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As after a prediction of God's judgments upon the world (Isa 24:1-23) follows a promise of great mercy to be had in store for his church (Isa 25:1-2), so here after a black and dreadful scene of confusion in the foregoing chapter we have, in this, a bright and pleasant one, which, though it foretel the flourishing estate of Hezekiah's kingdom in the latter part of his reign, yet surely looks as far beyond that as the prophecy in the foregoing chapter does beyond the destruction of the Edomites; both were typical, and it concerns us most to look at those things which they were typical of, the kingdom of Christ and the kingdom of heaven. When the world, which lies in wickedness, shall be laid in ruins, and the Jewish church, which persisted in infidelity, shall become a desolation, then the gospel church shall be set up and made to flourish. I. The Gentiles shall be brought into it, Isa 35:1,2,7. II. The well-wishers to it, who were weak and timorous, shall be encouraged, Isa 35:3,4. III. Miracles shall be wrought both on the souls and on the bodies of men, Isa 35:5,6. IV. The gospel church shall be conducted in the way of holiness, Isa 35:8,9. V. It shall be brought at last to endless joys, Isa 35:10. Thus do we find more of Christ and heaven in this chapter than one would have expected in the Old Testament.

This chapter Isaiah 35:1-10 is a continuation of the prophecy commenced in the previous chapter. See the Analysis of Isaiah 34 for a general view of the design of the prophecy. The object of the whole is, to show that all the enemies of the people of God, and particularly Edom, which had so peculiarly and grievously offended them, would be destroyed; and that the destruction of their foes would be followed by times of security, prosperity, and joy.

That this chapter refers in the Messiah is apparent from the slightest inspection of it. It so clearly describes the times of the gospel; so distinctly speaks of the very works which the Redeemer in fact performed; and is so full, and rich, and beautiful, that it cannot be regarded as referring to any other period. It has, in many respects, a strong resemblance to the predictions in Isaiah 11; Isaiah 12:1-6, and is incontestably among the most beautiful of the prophecies of Isaiah.

The chapter may be divided into the following portions:

I. The consolations which would follow the destruction of all their enemies - as great a change as if the wilderness were to blossom like the rose, and the glory and beauty of Lebanon and Carmel were given to the desert Isaiah 35:1-2.

II. The exhortation addressed to those in office and authority to comfort the feeble, and strengthen the weak, with the assurance that those blissful times would come Isaiah 35:3-4.

III. The description of the actual condition of the future period of happiness which is foretold.

1. The eyes of the blind would be opened, the deaf made to hear, and the lame man be cured Isaiah 35:5-7.

2. It would be a time of holiness. The way of access to these blessings would be open and free to all - even to all nations, but it would be a way for the pure only Isaiah 35:8.

3. It would be a time of safety. There would be no enemy that could overcome and subdue them Isaiah 35:9.

4. It would be a time of elevated joy - represented by the return to Zion from a long and painful captivity Isaiah 35:10. In the fullness of the blessings of the reign of the Messiah all their sorrow sad sighing would flee away Isaiah 35:10.

Flourishing state of the Church of God consequent to the awful judgments predicted in the preceding chapter. The images employed in the description are so very consolatory and sublime as to oblige us to extend their fulfillment to that period of the Gospel dispensation when Messiah shall take unto himself his great power and reign. The fifth and sixth verses were literally accomplished by our Savior and his apostles: but that the miracles wrought in the first century were not the only import of the language used by the prophet, is sufficiently plain from the context. They, therefore, have a farther application; and are contemporary with, or rather a consequence of, the judgments of God upon the enemies of the Church in the latter days; and so relate to the greater influence and extension of the Christian faith, the conversion of the Jews, their restoration to their own land, and the second advent of Christ. Much of the imagery of this chapter seems to have been borrowed from the exodus from Egypt: but it is greatly enlivened by the life, sentiments, and passions ascribed to inanimate objects; all nature being represented as rejoicing with the people of God in consequence of their deliverance; and administering in such an unusual manner to their relief and comfort, as to induce some commentators to extend the meaning of the prophecy to the blessedness of the saints in heaven, Isaiah 35:1-10.

The various miracles our Lord wrought are the best comment on this chapter, which predicts those wondrous works and the glorious state of the Christian Church. See the parallel texts in the margin.

On this chapter Bishop Lowth has offered some important emendations. I shall introduce his translation, as the best yet given of this singular prophecy: -

1. The desert and the waste shall be glad;And the wilderness shall rejoice, and flourish:

2. Like the rose shall it beautifully flourish;And the well-watered plain of Jordan shall also rejoice:The glory of Lebanon shall be given unto it,The beauty of Carmel and of Sharon;These shall behold the glory of Jehovah,The majesty of our God.

3. Strengthen ye the feeble hands,And confirm ye the tottering knees.

4. Say ye to the faint-hearted, Be ye strong;Fear ye not; behold your God!Vengeance will come; the retribution of God:He himself will come, and will deliver you.

5. Then shall be unclosed the eyes of the blind;And the ears of the deaf shall be opened:

6. Then shall the lame bound like the hart,And the tongue of the dumb shall sing;For in the wilderness shall burst forth waters,And torrents in the desert:

7. And the glowing sand shall become a pool,And the thirsty soil bubbling springs:And in the haunt of dragons shall spring forthThe grass with the reed and the bulrush.

