Exegetical and Hermeneutical Commentary of Isaiah 35:10
And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.
10. The verse is found verbatim in ch. Isa 51:11. Cf. also Isa 51:3, Isa 61:7.
everlasting joy shall be upon their heads ] See ch. Isa 61:3 “a garland for ashes” (R.V.).
Fuente: The Cambridge Bible for Schools and Colleges
And the ransomed of the Lord – The word rendered here ransomed, is different from the word rendered redeemed in Isa 35:9. This word is peduyey from padah; though it is not easy, perhaps not possible, to designate the difference in the sense. Doubtless there was a shade of difference among the Hebrews, but what it was is not now known. See this word explained in the note at Isa 1:27. The language here is all derived from the deliverance from Babylon, and the images employed by the prophet relate to that event. Still, there can be no doubt that he meant to describe the deliverance under the Messiah.
Shall return, and come to Zion – This language also is that which expresses the return from Babylon. In a more general sense, and in the sense intended particularly by the prophet, it means, doubtless, that all who are the redeemed of God shall be gathered under his protection, and shall be saved.
With songs – With rejoicing – as the ransomed captives would return from Babylon, and as all who are redeemed enter the church on earth, and will enter into heaven above.
And everlasting joy upon their heads – This may be an expression denoting the fact that joy is manifest in the face and aspect (Gesenius). Thus we say that joy lights up the countenance, and it is possible that the Hebrews expressed this idea by applying it to the head. Thus the Hebrews say Psa 126:2 :
Then was our mouth filled with laughter.
And our tongue with singing.
Or it may refer to the practice of anointing the head with oil and perfume in times of festivity and joy – in contrast with the custom of throwing ashes on the head in times of grief and calamity (Rosenmuller). Or it may refer to a custom of wearing a wreath or chaplet of flowers in times of festivity, as is often done now, and as was commonly done among the ancients in triumphal processions (Vitringa). Whichever exposition be adopted, the idea is the same, that there would be great joy, and that that joy would be perpetual and unfading. This is true of all who return to Zion under the Messiah. Joy is one of the first emotions; joy at redemption, and at the pardon of sin; joy in view of the hopes of eternal life, and of the everlasting favor of God. But this joy is not short-lived and fading, like the garland of flowers on the head; it is constant, increasing, everlasting.
And sorrow and sighing shall flee away – (See the note at Isa 25:8).
This is a most beautiful close of the series or succession of prophecies which we have been thus far contemplating. The result of all is, that the redeemed of the Lord shall have joy and rejoicing; that all their enemies shall be subdued, and that they shall be rescued from all their foes. In the analysis of the prophecy contained in the thirty-fourth and thirty-fifth chapters, it was stated that this prophecy seemed to be a summary of all that Isaiah had before uttered, and was designed to show that all the enemies of the people of God would be destroyed, and that they would be triumphantly delivered and saved. All these minor deliverances were preparatory to and emblematic of the greater deliverance under the Messiah; and accordingly all his predictions look forward to, and terminate in that. In the portions of prophecy which we have been over, we have seen the people of God represented as in danger from the Syrians, the Assyrians, the Egyptians, the Moabites, the Edomites, the Babylonians; and in reference to them all, the same result has been predicted, that they would be delivered from them, and that their enemies would be destroyed.
This has been, in the chapters which we have passed over, successively foretold of Damascus, of Egypt, of Moab, of Ethiopia, of Babylon, of Edom, and of Sennacherib; and the prophet has reached the conclusion that all the enemies of Gods people would ultimately be destroyed, and that they would be safe under the reign of the Messiah, to which all their deliverances were preparatory, and in which they all would terminate, Having pursued this course of the prophecy; having looked at all these foes; having seen them in vision all destroyed; having seen the Prince of Peace come; having seen the wonders that he would perform; having seen all danger subside, and the preparation made for the eternal security and joy of all his people, the prophet closes this series of predictions with the beautiful statement now before us, the redeemed of Yahweh shall return, and come to Zion with songs, and everlasting joy; and sorrow and sighing shall flee away.
