Isaiah · Chapter 62

V. 1. Zion’s sake-Zion and Jerusalem are both put for the church, Hebrews 12:22. My peace-These seem to be the words of the prophet strongly resolving, notwithstanding all difficulties, to solicit God for the church’s happiness, and constantly excite to the belief of it by his preaching, though it were long before it came, for Isaiah lived near two hundred years before this was accomplished. Righteousness-With reference to the Babylonians, understand it of the righteousness of God, who hath promised his people deliverance, and he must be righteous, and so understand salvation before; or rather, the vindicating of his people’s cause in the eyes of the nations by the ruin of the Babylonians; he will shew that his people have a righteous cause. Lamp-And to that purpose is set up where it may be seen continually, to signify how eminently conspicuous this prosperous estate of the church should be among the nations, and as it may particularly relate to revealing of Christ unto the world.

Verse 1. For Zion’s sake will I not hold my peace] These are the words of JEHOVAH declaring his purpose relative to the events predicted in the preceding chapter.

Thou shalt be called by a new name] Viz., CHRISTIAN—or, as in the fourth verse, hb yxpj chephtsi bah, “my delight is in her”—because she has now received that command, “This is my beloved Son, in whom I am well pleased; HEAR HIM.”

Verses 1, 2. For Zion’s sake — Namely, the church’s sake, Zion and Jerusalem being both put for the church, Hebrews 12:22. Will I not hold my peace — It appears from the last verse of the preceding chapter, that this is immediately connected with it, and these may be considered as the words of the prophet, or, as Vitringa thinks, of a prophetic choir, representing the whole body of the ministers of God, and, among these particularly, the apostles and evangelists, at the beginning of the gospel; declaring that they will not be silent, till the righteousness of the church, that is, its redemption, (alluding to the redemption of the Jewish Church from Babylon,) shall go forth as brightness, &c. — That is, till the kingdom of God shall be most brightly and completely revealed. Others, however, think that the prophet speaks here as the type of Christ, and in his name, and that Christ is to be considered here as declaring his resolution not to cease interceding for the church until it should be freed from the obloquy and reproach, the vexations and persecutions of the Jews and heathen; until its righteousness should be placed in a clear light, and all those crimes which were falsely charged on the Christians by their enemies, (namely, respecting their nightly assemblies, their killing of infants, and drinking their blood, their promiscuous lust, &c.,) should be undeniably confuted. For when the assemblies of the Christians came to be held openly, and in the day-time, and were frequented by greater numbers, all these calumnies were proved to be false. And when Constantine came to the empire, especially when he came to have the sole command, the Christian religion was raised out of its state of obscurity, was placed in a true and conspicuous point of view, and freed from the unmerited reproach that had been cast upon it. And the Gentiles shall see thy righteousness — Thy innocence with respect to the things laid to thy charge, and the blamelessness, usefulness, and the holiness of thy members. Or, they shall acknowledge that God has justly honoured thee, and thereupon shall join themselves to thee. And all kings thy glory — Those that were wont to scorn thee, shall now be taken up with the admiration of thy glory. And thou shalt be called by a new name — Not the seed of Abraham, or the children of Israel, but the people and children of God; or by the name mentioned verse 4. Which the mouth of the Lord shall name — Thou shalt be brought into a new state, far more glorious than formerly, whereof God shall be the author. Or, thou shalt be called by another name, as it is expressed Isaiah 65:15. A name, the honour whereof shall make thee famous; ye shall be called Christians.

Verse 1. For Zion’s sake will I not hold my peace. The Redeemer speaks by his prophet; the zeal of his Father’s house absorbed his soul. He imparted his Spirit to the apostles; they could not be deterred from declaring the resurrection and the glory of their Lord. The same Spirit accompanied St. Paul, in all his labours and travels throughout the Roman world. He said in word and deed, I count not my life dear to me, so that I might testify the gospel of the grace of God, and finish my course with joy. The same Spirit now inspires ministers in some degree for the revival of religion at home, and for the diffusion of the gospel abroad. The prophet indeed meant, that the first drops of the shower should fall on the Jews; but whatever were the graces conferred after their restoration, they were by no means commensurate to all those glorious things spoken of Zion in the latter day.

The prophet thus inspired, would not hold his peace. Why should a minister sit silent while the wicked blaspheme? He would cry, oh altar, against idolatry; and raise his voice against all the wickedness of the land. The prophet would continue his sermons, and conflicts with sin, till the righteousness of Zion should shine out like the rising sun by day, and the burning lamp by night. Isaiah did not live to see the restoration of Israel, but Christ ever liveth to make intercession. He raised up Ezra, Nehemiah, and others; he raised up a Paul, the first minister of the gentile world, who fought a good fight, and died in the faith, that the fulness of the gentiles should come in, and all Israel be saved, as the Lord had promised. Isaiah 59:20. He adds, “for the gentiles shall see thy righteousness, and all kings thy glory,” in all the unfoldings of thy counsel and love to thy church and people.

