The Voice Calling in the Wilderness
Isaiah 40:3-8
“Lo, Your Salvation Comes” – The Messiah in Isaiah Special Series
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The words of Isaiah, “The voice of one crying in the wilderness: ‘Prepare the
way of the Lord,’” and “The glory of the LORD shall be revealed” (Is 40:3, 5),
are familiar words of Messianic hope and victory to most believers today. To the
Christian, experiencing the glory of the Lord, living in His presence, is
everything. It is our dream, our hope, our goal, the focus of our desire -- it
is our all. We would like to think that if we heard that our Lord was coming
that we would run toward Him with unbridled enthusiasm. If the book of Isaiah
says anything it says bridle your enthusiasm. The Lord is coming, but get a good
look at Him first, and then take a good look at yourself!
Consider what happened to Isaiah in Isaiah 6. He saw the Lord sitting on a
throne, “high and lifted up” (6:1). One of the spectacular seraphim shouted to
another, “Holy, holy, holy is the LORD of hosts;
The whole earth is full of His glory!” (6:3). When the door posts shook and the
house was filled with smoke, Isaiah was devastated. He said,
“Woe is me, for I am ruined!
Because I am a man of unclean lips,
And I live among a people of unclean lips;
For my eyes have seen the King, the LORD of hosts” (6:5)
Notice that it was not simply that God’s presence was intimidating, but that it
made Isaiah’s (and Israel’s) uncleanness woefully obvious. It is not unlike
Peter’s response after Christ caused the miraculous great catch of fish in Luke
5: “When Simon Peter saw it, he fell down at Jesus’ knees, saying, ‘Depart from
me, for I am a sinful man, O Lord!’” (Lk 5:8). Later in Isaiah, the prophet
visited this again when he revealed, “But we are all like an unclean thing, and
all our righteousnesses are like filthy rags…” (Is 64:6). The challenge is to
see God as He really is and then to see ourselves as we really are.
Holiness – utter and complete purity – is specifically mentioned nearly 60 times
in the book of Isaiah. The Lord is simply “The Holy One” (10:17; 40:25; 43:15
[1:4; 5:19, 24; 10:20; 12:16; 29:19, 23; 30:11, 12, 15; 31:1; 37:23; 41:14, 16,
20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5]) There is absolutely no one
holy like Him (40:25). His dwelling place (63:15) and mountain are holy (27:13).
He is the holy Creator and King (43:15). Jehovah’s holiness speaks of His
greatness (12:6) and the respect He is due (17:7). His true people will walk the
“way of holiness” (35:8) which the Holy One teaches them, and in which He leads
them (48:17). His faithful will dwell in a holy city (52:1), inherit His holy
mountain (57:13), it will be their pleasure to serve Him on His holy day (58:13)
in the courts of His holiness (62:9), and find their full joy in His holiness
(41:16) and in sanctifying Him (29:23) When salvation comes, His people are to
be called: “The holy people, the redeemed of the LORD” (62:12).
With Isaiah’s backdrop of the holiness of God, His “Prepare the way of the Lord;
make straight in the desert a highway for our God” is more than daunting. The
holy Lord is coming. How do you prepare for that? What kind of highway is worthy
of His travel? But it gets worse.
The first thirty-nine chapters of Isaiah are filled with rebuke and judgment,
the exposure of chronic sinfulness and promises of doom. Not only was the Lord
not coming to a people who were nearly prepared for Him (just needed to spruce
up a few things), but they had forgotten Him and did not want to be reminded. In
the words of Isaiah 30:11 they said to their prophets, “Cause the Holy one of
Israel to cease from before us.” The coming of the Holy One to an unholy people
spelled disaster. In the words of Jamieson, Fausset and Brown: “God's holiness
is what troubles sinners most” (545). They had better see God as He really is
and see themselves as they really are. However, as unsettling as this all was
there was still reason for hope, and for even comfort.
