Exegetical and Hermeneutical Commentary of Isaiah 35:8
And a highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it [shall be] for those: the wayfaring men, though fools, shall not err [therein].
8. The words and a way are superfluous, and may have originated through dittography.
but it shall be for those ] Better (with an emendation of the text): but it shall be for his people. It is probable also that the next words should be joined to this clause, “it shall be for His people when it walks in the way,” i.e. goes on pilgrimage. The verse as a whole suggests that the way is for the permanent use of pilgrims (cf. ch. Isa 19:23), not for the temporary purpose of the Return from Babylon (as in ch. Isa 43:19, &c.). Another proposed rendering is “and He Himself (Jehovah) walks in the way for them” (cf. ch. Isa 52:12). But this is less natural.
fools shall net err therein] If this clause be (as suggested) independent of the preceding, the meaning possibly is that fools shall not be there at all. The Hebr. word for “fool” ( ’vl) connotes moral perversity, not merely the simplicity of inexperience (Job 5:3; Pro 1:7).
Fuente: The Cambridge Bible for Schools and Colleges
8 10. The highway in the desert. The image is founded on ch. Isa 40:3, Isa 43:19, Isa 49:11 (Isa 11:16).
Fuente: The Cambridge Bible for Schools and Colleges
And an highway shall be there – (see the note at Isa 11:16). This is language which is derived from the return of the Jews from captivity. The idea is, that there would be easy and uninterrupted access to their own land. The more remote, though main idea in the mind of the prophet seems to have been, that the way of access to the blessings of the Messiahs reign would be open and free to all (compare Isa 40:3-4).
And a way – It is not easy to mark the difference between the word way ( derek) and a highway ( maselul). Probably the latter refers more particularly to a raised way (from salal, to cast up), and would be expressed by our word causeway or turnpike. It was such a way as was usually made for the march of armies by removing obstructions, filling valleys, etc. The word way ( derek) is a more general term, and denotes a path, or road of any kind.
And it shall be called the way of holiness – The reason why it should be so called is stated; – no impure person should travel it. The idea is, that all who should have access to the favor of God, or who should come into his kingdom, should be holy.
The unclean shall not pass over it – There shall be no idolater there; no one shall be admitted who is not a pure worshipper of Yahweh. Such is the design of the kingdom which is set up by the Messiah, and such the church of Christ should be (see Isa 40:3-4; Isa 49:11; Isa 62:10).
But it shall be for those – For those who are specified immediately, for the ransomed of the Lord. The Margin is, For he shall be with them. Lowth reads it,
But he himself shall be with them, walking in the way.
And this, it seems to me, is the more probable sense of the passage, indicating that they should not go alone or unprotected. It would be a holy way, because their God would be with them; it would be safe, because he would attend and defend them.
The wayfaring men – Hebrew, He walking in the way. According to the translation proposed above, this refers to God, the Redeemer, who will be with his people, walking in the way with them.
Though fools – Hebrew, And fools. That is, the simple, the unlearned, or those who are regarded as fools. It shall be a highway thrown up, so direct, and so unlike other paths, that there shall be no danger of mistaking it. The friends of God are often regarded as fools by the world. Many of them are of the humbler class of life, and are destitute of human learning, and of worldly wisdom. The sense here is, that the way of salvation shall be so plain, that no one, however ignorant and unlearned, need err in regard to it. In accordance with this, the Saviour said that the gospel was preached to the poor; and he himself always represented the way to life as such that the most simple and unlettered might find it.
Fuente: Albert Barnes’ Notes on the Bible
Isa 35:8-10
And an highway shall be there
Highways
Highways are among the characteristic features of civilisation in a country, since they are the means of regular and easy communication between the opposite parts, and especially of all with the capital; but in times of foreign invasion they fall first into the power of the enemy, and are most completely deserted by the inhabitants (Jdg 5:6); and in Judaea, or any other country where wild beasts still exist, these keep aloof from the roads as long as they are kept open by traffic, but reappear in them if unfrequented, as in the story of the old prophet who met the lion on the way from Bethel.
And this highroad shall not only be so well marked and made that the most ignorant and inexperienced shall keep his way there without difficulty, but neither shall it be appropriated by the unclean heathens, nor stopped by any roaring lion,–any Sennacherib, or spiritual archetype of Sennacherib. It shall be called, for it shall really be, the holy way, the road set apart for the use of Jehovahs own chosen and consecrated people, whom He has redeemed and brought back from bondage; it shall be entirely for those. (Sir E. Strachey, Bart.)
The way to heaven
In describing the happiness of the Christian pilgrim, the prophet looks to the natural inconveniences of a wilderness, which are chiefly three–the want of water, the want of proper roads, and exposure to danger, particularly from beasts of prey; and he meets these with corresponding promises of abundance of water, an excellent highway, and complete protection.
I. THE NATURE AND PROPERTIES OF THIS WAY PREPARED FOR THE PEOPLE OF GOD, in their journey heavenward.
1. It is a way of Divine appointment, being like the kings highway, established by authority.
2. Like a highway, this path is designed for general use.
3. This way is denominated, The way of holiness, or, the separated way. Enter ye in at the strait gate, for wide is the gate, &c. The path of Christians is not merely a new path, among the many with which the broad way is filled. They have not changed one mode of sinning for another–they have chosen the way of holiness.
4. The prophet says, further, of the way to Zion, the unclean shall not pass over it. When the Israelites left Egypt, a mixed multitude went with them Exo 12:38). This mixed multitude a great snare to Israel.
5. This is a way remarkable for its plainness, and there is also the privilege of a guide (verse 8, marg.)
II. THE REFRESHMENT AND COMFORTS PROVIDED FOR CHRISTIANS BY THE WAY. And the parched ground shall become a pool, and the thirsty land springs of water, &c. Give a thirsty man what you may, if you do not give him what will assuage his thirst, you have not relieved him. There must be a suitableness in the object to his state, else it cannot profit him.
III. THE COMPLETE PROTECTION AFFORDED THEM. Is not the pilgrimage of Christians a journey of danger? But though the highway to Zion is through the habitation of the most ferocious of animals, yet those beasts of prey, though on the right hand and on the left, shall not enter on this highway. While the redeemed keep this way, they are safe: it is only when they leave it, that they are in danger. We have no example in Scripture of the Lord forsaking His people while they kept this way. The history of the people of Israel furnishes an illustration of this subject. Their males were required to go up to Jerusalem three times a year, to observe the great festivals of the law. Now, on such occasions, they had to leave their frontiers, their wives and children, and all their property, exposed to surrounding enemies. But God gave them a promise, that no man should desire their land, when they went up to appear before Him thrice in the year (Exo 34:24). Accordingly, though they were surrounded by the most hostile nations, not a man of them felt the least inclination to touch a thing that belonged to Israel, so long as the law of God was observed. But when Israel forsook the law of their God, and had recourse to the help of idols and of men for their security, then the restraint which had been put upon their enemies was removed, and their land became the prey of invaders. (David Russell.)
The road to the city
I. This road of the text is THE KINGS HIGHWAY. In the diligence you dash on over the Bernard Pass of the Alps, mile after mile, and there is not so much as a pebble to jar the wheels. You go over bridges which cross chasms that make you hold your breath; under projecting rock; along by dangerous precipices; through tunnels adrip with the meltings of the glaciers, and, perhaps for the first time, learn the majesty of a road built and supported by governmental authority. Well, my Lord the King decided to build a highway from earth to heaven. It should span all the chasms of human wretchedness; it should tunnel all the mountains of earthly difficulty; it should be wide enough and strong enough to hold fifty thousand millions of the human race, if so many of them should ever be born. It should be blasted out of the Rock of Ages, and cemented with the blood of the Cross, and be lifted amid the shouting of angels and the execration of devils. The King sent His Son to build that road. He put head and hand and heart to it, and after the road was completed, waved His blistered hand over the way, crying, It is finished.
II. This road spoken of is A CLEAN ROAD. Many a fine road has become miry and foul because it has not been properly cared for; but the unclean shall not walk on this one.
III. The road spoken of is A PLAIN ROAD. The wayfaring men, though fools, shall not err therein. That is, if a man is three-fourths an idiot, he can find this road just as well as if he were a philosopher. The pardon is plain. The peace is plain. Everything is plain.
IV. The road to heaven is A SAFE ROAD. No lion shall be there.
V. The road spoken of is A PLEASANT ROAD. God gives a bond of indemnity against all evil to every man that treads it. All things work together for good to those who love God. No weapon formed against them can prosper.
VI. THIS WAY ENDS IN GLORY. I do not care how fine a road you may put me on, I want to know where it comes out. The ransomed of the Lord shall return and come to Zion, &c. (T. De Witt Talmage, D. D.)
The way to heaven
I. THE WAY ITSELF. There is only one way that leads to heaven.
1. Jesus Christ is the way.
2. It is by faith that we enter into, and make progress in this way.
II. THE EXCELLENCY OF THIS WAY. Christ is divinely, infinitely excellent.
III. THE CHARACTER OF THOSE WHO ARE WALKING IN THIS WAY.
1. They are all, by nature, in the same circumstances with the rest of mankind.
2. From this situation they are redeemed by the obedience and death of the Son of God.
3. They are all holy persons.
4. They are constant, regular, and progressive in the way of holiness–they walk there.
5. They are all happy persons. They come to Zion with songs, &c. (W. S. Smart.)
The Kings highway
I. THE FEATURES OF THE WAY.
1. An open way though narrow.
2. A holy way though gladsome.
3. A safe way though simple.
II. ITS TRAVELLERS.
1. The Lord of the way Himself (see margin).
2. His ransomed ones. Good company, sympathetic, pilgrim songs and converse.
3. Angel-escort. Jacob. He shall give His angels charge . . . to keep thee in all thy ways.
III. ITS TERMINATION. Path of just brighter to completion of day. Heavenly Jerusalem Zions templed hill. Farewell to pilgrims staff and worn sandals. Welcome endless rest, wide open gates, greetings of the glorified, the bosom of God, and coronation of joy. (Homiletic Review.)
The way to Zion
Viewed as a description of the way of salvation through Christ, this prophecy calls upon us to consider–
I. THE TRAVELLERS of whom it speaks.
1. They were once journeying along a very different path. They are called the redeemed, and the term implies that they were once in bondage. This is the natural condition of us all.
2. But these travellers have been delivered from this state of bondage.
3. There are three ways of redeeming a captive–by exchange, by a forcible rescue, or by ransom. It is by the last of these that the people of God are here said to have been liberated.
II. THE WAY along which they are journeying.
III. THE HOME to which it is leading them. To return to Zion implies, in the first instance, to be admitted into the visible Church of God, and to a full participation of all its privileges. But it implies also much more. It directs our eyes upward to that holy hill on which the heavenly Jerusalem is built, the city of the living God. Of this unseen residence of the just, the earthly Zion was a type; and we may find it a profitable subject of meditation to trace–
(1) The resemblance;
(2) the contrast between them.
1. The hill of Zion was the peculiar residence of God. There His temple was erected, and there the mercy-seat, the visible symbol of His presence, stood. In heaven also Jehovah has a temple, and the way of holiness leads to it.
2. The Jews were taught to regard their sacred mountain as the source of all their blessings. When salvation was promised them, it was to come out of Zion; when they were to be strengthened and blessed, the Lord out of
Zion was to strengthen and bless them. Hence we find Daniel turning towards Jerusalem when he prayed in Babylon, and Jonah looked towards the holy temple of his God when he cried amidst the waves for deliverance. And what real happiness is there, which comes not from above?
3. Zion also was the place in which the people of the Lord assembled. And who can describe the blessedness which will flow from the fellowship of heaven?
4. The earthly Jerusalem was a splendid city; beautiful for situation, and the joy of the whole earth, was mount Zion; but even in the height of her greatness, when the glory of the Lord rested on her tabernacle, she afforded but a poor emblem of the heavenly city. At the time, however, to which the words of the prophet primarily relate, the contrast was peculiarly striking. The Zion to which the liberated Jews so joyfully returned, was a wilderness, and Jerusalem a desolation. And where is Jerusalem now? Where is its temple? The heavenly Zion, however, knows no destruction and fears no change. It is a city which hath foundations; an abiding city. (C. Bradley, M. A.)
The Kings highway
I. THE KINGS HIGHWAY IS A PLAINLY MARKED ROAD. In the Bible we have an accurate map of the country and all its roads. From first page to last, one name is conspicuous–Jesus Christ.
1. There is the great Patriarchal road; travelled by Adam; in bad repair in Noahs time; a broad way of promises to Abram, who travelled along it out of Ur; broader still to his children.
2. Then there is the great Mosaic road. Great pains taken to make it a good road; scores of workmen, called laws, upon it; hedges of immense height to keep people from the dangerous jungles of heathendom. Sign-posts everywhere. Most people murmured at it as rough or steep. But some, like Moses and Aaron, and Caleb and Joshua, saw Christ written up all along the way; upon their sacred buildings and altars; upon their religious teachers; even upon the garments of the people.
