Isaiah 35:1-10_Exegetical Study
12/29/2013
Isaiah 35:1-10_Exegetical Study
Isaiah 35:1-10 [1]
1 The wilderness and dry country will be glad, and the desert (Araba) will rejoice and blossom like crocus.
2 It will bloom abundantly and she will rejoice indeed rejoicing and shout with joy. The magnificence of Lebanon will be given to her, the splendor of Carmel and Sharon. They will see the glory of Yahweh, the splendor of our God.
3 Strengthen the feeble hands and make strong the stumbling knees.
4 say to ones being fearful of heart, “Be strong, do not fear. Behold, your God will come with revenge, reward of God. He will come and save you.
5 Then the eyes of the blind will be opened, and the ears of the deaf will be opened.
6 Then the lame will jump like a deer, and the tongue of dumb shout for joy, because waters break forth in the wilderness and the streams in the desert.
7 And the scorched sand will become a pool, and the thirsty ground into a spring waters. In the haunt of Jackals, resting place of her, grass to reed and papyrus.
8 And a highway will be there, and the way will be called the way of holiness. The unclean will not travel on it. But it will be for those walking of the way and fools will not go.
9 No lion will be there, and ferocious animals will not go up, she will not fount there. And the redeemed will walk there.
10 And the ransomed of Yahweh will return. And they will enter Zion with singing and everlasting joy upon their head. They will overtake gladness and joy. And sorrow and sighing will flee away.
1. Introduction
Isaiah 35 is very important chapter in this book. This chapter declares that God’s final salvation of his people. And it also recalls Israel’s exodus from Egypt to Canaan. I think that the motif of exodus will be found a lot in the Bible. J. Alec Motyer mentioned that Isaiah 35 is “One of the most beautiful poems ever written.” in his commentary. And he also emphasized that Isaiah 35 is the climax of this book. And he mentions that Isaiah 35 is the exodus-based poem. His mention was interesting to me. And I searched internet and found that there are many examples of exodus motif in OT and NT. (And it is connected with God’s salvation.) I think the book of Isaiah may be it has also the shadow of this typology (exodus motif). So I decided to study through the exodus motif in this chapter 35. Therefore I try to bring out some meaning between Isaiah to exodus motif.
And secondly, I want to encourage those believers who have become discouraged and disheartened about themselves and their church. I want to tell how the Lord God will yet turn what looks like a dry and barren wilderness into a marvelous oasis and a new Garden of Eden.
OUTLINE OF ISAIAH 35
I. New world, a promise to the pilgrims (35:1-2)
II. New life, salvation for the pilgrims (35:3-7)
III. New highway, homecoming for pilgrims (35:8-10)
2. Analysis
Motyer divide 3 parts of this text. So I try to follow his guidance.
Firstly, 35:1-2 shows that New world, a promise to the pilgrims. I want to look around historical background of this text. Chapter 35 is linked with Isaiah 34. So we should take and consider each chapter’s subject. Chapter 34 indicate that Edom, as a representative of God's judgment on the nations, will be punished for their behavior. Edom is the enemy of Israel for a long time. The sword of the wrath of the LORD will judge them. Chapter 34 and 35 are contrasting. Chapter 34 represents the judgment of Edom, chapter 35 shows that renewal of Judah. [2]
After all, Jerusalem was destroyed, B.C. 587, they were ruined. And many people had been taken by Babylon. Judah had been abandoned for a long time, there were few people remain. It seems like the history of Israel was over. Edom was an ally of the Babylonians, it was involved in the siege of Jerusalem, Judah was looted by Edom. They competed with each other for a long time.
