Isaiah 35:2
It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given to it, the excellency of Carmel and Sharon, they shall see the glory of the LORD, and the excellency of our God.
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(2) The glory of Lebanon . . .—The three types of cultivated beauty are contrasted with the former three of desolation. See Note on Isaiah 33:9. And over this fair land of transcendent beauty, there will shine not the common light of day, but the glory of Jehovah. (Comp. Isaiah 30:26; Revelation 21:23.)

Isaiah 35:2. It shall blossom abundantly, and rejoice — Great shall be the prosperity and felicity of God’s church in these gospel days. Spiritual blessings are often set forth under the emblems of fruitfulness and plenty, as the reader may see, Isaiah 4:2; Isaiah 30:23; Isaiah 32:15, and elsewhere. The glory of Lebanon shall be given unto it, &c. — The prophet goes on to express the great change which should be made in the Gentile world by the gospel. For Lebanon was a mountain famous for its excellent cedars, Carmel was a most delightful woody mountain, and Sharon a most pleasant place for pasture; so that all these added together express great excellence: as if he had said, Whatever was valuable and desirable in the Mosaic economy shall be translated into, and appear in perfection in, the gospel of Christ; and the Gentile world, formerly a wilderness, shall be as much enriched with spiritual blessings, and be as fruitful in all the graces and virtues which belong to true and genuine religion, as ever Judea was, and abundantly more. They — Who formerly were in the wilderness of heathenism; shall see the glory of the Lord — The glorious discoveries and effects of God’s power and goodness to his people.35:1-4 Judea was prosperous in the days of Hezekiah, but the kingdom of Christ is the great subject intended. Converting grace makes the soul that was a wilderness, to rejoice with joy and singing, and to blossom abundantly. The feeble and faint-hearted are encouraged. This is the design of the gospel. Fear is weakening; the more we strive against it, the stronger we are, both for doing and suffering; and he that says to us, Be strong, has laid help for us upon One who is mighty. Assurance is given of the approach of Messiah, to take vengeance on the powers of darkness, to recompense with abundant comforts those that mourn in Zion; He will come and save. He will come again at the end of time, to punish those who have troubled his people; and to give those who were troubled such rest as will be a full reward for all their troubles.It shall blossom abundantly - Hebrew, 'Blossoming it shall blossom' - a common mode of expression in Hebrew, denoting certainty, abundance, fullness - similar to the expression Genesis 2:17, 'Dying thou shalt die,' that is, thou shalt surely die. The sense here is, it shall blossom in abundance.

And rejoice even with joy - Strong figurative language, denoting the greatness of the blessings; as great as if in the waste wilderness there should be heard the voice of joy and rejoicing. The Septuagint renders this: 'The deserts of Jordan also bloom and rejoice;' and Jerome applies this to the preaching of John in the wilderness adjacent to Jordan. The Septuagint evidently read ירדן yaredēn instead of the Hebrew ירנן yerannēn. Lowth has followed this, and rendered it, 'The well-watered plain of Jordan shall rejoice,' but without any authority from Hebrew manuscripts for the change.

The glory of Lebanon - The glory or ornament of Lebanon was its cedars (see the note at Isaiah 10:34). The sense here is, that the change would be as great under the blessings of the Messiah's reign as if there should be suddenly transferred to the waste wilderness the majesty and glory of mount Lebanon.

The excellency of Carmel - Carmel was emblematic of beauty, as Lebanon was of majesty, and as Sharon was of fertility. For a description of Carmel, see the note at Isaiah 29:17; of Sharon, see the note at Isaiah 33:9. The sense is clear. The blessings of the times of the Messiah would be as great, compared with what had existed before, as if the desert were made as lovely as Carmel, and as fertile as Sharon. The world that, in regard to comfort, intelligence, and piety, might be cormpared to a pathless desert, would be like the beauty of Carmel and the fertility of Sharon.

They shall see the glory of the Lord - As manifested under the Messiah.

