10 The Yahweh's ransomed ones will return, and come with singing to Zion; and everlasting joy will be on their heads. They will obtain gladness and joy, and sorrow and sighing will flee away."
*Minor differences ignored. Grouped by changes, with first version listed as example.
Therefore the redeemed of Jehovah shall return. The Prophet confirms the former doctrine, that God hath determined to redeem his people, and therefore that nothing can resist his decree. He calls them "the redeemed of God," that they may consider his power, and may not estimate by human means the promise which he has made about their return. He says also, that they will come to Zion, because God does not in vain wish to bring them out of Babylon, and to leave them when they have commenced their journey. At the same time, it ought to be observed, that we have no means of entering the Church but by the redemption of God; for under the example of the ancient people, a general representation is placed before our eyes, that we may know that no man is rescued from the tyranny of the devil, to which we are all subject, till the grace of God go before; for no man will redeem himself. Now, since this redemption is a gift peculiar to the kingdom of Christ, it follows that he is our only deliverer, as is also attested by the declaration, "If the Son shall make you free, you shall be free indeed." (John 8:36.) Yet it is not enough that we have once been redeemed; for the design is, that we should dwell in the Church of God, and make progress from day to day. Since therefore we have been delivered by Christ, we ought to labor with all our might, and continually to strive to gain that end. If it be said that we do not need to perform a long journey, in order to be admitted into the Church of God, (for we are received into it by baptism,) I reply, that here the Prophet discourses metaphorically about the whole course of life; because the time when" the redeemed of God" shall actually "come to Zion," is when the course of life is closed, and they pass into a blessed life. And it ought also to be observed, that the greater the progress which we make in the grace of God, and the more close our alliance to the Church, the nearer do we approach to Zion. And they shall obtain joy and gladness. By the words "joy and gladness," he means that there will be so great happiness under the reign of Christ, that we shall have abundant reason to rejoice. And indeed the true and only ground of rejoicing is, to know that we are reconciled to God, whose favor is sufficient for our perfect happiness, "so that we may glory even in tribulation," (Romans 5:3;) and, on the other hand, when Christ does not enlighten us, we must, be darkened by sorrow. Besides, it is certain that the godly do not rejoice in a proper manner without also expressing grafftude to God; and therefore this spiritual joy must be distinguished from that ordinary joy in which irreligious men indulge; for the reprobate also rejoice, but their end at length shews how pernicious is the wantonness of the flesh, which leads them to take delight in despising God. This kind of "joy" Paul justly (Romans 14:17; Galatians 5:22) calls spiritual; for it does not depend on fading things, such as honor, property, riches, and other things of that nature which quickly perish; but this joy is secret and has its seat in the hearts, from which it cannot be shaken or torn away in any manner, though Satan endeavors by every method to disturb and afflict us; and therefore the Prophet justly adds -- Sorrow and sighing shall flee away. The joy is everlasting, and all "sadness flees away;" for although many bitter griefs are daily endured by the children of God, yet so great is the power and strength of their consolation, that it swallows up all sorrow. "We glory," says Paul, "in our tribulations," (Romans 5:3;) and this glorying cannot be without joy. The Apostles "departed from the presence of the council, rejoicing that they were accounted worthy of suffering dishonor for the name of Jesus." (Acts 5:41.) Yet the godly often suffer heavy distresses, and are not exempt from grief. This is undoubtedly true, but they are not overwhelmed; for they look straight towards God, by whose power they become victorious, just as if a person, elevated on a lofty mountain, looking at the sun, and enjoying his brightness, beheld others in a low valley, surrounded by clouds and darkness, whom that brightness could not reach.
And the ransomed of the Lord - The word rendered here 'ransomed,' is different from the word rendered 'redeemed' in Isaiah 35:9. This word is פדוּיי pedûyēy from פדה pâdâh; though it is not easy, perhaps not possible, to designate the difference in the sense. Doubtless there was a shade of difference among the Hebrews, but what it was is not now known. See this word explained in the note at Isaiah 1:27. The language here is all derived from the deliverance from Babylon, and the images employed by the prophet relate to that event. Still, there can be no doubt that he meant to describe the deliverance under the Messiah.
Shall return, and come to Zion - This language also is that which expresses the return from Babylon. In a more general sense, and in the sense intended particularly by the prophet, it means, doubtless, that all who are the redeemed of God shall be gathered under his protection, and shall be saved.
With songs - With rejoicing - as the ransomed captives would return from Babylon, and as all who are redeemed enter the church on earth, and will enter into heaven above.
And everlasting joy upon their heads - This may be an expression denoting the fact that joy is manifest in the face and aspect (Gesenius). Thus we say that joy lights up the countenance, and it is possible that the Hebrews expressed this idea by applying it to the head. Thus the Hebrews say Psalm 126:2 :
Then was our mouth filled with laughter.
And our tongue with singing.
Or it may refer to the practice of anointing the head with oil and perfume in times of festivity and joy - in contrast with the custom of throwing ashes on the head in times of grief and calamity (Rosenmuller). Or it may refer to a custom of wearing a wreath or chaplet of flowers in times of festivity, as is often done now, and as was commonly done among the ancients in triumphal processions (Vitringa). Whichever exposition be adopted, the idea is the same, that there would be great joy, and that that joy would be perpetual and unfading. This is true of all who return to Zion under the Messiah. Joy is one of the first emotions; joy at redemption, and at the pardon of sin; joy in view of the hopes of eternal life, and of the everlasting favor of God. But this joy is not short-lived and fading, like the garland of flowers on the head; it is constant, increasing, everlasting.