‘The wilderness and dry country will be glad, and the desert (Arabah) will rejoice and blossom like crocus.’ (Isa 35:1)
The meaning of ‘מִדְבָּר’ is that referring to a desert, a wilderness. “It indicates a wilderness area, a desert, or a pasture used for animals in general; in reference to specific areas, especially the great Sinai wilderness.; Some wilderness areas featured cities and villages.” [3]
Dry land, צִיָּה , “it refers to a time of drought, a lack of rain for supplying water or to the infertile, dry ground itself. The thirsting of the dry ground for water is compared to the longing of the soul for God. It refers to the desert and wilderness wanderings of Israel after the Exodus. The LORD is able to transform a desert into a place of flowing waters and babbling springs, even the dry land. But He can turn a city of splendor into a desiccated wilderness.” [4]
Arbah, “עֲרָבָה , is designates a prominent geographic feature of the Middle East. It is used to designate the arid plateau in south Judah (Isa. 51:3; 1 Sam. 23:24); various portions of the Jordan River valley and the adjacent plains (Josh. 12:1; 2 Sam. 2:29); the desert area in northern Arabia (Deut. 1:1); and any generic land formation similar to these arid plateaus (Deut. 1:7; Isa. 40:3). There is some uncertainty as to the use of this word in Psalm 68:4. Most translations render the word as heavens or clouds, rather than the more literal meaning, desert.” [5]
“They are called here Wilderness (מדבר), Dry Land (ציה) and Arabah (ערבה). The three names refer to the rift of Jordan, especially south of the Dead Sea toward the Gulf of Aqabah. This eastern part of the Negev was disputed territory between Edom and Judah during their entire existence. Although dry and forbidding in the eyes of some, it drew shepherds and farmers who hoped for rains that seldom came. The land was essentially fruitful, if only water were available, and was certainly strategically located to control trade routes to the Gulf of Aqabah and to Arabia.” [6] “The Wilderness is used in the Pentateuch to refer to the entire area through which the tribes wandered on their way to Canaan. This included the Wilderness of Moab (Deut 2:8) and the Wilderness of Edom (2 Kgs 3:8). ערבה “Arabah” bears an even broader connotation.” [7] It usually refers that steppe lands around the Dead Sea. Isaiah 34 indicates that Edom will be devastated by God’s judgment. And Judah, who lived border area, will be perceived quickly that variation. It is begging of the new ear and new world, the LORD will be bring it and giving for his glory. Edom was destroyed by God’s judgment, but Judah will be restored by God’s grace. They will see and understand how God works wonderfully. So the people of the remnants and the pilgrims will be watching, they will be glad, rejoice and shout for joy.
It resembles with “when Israel set out from Egypt, the most unpromising places supported them (Ex. 15-17) and it was in the wilderness that they saw the glory of the Lord (Ex. 16:10). They were standing before Mt. Sinai. They were all trembled by the glory of God and his most holiness. In Exodus 17, the water which flowed for the Lord’s people made the desert blossom momentarily, but Isaiah foresees the final pilgrims making their way through a glorified environment.
“It will bloom abundantly and she will rejoice indeed rejoicing and shout with joy. The magnificence(glory) of Lebanon will be given to her, the splendor of Carmel and Sharon. They will see the glory of Yahweh, the splendor of our God.” (Isa. 35:2)
Lebanon represents the work of God, and not of man; Carmel actually means ‘garden-land’, ordered cultivation and Sharon provides a standard of beauty. All this transforms the former desert, but those who walk through it see more than the beauty of creation: they see the glory and splendor of the Creator.” [8]
כבוד “glory” and הדר “splendor” are the divine attributes which are revealed in Yahweh’s actions. When chapter 34–35 are properly seen together, it is clear that they refer not primarily to the beauties of nature but to the judgment on Edom. The Arabah’s renaissance is the result of that act and it reflects the glory which is attributed to Yahweh because of it. And כָּבוֹד glory and הֲדַר splendor related to king. And also two words were used to praise God. Jerusalem, Israel, all flesh, and the non-Israelite pilgrims see the glory. Both glory and splendor are spoken of kings. And both are used in the praise of Yahweh. [9]
Isaiah’s metaphor in v 1-2, it is not his concern about the beauty of nature, but he wants to show that the judgment of Edom and what it occurred by the result of judgment, which about renewal of Araba. So it is the victorious declaration about future. The exiled people came back their home by God’s surprisingly way. They were restored and they served God again.
Therefore it is appropriate to joy and glad. (שׂושׂ, גַּל, גִּילָה, רָנַן) Joy is related with God’s salvation. If you read Exodus chapter 15, the joy is overflowing. They were redeemed and safe by the power of God, and escaped from the Egyptian soldiers’ hand. God’s deliverance upon the Israelite but God’s judgment hit the enemy of Israel. So they shout for joy and they are dancing spontaneously. They praised the LORD with all their heart. Isaiah 35 recalls that kind of joy.
