Isaiah 35:4 Ulasan

As after a prediction of God's judgments upon the world (ch. 24) follows a promise of great mercy to be had in store for his church (Isa 25:1-12), 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, Isa 35:2, Isa 35:7). II. The well-wishers to it, who were weak and timorous, shall be encouraged (Isa 35:3, Isa 35:4). III. Miracles shall be wrought both on the souls and on the bodies of men (Isa 35:5, Isa 35:6). IV. The gospel church shall be conducted in the way of holiness (Isa 35:8, Isa 35:9). 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.

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, Isa 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, Isa 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, Isa 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, Isa 35:8.

Say to them that are of a fearful heart,.... Or, "hasty of heart" (w); are at once for flying from the enemy; "hasty" in drawing black conclusions upon themselves and their state; "inconsiderate" of the promises made unto them; ready to doubt of, and call in question, the performance of the above things, respecting the fruitful and flourishing estate of the church: wherefore it must be said to them, Be strong, fear not; be strong in faith, fear not the enemy, nor doubt of the fulfilment of divine promises, relating to their ruin and your safety: behold, your God will come with vengeance; Christ, who is God in our nature, God manifest in the flesh, and who came by the assumption of human nature; and when he first came, he came with vengeance, and took vengeance on Satan and his works; on him, and his principalities, and powers, whom he spoiled and destroyed, as well as made an end of sin and abolished death; see Isa 61:2 so likewise he came in his kingdom and power, and took vengeance on the Jewish nation, for their disbelief and rejection of him; and which time is expressly called the days of vengeance, Luk 21:22 and at the time of his spiritual coming he will destroy antichrist with the brightness of it, and avenge the blood of his servants, Rev 18:20 and at his personal coming he will take vengeance on them that know not God, and obey not his Gospel, Th2 1:8 and the words are so expressed as to take in the several times of his coming: and since he has already come, and taken vengeance in some instances, this may serve to encourage, and perhaps the design of it is to encourage, the faith of God's people, with respect to his future coming, and the end and issue of it: even God with a recompence: or, "the God of recompence" (x); and so the Targum, "the Lord of recompences;'' both to the wicked a just recompence of reward or punishment for their sins, it being just with him to recompense tribulation to them that trouble his people; and to the saints, the time of his spiritual reign being the time, as to destroy them that destroy the earth, so to give a reward to his servants the prophets, and to the saints, and to them that fear his name, Rev 11:18, he will come and save you; the end of his first coming was to save his people from sin, the curse and condemnation of the law, from hell, wrath, ruin, and destruction; and the end of his spiritual coming, at the latter day, will be to save his people from their antichristian enemies, from idolatry, superstition, and slavery. (w) "festinis corde", Vatablus; "praecipitantibus corde", Cocceius; "inconsideratis", Junius & Tremellius, Piscator. (x) "praemiator Deus ipse veniet", Castalio.

The actions of Christ must be seen alongside the rule of the Scriptures. Unless I am mistaken, we see that Christ’s work consisted of two actions: preaching and power. Let us look at each of these in the order we have just listed them. First, Christ was announced as a preacher. Isaiah said, “Cry out loud, and do not hold back. Lift up your voice as a trumpet, and declare to my people their crimes and to the house of Jacob their sins. Then seek me day by day and desire to learn my ways, as a nation that has done righteousness and has not forsaken the judgment of God,” and so forth. Second, it was announced that Christ would do acts of power from the Father. Isaiah said, “Behold, our God will come with judgment; he will come and save us. Then the sick will be healed, the eyes of the blind will see, the ears of the deaf will hear, the mute will speak, and the lame will leap as a deer.”

