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Isaiah 35:1
Verse
Context
The Glory of Zion
1The wilderness and the land will be glad; the desert will rejoice and blossom like a rose. 2It will bloom profusely and rejoice with joy and singing. The glory of Lebanon will be given to it, the splendor of Carmel and Sharon. They will see the glory of the LORD, the splendor of our God.
Sermons
Jonathan Edwards
Harry Ironside
Erlo Stegen
Chuck Smith
Gerhard Du Toit
Walter BeuttlerHarry IronsideSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Shall be glad - יששום yesusum; in one MS. the מ mem seems to have been added; and שום sum is upon a rasure in another. None of the ancient versions acknowledge it; it seems to have been a mistake, arising from the next word beginning with the same letter. Seventeen MSS. have ישושום yesusum, both vaus expressed; and five MSS. יששם yesusum, without the vaus. Probably the true reading is, "The wilderness and the dry place shall be glad. "Not for them.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Edom falls, never to rise again. Its land is turned into a horrible wilderness. But, on the other hand, the wilderness through which the redeemed Israel returns, is changed into a flowery field. "Gladness fills the desert and the heath; and the steppe rejoices, and flowers like the crocus. It flowers abundantly, and rejoices; yea, rejoicing and singing: the glory of Lebanon is given to it, the splendour of Carmel and the plain of Sharon; they will see the glory of Jehovah, the splendour of our God." מדבּר ישׂשׂוּם (to be accentuated with tiphchah munach, not with mercha tiphchah) has been correctly explained by Aben-Ezra. The original Nun has been assimilated to the following Mem, just as pidyōn in Num 3:49 is afterwards written pidyōm (Ewald, 91, b). The explanation given by Rashi, Gesenius, and others (laetabuntur his), is untenable, if only because sūs (sı̄s) cannot be construed with the accusative of the object (see at Isa 8:6); and to get rid of the form by correction, as Olshausen proposes, is all the more objectionable, because "the old full plural in ūn is very frequently met with before Mem" (Bttcher), in which case it may have been pronounced as it is written here. (Note: Bttcher calls ûm the oldest primitive form of the plural; but it is only a strengthening of ûn; cf., tannı̄m = tannı̄n, Hanameel = Hananeel, and such Sept. forms as Gesem, Madiam, etc. (see Hitzig on Jer 32:7). Wetzstein told me of a Bedouin tribe, in whose dialect the third pers. praet. regularly ended in m, e.g., akalum (they have eaten).) According to the Targum on Sol 2:1 (also Saad., Abulw.), the chăbhatstseleth is the narcissus; whilst the Targum on the passage before us leaves it indefinite - sicut lilia. The name (a derivative of bâtsal) points to a bulbous plant, probably the crocus and primrose, which were classed together. (Note: The crocus and the primrose (המצליתא in Syriac) may really be easily confounded, but not the narcissus and primrose, which have nothing in common except that they are bulbous plants, like most of the flowers of the East, which shoot up rapidly in the spring, as soon as the winter rains are over. But there are other colchicaceae beside our colchicum autumnale, which flowers before the leaves appear and is therefore called filius ante patrem (e.g., the eastern colchicum variegatum).) The sandy steppe would become like a lovely variegated plain covered with meadow flowers. (Note: Layard, in his Nineveh and Babylon, describes in several places the enchantingly beautiful and spring-like variation of colours which occurs in the Mesopotamian "desert;" though what the prophet had in his mind was not the real midâr, or desert of pasture land, but, as the words tsiyâh and ‛arâbhâh show, the utterly barren sandy desert.) On gı̄lath, see at Isa 33:6 (cf., Isa 65:18): the infin. noun takes the place of an inf. abs., which expresses the abstract verbal idea, though in a more rigid manner; 'aph (like gam in Gen 31:15; Gen 46:4) is an exponent of the increased emphasis already implied in the gerunds that come after. So joyful and so gloriously adorned will the barren desert, which has been hitherto so mournful, become, on account of the great things that are in store for it. Lebanon, Carmel, and Sharon have, as it were, shared their splendour with the desert, that all might be clothed alike in festal dress, when the glory of Jehovah, which surpasses everything self in its splendour, should appear; that glory which they would not only be privileged to behold, but of which they would be honoured to be the actual scene.