Fuente: Albert Barnes’ Notes on the Bible
Isa 35:10
And the ransomed of the Lord shall return
Marching to music
My object will be to give the text its highest practical appropriation as setting forth in glowing language the return of Gods spiritual Israel, His ransomed ones, from every land.
I. WHO THEY ARE.
1. The ransomed of the Lord. To ransom signifies to redeem or free from captivity or punishment by paying down an equivalent, to rescue from danger and death, to deliver from the possession of an enemy either by/exploits of warfare or purchase by gold. The Lords ransomed people are, therefore, those who have been spiritually rescued, emancipated, delivered. They are the purchased property of God by the precious blood of Christ.
2. The ransomed of the Lord are the regenerate of the Holy Ghost. They have been quickened into new life as well as redeemed.
3. The ransomed of the Lord are the adopted into the family of God. What a unique and beautiful sequence we have here. Life purchased, life begotten, life ennobled.
II. WHITHER ARE THEY JOURNEYING? To Zion. The old-time Zion was typical of the city which hath foundations, whose maker and builder is God. Let us glance at the parallelism.
1. Zion of old was the seat and scene of worship. The ransomed of the Lord in returning are going to Zion above, to join the immortal worshippers in the temple not made with hands. We shall worship, but we shall also serve in multifold ministries of good.
2. Zion of old was the seat of royalty. There were set, we are told, thrones of judgment, the thrones of the house of David. Jerusalem was the metropolis of the nation–the centre of monarchy, authority, power, and splendour. Heaven is the city of the Great King. On its sapphire throne, belted as with a rainbow of mercy and grace, sits the Mediator-King of the New Covenant, crowned with many crowns, holding the sceptre of righteousness. To His ransomed ones He says, Verily, I say unto you, that ye which follow Me in the regeneration, when the Son of Man shall sit on the throne of His glory, ye shall also sit upon, thrones. To him that overcometh will I grant to sit with Me on My, throne. Be thou faithful unto death, and I will give thee the crown of life.
3. Zion of old was the seat of rest. It was the terminus of the pilgrim-worshippers journey. With the ransomed of the Lord it is now the pilgrimage; but daily they pitch their moving tents a days march nearer home, heaven, rest. What a magic word is rest. What volumes of meaning it holds! Rest from conflict, rest from sorrow, rest from suffering, rest from self and sin, rest from all the ills of the time-life! Rest in the Lord in holy contemplation, holy worship, holy service, holy visions, holy companionships, holy pleasures for evermore!
III. WHAT IS THE SPIRIT IN WHICH THEY JOURNEY? With songs and everlasting joy upon their heads. They march to music made in the sanctuary of the soul. Undoubtedly the allusion is to the Songs of Degrees or of the Ascents, which the rejoicing tribes sung on their way to the great festive celebrations at Jerusalem, or to the paeans of deliverance the emancipated exiles rang out as onward they pressed to the laud of their fathers and God. Thus the homeward-bound hosts of God on the highway of holiness are urging their way. They are like soldiers returning from the scene and spoils of a great victory, with heart and step keeping time to jubilant melody. But the ransomed not only sing on the way home, they also Come to Zion with songs. It is a jubilant arrival.
IV. WHAT DO THE RANSOMED OF THE LORD REALISE ON THEIR ARRIVAL HOME? Joy and gladness–i.e outward and inward joy. The joy of holy retrospect; the gladness of present possession of glory; the joy of fulfilled hope, perfected manhood, satisfied life, prospective progression, intellectually and morally, for ever and ever. It is the joy and gladness–
1. Of heavenly reunions.
2. Of perfected knowledge.
3. Of the beatific vision.
This joy and gladness will mean the exclusion of sorrow and sighing. As light expels darkness, and day excludes the night, so the rapture of joy prevents the sighings of sorrow. (J. O. Keen, D. D.)
