อิสยาห์ 35:8 วิจารณ์

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.

And an highway shall be there, and a way,.... Not two ways, but one; the way shall be a highway, a way cast up, raised, and "elevated" (y); this is to be understood principally of Christ, the only way of life and salvation; and of the lesser paths of duty and ordinances: and the meaning is, that in those desert places, where Christ and his Gospel had not been preached, at least for many ages, here he should be made known, as the way, the truth, and the life; his Gospel preached, and his ordinances administered; and multitudes, both of Jews and Gentiles, should be directed and enabled to walk here. Christ is a highway to both; a way cast up by sovereign grace, which is raised above the mire and dirt of sin, and carries over it, and from it; a way visible and manifest, clearly pointed to and described in the everlasting Gospel; it is the King's highway, the highway of the King of kings, which he has ordered and appointed, and is common to all his subjects, high and low, rich and poor, stronger or weaker believers, all may walk in this way; it is an old beaten path, which saints in all ages, from the beginning of the world, have walked in; it is the good old way, the more excellent, the most excellent one; all obstructions and impediments are removed, cast in by sin, Satan, the law, and the world; nor is anyone to be stopped and molested in this way, and all in it shall come safe to their journey's end: and it shall be called The way of holiness; or, "a holy way" (z); Christ is perfectly holy in nature and life, and the holiness of both is imputed to those that are in this way; all in this way are sanctified by the Spirit and grace of God; this way leads to perfect holiness in heaven, and none but holy persons walk here: salvation by Christ no ways discourages the practice of holiness, but is the greatest motive and incentive to it. Christ leads his people in paths of righteousness; in the paths of truth, of ordinances, and of worship, public and private, all which are holy; and in the path of Gospel conversation and godliness: this way is so holy, that the unclean shall not pass over it; all men are unclean by nature; some are cleansed by the grace of God and blood of Christ; and though, as sanctified, they are not free from sin and the pollution of it, yet, as justified, they are "the undefiled in the way"; and none but such can pass over, or pass through this way to heaven, Rev 21:27, but it shall be for those; for holy men, not for the unclean; for Israel only, as Kimchi, for such who are Israelites indeed; for those who are before mentioned, Isa 35:5 as Jarchi; it is for those to walk in who have been blind, but now see, and these are led in a way that they knew not before; for the deaf, who now hear the voice behind them, saying, this is the way; for the lame man, that leaps like a hart, to walk and run in; for the dumb, now made to sing, and go on in it rejoicing; it is for the redeemed to walk in, as in the following verse. This clause may be rendered, "and he shall be with them" (a); that is, God shall be with them; they shall have his company and gracious presence in the way; he will be with them, to guide and direct them, to supply all their wants, and furnish them with everything convenient for them; to support and strengthen them, on whom they may lean and stay themselves; to guard and protect them from all their enemies; and being with them they shall not miss their way, or fail of coming to the end. Hence it follows, the wayfaring men, though fools, shall not err therein; or travellers; such the saints are, they are strangers, pilgrims, and sojourners here; they have no continuance here; they are like wayfaring men, that abide but for a night; they are bound for another country, a better, even a heavenly one, and at last shall arrive thither: now these, though they have been "fools" in their unregenerate state, with respect to spiritual things; or though they may not have that sharpness of wit, and quickness of natural parts, as some men have; and though they may not have that clear and distinct knowledge of Gospel truths as others, at least of some of them, yet shall not err as to the way of salvation; and though they may err or mistake in some things, yet not in the main, not fundamentally, nor finally; the way of salvation by Christ is so plain a way, that he that has any spiritual understanding of it shall not err in it. (y) "semita strata", Montanus; "vel exaltata lapidibus", Vatablus. (z) "via sancta", V. L. Piscator. (a) "sed ipse illis ambulator vise" De Dieu; "ipse cum eis", Tigurine version.

Third, as to the restoration of the ways, he sets out the holiness of the way: and a path, leading to the temple, shall be there, in the land of Judah; the unclean, the gentile, as before, or mystically, concerning the Church militant or triumphant: there shall not enter into it any thing defiled (Rev 21:27). He also sets out straightness of the way: and this shall be unto you a straight way, so that fools shall not err therein, that is, however simple they may be, they will not err, because of the multitude of those traveling by it: I will bring them from the north country (Jer 31:8).

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.

And a highway - The word ודרך 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 De Rossi's have it but once; so likewise the Syriac, Septuagint, and Arabic. Err therein - A MS. of Dr. Kennicott's adds בו bo, in it, which seems necessary to the sense, and so the Vulgate, per eam, "by it. "One of De 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 Isa 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.

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.

highway--such a causeway (raised way, from a Hebrew root, "to cast up") as was used for the march of armies; valleys being filled up, hills and other obstructions removed (Isa 62:10; compare Isa 40:3-4). way of holiness--Hebraism for "the holy way." HORSLEY translates, "the way of the Holy One;" but the words that follow, and Isa 35:10, show it is the way leading the redeemed back to Jerusalem, both the literal and the heavenly (Isa 52:1; Joe 3:17; Rev 21:27); still Christ at His coming again shall be the Leader on the way, for which reason it is called, "The way of the Lord" (Isa 40:3; Mal 3:1). it shall be for those: the wayfaring men--rather, "He (the Holy One) shall be with them, walking in the way" [HORSLEY]. though fools--rather, "And (even) fools," that is, the simple shall not go astray, namely, because "He shall be with them" (Mat 11:25; Co1 1:26-28).

In the midst of such miracles, by which all nature is glorified, the people of Jehovah are redeemed, and led home to Zion. "And a highway rises there, and a road, and it will be called the Holy Road; no unclean man will pass along it, as it is appointed for them: whoever walks the road, even simple ones do not go astray. There will be no lion there, and the most ravenous beast of prey will not approach it, will not be met with there; and redeemed ones walk. And the ransomed of Jehovah will return, and come to Zion with shouting, and everlasting joy upon their head: they lay hold of gladness and joy, and sorrow and sighing flee away." Not only unclean persons from among the heathen, but even unclean persons belonging to Israel itself, will never pass along that holy road; none but the church purified and sanctified through sufferings, and those connected with it. למו הוּא, to them, and to them alone, does this road belong, which Jehovah has made and secured, and which so readily strikes the eye, that even an idiot could not miss it; whilst it lies to high, that no beast of prey, however powerful (perı̄ts chayyōth, a superlative verbal noun: Ewald, 313, c), could possibly leap up to it: not one is ever encountered by the pilgrim there. The pilgrims are those whom Jehovah has redeemed and delivered, or set free from captivity and affliction (גּאל, לג, related to חל, solvere; פּדה, פד, scindere, abscindere). Everlasting joy soars above their head; they lay fast hold of delight and joy (compare on Isa 13:8), so that it never departs from them. On the other hand, sorrow and sighing flee away. The whole of Isa 35:10 is like a mosaic from Isa 51:11; Isa 61:7; Isa 51:3; and what is affirmed of the holy road, is also affirmed in Isa 52:1 of the holy city (compare Isa 62:12; Isa 63:4). A prelude of the fulfilment is seen in what Ezra speaks of with gratitude to God in Ezr 8:31. We have intentionally avoided crowding together the parallel passages from chapters 40-66. The whole chapter is, in every part, both in thought and language, a prelude of that book of consolation for the exiles in their captivity. Not only in its spiritual New Testament thoughts, but also in its ethereal language, soaring high as it does in majestic softness and light, the prophecy has now reached the highest point of its development.