2. glory of Lebanon—its ornament, namely, its cedars (Isa 10:34).

excellency of Carmel—namely, its beauty.

Sharon—famed for its fertility.

see … glory of the Lord … excellency—(Isa 40:5, 9). While the wilderness which had neither "glory" nor "excellency" shall have both "given to it," the Lord shall have all the "glory" and "excellency" ascribed to Him, not to the transformed wilderness (Mt 5:16).

The glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon; the wilderness shall be as pleasant and fruitful as Lebanon, and Carmel, and Sharon; which were eminent parts of the land of Canaan, as hath been oft noted.

They, who are understood by the wilderness,

shall see the glory of the Lord; the glorious discoveries and effects of God’s power and goodness to his people. It shall blossom abundantly, and rejoice even with joy and singing,.... A redundancy of words, to express the very flourishing estate of the church, and the great joy there shall be on that occasion, as well as because of the destruction of their enemies, and deliverance from them:

the glory of Lebanon shall be given unto it; a mountain in Judea, famous for its choice and tall cedars, which were the glory of it; signifying hereby, that the church of God, which had been in a desolate condition, should abound with choice and excellent Christians, comparable to the cedars of Lebanon. Jarchi interprets it of the sanctuary or temple; which may be so called, because built of the wood of Lebanon. This was an emblem and type of the Gospel church; and the glory of it lay not only in its outward form and building, but in those things which were in the holy places of it, especially the most holy, which were all typical of spiritual things in Gospel times; so that all the glory of the Jewish church state and temple is brought into the Gentile church, into the Christian or Gospel church state; and which will still more appear in the latter day, when the temple of God will be opened in heaven, and the ark of the testament; see Revelation 11:19,

the excellency of Carmel and Sharon; two places in the land of Judea, famous for fruitfulness and pasturage; and so denote the very great fruitfulness of the Gospel church; the word and ordinances of which are as green pastures for the sheep of Christ to feed upon, and by which they become fat and flourishing:

they shall see the glory of our Lord, and the excellency of our God; the Targum introduces this clause thus,

"the house of Israel, to whom these things are said, they shall see,'' &c.;

but not Israel in a literal sense is here meant, but the Gentile church, formerly in the wilderness; or, however, converted persons, be they Jews or Gentiles, in the latter day, who shall see the glory of divine power, in the destruction of their enemies; and the excellency and beauty of divine grace, in the blessings of it bestowed upon them; they shall see the glory of the Lord, which shall then be risen upon them, Isaiah 60:1 the Lord our God is the Lord Jesus Christ, who is Lord and God; the glory and excellency of whose person and offices, and of his righteousness and salvation, is seen in the Gospel, by those whose eyes are enlightened by the Spirit of God; and will be more clearly discerned, when there will be a greater effusion of the Spirit, as a spirit, of wisdom and revelation in the knowledge of him; and to this sight of the glory and excellency of Christ, the joy and fruitfulness of the church will be greatly owing. The Septuagint and Arabic versions render it, "my people shall see", &c.

It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given to it, the excellence of {b} Carmel and Sharon, they shall {c} see the glory of the LORD, and the excellence of our God.

(b) The Church which was before compared to a barren wilderness will by Christ be made most plenteous and beautiful.

(c) He shows that the presence of God is the reason that the Church brings forth fruit and flourishes.

2. the glory of Lebanon … Carmel and Sharon] Cf. ch. Isaiah 33:9, Isaiah 29:17 (Isaiah 32:15).

