Annotations Upon Isaiah, Chapter 35
CHAP. XXXV.
VERSE 1. THe wilderneſs and the ſolitary place ſhall be glad for them, &c.] That is, For the deſtruction of the enemies of Gods people, related in the foregoing Chapter; and conſeqently for the deliverance of his people thereby. And the ſame is intended in the following clauſe; and the deſart ſhall rejoyce and bloſſom as the roſe. But now whereas ſome would have the meaning to be, that the very deſarts in Judea ſhould rejoyce at this ſo great a mercy; as if the Prophet had ſaid, that the very ſenſleſs Creatures ſhould triumph; for this ſee the Note, Pſal. 65.12. I rather think, that by the wilderneſs, the ſolitary place and the deſart, is meant, the land of Judea, which was by Sennacherib laid waſte like a deſart (ſee the Note, Chap. 33.9.) and much more afterwards, when the Jews were carried captive into Babylon; and conſequently, that the promiſe here made, that this wilderneſs and deſart ſhould be glad and rejoyce, muſt be underſtood of the flouriſhing and joyful condition whereinto this land ſhould be brought, when the Aſſyrians firſt, and the Babylonians afterward ſhould be deſtroyed. Only we muſt know, that under this type a greater mercy is promiſed, to wit, That the Church both of Jews and Gentiles under Chriſt, that were in their natural eſtate, as a dry and barren Wilderneſs, void of all goodneſs and grace, ſhould be brought into a bleſſed, flouriſhing and joyful Condition ſpiritually and initially in this life, but perfectly hereafter in Heaven; See the Notes, Chap. 32.15, 16. And thus even the Edomites, that were threatned in the foregoing Chapter, to be turned into a wilderneſs, are a part of that deſert that ſhould thus triumph in Chriſts vanquiſhing of their ſpiritual Enemies. To be ſure many Expoſitors hold, That in this myſtical ſenſe, the Gentiles are principally, if not ſolely intended. However ever even in this promiſe may be included alſo, That when Chriſt ſhall deſtroy the enemies of his Church, ſhe that was under thoſe perſecutions laid waſte as a deſert, ſhall then be brought into a flouriſhing and triumphant Condition.
Ver. 2. It ſhall bloſſom abundantly, and rejoyce even with joy and ſinging, &c.] That is, The Wilderneſs before mentioned: See the foregoing Note: the glory of Lebanon ſhall be given to it, the excellency of Carmel and Sharon. They that underſtand this of the very deſerts of Judea, ſay, that hereby is ſhown how they ſhould rejoyce and ſing, to wit, by becoming as gloriouſly fruitful, as the moſt fruitful places of the Land, which then muſt needs be taken hyperbolically, But now underſtanding it of the Church under Chriſt, this Expreſſion might be intended to ſet forth both her exceeding great Glory in general, and more particularly that all the Glory and glorious priviledges which the Church of the Jews formerly enjoyed, ſhould be transferred upon her; as namely thoſe mentioned by the Apoſtle, Rom. 9.4. the adoption, and the glory, and the covenants, &c. they ſhall ſee the glory of the Lord, and the excellency of our God, that is, The Wilderneſs and Deſert before mentioned, or the faithful people of God, that were before as a Deſert and Wilderneſs. Some underſtand this alſo, as that before, as ſpoken in a hyperbolical way of the Deſerts themſelves. But it is rather meant of Gods people, to wit, that in Gods deſtroying their enemies, and delivering them, when they were in ſuch a forlon Condition, they ſhould through faith experimentally ſee and own the glorious power and other excellencies of God as clearly diſcovered to them; See the foregoing Note. And obſervable it is, with what joy the Prophet expreſſeth this, as with reſpect to their peculiar intereſt in God; and the excellency of our God. But now, if we underſtand this of the Church under Chriſt, then by theſe words, they ſhall ſee the glory of the Lord, &c. may be meant, That they, even the blind Gentiles alſo, with the reſt, ſhould ſee and acknowledg both the Glory of Chriſts perſon (according to that, John 1.14. And we beheld his glory, as the glory of the only begotten of the Father) and likewiſe of that great work of Redemption, which he came to perform.
