(10) With songs and everlasting joy . . .--The first volume of Isaiah's prophecy closes fitly with this transcendent picture, carrying the thoughts of men beyond any possible earthly fulfilment. The outward imagery probably had its starting-point in the processions of the pilgrims who came up to the Temple singing psalms, like those known as the "songs of degrees" at their successive halting-places (Psalms 120-134).
Sorrow and sighing shall flee away.--The words have a special interest as being the closing utterance of Isaiah's political activity, written, therefore, probably, in his old age, and in the midst of much trouble, whether he wrote at the close of Hezekiah's reign, or the beginning of Manasseh's, which must have been sufficiently dark and gloomy. (See 2 Chronicles 32:26; 2 Chronicles 33:1-10.) The hopes of the prophet were, however, inextinguishable, and they formed a natural starting-point for the words: "Comfort ye, comfort ye, my people," with which the second collection opens, the intermediate chapters being obviously of the nature of an historical appendix. They find their echo in Revelation 7:17, "God shall wipe away all tears from their eyes."
Verse 10. - The ransomed of the Lord shall return. The blessedness of the last times would be incomplete to Jewish ideas without this crowning feature. There had already been a great dispersion of the faithful (Isaiah 1:7-9); there was to be a still greater one (Isaiah 11:11); Israel could not be content or happy until her "outcasts" were recalled, "the dispersed of Judah gathered together from the four corners of the earth" (Isaiah 11:12). The return here prophesied is again announced, in almost the same words, in Isaiah 51:11. With songs (see the comment on ver. 2). Everlasting joy upon their heads. Anointed, as it were, with "the oil of gladness" (Psalm 45:7) forever and ever. Sorrow and sighing shall rise away (comp. Isaiah 25:8; Revelation 7:17; Revelation 21:4).
35:5-10 When Christ shall come to set up his kingdom in the world, then wonders, great wonders, shall be wrought on men's souls. By the word and Spirit of Christ, the spiritually blind were enlightened; and those deaf to the calls of God were made to hear them readily. Those unable to do any thing good, by Divine grace were made active therein. Those that knew not how to speak of God or to God, had their lips opened to show forth his praise. When the Holy Ghost came upon the Gentiles that heard the word, then were the fountains of life opened. Most of the earth is still a desert; neither means of grace, spiritual worshippers, nor fruits of holiness, are to be found in it. But the way of religion and godliness shall be laid open. The way of holiness is the way of God's commandment; it is the good old way. And the way to heaven is a plain way. Those knowing but little, and unlearned, shall be kept from missing the road. It shall be a safe way; nothing can do them any real hurt. Christ, the way to God, shall be clearly made known; and the way of a believer's duty shall be plainly marked out. Let us then go forward cheerfully, assured that the end of this way shall be everlasting joy, and rest for the soul. Those who by faith are made citizens of the gospel Zion, rejoice in Christ Jesus; and their sorrows and sighs are made to flee away by Divine consolations. Thus these prophecies conclude. Our joyful hopes and prospects of eternal life should swallow up all the sorrows and all the joys of this present time. But of what avail is it to admire the excellence of God's word, unless we can call its precious promises our own? Do we love God, not only as our Creator, but because he gave his only Son to die for us? And are we walking in the ways of holiness? Let us try ourselves by such plain questions, rather than spend time on things that may be curious and amusing, but are unprofitable.
And the ransomed of the Lord shall return,.... The same with the "redeemed" in Isaiah 35:9 these shall return, or be converted, as the Vulgate Latin version; they are in the same state and condition with other men by nature, but, by virtue of their being ransomed by Christ, they are by the grace of God turned from darkness to light, from the power of Satan unto God; they are returned from the paths in which they had been straying to Christ, the Shepherd and Bishop of souls, in order to walk in his ways,
and come to Zion with songs; being called by grace, and converted, they turn their backs on the world, and the men of it, and ask the way to Zion, with their faces thitherwards, even to the church of God; and they find their way, being directed and brought there by the Lord himself; where they come readily and willingly, not only to hear the Gospel, but to submit to all ordinances, and become members of a Gospel church; see Hebrews 12:20 and hither they "come with songs", for electing, redeeming, calling, justifying, and pardoning grace; everyone of which blessings requires a song, and with which they are now affected, seeing their interest in them, and cannot forbear speaking of them to the glory of divine grace:
and everlasting joy upon their heads; seen in their countenances, and by the lifting up of their heads; and which oil of gladness, is poured upon them, and diffused all over them, like the ointment on Aaron's head: and this is "everlasting": not as to the exercise of it, which is often interrupted by sin, temptation, and desertion; but as to the ground and foundation of it, the everlasting love of God, the everlasting covenant of his grace, and the everlasting righteousness and salvation by Christ; and, as to the principle and habit of it, which can never be lost, nor any man take it away:
they shall obtain joy and gladness; by having the presence of God, and communion with him; through his love being shed abroad in their hearts; by being favoured with views of Christ, and interest in him, and with the gracious influences of the blessed Spirit:
and sorrow and sighing shall flee away; which before attended them, through convictions of sin, but now removed by the discoveries and applications of pardoning grace and mercy; or what was occasioned by want of the divine Presence, now enjoyed; being come to Zion, they are made joyful in the house of prayer, and are satisfied with the marrow and fatness of Gospel ordinances, and continually hear the joyful sound of the Gospel itself: all this may be applied to the state of the saints in heaven; for the highway before described not only leads to Zion the church below, but to the Zion above, to the heavenly glory; and all the redeemed, all that walk in this way, shall come thither; at death their souls "return" to God that gave them, and are in immediate happiness with Christ; and in the resurrection shall return from their dusty beds, and shall appear before God in Zion above; and "with songs" to Father, Son, and Spirit, for what each have done for them, in election, redemption, and conversion; and for persevering grace, and for being safely brought over Jordan's river, and from the grave; see 1 Corinthians 15:54, they shall then enter into joy, which will never end; there will be nothing to interrupt it to all eternity; it will be "everlasting joy" indeed; and this will be "upon their heads", visible and manifest, and be upon them as a crown of life, righteousness, and glory, that shall never fade away; they shall then "obtain joy and gladness", in all the fulness thereof, their joy in the Lord will be complete; which these several words and phrases used are expressive of; and then there will be no more "sorrow and sighing"; for there will be no more sin and unbelief, or any other corruption of nature; no more darkness and desertion; no more of any of Satan's temptations; no more distresses, inward or outward; and so no more sighing within, nor sorrowing without; all tears will be wiped away. The Jews (b) apply this passage to the world to come.
