Catholic Commentary
The Holy Way Through the Wilderness
8A highway will be there, a road, and it will be called “The Holy Way”. The unclean shall not pass over it, but it will be for those who walk in the Way. Wicked fools shall not go there.9No lion will be there, nor will any ravenous animal go up on it. They will not be found there; but the redeemed will walk there.
Isaiah 35:8–9 describes a highway of holiness built by God that is marked so clearly that even the simple cannot lose their way, and from which all danger and devouring beasts are removed. The passage promises God's people a safe, divinely constructed path protected from chaos and harm, standing in contrast to the labyrinthine systems of human empires.
God doesn't just call you to holiness—He builds the road and walks it with you, and no power on earth can block it.
Catholic tradition uniquely illuminates this passage at several levels. First, the Church Fathers — particularly St. Jerome, who lived in the very desert terrain Isaiah evokes — saw in the via sancta a direct prefigurement of the Church as the body through which Christ the Way becomes accessible to all people. Jerome writes in his Commentary on Isaiah that this road is open to the humble and hidden from the proud: "God does not build his highways for princes, but for pilgrims."
St. Augustine, in De Civitate Dei (Book XI), links the imagery of a prepared, protected road to the doctrine of prevenient grace: God does not merely call us to holiness but constructs the very path by which we approach it. The "unclean shall not pass" is not divine rejection but the logic of grace — we must first be washed (baptism) before we can walk in the realm of the holy.
The Catechism of the Catholic Church (§1694) teaches that the moral life of the Christian is precisely a via — a path — that is animated by the Holy Spirit and ordered toward beatitude. Isaiah's highway maps directly onto this moral-spiritual anthropology: holiness is not a static state but a road, walked with God, step by step.
Pope Benedict XVI, in Verbum Domini (§42), emphasized the typological unity of Scripture, noting that the Old Testament's "ways" and "roads" reach their fulfillment in the Incarnate Word. The "Way of Holiness" in Isaiah is thus not superseded but fulfilled — Christ does not abolish this road; He becomes it.
Contemporary Catholic life is saturated with competing "highways" — ideological, digital, therapeutic — all promising direction and safety. Isaiah's image cuts through these with startling clarity: there is one road that is genuinely holy, and it is not of human construction. For the Catholic today, this passage is a call to examine which road one is actually walking. The sacraments — especially Confession and the Eucharist — are the concrete means by which a person stays on the via sancta when they have wandered. The "no lion" promise is not naïve optimism; it is the Church's proclamation that in Christ, the powers that devour human dignity — addiction, despair, systemic evil, death itself — do not have final jurisdiction over the baptized. Practically: if you feel lost in a wilderness, Isaiah invites you not to map your own escape route, but to look for the already-constructed road. It is marked by the sacraments, illuminated by Scripture, and walked in community. You do not need to be spiritually brilliant to find it — only willing to walk.
Commentary
Verse 8: "A highway will be there, a road, and it will be called the Way of Holiness"
The Hebrew word for "highway" here is maslul (מְסִלּוּל), a built-up, elevated road — not a dusty goat track but an engineered royal road, the kind cleared before a king's procession (cf. Isa 40:3). This is a road of divine construction, not human effort. That it is called the "Way of Holiness" (derek haqqodesh) is theologically loaded: qodesh (holiness) is not merely moral uprightness but the very character of God — that which is set apart, luminous, and divine. The road participates in God's own nature.
Isaiah goes on to specify who may walk it: "the unclean shall not pass over it." This is not a cold exclusion but a gracious protection — the unclean are kept from a road they are not yet equipped to travel. The verse also states that "fools shall not err therein" (or, in some translations, "the wayfaring men, though fools, shall not lose the way"). This is a remarkable democratization: the road is so clearly marked, so divinely ordered, that even the simple or uneducated cannot miss it. God's salvific path is not reserved for the spiritually sophisticated. It is plain enough for any earnest pilgrim. This stands in sharp contrast to the labyrinthine religious systems of Assyria or Babylon — the gods of empire offered no clear road.
Verse 9: "No lion will be there, nor any ravenous beast"
The lion (aryeh) and the "ravenous beast" (periz) are not merely zoological details. In the ancient Near Eastern world, lions were symbols of chaos, royal power, and devouring force. Assyria used the lion as a royal emblem — its armies were compared to lions devouring prey (Nah 2:11–12). Isaiah's audience would have heard in these words a direct counter-promise: the very empire that ravages Israel like a lion will have no power on God's highway. More universally, the imagery echoes the threat of the Edenic curse (Gen 3:15) — the enmity of the hostile world that humanity now navigates east of Eden. On God's holy road, that enmity is overcome.
The Typological Senses
The Fathers read this passage in its fullest Christological register. The "Way of Holiness" is a type of Christ himself, who declares "I am the Way" (John 14:6). The road is not an abstraction — it is a Person. The Church, building on this patristic instinct, sees in Isaiah's highway a foreshadowing of baptism (the entrance onto the road), the sacraments (the provisions along the way), and the Eucharist (the destination to which the road leads, and the sustenance it gives en route). The "no lion" promise speaks to Christ's victory over Satan — called a "roaring lion" in 1 Peter 5:8 — accomplished definitively in the Paschal Mystery. The road is safe not because the lion is absent from the world but because Christ has already broken its power for those who walk in Him.