John Gill Bible Commentary
The wilderness, and the solitary place, shall be glad for them,.... Either for the wild beasts, satyrs, owls, and vultures, that shall inhabit Edom or Rome, and because it shall be an habitation for them: or they shall be glad for them, the Edomites, and for the destruction of them; that is, as the Targum paraphrases it, "they that dwell in the wilderness, in the dry land, shall rejoice;'' the church, in the wilderness, being obliged to fly there from the persecution of antichrist, and thereby become desolate as a wilderness; and so called, in allusion to the Israelites in the wilderness, Act 7:38 shall now rejoice at the ruin of Rome, and the antichristian states; by which means it shall come into a more flourishing condition; see Rev 12:14, and the desert shall rejoice, and blossom as the rose; or "as the lily", as the Septuagint, Vulgate Latin, and Arabic versions; and so the Targum, "as the lilies:'' not Judea or Jerusalem, as the Jewish writers, become like a desert, through the devastations made in it by the king of Assyria's army; and now made glad, and become flourishing, upon the departure of it from them: rather the Gentile world, which was like a wilderness, barren and unfruitful, before the Gospel came into it; but by means of that, which brought joy with it, and was attended with fragrancy, it diffusing the savour of the knowledge of Christ in every place, it became fruitful and flourishing, and of a sweet odour, and looked delightful, and pleasant: though it seems best to understand it of the Gentile church in the latter day, after the destruction of antichrist, when it shall be in a most desirable and comfortable situation. These words stand in connection with the preceding chapter Isa 34:1, and very aptly follow upon it.
Matthew Henry Bible Commentary
In these verses we have, I. The desert land blooming. In the foregoing chapter we had a populous and fruitful country turned into a horrid wilderness; here we have in lieu of that, a wilderness turned into a good land. When the land of Judah was freed from the Assyrian army, those parts of the country that had been made as a wilderness by the ravages and outrages they committed began to recover themselves, and to look pleasantly again, and to blossom as the rose. When the Gentile nations, that had been long as a wilderness, bringing forth no fruit to God, received the gospel, joy came with it to them, Psa 67:3, Psa 67:4; Psa 96:11, Psa 96:12. When Christ was preached in Samaria there was great joy in that city (Act 8:8); those that sat in darkness saw a great and joyful light, and then they blossomed, that is, gave hopes of abundance of fruit; for that was it which the preachers of the gospel aimed at (Joh 15:16), to go and bring forth fruit, Rom 1:13; Col 1:6. Though blossoms are not fruit, and often miscarry and come to nothing, yet they are in order to fruit. Converting grace makes the soul that was a wilderness to rejoice with joy and singing, and to blossom abundantly. This flourishing desert shall have all the glory of Lebanon given to it, which consisted in the strength and stateliness of its cedars, together with the excellency of Carmel and Sharon, which consisted in corn and cattle. Whatever is valuable in any institution is brought into the gospel. All the beauty of the Jewish church was admitted into the Christian church, and appeared in its perfection, as the apostle shows at large in his epistle to the Hebrews. Whatever was excellent an desirable in the Mosaic economy is translated into the evangelical institutes. II. The glory of God shining forth: They shall see the glory of the Lord. God will manifest himself more than ever in his grace and love to mankind (for that is his glory and excellency), and he shall give them eyes to see it, and hearts to be duly affected with it. This is that which will make the desert blossom. The more we see by faith of the glory of the Lord and the excellency of our God the more joyful and the more fruitful shall we be. III. The feeble and faint-hearted encouraged, Isa 35:3, Isa 35:4. God's prophets and ministers are in a special manner charged, by virtue of their office, to strengthen the weak hands, to comfort those who could not yet recover the fright they had been put into by the Assyrian army with an assurance that God would now return in mercy to them. This is the design of the gospel, 1. To strengthen those that are weak and to confirm them - the weak hands, which are unable either to work or fight, and can hardly be lifted up in prayer, and the feeble knees, which are unable either to stand or walk and unfit for the race set before us. The gospel furnishes us with strengthening considerations, and shows us where strength is laid up for us. Among true Christians there are many that have weak hands and feeble knees, that are yet but babes in Christ; but it is our duty to strengthen our brethren (Luk 22:32), not only to bear