3. By and by the road widened into the great Prophetical road. David and Solomon, Isaiah and Jeremiah, and others, repaired the road. But after their time the road was sadly neglected. Few were found upon it. The fences were broken, and the people wandered in by-paths, until things became so bad that it seemed as though the road would be shut up altogether.
4. But suddenly (Mal 3:1) the King sent and put it into a thorough state of repair, so that it was like a new road, and it was called the new and living way; and though very rugged and narrow at times, it has always,, been kept open until this day.
II. THIS HIGHWAY IS THE WAY OF HOLINESS. It leads to God. They who travel along it bear His image. Dwelt in, and led by the Holy Ghost, they exercise themselves to have always a conscience void of offence, so that men can see that they walk holily, justly, and unblameably.
III. THIS HIGHWAY IS A SAFE WAY. The wayfaring men, though fools, shall not err therein.
IV. THIS HIGHWAY IS A WAY OF JOY. The ransomed of the Lord shall return, &c. The captives of Babylon, concerning whom this was primarily written, rejoiced because they had passed through the wilderness, and had survived the dangers of that journey; because they were re-instated in their former home, and the smile of God once more rested upon them. And we,–delivered from wrath, cleansed from sin, returned from banishment,restored to our proper home in the heart of God, dwelling in peace and safety as members of His household, the church,–have not we abundant cause for rejoicing? (W. J. Chapman, M. A.)
Holiness, under the old dispensation and under the new
We can hardly make a greater mistake in our theology than to suppose that the gospel dispensation has been designed by God in order to bring down the standard of the divine claims to the level of human infirmity: So far from this being the case the gospel dispensation has been inaugurated and designed specially in order that human infirmity may be raised to the level of the divine claims. The prophet was looking forward, as it would seem, to the glories of the Christian dispensation, and this was the characteristic of this new era that he contemplated with the most complete satisfaction: An highway shall be there, and a way, and it shall be called The way of holiness. But it may occur to some to ask, Had there been no knowledge of the way of holiness under previous dispensations? Does holiness of life belong only to the gospel age? I reply, Undoubtedly there were holy and humble men of heart before the Incarnation–men who lived in advance of their age. These were the bold pioneers of spiritual progress, who made their way through the pathless forest and the trackless wastes ere the Kings great highway was opened for our feet. It was with them as with the pioneers of civilisation in our own days. Hardy travellers have made their way right across the continent of Central Africa, exploring in almost all directions the vast and unknown region; but there is no highway across the continent of Africa: and those, therefore, who have crossed it, or attempted to do so, have had to face great and untold difficulties, and endure a vast amount of hardship and privation. By and by, if the world lasts long enough, and civilisation progresses, there may be a grand trunk road right across that continent, and by and by perhaps railways may be laid, and easy communication established, with that remote and barbarous region. It is even so with regard to the highway of holiness. Before the Christian dispensation earnest and devoted men attained to various degrees of holiness, but the Kings highway to holiness was not yet open. It was not yet revealed to the world what true and perfect holiness was, nor how we are to rise to it. Righteousness rather than holiness was set forth in the law. It needed the Incarnation of the Son of God to reveal it to man. And not until the Word of the Father was clothed in human form, and lived among His fellow-men in fashion as a man, did human eyes contemplate the true ideal of holiness, the standard and type of absolute perfection. In the life and conduct of Christ that standard was embodied and revealed; by the death and resurrection of Christ the spiritual power was secured to us by which it becomes possible for us to rise to the level of conduct so indicated. The highway of holiness was thus opened; and it now becomes possible for the wayfaring men, though fools, to walk therein. There are two thoughts, then, specially suggested to our minds in this connection.
1. In order to open the high way of holiness it was necessary that a perfect example should be given to mankind, so that men could understand what perfect holiness means; and that has been presented to us in the human life of Jesus.
2. Christ also imparts to us the secret of all true spiritual power by bringing us into close and blessed connection with God. The same power which rendered it possible for Jesus Christ as a man to be perfectly holy is thus brought within our reach by the Incarnation, and death and resurrection, of Jesus Christ. Thus we may say, not only have we the map and the chart of the highway of holiness placed in our hands, but also the highway itself opened up to us by the communication of a spiritual ability to tread therein. But if those advantages are real, they carry with them enhanced responsibilities. (W. Hay Aitken, M. A.)
The highway of holiness
Let us consider some of the characteristics of the life of holiness to which the prophet here calls our attention, and the conditions which are attached to the right of way.
I. It is the WAY OF THE PURIFIED. The unclean shall not pass over it. Until we are cleansed from our old sins we are not in a position to pass over the Kings highway of holiness. Some people who desire to live holy lives are no better than legalists. They cannot love much, because they have not had much forgiven them; thus they lose the true motive of a Christian life, while they are crippled in their efforts to attain to the proper standard of holiness, both by the weight of unforgiven sin and by absence of that spiritual power which flows to us through reconciliation. We must pass through the gate before we can pass along the way, and that gate is the Cross, where the blood of Jesus Christ cleanses from all sin. Nor is it difficult to find a mason for this necessity. Indeed, this passage gives us a sufficient reason if we are to accept the marginal rendering–For He shall be with them. It is quite true that Jesus Christ was the Friend of publicans and sinners; but He was their Friend because He saved them from their sins. And it is so now; those only who hate their sins, and who come to Christ to be delivered from their sins, can walk along the highway of holiness, because He is sojourning with those who sojourn there, and He cannot walk with the unclean. But having called attention to this statement as a reason for the necessity of cleansing, let us now dwell upon it as a characteristic of the way of holiness, and of the experience of those who pass along it.
II. The highway of holiness is THE PATH OF FELLOWSHIP WITH THE DIVINE. When Christ was here on earth He ever moved along this way, and He is still to be found there by those who pass along it. Indeed, so closely is His presence and our fellowship with Him connected with true spiritual holiness, that we can scarcely say whether the holiness is the fruit of the fellowship, or the fellowship the effect of the holiness. It is only while we walk in the light, as He is in the light, that we have fellowship with the Father and the Son through the Holy Spirit. These two elements in our experience act and react upon each other.
III. It is THE WAY OF RIGHT DIRECTION. Wayfaring men, though fools, shall not err therein. Here is a promise that may well comfort us in the perplexities of life. The reason why we make such great mistakes as we sometimes do is surely that we get off the Kings highway of holiness. We begin to pursue our own pleasure, or to gratify our ambition, or, we seek to please other people, and to avoid the cross. But when the wayfaring man is on the highway of holiness this promise will be fulfilled. He may seem to make mistakes, but God will overrule what appears to be a blunder to His own glory. There is yet another thought suggested by this clause which may serve to explain some of our errors. The prophet here speaks of those who are fools as being assured of right doctrines. May not one cause of mistakes sometimes be that we are not content to take the place of fools? We feel too much confidence in our own sound judgment and commonsense, and so we scarcely regard it necessary to inquire of the Lord. I do not mean to say that we ought not to use our natural faculties. They are a trust from God, and we are bound to use them. But we are warned not to lean to our own understanding, and he who gives us this advice would have been a much happier man and made much fewer practical mistakes if he had only taken it himself. But there is yet another reason why we sometimes err, suggested to us by this clause. And this other reason brings before our minds the fourth characteristic of the way of holiness.
IV. It is only THE WAY OF RIGHT DIRECTION TO THOSE WHO ARE WAYFARING MEN. Do we not sometimes err because we have so little of the wayfaring man about us? Living as we do in a luxurious age, how many of us surround ourselves with luxury, and lay ourselves out for self-indulgence! We are called to use the world as not abusing it; surely it is the abuse of the world when we allow it to take the place of heaven. There is a quaint old Latin proverb which tells us, The penniless travellers shall sing before the robbers. No wonder; for what can the robbers take from them? And many a Christian might sing defiance of all enemies–even of the great robber himself, if only we made over our all to its proper Owner, and regarded it as a sacred trust to be used for Him.
V. It is THE WAY OF SAFETY. No lion shall be there, &c. Is Satan, then, really to lose his power to do us harm? He may come to the hedge which fences in the highway from the rest of the world; he may growl and roar, and do his best to terrify you, but so long as your eye is single, and you are moving on the Kings great highway of holiness, the lion cannot lay a paw upon you or inflict a single wound.
VI. It is THE WAY OF JOY. VII. It is THE WAY THAT LEADS HOME. (W. HayAitken, M. A.)
The highway of the King of kings
I. Isaiah proclaims that this way shall be A HIGHWAY. Not a way confined, as the Old Testament way was, to one particular people. Not a way confined to any particular class of persons, rich in preference to poor, learned in preference to unlearned. Not a way confined to any particular sect, or any particular communion of persons. But a way open and public to all Then, woe to the man who presumes to set up a turnpike upon this highway. And yet this is what is done. Some would even have us believe that we cannot set our feet upon this way except through the help and invocation of saints and angels. Others tell us that we must have a priest at our elbow. Others say that we must belong to some particular sect of Christians. And others say that we must belong to some particular class of persons, such for instance as the learned. Such are the turnpikes, such are the barriers, which men presume to set up upon the highway of the King of kings.
II. Though it is clear that this way is accessible to all sects, classes, and conditions of men, yet THERE IS ONE EXCEPTION, and that one exception is not due to God, but to man himself. It shall be called the way of holiness: the unclean shall not pass over it; but it shall be for those, viz., for the holy.
III. Here is A SPECIAL INVITATION TO THE WAYFARING MEN–men who have not the advantage of learning, education, and accomplishments. It is the guidance of Gods Holy Spirit, without which even the best acquirements are nothing, which makes up to wayfaring men for the absence of all the advantages of learning, education, station, and leisure, which are the privileges of those who occupy the higher grades of life.
IV. On this Christmas Day WE CELEBRATE THE OPENING OF THAT WAY which Isaiah describes.
V. AT THE VERY END OF THIS GREAT VIADUCT IS HEAVEN. (E. Girdlestone, M. A.)
Simplicity of the religion of Jesus
It is impossible to transport ourselves back to a time when the New Testament was not, and when the civilisation which has come forth from the New Testament had not even been hinted at.
1. In that old time the choicest wisdom of the world did little else than puzzle itself over problems which are now known in their solution to the children in our schools. Whether man was anything more than an animal; whether with the death of his body a man did not cease to be, was an undecided question. But the mystery touching fife was almost as great as the mystery touching death. The best impulses of men to do that which was wise and good had no direction. A hundred teachers taught a hundred different ways of living. The interrogation of ages was: What is truth? Men sought it with a patience that would appal a modem disciple; sought it until they died, and died with the infinite sadness of knowing that all their seeking had been in vain–that they were no wiser than they were when they started their career of investigation.
2. The duty of all men that teach or can teach is to make things plain, simple, easily discerned by the popular perception, readily felt by the popular conscience, and easily appropriated by the popular emotion. It was largely because the language of Jesus was easily understood, and hence sympathetic, that the common people heard Him so gladly.
3. Well, the old prophet, looking along the fine of his craving, in which he represented the craving of humanity, the craving for light as to what death meant and of instruction in human duties, saw a happy day ahead. He saw a day when ignorance should give place to understanding, and the fear born of it, and the torment born of the fear, should harass men no more. He saw a day when the way of holiness should be so plain that the wayfaring man, though a fool, should not err therein; that is, when not only the wise should find it readily, but when those whose intellects were unassisted by education, and whose abilities to discern between right and wrong were not extraordinary, should easily distinguish between good and evil. When Christ was born, the sun arose; when Christ came up from the grave and brought life and immortality to light in His resurrection, the clock of ages struck the hour of mid-day, and the Sun of Righteousness stood full-orbed, armed on all sides with beams, in the spiritual zenith of the world.
4. If you desire to see the fulfilment of the old prophets prediction, look at your own age, and you behold it. In the fact that the Bible lies waiting perusal in your own homes, see and recognise that the day has come in which all that any man can long for in the way of knowledge as to his duty of life, in the way of the destiny of his soul after death, is realised.
5. The way to judge a system of instruction is not by listening to what men say about it, but by studying what the author of it said and did. If you wish to know what the system of salvation is, as included in the coming of the Christ, go to your New Testament record and ascertain from His own lips what it is.
6. Do not go expecting that His system is mysterious, for we often fail to see the simplicity of a thing, by having a previous impression that it is profoundly complex. This is the old blunder which both Jew and Greek made centuries ago. The ritualists of our day match the Jew, and the man of supreme culture types the aesthetic Greek. If you will go to the Master Himself, and not to His disciples, past or present, you will be struck as much by what is not in His system, as by what is in it.
7. One of the proofs of the fine wisdom of the Saviour is seen in His studiously keeping out of sight whatever would lead the minds of His followers in speculative directions. All questions of casuistry, such as the scribes and lawyers were continually tempting Him to discuss, He brushed aside as incompatible with the object of His mission. He came simply to establish divine connections with men, to teach the race virtues, and implant in their souls the germ of simple piety. (W. H. H. Murray.)
The holy road
I. THE WAY to the heavenly Zion, the dwelling-place of God. Zion of old was the place of the one altar of sacrifice and the one mercy-seat, where the Lord in manifest glory communed with His covenant people. Pilgrimage to the holy place was an important part of Israels religious fife. During the invasions of the land, and especially during the captivity, the solemn festivals were neglected, and there seemed to be no way up to the house of God. Then godly men sighed for the tabernacles of God. How much they longed for a highway by which they could march to Zion! We speak of another Jerusalem which is above.
