Isaiah · Chapter 35

V. 1. The solitary place-Emmanuel’s land, or the seat of God’s church and people, which formerly was despised like a wilderness, and which the rage of their enemies had brought to desolation, shall flourish exceedingly.

Verse 1. Shall be glad] µwccy yesusum; in one MS. the m mem seems to have been added; and µwc sum is upon a rasure in another. None of the ancient versions acknowledge it; it seems to have been a mistake, arising from the next word beginning with the same letter. Seventeen MSS. have µwcwcy yesusum, both vaus expressed; and five MSS. µccy yesusum, without the vaus. Probably the true reading is, “The wilderness and the dry place shall be glad.” Not for them.

Verse 1. The wilderness and solitary place, &c. — As the land of the church’s enemies, which had enjoyed many external blessings and comforts, shall be turned into a desolate wilderness, as was declared in the foregoing chapter, so, on the contrary, Emmanuel’s land, or the seat of God’s church and people, which formerly was barren and despised, like a wilderness, shall flourish exceedingly. We have more than once had occasion to observe, that by the wilderness is generally meant the Gentile world: now, it is here foretold, that, through the influence of the gospel and the grace of God, it should put on a new face, and become like a pleasant and fruitful garden; that multitudes of converts to the true religion should be made therein, and a vast number of spiritual and holy worshippers should be raised up to God in it. Some, indeed, would interpret this chapter as referring merely to the flourishing state of Hezekiah’s kingdom in the latter part of his reign, or to the cultivation of Judea again after the return of the Jews from the captivity of Babylon. But, as Bishop Lowth observes, that it has a view beyond any such events as these, “is plain from every part, especially from the middle of it, where the miraculous works wrought by our blessed Saviour are so clearly specified that we cannot avoid making the application. And our Saviour himself has, moreover, plainly referred to this very passage, as speaking of him and his works, Matthew 11:4, 5. He bids the disciples of John to go and report to their Master the things which they heard and saw; that the blind receive their sight, &c., and leaves it to him to draw the conclusion in answer to his inquiry, whether he, who performed the very works which the prophets foretold should be performed by the Messiah, was not indeed the Messiah himself. And where are these works so distinctly marked by any of the prophets as in this place? And how could they be marked more distinctly? To these the strictly literal interpretation of the prophet’s words directs us. According to the allegorical interpretation, they may have a further view; and this part of the prophecy may run parallel with the former, and relate to the future advent of Christ; to the conversion of the Jews, and their restitution to their land; to the extension and purification of the Christian faith, events predicted in Scripture as preparatory to it.” We may conclude, therefore, with certainty, that as the slaughters and desolations foretold in the former chapter look far beyond the calamities brought on Idumea and the neighbouring nations, by the Assyrians or Chaldeans; so does the bright and pleasant picture of the prosperity and happiness of God’s people, drawn in this chapter, look far beyond any felicity experienced by the Jews, either in any part of Hezekiah’s reign, or after the return from Babylon. It is undoubtedly the flourishing state of the kingdom of Christ, or of the gospel church, composed of Jews and Gentiles, which is here predicted, and especially as it shall exist in the latter days, after the destruction of all the anti-christian powers, when the fulness of the Gentiles shall be brought in, and all Israel shall be saved.

Verse 1. The wilderness and the solitary place shall be glad. After giving the people bright hopes of recovery from the devastations of invading armies, the prophet dwells at large on the glory and grace of the Messiah’s kingdom. Dr. Lowth has here left the Versions behind, by reading, “The well-watered plains of Jordan shall rejoice.” His authorities for reading Jordan instead of desert are very few. He has refined on the original, and gaited the pure and beautiful simplicity of the English version, which very happily expresses the original. For the Jordan to rejoice was no new thing: its vallies and plains, from one to ten miles broad, were fertile and greatly coveted by Lot. They were adorned, as a prophet says, with all “the pride of Jordan.” Jeremiah 12:5.