with the weak, but to do what we can to confirm them, Rom 15:1; Th1 5:14. It is our duty also to strengthen ourselves, to lift up the hands which hang down (Heb 12:12), improving the strength God has given us, and exerting it. 2. To animate those that are timorous and discouraged: Say to those that are of a fearful heart, because of their own weakness and the strength of their enemies, that are hasty (so the word is), that are for betaking themselves to flight upon the first alarm, and giving up the cause, that say, in their haste, "We are cut off and undone" (Psa 31:22), there is enough in the gospel to silence these fears; it says to them, and let them say it to themselves and one to another, Be strong, fear not. Fear is weakening; the more we strive against it the stronger we are both for doing and suffering; and, for our encouragement to strive, he that says to us, Be strong has laid help for us upon one that is mighty. IV. Assurance given of the approach of a Saviour: "Your God will come with vengeance. God will appear for you against your enemies, will recompense both their injuries and your losses." The Messiah will come, in the fulness of time, to take vengeance on the powers of darkness, to spoil them, and make a show of them openly, to recompense those that mourn in Zion with abundant comforts. He will come and save us. With the hopes of this the Old Testament saints strengthened their weak hands. He will come again at the end of time, will come in flaming fire, to recompense tribulation to those who have troubled his people, and, to those who were troubled, rest, such a rest as will be not only a final period to, but a full reward of, all their troubles, Th2 1:6, Th2 1:7. Those whose hearts tremble for the ark of God, and who are under a concern for his church in the world, may silence their fears with this, God will take the work into his own hands. Your God will come, who pleads your cause and owns your interest, even God himself, who is God alone.
Tyndale Open Study Notes
35:1-10 God will come to vindicate and transform his people. Instead of being deaf, blind, and lame (see 6:10), the people will be pure, holy, and redeemed. 35:1 God’s land would become like a wasteland, spiritually desolate and physically depleted. However, God would turn the desert into a garden (see also 32:15), taking his people from exile to glory.
Isaiah 35:1
The Glory of Zion
1The wilderness and the land will be glad; the desert will rejoice and blossom like a rose. 2It will bloom profusely and rejoice with joy and singing. The glory of Lebanon will be given to it, the splendor of Carmel and Sharon. They will see the glory of the LORD, the splendor of our God.
- Scripture
- Sermons
- Commentary
The Way of Holiness (Reading)
By Jonathan Edwards7.8K34:38Audio BooksISA 35:1The sermon transcript discusses the strength, courage, reward, salvation, light, understanding, comforts, and joys that are found in the preaching of the word of God. It emphasizes the need to strengthen the weak and confirm the feeble, and to pray for those who are fearful. The passage from Isaiah is highlighted, which speaks of the coming of God with vengeance to save His people and bring healing to the blind, deaf, lame, and dumb. The sermon also emphasizes the holy nature of the gospel and the way of salvation, stating that it is a highway of holiness where the unclean cannot pass. The privileges and advantages of the gospel are described, including the flourishing state of Christ's kingdom and the joy and singing that it brings. The sermon concludes with an exhortation to pursue holiness and imitate the saints and angels in heaven.
Studies in Isaiah - Part 1
By Harry Ironside2.5K45:58ExpositoryISA 35:1ISA 36:1ISA 40:1ISA 53:5MAT 6:33JHN 10:18REV 21:4In this sermon, the speaker begins by discussing a message from the Lord about a coming battle and the loss of possessions. He then transitions to a section of the book of Isaiah, specifically chapters 40-44, which focus on comforting God's people. The speaker explains that God first reveals their true condition and then offers a remedy. The sermon also highlights the significance of four historical chapters in the life of King Hezekiah, emphasizing his godliness and the fulfillment of God's purpose through him.
Believing as the Scripture Says
By Erlo Stegen2.3K39:29BeliefISA 35:1MAT 6:33JHN 7:37ACT 1:14In this sermon, the preacher focuses on the passage from John chapter 7, where Jesus proclaims that anyone who thirsts should come to him and drink. The preacher emphasizes the importance of believing in Jesus as the Scripture says, and how this belief will result in rivers of living water flowing out of one's innermost being. The sermon also touches on the preacher's personal struggle with worrying about what others think and how this can hinder one's faith. The preacher encourages the congregation to prioritize seeking God's approval rather than pleasing people.