Deliverance from the burdens of life
1. What are the real sources of that deep power of sorrow which broods so heavily over life? There is, first, over our bodily life and the world of nature which subserves it, the continual blight of pain and suffering. In natures highest beauty, even to our power of imagination, there is always some imperfection. But it is no mere pious imagination to declare that its burden is absolutely as nothing in comparison with the burden of the spiritual evil, the blindness, the weakness, and the sin of man. These are the two great burdens which are so heavy upon our human life, and they are worst in this–that they seem to separate us from our Father in heaven, alike by themist of doubt and by the gloom of fear.
2. Need I remind you how the Gospel meets both these things and scatters them to the winds? That law of suffering and of death it hallows doubly by the revelation of the Cross, because, it overrules it to our own good, because it makes it a condition of our saving others. The Gospel deals still more decisively with the burden of sin. In it lies the very essence of redemption. But you will ask me, Is that promise realised after all? Remember, that by the very nature of the case the kingdom of Christ here is seen only in the first stages of its conflict against the power of evil. What it can offer us is only a true but an imperfect earnest of a perfect future. Has it given us, and does it give us now, that which it thus professes to give? I answer unhesitatingly, Yes. These things are no dream. They are a present and blessed reality, and we feel sometimes as if they were the only reality in a very fleeting and unsubstantial world. But the reality is yet imperfect. Joy and gladness may be ours, but sorrow and sighing have not yet fled away. There is a heaven hereafter in which alone all these promises shall be quite fulfilled. (A. Barry, D. D.)
Everlasting joy upon their heads
This expression may allude to the ancient custom of wearing crowns in seasons of mirth and festivity, which were considered as marks of honour and dignity; or, it may refer to the practice of anointing the head on joyous, festive occasions, which probably gave rise to the phrase used by the royal poet of the oil of gladness Psa 45:7). (R. Macculloch.)
Sorrow and sighing shall flee away
The flight of sorrow
I. WHAT IS INVOLVED IN THE STATEMENT that sorrow and sighing shall flee away? The susceptibility of sorrow and the power of expressing sorrow will not be destroyed; but there shall be no appeal to the susceptibility, and no use for the power of sorrowful expression.
1. The sorrow of bodily disease shall pass away with the pain, the languor, the weakness which disease imposes, the nervous excitement which it often sets up, and the debility which it so frequently creates. Disease shall pass away, with all its interruptions of domestic and social intercourse, with all its power to mar our enjoyment, and to interfere with our work. It will flee before a new constitution, before the health and vigour and young rich life of a body, raised in incorruption–raised in glory–raised in power–raised in Christ-like spirituality.
2. The sorrow of dying will pass away. The fear of death–the pains of death–the separations of death–the material consequences of death–the abasement of death.
3. The sorrow of bereavement will pass away. And with it widowhood, orphanage, the loss of wife and children, and every painful farewell which death so often and so rigorously exacts.
4. The sorrow of poverty will flee away, with its hunger and thirst, its nakedness and cold, its homelessness and wretchedness, and all the neglect and contempt, the painful dependence, the degradation and dishonour, which it too often brings.
5. The sorrows caused by the sins of others will flee away. The wicked, whatever now may be their power, through relationship or through position, shall cease to trouble. Slavery, oppression, and persecution will utterly cease. The sorrows caused by the hell-fired tongue, by the fist of wickedness, by the feet swift in running to do mischief, shall flee away. Nothing shall enter the sorrowless world that defileth, that worketh abomination or maketh a lie.
6. The sorrows produced by the fear of evil, by dark imaginations, and by blighted hopes, shall flee away. The flat, Peace, be still, shall be spoken to every soul.
7. The sorrows of this lifes illusions and delusions shall pass away. Everything shall, by and by, far exceed your hopes.
8. The sorrows of sin will pass away. The smart of the conscience, remorse, dread, discord between the passions and the sanctified will, chastisement, even temporary Divine desertion.