Ver. 3. Strengthen ye the weak hands, and confirm the feeble knees.] See the Note, Job 4.3. Having told them how God would deſtroy his peoples enemies and deliver them; this is added to encourage them hereupon againſt all baſe incredulous fears. And it may be taken, as ſpoken either to the Prophets in thoſe times, that they ſhould chear up the people, whoſe hearts were ready to ſink for fear of their enemies, and to the Teachers in the Church in Goſpel-times, that they ſhould comfort afflicted, trembling Conſciences; or elſe to the faithful people themſelves, that they ſhould hearten one another, or chear up their own fearful hearts. And indeed in this laſt ſenſe the Apoſtle ſeems to apply theſe words, Heb. 12.12. Wherefore lift up the hands which hang down, and the feeble knees.
Ver. 4. Say to them that are of a fearful heart, Be ye ſtrong, fear not, &c.] That is, as ſome would have it, Say ſo to your own fainting hearts. But for this, ſee the foregoing Note, Behold, your God will come with vengeance, as if he had ſaid, However your enemies deride you for your confidence in your God, yet your God will ſurely come to take vengeance on your enemies, to wit, the Aſſyrians, or Babylonians; even God with a recompence, See the Note, Chap. 34.8. he will come and ſave you, that is, ſay ſome, He will not ſave you from the Aſſyrians by the Ethiopians, as you expect, but by his own immediate hand from Heaven. But now referring this to the days of the Goſpel, there is more implied in theſe words: for, behold your God will come with vengeance, &c. may be underſtood not only of Chriſts taking vengeance on thoſe that perſecute and oppreſs his Church and people, but alſo of his firſt coming into the World for the Redemption of his people, that he might vanquiſh, and be avenged on their ſpiritual enemies, Sin, Satan, Death and Hell, that ſo his people being delivered out of the hands of theſe their enemies, might ſerve him without fear, Luke 1.74. See the Note, Chap 9.4. and ſee alſo 1 John 3.8. Eph. 4.8. and Col. 2.15. And as this hath reſpect to the Gentiles, there is a ſpecial Emphaſis in thoſe words, Behold your God will come with vengeance, as if he had ſaid, He that will be now your God as well as ours, he will come and ſave you, that is, Even he himſelf in his own perſon.
Ver. 5. Then the eyes of the blind ſhall be opened, and the ears of the deaf ſhall be unſtopped.] How this is to be underſtood of the holy change that ſhould be wrought in the Jews, after the vengeance executed upon the Aſſyrians or the Babylonians, and the deliverances of Gods people that followed thereupon; See the foregoing Notes, Chap. 29.18. and 32.3. But queſtionleſs under this type, there is a Prophecy couched of the miraculous cures that Chriſt ſhould work (and therefore we find, that the accompliſhment of this is alledged by our Saviour, as a clear proof that he was the promiſed Meſſiah, Matth. 11.4, 5. Go and ſhew John again thoſe things which ye do hear and ſee. The blind receive their ſight, and the lame walk, &c. And likewiſe of that greater wonder he ſhould work in curing thoſe that were ſpiritually blind and deaf, by the preaching of the Goſpel. And indeed Chriſts miraculous Cures upon the bodies of men, were but pledges of the ſpiritual Cures which Chriſt was come to work upon the ſouls of Believers.
Ver. 6. Then ſhall the lame man leap as an hart, and the tongue of the dumb ſing, &c.] To wit, for Joy. This may be underſtood as hyperbolically ſpoken of the joy that would be amongſt the Jews, upon the ſlaughter made in the Aſſyrian Army, or upon their return out of Babylon. But withal under this type is foretold the miraculous Cures of Chriſt, the punctual accompliſhment whereof we find in the Cripple's leaping, when he was cured of his lameneſs, Act. 3.8. and with all the ſpiritual Cures that ſhould be wrought upon men by the Miniſtry of the Goſpel; to wit, That they that were before cripled and lame for doing any thing that was truly good, ſhould with all chearfulneſs run in the ways of Gods Commandments; and that thoſe that were before dumb for ſpeaking of ſpiritual and heavenly things, ſhould diſcourſe freely of ſuch things, and gladly ſing forth the praiſes of God: for (this is added to ſhew the reaſon of ſuch exceeding great joy) in the wilderneſs ſhall water break out, and ſtreams in the deſert; that is, Judea that was as a wilderneſs, ſhall become as a fruitful and well watered land; and that which is implied is, that there ſhall be a bleſſed and joyful change in their ſtate, and no want of any thing they could deſire. And then alſo under this type is ſignified how exceeding fruitful and happy the ſtate of the Church ſhould be at the coming of Chriſt, and that by the abundant pouring forth of the gifts and graces of Gods Spirit upon them, which we find often compared to ſtreams of water in the Scripture; as Joh. 4.10. &c. and 7.38. and may be here compared to waters breaking forth in a wilderneſs, as in alluſion to the waters that guſhed out of the Rock, which Moſes ſtruck in the wilderneſs. But for this, ſee the Notes, ver. 1, 2. and Chap. 12.3.