(The Word for Today) Isaiah 35:1 - Part 1
By Chuck Smith1.4K25:59ExpositionalISA 35:1In this sermon, the speaker begins by encouraging the people and reminding them that there is hope for the future. He emphasizes that the story doesn't end in defeat or judgment for the children of God, but rather in the establishment of the kingdom of God and the reign of Jesus Christ. The speaker also mentions the conditions that will be fulfilled when God comes, such as the opening of blind eyes, unstopping of deaf ears, and the ability of the lame to leap like a deer. The sermon concludes with the speaker highlighting the restoration and renewal that God will bring, making all things new and creating a new start for mankind with Jesus reigning on earth.
The Future of the Crf
By Gerhard Du Toit1.1K1:15:43Prophetic MessagePSA 102:13ISA 35:1MAL 3:8MAT 6:33In this sermon transcript, the preacher describes a powerful encounter with the presence of God. The atmosphere was filled with a tangible force that overwhelmed everyone present, likened to a rushing wind or an unstoppable flood. People of all ages, including old men, women, and even young children, were deeply moved and distressed in their souls. They prayed and cried out for mercy, showing a genuine concern for their salvation. The preacher also mentions the importance of heart searching and preparation for revival, urging pastors to spend time alone with God and reflect on specific passages and scriptures. The transcript also includes a reference to Duncan Campbell's experience in which anxious souls were gathered and led to Christ during a revival meeting.
Knowing God's Ways - Part 7
By Walter Beuttler69630:42Knowing GodPSA 32:8ISA 35:1ISA 40:3ISA 43:2ISA 43:19HOS 2:142CO 2:14In this sermon, the speaker emphasizes the cost of having a real ministry and the price one must pay for it. He mentions that true ministries are not found in God's bargain basement and that one must be willing to endure hardships and challenges. The speaker also discusses how God allures us into the wilderness, referring to a hunger for more of God and a willingness to surrender all. He quotes Isaiah 43:19, which speaks about God doing a new thing and making a way in the wilderness. The sermon concludes with a story about a pastor who experienced the joy of the Lord even in the midst of tragedy.
Studies in Isaiah - Part 7
By Harry Ironside64137:25ExpositoryPRO 3:5ISA 22:22ISA 35:1MAT 7:7JHN 10:9REV 19:16In this sermon, the speaker reflects on his own life and how he was once disillusioned and lived for self-gratification. He then mentions a poem about the Assyrians attacking the people of God, but how the angel of the Lord intervened and destroyed their army. The speaker admits to overlooking a chapter in the Bible while preparing his message, but it turns out to be a chapter that describes the blessings of Messiah's kingdom. He explains that the four historical chapters in Isaiah focus on King Hezekiah, a godly king who faced near-death but was raised up by God to fulfill His purposes.
Grow in the Gloom
By Charles E. Cowman1ISA 35:1ROM 5:32CO 12:9PHP 4:18JAS 1:2Charles E. Cowman preaches on the concept of flourishing in the midst of darkness and challenges, drawing parallels between flowers that thrive in gloomy corners of a garden and spiritual growth during tough times. Using the Apostle Paul's experiences in captivity as an example, he highlights how adversity can reveal hidden treasures of grace, love, joy, and peace in Christ, transforming gloom into a place of divine revelation and spiritual inheritance.
Epistle 227
By George Fox0Faith in AdversityThe Victory of ChristEXO 10:21SNG 2:2ISA 35:1JER 9:3ZEC 2:10JHN 14:6GAL 3:161TH 5:51PE 2:22REV 17:14George Fox encourages believers to rejoice and sing, emphasizing that despite the darkness surrounding them, the Lord is actively working and truth is flourishing. He reminds them that Christ reigns over all challenges, urging them to remain steadfast in faith and valiant for the truth, even in difficult circumstances. Fox reassures that the seed of Christ brings life and peace, guiding them through the trials of life and the ways of the fallen world. He emphasizes the importance of following Christ, who ultimately has the victory over all adversities.
Coming Up From the Wilderness
By J.C. Philpot0DEU 8:15ISA 8:18ISA 35:1ZEC 3:8JHN 15:5EPH 3:18EPH 5:25HEB 6:191JN 4:19REV 21:3J.C. Philpot preaches about the Church of God, represented as a virgin bride of Christ, coming up from the wilderness, leaning upon her beloved, Jesus. The wilderness symbolizes the present suffering condition of the Church, marked by toil, solitude, peril, lack of food and water, and spiritual dangers. The believer is described as continually coming up from self, sin, temptation, and unbelief, leaning on Christ for strength, love, and salvation. This posture of leaning on Jesus signifies a tender affection, weakness, and a sweet union with the Savior, leading to eternal bliss in His presence.