The promise of the “voice of one crying in the wilderness: ‘Prepare the way of
the Lord’” (40:3) stands at an important juncture in the book of Isaiah. It is
the start of such an extraordinary change of gears that since the late 18th
century it has been used by skeptics to question the authorship of Isaiah
chapters 40-66). Gleason Archer in his A Survey of Old Testament Introduction
insists skeptics are prejudiced by their rationalism and rejection of true
predictive prophecy in Scripture and that it is showing in their contortions to
cast doubt on Isaiah’s authenticity (330). However, the obvious change of gears
is worth noting and exploring for its significance.
The first thirty-nine chapters of Isaiah are generally gloomy. God’s rebellious
people faced judgment, chastisement, doom, and exile (1-6). The nations of the
world faced the same (13-23). There are some words of consolation, grace, and
future glory, but there is only punishment and woe on the treacherous and
unbelieving (24-39). But then chapter 40 opens with: “’Comfort, yes, comfort My
people!’ says your God.” What a remarkable change! It is a drink for the thirsty
in a parched land. Zondervan’s Pictorial Bible Dictionary labels this whole
section the “Book of Consolation” (384). It is a turn toward hope for those with
nothing to live for and with only terror and judgment in dying.
What’s going on? It is not about a change of authorship, but of readership. It
is addressed to those who have borne the chastening of the Lord and now yearn
for Jehovah to accept their change of heart and lead them back to the promised
land. We shouldn’t be surprised that the message changes from night to day when
his audience changes from night to day.
The Message to ancient Israel
There is some question as to who is speaking in Isaiah 40, and to whom. Clearly
the message is from God: “Says your God” (40:1). We don’t know whether it comes
from a messenger or from Him directly. It is simply “the voice” in verses 3 and
6. The word voice is frequently used for that of the Lord Himself in Isaiah, but
it is a fitting descriptor of His faithful messengers and prophets who mouth the
Lord’s words. They were merely voices, not originators or authors. Or as
Delitzsch describes a prophet: “his person vanishes in the splendor of his
calling, and falls into the background behind the substance of his cry” (141).
The initial message of Isaiah 40 is addressed to the people of God either as
they entered Babylonian exile or were already in captivity. Words of comfort are
to be spoken to Jerusalem telling her, “That her warfare is ended, that her
iniquity is pardoned; for she has received from the Lord’s hand double for all
her sins” (40:2). Either as Judah began exile or it endured captivity it could
do so with the comfort of knowing that it was going to end. There would be
pardon for her. God had measured out her punishment and it was just and
adequate. Perhaps these words are intended to woo His people back to Him. They
need not fear His holiness and judgment – the fighting is over, sin has been
forgiven, their punishment is full and overflowing. Perhaps the message is
primarily one of hope to those who long for their holy God, but doubt His
willingness to return to them.
With words of comfort comes promise. “The voice of one crying in the wilderness:
‘Prepare the way of the Lord; make straight in the desert a highway for our
God’” (40:3). To the true people of God the coming of the Lord is a good thing.
In their darkest time, when they feel farthest from Him, they welcome His
return. In fact, there is nothing more comforting to the faithful than the
promise of His coming.
If you compare translations you will notice a difference in perspective in how
Isaiah 40:3 should be translated. It reads “The voice of one crying in the
wilderness: ‘Prepare the way of the Lord…” in translations such as the KJV and
NKJV. However, the NASB reads, “A voice is calling, ‘Clear the way for the LORD
in the wilderness; make smooth in the desert a highway for our God.’” Other
popular translations such as the ASV, NIV, and ESV place the preparation of the
way in the wilderness rather than the voice crying in the wilderness. It is a
small, but interesting difference.
It seems most scholars accept that preparing the way in the wilderness best
reflects the Hebrew in Isaiah 40:3. Interestingly enough, the Masoretic Text, as
well as the LXX and New Testament quotations of Isaiah in the Greek have the
crying in the wilderness. It is also notable that the New Testament applications
of this verse to John the Baptist as the “voice of one crying in the wilderness”
(Mt 3:3; Mk 1:3; Lk 3:4; Jn 1:23) are not seen as misquotations. It is possible
that it has both meanings. In other words, the voice cries in the wilderness
because that is where the way of the Lord must be prepared. Young tries to
straddle the question with his translation: “A voice crying – in a wilderness –
prepare ye the way of Jehovah…” (Young’s Literal Translation).
