Isaiah 35

Isaiah prophesied that in the days of the Messiah the lame would “leap like a deer” (Isa. 35:1–7).

Edwin Blum

This description recalls Isaiah 35:6 (‘Then will the lame leap like a deer’), where the lame man leaping is a sign of the salvation of God’s people, in the context of a renewed creation.

David G. Peterson

Introduction to Isaiah The book of Isaiah addresses the problem of sin, showing the need for salvation. Isaiah is called by God to speak to the people of Judah and call attention to their wrongdoings—and the resulting judgment. But judgment is not the end of the story; the book also prophesies salvation and restoration. This hopeful picture is what made Isaiah such a compelling book to early Christians, who saw its ultimate fulfillment in Jesus. Background Isaiah’s ministry spanned the reigns of four kings of Judah during the eighth century bc. Little is known about his life, although the book does allude to him being a husband and father (Isa 8:3). Much of Isaiah’s prophetic activity, recorded in Isa 1–39, relates to the Syro-Ephraimite War during the reign of King Ahaz (ca. 735 bc) or to the Assyrian king Sennacherib’s invasion of Judah during Hezekiah’s reign (701 bc). In 722 bc Assyria conquered the northern kingdom of Israel, representing an imminent threat to the southern kingdom of Judah. Isaiah warned that a similar judgment would come to Judah. Isaiah 40–66 addresses the period of the exile of God’s people, after Judah fell to Babylon in 586 bc, and the following return of God’s people. The shift in focus in these later chapters may indicate that a different author (or perhaps several authors) wrote or reworked them. Structure The book of Isaiah can be divided into three sections. The first section (Isa 1:1–39:8) includes a list of Judah’s sins and God’s plans for judgment (3:1–26) and describes Isaiah’s commission as a prophet with a vision of Yahweh (Isa 6:1–13). Following this, Isaiah issues judgments against Judah, the Assyrian invaders, Israel, and other nations—specifically for their pride in their own strength, their failure to recognize Yahweh’s hand behind their success (Isa 10), and Israel and Judah’s failure to seek Yahweh for help, instead of trusting in earthly allies (Isa 7–8; 28–31). But this section also foretells hope. Salvation is coming through the Prince of Peace, and the Spirit of Yahweh shall rest upon this “shoot” from the stump of Jesse (see Isa 9:1–7; 11:1–10). The narrative near the end of the first section records Sennacherib’s invasion of Judah, King Hezekiah’s prayer for deliverance, and the eventual defeat of Sennacherib (Isa 36:1–38:22; compare 2 Kgs 18–20; 2 Chr 29–32). Isaiah then prophesizes concerning the rise of the kingdom of Babylon and the destruction of Judah (Isa 39:1–8). The middle section (Isa 40:1–55:13) conveys how the anointed one of God, the Messiah, will come as a Suffering Servant who will die and rise for humanity (see Isa 52:13–53:12). Ultimately, Babylon will receive judgment for its oppression of God’s people, and one day God’s people will celebrate and have peace. As a sign of this hopeful future, God’s people return from exile. The final section (Isa 56:1–66:24) centers on the themes of salvation and judgment, which include the restoration of God’s people, Yahweh’s judgment of the nations, and the creation of a new heaven and earth where Yahweh will be worshiped by all. Outline • The judgment of God’s people and the nations (Isa 1:1–39:8) • The restoration and salvation of God’s people (Isa 40:1–55:13) • The future of God’s people (Isa 56:1–66:24) Themes The book of Isaiah highlights the problem of sin but also offers a message of salvation. Yahweh is both just and merciful. He is the true God who created everything, and when people seek salvation in foreign nations and their gods, it is a denial of what He can and will do for His people. Idolatry leads to judgment. After judgment there is a new era of comfort. Yahweh will bring His people back from exile and send a Servant. This future Servant—also referred to as the Messiah—will suffer, die, and rise again so that people can have a relationship with God. The Servant carries the sin of many and intercedes for transgressors. He will redeem God’s people and bring about worship of Yahweh by all the nations. Isaiah’s message of mercy, justice, and salvation makes it the prophetic book most commonly cited in the New Testament. In particular, the Gospel writers point to Isaiah’s promise of a Messiah and its fulfillment in Jesus, born of a virgin in the lineage of King David (for example, compare Isa 7:14; 9:6; 11:1–2 with Matt 1; also see Matt 4:14–16; 8:17; 12:17–21; Luke 4:17–21; John 12:41). In the book of Isaiah, hope centers around the Suffering Servant—identified as Jesus in the New Testament—who dies and rises for us so we can be reconciled to God. Further Reading The Major Prophets Isaiah, Book of CLBD

John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016).

35:1 The return of God’s people is cast as a second exodus—this time through a wilderness filled with gladness, rejoicing, and singing (contrast the harsh and terrifying wilderness of Exod 15:22; Deut 1:19). Wilderness Wanderings AYBD The imagery is of the renewed ability of desert land to grow plants and support wildlife. Crocus ZEB A—C 35:2 This verse references the lush, fertile regions on the edge of Israel and Judah’s territories. The image directly contrasts the withering away of Lebanon, Carmel, and Sharon (see Isa 33:9 and note). Carmel (Mount) AEHL Sharon ZEB Q—Z The coming of the glory of God causes this transformation of the wilderness (compare 40:3–5). 35:3 Foreshadows the comfort of 40:1. Compare the similar language of comfort directed at Job in Job 4:3–4. 35:4 Reminds the people to take comfort in the deliverance declared in Isa 34:8; it also foreshadows 40:10–11. 35:5 Symbolizes the coming of God’s salvation—blind see, deaf hear, lame walk, and mute sing (compare 29:18; 32:3–4; 42:7; and Jesus’s allusion in Luke 7:22). 35:6 A reversal of what happened to Edom (see Isa 34:9). 35:7 The renewal of a desert into a waterway echoes the exodus events of water bursting from the desert rocks (see Num 20:2–13); it is used again in Isa 48:20–21 and 49:10. Mirrors the imagery of 34:9–15; what was a deserted wasteland left for animals becomes a well-watered oasis. 35:8 See 40:3. In keeping with the imagery that reverses the chaos and destruction of before, the highways were laid waste in 33:8. The idea of a righteous remnant that returns to Zion is implied by the designation of this highway as sacred—the Way of Holiness. Those who are ritually unclean cannot travel along this route. The imagery gives hope to those suffering under the threat of exile in Isaiah’s day. Its ultimate fulfillment points to the future state of Zion under the Messiah’s rule, where all who inhabit Zion are called “holy” (see 4:3–4). Remnant AYBD 35:9 Describes the peace in the natural world that accompanies the Messiah’s reign (see 11:6–8). 35:10 Illustrates the ultimate future triumph of Yahweh and the deliverance of His people through their return. Compare the images of future peace and divine sovereignty in 2:2–4; 4:1–6, and 11:1–16. See note on 51:11. Redemption and return to Zion is a primary theme of Isaiah. The exiles return in 60:4 and are made righteous in 60:21. Isaiah 27:13 and 66:20 also depict the return of the exiles. Their return foreshadows the establishment of salvation under a new covenant based on the atonement of Christ (see Heb 12:22–24). Atonement

John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Is 35:1–10.