Ver. 7. And the parched ground ſhall become a pool, and the thirſty land ſprings of water, &c.] See the foregoing Note; in the habitation of Dragons, who delight in deſert and dry places where ſuch lay, ſhall be graſs with Reeds and Ruſhes, which always grow in moiſt and watery places, Job 8.11. So that the meaning is, That the moſt deſolate and waſte places ſhould flouriſh again. But now if we take this as a prediction of the bleſſed change that ſhould be wrought amongſt men in the days of the Goſpel; the meaning ſeems to be, that the moſt ſavage and brutiſh people, men given up to all kind of vices, no better indeed than dens of Devils, ſhould be made Temples of the Holy Ghoſt, richly furniſhed with the Graces of Gods Spirit, and abundant in good works.
Ver. 8. And a high-way ſhall be there, and a way, &c.] That is, In this land, of a wilderneſs become a fruitful well watered land, there ſhall be a high-way, that is, a fair common-road-way for thoſe that travel with beaſts and carriages; and a way, that is, a ſmaller path-way for foot-Paſſengers; Or, a high-way, that is, a Cawſey or Caſtway (as there uſeth to be in watery Countrys, ſuch as he had ſpoken of in the foregoing verſe) and a way, that is, another ordinary way. But that which the Prophet intended hereby, is either that the Jews ſhould have a free and ſafe paſſage without encumbrance or moleſtation in their return from Babylon to Jeruſalem; or elſe rather, That their Country that had lain waſte and deſolate like a wilderneſs, ſhould then be quietly and peaceably inhabited again. Whereas in Wilderneſſes and Deſerts, there is uſually no path to be ſeen, it ſhall not be ſo with the people of God, when God ſhall have wrought this happy change for them, their ways ſhall be kept fair and fit for all ſorts of Travellers, and ſhall not lye deſolate, as before (See the Note, Chap. 33.8.) but be continually frequented with multitudes that paſs up and down in them: they ſhall freely travel from all parts of the land to the Temple and back again, and ſo likewiſe to other places; See the Note, Chap. 33 17. and it ſhall be called the way of holineſs, to wit, becauſe the people that went up and down in it ſhould be a holy people, a people that ſhould be much in frequenting the Temple, Gods holy place, and ſuch as ſhould live as becomes thoſe that are a holy people to the Lord (all which may be ſaid too, if we underſtand it of the way of the Jews return from Babylon to Jeruſalem) the unclean ſhall not paſs over it, that is, The land ſhall not be in the poſſeſſion of impure Infidels of foreign Nations, as formerly; nor ſhall the people of God that are there, be a ſinful, wicked people, as formerly they have been (he alludes in this Expreſſion to that law that forbad the coming of any perſons that were legally unclean, into the Temple) but it ſhall be for thoſe, thoſe holy ones, with reſpect to whom it was before called the way of holineſs; thoſe regenerate ones upon whom thoſe ſpiritual Cures ſhould be wrought, mentioned before, ver. 5, 6. I know theſe laſt words may be read as in the margin, for he ſhall be with them; and then the meaning is clear, to wit, That God would be with them, as once he went along with the Iſraelites in their travelling through the wilderneſs to Canaan, Exod. 13.21. to protect, conduct and proſper them, by which means they ſhould be preſerved in purity and holineſs. And thereupon it follows, the wayfaring men, though fools, ſhall not err therein; that is, it ſhall be ſo plain, ſo direct and eaſie a way, that the ſimpleſt that are (ſuch as Solomon ſpeaks of, that know not how to go to the City, Eccleſ. 10.15. See the Note there) ſhall not miſs of it. But now if we underſtand all this of the days of the Goſpel, whereof the other was a type, then the way here promiſed is Chriſt, John 14.6. Or, the way preſcribed in the Goſpel for poor ſinners to attain that life and ſalvation which is tendered in Chriſt, the way of faith and holineſs; of which therefore it is ſaid, That it ſhall be called the way of holineſs, becauſe it is the way that leads to the Holy of Holies in Heaven; and becauſe none go in that way, but thoſe that are ſanctified and juſtified in the name of the Lord Jeſus, and by the Spirit of our God; 1 Cor. 6.11. This way to life eternal is for thoſe and no other; for without holineſs no man ſhall ſee God, Heb. 12.14. And then of this way it is ſaid alſo, That the wayfaring men, though fools, ſhall not err therein, becauſe it is ſo clearly diſcovered in the Goſpel, that the ſimpleſt that are, need not miſs the way, unleſs they will wilfully do it; and becauſe men are naturally very fools before by the Goſpel they are brought in to Chriſt, Tit. 3.3. But when they are once brought to believe in Chriſt, they are ſure by the guidance of his Spirit, not ſo to err in their way, though they be never ſo ſimple, as to miſs of life eternal.