God is the creator of universe. And creatures are also waiting God’s redemption. (Rom. 8:19-22)
Second, New life, salvation for the pilgrims (35:3-7)
3 Strengthen the feeble hands and make strong the stumbling knees.
“They had to pass through territory around Jerusalem that was controlled by Edom, which cannot have been a pleasant experience. This is no longer necessary. They encourage each other is these verses. Feeble hands, faltering knees, fearful hearts, the blind, deaf and lame all fit the picture of pilgrimage processions on their way to the Holy City which would certainly have included the infirm, the ill, and the impaired.” [10] Their purpose was to see their God who is in Zion. But the people of Israel through the wilderness to get to the promised land, as pilgrims also heading to Zion through the desert.
When we try to go to heaven, every our circumstances will be against us. “Our hearts tend to be fearful, our knees buckle and our hands grow weak. God wants Isaiah to show us the picture of the blooming desert for our encouragement and, according to Hebrews, to teach us discipline.” [11] When the Israelites went across the wilderness, they worried about their safety, food and water, and they were in fear. And the Amalekite attacked them. They never have experienced to battle another country. But God always took care of them faithfully. “Your clothes did not wear out and your feet did not swell during these forty years.” (Deut. 8:4)
4 say to ones being fearful of heart, “Be strong, do not fear. Behold, your God will come with revenge, reward of God. He will come and save you.
5 Then the eyes of the blind will be opened, and the ears of the deaf will be opened.
6 Then the lame will jump like a deer, and the tongue of dumb shout for joy, because waters break forth in the wilderness and the streams in the desert.
7 And the scorched sand will become a pool, and the thirsty ground into a spring waters. In the haunt of Jackals, resting place of her, grass to reed and papyrus.
Desert crossing is a learning experience. The picture of the blooming desert is the vision that keeps us going. Feeble hands, buckling knees and fearful hearts speak of the enemy within, but the mention of God’s vengeance and retribution point to an enemy around us. When Israel crossed the desert it faced not only a lack of water and food, there was also the attack by Amalek it had to deal with.4 Isaiah confirms that God will continue to perform both miracles of victory.
“The pilgrims themselves, however (3–4), are under oppression, just as the exodus people were, but they are summoned to fortitude in full confidence of divine salvation. In verses 5–7, they are once again in the desert, but this time, not only is it being transformed for their benefit (6c–7) but there is another transformation also: the pilgrims are renewed for their journey (5–6ab). Their salvation has been accomplished.” [12]
In verse 4, the word vengeance is from נָקַם ‘to avenge, take vengeance.’ The word ‘reward’ גְּמוּל means ‘to deal fully or adequately with, deal out to.’ “Vengeance takes account of the wrong suffered by his people. Retribution repays the wrong done to his people. Vengeance and reward are what he will do to his adversaries, but for his people he will work salvation.”[13]
“The word ‘save; יָשַׁע ’ is a hiphil jussive, so it is God’s will to save His people even though they do not deserve deliverance.” [14] God saved His people from the power of enemies. And ultimately God saved us from the power of Satan. The pilgrims don’t have any qualification. But God forgave and cast their sins into the deep sea.
Third, New highway, homecoming for pilgrims (35:8-10)
8 And a highway will be there, and the way will be called the way of holiness. The unclean will not travel on it. But it will be for those walking of the way and fools will not go.
9 No lion will be there, and ferocious animals will not go up, she will not fount there. And the redeemed will walk there.
10 And the ransomed of Yahweh will return. And they will enter Zion with singing and everlasting joy upon their head. They will overtake gladness and joy. And sorrow and sighing will flee away.
There is a new highway. This way will be called the way of holiness. The unclean cannot travel on this highway. ‘טָמֵא’, it means that “to be unclean, to desecrate, to defile, to make impure. The main idea of the action was that of contaminating or corrupting, especially in the sight of God.” [15] Jesus also said that “"Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.” (Matt. 7:13-14)
And God said to Moses “Be holy because I, the LORD your God, am holy.”
Consequently Isaiah said that ‘the redeemed will walk there.’ “גְּאוּלִים” is very important word. It means that “‘to redeem’ or ‘act as a kinsman-redeemer.’ “The word means to act as a redeemer for a deceased kinsman (Ruth 3:13); to redeem or buy back from bondage (Lev. 25:48); to redeem or buy back a kinsman’s possessions (Lev. 25:26); to avenge a kinsman’s murder (Num. 35:19); to redeem an object through a payment (Lev. 27:13). Theologically, this word is used to convey God’s redemption of individuals from spiritual death and His redemption of the nation of Israel from Egyptian bondage and also from exile. ” [16] God is the only one who can redeem his people. Their aim is Zion.