1. There is a way to God and heaven. It is noteworthy that this road is one, a highway and a way. Many roads lead to ruin, but only one to salvation. Years at the University of Utrecht, several Christian students met together from various nations, and on one occasion it was agreed that four persons, representing Europe, Asia, Africa, and America, should describe the work of grace upon their hearts. The earnest brother from New England, and the friend from the Cape of Good Hope, and the missionary student from India, all found that their stories agreed with that of a young nobleman of Holland. Scenes and circumstances widely differed, but the joys and sorrows, the struggles and the victories of each, were the same, and one hope filled every heart. We differ in the pace with which we traverse the way, but the way itself is one. Jesus saith, I am the way. He is not only way, but end to all who put their trust in Him. This way is made through the wilderness: a highway shall be there–where the sand is always shifting, where if the traveller once loses his bearings he is doomed to certain death, with the vultures maw as his only sepulchre. A way is made for us through the deserts of sin, and the wildernesses of sorrow, over hills of doubt and mountains of fear. That way runs close at thy feet, poor wanderer! This way was cast up at great expense; for road-making over a long and rugged country is a costly business. Who could make a way over the mountains of our iniquities but Almighty God? It cost the great God the Jewel of heaven. This road has lasted now these thousands of years; it is still in good travelling condition, nor will it ever be closed till all the chosen wayfarers shall have reached the many mansions of the Fathers house. This way, being made by Divine power, is appointed by Divine authority to be the Kings highway. Whosoever travels by this road is under the protection of the King of kings. This highway has conducted already to God. It is said to be a highway and a way: it is not only a highway by appointment, but it is a way by use and traffic.
2. The name of this way. The way of faith is not contrary to holiness, but it is the way of holiness. If you are ever in a doubt about which is the right path, remember those words of the Saviour: Strait is the gate, and narrow is the way, and few there be that find it. Prefer strictness to laxity. Gods way is the way of holiness, for He has founded it upon holy truth. He is not unholy in the saving of any sinner. Those who follow that road do so by a holy trust. We must not believe that Christ will save us in our sins–that would be unholy faith; but we must look to Him to save us from our sins; for that is holy faith. It is also the way of holy living.
3. This way is a select way. The unclean shall not pass over it, but it shall be for those. Literally this may mean, The uncircumcised and the unclean. These were excluded from the house of the Lord, and here they are excluded from the sacred way of Israel: of this the spiritual meaning is that unless we are washed in the blood of Christ, and renewed in the spirit of our minds by the Holy Spirit, we are not in the way of God. It is a select way, for it is reserved for a select people it shall be for those. Who are they? Look backward, and you will read of memo who make the wilderness and the solitary place to be glad: of some whoso blind eyes were opened, whose deaf ears were unstopped. You read of the lame men who were made to leap as an hart, and of dumb men who began to sing.
This highway is reserved for those upon whom a miracle of grace has been performed. This way is for the ransomed. The redeemed of the Lord shall walk there. Another fact makes it very select. He shall be with them (marg.).
4. It is a plain way. The true Gospel is as plain as a pikestaff.
5. It is a safe way. No lion shall be there. There is one lion which those who make Jesus their way need never be afraid of: that is, the lion of unpardoned sin. Another lion also roars upon us, but cannot devour us, namely, temptation: you shall not be tempted above what you are able to bear. As for that grim lion of death of which some speak, it does not exist.
II. OUR DUTY IN CONNECTION WITH THIS WAY OF HOLINESS.
1. The first thing is carefully to discriminate between road and road. When you see a road which looks broad, smooth, pleasant, and well-bordered with flowers, say to yourself, There are many ways, but since only one of them leads to eternal life, I must be careful. I will pray, Lord, be my guide, even unto death. Do not believe that sincerity is enough; you need truth as well.
2. When you know the road, you should scrupulously keep in it, for many ways branch from it.
3. Are we in the way? Then let us be very earnest in telling other people of it. Travelling the other day by a country road the traveller wished to know the way to a certain spot. He inquired of one who sat by the roadside, but all the answer he got from him was a vacant stare, and a shake of the head. A little time after he found that the poor man was deaf and dumb. I am afraid there are many such Christians nowadays: they are spiritually deaf to the woes of others, and dumb as to giving them either instruction or encouragement. All they seem to do is to shake their wise heads, as if they knew a great deal more than they meant to tell. I asked a person, the other day, the road to a certain place, and in the politest possible manner he answered, I beg your pardon, but I am quite a stranger in these parts. That was a very sufficient reason for not directing me. He could not tell what he did not know. If any of you do not know the way, and are strangers in these parts, do not tell anybody; bat let this mournful reflection go home to your consciences: I cannot tell another the way to heaven because I am a stranger in these parts. God grant that we may never stretch the arm of our testimony beyond the sleeve of our experience!
4. If you are not in the road, may the Lord help you to get into it this morning. (C. H. Spurgeon.)
The Appian Way and the highway to heaven
You have heard of the Appian Way. It was three hundred and fifty miles long. It was twenty-four feet wide, and on either side the road was apath for foot passengers. It was made out of rocks cut in hexagonal shape and fitted together. What a road it must have been! Made of smooth, hard rock, three hundred and fifty miles long. No wonder that in the construction of it the treasures of a whole empire were exhausted. Because of invaders, and the elements, and Time–the old conqueror who tears up a road as he goes over it there is nothing left of that structure excepting a ruin. But I have to tell you of a road built before the Appian Way and yet it is as good as when first constructed. Millions of souls have gone over it. Millions more will come. (T. DeWitt Talmage, D. D.)
The pilgrim and his destination
Dean Alfords grave is shaded by an old yew tree in St. Martin s churchyard, and these words are recorded on the headstone: The Inn of a traveller on his way to Jerusalem. (J. N. Norton.)
The way of salvation plain
I remember the story of s Swedish king in years gone by who, when he was ill, was greatly concerned about his eternal state. There chanced to come to the palace an old farmer, known to his majesty for his piety; the king called him to his bedside, and said, Tell me, what is the faith that saves the soul? The peasant explained it out of his heart in plain language, much to the kings comfort. The king remained ill for months, and again fell into doubt and fear. Those about him urged him to send for the Archbishop of Upsala, as a learned prelate who could allay his fears. The bishop came to the royal couch, and gave his majesty a logical and theological definition of faith in most proper terms. When he was gone the king said, It was very learned, no doubt, and very ingenious, but there was no comfort in it for me; the peasants faith is the faith that can save my soul. (C. H. Spurgeon.)
Holiness can be understood by the unlettered
A minister was speaking to a disciple of Jesus, not much versed in the terminology of the schools, on the subject of entire holiness. At last she turned to him and said, I dont know what you mean in the way in which you speak of it, but if you mean constant readiness for heaven, Ive got that. She was a Christian woman, who habitually rested on Jesus for full salvation, and into whose heart there was poured the comfort of conscious readiness to do or suffer Gods will, as He might direct. (W. G. Pascoe.)
The highway of holiness
The highway of holiness is along the commonest road of life–along your very way. In wind and rain, no matter how it beats–it is only going hand in hand with Him. (M. G. Pearse.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. And a highway] The word 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 bo, in it, which seems necessary to the sense, and so the Vulgate, per eam, “by it.” One of De Rossi’s has 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
An highway shall be there, and a way: the highway and the way are not to be taken for two different ways, but for one and the same way, even a causey or cast-way, which is both raised ground, as the first Hebrew word signifies, and a way; both signifying a convenient, prepared, plain, and common road or path for travellers, such as the doctrine of the gospel is, which is frequently compared to a way, both in the Old and New Testament, as hath been often observed.
It shall be called the way of holiness; it shall be a holy way, trodden by holy men, and filled with holy practices. The people (walking in it) shall be all (i.e. a very great number of them, not so few as in the times of the law) righteous, as is declared and prophesied afterward, Isa 60:21.
The unclean shall not pass over it, either to disturb or defile it. Unclean persons shall, in a good measure, be kept or cast out of my church, by the strict exercise of good discipline, here, and hereafter not one unclean person shall enter into my kingdom.
It shall be for those; but this way shall be appropriated unto those persons above mentioned, the weak, and blind, and lame, whom God will heal and save, Isa 35:3-6. The pronoun relative is put without an antecedent, as it is in many other places. But this, and the following clause, is, and may well be, rendered otherwise, and he (to wit, God, who is oft designed by this pronoun, and is easily understood out of the context) shall be to or with them walking in the way, (their companion and guide in their way, which is a great felicity,) that fools may not err therein. The way-faring men, though fools, shall not err therein; the way shall be so plain and straight, that even the most foolish travellers (who are described by this character, that they know not the way to the city, Ecc 10:15) cannot easily mistake it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. highwaysuch a causeway(raised way, from a Hebrew root, “to cast up”)as was used for the march of armies; valleys being filled up, hillsand other obstructions removed (Isa62:10; compare Isa 40:3;Isa 40:4).
way of holinessHebraismfor “the holy way.” HORSLEYtranslates, “the way of the Holy One;” but the words thatfollow, and Isa 35:10, show itis the way leading the redeemed back to Jerusalem, both the literaland the heavenly (Isa 52:1;Joe 3:17; Rev 21:27);still Christ at His coming again shall be the Leader on the way, forwhich reason it is called, “The way of the Lord“(Isa 40:3; Mal 3:1).
it shall be for those: thewayfaring menrather, “He (the Holy One) shall be withthem, walking in the way” [HORSLEY].
though foolsrather,”And (even) fools,” that is, the simple shall not goastray, namely, because “He shall be with them” (Mat 11:25;1Co 1:26-28).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Re 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.
Fuente: John Gill’s Exposition of the Entire Bible
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. , 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 ( p e rts chayyoth , 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 ( , , related to , solvere ; , , 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
8. And a path shall be there. Here it is promised to the Jews that they shall be allowed to return to their native country, lest, when they were carried into Babylon, they should think that they were led into perpetual banishmerit. Yet this statement is, in my opinion, extended much farther by the Prophet; for, as he promised a little before, that there would be plenty and abundance of provisions where there had been barrenness, so now he says that those places where formerly no man dwelt shall be occupied with the.journeys and habitations of a vast multitude of men; and, in short, that the whole of Judea shall enjoy such harmony and peace with other countries, that men shall pass from the one country to the other without fear; for where there are no inhabitants, there can be no intercourse and no roads. He therefore means that the Jews will carry on intercourse and merchandise with other nations, after having been brought back and restored to their own land.
And it shall be called, The holy way. Not without reason does the Prophet add that “the way shall be holy;” for wherever there is a great multitude of men, innumerable vices and corruptions abound. What else is done by a crowd of men than to pollute the land by infecting each other with mutual contagion? The Prophet therefore means that not only the earth, but also the minds of men are renewed by the kindness of Christ, so that they sanctify the earth which they formerly were wont to corrupt by their pollution. Yet what I stated briefly ought to be remembered, that the Jews, to whom the way shall be consecrated, will return to their native country, that they may worship their Redeemer in it in a holy manner; as if he had said that the land will be cleansed from the disgraceful rabble of a wicked people, that it may be inhabited by the true worshippers of God.
The unclean person shall not pass through it. He now adds a more full explanation; for polluted persons shall not tread the land which God hath set apart for his children; as if he had said, that the Lord will separate believers in such a manner that they shall not be mingled with the reprobate. This ought, unquestionably, to be reckoned among the most valuable blessings of the Church; but it is not fulfilled in this life; for both despisers of God and hypocrites rush indiscriminately into the Church and hold a place there. Yet some evidence of this grace becomes visible, whenever God, by various methods, cleanses his Church; but the full cleansing of it must be expected at the last day. Even the worshippers of God, whom he has regenerated by his Spirit, are attended by much uncleanness. Though they have been sanctified by God, yet their holiness cannot be perfect; their flesh is not wholly dead, but subdued and restrained so as to obey the Spirit. Now, it is because the Lord reigns in them, and subdues their natural dispositions, that, on account of that part of them which is the most important, they are called Saints.
And he shall be to them one that walketh in the way. This clause has been tortured in various ways by commentators. Some render it “This shall be their road; they who have been used to the road, and they who are unacquainted with it, shall not go astray.” Others render it, “This shall be the road for the children of Israel, and they who walk shall not go astray, though they be unacquainted with it.” But the demonstrative pronoun הוא, (hu,) he, is more correctly, in my opinion, viewed as referring to God; as if he had said, that God will go before them to lead and direct the way. And the context absolutely demands it; for it would not be enough to have the way opened up, if God did not go before to guide his people. The Prophet therefore extols this inestimable kindness, when he represents God as journeying along with his people; for, if he do not point out the road, our feet will always lead us astray, for we are wholly inclined to vanity. Besides, though the road be at hand, and though it be plain before our eyes, yet we shall not be able to distinguish it from the wrong road, and if we begin to walk in it, our folly will quickly lead us off on the right hand or on the left. But the Prophet shews that we shall be in no danger of going astray, when we shall follow God as the leader of the way; for he condescends to perform this office; and he probably alludes to the history of the first redemption, for at that time God directed his people
“
by means of a cloud by day, and of a pillar of fire by night.” (Exo 13:21.)