9. Every heart knoweth its own bitterness. The own bitterness of the heart shall flee away. Secret sorrow–sorrow that you hardly admit to yourselves–sorrow upon which you have never put the raiment of speech–the sorrow that you have never groaned out to the nearest friend you have–nameless sorrow, my sorrow–sorrow in all its roots, in all its branches, sorrow in all its blossomings and fruits, in all its depths, and in all its manifestations, shall flee away. And this fleeing away of sorrow will leave the channels of the emotions open only to the streams of enjoyment. What a mighty effect this will have upon the character and the entire life! The flight of sorrow will enlarge the love of the heart: for suffering often makes us self-enclosed and self-engrossed; it will help, moreover, to secure uninterrupted intercourse and unbroken activity; it will be the departure of correction no longer needed–the withdrawment of discipline not further required–it will be like the fleeing away of winter when the time of the singing of birds has come.
II. WHEN SHALL THIS BE? The text points to Hezekiahs reign–to that portion of his reign through which God blessed the people whom he governed with remarkable prosperity. But does this exhaust the text? We think not. I you think it does, there are other words from the mouth of God on this subject (Isa 25:8; Rev 7:17). When shall this be? It shall be to the individual saint when his earthly career terminates. To the saints as a body, this will be realised at the times of restitution of all things.
III. BY WHAT SIGNS MAY WE BE ASSURED THAT OUR SORROWS WILL FLEE AWAY? There are five sure signs.
1. Personal faith–not in King Hezekiah, but in King Jesus.
2. Acknowledged and avowed citizenship in the kingdom of the Saviour. We lay stress upon avowal, because where there is no avowal there must always be reason for doubting and suspicion.
3. The fleeing away of sin–the being cleansed from sin.
4. The present effect of sorrow. If sorrow bends the will and subdues the affections, then it is sanctified, and herein is a sign that sorrow will flee away.
5. A living hope–hope born of faith–hope the child of Gods promises–the hope which is the anchor of the soul. Write on your hearts this onesentence concerning your sorrows and sighs, they shall flee away. The love of God, like the sun upon the snow-drift, which melts the snow, raises it in vapour and then disperses it, shall make sorrow flee away. The power of God, like the north wind, which driveth away the rain, shall constrain sorrow to flee away. (S. Martin.)
Sorrow and sighing shall flee away
There is consolation in this very form of expression–flee away. It shows an instability as characterising sorrow in the case we contemplate. Sorrow to the redeemed man is not the sea which is found in its appointed bed in summer and in winter; but it is the crested wave which is here to-day and gone to-morrow. It is not the mountain which stands in its place year after year, and century after century; but it is the clouds which rise rein the valley, and travel up the sides of the mountain, and sometimes cap and completely hide it, but which from their very nature must flee away. The sorrows of the saints are sorrows which from their very character must pass away. (S. Martin.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. The ransomed] peduyey, from padah, “to redeem by paying a price.” Those for whom a price was paid down to redeem them from bondage and death.
Sighing shall flee away.] anachah. Never was a sorrowful accent better expressed than in this strong guttural word, an-ach-ah; nearly the same with the Irish in their funeral wailings, och-och-on. The whole nation express all their mournful accents by these three monosyllables.
THIS chapter contains the following parts: –
1. We have here blessed promises of the latter-day glory.
2. The prophet may be considered as addressing the teachers of the Gospel, to show them that it was their business to encourage and direct the people in their expectation of redemption.
3. A promise of the manifestation of God among men is given.
4. The miracles which Christ should work are explicitly mentioned.
5. The privileges of Christianity are specified; there shall be, 1. Thorough teaching; 2. Holy walking.
6. Perfect safety.
7. Complete happiness. And –
8. Final glory.
The chapter shows also that no impurity should be tolerated in the Church of God; for as that is the mystical body of Christ, it should be like himself, without spot or wrinkle, or any such thing.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The ransomed of the Lord; they whom God shall rescue and redeem from their corporal slavery in Babylon, and especially from their spiritual bondage under sin and Satan.