In Relation to the Race as It Is
By T. Austin-Sparks0The Cross of ChristThe Face of GodGEN 3:22PSA 4:6PSA 31:16PSA 89:15ISA 35:1ISA 40:1MAT 27:46LUK 23:46HEB 13:5REV 22:3T. Austin-Sparks emphasizes the significance of the face of God throughout human history, illustrating how the expulsion from Eden marked a separation from God's presence. He connects this theme to the Cross of Christ, where Jesus experienced ultimate desolation, crying out in forsakenness, yet through His sacrifice, believers are granted access to God's face once more. The sermon highlights the wilderness as a symbol of spiritual desolation, contrasting it with the joy of being in the light of God's countenance, which is restored through faith in Christ. Ultimately, Sparks reassures that through Jesus, believers can experience an open heaven and never face total forsakenness again.
October 30. 1678. Oh Lebanon
By Jane Lead0ISA 35:1ISA 43:19EZK 36:262CO 5:17Jane Lead preaches about a vision where she sees a desolate place resembling a desert-forest overrun by inhuman creatures and wild plants, causing great sorrow. In her distress, she fervently prays to Jesus for comfort, who assures her of a marvelous alteration to come. A new vision then unfolds, depicting a transformation into a flourishing landscape with white and red plants and birds, symbolizing a future change in the mystical body of believers from a wild nature to a glorious state, reflecting the Lord's presence and fruitfulness.
But When He Shall Be Manifested
By C.H. Spurgeon0The Power of ChristAnticipation of His ReturnISA 35:1MAT 28:18C.H. Spurgeon emphasizes the omnipotence of Christ, asserting that all power in heaven and earth is given to Him, which assures the success of proclaiming His life-giving word. He illustrates how Christ orchestrates events in the world to advance His cause, from diminishing tyrants to revealing hidden truths. Spurgeon assures that when Christ is fully manifested, He will bring joy and victory, calming the storms of life and establishing His dominion. The sermon highlights that the true power of the gospel lies in Jesus Himself, who, though currently hidden, will ultimately reveal His might. The anticipation of Christ's return is a source of hope and assurance for believers.
Transforming the Hard Heart
By John Henry Jowett0ISA 35:1EZK 36:26ROM 5:20John Henry Jowett preaches about the transformative power of God, using the analogy of turning flint into a fountain of waters. He emphasizes how even the hardest of hearts can be softened by God's love and grace, leading to a profound change in character and behavior. Just like Zacchaeus and Matthew experienced a radical transformation, no one is beyond the reach of God's compassion. Jowett encourages bringing our hardness and brokenness to the Lord, trusting in His ability to bring forth new life and beauty even in the most desolate places.
The Glorious Restoration of Israel
By John F. Walvoord0PSA 2:6ISA 2:1ISA 26:14ISA 35:1JER 31:33EZK 20:34DAN 7:13DAN 12:2REV 20:1REV 20:7John F. Walvoord preaches about the remarkable event of the partial restoration of the nation Israel to their ancient land in the twentieth century, signaling the fulfillment of God's Word concerning the future of His chosen people. The return of Israel and the establishment of the state of Israel are seen as the initial steps leading to Christ's millennial kingdom on earth, following a period of great tribulation. The sermon delves into the final judgment of Israel, the resurrection of the righteous, the rule of Christ over Israel, and the general characteristics of the millennial kingdom, emphasizing the spiritual, social, economic, and physical aspects of Israel during this period.
Letter 97
By James Bourne0JOB 5:9PSA 84:11ISA 35:1ROM 8:322CO 12:9James Bourne preaches to Mr. W. Abbott about the unsearchable ways of the Lord, emphasizing the sanctifying power of mysterious dispensations and humbling circumstances that lead to blessings for those who walk uprightly. He shares his personal journey of being humbled by afflictions, disappointments, and crosses, leading to contrition, shame, and a deep realization of the destructive power of sin. Bourne encourages Abbott to trust in God's ability to turn desolate places into fruitful ones, reminding him of the greatness of God's salvation and the assurance of His provision and deliverance.