At the same time he points out how necessary it is that God should govern us, in directly laying folly to our charge, when he adds —
Fools shall not go astray; for they who are wise in their own eyes, and who rely on their own guidance, will be permitted by God to wander in uncertain courses; and therefore, if we wish that he should walk along with us, let us know that we need his guidance. Yet he offers us this most excellent reward, that they who follow him, even though they did not formerly possess any wisdom, shall be in no danger of going astray. Yet the Prophet does not mean that believers, after the Lord has taken them by the hand, will be ignorant; but he shews what they are before the Lord becomes their leader.
Fuente: Calvin’s Complete Commentary
THE EXILES RETURN
Isa. 35:8-10. And an highway shall be there, &c.
The chapter of which these words are a part testifies of Christ. The prophet, while foretelling in it the return of the Jews from their captivity in Babylon, is enabled to look forward to a more spiritual and much greater deliverance. With the eye of faith he sees the kingdom of the Messiah established in the earth, and beholds Him open a new and blessed road by which a multitude of the enslaved and perishing escape from their miseries and are led to His kingdom. This prophecy calls upon us to consider
1. The travellers of whom it speaks;
2. The way along which they are journeying;
3. The home to which it is leading them.Charles Bradley: Sermons, vol. ii. pp. 127, 128.
Whatever primary reference this prophecy might have to the return of the tribes from captivity, it is evident that all its interesting and beautiful descriptions can only be fully realised in the blessedness and glory of the Gospel dispensation. Consider it as spiritually referring to the Gospel way of salvation.
I. THE WAY ITSELF.
A religious course is often spoken of as a way (Pro. 15:21; Jer. 21:8; Mat. 7:14). The way of which our text speaks is described
1. As a highway. It is not a secluded private path, but a public highway opened by the authority of the King of kings; a way designed for the general accommodation of the human race, and leading to the metropolis of the universe.
2. It is a holy way.
3. It is a plain way. Not a way requiring extensive philosophical knowledge or deep metaphysical research to comprehend it. Ali the Gospel requirements and duties are plain.
4. It is a safe way [1255] Satan may try to allure us from it, but he cannot interrupt us while walking in it.
[1255] This is important in our own country, where there are no ferocious animals lying in wait to destroy; but it was peculiarly important in Juda and the countries adjoining it. Many parts of these are said to have been infested with beasts of prey, which frequently rushed from their places of concealment upon the passing traveller, and rendered even the public roads exceedingly dangerous. Hence the prophet says of the way to heaven through Christ, that no lion shall be there, nor any ravenous beast go up thereon; it shall not be found there. Not that we are to conclude that the redeemed have no foes to combat, and no difficulties to surmount in their course. Like the Israelites returning from Babylon, they have to pass through an enemys country in their journey to Zion. But He who has redeemed them accompanies them in their pilgrimage; and though they are called to struggle and fight, He gives them the victory, and renders their path as safe as though there were no dangers near it, nor any to hurt and destroy.Bradley.
II. THE CHARACTER OF ITS TRAVELLERS.
The redeemed, &c.
1. Once they were slaves. Slaves of sin and Satan.
2. They have been redeemed. By the precious blood of Jesus Christ. Redeemed to God; redeemed from sin, the power of Satan, and the wrath to come.
3. They are now the Lords freemen. Now sons, members of the Divine family; sharers of the Divine goodness and peace; and they bear a holy resemblance to their Elder Brother.
III. HOW THEY TRAVEL ALONG IT. They shall return and come to Zion with songs.
1. They sing the praises of their great Deliverer (Rev. 1:5-6).
2. They sing on account of the deliverance itself.
3. They sing on account of the joys of their present experience.
4. They sing on account of their glorious prospects.
IV. THE BLESSEDNESS TO WHICH IT LEADS THEM.
1. They shall be crowned with joy.
2. They shall possess a perfect fulness of felicity.
3. Their felicity shall be uninterrupted and eternal.Jabez Burns, D.D.: Four Hundred Sketches and Skeletons of Sermons, vol. ii. pp. 160163.
THE ROAD TO THE CITY
Isa. 35:8-10. And a highway shall be there, &c.
Human life is a journeya journey to the grave. The Christian life is a journeya journey to a better country. Abraham journeyed to the land of Canaan; Israel in the wilderness; their descendants on the return from Babylon (Ezr. 8:31). If you would reach your destination, it is necessary to know and traverse the way.
I. It is a way easily known. Some are difficult to find. They are crossed and intersected so often, and so imperfectly supplied with guiding-posts, that mistakes are almost inevitable. This is a way in which the wayfaring men, though fools, shall not err. Serious mistake is almost impossible. You have a directory so clear that reference to it settles every question. Gods Word is the guide of life. He may read who runs. It is true there are difficulties in the Bible. But there are no difficulties in the ascertainment of the way of life. The road the child travels to his home is quite plain and easy, yet he may be ignorant of the means by which it was made, the materials of which it is constructed, the sources whence they were obtained, the engineering appliances by which they are bound together, the quarters from which the cost was defrayed. At present he has no information, or it is beyond his comprehension. Thus in the Bible there are many things difficult and beyond the present knowledge of the student. They diminish with advancing knowledge and thought. And even if they remain, they do not affect the matters on which certainty is necessary. The way of forgiveness through the Saviours death is written with the clearness of a sunbeam. The rule of life in its application to all circumstances is so clearly laid down that all cases in the court of conscience find an easy settlement; where there is a disposition to follow it, no practical difficulty exists. It is like the pillar of cloud and fire which infallibly guided the children of Israel in the wilderness.
II. It is a purified way. The unclean shall not pass over it. It is a holy way. The text fastens attention on those who traverse the road as giving it its character. They are holy persons in the company of holy persons. What is holiness? It is separation, setting apart, purity, always with reference to God.
1. Its meaning is not covered by morality. That term is ordinarily met by the performance of the duties that arise between man and man.
2. Nor is the meaning of the term holy covered by humanity. We hear much of what is called the religion of humanity, which means a benevolent desire for the well-being of mankind. Like morality, it is to be commended as far as it goes. It is, indeed, a step in advance of morality. It is a mans worldly interest to practise its virtues. Humanity rises higher. It looks beyond self. In proportion as a man looks out from himself to the well-being of others, he is ennobled. Holiness includes them both, but they do not necessarily include holiness. They terminate in man, whereas holiness is in immediate relation to God. It is the separation of a mans nature from all sin against God, and is consecration to Him. God brings a sinner under the power of His grace, and a saint emerges. The love of God in Christ, which pardons him, so influences his nature that he comes into sympathy with God, and desires to be like Him. He makes the divine will the rule of his life. He is born anew. He is holy in heart. His growing practical obedience to the Divine authority is his walk in the way of holiness. Those who have not experienced such a change cannot walk in it. They tire. Holiness of heart precedes holiness of life (H. E. I. 28132817).
III. It is a pleasant way. There are pilgrim songs. The walk through the country may be so pleasant that nothing is thought of its difficulty or its fatigue. The way of holiness is rendered pleasant by congenial companions, by Divine thoughts, by heavenly communings. There are difficulties. The way is sometimes steep; here and there are formidable obstructions. There are temptations to weariness and abandonment of the way. Yet the difficulties are not insurmountable. They disappear before the travellers sanctified determination. The ability of anything to give pleasure depends on our feeling in relation to it. Especially in things of a moral nature. The regenerated nature of a Christian makes every step of his progress a source of pleasure. Christians are the happiest of men, partly because happiness is not sought as their main end (H. E. I. 10801084, 41614163).
And it is safe as it is pleasant. All pleasant paths are not safe. Some pleasant ones are extremely perilous. The Lord of the way has cleared it of dangers. He will keep the feet of His saints. No lion shall be there, nor any ravenous beast shall go up thereon.
IV. It is a completed way. Some roads lead to nothing. They abruptly terminate, and you must retrace your steps. This is continued to the destination. They shall come to Zion. As the Jews reached the earthly Jerusalem we shall arrive in heaven. The holy city a fit termination of the holy way.
Are you in the way? Keep in it. Turn not aside. Advance toward your destination. Anticipate arrival.
Are you not in the way? Consider whither you are going. Renounce the world. Enter the road. Do not say it is hard. Do not say you cannot encounter the difficulties. God will help.J. Rawlinson.
There are a thousand wrong roads, but only one right one.
1. The road of the text is the Kings highway. It spans all the chasms of human wretchedness; it tunnels all the mountains of earthly difficulty; it is wide and strong enough to hold all the millions of the human race. The King sent His Son to build the road. He put head, and hand, and heart to it, and after it was completed cried, It is finished.
2. It is spoken of as a clean road. The unclean shall not pass over it (Pro. 14:12; Heb. 12:14).
3. A plain road. The way faring men, though fools, shall not err therein. The pardon is plain. The peace is plain (1Ti. 1:15). If you are saved, it will be as a little child (Mat. 18:3).
4. A safe road. No lion shall be there, &c. His soul is safe. His reputation is safe (Psa. 125:2).
5. A pleasant road. God gives a bond of indemnity against all evil to every man that treads it (Rom. 8:28; Mat. 6:26; Mat. 6:28; Pro. 3:33; 1Co. 10:13). He enables him to be glad with a great joy (Psa. 27:1; Rev. 7:14; Rev. 7:16-17; Exo. 15:1).
6. What is its terminus? The ransomed of the Lord shall come to Zion. Zion was the Kings palace, a mountain fastness, impregnable. Heaven is the fastness of the universe. And Jesus is there!T. De Wilt Talmage in 412, D.D.: Christian Age, vol. ix. pp. 35.
THE HAPPINESS OF HEAVEN
Isa. 35:10. And the ransomed of the Lord shall return, &c.
Zion, literally speaking, was the proper name of the city where David dwelt (2Sa. 5:7). But the name was also given to the ancient Jewish polity in church and state (Psa. 102:13; Psa. 102:16), to the Gospel Church, with all the spiritual blessings of the Christian dispensation (Isa. 28:16; 1Pe. 2:6-7); and also to the Church in glory, or the heavenly state of final and complete happiness with God and Christ for ever (Heb. 12:22, &c.) We may therefore regard this text as revealing the general features of the happiness of heaven.
I. To whom does the hope of heaven belong? To the ransomed of the Lord, whom He has delivered from bondage and is bringing back from exile (H. E. I. 2730, 28292832).
II. How do those who attain to heaven come there? Triumphantly, with songs and everlasting joy upon their heads. This is said perhaps with allusion to the ovations of victorious chiefs, or to troops coming home from hard-fought fields and the privations even of a successful campaign, crowned with garlands and waving palms, singing some martial air, and approaching their homes and families with shouts of gratulation.
III. What do the redeemed realise when they reach heaven? They shall obtain joy and gladness, and sorrow and sighing shall flee away. In heaven
1. There will be an en tire cessation of every occasion of grief (H. E. I. 1629; P. D. 1753, 1767).
2. There will no longer be any possibility of falling. What a blessed peace will spring from this fact! In this world the sincerest believers, like pilots steering into port through narrow and winding channels beset with sunken rocks and hidden shoals, must work out daily their own salvation with fear and trembling (1Co. 9:27). But in heaven the spirits of the just are made perfect, and, like God Himself, cannot be tempted of evil.
3. We shall meet again with our long-lost loved ones, never more to part (Rev. 7:15-17; P. D. 29962998).
4. The companionship of saints and angels. The best and purest friendships here are often marred by the blots and blemishes of good men; but there will be no jarring in the exalted fellowships of heaven.
5. The possession of Christ and the beatific vision of God for ever (1Pe. 1:8; Isa. 33:7).R. Bingham, M.A.: Sermons, pp. 128149.
THE BANISHMENT OF SORROW
Isa. 35:10. And the ransomed of the Lord shall return, &c.
I. They shall obtain joy and gladness, &c.this is undoubtedly the distinctive and ineradicable hope of human nature. Is that hope a glorious, and perhaps in its effects a beneficent, delusion never to be realised? Or is it the earnest of a reality far greater than its highest imagination can conceive? The question receives contradictory answers from the two conflicting voices within the soul, as from time to time one or other gains a temporary predominance. But the Christian revelation allows no doubt on this matter for a moment, and yet it does not bid us shut our eyes to the darker phases of actual life. The picture drawn in this chapter deals with every sphere of human life. It begins with the outward: it tells how the desert shall rejoice, &c.; it turns, then, to the lower nature of man himselfthe eyes of the blind shall be opened, &c.; lastly, it speaks to the spirit of man: the light of God shows a highway through the desert of life on which the redeemed can walk safely; and at the end there is a heavenly Zion of perfection, to which the ransomed of the Lord shall come with songs, &c.
