Albert Barnes Commentary Isaiah 35

The wilderness and the solitary place - This is evidently figurative language, such as is often employed by the prophets. The word translated ‘solitary place’ (ציה tsı̂yâh), properly denotes a dry place, a place without springs and streams of water; and since such places produce no greenery 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 the phrase is evidently used in this sense here. It does not refer to the desolations of Judea but to all places that might properly be called a moral wilderness or a spiritual desert. Thus, it 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 and Isaiah 44:3-4 show that this is the sense in which the phrase is used here. The meaning is that every situation which might appropriately be called a moral wilderness—that is, the whole pagan world—would ultimately be made glad. The sense is that such great and happy changes would take place in these desolations as if the wilderness were to become a vast field producing the lily and the rose, or as if (Isaiah 35:2) the glory of Lebanon and the beauty of Sharon and Carmel were to be imparted to such places.

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 that the desolate moral world would be filled with joy on account of the blessings predicted here. The phrase ‘for them,’ expressed in Hebrew by the affix מ (m), doubtless means on account of the blessings foretold in this prophecy. Lowth supposes, however, that the letter has been added to the word ‘shall be glad’ (ישׂשׂוּ y^es'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,’ namely, the destruction of all God’s foes 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 Rosenmüller and Gesenius.

And blossom as the rose - The word translated ‘rose’ (חבצלת chăbı̂tsâleth) occurs only here and in Song of Solomon 2:1, where it is also translated ‘rose.’ The Septuagint translates it Κρίνον (Krinon), ‘Lily.’ The Vulgate also translates it Lilium—the lily. The Syriac also translates it by a word that 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, however, is not materially affected whatever 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, being a better-known flower, conveys a more striking image of beauty, and there is no impropriety in retaining it.

It shall blossom abundantly - Hebrew, ‘Blossoming it shall blossom’ - a common mode of expression in Hebrew, denoting certainty, abundance, fullness - similar to the expression (Genesis 2:17), Dying thou shalt die, that is, you shall surely die. The sense here is, it shall blossom in abundance.

And rejoice even with joy - Strong figurative language, denoting the greatness of the blessings; as great as if in the waste wilderness there should be heard the voice of joy and rejoicing. The Septuagint renders this: ‘The deserts of Jordan also bloom and rejoice;’ and Jerome applies this to the preaching of John in the wilderness adjacent to Jordan. The Septuagint evidently read ירדן yaredēn instead of the Hebrew ירנן yerannēn. Lowth has followed this, and rendered it, ‘The well-watered plain of Jordan shall rejoice,’ but without any authority from Hebrew manuscripts for the change.

The glory of Lebanon - The glory or ornament of Lebanon was its cedars (see the note at Isaiah 10:34). The sense here is, that the change would be as great under the blessings of the Messiah’s reign as if there should be suddenly transferred to the waste wilderness the majesty and glory of Mount Lebanon.

The excellency of Carmel - Carmel was emblematic of beauty, as Lebanon was of majesty, and as Sharon was of fertility. For a description of Carmel, see the note at Isaiah 29:17; of Sharon, see the note at Isaiah 33:9. The sense is clear. The blessings of the times of the Messiah would be as great, compared with what had existed before, as if the desert were made as lovely as Carmel, and as fertile as Sharon. The world that, in regard to comfort, intelligence, and piety, might be compared to a pathless desert, would be like the beauty of Carmel and the fertility of Sharon.

They shall see the glory of the Lord - As manifested under the Messiah.

Strengthen ye - That is, you who are the religious teachers and guides of the people. This is an address made by the prophet in view of what he had said and was about to say of the promised blessings. The sense is, strengthen and sustain the feeble and the desponding by the promised blessings; by the assurances (Isaiah 34:0) that all the enemies of God and his people will be destroyed, and that he will manifest himself as their Protector and send the promised blessings upon them.

Or it may be regarded as addressed to the officers and ministers of religion for when these blessings would come, and as an exhortation to them to use the influences, the promises, and the consolations that would attend the coming of the Messiah, to strengthen the feeble and confirm those who were faint-hearted.

The weak hands, and confirm the feeble knees - Strength resides mainly in the arms and in the lower limbs, or the knees. If these are feeble, the whole frame is feeble. Fear relaxes the strength of the arms and the firmness of the knees; and the expressions weak hands and feeble knees become synonymous with a timid, fearful, and desponding frame of mind.

Such were to be strengthened by the assurance of the favor of God and by the consolations which would flow from the reign of the Messiah. The Jews, who looked out upon the desolations of their country, were to be comforted by the hope of future blessings; those who lived in those future times were to be consoled by the assurances of the favor of God through the Messiah (compare the notes at Isaiah 40:1).

Say to them - This is still an address to the ministers of religion, to make use of all the consolations which these truths and predictions provide to confirm and strengthen the people of God.

Of a fearful heart - Of a timid, fainthearted heart; those who tremble before their enemies. The Hebrew is, as in the Margin, ‘Of a hasty heart;’ that is, of those who are disposed to flee before their enemies (see the note at Isaiah 30:16).

Behold, your God will come with vengeance - That is, in the manner described in the previous chapter; and, generally, he will take vengeance on all the enemies of his people, and they will be punished. The language in this chapter is, in part, derived from the captivity at Babylon (Isaiah 35:10), and the general idea is that God would take vengeance on all their enemies and would bring them complete and final deliverance.

This does not mean that when the Messiah should come he would be disposed to take vengeance; nor do the words ‘your God’ here refer to the Messiah. It is meant that their God, Yahweh, would certainly come and destroy all their enemies, and thereby prepare the way for the coming of the Prince of peace.

The general promise is, that however many enemies might attack them, or however much they might fear them, yet Yahweh would be their protector, and would completely humble and defeat all their foes. The Hebrew will admit of a somewhat different translation, which I give in accordance with that proposed by Lowth. The sense is not materially varied.

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

Then the eyes of the blind shall be opened - The images in this verse and the following are those of joy and exultation. They describe the times of happiness when God would come to save them from their enemies. This passage is so accurate a description of what the Messiah, the Lord Jesus, did, that it undoubtedly refers to the miracles which he would perform. On several occasions he did in fact restore the blind to sight, thus giving the most unequivocal proof that he was the Messiah sent from God (Matthew 9:27; Matthew 20:30; Mark 8:23; Mark 10:46; Luke 7:21).

It is a full confirmation of the opinion that this passage refers to Christ that the Savior himself appeals to the fact that he restored sight to the blind as a demonstration that he was the Messiah, implying that it was predicted that this would be a part of his appropriate work (Matthew 11:5).

And the ears of the deaf be unstopped - This is another demonstration of divine power and another proof that would be provided that the Messiah was from God. The Lord Jesus often gave this demonstration that he was invested with divine power (Matthew 11:5; Mark 7:32, 7:37; Mark 9:25).