An Open Heaven (Revelation 22:4)
By T. Austin-Sparks0The Cross of ChristGod's PresenceGEN 3:24NUM 6:26ISA 35:1MAT 26:39LUK 2:49ACT 19:21TI 3:16HEB 13:51JN 5:4REV 22:4T. Austin-Sparks emphasizes the significance of seeing God's face, tracing the journey from humanity's expulsion from Eden to the promise of seeing God's face in Revelation. He highlights that the cross of Christ is the pivotal moment that restores the possibility of fellowship with God, transforming desolation into hope. The wilderness symbolizes spiritual desolation, yet through Christ's sacrifice, believers are assured of God's presence and favor. Ultimately, the sermon reassures that despite feelings of abandonment, believers can trust in God's promise of never being forsaken, culminating in the glorious vision of seeing His face in eternity.
Psalms 2:6
By Chuck Smith0RestorationGod's KingdomPSA 2:6ISA 11:6ISA 35:1MAT 5:9ROM 14:17REV 21:4Chuck Smith emphasizes the prophetic nature of Psalms 2:6, highlighting the urgent need for God's kingdom to reign on earth due to the chaos and suffering caused by Satan's influence. He describes the current state of the world as a stark contrast to God's original creation, filled with pollution, strife, and sorrow. Smith outlines the conditions of God's kingdom, which include peace, righteousness, restoration, love, and rejoicing, and he reassures that those who trust in Jesus will inhabit this kingdom. The sermon calls for a longing for the return of Christ and the establishment of His reign.
Personal Indwelling of the Holy Spirit
By G.H. Lang0ISA 35:1JHN 16:14ACT 2:4ROM 8:91CO 12:132CO 6:10EPH 1:13REV 3:20G.H. Lang delves into the practical inquiry of the personal indwelling of the Holy Spirit, emphasizing the distinction between conversion and the subsequent reception of the Spirit as seen in early disciples and believers. The sermon explores the importance of conscious reception of the Spirit, drawing from biblical examples and teachings to highlight the need for believers to seek and experience the anointing and indwelling of the Spirit for empowerment, sanctification, and service. It stresses the significance of dedicating one's entire being to glorify Christ as the key to receiving the fullness of the Spirit and experiencing spiritual growth and transformation.
V. the Material Earth Sign
By Lewis Sperry Chafer0ISA 35:1ISA 60:1DAN 12:4HAB 2:14ROM 8:21Lewis Sperry Chafer preaches about the prophetic anticipation of material glory and blessings during the kingdom age, highlighting the transformation of the wilderness, the healing of the blind, deaf, lame, and mute, the deliverance of creation from corruption, and the increase of knowledge in the end times. He emphasizes the material transformation foretold in prophecy and the rapid advancements in technology and knowledge in our generation as a prelude to the ultimate glory that will fill the earth.
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Shall be glad - יששום yesusum; in one MS. the מ mem seems to have been added; and שום sum is upon a rasure in another. None of the ancient versions acknowledge it; it seems to have been a mistake, arising from the next word beginning with the same letter. Seventeen MSS. have ישושום yesusum, both vaus expressed; and five MSS. יששם yesusum, without the vaus. Probably the true reading is, "The wilderness and the dry place shall be glad. "Not for them.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Edom falls, never to rise again. Its land is turned into a horrible wilderness. But, on the other hand, the wilderness through which the redeemed Israel returns, is changed into a flowery field. "Gladness fills the desert and the heath; and the steppe rejoices, and flowers like the crocus. It flowers abundantly, and rejoices; yea, rejoicing and singing: the glory of Lebanon is given to it, the splendour of Carmel and the plain of Sharon; they will see the glory of Jehovah, the splendour of our God." מדבּר ישׂשׂוּם (to be accentuated with tiphchah munach, not with mercha tiphchah) has been correctly explained by Aben-Ezra. The original Nun has been assimilated to the following Mem, just as pidyōn in Num 3:49 is afterwards written pidyōm (Ewald, 91, b). The explanation given by Rashi, Gesenius, and others (laetabuntur his), is untenable, if only because sūs (sı̄s) cannot be construed with the accusative of the object (see at Isa 8:6); and to