II. When did the prophet look to see his vision fulfilled? He may well have thought first of the all but present deliverance from the gigantic power of Assyria by the redeeming arm of the Lord. Some such shadow of fulfilment there may have been, in the last gleam of unclouded prosperity which ever fell upon Judah, before its sun set in the great captivity: such shadows of fulfilment may have been felt in the history of man again and again. Isaiah unquestionably looked on to the kingdom of the Messiah as the one ideal of a perfect manifestation of God and a perfect exaltation of man. Such fulfilment Christ claimed for Himself; but it is in the actual manifestation of the kingdom of Christ on earth that the prophetic picture is realised in its fulness.
III. If the kingdom of Christ is what it proclaims itself to be, it must necessarily be, as on the Mount He proclaimed it, a kingdom of blessing. What are the two great sources of the sorrow which broods over life?
1. Over our bodily life, and the world of nature which subserves it, there is the blight of pain and suffering.
2. Spiritual evilthe blindness, weakness, sin of man himself. How does the Gospel profess to face and scatter both? By the revelation of the Cross it hallows doubly the law of suffering and death, by overruling it to good for ourselves, and by making it a condition and a means of helping the redemption of others. The Gospel deals still more decisively with the burden of sin: in this lies the essence of its redemption. God is in Christ, reconciling the world to Himself. We pray you, in Christs stead, be ye reconciled to God. This is its first message; but it is not all: Sin, it goes on to say, shall not have dominion over you. Ye are sanctified in Christ Jesus.
IV. But is that promise actually realised? We answer boldly, Yes. It must be remembered that by the very nature of the case the kingdom of Christ is seen by us, as yet, only in the first stages of its conflict against the powers of evil. What it can offer, as yet, is a true but only imperfect earnest of the future. In all the three phases of this prophecy, Christ asserted its power to bless the whole world. He held the reins of the forces of Nature; lifted the burden of disease and resisted death; brought in the new life of His grace. He had joy, like no other joy, amid His continuous conflict with evil; and to those who were His, He gave peace in proportion as they entered into His spirit. The last conflict was but for a moment, the chill of dreariness before the dawn. Then, amidst some fear, and awe, and perplexity, were the disciples glad when they saw the Lord. It is, thank God! a matter of daily Christian experience, that, just in proportion as we are really Christs, the promise is realised again and again to us. There is joy in nature, and a deeper joy and peace in communion with God. Sometimes we feel that these things are the only reality in a fleeting and unsubstantial world around us. But this reality is yet imperfect; sorrow and sighing are rather kept at bay than driven away; but we have a sure and certain hope of a perfect future. Without the realisation of His peace in the present, without the sure and certain hope of the future, one hardly sees how man can care to live; one dares not think how he can die.Canon Barry, D.D.: Christian Age, vol. xx. pp. 8183.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
2. SANCTIFIED
TEXT: Isa. 35:8-10
8
And a highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it; but it shall be for the redeemed; the wayfaring men, yea fools, shall not err therein.
9
No lion shall be there, nor shall any ravenous beast go up thereon; they shall not be found there; but the redeemed shall walk there:
10
and the ransomed of Jehovah shall return, and come with singing unto Zion; and everlasting joy shall be upon their heads: they shall obtain gladness and joy, and sorrow and sighing shall flee away.
QUERIES
a.
What is the highway and The way?
b.
When is the everlasting joy to come?
PARAPHRASE
And a main thoroughfare shall be there in that rejuvenated wilderness. It shall be a road leading the redeemed directly to their destination, This will be called The Way of holiness, and sinners will not walk in this Way. It is reserved for those who desire to be sanctified unto the Lord. It will be a Way so clearly built and recognizable that even the inexperienced and those who have not known this Way before may not fail to comprehend it if they wish to learn of it. All dangers involved in traveling through the wastelands will be eliminated on this Way. Those whom the Lord purchases with a ransom-price will return to Him and to Zion rejoicing with songs about their redemption. Everlasting joy will crown their whole lives. They shall finally find the refreshment of their souls for which they have longed. All that would frustrate or hinder their travel will be made to disappear.
COMMENTS
Isa. 35:8-9 THE WAY: Isaiah continues to wax eloquent concerning the great work of redemption Jehovah is going to bring to a climax in the Messianic age. Redemption-opposing, enslaving ideologies are going to be defeated by one great judgmental act of God from heaven (Isaiah 34). This occurred at the cross of Christ as we have already demonstrated from the N.T. God is going to take the desolation and waste caused by carnal, unbelieving programs of man and turn them into a blooming flower garden. God will provide an oasis of living water in the midst of this world-wide desert (Isa. 35:1-7). Furthermore, as the text now being considered continues, God is going to provide a Way through this desolate wasteland of carnal confusion and chaos. The Hebrew word for way used here is maselul, which means a raised way. The roads in ancient times were mere trails for the most part. But a raised way would be a main thoroughfaredistinctly a road as compared to a path or trail. Instead of the wild confusion and chaos of human philosophies and schemes, God will provide His Way. It is the only Way characterized by holiness. Its uniqueness is that of the separateness of those who walk upon it. They are separated from uncleanness (spiritual and moral uncleanness). The spiritually stained and morally soiled will not travel this Way. Their exclusion will be of their own choice (Mat. 7:13-14) because Jesus is The Way (Joh. 14:6). Jeremiah speaks of this Way (Jer. 6:16-17). This Way will be so unmistakably demonstrated or marked out by God that even the man who has never seen Gods Way before will recognize this as His Way. The one with no experience in the Way of God will be able to comprehend and walk in it. It will not be complex or confusing. The Way became a favorite synonym for the Christian life in the early church (cf. Act. 9:2; Act. 19:9; Act. 19:23; Act. 24:22). This Way would be one of safety, security and peacefulness. No dangerous beast (which, by the way, is a figure in Daniel and Revelation to symbolize human governments opposing Gods redemptive work), nothing predatory would prey upon those who choose to walk in This Way.
Isa. 35:10 THE WAYFARER: Those who travel this raised way will be the redeemed (Heb. goal) and the ransomed (Heb. padah). This certainly indicates the traveler on this way has been purchased with a price. The purchase or ransom occasions everlasting joy and results in sorrow and sighing fleeing away. The emphasis is on everlasting. It cannot, therefore, have its ultimate fulfillment in anything transitory or temporal such as a land or physical nation/kingdom. It is associated with coming to Zion. Zion, in its spiritual focus, is the church, not a mountain (Heb. 12:22). Those who walk upon this Way are those purchased by the blood of Christ. The joy that shall be the crowning factor of their lives (upon their heads) is the joy Jesus brought (cf. Joh. 15:11; Joh. 16:22-24; Joh. 17:13; Rom. 14:17; 1Jn. 1:4, etc.). Walking on this Way of holiness, which is both clear and safe, will eliminate the need for sorrowing and sighing. Frustration is eliminated and hurt or damage is impossible (in the eternal sense) inasmuch as the traveler has been assured of reaching his destination because his price has been paid by Jehovah.
It is interesting that this glorious chapter, describing all the beauty, glory and gladness that is to come to the redeemed, is followed (after the historical interlude of chapters 3639) by the introduction of Isaiahs great Servant section (chapters 4053). All that is to come to the redeemed is a result of the work of the Suffering Servant of God (Isaiah 53), the Messiah.
This chapter brings to an impressive climax the whole section warning that emancipation for Gods people is not from union with Egypt. Egypt, in reality, is in opposition to Gods redemptive work, as are all human ideologies. Emancipation for Gods people will be accomplished by God Himself in ransom and redemption. It is appropriated by those who wish it in traveling on Gods Way.
QUIZ
1.
What is the literal meaning of highway in Isa. 35:8?
2.
What connection does this section have to Isa. 35:1-7?
3.
Where in the N.T. is the Way referred to?
4.
Why does the fact that the traveler upon this Way will be redeemed and ransomed point to a fulfillment in the N.T.?
5.
What joy is referred to in Isa. 35:10?
Fuente: College Press Bible Study Textbook Series
(8) An highway shall be there.The raised causeway, as distinct from the common paths. (See Jdg. 5:6.) We are still in the region of parables, but the thought has a special interest as a transition, at the close of the first volume of Isaiahs writings, to the opening of the second. The use of the road has been referred, by some interpreters, to the return of the exiles from Babylon. Rather is it the road by which the pilgrims of all nations shall journey to the mountain of the Lords house (Isa. 2:1).
The way of holiness . . .The name of the road confirms the interpretation just given. There was to be a true Via Sacra to the earthly temple, as the type of that eternal Temple, not made with hands, which also was in the prophets thoughts. Along that road there would be no barbarous invaders polluting the ground they trod, no Jews ceremonially or spiritually unclean. The picture of the heavenly Jerusalem (Rev. 21:27) into which there entereth nothing that defileth, presents a like feature. It shall be for them, i.e. . . . It is appointed for those, for whosoever walketh therein (the Hebrew verb is in the singular). Then, in strict order, comes the final clause: Even the simple ones shall not lose their way. A curious parallel is found in Ecc. 10:15, where he knoweth not how to go to the city, is one of the notes of the man who is void of understanding.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8-10. And they shall be led home to Zion.
A highway shall be there, and a way The one a cast up, well-prepared road, in distinction from the faint camel tracks of the desert, and the other a more general term characterizing the whole thoroughfare.
Way of holiness No impure person, either of desert Bedouins or of the unreformed Israelites, shall travel over it. Such will have no desire to do so, for it is a holy way. Only the redeemed will be found thereon, travelling as pilgrims to the better land.
Wayfaring men Any redeemed ones walking this road.
Though fools Though ever so humble, ever so wanting in the world’s esteem, shall not go astray while on this blessed thoroughfare.
No lion there On this elevated pathway no beast of prey nor ravenous adversary can harass the joyous traveller. He, unlike the lone desert wanderer, is high and secure above this trouble. Lions abounded in the regions adjacent to Palestine, and the sacred writers often referred to them as objects of dread and alarm. The scene of these glorious times is yet in this world. The Church is militant: yet, under Messianic rule, triumphant. Redeemed ones ever walk in this highway “of holiness.” After dreary trials and captivities, they shall come out with shoutings, and return to the Lord’s courts in Zion with the joy of permanent victoriousness. This joy is in their aspect upon their heads. It lights up the countenance. Possibly the allusion is to the anointing of the head in a time of joy, in contrast with ashes on the head in a time of mourning; or possibly, to the wearing of chaplets on the head in times of festivity.
Sorrow and sighing shall flee away The enemies of God shall no more give trouble, they shall be scattered and destroyed; that is, evil shall diminish in power till, in the full coming of the Messiah, at the last days, it shall be no more felt. In this closing prophetic summary all the Gospel promises are included and summed up in that of complete redemption.
In the foregoing portions of prophecy the people of God were seen to be in danger respectively from Syrians, Egyptians, Assyrians, Moabites, Edomites, and Babylonians; and from each and all their deliverance was achieved, and their enemies destroyed as predicted. Now the conclusion is, that all God’s foes shall ultimately and forever be put to naught. The rule of Messiah shall be universal and eternal; and security and joy shall come upon God’s ransomed ones. A close most fitting to this prophetic series.
Fuente: Whedon’s Commentary on the Old and New Testaments
God Will Prepare For His People The Way In Which They Must Walk ( Isa 35:8-10 ).
Walking in God’s way (or not doing) is a theme of Isaiah (Isa 3:12; Isa 8:11; Isa 26:7-8; Isa 28:7; Isa 30:21). It is a way of roses and abundant joy (Isa 35:1-2), it is a way in which all are restored and made whole (Isa 35:3-6 a), it is a way of abundance of water when the wilderness will be no more (Isa 35:6-7), it is the way of security and holiness (Isa 35:8-9). And all who walk in it turn towards the heavenly Zion in festal joy (Isa 35:10).
Analysis.
a And a highway will be there and a way, and it will be called the Holy Way (Isa 35:8 a).
b The unclean will not pass over it, and it is for those who walk in it, yes, fools will not err in it (Isa 35:8 b).
c No lion will be there, nor will any ravenous beast go up on it (Isa 35:9 a).
c They will not be found there, but the redeemed will walk there (Isa 35:9 b).
b And the ransomed of Yahweh will turn, and come with singing to Zion ,and everlasting joy will be on their heads (Isa 35:10 a).
a They will obtain gladness and joy, and sorrow and sighing will flee away (Isa 35:10 b).
.
In ‘a’ there will be a way in which men can walk called the holy way, set apart for God’s own purified people, and in the parallel it will be a way of joy and gladness, where sorrow and sighing is no more (Rev 21:4). In ‘b’ nothing unclean will be there, and it will be a way in which none can go astray, and in the parallel the ransomed of Yahweh will constantly turn from what they are doing in that way and come with singing to Zion, with garlands of everlasting joy on their heads, in order to worship and praise their God. In ‘c’ it will be perfectly secure, there will be no wild beasts to watch out for, for, in the parallel they will not be there. It is the redeemed who will walk there.
Isa 35:8
‘And a highway will be there and a way,
And it will be called the Holy Way.
The unclean will not pass over it,
And it is for those who walk in it,
Yes, fools will not err in it.’
