Isaiah 40:2Meaning & Commentary from the Church Fathers

This reflects the nature of our compassionate Father, who punishes lightly yet presents that punishment as substantial, for out of love, He cannot bear to witness the multitude of sufferings endured by the lost; instead, He seeks to restore them to faith through the generous granting of blessings. Atonement has been achieved for his wickedness: such words are a source of comfort for those who have faced correction, as they typically signify the forgiveness of sins.

This is in reference to Jerusalem, which has endured severe accusation yet is chastised by God in a measured manner, not commensurate with her grave offenses. The Lord is indeed generous and merciful, patient with us, and faithful; He does not treat us according to our wrongdoings but rather rewards us in accordance with our sins (Psalms 102:8, 10).

This is exemplified by Shechem, son of Hamor, who, when he inflicted harm upon Dinah, spoke to her heart to console her (Genesis 34). In every such instance, it conveys the same meaning. The reason for comfort lies in the forgiveness of sins, and the basis for that forgiveness is the double recompense received from the Lord for all sins. For one who knows the will of the Lord yet chooses to sin will be severely punished (Luke 12:47). Furthermore, anyone who possesses the Holy Spirit, which the Savior promised to the apostles, saying, "I will ask the Father, and He will give you another Comforter, that He may be with you forever, the Spirit of truth" (John 14:16), and again, "But the Comforter, the Holy Spirit, whom the Father will send in My name, He will teach you all things" (John 14:26). Moreover, "When the Comforter comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, He will bear witness about Me" (John 15:26). And also, "If I do not go away, the Comforter will not come to you" (John 16:7). The Comforter, indeed, is tasked now to bring comfort to God’s people. Thus, the apostle Paul stated to the believers that "the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort, has comforted us in all our afflictions so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God; for as the sufferings of Christ abound in us, so our comfort also abounds through Christ" (2 Corinthians 1:3-5). He further affirms, "And our confidence is known to you, knowing that as you are partakers of the sufferings, so also you will partake of the comfort" (2 Corinthians 1:7). Who then is this people who, through the apostles and church leaders, provide comfort not only to Israel but also to James and Judas, as noted in other Scriptures? The prophet Zechariah proclaims, "Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is He, humble and mounted on a donkey, on a colt, the foal of a donkey" (Zechariah 2:10-11). This affirms the prophecy that numerous nations are destined to be transformed into the people of God, prophesized by the Lord Himself, whose title is the Almighty. It is crucial to understand that our sins are not pardoned unless we have received them as coming from the hand of the Lord. There is a distinction between having our sins forgiven and having them remitted. To whom they have been forgiven, there is no further need for forgiveness, having heard the Gospel, "Take heart, my child; your sins are forgiven" (Matthew 9:2). Yet, to those whose sins are remitted, it is because they have been purified and vindicated through punishment. Historically, Jerusalem received its judgment from the hand of the Lord, first through the Babylonians and again through the Romans. The Seventy priests are to inscribe these truths, standing firm in their teaching.

The lesser nature of the punishment is affirmed by the prophet, who notes, "In slight distress was Thy chastisement upon us" (Isaiah 26:16, LXX). Thus, the Lord tempers His justice with profound mercy; what may seem minor to the afflicted is viewed as substantial in the eyes of the Judge concerning wrongdoing. In this way, He provides the priests entrusted with consolation a means for guiding the spirit.

Therefore, in submission to His will, you ought to support those who have fallen into sin, offering encouragement instead of suspicion, fostering repentance and instilling hope, and showing kindness to those who have strayed, out of love for them. Embrace those who repent with joy, and approach those who sin with grace and compassion. For if you were to push someone walking along a river and they started to lose their footing, casting them into the water rather than extending a helping hand would only lead to their destruction. All the more should your hand be extended to one who has stumbled, so that they might not be lost completely, enabling the people to return to Him and ensuring that those who have sinned do not face total ruin.

This is the essence of the phrase you seek to decipher: Priestesses, speak in your heart to Jerusalem. Many may speak with words, yet few truly uplift with their actions, making it especially fitting for the latter to serve as priests.

What does it mean when it is said, "Priests, speak in your heart to Jerusalem?" For the spoken word that lacks accompanying action reaches only the ears, whereas a word imbued with action is potent and profound, reaching deep within and stirring the soul. Hence, God issues this command that you wish to grasp: Priests, speak in your heart to Jerusalem. Many address the ears but are unworthy of the priestly role; few, however, speak to the heart, and it is appropriate that they receive the honor of the priesthood.

What is the understanding of the saying, "Priests, speak in your heart to Jerusalem?" While it is simple to articulate wisdom through words, it is far more challenging to translate that wisdom into action. The former delights the ear, while the latter nourishes the soul. Thus, God calls out to those invested with priestly duties, conveying precisely what you have sought to learn: Priests, speak in your heart to Jerusalem. Those wise only in words not only bore their listeners but, by acting contrary to their own teachings, provoke mockery. God insists that they embody virtue through their actions, which resonate with the hearts of their audience. Therefore, he who is consecrated must embody holiness, for one who is not sanctified is unfit to serve as a priest.

To them, the Lord will give His exhortation: "Comfort My people,” says the Lord. Even amid the trials of captivity, the people of Judah remain His chosen ones. The Lord will not forsake His people as long as they remain faithful to Him while living among the Gentiles, and He will fulfill their purpose. The assurance of the Lord's grace is the consolation that the prophets and priests are to extend to them. "Speak tenderly to Jerusalem," and offer comfort. By Jerusalem, the citizens are referenced, including both those who have migrated to Babylon and those who remain among the ruins of the holy city. The priests are to encourage both groups with heartfelt words, corresponding to their spirits (Genesis 34:3; Genesis 50:21). They should not bring anguish with their words but instead fill their hearts with joy through the promise of the Lord’s mercy. Although the plight of the Jews under Babylonian oppression is severe, it is not permanent. It is their duty, as the comforted, to declare: "Her period of humiliation is over; the time of her distress is coming to an end—only a short wait remains for liberation from her humbling." Their transgressions are resolved. God had permitted His people to fall to the Babylonians as a consequence for their sins; now those sins are forgiven—redeemed because the Jews have experienced the just penalty, having borne the consequences meted out by the Lord (Jeremiah 16:17), suffering not only from enslavement but also from being exiled from the promised land.