1. The wilderness and the solitary place — “The solitary place” spoken of in the previous chapter, but now the home of the wild beasts no longer. See on verse 7. The change is described under the still-used figure of a desert, but a desert now clothed with a luxuriant growth of blooming vegetation. Shall be glad for them — Aben Ezra, Furst, and Delitzsch deny that “for them” is a correct reading; they claim the verb to end with a strengthened form only, not with a suffix requiring “for them.” This relieves the difficulty as to the meaning. Then it reads, Desert and waste shall rejoice; desert shall rejoice and blossom as the rose, (or better, as the narcissus, or crocus, or the anemone.) Passing north from the Sinaitic range over the blanched and broken, yet generally level, plateau et-Tih, one is cheered on reaching the “South Land” by the sight of bulbous plants of the genera Scilla — squills, iris, narcissus, etc. — which cover frequent localities from as far south as the travel of a day and a half to Beer-sheba. The anemone blooms beautifully as the travel in March is continued northward, and this, by Tristram, is believed to be the “rose” — the “rose of Sharon.”

V. 2. The excellency-The wilderness shall be as pleasant and fruitful as Lebanon, and Carmel, and Sharon. They-The inhabitants of the wilderness aforesaid. The glory-The glorious discoveries of God’s power and goodness.

Verse 2. Rejoice even with joy and singing— “The well-watered plain of Jordan shall also rejoice”] For ורנן veranen, the Septuagint read ירדנ yarden, ta erhna tou iordanou, “the deserts of Jordan.” Four MSS. read tlg gulath; see Joshua 15:19: “Irrigua Jordani;” Houbigant. tdyg gidoth, Ripæ Jordani, “the banks of Jordan;” Kennicott. See Deuteronomy S. Pœsi Hebr. Prælect. xx. note.

Unto it] For hl lah, to it, nine MSS. of Kennicott’s and four of Deuteronomy Rossi’s read Ël lecha, to thee. See ibid.

Verse 2. It shall blossom abundantly, and rejoice — Great shall be the prosperity and felicity of God’s church in these gospel days. Spiritual blessings are often set forth under the emblems of fruitfulness and plenty, as the reader may see, Isaiah 4:2; 30:23; 32:15, and elsewhere. The glory of Lebanon shall be given unto it, &c. — The prophet goes on to express the great change which should be made in the Gentile world by the gospel. For Lebanon was a mountain famous for its excellent cedars, Carmel was a most delightful woody mountain, and Sharon a most pleasant place for pasture; so that all these added together express great excellence: as if he had said, Whatever was valuable and desirable in the Mosaic economy shall be translated into, and appear in perfection in, the gospel of Christ; and the Gentile world, formerly a wilderness, shall be as much enriched with spiritual blessings, and be as fruitful in all the graces and virtues which belong to true and genuine religion, as ever Judea was, and abundantly more. They — Who formerly were in the wilderness of heathenism; shall see the glory of the Lord — The glorious discoveries and effects of God’s power and goodness to his people.

2. The glorious moral transformation is continued under the figure of extreme physical changes occurring in the desert and parched land. Shall blossom abundantly… rejoice… with joy and singing — The words express the intensified conviction of the prophet that triumphs grand and complete are to come to the friends of Jehovah in place of the powers of evil hitherto ruling. Nor can the rapt mind of the prophet cease its utterances till it has exhausted its glow of expectation and joy by combining every appropriate object of nature around him into a glorious physical picture. The strong and spreading cedars of Lebanon, and the luxuriant plains of Sharon and hills of Carmel, in the prophet’s eye are seen to extend over all that but recently was a waterless waste, gloomy, fearful, terrific. In view of moral changes so great, and so soon to occur, the prophet exhorts the afflicted people of God to bemoan their condition no longer.

V. 3. Strengthen-Ye ministers of God, comfort and encourage God’s people, who are now ready to faint.

Verses 3, 4. Strengthen ye the weak hands — Ye prophets and ministers of God, comfort and encourage his people, who are now ready to faint, with hopes of that salvation which, in due time, he will work for them. The prophet mentions hands and knees, because the strength or weakness of any man eminently appears in those parts. Say to them that are of a fearful heart — Who, because of their own weakness and the strength of their enemies, are discouraged and cast down: Hebrew, bl yrhmnl, that are hasty of heart, that are for betaking themselves to flight, upon the first alarm, and for giving up the cause. Be strong, fear not — Resist your fears, confide in the power, love, and faithfulness of God, who has promised to deliver those that trust in him, and has engaged, that as your day is your strength shall be, and you shall become strong. Behold, your God will come — Though he seem to be absent, and to have departed from you, he will come and abide with you. He will come with vengeance — Namely, upon your enemies; and save you — The destruction he brings upon your enemies will be the means of your deliverance and salvation. If we suppose this to be spoken with any reference to the state of the Jews in Babylon, God avenged them when he overthrew the Babylonish empire, and brought them back to their own land. But, undoubtedly, the words are primarily intended of the coming of the Messiah in the flesh, and of the redemption and deliverance of God’s people through him; that is, of such as embraced Christianity, whom God signally avenged for all the malice and cruelty which the Jews had exercised upon them, when, by the Romans, he laid Jerusalem even with the ground, and cut off many hundreds of thousands of them by the sword, by famine, and other ways, for their obstinate rejection of the gospel, and crucifying of their Messiah. Thus Christ is said to have been set for the fall, as well as rising again, of many in Israel.