There is double emphasis here on the fact that there is a Way, a road to travel along. The concentration here is not on where the way leads, (although it is clear from Isa 35:10 that it leads to the heavenly Zion where everlasting joy can be found, so that those who are in it are never far from the heavenly Zion), but on the walking in it. For it is the Holy Way (‘way of holiness’), the way of cleanness, of separation to God, the way where God is with His people, and in which they turn to Him. Thus the careless, those who are ritually or morally unclean and do nothing about it, cannot use it, for it is ‘for those who walk in it’, that is, for those who choose it by deliberate choice and dedication, and it is so straight a way that even the foolish will not go astray in it.
There is a stress here on choice. A man could choose whether he be made clean, in the Old Testament by the ordinances of sacrifice and offering, and washing and waiting before God, and in the New by the blood of Jesus Christ which cleanses from all sin (1Jn 1:8-10). Those who would walk that way now must use the means offered. For that Holy Way is in the end only for the cleansed. And in the final kingdom all who are there will be in that way, and those who are not clean will not be there. All will walk with God in the way.
It is no accident that the early Christians saw themselves as the people of The Way (Act 9:2; Act 19:9; Act 19:23; Act 22:4; Act 24:14; Act 24:22). The designation may well have had this verse in mind, as in the same way Jesus may have had when He called Himself the Way (Joh 14:6). For to come to Jesus as the Way was to enter onto the way of holiness. It is the Way of God.
In Isaiah this is represented in a number of ways. ‘The way’ is the way of God’s paths (Isa 3:12), in contrast with the ‘way of the people’ (Isa 8:11); it is the way of the just which is uprightness (Isa 26:7); it is the way of His judgments (Isa 26:8). His own do not leave it through drunkenness (Isa 28:7), but rather when they begin to go astray to the right hand or to the left they hear a word behind them saying, “This is the way, walk in it” (Isa 30:21).
We can also compare here Isa 19:23 where there would be a highway between Egypt and Assyria uniting them in God with Israel, a highway of blessing and oneness. Not all highways were seen to lead to Jerusalem. Rather it was a way of mutuality and blessing, bringing together the people of God.
Comparison with Isa 35:10 certainly sees this way as connecting with Zion. All who walk in this way will constantly ‘turn and come with singing to Zion’, for it will be their delight to worship God and acknowledge Him, but that is by no means the emphasis of the way. It is simply one of its aspects. The emphasis is on walking in ‘the Holy way’. There is no basis at all for suggesting that it is the road from exile. It is rather the way to God for all who are in spiritual exile, so that if we would escape from spiritual exile we must certainly walk in it. The ‘turning’ or ‘returning’ of Isa 35:10 primarily refers to their continual turning to God while in the Way (see Isa 1:27; Isa 6:10; Isa 9:13; Isa 10:21-22; Isa 19:22). Isaiah had said elsewhere, in ‘returning and rest’ they will be delivered (Isa 30:15), where no thought of the exile is in mind. The thought is of a turning of the heart towards God.
Isa 35:9
‘No lion will be there,
Nor will any ravenous beast go up on it.
They will not be found there,
But the redeemed will walk there.’
The road will be secure from every type of danger, it is for the redeemed of Yahweh. On ancient roads the wayfarer was always in danger of wild beasts, but where this road is there will be no wild beasts, it is the road of the new age when the lion is no longer harmful (Isa 11:6). And it is for the redeemed, those whom God has delivered by His power and who acknowledge Him as their Lord and Kinsman.
Isa 35:10
‘And the ransomed of Yahweh will turn,
And come with singing to Zion,
And everlasting joy will be on their heads.
They will obtain gladness and joy,
And sorrow and sighing will flee away.’
And while in that way ‘the ransomed of Yahweh’ will turn and come with singing to Zion. The idea of ransom is that of the paying of a price. God will in some way pay a price for the deliverance of His people by the exertion of His power and mercy. That is why they are His. They are bought with a price (1Co 6:20). And those who have been redeemed will walk in His way, and while walking in that way they will constantly turn to Zion to meet with God, in order to give praise and thanks to God. In the end the picture is of the whole world walking in His way and constantly turning to Zion as they receive His word from there (Isa 2:2-3). They will be crowned and garlanded with everlasting joy. They will be full of joy and gladness. Sorrow and sighing will have no place for them, such things will flee away.
The whole idea behind these last three verses is that of redemption, and of being holy, and of walking in God’s way, and of constantly turning to God and enjoying His presence. In the Old Testament, as the Psalmists made clear, the true in heart looked to Jerusalem and the Temple as the earthly representation of the reality of God’s presence with His people, although they knew that they could pray wherever they were (Dan 6:10; Dan 9:3). And these words are therefore emphasising that those who would so approach God must do it in holiness. In New Testament terminology it is the heavenly Zion (Gal 4:26; Heb 12:22) to which they are to turn, the place where they may meet with God, and walk with Him and dwell in His presence. And it will result in everlasting joy.
The emphasis of the whole chapter is in fact on walking in this blessed way. In Isa 35:1-2 it is a way where men walk amidst roses, where they constantly enjoy abundance, where they see the glory of Yahweh, the excellency of God. In Isa 35:3-6 a it is the way in which all who walk are made whole, and can be strong and rejoice. In Isa 35:6-7 it is the way in which there is always plenteous ‘water’ which is God’s provision for His own. And now it is the Way of Holiness in which men constantly turn to Zion. It is the way in which men walk with God.
And so we come to the end of what some see as this first section, and these verses will now lead us on, after an historical interlude, into the second part of the book, where we will learn the way by which we can enter on to this Way.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 35:8. And an highway, &c. According to Vitringa the meaning of this verse is, that the rule of faith and morals, according to which the Israel of God must walk, shall be so clearly and fully shewn at this time from the word of God, that men of the most simple and uncultivated understandings, lovers of the truth, and desirous of the communion of the church, shall not be able to stray from it; and he thinks the meaning of the clause, vehu lamo, But it shall be for those, is, “It shall be for those holy persons before mentioned, those ransomed of the Lord, Isa 35:10. The unclean shall not pass over it, but it shall be the way of the clean or holy:” Bishop Lowth, however, is of opinion that the passage is ill understood, from a wrong punctuation. He would read it thus:
No unclean person shall pass through it: But He himself shall be with them, walking in the way, And the foolish shall not err therein.
He, i.e. our GOD, mentioned Isa 35:4. “He who dwelt among us, for whom a way was prepared in the desart; who came in and went out before us.” The ancient Jews themselves understood these passages of the Messiah. Dr. Chandler observes, that if you take wilderness in the prophet literally for the place of the converse of Jesus, or figuratively for the poor and illiterate that he was to converse with, Jesus fully answered the prophet’s description, by doing his wonderful cures both in the desart and upon the diseased of the poor; and manifested himself in a remarkable manner, by the specific nature of his miracles, and by the scene or theatre on which they were performed. See Chandler’s Defence, Bishop Lowth’s 20th Prelection, and Vitringa.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 915
THE WAY TO ZION
Isa 35:8-10. And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein. No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there: and the ransomed of the Lord shall return, and coma to Zion with songs, and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.
IN the volume of inspiration, the progress of the Gospel in the apostolic and millennial periods is often set forth as a counterpart of the redemption of Israel from the land of Egypt. The power effecting the conversion of men, and all the blessings attending it, are described in terms precisely similar to those which, in their literal sense, are applicable only to the deliverance of the Hebrews from their Egyptian bondage. The power exerted for its accomplishment is the same, as are also the blessings attendant on it. The Prophet Isaiah speaking of that day, when Christ, the root of Jesse, shall stand for an ensign, to which the Gentiles shall seek, says, the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dry-shod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt [Note: Isa 11:10; Isa 11:15-16 and Mic 7:15.]. It is of the same periods, and the same events, that he speaks in the chapter before us, and especially in the words of our test; wherein he describes,
I.
The way which is prepared for the redeemed to walk in
Strange as it may appear, the text itself, if not taken in connexion with other passages, may give us an erroneous notion respecting the way of life and salvation. The way is called, and justly called, The way of holiness: but we are not therefore to suppose that there is nothing necessary for our salvation but the performance of some good works: for the same prophet, who in our text calls the way to Zion The way of holiness, tells us more fully, in another place, that it is the way of faith in the Lord Jesus Christ [Note: Isa 62:10-12.]. To mark this, and to bear it ever in mind, is of great importance and indispensable necessity; since our Lord Jesus Christ himself assures us, that He is the way, the truth, and the life; and that no man cometh to the Father but by him [Note: Joh 14:6.].
Bearing this then in mind, that the way to heaven is solely by faith in our Lord Jesus Christ [Note: Eph 2:8-9.], we observe respecting it, that it is,
1.
A high and holy way
[As, in forming a highway, the stones are cast up, and the road is made above the level of the adjacent ground, so is this way far above the low and grovelling paths which are trodden by the world around us: and they who walk in it are walking comparatively in the high places of the earth. Raised above the miry clay of sin, it is a holy path: the faith itself is a most holy faith [Note: Jude, ver. 20.]; and they who are brought to it, are called with a holy calling [Note: 2Ti 1:9.], and are themselves a holy nation [Note: 1Pe 2:9.], a peculiar people, zealous of good works [Note: Tit 2:14.]. Persons who are ignorant of the Gospel, are ready to suppose that the doctrine of salvation by faith only must be injurious to the interests of morality; but the very reverse of this is true: for they, and they only, who look to Christ for salvation, have either will or power to fulfil the high demands of the Gospel: they, and they only, desire to be sanctified throughout, in body, soul, and spirit [Note: 1Th 5:23.]: and that is the holiness, which alone is acceptable in the sight of God [Note: Heb 12:14.]. No latitude is allowed to any man: there is the same law for all: and every statute, every ordinance, every injunction in the whole Gospel has the same tendency to make us holy: the more the laws and regulations of Christs family are scrutinized, the more it will appear, that This is the law of the house; behold, this is the law of the house [Note: Eze 43:12.].]
2.
A strait and narrow way
[It is not for the unclean, but for the redeemed alone. Not that there is any prohibition to any man to walk in it; but the ungodly have no inclination to walk in it: the work of mortification and self-denial is to them distasteful; nor have they any root in themselves from whence the fruits of the Spirit can proceed. But to the redeemed the whole work of holiness is delightful: it is the very element they delight to move in: so far from wishing to be left at liberty to commit any sin, they would gladly have every thought of their heart brought into captivity to the obedience of Christ [Note: 2Co 10:5.]. They consider holiness as the very end of their now creation [Note: Eph 2:10.], yea, the very end also for which they were elected [Note: Eph 1:4.], and to which they were predestinated, from all eternity [Note: Rom 8:29.]: and, if they could have the desire of their hearts, they would be holy, as God himself is holy [Note: 1Pe 1:15-16.], and pure, as God himself is pure [Note: 1Jn 3:3.]. Justly therefore is it said by our Lord, that strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it [Note: Mat 7:13-14.].]
3.
A plain and obvious way
[To those who have no experience of its power, the Gospel, both in its doctrines and precepts, is altogether foolishness [Note: 1Co 2:14.]: but it is so only because they are ignorant of its real nature: they are blinded by Satan and their own lusts [Note: 2Co 4:3-4.]; and, like the Syrian host, fancy that they are journeying to the heavenly city, when in truth they are going into the heart of an enemys country, even to the regions of darkness and despair [Note: 2Ki 6:19.]. But what God has hid from the wise and prudent, he has revealed unto babes [Note: Mat 11:25.]: and to those whose eyes he has opened, the way is clear as the light itself. The knowledge of it is easy to him that understandeth [Note: Pro 14:6.]: for a light shines upon it; and the Angel of the Covenant goes before them in the way, to lead them to the city prepared for them [Note: Exo 23:20.]. Thus darkness is made light before them, and crooked things straight [Note: Isa 42:16.]: and if at any time they are perplexed with any important doubts, they need only look up to God, and they hear a word behind them, saying, This is the way, walk ye in it; by which they are kept from turning either to the right hand or to the left [Note: Isa 30:21.]. Nor is this the privilege of the learned only, but of all, even the meanest and the least, seeing they have an unction of the Holy One that teacheth them all things [Note: 1Jn 2:20; 1Jn 2:27.]: and so direct is their way made, that the wayfaring man, though a fool, shall not err therein. Of course, we must not be understood to say, that any person is infallible: but this we do and must affirm, that none, however weak, shall be left to mistake the path to heaven, since God has pledged himself to us, that the meek ho will guide in judgment, the meek he will teach his way [Note: Psa 25:8-9.].]
4.
A safe and secure way
[It is probable that the strong expressions in our text may refer more particularly to the millennial state: for they exactly agree with what the Prophet Ezekiel has manifestly spoken with an immediate reference to that day [Note: Eze 34:24-25.]. But they are true to a certain extent in every age: for though there are lions, and, above all, that roaring lion, the devil, seeking to devour us, they are all either chained, that they cannot reach us, or restrained, that they cannot hurt us [Note: Dan 6:22. with Psa 76:10.]. Though therefore the redeemed appear an easy prey to their enemies, they walk at large without any anxious fear. By faith they see horses of fire and chariots of fire round about them [Note: 2Ki 6:15-17.]; and they know that they could have legions of angels sent them [Note: Mat 26:53.] at their request, if they stood in need of their protection. They are sensible indeed of the number, the power, and the malice of their enemies i but as persons travelling through places infested by wild beasts make a fire round them and are secure, so they feel themselves secure, because God himself is a wall of fire round about them, and their glory in the midst of them [Note: Zec 2:5.].]