they (lit. these) shall see the glory of the Lord] ch. Isaiah 40:5.Verse 2. - It shall blossom abundantly, and rejoice even with joy and singing; rather, with dancing and singing. Dancing and singing were the ordinary manifestations of religions joy (Exodus 15:1, 20, 21; Judges 11:34; Judges 21:19-21; 2 Samuel 6:5, 14, 15; Psalm 30:11, etc.), and would naturally follow the great deliverance of the Church from the power of its enemies. The clause is a touch of realism intruded into a prolonged metaphor or allegory, and is quite in the manner of Isaiah (comp. Isaiah 14:7; Isaiah 26:1; Isaiah 30:32, etc.). The glory of Lebanon... the excellency of Carmel and Sharon; i.e. productiveness of all kinds, of abundant harvests, fruits, and flowers, and forest trees (comp. Isaiah 10:18, 19, 33, 34; Isaiah 32:15) - a resumption and prolongation of the metaphor in ver. 1. They shall see the glory of the Lord. The culminating joy and delight and blessedness of the Church shall be the vision of God - either the spiritual perception of his presence (Matthew 5:8; Romans 1:20) or the actual beatific vision (1 Corinthians 13:12; Revelation 21:11, 23; Revelation 22:4), the first during the probation period, the second in the state of final bliss. The allusion to the monarchy and the lofty electoral dignity leads the prophet on to the palaces and castles of the land. Starting with these, he carries out the picture of the ruins in Isaiah 34:13-15. "And the palaces of Edom break out into thorns, nettles and thistles in its castles; and it becomes the abode of wild dogs, pasture for ostriches. And martens meet with jackals, and a wood-devil runs upon its fellow; yea, Liiliith dwells there, and finds rest for itself. There the arrow-snake makes its nest, and breeds and lays eggs, and broods in the shadow there; yea, there vultures gather together one to another." The feminine suffixes refer to Edom, as they did in the previous instance, as בּת־אדום or אדום ארץ. On the tannı̄m, tsiyyı̄m, and 'iyyı̄m, see at Isaiah 13:21-22. It is doubtful whether châtsı̄r here corresponds to the Arabic word for an enclosure ( equals חצר), as Gesenius, Hitzig, and others suppose, as elsewhere to the Arabic for green, a green field, or garden vegetable. We take it in the latter sense, viz., a grassy place, such as was frequented by ostriches, which live upon plants and fruits. The word tsiyyim (steppe animals) we have rendered "martens," as the context requires a particular species of animals to be named. This is the interpretation given by Rashi (in loc.) and Kimchi in Jeremiah 50:39 to the Targum word tamvân. We do not render 'iyyı̄m "wild cats" (chattūilin), but "jackals," after the Arabic. קרא with על we take in the sense of קרה (as in Exodus 5:3). Lı̄lı̄th (Syr. and Zab. lelitho), lit., the creature of the night, was a female demon (shēdâh) of the popular mythology; according to the legends, it was a malicious fairy that was especially hurtful to children, like some of the fairies of our own fairy tales. There is life in Edom still; but what a caricature of that which once was there! In the very spot where the princes of Edom used to proclaim the new king, satyrs now invite one another to dance (Isaiah 13:21); and there kings and princes once slept in their palaces and country houses, the lı̄lı̄th, which is most at home in horrible places, finds, as though after a prolonged search, the most convenient and most comfortable resting-place. Demons and serpents are not very far distant from one another. The prophet therefore proceeds in Isaiah 34:15 to the arrow-snake, or springing-snake (Arabic qiffâze, from qâphaz, related to qâphats, Sol 2:8, to prepare for springing, or to spring; a different word from qippōd, which has the same root). This builds its nest in the ruins; there it breeds (millēt, to let its eggs slide out) and lays eggs (bâqa‛, to split, i.e., to bring forth); and then it broods in the shade (dâgar is the Targum word in Job 39:14 for chimmēm (ithpael in Lamentations 1:20 for חמרמר), and is also used in the rabbinical writings for fovere, as Jerome renders it here). The literal sense of the word is probably to keep the eggs together (Targum, Jeremiah 17:11, בּעין מכנּשׁ, lxx συνήγαγεν), since דּגר (syn. חמּר) signifies "to collect." Rashi has therefore explained it in both passages as meaning glousser, to cluck, the noise by which a fowl calls its brood together. The dayyâh is the vulture. These fowls and most gregarious birds of prey also collect together there.
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