3, 4. Strengthen… hands… confirm… knees — The officials of the nation are here addressed. They are to infuse new life into the desponding, and to “strengthen” and “confirm” them by holding up to them the promised hastening blessings. With such prospects, it is no time now for discouragement. It is none other than Jehovah of hosts who is interposing. Vengeance for foes, and recompense for his hitherto suffering ones, are both lodged with him, and he is now coming to exercise both. To the prophet these things seemed not far in the future. The validity of these promises was by him undoubted, though his vision did overleap centuries. His was a present faith.

V. 4. Your God-Tho’ he seems to be departed, he will come to you, and abide with you. He will shortly come in the flesh, to execute vengeance upon the enemies of God.

Verses 3, 4. Strengthen ye the weak hands — Ye prophets and ministers of God, comfort and encourage his people, who are now ready to faint, with hopes of that salvation which, in due time, he will work for them. The prophet mentions hands and knees, because the strength or weakness of any man eminently appears in those parts. Say to them that are of a fearful heart — Who, because of their own weakness and the strength of their enemies, are discouraged and cast down: Hebrew, bl yrhmnl, that are hasty of heart, that are for betaking themselves to flight, upon the first alarm, and for giving up the cause. Be strong, fear not — Resist your fears, confide in the power, love, and faithfulness of God, who has promised to deliver those that trust in him, and has engaged, that as your day is your strength shall be, and you shall become strong. Behold, your God will come — Though he seem to be absent, and to have departed from you, he will come and abide with you. He will come with vengeance — Namely, upon your enemies; and save you — The destruction he brings upon your enemies will be the means of your deliverance and salvation. If we suppose this to be spoken with any reference to the state of the Jews in Babylon, God avenged them when he overthrew the Babylonish empire, and brought them back to their own land. But, undoubtedly, the words are primarily intended of the coming of the Messiah in the flesh, and of the redemption and deliverance of God’s people through him; that is, of such as embraced Christianity, whom God signally avenged for all the malice and cruelty which the Jews had exercised upon them, when, by the Romans, he laid Jerusalem even with the ground, and cut off many hundreds of thousands of them by the sword, by famine, and other ways, for their obstinate rejection of the gospel, and crucifying of their Messiah. Thus Christ is said to have been set for the fall, as well as rising again, of many in Israel.

3, 4. Strengthen… hands… confirm… knees — The officials of the nation are here addressed. They are to infuse new life into the desponding, and to “strengthen” and “confirm” them by holding up to them the promised hastening blessings. With such prospects, it is no time now for discouragement. It is none other than Jehovah of hosts who is interposing. Vengeance for foes, and recompense for his hitherto suffering ones, are both lodged with him, and he is now coming to exercise both. To the prophet these things seemed not far in the future. The validity of these promises was by him undoubted, though his vision did overleap centuries. His was a present faith.

V. 5. Then-The poor Gentiles, who before were blind and deaf, shall now have the eyes and ears of their minds opened to see God’s works, and to hear and receive his word.

Verses 5-7. Then the eyes of the blind shall be opened — The poor Gentiles, who before were blind and deaf, shall now have the eyes and ears of their minds opened to see God’s works, and to hear and receive his word. And, in token hereof, many persons who are literally and corporally blind and deaf, shall have sight and hearing miraculously conferred upon them; all which things being so fully accomplished in Christ, and, as has been just observed, applied by him to himself, it is plain that this prophecy belongs primarily to the times of the gospel. Then shall the lame leap as a hart — For joy, or shall proceed readily and nimbly in the way of duty. And the tongue of the dumb shall sing — The praises of his Redeemer and Saviour. For in the wilderness shall waters break out — The most dry and barren places shall be made moist and fruitful: which is principally meant of the plentiful effusion of God’s grace upon such persons and nations as had been wholly destitute of it. In the habitation of dragons shall be grass, &c. — Those dry and parched deserts, in which dragons have their abode, shall yield abundance of grass, and reeds, and rushes, which grow only in moist ground. Thus it was when Christian churches were planted and flourished in the cities of the Gentiles, which for many ages had been habitations of dragons, or rather of devils, Revelation 18:2. When the property of the idols’ temples was altered, and they were converted to the service of Christianity, then the habitations of dragons became fruitful fields.