Shall return, and come to Zion; shall come again to Zion, from whence they had been carried away captive. Or, shall return, to wit, to the Lord now mentioned, and come to Zion, i.e. join themselves to Gods church and people.
Sorrow and sighing shall flee away; which expressions are too magnificent and emphatical to be satisfied by the return of the Jews from Babylon to their own land, which was accompanied and followed with many sighs and sorrows, as appears, both from sacred and other historians; and therefore must necessarily be understood of gospel times, and of the joy and happiness purchased by Christ for his people, begun here, and continued to all eternity.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. Language: literally,applying to the return from Babylon; figuratively and more fully tothe completed redemption of both literal and spiritual Israel.
joy upon . . . heads(Ps 126:2). Joy manifested intheir countenances. Some fancy an allusion to the custom of pouringoil “upon the head,” or wearing chaplets in times of publicfestivity (Ec 9:8).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the ransomed of the Lord shall return,…. The same with the “redeemed” in Isa 35:9 these shall return, or be converted, as the Vulgate Latin version; they are in the same state and condition with other men by nature, but, by virtue of their being ransomed by Christ, they are by the grace of God turned from darkness to light, from the power of Satan unto God; they are returned from the paths in which they had been straying to Christ, the Shepherd and Bishop of souls, in order to walk in his ways,
and come to Zion with songs; being called by grace, and converted, they turn their backs on the world, and the men of it, and ask the way to Zion, with their faces thitherwards, even to the church of God; and they find their way, being directed and brought there by the Lord himself; where they come readily and willingly, not only to hear the Gospel, but to submit to all ordinances, and become members of a Gospel church; see Heb 12:20 and hither they “come with songs”, for electing, redeeming, calling, justifying, and pardoning grace; everyone of which blessings requires a song, and with which they are now affected, seeing their interest in them, and cannot forbear speaking of them to the glory of divine grace:
and everlasting joy upon their heads; seen in their countenances, and by the lifting up of their heads; and which oil of gladness, is poured upon them, and diffused all over them, like the ointment on Aaron’s head: and this is “everlasting”: not as to the exercise of it, which is often interrupted by sin, temptation, and desertion; but as to the ground and foundation of it, the everlasting love of God, the everlasting covenant of his grace, and the everlasting righteousness and salvation by Christ; and, as to the principle and habit of it, which can never be lost, nor any man take it away:
they shall obtain joy and gladness; by having the presence of God, and communion with him; through his love being shed abroad in their hearts; by being favoured with views of Christ, and interest in him, and with the gracious influences of the blessed Spirit:
and sorrow and sighing shall flee away; which before attended them, through convictions of sin, but now removed by the discoveries and applications of pardoning grace and mercy; or what was occasioned by want of the divine Presence, now enjoyed; being come to Zion, they are made joyful in the house of prayer, and are satisfied with the marrow and fatness of Gospel ordinances, and continually hear the joyful sound of the Gospel itself: all this may be applied to the state of the saints in heaven; for the highway before described not only leads to Zion the church below, but to the Zion above, to the heavenly glory; and all the redeemed, all that walk in this way, shall come thither; at death their souls “return” to God that gave them, and are in immediate happiness with Christ; and in the resurrection shall return from their dusty beds, and shall appear before God in Zion above; and “with songs” to Father, Son, and Spirit, for what each have done for them, in election, redemption, and conversion; and for persevering grace, and for being safely brought over Jordan’s river, and from the grave; see 1Co 15:54, they shall then enter into joy, which will never end; there will be nothing to interrupt it to all eternity; it will be “everlasting joy” indeed; and this will be “upon their heads”, visible and manifest, and be upon them as a crown of life, righteousness, and glory, that shall never fade away; they shall then “obtain joy and gladness”, in all the fulness thereof, their joy in the Lord will be complete; which these several words and phrases used are expressive of; and then there will be no more “sorrow and sighing”; for there will be no more sin and unbelief, or any other corruption of nature; no more darkness and desertion; no more of any of Satan’s temptations; no more distresses, inward or outward; and so no more sighing within, nor sorrowing without; all tears will be wiped away. The Jews b apply this passage to the world to come.
b T. Bab. Sanhedrin, fol. 110. 2.