3. Conclusion
Isaiah tells about how the faithful remnant will return to Zion from the wilderness. God open to new world for them, he will give a promise to the pilgrims. They will see the glory of God, and His works. And then they will shout for joy. This text gives us opportunity to proclaim the hope of glory which comes to us through the incarnation of our Lord. The renewal of creation, the resurrection of the body, the celebration in song, the eternal joy of the Lord, and, above all, the vision of our Lord in all his majesty and glory.
God wants to us to be holy. This text tells about the Way of Holiness. It is Christ himself who has opened up for us the Way of Holiness. And we will return to God. “He comes to us, rescues, heals, cleanses and enlightens us, so that we can go with him back to his Father and share in his holiness. Only those who are redeemed, purified, and sanctified will see the glory of God.” [17]
“Chapter 25 begins and ends with singing and gladness. The Way of Holiness is not a dismal journey but the way of joy. Travel on it begins with joy, and ends with even greater joy. As Christians we are called to share in the joy of our Lord (Matt 25:21,23). The secular world does not and cannot know this joy; it is the joy of the angels and the joy of God himself. At the birth of Jesus this joy comes down to earth so that we too can join in with the angels in their praise and enjoyment of God (Luke 2:10-14). This joy which we share with the whole redeemed, natural world issues in the praise of God which unites us with the whole of God’s creation (Ps. 148; Rev. 5:11-13). The end of it all is resounding praise as we see God to face.” [18]
Bibliography
Watts, John D. W., Word Biblical Commentary : Isaiah 34-66. (Dallas : Word, Incorporated, 2002)
Baker, Warren, The Complete Word Study Dictionary : Old Testament. Chattanooga, TN (AMG Publishers, 2003, c2002)
J. Alec Motyer, Isaiah, Tyndale Old Testament Commentaries (Inter-varsity press, 1999)
Baker, Warren, The Complete Word Study Dictionary : Old Testament (Chattanooga, TN : AMG Publishers, 2003)
John Schultz, Commentary to Book of Isaiah, (Bible-Commentaries.Com, 2007)
Dr. Robert Asher ISAIAH 35: EXPOSITION and BIBLICAL THEOLOGY (CTS Journal 8, April–June 2002)
John W. Kleinig, “The Holy Way An Exegetical Study of Isaiah 35:1-10”, Lutheran Theological Journal 17/3 (1983):115-120
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[1] I am using my own translation.
[2] Watts, John D. W., Word Biblical Commentary : Isaiah 34-66. (Dallas : Word, Incorporated, 2002), 1.
[3] Baker, Warren, The Complete Word Study Dictionary : Old Testament. Chattanooga, TN (AMG Publishers, 2003, c2002), 570
[4] Ibid., 948
[5] Ibid., 868
[6] Ibid., 141
[7] Watts, John D. W., Word Biblical Commentary : Isaiah 34-66. (Dallas : Word, Incorporated, 2002), 15
[8] J. Alec Motyer, Isaiah, Tyndale Old Testament Commentaries (Inter-varsity press, 1999), 218
[9] Watts, John D. W., Word Biblical Commentary : Isaiah 34-66. (Dallas : Word, Incorporated, 2002), 15
[10] Watts, John D. W., Word Biblical Commentary : Isaiah 34-66. (Dallas : Word, Incorporated, 2002), 15
[11] John Schultz, Commentary to Book of Isaiah, (Bible-Commentaries.Com, 2007)
[12] Ibid.
[13] J. Alec Motyer, Isaiah, Tyndale Old Testament Commentaries (Inter-varsity press, 1999), 218
[14] Dr. Robert Asher ISAIAH 35: EXPOSITION and BIBLICAL THEOLOGY (CTS Journal 8, April–June 2002), 11
[15] Baker, Warren, The Complete Word Study Dictionary : Old Testament (Chattanooga, TN : AMG Publishers, 2003), 404
[16] Baker, Warren, The Complete Word Study Dictionary : Old Testament (Chattanooga, TN : AMG Publishers, 2003), 176
[17] John W. Kleinig, “The Holy Way An Exegetical Study of Isaiah 35:1-10”, Lutheran Theological Journal 17/3 (1983):115-120
[18] Ibid.