5, 6. Then — In that glorious future time. Lame… dumb — The physical imperfections in these verses are also images of moral disease and infirmity, which in the coming Messianic days are to be removed, as indeed they were removed in Christ’s earthly mission, and as they have been and ever will be in these ends of the world. All nature around us, animate and inanimate, yearns for the deliverance of the sons of God. Romans 8:19-23.

Verses 5-7. Then the eyes of the blind shall be opened — The poor Gentiles, who before were blind and deaf, shall now have the eyes and ears of their minds opened to see God’s works, and to hear and receive his word. And, in token hereof, many persons who are literally and corporally blind and deaf, shall have sight and hearing miraculously conferred upon them; all which things being so fully accomplished in Christ, and, as has been just observed, applied by him to himself, it is plain that this prophecy belongs primarily to the times of the gospel. Then shall the lame leap as a hart — For joy, or shall proceed readily and nimbly in the way of duty. And the tongue of the dumb shall sing — The praises of his Redeemer and Saviour. For in the wilderness shall waters break out — The most dry and barren places shall be made moist and fruitful: which is principally meant of the plentiful effusion of God’s grace upon such persons and nations as had been wholly destitute of it. In the habitation of dragons shall be grass, &c. — Those dry and parched deserts, in which dragons have their abode, shall yield abundance of grass, and reeds, and rushes, which grow only in moist ground. Thus it was when Christian churches were planted and flourished in the cities of the Gentiles, which for many ages had been habitations of dragons, or rather of devils, Revelation 18:2. When the property of the idols’ temples was altered, and they were converted to the service of Christianity, then the habitations of dragons became fruitful fields.

5, 6. Then — In that glorious future time. Lame… dumb — The physical imperfections in these verses are also images of moral disease and infirmity, which in the coming Messianic days are to be removed, as indeed they were removed in Christ’s earthly mission, and as they have been and ever will be in these ends of the world. All nature around us, animate and inanimate, yearns for the deliverance of the sons of God. Romans 8:19-23.

V. 7. Streams-The most dry and barren places shall be made moist and fruitful; which is principally meant of the plentiful effusion of God’s grace upon such persons and nations, as had been wholly destitute of it. Rushes-Those dry and parched deserts, in which dragons have their abode, shall yield abundance of grass, and reeds, and rushes, which grow only in moist ground.

Verse 7. The parched ground— “The glowing sand”] brv sharab; this word is Arabic, [Arabic] as well as Hebrew, expressing in both languages the same thing, the glowing sandy plain, which in the hot countries at a distance has the appearance of water. It occurs in the Koran, chap. xxiv.: “But as to the unbelievers, their works are like a vapour in a plain, which the thirsty traveller thinketh to be water, until, when he cometh thereto, he findeth it to be nothing.” Mr. Sale’s note on this place is, “The Arabic word serab signifies that false appearance which in the eastern countries is often seen on sandy plains about noon, resembling a large lake of water in motion, and is occasioned by the reverberation of the sun beams: ‘by the quivering undulating motion of that quick succession of vapours and exhalations which are extracted by the powerful influence of the sun.’— Shaw, Trav. p. 378. It sometimes tempts thirsty travellers out of their way; but deceives them when they come near, either going forward, (for it always appears at the Same distance,) or quite vanishing.” Q. Curtius has mentioned it: “Arenas vapor æstivi solis accendit; camporumque non alia, quam vasti et profundi æquoris species est.”—Lib. vii., c. 5. Dr. Hyde gives us the precise meaning and derivation of the word. “Dictum nomen Barca hqrbh habberakah, splendorem, seu splendentem regionem notat; cum ea regio radiis solaribus tam copiose collustretur, ut reflexum ab arenis lumen adeo intense fulgens, a longinquo spectantibus, ad instar corporis solaris, aquarum speciem referat; et hinc arenarum splendor et radiatio, (et lingua Persica petito nomine,) dicitur [Arabic] serab, i.e., aquæ superficies seu superficialis aquarum species.” Annot. in Peritsol., cap. ii. “Shall spring forth”] The h he in hxbr rebitseh seems to have been at first m mem in MS. Bodl., whence Dr. Kennicott concludes it should be µyxbr rebitsim. But instead of this word the Syriac, Vulgate, and Chaldee read some word signifying to grow, spring up, or abound. Perhaps hxrp paretsah, or wxrp paretsu, or ryxjh xrp parats hachatsir, as Houbigant reads.—L.