Between Babylon and Jerusalem there was an immense trackless desert. Babylon
must have seemed a world away from home to Jewish exiles. Broken, homeless, and
Godless, many must have given up hope. But this was not the first time a desert
stood between God’s people and God’s promised land. It is hard not to see
imagery of the Egyptian exodus here. Deserts do not stop God from leading His
people home.
So God said, “Comfort, yes, comfort My people” (40:1) and, “Prepare the way of
the Lord”. In ancient times a coming monarch would send a forerunner to scout
the way, remove impediments, make things suitable for the royal presence, and
generally announce his coming (see Barne’s Notes). The same was true of Jehovah
God. In spite of the wilderness, He was coming and preparations were to be made.
Obviously, the Babylonian exiles were in no position to literally build a desert
highway even if one were even possible, and even if had God actually needed one.
The voice announcing, “Prepare the way of the Lord,” was doing three things.
First, the voice gave the exiles hope that Jehovah God would be their God and
return with them to their homeland. Second, the voice insisted that they have a
part to play in their Holy Lord’s return – they were to prepare. And third, the
voice spoke of a future Messianic day when “The glory of the Lord shall be
revealed, and all flesh shall see it together” (40:5).
Surely the first recipients of Isaiah’s message must have taken this as a reason
for hope and motivation to prepare by accepting and employing the rest of the
message of Isaiah (and that of the other true prophets). Remember, the main
thing is not that the people were going to return, but that Jehovah God was
going to return to Jerusalem and a suitable highway was to be made for Him.
While it gave hope to the exiles, they were to participate in whatever it took
to facilitate (prepare for) His coming.
What did it mean to first century Israel?
Not coincidentally, John the Baptist “came preaching in the wilderness of Judea”
(Mt 3:1). He was a man of the desert – born there, grew up there, became strong
in spirit there (Lk 1:80), the word of God came to him there (Lk 3:2), and he
was there “till the day of his manifestation to Israel (Lk 1:80). John “went
into all the region around the Jordan, preaching a baptism of repentance for the
remission of sins” (Lk 3:3). Mark echoes what Matthew and Luke recorded by
saying that John came “baptizing in the wilderness and preaching…” (Mk 1:4).
Matthew 3:5 shows his popularity: “Then Jerusalem, all Judea, and all the region
around the Jordan went out to him.” Even unbelieving Pharisees and Sadducees,
evidently impressed with his celebrity, went out to him in the wilderness only
to receive a rebuke for impenitence (Mt 3:7-12). Although the Pharisees and
lawyers refused to be baptized by John (Lk 7:29), later some of them would
attest to John’s general acceptance by refusing to answer Jesus’ question as to
whether John’s baptism was from heaven or from men. They reasoned among
themselves, “If we say, ‘From heaven,’ He will say to us, ‘Why then did you not
believe him?’ But if we say, ‘From men,’ we fear the multitude, for all count
John as a prophet” (Mt 21:25-26). But what had convinced the general population
that John was a prophet? What made him so popular?
Mark introduced John the Baptist like this: “As it is written in the Prophets:
‘Behold, I send My messenger before Your face, who will prepare Your way before
You. The voice of one crying in the wilderness; Prepare the way of the Lord;
Make His paths straight.’” (Mk 1:2-4). Luke is similar: “as it is written in the
book of the words of Isaiah the prophet, saying: ‘The voice of one crying in the
wilderness; prepare the way of the Lord…” Matthew specifically says John came
preaching in the wilderness, “For this is he who was spoken of by the prophet
Isaiah, saying, ‘The voice of one crying in the wilderness: ‘Prepare the way of
the Lord…’” (Mt 3:3).