Fuente: John Gill’s Exposition of the Entire Bible
10. Therefore the redeemed of Jehovah shall return. The Prophet confirms the former doctrine, that God hath determined to redeem his people, and therefore that nothing can resist his decree. He calls them “the redeemed of God,” that they may consider his power, and may not estimate by human means the promise which he has made about their return. He says also, that they will come to Zion, because God does not in vain wish to bring them out of Babylon, and to leave them when they have commenced their journey. At the same time, it ought to be observed, that we have no means of entering the Church but by the redemption of God; for under the example of the ancient people, a general representation is placed before our eyes, that we may know that no man is rescued from the tyranny of the devil, to which we are all subject, till the grace of God go before; for no man will redeem himself. Now, since this redemption is a gift peculiar to the kingdom of Christ, it follows that he is our only deliverer, as is also attested by the declaration,
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If the Son shall make you free, you shall be free indeed.” (Joh 8:36.)
Yet it is not enough that we have once been redeemed; for the design is, that we should dwell in the Church of God, and make progress from day to day. Since therefore we have been delivered by Christ, we ought to labor with all our might, and continually to strive to gain that end. If it be said that we do not need to perform a long journey, in order to be admitted into the Church of God, (for we are received into it by baptism,) I reply, that here the Prophet discourses metaphorically about the whole course of life; because the time when” the redeemed of God” shall actually “come to Zion,” is when the course of life is closed, and they pass into a blessed life. And it ought also to be observed, that the greater the progress which we make in the grace of God, and the more close our alliance to the Church, the nearer do we approach to Zion.
And they shall obtain joy and gladness. By the words “joy and gladness,” he means that there will be so great happiness under the reign of Christ, that we shall have abundant reason to rejoice. And indeed the true and only ground of rejoicing is, to know that we are reconciled to God, whose favor is sufficient for our perfect happiness, “so that we may glory even in tribulation,” (Rom 5:3😉 and, on the other hand, when Christ does not enlighten us, we must, be darkened by sorrow. Besides, it is certain that the godly do not rejoice in a proper manner without also expressing grafftude to God; and therefore this spiritual joy must be distinguished from that ordinary joy in which irreligious men indulge; for the reprobate also rejoice, but their end at length shews how pernicious is the wantonness of the flesh, which leads them to take delight in despising God. This kind of “joy” Paul justly (Rom 14:17; Gal 5:22) calls spiritual; for it does not depend on fading things, such as honor, property, riches, and other things of that nature which quickly perish; but this joy is secret and has its seat in the hearts, from which it cannot be shaken or torn away in any manner, though Satan endeavors by every method to disturb and afflict us; and therefore the Prophet justly adds —
Sorrow and sighing shall flee away. The joy is everlasting, and all “sadness flees away;” for although many bitter griefs are daily endured by the children of God, yet so great is the power and strength of their consolation, that it swallows up all sorrow. “We glory,” says Paul, “in our tribulations,” (Rom 5:3😉 and this glorying cannot be without joy. The Apostles
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departed from the presence of the council, rejoicing that they were accounted worthy of suffering dishonor for the name of Jesus.” (Act 5:41.)
Yet the godly often suffer heavy distresses, and are not exempt from grief. This is undoubtedly true, but they are not overwhelmed; for they look straight towards God, by whose power they become victorious, just as if a person, elevated on a lofty mountain, looking at the sun, and enjoying his brightness, beheld others in a low valley, surrounded by clouds and darkness, whom that brightness could not reach.