(Verse 3, 4.) Strengthen the weak hands, and make firm the feeble knees. Say to those who are fearful, “Be strong, do not fear! Behold, your God will bring vengeance and retribution. God Himself will come and save you (or as the Septuagint translates, us). Then the eyes of the blind will be opened, and the ears of the deaf will hear. Then the lame will leap like a deer, and the tongue of the mute will sing, for water will burst forth in the wilderness, and streams in the desert, and the dry ground will become a pool (or marsh), and the thirsty land springs of water. In the dens where the dragons once lived, green rushes and reeds shall grow (in the version of the Seventy: There will be the joy of birds and the folds of flocks). And there shall be a path and a road (or a clean road) and it shall be called the holy road, no unclean person shall pass through it. And this shall be for us a direct road, so that fools shall not go astray (or as the Seventy translated, There will be no unclean road there, those who are scattered shall pass through it and shall not wander. There will be, it says, no lion there, and no wicked beast shall ascend it, nor shall it be found there; but they who are set free shall walk on it. And those who are redeemed by the Lord shall return and come to Zion with praise, and everlasting joy shall be upon their heads. They shall obtain joy and gladness, and sorrow and sighing shall flee away. We have mixed together both editions, so that the size of the books may not be stretched in presenting each one, which has already exceeded the limit of brevity.) To the apostles, about whom it was said above: They themselves will see the glory of the Lord and the beauty of our God, it is commanded that they strengthen the hands that are weak among the nations, and make firm the feeble knees, so that those who were unable to do the work of God with weak hands and had a dry right hand, may extend it to good works. And those who once stumbled among idols in various errors, may walk firmly on the path of truth, and may the faith of the Lord strengthen the weak and fearful, so that they may not be afraid, and may the fear of the one God drive away all fears of error. The reason, however, is security and constancy, because Christ is coming, to whom the Father has given all judgment: and he will render to each one according to their works (John 5). He himself will come and save you, to whom it is said, do not be afraid: whether us, as the Apostles say that salvation is common with those who believe. Then the eyes of the blind will be opened, and the ears of the deaf will be opened. Then the lame will leap like a deer, and the tongue of the mute will be opened. Although this was fulfilled by the magnitude of the signs, when the Lord spoke to the disciples of John, who were sent to him: Go and report to John what you have heard and seen: the blind see, the lame walk, lepers are cleansed, the deaf hear, the dead rise, the poor have the good news preached to them (Luke 7:22); yet it is fulfilled daily among the Gentiles, when those who were previously blind and used to stumble into wood and stones, now see the light of truth. And those who could not hear the words of the Scriptures with deaf ears, now rejoice in the precepts of God; for those who were previously closed off and did not follow the right path, leap like deer, imitating their teachers, and the tongue of the mute will be opened, whom Satan had closed off in order that they could not confess the Lord. Therefore, the eyes will be opened, the ears will hear, the lame will leap, and the tongue of the mute will be opened, for they have been torn apart, or have burst forth, in the desert of the Church of baptismal waters, and there are streams and rivers in the wilderness, namely different spiritual graces; and what was dry has been turned into marshes and a pond, so that it not only lacks the heat of thirst but also becomes navigable and irrigated, and has many springs that the deer desires, and those who drink from them can bless the Lord, according to what is written: Bless the Lord from the fountains of Israel (Ps. 67:27). In the prisons of the souls of the Gentiles, in which dragons dwelled before, there will be reed and rush, on which the faith of the Lord will be written, and on which the weary limbs will rest; whether it will be the joy of birds, and the cages of flocks: so that the doves may take wings, and leaving behind the lowly, may hasten to the heights, and be able to say with the Psalmist, The Lord feeds me, and I shall not want: He has placed me in a place of pasture: He has nourished me by refreshing waters. There will be a path, and a very clean road, which will be called holy, and which says of itself: I am the way (John 14:6), through which someone who is defiled cannot pass. Hence it is also said in the psalm, Blessed are the undefiled in the way (Psalm 119:1). And this way will be for us, that is, our God, so straight and level and plain, that it has no error: and the foolish and senseless may perish trying to enter, to whom Wisdom speaks in Proverbs: If anyone is little, let him come to me. And she has spoken to the foolish, come and eat my bread, and drink the wine which I have mixed for you. Leave behind foolishness, and live, and walk in the ways of prudence (Prov. 5:4-6). For God has chosen the foolish things of the world (1 Cor. 1): of which the prince of fools speaks in the psalm, God, you know my foolishness. And the foolishness of God is wiser than men (Ps. 68:6). Therefore the Septuagint translated: And those who were scattered (1 Cor. 2), and separated from the fellowship of the Lord, will by no means wander. It follows, There will not be a lion there: our adversary the devil, who prowls around roaring, how could he enter the sheepfold of the Lord (I Peter V). And the evil beasts, his satellites, will not climb through it. For the track of a snake cannot be found on a rock. But those who have been freed from the chains of sin, redeemed by the blood of the Savior, and have repented; and have come to Zion, of which we have often said: You have come to Mount Zion, and to the heavenly city of the living God Jerusalem (Hebrews XII, 22); let us not seek a golden Zion in the manner of the Jews, and a gemmed Jerusalem, which, according to the prophecy of Daniel, has been dissolved into eternal ashes (Daniel IX). And there will be everlasting joy for those praising the Lord over their heads, so that after they have conquered the world, they may say with the Apostle and Prophet: I have completed the race, I have kept the faith, the crown of righteousness has been reserved for me (2 Timothy 4:7-8); and, Lord, as with the shield of your good will, you have crowned us (Psalm 5:12). Then, with joy and gladness succeeding, sorrow and groaning will flee when He comes from Zion to deliver. All these things we interpret, according to the Apostle Paul, as referring to the first coming of the Savior: but the Jews and our Judaizers refer them to the second, on account of a single verse, 'They shall be converted, and shall come to Zion with praise; desiring the blood of sacrifices, the bondage of all nations, and the beauty of wives.'