The prophecy of Isaiah – that is what convinced the general population that John
was a prophet and the voice. Isaiah had prophesied more than 700 years earlier
and yet his message was preserved, understood and properly applied. His literal
“crying in the wilderness” (preaching) and preparing a way in the wilderness
(people repenting and being baptized) surely helped identify John as the one
referenced by Isaiah.
In case we are wondering what John himself thought about it, when asked, “What
do you say about yourself?” John the Baptist replied, “I am ‘The voice of one
crying in the wilderness: Make straight the way of the Lord’” (Jn 1:22-23). It
should be noted that at least initially John struggled to get people to accept
that he wasn’t the Messiah (Jn 1:19-22; Lk 3:15-18). The people were “in
expectation” (Lk 3:15) and their eagerness was hard to contain. In denying he
was the Christ (Jn 1:20), John affirmed that he was the voice and that One
mightier than he was coming (Lk 3:16).
The voice crying in the wilderness had two fundamental messages for first
century Israel. First, the voice would have them prepare for the coming of the
Lord by repenting. And second, the voice would have them accept his testimony
that Jesus of Nazareth is the Lord Who has come.
We don’t have a lot recorded of John’s messages, but repentance seems to be a
central theme. He was preaching, “Repent, for the kingdom of heaven is at hand”
(Mt 3:2) and his namesake immersion was “a baptism of repentance” (Mk 1:4) or
“unto repentance” (Mt 3:11). Preparing the way for the Lord meant paving a way
through the spiritual deserts of the hearts of men and women. Isaiah’s valleys
and mountains, crooked and rough places (Is 40:4) are hearts empty of life and
made impassible by sin. John then challenged the people to let their changed
hearts be demonstrated in their actions: “Therefore bear fruits worthy of
repentance” (Mt 3:8; Lk 3:8).
The voice also cried out, “Behold! The Lamb of God who takes away the sin of the
world!” (Jn 1:29). John said he came for the purpose of being a witness to the
Light (Jn 1:6-9, 15, 19). Jesus listed John as one of His witnesses in John
5:31-33. Even much later in Ephesus, Paul referenced John’s testimony concerning
Christ (Ac 19:4). The voice had more than adequately prepared them for the
coming of the Lord and pointed them to Him. The angel speaking about him to
John’s father, Zacharias, said, “…he will turn many of the children of Israel to
the Lord their God” and “…’turn the hearts of the fathers to the children,’ and
the disobedient to the wisdom of the just, to make ready a people prepared for
the Lord” (Lk 1:16-17). That is exactly what he did. John insisted that they
look at themselves and repent to prepare the way of the Lord. Then he pointed to
Jesus and said, “THERE HE IS!”
What does it mean to God’s true Israel today?
“For he is not a Jew who is one outwardly, nor is circumcision that which is
outward in the flesh; but he is a Jew who is one inwardly; and circumcision is
that of the heart, in the Spirit, not in the letter; whose praise is not from
men but from God” (Ro 2:28-29). Today, God’s chosen people, His Israel, His holy
ones, are faithful Christians. The Messianic kingdom prophecies find their
fulfillment in what Jesus Christ did while on earth and in what He is doing now
as He reigns over His kingdom from the right hand of the throne of God.
As Christians, we may give the familiar “Prepare the way of the Lord” of Isaiah
40 little more than the nod of, “Yes, yes, I know that’s John the Baptist.” But
there is much more for us here.
Christians need to feel and utilize the impact of prophecy. A 700 year old
prophecy of Isaiah convinced the people of John’s day. Why aren’t we impressed
by what is now a 2700 year old prophecy of Isaiah? The prophets are mentioned
and quoted throughout the New Testament. Isaiah was the beginning point of
Philip’s lesson in preaching Christ to the Ethiopian eunuch (Ac 8:26-40). We
need to develop faith and teaching that is better founded on prophecy.
