Isaiah 35:4

. adds עד עולם ad olam, for ever, "The redeemed shall walk there for ever." Verse 10 The ransomed - פדויי peduyey, from פדה padah, "to redeem by paying a price." Those for whom a price was paid down to redeem them from bondage and death. Sighing shall flee away - אנחה anachah. Never was a sorrowful accent better expressed than in this strong guttural word, an-ach-ah; nearly the same with the Irish in their funeral wailings, och-och-on. The whole nation express all their mournful accents by these three monosyllables. This chapter contains the following parts: - 1. We have here blessed promises of the latter-day glory. 2. The prophet may be considered as addressing the teachers of the Gospel, to show them that it was their business to encourage and direct the people in their expectation of redemption. 3. A promise of the manifestation of God among men is given. 4. The miracles which Christ should work are explicitly mentioned. 5. The privileges of Christianity are specified; there shall be, 1. Thorough teaching; 2. Holy walking. 6. Perfect safety. 7. Complete happiness. And - 8. Final glory. The chapter shows also that no impurity should be tolerated in the Church of God; for as that is the mystical body of Christ, it should be like himself, without spot or wrinkle, or any such thing. Introduction Sennacherib, king of Assyria, comes against Judah, and takes all the fenced cities, Isa 36:1 . He afterwards sends a great host against Jerusalem; and his general Rabshakeh delivers an insulting and blasphemous message to Hezekiah, vv. 2-20. Hezekiah and his people are greatly afflicted at the words of Rabshakeh, Isa 36:21 , Isa 36:22 . The history of the invasion of Sennacherib, and of the miraculous destruction of his army Which makes the subject of so many of Isaiah's prophecies, is very properly inserted here as affording the best light to many parts of those prophecies, and as almost necessary to introduce the prophecy in the thirty-seventh chapter, being the answer of God to Hezekiah's prayer, which could not be properly understood without it. We find the same narrative in the Second Book of Kings, chaps. 18, 19, 20.; and these chapters of Isaiah, 36, 37, 38, Isa 39:1-8 , for much the greater part, (the account of the sickness of Hezekiah only excepted), are but a different copy of that narration. The difference of the two copies is little more than what has manifestly arisen from the mistakes of transcribers; they mutually correct each other, and most of the mistakes may be perfectly rectified by a collation of the two copies with the assistance of the ancient versions. Some few sentences, or members of sentences, are omitted in this copy of Isaiah, which are found in the other copy in the Book of Kings. Whether these omissions were made by design or mistake may be doubted. - L. Verse 3 Then came forth unto him - Before these words the other copy, 2Kgs 18:18 , adds, ויקראו אל המלך vaiyikreu el hammelech, "And they demanded audience of the king." Verse 5 I say "Thou hast said" - Fourteen MSS. (three ancient) of Kennicott's and De Rossi's have it in the second person, אמרת amarta; and so the other copy, 2Kgs 18:20 . But they are but vain words - דבר שפתים debar sephathayim, a word of the lips. Thou dost talk about counsels, but thou hast none; about strength, but there is none with thee. Verse 6 The staff of this broken reed - A weakened, faithless ally. On Egypt - The Bodl. MS. adds מלך melech, the king of Egypt; and so perhaps the Chaldee might read. It will go into his hand, and pierce it - Will take subsidy after subsidy, and do nothing for it. Verse 7 But if thou say "But if ye say" - Two ancient MSS. have תאמרו tomeru in the plural number; so likewise the Septuagint, Chaldee, and the other copy, 2Kgs 18:22 . Ye shall worship before this altar "To worship only before this altar" - See 2Chr 32:12 . Verse 10 Am I now come up without the Lord - Probably some apostate Israelitish priest might have encouraged the king of Assyria by telling him that Jehovah had given him a commission against Jerusalem. Verse 12 That they may eat their own dung "Destined to eat their own dung" - לאכל leechol, that they may eat, as our translation literally renders it. But the Syriac reads מאכל meechol, that they may not eat, perhaps rightly, and afterward ומשתות umishshethoth, or ושתות ushethoth, to the same purpose. Seventeen of Dr. Kennicott's MSS., ten of De Rossi's and two of my own, read מימי meymey, the water; mine have מימי שניהם meymey sheneyhem, and write in the margin מימי רגליהם meymey regaleyhem, the water of their feet, a modest way of expressing