Isaiah 35:1-10 [1]
1 The wilderness and dry country will be glad, and the desert (Araba) will rejoice and blossom like crocus.
2 It will bloom abundantly and she will rejoice indeed rejoicing and shout with joy. The magnificence of Lebanon will be given to her, the splendor of Carmel and Sharon. They will see the glory of Yahweh, the splendor of our God.
3 Strengthen the feeble hands and make strong the stumbling knees.
4 say to ones being fearful of heart, “Be strong, do not fear. Behold, your God will come with revenge, reward of God. He will come and save you.
5 Then the eyes of the blind will be opened, and the ears of the deaf will be opened.
6 Then the lame will jump like a deer, and the tongue of dumb shout for joy, because waters break forth in the wilderness and the streams in the desert.
7 And the scorched sand will become a pool, and the thirsty ground into a spring waters. In the haunt of Jackals, resting place of her, grass to reed and papyrus.
8 And a highway will be there, and the way will be called the way of holiness. The unclean will not travel on it. But it will be for those walking of the way and fools will not go.
9 No lion will be there, and ferocious animals will not go up, she will not fount there. And the redeemed will walk there.
10 And the ransomed of Yahweh will return. And they will enter Zion with singing and everlasting joy upon their head. They will overtake gladness and joy. And sorrow and sighing will flee away.
1. Introduction
Isaiah 35 is very important chapter in this book. This chapter declares that God’s final salvation of his people. And it also recalls Israel’s exodus from Egypt to Canaan. I think that the motif of exodus will be found a lot in the Bible. J. Alec Motyer mentioned that Isaiah 35 is “One of the most beautiful poems ever written.” in his commentary. And he also emphasized that Isaiah 35 is the climax of this book. And he mentions that Isaiah 35 is the exodus-based poem. His mention was interesting to me. And I searched internet and found that there are many examples of exodus motif in OT and NT. (And it is connected with God’s salvation.) I think the book of Isaiah may be it has also the shadow of this typology (exodus motif). So I decided to study through the exodus motif in this chapter 35. Therefore I try to bring out some meaning between Isaiah to exodus motif.
And secondly, I want to encourage those believers who have become discouraged and disheartened about themselves and their church. I want to tell how the Lord God will yet turn what looks like a dry and barren wilderness into a marvelous oasis and a new Garden of Eden.
OUTLINE OF ISAIAH 35
I. New world, a promise to the pilgrims (35:1-2)
II. New life, salvation for the pilgrims (35:3-7)
III. New highway, homecoming for pilgrims (35:8-10)
2. Analysis
Motyer divide 3 parts of this text. So I try to follow his guidance.
Firstly, 35:1-2 shows that New world, a promise to the pilgrims. I want to look around historical background of this text. Chapter 35 is linked with Isaiah 34. So we should take and consider each chapter’s subject. Chapter 34 indicate that Edom, as a representative of God's judgment on the nations, will be punished for their behavior. Edom is the enemy of Israel for a long time. The sword of the wrath of the LORD will judge them. Chapter 34 and 35 are contrasting. Chapter 34 represents the judgment of Edom, chapter 35 shows that renewal of Judah. [2]
After all, Jerusalem was destroyed, B.C. 587, they were ruined. And many people had been taken by Babylon. Judah had been abandoned for a long time, there were few people remain. It seems like the history of Israel was over. Edom was an ally of the Babylonians, it was involved in the siege of Jerusalem, Judah was looted by Edom. They competed with each other for a long time.