If John is the one, Jesus is the One. If John the Baptist was the voice of
Isaiah 40, then Jesus is the Christ of prophecy. Not only does prophecy identify
Who Jesus truly is, but it also indicates that the kingdom prophecies are
fulfilled in Him. Isaiah and the other prophets blend the Messianic salvation
and kingdom prophecies. We must not make the common premillennialist mistake of
separating them. Physical, materialistic views of kingdom prophecy prejudice the
mind into thinking that John did not prepare the way of the Lord to fulfill
kingdom prophecy. If Jesus was the coming Lord, then He brought salvation and
the kingdom. We can experience both today.
If John is the one, Jesus is LORD. Isaiah prophesied of the coming of “the LORD”
– of Jehovah, Yahweh, the Holy God of Israel. I recognize that God can “come” in
a variety of different ways in Scripture, however consider how John the Baptist
fulfilled Isaiah 40. We noted earlier that John was a man of the desert – he
literally fulfilled the one crying in the desert part of the prophecy. Now
consider that Jesus literally fulfilled Isaiah and John’s proclamation that the
“LORD” (Jehovah) was coming. John the apostle not only said “the Word became
flesh and dwelt among us,” but he also wrote, “and the Word was God” (Jn 1:1,
14). He followed that statement with, “and we beheld His glory, the glory as of
the only begotten of the Father, full of grace and truth.” Isn’t that exactly
what Isaiah said? “Prepare the way of the LORD; make straight in the desert a
highway for our God… The glory of the LORD shall be revealed, and all flesh
shall see it together…” (Is 40:3-5). Remember, it was also Isaiah who predicted
that the Messiah would be called Immanuel (Is 7:14). Isaiah 7:14 is quoted as
applying to Jesus in Matthew 1:23 and its significance is given: “which is
translated, ‘God with us.’” Jehovah God had come to redeem His people when He
came in the flesh!
We must not lose sight of John’s prophetic mission and message of preparation.
The preparation is not only the Lord’s. God does not just accept you as you are.
Repentance, the giving of one’s changed heart to God, is the foundation of
preparing. Compare what Isaiah said about John to what the angel said about
John. Isaiah said that the voice would cry, “Prepare the way of the LORD; make
straight in the desert a highway for our God” (Is 40:3). The angel said John
would “…make ready a people prepared for the Lord” (Lk 1:17). The way of
preparation was repentance because what was being prepared was people. A vast
desolate desert lies in the spirit of the lost. Hearts must change to accept
Christ into them. And don’t forget John’s insistence that the penitent “bear
fruit in keeping with repentance” (Mt 3:8 NASB). This is a much needed lesson
today for those who ignore or deny the importance of obedience (Note: Paul
taught the same thing in Acts 26:20).
Christians acknowledge that the Lord is coming. Our deserted world needs to
prepare His way by repenting and obeying. As in the days of Isaiah, or those of
John the Baptist’s day, we need to take a good look at the Lord to see Him as He
is in His glory and Holiness. Then we need to take a good look at ourselves and
see ourselves as we really are and repent.
Works Cited or Consulted
Archer, Gleason L. A survey of Old Testament Introduction. Chicago, IL. Moody
Press, 1977.
Barnes, Albert. Barnes Notes (on Isaiah 40:3)
http://biblehub.com/commentaries/isaiah/40-3.htm
Delitzch, Franz. Biblical Commentary on the Prophecies of Isaiah, Vol II.
Edinburg. T & T Clark, 1884.
Jamieson, Robert; Fausset, A.R.; Brown, David. Commentary on the Whole Bible.
Nashville, TN. The Southwestern Company, Reprint edition, 1968.
Tenney, Merrill C, editor. The Zondervan Pictorial Bible Dictionary. Grand
Rapids, MI. Zondervan Publishing House, 1967.
Young, Robert. Young’s Literal Translation (YLT), 1862. (https://www.biblegateway.com/passage/?search=Isaiah+40:3&version=YLT)
By
David Diestelkamp
From Expository Files 22.5; May 2015