December 1998 Issue

Background

Isaiah 34-35 is among the last material to be included in the canonical book of Isaiah. As a unit chapters 34-35 stem from a post-exilic time. Indeed, 34:16 seems to presuppose the existence of much of Isaiah while chapter 35 draws on familiar images from Isaiah 40-66 (e.g., a flourishing wilderness, 41:18 and 43:19; restoration of sight to the blind, 42:7; a wilderness highway, 40:3; God's ransoming activity, 51:11).

In terms of a unified structure this unit presents God's dual actions in the future. Chapter 34 is a declaration of God's judgment against the nations (most particularly against Edom, cf. 34:5, 6, 9) in which divine retribution shall produce cosmic devastation among the nations as part of God's vindication of Zion (34:8). Standing in stark contrast to this destruction chapter 35 presents the promise of divine restoration not just of the exiles from Babylon but of all Israel throughout the diaspora.

In regard to its present canonical context, chapters 34-35 serve as a summary of God's promise of future deliverance and paradisiacal existence for the faithful people of God. It also provides an important interpretive framework for chapters 36-39 wherein Hezekiah's struggles during the Assyrian invasion are recounted (ca 700 B.C.; cf. 2 Kg 18:13-20:19).

The Message of Restoration in Isaiah 35

The message of restoration opens in 35:1-2 with the promise of a flourishing wilderness. The fertile areas of neighboring territories to the north (i.e., Lebanon, Carmel, Sharon) serve as the models for the future fertility of Judah's own arid wilderness. In this way creation itself will rejoice and manifest the glory and majesty of God (v. 2b).

God's impending action serves as encouragement and strength to God's people (vv. 3-4). Those who are spiritually feeble and fainthearted because of their present oppressive situations are to draw strength from the promise of God's double-edged recompense: Retribution to the nations (cf. 35:4; 34:8) and salvation for God's people. This salvation ushers in an age in which all disabilities and infirmities will be dramatically reversed so that those healed will be able to rejoice just as the blossoming wilderness rejoices (cf. vv. 6a, 1-2a). 35:6b-7 also returns to the opening of the chapter as it depicts the super abundance of water flowing in the wilderness so that it will be completely transformed. Such a picture again stands in contrast to the prophetic doom of chapter 34, There at Edom's devastation will make it a haunt of jackals (34:13) whereas the divine irrigation of Judah's wilderness will flood out the haunt of the jackals (35:7).

Even more important is the establishment of a highway in the wilderness (v. 8). This holy way is not for the unclean but for the redeemed, i.e., for the holy ones whom God has ransomed (vv. 8b-10a). As they make their pilgrimage from the diaspora through the transformed wilderness they will not be threatened by beasts of prey for the road is reserved for them alone (v. 9). The destination of their journey on this holy road is Zion where they will experience and express eternal joy (v. 10). Hence as joy marked the opening and the middle of our chapter, so, too, is the chapter's climax a declaration of rejoicing in God's future age of deliverance and restoration.

Connections with Matthew 11:2-11

Matthew 11:2-11 uses Isaiah 35 to point to the work (and identity) of the Messiah as well as to comment on people's reactions to it. John the Baptist, who had preached of the coming one (3:11-12), now sends word to Jesus to ask if he indeed is the one who is to come (11:3). Within Matthew's story John's puzzlement over Jesus' identity involves John's vision of the coming one's mission as inaugurating the age of eschatological judgment and destruction (cf. 3:7, 9, 10, 12), a vision which would be at home in Isaiah 34. Jesus, however, holds up Isaiah 35:5-6 (along with Is 26:19; 29:18; 61:1) to establish his messianic credentials (Mt 11:4-5). This is the necessary proof that the salvific era promised in Isaiah is now being inaugurated in the mission of Jesus the Messiah. John's expectations of the Messiah may not be fulfilled to his satisfaction, and the promises of Isaiah 35 et. al. may not be fulfilled in the precise ways originally envisioned. Nevertheless, in Jesus the promised age of the kingdom of God has dawned. [The key is to receive what God is doing in Jesus rather than to take offense at him] (11:7, 25-30) or to attempt to make Jesus dance to the tune of one's own messianic expectations and agendas (11:16-20).

Advent Implications

Quite often our Advent preparations unfold according to the criteria of our agendas and expectations. The imperatives of "repent" and "prepare" can easily trigger our attempts to be in firm control of this season. But the first lesson and the gospel lesson open us to an alternative reality, a reality in which we receive the inauguration of God's promised deliverance in the identity and mission of the Coming One. Such an Advent preparation of reception links us to the beginning, middle, and end of Isaiah 35, because it culminates not in satisfaction over what we have done but in the joyous celebration of what God has done, is doing, and will do through Jesus the Messiah.

Richard Carlson