8. And a highway shall be there;And it shall be called The way of holiness:No unclean person shall pass through it:But he himself shall be with them, walking in the way,And the foolish shall not err therein:

9. No lion shall be there;Nor shall the tyrant of the beasts come up thither:Neither shall he be found thereBut the redeemed shall walk in it.

10. Yea, the ransomed of Jehovah shall return;They shall come to Sion with triumph;And perpetual gladness shall crown their heads.Joy and gladness shall they obtain;And sorrow and sighing shall flee away.

INTRODUCTION TO Isaiah 35

This chapter is a prediction of the glory and flourishing estate of the Gospel church, and of the blessings received by it from Christ. Its flourishing state is expressed by the fruitfulness of the desert, being made like to Lebanon, Carmel, and Sharon; and by the inhabitants of it seeing the glory and excellency of Christ, Isaiah 35:1 the ministers of the word are directed and exhorted to strengthen the weak, and comfort the feeble minded, by assuring them of the coming of Christ to save them, Isaiah 35:3 when miracles, both in nature and grace, should be wrought; and great alterations should be made in the wilderness, by the power of God, Isaiah 35:5 when a way should be cast up, described; and the persons that should walk in it are pointed at; and the end it should bring them to, everlasting joy and happiness, Isaiah 35:8.

Ch. 35. is full of reminiscences of earlier prophecies, chiefly from ch. 40 ff. Although there is no external mark of transition, there is no reason to doubt that it is the continuation of ch. 34, and that the brilliant contrast is designed.

Isa 35:1-10.

CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER.

See on

Isa 34:1,

introduction there.

1. solitary place--literally, "a dry place," without springs of water. A moral wilderness is meant.

for them--namely, on account of the punishment inflicted according to the preceding prophecy on the enemy; probably the blessings set forth in this chapter are included in the causes for joy

(Isa 55:12).

rose--rather, "the meadow-saffron," an autumnal flower with bulbous roots; so Syriac translation.

The wilderness and the solitary place - This is evidently figurative language, such as is often employed by the prophets. The word rendered 'solitary place' (ציה tsı̂yâh), denotes properly a dry place, a place without springs and streams of water; and as such places produce no verdure, and nothing to sustain life, the word comes to mean a desert. Such expressions are often used in the Scriptures to express moral or spiritual desolation; and in this sense evidently the phrase is used here. It does not refer to the desolations of Judea, but to all places that might be properly called a moral wilderness, or a spiritual desert; and thus aptly expresses the condition of the world that was to be benefited by the blessings foretold in this chapter. The parallel expressions in Isaiah 41:17-19; Isaiah 44:3-4, show that this is the sense in which the phrase is here used; and that the meaning is, that every situation which might be appropriately called a moral wilderness - that is, the whole pagan world - would ultimately be made glad. The sense is, that as great and happy changes would take place in regard to those desolations as if the wilderness should become a vast field producing the lily and the rose; or as if Isaiah 35:2 there should be imparted to such places the glory of Lebanon, and the beauty of Sharon and Carmel.

Shall be glad for them - This is evidently a personification, a beautiful poetic figure, by which the wilderness is represented as expressing joy. The sense is, the desolate moral world would be filled with joy on account of the blessings which are here predicted. The phrase 'for them,' expressed in Hebrew by the affix מ (m) means, doubtless, on account of the blessings which are foretold in this prophecy. Lowth supposes, however, that the letter has been added to the word 'shall be glad' (ישׂשׂוּ yes'us'û), by mistake, because the following word (מדבר midbâr) begins with a מ (m). The reading of the present Hebrew text is followed by none of the ancient versions; but it is nevertheless probably the correct reading, and there is no authority for changing it. The sense is expressed above by the phrase 'shall rejoice on account of the things contained in this prophecy;' to wit, the destruction of all the foes of God, and the universal establishment of his kingdom. Those who wish to see a more critical examination of the words used here, may find it in Rosenmuller and Gesenius.

And blossom as the rose - The word rendered 'rose' (חבצלת chăbı̂tsâleth) occurs only here and in Sol 2:1, where it is also rendered a 'rose.' The Septuagint renders it, Κρίνον Krinon 'Lily.' The Vulgate also renders it, Lilium - the lily. The Syriac renders it also by a word which signifies the lily or narcissus; or, according to the Syriac lexicographers, 'the meadow-saffron,' an autumnal flower springing from poisonous bulbous roots, and of a white and violet color. The sense is not, however, affected materially whatever be the meaning of the word. Either the rose, the lily, or the saffron, would convey the idea of beauty compared with the solitude and desolation of the desert. The word 'rose' with us, as being a flower better known, conveys a more striking image of beauty, and there is no impropriety in retaining it.

Shall be glad - יששום yesusum; in one MS. the מ mem seems to have been added; and שום 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 ישושום yesusum, both vaus expressed; and five MSS. יששם yesusum, without the vaus. Probably the true reading is, "The wilderness and the dry place shall be glad. "Not for them.