Verses 5-7. Then the eyes of the blind shall be opened — The poor Gentiles, who before were blind and deaf, shall now have the eyes and ears of their minds opened to see God’s works, and to hear and receive his word. And, in token hereof, many persons who are literally and corporally blind and deaf, shall have sight and hearing miraculously conferred upon them; all which things being so fully accomplished in Christ, and, as has been just observed, applied by him to himself, it is plain that this prophecy belongs primarily to the times of the gospel. Then shall the lame leap as a hart — For joy, or shall proceed readily and nimbly in the way of duty. And the tongue of the dumb shall sing — The praises of his Redeemer and Saviour. For in the wilderness shall waters break out — The most dry and barren places shall be made moist and fruitful: which is principally meant of the plentiful effusion of God’s grace upon such persons and nations as had been wholly destitute of it. In the habitation of dragons shall be grass, &c. — Those dry and parched deserts, in which dragons have their abode, shall yield abundance of grass, and reeds, and rushes, which grow only in moist ground. Thus it was when Christian churches were planted and flourished in the cities of the Gentiles, which for many ages had been habitations of dragons, or rather of devils, Revelation 18:2. When the property of the idols’ temples was altered, and they were converted to the service of Christianity, then the habitations of dragons became fruitful fields.

7. And the parched ground — This means the mirage, which shall really become a pool, or lake of water, as to the traveller over the desert it appears. From ten to twelve o’clock every sunshiny day the present writer witnessed, in the month of February, 1870, the phenomenon of the mirage in the desert et-Tih, between Sinai and Palestine. It seemed a pool or lake receding with each advancing step of the camels which our party were riding. Wherever it was not level, the hummocks and elevations seemed as islands. The figure of the sharab — that is, the mirage — is most true to nature. Grass… reeds… rushes — That is, all kinds of verdure suitable to such spots, shall exist where now all is blank desolation. Amid miracles like this, by which all nature shall be glorified, the people of Jehovah shall be redeemed.

V. 8. A way-The high-way and the way are not to be taken for two different ways, but for one and the same way, even a causey, which is raised ground, and a way. Holiness-The people (walking in it) shall be all righteous. For those-But this way shall be appropriated to those persons above-mentioned; the weak, and blind, and lame, whom God will lead and save. Though fools-The way shall be so plain and strait, that even the most foolish travellers cannot easily mistake it.

Verse 8. And a highway] The word Ërdw vederech is by mistake added to the first member of the sentence from the beginning of the following member. Sixteen MSS. of Dr. Kennicott’s, seven ancient, and two of Deuteronomy Rossi’s have it but once; so likewise the Syriac, Septuagint, and Arabic.

Err therein.] A MS. of Dr. Kennicott’s adds wb bo, in it, which seems necessary to the sense, and so the Vulgate, per eam, “by it.” One of Deuteronomy Rossi’s has שם sham, there.

But it shall be for those— “But he himself shall be with them, walking in the way.”] That is, God; see Isaiah 35:4. “Who shall dwell among them, and set them an example that they should follow his steps.” Our old English Version translated the place to this purpose, our last translators were misled by the authority of the Jews, who have absurdly made a division of the verses in the midst of the sentence, thereby destroying the construction and the sense.