And sorrow and sighing shall flee away - (See the note at Isaiah 25:8).
This is a most beautiful close of the series or succession of prophecies which we have been thus far contemplating. The result of all is, that the redeemed of the Lord shall have joy and rejoicing; that all their enemies shall be subdued, and that they shall be rescued from all their foes. In the analysis of the prophecy contained in the thirty-fourth and thirty-fifth chapters, it was stated that this prophecy seemed to be a summary of all that Isaiah had before uttered, and was designed to show that all the enemies of the people of God would be destroyed, and that they would be triumphantly delivered and saved. All these minor deliverances were preparatory to and emblematic of the greater deliverance under the Messiah; and accordingly all his predictions look forward to, and terminate in that. In the portions of prophecy which we have been over, we have seen the people of God represented as in danger from the Syrians, the Assyrians, the Egyptians, the Moabites, the Edomites, the Babylonians; and in reference to them all, the same result has been predicted, that they would be delivered from them, and that their enemies would be destroyed.
This has been, in the chapters which we have passed over, successively foretold of Damascus, of Egypt, of Moab, of Ethiopia, of Babylon, of Edom, and of Sennacherib; and the prophet has reached the conclusion that all the enemies of God's people would ultimately be destroyed, and that they would be safe under the reign of the Messiah, to which all their deliverances were preparatory, and in which they all would terminate, Having pursued this course of the prophecy; having looked at all these foes; having seen them in vision all destroyed; having seen the Prince of Peace come; having seen the wonders that he would perform; having seen all danger subside, and the preparation made for the eternal security and joy of all his people, the prophet closes this series of predictions with the beautiful statement now before us, 'the redeemed of Yahweh shall return, and come to Zion with songs, and everlasting joy; and sorrow and sighing shall flee away.'
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.
And the (l) ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.
(l) Whom the Lord will deliver from the captivity of Babylon.
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.
(b) T. Bab. Sanhedrin, fol. 110. 2.
Language: literally, applying to the return from Babylon; figuratively and more fully to the completed redemption of both literal and spiritual Israel.
joy upon . . . heads-- (Psalm 126:2). Joy manifested in their countenances. Some fancy an allusion to the custom of pouring oil "upon the head," or wearing chaplets in times of public festivity (Ecclesiastes 9:8).
This and the thirty-seventh through thirty-ninth chapters form the historical appendix closing the first division of Isaiah's prophecies, and were added to make the parts of these referring to Assyria more intelligible. So Jeremiah. 52:1-34; compare 2Ki. 25:1-30. The section occurs almost word for word (2-Kings 18:13, 2-Kings 18:17-20; 2Ki. 19:1-37); 2-Kings 18:14-16, however, is additional matter. Hezekiah's "writing" also is in Isaiah, not in Kings (Isaiah 38:9-20). We know from 2-Chronicles 32:32 that Isaiah wrote the acts of Hezekiah. It is, therefore, probable, that his record here (Isaiah. 36:1-39:8) was incorporated into the Book of Kings by its compiler. Sennacherib lived, according to Assyrian inscriptions, more than twenty years after his invasion; but as Isaiah survived Hezekiah (2-Chronicles 32:32), who lived upwards of fifteen years after the invasion (Isaiah 38:5), the record of Sennacherib's death (Isaiah 37:38) is no objection to this section having come from Isaiah; 2Ch. 32:1-33 is probably an abstract drawn from Isaiah's account, as the chronicler himself implies (2-Chronicles 32:32). Pul was probably the last of the old dynasty, and Sargon, a powerful satrap, who contrived to possess himself of supreme power and found a new dynasty (see on Isaiah 20:1). No attempt was made by Judah to throw off the Assyrian yoke during his vigorous reign. The accession of his son Sennacherib was thought by Hezekiah the opportune time to refuse the long-paid tribute; Egypt and Ethiopia, to secure an ally against Assyria on their Asiatic frontier, promised help; Isaiah, while opposed to submission to Assyria, advised reliance on Jehovah, and not on Egypt, but his advice was disregarded, and so Sennacherib invaded Judea, 712 B.C. He was the builder of the largest of the excavated palaces, that of Koyunjik. HINCKS has deciphered his name in the inscriptions. In the third year of his reign, these state that he overran Syria, took Sidon and other PhÅnician cities, and then passed to southwest Palestine, where he defeated the Egyptians and Ethiopians (compare 2-Kings 18:21; 2-Kings 19:9). His subsequent retreat, after his host was destroyed by God, is of course suppressed in the inscriptions. But other particulars inscribed agree strikingly with the Bible; the capture of the "defensed cities of Judah," the devastation of the country and deportation of its inhabitants; the increased tribute imposed on Hezekiah--thirty talents of gold--this exact number being given in both; the silver is set down in the inscriptions at eight hundred talents, in the Bible three hundred; the latter may have been the actual amount carried off, the larger sum may include the silver from the temple doors, pillars, &c. (2-Kings 18:16).
*More commentary available at chapter level.