This is the divine arrangement, as far as any human being can investigate it, better minds in a better way, lesser minds less effectively; this divine arrangement is giving us hints of a great and significant mystery. Christ, you see, was going to come in the flesh, not anyone at all, not an angel, not an ambassador; but “he himself will come and save you.” It wasn’t anyone who was going to come; and yet how was he going to come? He was going to be born in mortal flesh, to be a tiny infant, to be laid in a manger, wrapped in cradle clothes, nourished on milk; going to grow up, and finally even to be done to death. So in all these indications of humility there is indeed a pattern of an extreme humility.

“This is the will of my Father,” he said, “that all who see the Son and believe in him should have eternal life.” But notice that he who was sent also came by his own will, as the prophet Isaiah said: “Be encouraged, you who are lowly of soul, and do not fear. Behold, our God will bring judgment. God himself will come and save us.”

Christ said, “I am in the Father, and the Father is in me,” and “Whoever sees me, sees the Father.” The inclusion of just one syllable, “and,” distinguishes the Father from the Son. It also demonstrates that you possess neither the Father nor the Son. Tell me, Arian, do you refer to the Father as God? And how! But what about the Son? Him too I profess to be God. You will do well to acknowledge this also, for when his coming in the flesh was announced beforehand, the prophet said about him, “Be encouraged, you who are lowly of soul, and do not fear. Behold, your God will bring the vengeance of retribution. God himself will come and save us.”

Second, the strengthening itself is set out: say to the fainthearted: fear not, little flock (Luke 12:32). Third, the reason for the strengthening is assigned, and first, as to the removal of evils, in liberating them from their enemies: behold your God will bring the revenge of recompense: he will revenge the blood of his servants (Deut 32:43).

Jeremiah is commanded to go to the Rechabites, who, on the approach of the Chaldean army, took refuge in Jerusalem; and to try their obedience to the command of Jonadab, (or Jehonadab, Kg2 10:15, Kg2 10:16), their great progenitor, who lived in the reign of Jehu, king of Israel, upwards of two hundred and fifty years before this time, offers them wine to drink, which they refuse, Jer 35:1-11. Hence occasion is taken to upbraid the Jews with their disobedience to God, their heavenly Father, Jer 35:12-17; and a blessing is pronounced on the Rechabites, Jer 35:18, Jer 35:19.

CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10) 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.

fearful--"hasty," Margin; that is, with a heart fluttered with agitation. with--the Hebrew is more forcible than the English Version: "God will come, vengeance! even God, a recompense!" The sense is the same.