The proper preaching of Jesus as the glad tidings, the gospel, causes people to realize that they are nothing and that Christ is everything (vv. 15, 17; cf. Phil. 3:7-8).

As the mighty One, the ruling and judging One (v. 10), Christ comes to be a Shepherd (Matt. 2:6; 9:36; John 10:2-4, 11, 14). He cares for His flock by ruling and correcting His sheep and by feeding His flock, gathering the lambs in His arm, carrying them in His bosom, and leading those who are nursing the young.

The Lord Jehovah as Jesus Christ is the Ruler who comes as a mighty One to rule over us (Matt. 2:6). He is also the Judge who will either reward us or punish us (Matt. 25:14-30; 2 Cor. 5:10). This is His recompense, which is His judgment.

This is the revealing of the Lord Jehovah, the appearing of the very God as the Lord Jesus Christ, the Savior, in His becoming a man through incarnation (Matt. 1:18-23; Luke 1:35; John 1:1, 14). Such a brief word — Behold your God! — is the glad tidings.

The word of God is actually Christ, the embodiment of God (Col. 2:9), as the gospel of God (Rom. 10:6-8). This word is abiding, and as the word of life (1 John 1:1), it is also living. All men of flesh, all withering and fading human beings, should receive Christ, the glory of God (v. 5), who comes to people as the living and abiding word of God. Those who receive Christ as this word of God are regenerated (John 1:1, 12-13; 1 Pet. 1:23) that they may become a part of the new creation (2 Cor. 5:17) and may have eternal life to live forever (John 3:15-16). The Lord’s word will stand forever (1 Pet. 1:25) to enliven men that they may partake of His eternal life for their enjoyment.

See note 1 Pet. 1:24¹.

Jehovah is revealed through His speaking. Jesus was sent by God for the purpose of speaking the word of God for God’s expression (John 3:34a; John 7:16; 14:24). In the word, the speaking, of Jesus, God is unveiled and presented to men that they may see God (John 14:7-10; Heb. 1:1-2).

In this chapter the speaking of the word of comfort to the heart of Jerusalem (vv. 1-2) is actually the announcing of the gospel (cf. Isa. 61:1-2; Luke 4:18-19). The first thing announced is the coming of John the Baptist (vv. 3-4). This is followed immediately by the appearing of Christ, the One recommended by John, as the glory of Jehovah (v. 5). The glory of Jehovah is the center of the gospel for the new creation (2 Cor. 4:4-6). Christ is the effulgence of God’s glory (Heb. 1:3), and this effulgence is like the shining of the sun (Luke 1:78-79). Thus, when Christ appeared, the glory of Jehovah was revealed to be seen by the God-seekers and Christ-believers (Matt. 17:1-2, 5; Luke 2:25-32; 9:32; John 1:14; 2 Pet. 1:16-18). To those on whom Christ has shined, Christ is the glory of God and the hope of glory within them (Col. 1:27).

In this chapter the coming Christ as the glad tidings is to be announced as Jehovah our God (v. 3); as Jehovah of glory (v. 5); as the Lord Jehovah coming with might to rule with His arm, having His reward with Him and His recompense before Him (vv. 9-10); and as a Shepherd feeding His flock, gathering the lambs in His arms, carrying them in His bosom, and leading those who are nourishing the young (v. 11).

See note Isa. 35:1¹.

In this chapter the all-inclusive Christ is revealed as Jehovah the Savior. To make clear the way of Jehovah is to make clear the way of Jesus, who is the New Testament Jehovah (see note Matt. 1:21^1b). Moreover, the way of Jesus is a highway for our God, indicating that Jesus is our God. See note Matt. 3:3^2b.

Isaiah is a book of two main sections. The first section (chs. 1—39) concerns God’s governmental dealing with His beloved Israel and His punishing judgment on the nations so that Israel may be brought back to God and the all-inclusive Christ may be ushered in with the expected restoration of all things (Isa. 11:6-9; 35:5-6; cf. Matt. 19:28; 10:1; Rom. 8:19-23). The last section of Isaiah (chs. 40—66) is the kind word of Jehovah spoken to the heart of Israel, His beloved people. This word unveils the prophet’s vision concerning the redeeming and saving Christ as the Servant of Jehovah and reveals the all-inclusive salvation brought in by Christ to Israel and the nations, with the full restoration of all things, consummating in the new heaven and new earth.

The first thirty-nine chapters of Isaiah, corresponding to the thirty-nine books of the Old Testament, focus mainly on the old creation, whereas the last twenty-seven chapters, corresponding to the twenty-seven books of the New Testament, center on the new creation (2 Cor. 5:17; Gal. 6:15). Both this chapter and the New Testament begin with the coming of John the Baptist, who ushered in the expected Christ for the initiation of the new creation (v. 3; Mark 1:1-11). The coming of the new creation does not immediately end the old creation; rather, the old creation remains for a time, until it is terminated at the end of the millennium (cf. 2 Pet. 3:7, 10-12). The end of the thousand-year kingdom will be the termination of the old creation as well as the completion, the consummation, of the new creation, which is signified by the New Jerusalem in the new heaven and new earth (2 Pet. 3:13; Rev. 21:1-2).

Our Savior, Jesus, is the Holy One, the eternal God, Jehovah, and the Creator of the heavens and the earth, who sits above the circle of the earth (vv. 22, 25-26, 28a). As the Holy One, Jesus is unlimited, unsearchable, incomparable, and high (vv. 12-14, 17-18, 22, 28a). There is no comparison between Him and anyone or anything else.

I.e., the stars and the planets.

To wait on the eternal God (v. 28) means that we terminate ourselves, i.e., that we stop ourselves with our living, our doing, and our activity, and receive God in Christ as our life, our person, and our replacement. Such a waiting one will be renewed and strengthened to such an extent that he will mount up with wings like eagles. He will not only walk and run but also soar in the heavens, far above every earthly frustration. This is a transformed person. This chapter leads us to a comparison between Hezekiah, a godly man who was still in the old creation (chs. 36—39), and a regenerated and transformed person in the new creation.

In Isa. 40 there are the announcing of the gospel (corresponding to the four Gospels — vv. 1-5), salvation through regeneration (corresponding to the Acts — vv. 6-8), and transformation (corresponding to the Epistles — vv. 28-31).

The eagles’ wings signify the resurrection power of Christ, God’s power in life, becoming our grace (cf. 1 Cor. 15:10; 2 Cor. 4:7; 12:9a). Those who stop themselves and wait on Jehovah will experience the power of resurrection, will be transformed, and will soar in the heavens (cf. Phil. 4:13; Col. 1:11).