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The prologue opens with a word from God. This word is followed by a number of voices, which leads us to believe that we are listening in on the heavenly council of God. It is strikingly reminiscent of the initial call of Isaiah in ch. 6.
Note the personal pronoun my in v.1. God has not forsaken his people. The covenant is still operative. Vv.3-5 allude to the return of the exiles. The highway through the desert runs from Babylon to Judah. Such elevated roads were not uncommon in the ancient Near East as processionals for kings. In this case, the king will be God as he leads his people home, an event that all humankind will note and therein give glory to Yahweh. It will be like a second Exodus and thus a reaffirmation of that covenant-forming event.
While these words were meant for sixth-century Jewish exiles, like all prophetic words, their meaning is expansive. This scene was reenacted with paradigmatic force in the preparation by John the Baptist for the coming of the Christ, who continues to lead his people into freedom.
The seemingly despondent tone of vv.6-8 has puzzled interpreters. Some have suggested that they are misplaced. But they fit here perfectly well. They refer to the transitory nature of human contrivances, particularly human kingdoms like that of Babylon. As with all things human, such kingdoms will fade away like the grass, while this word of comfort and hope will stand forever. Vv.9-11 continue the theme of good news. Zion/Jerusalem is to prepare for the imminent return of the exiled children. The phrase “Fear not” (NIV “Do not be afraid”) occurs frequently in these chapters. It obviously addressed a need in the exiled community (cf. 41:10, 14; 43:1, 5; 44:2, 8, et al.) Vv.10 and 11, with their emphasis on Yahweh’s power, mark the transition to the next section (40:12-31), which has as its main theme the power of God to save, and they bring the prologue to a completion: Judah’s time of judgment has come to an end (vv.1-2), the exiles will return home via the desert highway (vv.3-5), the hated kingdom (Babylon) will wither (vv.6-8), Jerusalem will prepare for the return (vv.9-10), and God will accomplish it (v.11).
The symbol of the shepherd is significant, especially suited to convey the tenderness of God. But there is more. The shepherds were the leaders and rulers of Israel. They had let the people down. Now God himself will shepherd his people (cf. Ps 23, Eze 34, Jn 10).