Verse 8. And a highway shall be there, and a way — The highway and the way are not to be taken for two different ways, but for one and the same way, even a cast-way, which is both raised ground, as the former Hebrew word lwlsm signifies, and a way for persons to travel in, as the latter word here used means, both signifying a convenient, prepared, plain, and common road or path for travellers; namely, the way of truth and duty marked out by the gospel, which is the rule both of our faith and practice. “The knowledge of the truth and will of God,” says Mr. Scott, “when made very plain and clear to any people, is like casting up a highway through a country that was before impassable. The Gentile world was a desert, in this as well as in other respects; no highway to God, and heaven was to be there met with. But this advantage began to be vouchsafed to the nations when the gospel was sent to them,” and the way of duty was plainly marked out. And it shall be called, The way of holiness — Trodden by holy men, and filled with holy practices; the way of holy worship, and a holy conversation. The way of holiness is that course of religious duties in which men ought to walk and press forward, with an eye to the glory of God and their own felicity, in the enjoyment of him. It is “not a way of sufferance,” says Henry, “but an appointed way, a way into which we are directed by a divine authority, and in which we are protected by a divine warrant: it is the king’s, yea, the King of kings’ highway, in which we may be waylaid, but cannot be stopped. It is the good old way, (Jeremiah 6:16,) the way of God’s commandments. The unclean shall not pass over it — Either to defile it, or to disturb those that walk in it. It is a way by itself, distinguished from the way of the world; for it is a way of separation from, and nonconformity to, this world.” The expression further means, that unclean persons shall, by a proper exercise of good discipline, be kept out of Christ’s church on earth, as they certainly shall not be admitted into his kingdom in heaven. But it shall be for those — Termed afterward the redeemed, who shall walk there, verse 9. But Bishop Lowth and some interpreters think the clause may be better rendered, He, namely, God, shall be with them walking in the way; that is, he shall be their companion and guide in the way. Hence, though fools, they shall not err therein — The way shall be so plain and straight, that even the most foolish travellers cannot easily mistake it.

Ver. 8. A highway shall be there, and a (plain) way. The Hebrew Ërdw ve-derek, “and a way,” is repeated, which some have thought an error of the scribe. The Greek is, a clean, a clear, or an open way. The Latin is, Semîta et via, which requires some expletive, as above.

It shall be called the way of holiness: the unclean, the uncircumcised in heart, shall not pass over it. At the same time it shall be so open, and so crowded with nations of devout travellers, that the wayfaring man, though unskilled in travelling, shall not lose his way. This text and song must therefore be understood in unison with Isaiah 2. and Micah 4., which spake of mount Zion as being established on the tops of the mountains, to which all nations shall go up, and crowd the courts of the Lord. The Zion below derived much hope and comfort from this beautiful song; but Jerusalem above, the new-testament church, the mother of us all, is the real Zion, whose temple can contain all nations, and which could not be built and established by human hands.

8-10. And they shall be led home to Zion. A highway shall be there, and a way — The one a cast up, well-prepared road, in distinction from the faint camel tracks of the desert, and the other a more general term characterizing the whole thoroughfare. Way of holiness — No impure person, either of desert Bedouins or of the unreformed Israelites, shall travel over it. Such will have no desire to do so, for it is a holy way. Only the redeemed will be found thereon, travelling as pilgrims to the better land. Wayfaring men — Any redeemed ones walking this road. Though fools — Though ever so humble, ever so wanting in the world’s esteem, shall not go astray while on this blessed thoroughfare. No lion… there — On this elevated pathway no beast of prey nor ravenous adversary can harass the joyous traveller. He, unlike the lone desert wanderer, is high and secure above this trouble. Lions abounded in the regions adjacent to Palestine, and the sacred writers often referred to them as objects of dread and alarm. The scene of these glorious times is yet in this world. The Church is militant: yet, under Messianic rule, triumphant. Redeemed ones ever walk in this highway “of holiness.” After dreary trials and captivities, they shall come out with shoutings, and return to the Lord’s courts in Zion with the joy of permanent victoriousness. This joy is in their aspect — upon their heads. It lights up the countenance. Possibly the allusion is to the anointing of the head in a time of joy, in contrast with ashes on the head in a time of mourning; or possibly, to the wearing of chaplets on the head in times of festivity. Sorrow and sighing shall flee away — The enemies of God shall no more give trouble, they shall be scattered and destroyed; that is, evil shall diminish in power till, in the full coming of the Messiah, at the last days, it shall be no more felt. In this closing prophetic summary all the Gospel promises are included and summed up in that of complete redemption.

In the foregoing portions of prophecy the people of God were seen to be in danger respectively from Syrians, Egyptians, Assyrians, Moabites, Edomites, and Babylonians; and from each and all their deliverance was achieved, and their enemies destroyed as predicted. Now the conclusion is, that all God’s foes shall ultimately and forever be put to naught. The rule of Messiah shall be universal and eternal; and security and joy shall come upon God’s ransomed ones. A close most fitting to this prophetic series.