Such is the way to Zion: and O that God by his Holy Spirit may draw us, whilst we declare,
II.
The happiness of those who journey in it!
Happy indeed art thou, O Israel, O people saved by the Lord [Note: Deu 33:29.]: thrice happy they who walk in his ways! Inexpressibly happy are they,
1.
Throughout all their journey
[Did Israel, when redeemed from Egypt, sing praises to their God [Note: Exo 15:1.]? Much more do they who are redeemed from death and hell: as soon as ever they are brought out of the horrible pit, and have set their feet upon the Kings highway, there is a new song put into their mouth, even praise unto our God [Note: Psa 40:2-3.]. It is true they are represented by the prophet, even the whole company of them, the blind and the lame, the women with child, and she that travaileth with child together, as coming with weeping and with supplication [Note: Jer 31:8-9.]; but this is so far from destroying their joy, that it is the very root from which it springs, the seed from which the harvest of joy proceeds [Note: Psa 126:5-6.]. There is in the weeping of a real penitent a holy tenderness, which is no less grateful to his soul than the livelier ebullitions of joy itself: yea, so deeply does he feel his own unworthiness, that he would not wish to rejoice, but with trembling: nor, if he were transported to heaven itself, would he so exult, as to forget to cast his crown before the Saviours feet [Note: Rev 4:10.]. Indeed this very mixture of ingenuous shame with triumphant exultation is intimated by the Prophet Jeremiah, who, immediately after representing the saints as weeping, proceeds to paint their happiness as most sublime, not only on account of the deliverance they have experienced, but on account of the continued communications of all spiritual blessings to their souls [Note: Jer 31:11-14. See also 33:11.] And well may we expect them to return with singing, when they consider from what paths they have been brought, and to what a glorious state they are coming; and, above all, by what a price they have been ransomed, even by the blood of Gods only dear Son. Had they been redeemed with corruptible things, as silver and gold, they could not but rejoice; but having been ransomed by the? precious blood of Christ, as of a lamb without blemish and without spot [Note: 1Pe 1:18-19.], they are filled with wonder; and are ready almost to account it all a dream [Note: Psa 126:1-2.]; like Peter, who, when delivered from prison, could scarcely credit his deliverance, but thought ho saw a vision [Note: Act 12:9.]. Doubtless this joyous frame does not exist in all alike, nor in any equally at all times: their remaining infirmities are sometimes called forth to the wounding of their consciences, and the clouding of their souls. Even Paul himself sometimes cried, O wretched man that I am! who shall deliver me? But still, by renewed applications of the blood of Christ to their souls, their consciences are purged from guilt, and their joy in the Lord is revived. Thus, whilst they go through the valley of Baca, they find wells of salvation, from which they draw water with joy, and are refreshed; and thus they go on from strength to strength, till they appear before God in Zion [Note: Psa 84:6-7.].]
2.
At their journeys end
[It has been just observed, that sighing and sorrow occasionally interrupt the Believers joy; and indeed they follow him at a greater or less distance all his journey through: but when once he arrives at the gate of heaven, those blest inhabitants, joy and gladness, come forth to meet him; and sorrow and sighing flee away. Then is his joy uninterrupted and unmixt; for he is introduced into the presence of his God, where there is fulness of joy, and pleasure for evermore. Could we but get a glimpse of him in those sacred mansions, could we behold the raptures with which he tunes his harp to the praises of his God and Saviour, truly, we should proclaim him blessed beyond all expression or conception. Let us then look into heaven; (for so it is permitted us;) and let us listen to his voice. Methinks we hear the full chorus of the redeemed, singing, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing [Note: Rev 5:9-13.]! And, if we inquire concerning them, Who they are? and Whence they came? we shall be informed distinctly, not that they were innocent in themselves, or had done to many good works, but, that they had washed their robes, and made them white in the blood of the Lamb: therefore are they before the throne of God. And that which constitutes no small measure of their happiness is, an inward consciousness that it shall continue for ever without any mixture, intermission, or end: They shall hunger no more, nor thirst any more; neither shall the sun light on them, nor any heat: for the Lamb, which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes [Note: Rev 7:9-17.]. What an amazing change is this, even from the best state that can be enjoyed here below I Well may it be said, Blessed are the dead who die in the Lord; for, whilst every thing painful has for ever passed away [Note: Rev 14:13. with 21:4.], they are unceasingly occupied in the immediate vision and complete fruition of their God.]
Exhortation
[Permit me now to address myself to every individual amongst you. And what terms can we und move apposite, than those wherein Moses addressed his father-in-law? We are journeying unto the place of which the Lord said, I will give it you. Come with us, and we will do thee good; for the Lord hath spoken good concerning Israel [Note: Num 10:29. See also Mic 4:2.]. Consider, what a blessed way it is: it is the good old way [Note: Jer 6:16.], wherein the Prophets and Apostles walked; yea, and wherein our blessed Lord himself walked, leaving us an example, that we should follow his steps [Note: 1Pe 2:21. 1Jn 2:6.]. What way can the world point out that is comparable to this? Think too of the end to which it leads: shall not this thought engage you to come with us; and not only to begin with zeal, but also to run with patience, the race that is set before you? As for you who have commenced your journey heavenward, lift up your hearts to God, that he would enable you to hold on your way [Note: Job 17:9.], and so to run that you may obtain the prize [Note: 1Co 4:9.]. Pray that you may never be weary, never halt, never turn back; but that your course may be uniformly holy i or rather, that your light may shine more and more unto the perfect day [Note: Pro 4:18.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Isa 35:8 And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it [shall be] for those: the wayfaring men, though fools, shall not err [therein].
Ver. 8. And an highway shall be there, ] i.e., In the Church of Christ.
And a way.
The way of holiness.
But it shall be for those.
The wayfaring men, though fools.
Shall not err.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Isaiah
THE KING’S HIGHWAY
Isa 35:8 – Isa 35:9
We can fancy what it is to be lost in a forest where a traveller may ride round in a circle, thinking he is advancing, till he dies. But it is as easy to be lost in a wilderness, where there is nothing to see, as in a wood where one can see nothing. And there is something even more ghastly in being lost below the broad heavens in the open face of day than ‘in the close covert of innumerous boughs.’ The monotonous swells of the sand-heaps, the weary expanse stretching right away to the horizon, no land-marks but the bleaching bones of former victims, the gigantic sameness, the useless light streaming down, and in the centre one tiny, black speck toiling vainly, rushing madly hither and thither-a lost man-till he desperately flings himself down and lets death bury him, that is the one picture suggested by the text. The other is of that same wilderness, but across it a mighty king has flung up a broad, lofty embankment, a highway raised above the sands, cutting across them so conspicuously that even an idiot could not help seeing it, so high above the land around that the lion’s spring falls far beneath it, and the supple tiger skulks baffled at its base. It is like one of those roads which the terrible energy of conquering Rome carried straight as an arrow from the milestone in the Forum over mountains, across rivers and deserts, morasses and forests, to flash along them the lightning of her legions, and over whose solid blocks we travel to-day in many a land.
The prophet has seen in his vision the blind and deaf cured, the capacities of human nature destroyed by sin restored. He has told us that this miraculous change has come from the opening of a spring of new life in the midst of man’s thirsty desert, and now he gets before us, in yet another image, another aspect of the glorious change which is to follow that coming of the Lord to save, which filled the farthest horizon of his vision. The desert shall have a plain path on which those diseased men who have been healed journey. Life shall no longer be trackless, but God will, by His coming, prepare paths that we should walk in them; and as He has given the lame man power to walk, so will he also provide the way by which His happy pilgrims will journey to their home.
I. The pathless wandering of godless lives.
But to many men, the journey of life is one which has no definite direction deliberately chosen, which has no all-inclusive aim, which has no steady progress. There may be much running hither and thither, but it is as aimless as the marchings of a fly upon a window, as busy and yet as uncertain as that of the ants who bustle about on an ant-hill.
Now that is the idea, which our text implies, of all the activity of a godless life, that it is not a steady advance to a chosen goal, but a rushing up and down in a trackless desert, with many immense exertions all thrown away. Then, in contrast, it puts this great thought: that God has come to us and made for us a path for our feet.
II. The highway that God casts up.
1. Christ gives us a Definite Aim for Life. I know, of course, that men may have this apart from Him, definite enough in all conscience. But such aims are unworthy of men’s whole capacities. Not one of them is fit to be made the exclusive, all-embracing purpose of a life, and, taken together, they are so multifarious that in their diversity they come to be equal to none. How many we have all had! Most of us are like men who zig-zag about, chasing after butterflies! Nor are any such aims certain to be reached during life, and they all are certain to be lost at death.
Godless men are enticed on like some dumb creature lured to slaughter-house by a bunch of fodder-once inside, down comes the pole-axe.
But Christ gives us a definite aim which is worthy of a man, which includes all others; which binds this life and the next into one.
2. Christ gives us distinct knowledge of whither we should go. It is not enough to give general directions; we need to know what our next step is to be. It is of no avail that we see the shining turrets far off on the hill, if all the valleys between are unknown and trackless. Well: we have Him to point us our course. He is the exemplar-the true ideal of human nature. Hour by hour His pattern fits to our lives. True, we shall often be in perplexity, but that perplexity will clear itself by patient thought, by holding our wills in suspense till He speaks, and by an honest wish to go right. There will no longer be doubt as to what is our law, though there may be as to the application of it. We are not to be guided by men’s maxims, nor by the standards and patterns round us, but by Him.
3. Christ gives means by which we can reach the aim. He does so by supplying a stimulus to our activity, in the motive of His love; by the removal of the hindrances arising from sin, through His redeeming work; by the gifts of new life from His Spirit.
‘The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city.’ But he that follows Jesus treads the right way to the city of habitation.
4. Christ goes with us. The obscure words, ‘It shall be for those’ are by some rendered, ‘He shall be with them,’ and we may take them so, as referring to the presence with His happy pilgrims of the Lord Himself. Perhaps Isaiah may have been casting back a thought to the desert march, where the pillar led the host. But at all events we have the same companion to ‘talk with us by the way,’ and make ‘our hearts burn within us,’ as had the two disconsolate pedestrians on the road to Emmaus. It is Jesus who goes before us, whether He leads us to green pastures and waters of quietness or through valleys of the shadow of death, and we can be smitten by no evil, since He is with us.
III. The travellers upon God’s highway.
No lion or ravenous beast can spring or creep up thereon. Simple keeping on Christ’s highway elevates us above temptations and evils of all sorts, whether nightly prowlers or daylight foes.
This generation is boasting or complaining that old landmarks are blotted out, ancient paths broken, footmarks obliterated, stars hid, and mist shrouding the desert. But Christ still guides, and His promise still holds good: ‘He that followeth Me shall not walk in the darkness, but shall have the light of life.’ The alternative for each ‘traveller between life and death’ is to tread in His footsteps or to ‘wander in the wilderness in a solitary way, hungry and thirsty,’ with fainting soul. Let us make the ancient prayer ours: ‘See if there be any wicked way in me, and lead me in the way everlasting.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
highway. See note on Isa 7:3. Occurs only here.
The way, &c. = the holy road.
but, &c. : i.e. yet for those very persons it will exist.
err therein = go astray.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 35:8-10
Isa 35:8-10
THE HIGHWAY FOR THE REDEEMED
“And a highway shall be there, and a way, and it shall be called the way of holiness; and the unclean shall not pass over it; but it shall be for the redeemed: the wayfaring men, yea fools, shall not err therein. No lion shall be there, nor shall any ravenous beast go up thereon; they shall not be found there; but the redeemed shall walk there: and the ransomed of Jehovah shall return, and come with singing unto Zion; and everlasting joy shall be upon their heads: they shall obtain gladness and joy, and sorrow and sighing shall flee away.”
One of the most glorious passages in all the Word of God is these three verses. “The glory of this passage is enhanced, if that is possible, by its setting as an oasis between the visionary waste of Isaiah 34 and the history of war, sickness and folly in Isaiah 36-39.
Another glorious thing about this chapter was pointed out by Kelley who wrote:
“Attention has often been called to the numerous parallels between Isaiah 35 and those found in Isaiah 40-66. The themes shared in common include: (1) the transformation of the desert into a lush oasis at the appearance of God, which appears also in Isaiah 41:17-20; 43:19-21; 51:3,10,11; 55:12:13; (2) the coming of God as a source of comfort and strength, found also in Isa 40:9-11; Isa 52:7-10; (3) the restoration to health of the weak and infirm, appearing again in Isa 42:16; Isa 61:1; (4) the preparation in the desert of a highway for the redeemed, predicted again in Isa 40:3-5; Isa 49:8-11; (5) the joy of the redeemed as they return to Zion, mentioned also in Isa 43:5-7; Isa 49:12-13; Isa 51:11.