Fuente: Calvin’s Complete Commentary
(10) With songs and everlasting joy . . .The first volume of Isaiahs prophecy closes fitly with this transcendent picture, carrying the thoughts of men beyond any possible earthly fulfilment. The outward imagery probably had its starting-point in the processions of the pilgrims who came up to the Temple singing psalms, like those known as the songs of degrees at their successive halting-places (Psalms 120-134).
Sorrow and sighing shall flee away.The words have a special interest as being the closing utterance of Isaiahs political activity, written, therefore, probably, in his old age, and in the midst of much trouble, whether he wrote at the close of Hezekiahs reign, or the beginning of Manassehs, which must have been sufficiently dark and gloomy. (See 2Ch. 32:26; 2Ch. 33:1-10.) The hopes of the prophet were, however, inextinguishable, and they formed a natural starting-point for the words: Comfort ye, comfort ye, my people, with which the second collection opens, the intermediate chapters being obviously of the nature of an historical appendix. They find their echo in Rev. 7:17, God shall wipe away all tears from their eyes.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
REFLECTIONS
READER! was there ever a sweeter scripture of description, concerning the blessings of Jesus and his salvation, than what this chapter affords? Behold how the mind of Jehovah hath been occupied from everlasting, and in all ages, to comfort his Church in the prospect of the coming Saviour? Think of the infinite love of Jehovah, in not only providing redemption, and in such a way; but also in preparing the minds of his redeemed for the full enjoyment of it, when the Son of God should come. Under these impressions, look into the gospel, and behold how minutely every feature of the Lord Jesus, corresponded to the prophet’s prediction. And then, above all, as it concerns your own everlasting welfare, look narrowly, whether all the blessings here spoken of in Jesus, and by Jesus, be indeed your portion. My brother! do, I beseech you, bring home the general mercies of redemption to your own personal and particular state and circumstances. Hath the wilderness of your own fallen state by nature, been made by grace to blossom as a rose? In the dry parched soil of your own corrupt heart, hath the Holy Ghost been poured out by his regenerating influences, and made the streams of his renewing fruitfulness to abound? Have your blind eyes been opened, and your deaf ears unstopped? Healed by Jesus, is your lameness done away, so that in his name and righteousness you can, and do now leap as an hart; and your tongue, that was once dumb, can, and doth speak of his salvation plainly?
Oh! ye chief of sinners! who are blind, and ignorant of the way of righteousness, behold Jesus is the way, and the highway, in which none that are found walking shall ever err! Oh! ye who have spent your strength for nought, and your labour for that which satisfieth not, hearken diligently to the Prophet’s call. He is commanded to say to them that are of a fearful heart, Be strong; behold your God shall come and save you! Precious Lord Jesus! do thou come and save, come and bless, come and guide thy redeemed home to thy Zion which is above! Help all thy redeemed to sing now the song of redemption, in this house of our pilgrimage: and ere long to sing it forever before thy throne of glory, in the house not made with hands, eternal in the heavens. Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 35:10 And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.
Ver. 10. And the ransomed of the Lord. ] Those happy ones. Deu 33:29
Shall return.
With songs.
And everlasting joy upon their heads.
Joy and gladness,
And sorrow and sighing.
a Tantum gaudebimus quantum amabimus. Tantum amabimus quantum cognoscemus. – Aug.
their heads. Put by Figure of speech Synecdoche (of Part), for themselves.
sighing. See note on Isa 21:2. Isaiah 40 takes up this theme, after the historical episode of Isaiah 36-39, which is necessary for the understanding of the references to the Assyrian invasion. For the general notes on this chapter see notes on 2Ki 18:13, 2Ki 20:19.