‘The wilderness and dry country will be glad, and the desert (Arabah) will rejoice and blossom like crocus.’ (Isa 35:1)
The meaning of ‘מִדְבָּר’ is that referring to a desert, a wilderness. “It indicates a wilderness area, a desert, or a pasture used for animals in general; in reference to specific areas, especially the great Sinai wilderness.; Some wilderness areas featured cities and villages.” [3]
Dry land, צִיָּה , “it refers to a time of drought, a lack of rain for supplying water or to the infertile, dry ground itself. The thirsting of the dry ground for water is compared to the longing of the soul for God. It refers to the desert and wilderness wanderings of Israel after the Exodus. The LORD is able to transform a desert into a place of flowing waters and babbling springs, even the dry land. But He can turn a city of splendor into a desiccated wilderness.” [4]
Arbah, “עֲרָבָה , is designates a prominent geographic feature of the Middle East. It is used to designate the arid plateau in south Judah (Isa. 51:3; 1 Sam. 23:24); various portions of the Jordan River valley and the adjacent plains (Josh. 12:1; 2 Sam. 2:29); the desert area in northern Arabia (Deut. 1:1); and any generic land formation similar to these arid plateaus (Deut. 1:7; Isa. 40:3). There is some uncertainty as to the use of this word in Psalm 68:4. Most translations render the word as heavens or clouds, rather than the more literal meaning, desert.” [5]
“They are called here Wilderness (מדבר), Dry Land (ציה) and Arabah (ערבה). The three names refer to the rift of Jordan, especially south of the Dead Sea toward the Gulf of Aqabah. This eastern part of the Negev was disputed territory between Edom and Judah during their entire existence. Although dry and forbidding in the eyes of some, it drew shepherds and farmers who hoped for rains that seldom came. The land was essentially fruitful, if only water were available, and was certainly strategically located to control trade routes to the Gulf of Aqabah and to Arabia.” [6] “The Wilderness is used in the Pentateuch to refer to the entire area through which the tribes wandered on their way to Canaan. This included the Wilderness of Moab (Deut 2:8) and the Wilderness of Edom (2 Kgs 3:8). ערבה “Arabah” bears an even broader connotation.” [7] It usually refers that steppe lands around the Dead Sea. Isaiah 34 indicates that Edom will be devastated by God’s judgment. And Judah, who lived border area, will be perceived quickly that variation. It is begging of the new ear and new world, the LORD will be bring it and giving for his glory. Edom was destroyed by God’s judgment, but Judah will be restored by God’s grace. They will see and understand how God works wonderfully. So the people of the remnants and the pilgrims will be watching, they will be glad, rejoice and shout for joy.
It resembles with “when Israel set out from Egypt, the most unpromising places supported them (Ex. 15-17) and it was in the wilderness that they saw the glory of the Lord (Ex. 16:10). They were standing before Mt. Sinai. They were all trembled by the glory of God and his most holiness. In Exodus 17, the water which flowed for the Lord’s people made the desert blossom momentarily, but Isaiah foresees the final pilgrims making their way through a glorified environment.
“It will bloom abundantly and she will rejoice indeed rejoicing and shout with joy. The magnificence(glory) of Lebanon will be given to her, the splendor of Carmel and Sharon. They will see the glory of Yahweh, the splendor of our God.” (Isa. 35:2)
Lebanon represents the work of God, and not of man; Carmel actually means ‘garden-land’, ordered cultivation and Sharon provides a standard of beauty. All this transforms the former desert, but those who walk through it see more than the beauty of creation: they see the glory and splendor of the Creator.” [8]
כבוד “glory” and הדר “splendor” are the divine attributes which are revealed in Yahweh’s actions. When chapter 34–35 are properly seen together, it is clear that they refer not primarily to the beauties of nature but to the judgment on Edom. The Arabah’s renaissance is the result of that act and it reflects the glory which is attributed to Yahweh because of it. And כָּבוֹד glory and הֲדַר splendor related to king. And also two words were used to praise God. Jerusalem, Israel, all flesh, and the non-Israelite pilgrims see the glory. Both glory and splendor are spoken of kings. And both are used in the praise of Yahweh. [9]
Isaiah’s metaphor in v 1-2, it is not his concern about the beauty of nature, but he wants to show that the judgment of Edom and what it occurred by the result of judgment, which about renewal of Araba. So it is the victorious declaration about future. The exiled people came back their home by God’s surprisingly way. They were restored and they served God again.
Therefore it is appropriate to joy and glad. (שׂושׂ, גַּל, גִּילָה, רָנַן) Joy is related with God’s salvation. If you read Exodus chapter 15, the joy is overflowing. They were redeemed and safe by the power of God, and escaped from the Egyptian soldiers’ hand. God’s deliverance upon the Israelite but God’s judgment hit the enemy of Israel. So they shout for joy and they are dancing spontaneously. They praised the LORD with all their heart. Isaiah 35 recalls that kind of joy.