Important as these comparisons are, Kelley’s conclusion is even more important: He wrote, “The close similarities between the two sections argue for a common background and origin.” Yes indeed! This is not only “an argument” for a common origin, it is proof of the same; and that proof has been available for all generations and is still so. Near the end of the last century. Dr. George C. M. Douglas published a book in London, entitled “Isaiah One, and his Book One! It has never been any other way with truly intellectual and thoughtful scholars. It is wonderful to see this same thought in a Broadman Commentary!
How many “ways” are visible in this passage? The answer is, only one. But, does not the text say, “A highway and a way”; and does not that make two? That second “way” which appears here is an error. “A Hebrew word was added by mistake to the first member of the sentence.” It does not read like this in many ancient manuscripts and in the Syriac version.
The proof of Lowth’s position on this is seen in the manner Jesus Christ treated the teaching here. We already know that Christ, and only Christ, is the Highway of this passage; and yet he did not say, “I am the Highway”; but that “I am the Way” (Joh 14:6). The truly accurate understanding of the scriptures by Jesus is seen in the difference. For Christ to have said “I am the highway,” it might have been interpreted as an implication that there was also another way, or a low way. We have seen that some critics are unwilling to allow the comments of Christ on the Old Testament prophets as the truth, because some of such critics vainly think they are more learned than was Christ; but the truth is, none of them of whom we have ever read, is even in a class with Jesus, but far inferior to him.
“The whole atmosphere of this passage is supernatural. This passage is not referring to any kind of an elevated roadway through a desert, but to the way of Salvation in Jesus Christ. He alone is “the way.”
Some of the language here has long been misunderstood. “Wayfaring man, though a fool, shall not err therein” has been thought to mean that even a fool can enter the “Way” without making an error; but what is meant is that, “Fools are not permitted to enter it. The word “fools” here carries a moral rather than an intellectual significance, “Here they stand for the irreligious, and they shall not go to and from in that way of holiness. The English Revised Version (1885) is singularly unfortunate here, since it has been commonly taken to mean that `not even a fool can miss it.’ Throughout the New Testament. the term “fool” always implies wickedness. The foolish builder who built on the sand, the foolish virgins, the rich fool who mistook his stomach for his soul, etc. were always morally deficient persons.
As Hailey summed up the lines about the wayfaring man, though a fool, “The prophet is not saying that the way is so simple that an inexperienced or unlearned person cannot miss it, but that the man who despises wisdom, being wise in evil instead, will not make the mistake of walking in it.”[20]
Isa 35:10 is the glorious climax of the whole prophecy. Fortunately, we have a New Testament glimpse of some of those redeemed souls coming unto Zion in these words: “Ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable host of angels, to the general assembly and church of the firstborn who are enrolled in heaven, and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling that speaketh better things than that of Abel” (Heb 12:22-24).
This is not a picture of Jews coming back from Babylon, but a picture of sinners (Jews and Gentiles alike) leaving their sins and coming home to God through Christ. May we come with “songs of everlasting joy” upon our heads, as Isaiah here said. Just think, we are the “heirs of all things through Christ!” As an apostle expressed it, “Eye hath not seen, nor has ear heard, and neither has it entered into the heart of man, the good things that God has prepared for them that love him.” (1Co 2:9). This subject was also covered by Isaiah himself in Isa 64:4 and Isa 65:17.
This writer once preached a sermon on this chapter; and many details of the occasion have remained in his memory ever since. It was preached outdoors in Bowie, Texas, the night of August 15,1935, the night of that day when Will Rogers and Wiley Post were killed in the “Winnie Mae” in Alaska. The response included W. T. Hamilton, one of the greatest preachers of this century, who was baptized that night at the age of 10. Also another was baptized. He was Mose Fowler, the founder of the city of Stoneberg, Texas, and the man whose oil well, “The Mose Fowler No. 1” brought in the Burkburnett Oil Field in the second decade of this century. It was a producer that yielded 365,000 barrels a day at $3.00 a barrel (and there was no income tax)!
The outline of the sermon, adapted from one originally preached by N. B. Hardeman in the Ryman Auditorium in Nashville was as follows:
THE WAY TO HEAVEN Isa 35:8
I. What is that WAY? It is Jesus Christ.
A. Joh 14:6
B. It is the way of holiness (which is described here).
C. It is the way of eternal life.
II. First, one must come TO that way. No man has ever entered a way
yet without getting TO it first. How does one arrive AT the way?
A. Faith brings one TO it; not INTO it (Rom 10:10).
B. Confession also brings one “to it.”
C. Repentance brings one “to it.” (Act 11:18)
III. Then one must ENTER the way. How does one enter Christ?
The Word reveals the answer:
A. Rom 6:3-5
B. 1Co 12:13
C. Gal 3:27 ff
IV. Then one must continue in the Way, all the way home.
A. Rev 2:10
B. Jas 2:21-22
C. 2Pe 1:6-8
(The end of Division IV)
Isa 35:8-9 THE WAY: Isaiah continues to wax eloquent concerning the great work of redemption Jehovah is going to bring to a climax in the Messianic age. Redemption-opposing, enslaving ideologies are going to be defeated by one great judgmental act of God from heaven (Isaiah 34). This occurred at the cross of Christ as we have already demonstrated from the N.T. God is going to take the desolation and waste caused by carnal, unbelieving programs of man and turn them into a blooming flower garden. God will provide an oasis of living water in the midst of this world-wide desert (Isa 35:1-7). Furthermore, as the text now being considered continues, God is going to provide a Way through this desolate wasteland of carnal confusion and chaos. The Hebrew word for way used here is maselul, which means a raised way. The roads in ancient times were mere trails for the most part. But a raised way would be a main thoroughfare-distinctly a road as compared to a path or trail. Instead of the wild confusion and chaos of human philosophies and schemes, God will provide His Way. It is the only Way characterized by holiness. Its uniqueness is that of the separateness of those who walk upon it. They are separated from uncleanness (spiritual and moral uncleanness). The spiritually stained and morally soiled will not travel this Way. Their exclusion will be of their own choice (Mat 7:13-14) because Jesus is The Way (Joh 14:6). Jeremiah speaks of this Way (Jer 6:16-17). This Way will be so unmistakably demonstrated or marked out by God that even the man who has never seen Gods Way before will recognize this as His Way. The one with no experience in the Way of God will be able to comprehend and walk in it. It will not be complex or confusing. The Way became a favorite synonym for the Christian life in the early church (cf. Act 9:2; Act 19:9; Act 19:23; Act 24:22). This Way would be one of safety, security and peacefulness. No dangerous beast (which, by the way, is a figure in Daniel and Revelation to symbolize human governments opposing Gods redemptive work), nothing predatory would prey upon those who choose to walk in This Way.
Isa 35:10 THE WAYFARER: Those who travel this raised way will be the redeemed (Heb. goal) and the ransomed (Heb. padah). This certainly indicates the traveler on this way has been purchased with a price. The purchase or ransom occasions everlasting joy and results in sorrow and sighing fleeing away. The emphasis is on everlasting. It cannot, therefore, have its ultimate fulfillment in anything transitory or temporal such as a land or physical nation/kingdom. It is associated with coming to Zion. Zion, in its spiritual focus, is the church, not a mountain (Heb 12:22). Those who walk upon this Way are those purchased by the blood of Christ. The joy that shall be the crowning factor of their lives (upon their heads) is the joy Jesus brought (cf. Joh 15:11; Joh 16:22-24; Joh 17:13; Rom 14:17; 1Jn 1:4, etc.). Walking on this Way of holiness, which is both clear and safe, will eliminate the need for sorrowing and sighing. Frustration is eliminated and hurt or damage is impossible (in the eternal sense) inasmuch as the traveler has been assured of reaching his destination because his price has been paid by Jehovah.
It is interesting that this glorious chapter, describing all the beauty, glory and gladness that is to come to the redeemed, is followed (after the historical interlude of chapters 36-39) by the introduction of Isaiahs great Servant section (chapters 40-53). All that is to come to the redeemed is a result of the work of the Suffering Servant of God (Isaiah 53), the Messiah.
This chapter brings to an impressive climax the whole section warning that emancipation for Gods people is not from union with Egypt. Egypt, in reality, is in opposition to Gods redemptive work, as are all human ideologies. Emancipation for Gods people will be accomplished by God Himself in ransom and redemption. It is appropriated by those who wish it in traveling on Gods Way.
Fuente: Old and New Testaments Restoration Commentary
an highway: Isa 11:16, Isa 19:23, Isa 40:3, Isa 40:4, Isa 42:16, Isa 49:11, Isa 49:12, Isa 57:14, Isa 62:10, Jer 31:21, Joh 14:6, Heb 10:20-23
The way: Eph 2:10, 1Th 4:7, 2Ti 1:9, Tit 2:11-14, Heb 12:14, 1Pe 1:14, 1Pe 1:15, 1Pe 2:9, 1Pe 2:10
the unclean: Isa 52:1, Isa 52:11, Isa 60:21, Eze 43:12, Eze 44:9, Joe 3:17, Zec 14:20, Zec 14:21, 2Pe 3:13, Rev 21:27
but it shall be for those: or, for he shall be with them, Isa 49:10, Psa 23:4, Mat 1:23, Rev 7:15-17
the wayfaring: Isa 30:21, Psa 19:7, Psa 25:8, Psa 25:9, Psa 119:130, Pro 4:18, Pro 8:20, Jer 32:39, Jer 32:40, Jer 50:4, Jer 50:5, Joh 7:17, 1Jo 2:20, 1Jo 2:27
Reciprocal: Deu 19:3 – General 1Ki 8:36 – thou teach Ezr 8:21 – to seek Job 17:9 – hold on Psa 25:5 – Lead Psa 25:12 – him Psa 27:11 – a plain path Psa 107:7 – he led Psa 116:6 – preserveth Psa 118:20 – This gate Psa 119:10 – O let me Pro 1:4 – subtlety Pro 2:9 – General Pro 8:9 – General Pro 15:19 – the way of the righteous Pro 16:17 – highway Ecc 10:15 – because Isa 26:7 – way Isa 32:16 – General Zep 3:13 – not Mat 7:14 – narrow Mat 13:11 – Because Mat 21:32 – came Luk 10:21 – revealed Joh 8:32 – ye shall Act 8:31 – How Rom 1:14 – to the unwise Phi 3:15 – God Heb 12:13 – make 2Pe 2:2 – ways
Fuente: The Treasury of Scripture Knowledge
Isa 35:8. And a highway shall be there, and a way The highway and the way are not to be taken for two different ways, but for one and the same way, even a cast-way, which is both raised ground, as the former Hebrew word signifies, and a way for persons to travel in, as the latter word here used means, both signifying a convenient, prepared, plain, and common road or path for travellers; namely, the way of truth and duty marked out by the gospel, which is the rule both of our faith and practice. The knowledge of the truth and will of God, says Mr. Scott, when made very plain and clear to any people, is like casting up a highway through a country that was before impassable. The Gentile world was a desert, in this as well as in other respects; no highway to God, and heaven was to be there met with. But this advantage began to be vouchsafed to the nations when the gospel was sent to them, and the way of duty was plainly marked out. And it shall be called, The way of holiness Trodden by holy men, and filled with holy practices; the way of holy worship, and a holy conversation. The way of holiness is that course of religious duties in which men ought to walk and press forward, with an eye to the glory of God and their own felicity, in the enjoyment of him. It is not a way of sufferance, says Henry, but an appointed way, a way into which we are directed by a divine authority, and in which we are protected by a divine warrant: it is the kings, yea, the King of kings highway, in which we may be waylaid, but cannot be stopped. It is the good old way, (Jer 6:16,) the way of Gods commandments. The unclean shall not pass over it Either to defile it, or to disturb those that walk in it. It is a way by itself, distinguished from the way of the world; for it is a way of separation from, and nonconformity to, this world. The expression further means, that unclean persons shall, by a proper exercise of good discipline, be kept out of Christs church on earth, as they certainly shall not be admitted into his kingdom in heaven. But it shall be for those Termed afterward the redeemed, who shall walk there, Isa 35:9. But Bishop Lowth and some interpreters think the clause may be better rendered, He, namely, God, shall be with them walking in the way; that is, he shall be their companion and guide in the way. Hence, though fools, they shall not err therein The way shall be so plain and straight, that even the most foolish travellers cannot easily mistake it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
35:8 And an highway shall be there, and a way, and it shall be called The way of {h} holiness; the unclean shall not pass over it; but it {i} [shall be] for those: the wayfaring men, though fools, shall not err [in it].
(h) It will be for the saints of God and not for the wicked.
(i) God will lead and guide them, alluding to the bringing forth of Egypt.
Fuente: Geneva Bible Notes
A highway will be there leading through the then-lush landscape to Zion (Isa 35:10). It will be used by the ransomed of the Lord (Isa 35:10) to travel to Messiah’s capital. It will be a highway marked by holiness because only redeemed people will travel on it. Fools, the morally perverse, will not wander onto it because they are unholy. Is this a literal road? It may be, but it certainly pictures God’s people at that time streaming to Zion through a renovated earth.