get rid of the form by correction, as Olshausen proposes, is all the more objectionable, because "the old full plural in ūn is very frequently met with before Mem" (Bttcher), in which case it may have been pronounced as it is written here. (Note: Bttcher calls ûm the oldest primitive form of the plural; but it is only a strengthening of ûn; cf., tannı̄m = tannı̄n, Hanameel = Hananeel, and such Sept. forms as Gesem, Madiam, etc. (see Hitzig on Jer 32:7). Wetzstein told me of a Bedouin tribe, in whose dialect the third pers. praet. regularly ended in m, e.g., akalum (they have eaten).) According to the Targum on Sol 2:1 (also Saad., Abulw.), the chăbhatstseleth is the narcissus; whilst the Targum on the passage before us leaves it indefinite - sicut lilia. The name (a derivative of bâtsal) points to a bulbous plant, probably the crocus and primrose, which were classed together. (Note: The crocus and the primrose (המצליתא in Syriac) may really be easily confounded, but not the narcissus and primrose, which have nothing in common except that they are bulbous plants, like most of the flowers of the East, which shoot up rapidly in the spring, as soon as the winter rains are over. But there are other colchicaceae beside our colchicum autumnale, which flowers before the leaves appear and is therefore called filius ante patrem (e.g., the eastern colchicum variegatum).) The sandy steppe would become like a lovely variegated plain covered with meadow flowers. (Note: Layard, in his Nineveh and Babylon, describes in several places the enchantingly beautiful and spring-like variation of colours which occurs in the Mesopotamian "desert;" though what the prophet had in his mind was not the real midâr, or desert of pasture land, but, as the words tsiyâh and ‛arâbhâh show, the utterly barren sandy desert.) On gı̄lath, see at Isa 33:6 (cf., Isa 65:18): the infin. noun takes the place of an inf. abs., which expresses the abstract verbal idea, though in a more rigid manner; 'aph (like gam in Gen 31:15; Gen 46:4) is an exponent of the increased emphasis already implied in the gerunds that come after. So joyful and so gloriously adorned will the barren desert, which has been hitherto so mournful, become, on account of the great things that are in store for it. Lebanon, Carmel, and Sharon have, as it were, shared their splendour with the desert, that all might be clothed alike in festal dress, when the glory of Jehovah, which surpasses everything self in its splendour, should appear; that glory which they would not only be privileged to behold, but of which they would be honoured to be the actual scene.
John Gill Bible Commentary
The wilderness, and the solitary place, shall be glad for them,.... Either for the wild beasts, satyrs, owls, and vultures, that shall inhabit Edom or Rome, and because it shall be an habitation for them: or they shall be glad for them, the Edomites, and for the destruction of them; that is, as the Targum paraphrases it, "they that dwell in the wilderness, in the dry land, shall rejoice;'' the church, in the wilderness, being obliged to fly there from the persecution of antichrist, and thereby become desolate as a wilderness; and so called, in allusion to the Israelites in the wilderness, Act 7:38 shall now rejoice at the ruin of Rome, and the antichristian states; by which means it shall come into a more flourishing condition; see Rev 12:14, and the desert shall rejoice, and blossom as the rose; or "as the lily", as the Septuagint, Vulgate Latin, and Arabic versions; and so the Targum, "as the lilies:'' not Judea or Jerusalem, as the Jewish writers, become like a desert, through the devastations made in it by the king of Assyria's army; and now made glad, and become flourishing, upon the departure of it from them: rather the Gentile world, which was like a wilderness, barren and unfruitful, before the Gospel came into it; but by means of that, which brought joy with it, and was attended with fragrancy, it diffusing the savour of the knowledge of Christ in every place, it became fruitful and flourishing, and of a sweet odour, and looked delightful, and pleasant: though it seems best to understand it of the Gentile church in the latter day, after the destruction of antichrist, when it shall be in a most desirable and comfortable situation. These words stand in connection with the preceding chapter Isa 34:1, and very aptly follow upon it.