Verse 9. It shall not be found there— “Neither shall he be found there”] Three MSS. read alw velo, adding the conjunction; and so likewise the Septuagint and Vulgate. And four MSS., one ancient, read axmy yimmatsa, the verb, as it certainly ought to be, in the masculine form. The redeemed shall walk there] גאולים geulim. Those whose forfeited inheritances are brought back by the kinsman, lawg goel, the nearest of kin to the family. This has been considered by all orthodox divines as referring to the incarnation of our Lord, and his sacrificial offering. After גאולים geulim, one of Deuteronomy Rossi’s MSS. adds µlw[ d[ ad olam, for ever, “The redeemed shall walk there for ever.”

Verse 9. No lion shall be there, &c. — It shall not only be a plain, but a safe way. They that keep close to God in this way, keep out of the reach of Satan, the roaring lion: that wicked one toucheth them not; nor shall any of their other spiritual enemies be suffered to destroy, subdue, or bring them into bondage. They may proceed with a holy security and serenity of mind, and may be quiet from the fear of evil. This is the same promise with that of Isaiah 11:9: They shall not hurt nor destroy in all my holy mountain.

8-10. And they shall be led home to Zion. A highway shall be there, and a way — The one a cast up, well-prepared road, in distinction from the faint camel tracks of the desert, and the other a more general term characterizing the whole thoroughfare. Way of holiness — No impure person, either of desert Bedouins or of the unreformed Israelites, shall travel over it. Such will have no desire to do so, for it is a holy way. Only the redeemed will be found thereon, travelling as pilgrims to the better land. Wayfaring men — Any redeemed ones walking this road. Though fools — Though ever so humble, ever so wanting in the world’s esteem, shall not go astray while on this blessed thoroughfare. No lion… there — On this elevated pathway no beast of prey nor ravenous adversary can harass the joyous traveller. He, unlike the lone desert wanderer, is high and secure above this trouble. Lions abounded in the regions adjacent to Palestine, and the sacred writers often referred to them as objects of dread and alarm. The scene of these glorious times is yet in this world. The Church is militant: yet, under Messianic rule, triumphant. Redeemed ones ever walk in this highway “of holiness.” After dreary trials and captivities, they shall come out with shoutings, and return to the Lord’s courts in Zion with the joy of permanent victoriousness. This joy is in their aspect — upon their heads. It lights up the countenance. Possibly the allusion is to the anointing of the head in a time of joy, in contrast with ashes on the head in a time of mourning; or possibly, to the wearing of chaplets on the head in times of festivity. Sorrow and sighing shall flee away — The enemies of God shall no more give trouble, they shall be scattered and destroyed; that is, evil shall diminish in power till, in the full coming of the Messiah, at the last days, it shall be no more felt. In this closing prophetic summary all the Gospel promises are included and summed up in that of complete redemption.

In the foregoing portions of prophecy the people of God were seen to be in danger respectively from Syrians, Egyptians, Assyrians, Moabites, Edomites, and Babylonians; and from each and all their deliverance was achieved, and their enemies destroyed as predicted. Now the conclusion is, that all God’s foes shall ultimately and forever be put to naught. The rule of Messiah shall be universal and eternal; and security and joy shall come upon God’s ransomed ones. A close most fitting to this prophetic series.

Verse 10. The ransomed] yywdp peduyey, from hdp padah, “to redeem by paying a price.” Those for whom a price was paid down to redeem them from bondage and death.

Sighing shall flee away.] hjna anachah. Never was a sorrowful accent better expressed than in this strong guttural word, an-ach-ah; nearly the same with the Irish in their funeral wailings, och—och—on. The whole nation express all their mournful accents by these three monosyllables. THIS chapter contains the following parts:—

1. We have here blessed promises of the latter-day glory.

2. The prophet may be considered as addressing the teachers of the Gospel, to show them that it was their business to encourage and direct the people in their expectation of redemption.

3. A promise of the manifestation of God among men is given.

4. The miracles which Christ should work are explicitly mentioned.

5. The privileges of Christianity are specified; there shall be, 1. Thorough teaching; 2. Holy walking.

6. Perfect safety.

7. Complete happiness. And—

8. Final glory.

The chapter shows also that no impurity should be tolerated in the Church of God; for as that is the mystical body of Christ, it should be like himself, without spot or wrinkle, or any such thing.