God is the creator of universe. And creatures are also waiting God’s redemption. (Rom. 8:19-22)
Second, New life, salvation for the pilgrims (35:3-7)
3 Strengthen the feeble hands and make strong the stumbling knees.
“They had to pass through territory around Jerusalem that was controlled by Edom, which cannot have been a pleasant experience. This is no longer necessary. They encourage each other is these verses. Feeble hands, faltering knees, fearful hearts, the blind, deaf and lame all fit the picture of pilgrimage processions on their way to the Holy City which would certainly have included the infirm, the ill, and the impaired.” [10] Their purpose was to see their God who is in Zion. But the people of Israel through the wilderness to get to the promised land, as pilgrims also heading to Zion through the desert.
When we try to go to heaven, every our circumstances will be against us. “Our hearts tend to be fearful, our knees buckle and our hands grow weak. God wants Isaiah to show us the picture of the blooming desert for our encouragement and, according to Hebrews, to teach us discipline.” [11] When the Israelites went across the wilderness, they worried about their safety, food and water, and they were in fear. And the Amalekite attacked them. They never have experienced to battle another country. But God always took care of them faithfully. “Your clothes did not wear out and your feet did not swell during these forty years.” (Deut. 8:4)
4 say to ones being fearful of heart, “Be strong, do not fear. Behold, your God will come with revenge, reward of God. He will come and save you.
5 Then the eyes of the blind will be opened, and the ears of the deaf will be opened.
6 Then the lame will jump like a deer, and the tongue of dumb shout for joy, because waters break forth in the wilderness and the streams in the desert.
7 And the scorched sand will become a pool, and the thirsty ground into a spring waters. In the haunt of Jackals, resting place of her, grass to reed and papyrus.
Desert crossing is a learning experience. The picture of the blooming desert is the vision that keeps us going. Feeble hands, buckling knees and fearful hearts speak of the enemy within, but the mention of God’s vengeance and retribution point to an enemy around us. When Israel crossed the desert it faced not only a lack of water and food, there was also the attack by Amalek it had to deal with.4 Isaiah confirms that God will continue to perform both miracles of victory.
“The pilgrims themselves, however (3–4), are under oppression, just as the exodus people were, but they are summoned to fortitude in full confidence of divine salvation. In verses 5–7, they are once again in the desert, but this time, not only is it being transformed for their benefit (6c–7) but there is another transformation also: the pilgrims are renewed for their journey (5–6ab). Their salvation has been accomplished.” [12]
In verse 4, the word vengeance is from נָקַם ‘to avenge, take vengeance.’ The word ‘reward’ גְּמוּל means ‘to deal fully or adequately with, deal out to.’ “Vengeance takes account of the wrong suffered by his people. Retribution repays the wrong done to his people. Vengeance and reward are what he will do to his adversaries, but for his people he will work salvation.”[13]
“The word ‘save; יָשַׁע ’ is a hiphil jussive, so it is God’s will to save His people even though they do not deserve deliverance.” [14] God saved His people from the power of enemies. And ultimately God saved us from the power of Satan. The pilgrims don’t have any qualification. But God forgave and cast their sins into the deep sea.
Third, New highway, homecoming for pilgrims (35:8-10)
8 And a highway will be there, and the way will be called the way of holiness. The unclean will not travel on it. But it will be for those walking of the way and fools will not go.
9 No lion will be there, and ferocious animals will not go up, she will not fount there. And the redeemed will walk there.
10 And the ransomed of Yahweh will return. And they will enter Zion with singing and everlasting joy upon their head. They will overtake gladness and joy. And sorrow and sighing will flee away.
There is a new highway. This way will be called the way of holiness. The unclean cannot travel on this highway. ‘טָמֵא’, it means that “to be unclean, to desecrate, to defile, to make impure. The main idea of the action was that of contaminating or corrupting, especially in the sight of God.” [15] Jesus also said that “"Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.” (Matt. 7:13-14)
And God said to Moses “Be holy because I, the LORD your God, am holy.”
Consequently Isaiah said that ‘the redeemed will walk there.’ “גְּאוּלִים” is very important word. It means that “‘to redeem’ or ‘act as a kinsman-redeemer.’ “The word means to act as a redeemer for a deceased kinsman (Ruth 3:13); to redeem or buy back from bondage (Lev. 25:48); to redeem or buy back a kinsman’s possessions (Lev. 25:26); to avenge a kinsman’s murder (Num. 35:19); to redeem an object through a payment (Lev. 27:13). Theologically, this word is used to convey God’s redemption of individuals from spiritual death and His redemption of the nation of Israel from Egyptian bondage and also from exile. ” [16] God is the only one who can redeem his people. Their aim is Zion.