urine. Verse 15 This city shall not be delivered - ולא velo, And this city. Ten of Kennicott's MSS., and nine of De Rossi's, with one (ancient) of my own, add the conjunction. Verse 16 Make an agreement - ברכה berachah, make a blessing with me; i.e., Give me a ransom for the city, and I will not destroy it; give me the yearly tribute thou hast promised. Verse 17 And vineyards - The other copy, 2Kgs 18:32 , adds here: "A land of oil-olive, and of honey; that ye may live, and not die: and hearken not unto Hezekiah when he seduceth you." Verse 19 Where are the gods - Many MSS. add the conjunction here also: And, or But, where are the gods, etc. For other matters relative to this chapter, see the notes on 2Kgs 18:13 (note), etc. Of Sepharvaim - The other copy, 2Kgs 18:34 , adds, of "Henah and Ivah." Have they delivered - וכי vechi. The copulative is not expressed here by the Septuagint, Syriac, Vulgate, and three MSS.; nor is it in any other copy. Ib. Houbigant reads הכי hachi, with the interrogative particle; a probable conjecture, which the ancient Versions above quoted seem to favor. Verse 21 But they held their peace "But the people held their peace" - The word העם haam, the people, is supplied from the other copy, and is authorized by a MS. which inserts it after אתו otho. Introduction Hezekiah is greatly distressed, and sends to Isaiah the prophet to pray for him, Isa 37:1-4 . Isaiah returns a comfortable answer, and predicts the destruction of the king of Assyria and his army, Isa 37:5-7 . Sennacherib, hearing that his kingdom was invaded by the Ethiopians, sends a terrible letter to Hezekiah, to induce him to surrender, Isa 37:9-13 . Hezekiah goes to the temple, spreads the letter before the Lord, and makes a most affecting prayer, Isa 37:14-20 . Isaiah is sent to him to assure him that his prayer is heard; that Jerusalem shall be delivered; and that the Assyrians shall be destroyed, Isa 37:21-35 . That very night a messenger of God slays one hundred and eighty-five thousand Assyrians, Isa 37:36 . Sennacherib returns to Nineveh, and is slain by his own sons, Isa 37:37 , Isa 37:38 . Verse 6 Thus shall ye say - כה תאמרון ko tomerun, "thus shall ye (explicitly, earnestly, and positively) say. "The paragogic nun deepens and increases the sense. Verse 7 I will send a blast "I will infuse a spirit into him" - "נותין בו רוח nothen bo roach never signifies any thing but putting a spirit into a person: this was πνευμα δειλιας, the spirit of deceit." - Secker. "I will send a blast" - I do not think that Archbishop Secker has hit the true meaning of these words. I believe רוח ruach means here a pestilential wind, such as the Arabs call simoom, that instantly suffocates both man and beast; and is what is termed "the angel of the Lord," God's messenger of death to the Assyrians, Isa 37:36 . Verse 8 Rabshakeh returned - From Isa 36:2 , we learn that the king of Assyria had sent Rabshakeh from Lachish to Jerusalem; now it is likely that Rabshakeh had besieged that place, and that the king of Assyria had taken his station before this city, and dispatched Rabshakeh against Jerusalem. But, as in the verse above it is said, "he had departed from Lachish," probably he had been obliged to raise the si

e Lord , and the excellency of our God. 3 Strengthen ye the weak hands, and confirm the feeble knees. 4 Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save you. 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, Ps. lxvii. 3, 4 ; xcvi. 11, 12 . When Christ was preached in Samaria there was great joy in that city ( Acts viii. 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 ( John xv. 16 ), to go and bring forth fruit, Rom. i. 13 ; Col. i. 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, v. 3, 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 ( Luke xxii. 32 ), not only to bear with the weak, but to do what we can to confirm them, Rom. xv. 1 ; 1 Thess. v. 14 . It is our duty also to strengthen ourselves, to lift up the hands which hang down ( Heb. xii. 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" ( Ps. xxxi. 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, 2 Thess. i. 6, 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. The Blessings of the Gospel. ( b. c. 720.) 5 Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. 6 Then shall the lame man leap as a hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. 7 And the parched ground shall become a pool, and the thirsty

Your God - Tho' he seems to be departed, he will come to you, and abide with you. He will shortly come in the flesh, to execute vengeance upon the enemies of God.