Matthew Henry Bible Commentary
In these verses we have, I. The desert land blooming. In the foregoing chapter we had a populous and fruitful country turned into a horrid wilderness; here we have in lieu of that, a wilderness turned into a good land. When the land of Judah was freed from the Assyrian army, those parts of the country that had been made as a wilderness by the ravages and outrages they committed began to recover themselves, and to look pleasantly again, and to blossom as the rose. When the Gentile nations, that had been long as a wilderness, bringing forth no fruit to God, received the gospel, joy came with it to them, Psa 67:3, Psa 67:4; Psa 96:11, Psa 96:12. When Christ was preached in Samaria there was great joy in that city (Act 8:8); those that sat in darkness saw a great and joyful light, and then they blossomed, that is, gave hopes of abundance of fruit; for that was it which the preachers of the gospel aimed at (Joh 15:16), to go and bring forth fruit, Rom 1:13; Col 1:6. Though blossoms are not fruit, and often miscarry and come to nothing, yet they are in order to fruit. Converting grace makes the soul that was a wilderness to rejoice with joy and singing, and to blossom abundantly. This flourishing desert shall have all the glory of Lebanon given to it, which consisted in the strength and stateliness of its cedars, together with the excellency of Carmel and Sharon, which consisted in corn and cattle. Whatever is valuable in any institution is brought into the gospel. All the beauty of the Jewish church was admitted into the Christian church, and appeared in its perfection, as the apostle shows at large in his epistle to the Hebrews. Whatever was excellent an desirable in the Mosaic economy is translated into the evangelical institutes. II. The glory of God shining forth: They shall see the glory of the Lord. God will manifest himself more than ever in his grace and love to mankind (for that is his glory and excellency), and he shall give them eyes to see it, and hearts to be duly affected with it. This is that which will make the desert blossom. The more we see by faith of the glory of the Lord and the excellency of our God the more joyful and the more fruitful shall we be. III. The feeble and faint-hearted encouraged, Isa 35:3, Isa 35:4. God's prophets and ministers are in a special manner charged, by virtue of their office, to strengthen the weak hands, to comfort those who could not yet recover the fright they had been put into by the Assyrian army with an assurance that God would now return in mercy to them. This is the design of the gospel, 1. To strengthen those that are weak and to confirm them - the weak hands, which are unable either to work or fight, and can hardly be lifted up in prayer, and the feeble knees, which are unable either to stand or walk and unfit for the race set before us. The gospel furnishes us with strengthening considerations, and shows us where strength is laid up for us. Among true Christians there are many that have weak hands and feeble knees, that are yet but babes in Christ; but it is our duty to strengthen our brethren (Luk 22:32), not only to bear with the weak, but to do what we can to confirm them, Rom 15:1; Th1 5:14. It is our duty also to strengthen ourselves, to lift up the hands which hang down (Heb 12:12), improving the strength God has given us, and exerting it. 2. To animate those that are timorous and discouraged: Say to those that are of a fearful heart, because of their own weakness and the strength of their enemies, that are hasty (so the word is), that are for betaking themselves to flight upon the first alarm, and giving up the cause, that say, in their haste, "We are cut off and undone" (Psa 31:22), there is enough in the gospel to silence these fears; it says to them, and let them say it to themselves and one to another, Be strong, fear not. Fear is weakening; the more we strive against it the stronger we are both for doing and suffering; and, for our encouragement to strive, he that says to us, Be strong has laid help for us upon one that is mighty. IV. Assurance given of the approach of a Saviour: "Your God will come with vengeance. God will appear for you against your enemies, will recompense both their injuries and your losses." The Messiah will come, in the fulness of time, to take vengeance on the powers of darkness, to spoil them, and make a show of them openly, to recompense those that mourn in Zion with abundant comforts. He will come and save us. With the hopes of this the Old Testament saints strengthened their weak hands. He will come again at the end of time, will come in flaming fire, to recompense tribulation to those who have troubled his people, and, to those who were troubled, rest, such a rest as will be not only a final period to, but a full reward of, all their troubles, Th2 1:6, Th2 1:7. Those whose hearts tremble for the ark of God, and who are under a concern for his church in the world, may silence their fears with this, God will take the work into his own hands. Your God will come, who pleads your cause and owns your interest, even God himself, who is God alone.
Tyndale Open Study Notes
35:1-10 God will come to vindicate and transform his people. Instead of being deaf, blind, and lame (see 6:10), the people will be pure, holy, and redeemed. 35:1 God’s land would become like a wasteland, spiritually desolate and physically depleted. However, God would turn the desert into a garden (see also 32:15), taking his people from exile to glory.