Ver. 9. No Lyon ſhall be there, nor any ravenous beaſt ſhall go up thereon: it ſhall not be found there, &c.] The meaning is, That in their return from Babylon, or in their paſſing up and down in their own land, they ſhould not be annoyed with any ravenous wild Beaſts, to wit, ſuch as he had threatned ſhould poſſeſs their land, Chap. 34.13, 14. when it lay waſte as a Deſert. But here again under this type is meant, That Chriſt would ſecure and protect his in their way to Heaven; neither Satan, nor any other of their ſpiritual enemies ſhould make a prey of their ſouls; neither ſhould their wicked enemies, the Inſtruments of Satan, be able to hurt them; he would carry them on ſafely in their way, till he had lodged them in Heaven; but the Redeemed ſhall walk there, to wit, the faithful Jews, whom God ſhall deliver out of the hands of their enemies; and ſo likewiſe thoſe whom Chriſt ſhall redeem from the Eſtate of ſin and death.
Ver. 10. And the ranſomed of the Lord, &c.] That is, His redeemed ones; See the foregoing Note, ſhall return and come to Zion, that is, from thoſe places whither they had fled to hide and ſhelter themſelves, either within the Land, or in foreign parts; when the Aſſyrian firſt invaded the land, hearing of the deſtruction of the Aſſyrian Army, they ſhall come back to Jeruſalem, or to the Temple in Zion, there to praiſe God for their deliverance (or it may be meant as well of their return from the Babylonian captivity; and ſo the main intent of the words might be to ſignifie, that God having brought them out of Babylon, would not leave them, till he had brought them ſafe to Jeruſalem) with Songs, and everlaſting joy upon their heads, that is, Joy of long continuance, ſuch as haply was a refreſhing to thoſe that were joyed with it ſo long as they lived; or joy that ſhould be for ever remembred in their anniverſary Feſtivals. But withal, obſervable is this expreſſion, and everlaſting joy upon their heads; for though by their heads may be meant only the ſeveral perſons of Gods redeemed ones (as uſually elſewhere, ſee the Notes, Job 29.3. and Prov. 25.22) yet I rather think, that here this Expreſſion is uſed to imply, that their joy ſhould be diſcovered in the chearfulneſs of their countenances, their going up and down with their heads lifted up, and perhaps with Crowns and Garlands ever green upon their heads; they ſhall obtain joy and gladneſs, and ſorrow and ſighing ſhall flee away; that is, Their former grief and mourning ſhall vaniſh quite away, as if they had never been. But now moſt fitly may all this be applyed to that great work of our Redemption by Chriſt, whereof thoſe deliverances of the Jews were types and ſhadows; as namely, That all Chriſts redeemed ones, turning from their ſins, ſhall firſt come in and joyn themſelves to his Church with exceeding great joy, yea, with everlaſting joy, joy that ſhall overcome and ſwallow up all their ſorrows, and which no man ſhall ever be able to take from them; Joh. 16.22. And then again, that Chriſt having thus called them to himſelf, would never leave them, till he had lodged them in the heavenly Jeruſalem, where indeed their joy ſhall be everlaſting, and without any mixture of ſorrow, Rev. 21.4.