the ransomed: Isa 51:10, Isa 51:11, Mat 20:28, 1Ti 2:6
and come: Psa 84:7, Jer 31:11-14, Jer 33:11, Joh 16:22, Jud 1:21, Rev 14:1-4, Rev 15:2-4, Rev 18:20, Rev 19:1-7
and sorrow: Isa 25:8, Isa 30:19, Isa 60:20, Isa 65:19, Rev 7:9-17, Rev 21:4
Reciprocal: Lev 23:40 – rejoice Lev 25:28 – he shall Num 6:20 – and after Deu 16:14 – General 2Ch 20:27 – the Lord Est 8:16 – had light Psa 31:19 – laid up Psa 45:15 – With Psa 65:13 – they shout Psa 100:4 – Enter Psa 105:43 – with joy Psa 106:5 – rejoice Psa 126:2 – Then was Psa 137:3 – the songs of Zion Isa 9:3 – they joy Isa 12:1 – And in that Isa 21:2 – all the Isa 24:14 – General Isa 32:18 – General Isa 43:1 – Fear Isa 52:8 – with Isa 55:12 – ye shall Isa 60:15 – a joy Isa 61:7 – everlasting Isa 61:10 – will greatly Isa 65:16 – because Jer 30:19 – out Jer 31:12 – Therefore Jer 31:13 – for Zep 3:15 – thou Zec 2:10 – and rejoice Zec 8:19 – joy Mat 5:4 – General Luk 1:74 – that we Luk 15:24 – they Luk 15:32 – was meet 1Th 4:17 – and so 2Th 2:16 – everlasting 1Pe 4:13 – ye may Rev 7:17 – God Rev 14:13 – Yea
A HAPPY PROSPECT
Sorrow and sighing shall flee away.
Isa 35:10
I.The sorrow of bodily disease shall pass away.
II.The sorrow of dying will pass away.
III.The sorrow of bereavement will pass away.
IV.The sorrow of poverty will flee away.
V.The sorrows caused by the sins of others will flee away.
VI.The sorrows produced by the fear of evil, by dark imaginations, and by blighted hopes, shall flee away.
VII.The sorrows of this lifes illusions and delusions shall all pass away.
VIII.The sorrows of sin will pass away.
IX.The bitterness of the heart shall flee away.
Illustration
Sorrow ends when sin and the discipline that sin needs have ended. Sighing ends when weariness, loss, physical pain, and all the other ills that flesh is heir to have ceased to vex and weigh upon the spirit. Life purges the dross of imperfection from character. Death purges the alloy of sorrow and sighing from joy, and leaves the perfected spirit possessor of the pure gold of perfect and eternal gladness.
Isa 35:10. And the ransomed of the Lord They whom God shall rescue from their captivity and slavery in Babylon, say some; shall return and come to Zion Shall be restored to their own land, from whence they had been carried captive. But the following expressions are far too magnificent and emphatical to be answered by the mere return of the Jews to Judea and Jerusalem, which was accompanied and followed by many sighs and sorrows, as appears both from sacred and profane historians. We must, therefore, of necessity, understand this verse as being intended, like the preceding verses, of gospel times, and therefore by the ransomed of the Lord we must understand those who are delivered from the guilt and power of sin, and from every kind of spiritual bondage, whether to the devil, the world, or the flesh. These may be said to return, and come to Zion, with songs, when they unite themselves to Gods church and people on earth, and more especially when they arrive at the heavenly Canaan, and are admitted into the New Jerusalem, the city of the living God, and incorporated in a glorious society, with an innumerable company of angels, and the spirits of just men made perfect; with the general assembly and church of the firstborn, who are written in heaven. Then, indeed, are their heads crowned with everlasting joy; and they obtain joy and gladness in perfection, and sorrow and sighing flee away for ever. Thus these prophecies, which relate to the Assyrian invasion, conclude, for the support of the people of God, under that and other subsequent calamities, and to direct their joy, in their deliverance from them, to something higher. And thus should our joyful hopes and cheering prospects of eternal life swallow up both all the joys and all the sorrows of this present time.
35:10 And the {l} ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.
(l) Whom the Lord will deliver from the captivity of Babylon.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes