omission in the Hebrew text is ancient, being prior to the Chaldee, Syriac, and Vulgate Versions: but the words stand in all the copies of the Septuagint, and they are acknowledged by Luke, Lu 3:6. The whole of this verse is wanting in one of my oldest MSS.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(5) The glory of the Lord shall be revealed.—Did the prophet think of a vision of a glory-cloud, like the Shechinah which he had seen in the Temple? or had he risen to the thought of the glory of character and will, of holiness and love? (Joh_1:14.)

All flesh.—The revelation is not for Israel only, but for mankind. So in Luk_3:6, the words are quoted from the LXX., “all flesh shall see the salvation of God.” The phrase meets us here for the first time, and occurs again in Isa_49:26; Isa_66:16; Isa_66:23-24, marking, so to speak, the growing catholicity of the prophet’s thoughts. (See Note on Isa_38:11.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. In place of it together LXX. has “the salvation of God,” borrowing apparently from ch. Isa_52:10. See Luk_3:6.

for the mouth … it] This prophetic formula is nowhere else used by second Isaiah. The whole verse is deleted as a gloss by Duhm and Cheyne, but on grounds which seem insufficient.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the glory of the Lord shall be revealed..... Christ himself, who is the brightness of his Father's glory, and his own glory, as the glory of the of the only begotten of the Father; the glorious perfections of his nature, seen in the miracles wrought, and in the doctrines taught by him; the glory of the divine Father, in the face or person of Christ; and the glory of his attributes, in the work of salvation by him; all which is most clearly discerned in the glass of the Gospel, or in the ministry of the word, by John, Christ himself, and his apostles:

and all flesh shall see it together; not the Jews only, but Gentiles also; not with their bodily eyes, but with the eyes of their understanding; even the salvation of the Lord, and his glory, as displayed in it, being set forth in the everlasting Gospel to the view of all; see Luk 3:7,

for the mouth of the Lord hath spoken it: that his glory should be revealed, and be visible to all, and therefore sure and certain; for what he has said he does, and what he has spoken he makes good. The Targum is,

"for by the word of the Lord it is so decreed;''

and therefore shall be fulfilled.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And the glory of the Lord - The phrase here means evidently the majesty, power, or honor of Yahweh. He would display his power, and show himself to be a covenant-keeping God, by delivering his people from their bondage, and reconducting them to their own land. This glory and faithfulness would be shown in his delivering them from their captivity in Babylon; and it would be still more illustriously shown in his sending the Messiah to accomplish the deliverance of his people in later days.

And all flesh - All human beings. The word ‘flesh’ is often used to denote human nature, or mankind in general Gen 6:12; Psa 65:3; Psa 145:21. The idea is, that the deliverance of his people would be such a display of the divine interposition, so that all nations would discern the evidences of his power and glory. But there is a fullness and a richness in the language which allows that it is not to be confined to that event. It is more strikingly applicable to the advent of the Messiah - and to the fact that through him the glory of Yahweh would be manifest to all nations. Rosenmuller supposes that this should be translated,

And all flesh shall see together

That the mouth of Yahweh hath spoken it.

The Hebrew will bear this construction, but there is no necessity for departing from the translation in the common version. The Septuagint adds here the words ‘salvation of God’ so as to read it, ‘and all flesh shall see the salvation of God,’ and this reading has been adopted in Luk 3:6; or it may be more probable that Luke Luk 3:4-6 has quoted from different parts of Isaiah, and that he intended to quote that part, not from the version of the Septuagint, but from Isa 52:10. Lowth, on the authority of the Septuagint, proposes to restore these words to the Hebrew text. But the authority is insufficient. The Vulgate, the Chaldee, the Syriac, and the Hebrew manuscripts concur in the reading of the present Hebrew text, and the authority of the Septuagint is altogether insufficient to justify a change.

For the mouth of the Lord - The strongest possible confirmation that it would be fulfilled (see the note at Isa 34:16). The idea is, that God had certainly promised their deliverance from bondage; and that his interposition, in a manner which should attract the attention of all nations, was certainly purposed by him. Few events have ever more impressively manifested the glory of God than the redemption of his people from Babylon; none has occurred, or will ever occur, that will more impressively demonstrate his glory, wisdom, and faithfulness, than the redemption of the world by the Messiah.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Glory. God will rescue his people. Christ will redeem mankind.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The glory of the Lord shall be revealed: so it was in some sort, when God brought them out of Babylon, which was a glorious work of God; but far more properly and eminently when Christ, who was the glorious God, was manifested in the flesh, and gave much clearer and fuller discoveries of God’s glorious wisdom, and holiness, and goodness, and other Divine perfections, than ever yet had been imparted to mankind and to the church.

All flesh; all nations, both Jews and Gentiles.

For the mouth of the Lord hath spoken it; though this may seem incredible, yet God is able to accomplish it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And the glory of the Lord shall be revealed. Then, when the preparation is complete, there shall be a revelation of the glory and might of Jehovah. The nature of the revelation is for the present shrouded in darkness; but it is a revelation which is not confined to Israel. All flesh shall see it together. It shall draw to it the attention of the human race at large. While the restoration of Israel to Palestine is the primary fulfilment of the prophecy, that restoration clearly does not exhaust its meaning, which points on to the restoration of all mankind to God"s favour in Christ by the epifaneia of his advent in the flesh, which has drown, or will draw, the eyes of "all flesh." For the mouth of the Lord hath spoken it. A repetition of the emphatic clause wherewith Isaiah had terminated the third section of his first prophecy. (Isa_1:20) It occurs again inIsa 58:14. No other writer uses the expression.

Christ, as the Lord"s Glory.

The glory of God is his forgiving and redeeming. And it is this glory that was dimly revealed in the raising up of Cyrus to deliver Israel from the bondage of Babylon, and brightly revealed in "raising up his Son Jesus, to bless men, by turning them from their iniquities." It may be shown that God, as the great Spirit, never can be seen or known by any creature, because all creatures are put under limitations of the senses. No creature can apprehend "essences;" he is limited to "accidents." Nobody has seen the sun; it is the glory, the shining, the ray, of the sun that reveals it to us. So "no man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." Christ is the "Image" of God, which we can see; the "Word" of God, which we can hear; the "Glory" of God, making a holy warmth about us, which we can feel. He is "the Brightness of the Father"s glory, the express Image of his Person." His revelation is made that we might know the true God, and in the knowledge find "eternal life." This view appears to be, in a very special manner, commended and enforced by the Apostle John, in his Gospel; and from this Gospel illustrations may be taken.

I GOD REVEALED IN JOHN"S PROLOGUE. Explain the figure of the "Word," as meaning the medium, or agency, by which God communicates his thought to men"s minds. It is, as it were, God translated for man"s apprehension. But the "Word" is a Person, and John says, "We beheld his glory, the glory as of the only begotten of the Father.

II GOD REVEALED AT CANA. Putting forth miraculous power to provide for man"s need, Christ showed God"s constant care of men, and led men"s thoughts to the mystery of God that was in him, for John says, "This beginning of miracles did Jesus... and manifested forth his glory.

III GOD REVEALED AT LAZARUS"S GRAVE. Pleading with Martha, our Lord spake thus: "Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?

IV GOD REVEALED IN THE VOICE FROM HEAVEN. In a moment of sore trouble, Jesus exclaimed," Father, glorify thy Name;" as if he felt that his supreme work was to show the Father forth. "And there came a voice from heaven, saying, I have both glorified it, and will glorify it again". (Joh_12:28)

V GOD REVEALED AT THE SUPPER-TABLE. When Judas left the table, and the beginning of the end had evidently come, Jesus said, in a meditative, but most revealing way, "Now is the Son of man glorified, and God is glorified in him". (Joh_13:31; see also Joh_14:13)

VI GOD REVEALED IN THE HIGH-PRIESTLY PRAYER. This is our Lord"s supreme desire: "Father, glorify thy Son, that thy Son also may glorify thee." And this is his sublimest thought, as he looks back over his brief life: "I have glorified thee on the earth." Christ is the Glory that reveals God for us, "who by him do believe in God, that raised him up from the dead, and gave him glory; that our faith and hope might be in God. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

“And the glory of Jehovah shall be revealed, and all flesh shall see (it), for the mouth of Jehovah speaks (or hath spoken).” The idea seems to be that as soon as the way is opened, the Lord will show Himself. To see God’s glory, is a common expression for recognizing His presence and agency in any event (See Exo 16:7; Isa 35:2; Isa 66:18). The specific reference of this verse to the restoration of the Jews from exile is not only gratuitous but inconsistent with the strength and comprehensiveness of its expressions. The simple meaning is, that when the way should be prepared, the glory of God would be universally displayed; a promise too extensive to be fully verified in that event or period of history.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

And the glory, etc. When God will perform this miracle, then His glory will be revealed.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.