Sorrow and sighing shall flee away.--The words have a special interest as being the closing utterance of Isaiah's political activity, written, therefore, probably, in his old age, and in the midst of much trouble, whether he wrote at the close of Hezekiah's reign, or the beginning of Manasseh's, which must have been sufficiently dark and gloomy. (See 2 Chronicles 32:26; 2 Chronicles 33:1-10.) The hopes of the prophet were, however, inextinguishable, and they formed a natural starting-point for the words: "Comfort ye, comfort ye, my people," with which the second collection opens, the intermediate chapters being obviously of the nature of an historical appendix. They find their echo in Revelation 7:17, "God shall wipe away all tears from their eyes."
and come to Zion with songs; being called by grace, and converted, they turn their backs on the world, and the men of it, and ask the way to Zion, with their faces thitherwards, even to the church of God; and they find their way, being directed and brought there by the Lord himself; where they come readily and willingly, not only to hear the Gospel, but to submit to all ordinances, and become members of a Gospel church; see Hebrews 12:20 and hither they "come with songs", for electing, redeeming, calling, justifying, and pardoning grace; everyone of which blessings requires a song, and with which they are now affected, seeing their interest in them, and cannot forbear speaking of them to the glory of divine grace:
and everlasting joy upon their heads; seen in their countenances, and by the lifting up of their heads; and which oil of gladness, is poured upon them, and diffused all over them, like the ointment on Aaron's head: and this is "everlasting": not as to the exercise of it, which is often interrupted by sin, temptation, and desertion; but as to the ground and foundation of it, the everlasting love of God, the everlasting covenant of his grace, and the everlasting righteousness and salvation by Christ; and, as to the principle and habit of it, which can never be lost, nor any man take it away:
they shall obtain joy and gladness; by having the presence of God, and communion with him; through his love being shed abroad in their hearts; by being favoured with views of Christ, and interest in him, and with the gracious influences of the blessed Spirit:
and sorrow and sighing shall flee away; which before attended them, through convictions of sin, but now removed by the discoveries and applications of pardoning grace and mercy; or what was occasioned by want of the divine Presence, now enjoyed; being come to Zion, they are made joyful in the house of prayer, and are satisfied with the marrow and fatness of Gospel ordinances, and continually hear the joyful sound of the Gospel itself: all this may be applied to the state of the saints in heaven; for the highway before described not only leads to Zion the church below, but to the Zion above, to the heavenly glory; and all the redeemed, all that walk in this way, shall come thither; at death their souls "return" to God that gave them, and are in immediate happiness with Christ; and in the resurrection shall return from their dusty beds, and shall appear before God in Zion above; and "with songs" to Father, Son, and Spirit, for what each have done for them, in election, redemption, and conversion; and for persevering grace, and for being safely brought over Jordan's river, and from the grave; see 1 Corinthians 15:54, they shall then enter into joy, which will never end; there will be nothing to interrupt it to all eternity; it will be "everlasting joy" indeed; and this will be "upon their heads", visible and manifest, and be upon them as a crown of life, righteousness, and glory, that shall never fade away; they shall then "obtain joy and gladness", in all the fulness thereof, their joy in the Lord will be complete; which these several words and phrases used are expressive of; and then there will be no more "sorrow and sighing"; for there will be no more sin and unbelief, or any other corruption of nature; no more darkness and desertion; no more of any of Satan's temptations; no more distresses, inward or outward; and so no more sighing within, nor sorrowing without; all tears will be wiped away. The Jews (b) apply this passage to the world to come.
(b) T. Bab. Sanhedrin, fol. 110. 2.