ISAIAH

Verse 10. And the ransomed of the Lord — They whom God shall rescue from their captivity and slavery in Babylon, say some; shall return and come to Zion — Shall be restored to their own land, from whence they had been carried captive. But the following expressions are far too magnificent and emphatical to be answered by the mere return of the Jews to Judea and Jerusalem, which was accompanied and followed by many sighs and sorrows, as appears both from sacred and profane historians. We must, therefore, of necessity, understand this verse as being intended, like the preceding verses, of gospel times, and therefore by the ransomed of the Lord we must understand those who are delivered from the guilt and power of sin, and from every kind of spiritual bondage, whether to the devil, the world, or the flesh. These may be said to return, and come to Zion, with songs, when they unite themselves to God’s church and people on earth, and more especially when they arrive at the heavenly Canaan, and are admitted into the New Jerusalem, the city of the living God, and incorporated in a glorious society, with an innumerable company of angels, and the spirits of just men made perfect; with the general assembly and church of the firstborn, who are written in heaven. Then, indeed, are their heads crowned with everlasting joy; and they obtain joy and gladness in perfection, and sorrow and sighing flee away for ever. Thus these prophecies, which relate to the Assyrian invasion, conclude, for the support of the people of God, under that and other subsequent calamities, and to direct their joy, in their deliverance from them, to something higher. And thus should our joyful hopes and cheering prospects of eternal life swallow up both all the joys and all the sorrows of this present time.

Ver. 10. The ransomed of the Lord shall return, and come to Zion. Joyful tidings to the Hebrews: they shall be liberated from captivity, they shall return and build the city and sanctuary of the Lord, and once more rejoice in his courts. Aye; but short were their joys, and long their troubles. Yet those who return to Christ, being the ransomed of the Lord from all iniquity, shall find a city and temple already built, and her twelve gates, wide as the arch of a rainbow, always open. They shall obtain joy and gladness, and sorrow and sighing shall flee away. Crowns of glory shall be given them, and an unalienable inheritance; and wars and death shall be no more. Blessed are they that do his commandments, that they may have a right to the tree of life, and enter in through the gates into the city. Revelation 22:14.

8-10. And they shall be led home to Zion. A highway shall be there, and a way — The one a cast up, well-prepared road, in distinction from the faint camel tracks of the desert, and the other a more general term characterizing the whole thoroughfare. Way of holiness — No impure person, either of desert Bedouins or of the unreformed Israelites, shall travel over it. Such will have no desire to do so, for it is a holy way. Only the redeemed will be found thereon, travelling as pilgrims to the better land. Wayfaring men — Any redeemed ones walking this road. Though fools — Though ever so humble, ever so wanting in the world’s esteem, shall not go astray while on this blessed thoroughfare. No lion… there — On this elevated pathway no beast of prey nor ravenous adversary can harass the joyous traveller. He, unlike the lone desert wanderer, is high and secure above this trouble. Lions abounded in the regions adjacent to Palestine, and the sacred writers often referred to them as objects of dread and alarm. The scene of these glorious times is yet in this world. The Church is militant: yet, under Messianic rule, triumphant. Redeemed ones ever walk in this highway “of holiness.” After dreary trials and captivities, they shall come out with shoutings, and return to the Lord’s courts in Zion with the joy of permanent victoriousness. This joy is in their aspect — upon their heads. It lights up the countenance. Possibly the allusion is to the anointing of the head in a time of joy, in contrast with ashes on the head in a time of mourning; or possibly, to the wearing of chaplets on the head in times of festivity. Sorrow and sighing shall flee away — The enemies of God shall no more give trouble, they shall be scattered and destroyed; that is, evil shall diminish in power till, in the full coming of the Messiah, at the last days, it shall be no more felt. In this closing prophetic summary all the Gospel promises are included and summed up in that of complete redemption.

In the foregoing portions of prophecy the people of God were seen to be in danger respectively from Syrians, Egyptians, Assyrians, Moabites, Edomites, and Babylonians; and from each and all their deliverance was achieved, and their enemies destroyed as predicted. Now the conclusion is, that all God’s foes shall ultimately and forever be put to naught. The rule of Messiah shall be universal and eternal; and security and joy shall come upon God’s ransomed ones. A close most fitting to this prophetic series.