3. Conclusion
Isaiah tells about how the faithful remnant will return to Zion from the wilderness. God open to new world for them, he will give a promise to the pilgrims. They will see the glory of God, and His works. And then they will shout for joy. This text gives us opportunity to proclaim the hope of glory which comes to us through the incarnation of our Lord. The renewal of creation, the resurrection of the body, the celebration in song, the eternal joy of the Lord, and, above all, the vision of our Lord in all his majesty and glory.
God wants to us to be holy. This text tells about the Way of Holiness. It is Christ himself who has opened up for us the Way of Holiness. And we will return to God. “He comes to us, rescues, heals, cleanses and enlightens us, so that we can go with him back to his Father and share in his holiness. Only those who are redeemed, purified, and sanctified will see the glory of God.” [17]
“Chapter 25 begins and ends with singing and gladness. The Way of Holiness is not a dismal journey but the way of joy. Travel on it begins with joy, and ends with even greater joy. As Christians we are called to share in the joy of our Lord (Matt 25:21,23). The secular world does not and cannot know this joy; it is the joy of the angels and the joy of God himself. At the birth of Jesus this joy comes down to earth so that we too can join in with the angels in their praise and enjoyment of God (Luke 2:10-14). This joy which we share with the whole redeemed, natural world issues in the praise of God which unites us with the whole of God’s creation (Ps. 148; Rev. 5:11-13). The end of it all is resounding praise as we see God to face.” [18]
Bibliography
Watts, John D. W., Word Biblical Commentary : Isaiah 34-66. (Dallas : Word, Incorporated, 2002)
Baker, Warren, The Complete Word Study Dictionary : Old Testament. Chattanooga, TN (AMG Publishers, 2003, c2002)
J. Alec Motyer, Isaiah, Tyndale Old Testament Commentaries (Inter-varsity press, 1999)
Baker, Warren, The Complete Word Study Dictionary : Old Testament (Chattanooga, TN : AMG Publishers, 2003)
John Schultz, Commentary to Book of Isaiah, (Bible-Commentaries.Com, 2007)
Dr. Robert Asher ISAIAH 35: EXPOSITION and BIBLICAL THEOLOGY (CTS Journal 8, April–June 2002)
John W. Kleinig, “The Holy Way An Exegetical Study of Isaiah 35:1-10”, Lutheran Theological Journal 17/3 (1983):115-120
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[1] I am using my own translation.
[2] Watts, John D. W., Word Biblical Commentary : Isaiah 34-66. (Dallas : Word, Incorporated, 2002), 1.
[3] Baker, Warren, The Complete Word Study Dictionary : Old Testament. Chattanooga, TN (AMG Publishers, 2003, c2002), 570
[4] Ibid., 948
[5] Ibid., 868
[6] Ibid., 141
[7] Watts, John D. W., Word Biblical Commentary : Isaiah 34-66. (Dallas : Word, Incorporated, 2002), 15
[8] J. Alec Motyer, Isaiah, Tyndale Old Testament Commentaries (Inter-varsity press, 1999), 218
[9] Watts, John D. W., Word Biblical Commentary : Isaiah 34-66. (Dallas : Word, Incorporated, 2002), 15
[10] Watts, John D. W., Word Biblical Commentary : Isaiah 34-66. (Dallas : Word, Incorporated, 2002), 15
[11] John Schultz, Commentary to Book of Isaiah, (Bible-Commentaries.Com, 2007)
[12] Ibid.
[13] J. Alec Motyer, Isaiah, Tyndale Old Testament Commentaries (Inter-varsity press, 1999), 218
[14] Dr. Robert Asher ISAIAH 35: EXPOSITION and BIBLICAL THEOLOGY (CTS Journal 8, April–June 2002), 11
[15] Baker, Warren, The Complete Word Study Dictionary : Old Testament (Chattanooga, TN : AMG Publishers, 2003), 404
[16] Baker, Warren, The Complete Word Study Dictionary : Old Testament (Chattanooga, TN : AMG Publishers, 2003), 176
[17] John W. Kleinig, “The Holy Way An Exegetical Study of Isaiah 35:1-10”, Lutheran Theological Journal 17/3 (1983):115-120
[18] Ibid.
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