1. The “Servant of Jehovah,” or Messiah, is the speaker still. He will not be at rest till what is promised in the preceding three verses is accomplished. This is the present view of the best commentators. For Zion’s sake — Zion is the generic word for the great Messianic cause. Will I not hold my peace — It is the office of Messiah to ask or to work for the earth as his inheritance, (Psalm 2:8,) and that of Jehovah to give it. Does not the passage refer rather to Messiah’s proclamation of the Gospel? Righteousness… go forth as brightness — Go forth until the holiness of the Church shall be abundantly manifest, as a light shining out of darkness. Righteousness and salvation utter each the very same idea; both are needed only to balance the sentence. The terms brightness and lamp indicate Zion as not yet so fully out of the shade as is needful; but that in good time she will enjoy abundance of light, and diffuse it unto others.

V. 2. A new name-The church shall be more renowned than ever, both in respect of her condition, and so called Hephzi-bah, and of her relation, and so called Beulah, and this new name the Lord gives them accordingly, ver. 4.

Verses 1, 2. For Zion’s sake — Namely, the church’s sake, Zion and Jerusalem being both put for the church, Hebrews 12:22. Will I not hold my peace — It appears from the last verse of the preceding chapter, that this is immediately connected with it, and these may be considered as the words of the prophet, or, as Vitringa thinks, of a prophetic choir, representing the whole body of the ministers of God, and, among these particularly, the apostles and evangelists, at the beginning of the gospel; declaring that they will not be silent, till the righteousness of the church, that is, its redemption, (alluding to the redemption of the Jewish Church from Babylon,) shall go forth as brightness, &c. — That is, till the kingdom of God shall be most brightly and completely revealed. Others, however, think that the prophet speaks here as the type of Christ, and in his name, and that Christ is to be considered here as declaring his resolution not to cease interceding for the church until it should be freed from the obloquy and reproach, the vexations and persecutions of the Jews and heathen; until its righteousness should be placed in a clear light, and all those crimes which were falsely charged on the Christians by their enemies, (namely, respecting their nightly assemblies, their killing of infants, and drinking their blood, their promiscuous lust, &c.,) should be undeniably confuted. For when the assemblies of the Christians came to be held openly, and in the day-time, and were frequented by greater numbers, all these calumnies were proved to be false. And when Constantine came to the empire, especially when he came to have the sole command, the Christian religion was raised out of its state of obscurity, was placed in a true and conspicuous point of view, and freed from the unmerited reproach that had been cast upon it. And the Gentiles shall see thy righteousness — Thy innocence with respect to the things laid to thy charge, and the blamelessness, usefulness, and the holiness of thy members. Or, they shall acknowledge that God has justly honoured thee, and thereupon shall join themselves to thee. And all kings thy glory — Those that were wont to scorn thee, shall now be taken up with the admiration of thy glory. And thou shalt be called by a new name — Not the seed of Abraham, or the children of Israel, but the people and children of God; or by the name mentioned verse 4. Which the mouth of the Lord shall name — Thou shalt be brought into a new state, far more glorious than formerly, whereof God shall be the author. Or, thou shalt be called by another name, as it is expressed Isaiah 65:15. A name, the honour whereof shall make thee famous; ye shall be called Christians.

Ver. 2. Thou shalt be called by a new name; by the name of the Lord, thy Maker, and thy husband. Agrippa’s wife assumed the name of Agrippina; and Caius’s wife is called Caia. See more on Isaiah 65:15. Acts 11:26.

2, 3. Gentiles shall see thy righteousness — The same thought in respect to the Gentiles as in Isaiah 60:3. They shall come to see the amazing moral superiority of Jehovah’s cause; and all kings, or men of power among them, shall be attracted thereto, and give it favour and advancement. Thus the Zion of God shall be called by a new name among them — a name of honour pre-eminently, because seen over all other religions to be of superior holiness and character throughout. The Lord Jehovah, in the march of his redemptive providences, will bring this around. In his hands, thus dispensing light, spirit, and power, Zion is to be seen as what she really is: A crown of glory… a royal diadem; terms implying an object of superbly glorious moral beauty.

V. 3. Crown of glory-An expression to set forth the dignity of her state. In the hand-Preserved and defended by God’s hand. Royal diadem-The same thing with the former for substance. Or, the royal priesthood, whereof the apostle speaks, 1 Peter 2:9.

Verse 3. Thou shalt be a crown of glory — Or, a beautiful crown, as Bishop Lowth renders hrapt hrc[. The expression is meant to set forth the dignity of her state. In the hand of the Lord — Preserved and defended by God’s hand. And a royal diadem — The same thing with the former for substance. Or the royal priesthood, whereof the apostle speaks, 1 Peter 2:9. In the hand of thy God — Or palm, or grasp, as ãkb ought rather to be rendered. The meaning is, that the Christian Church should become glorious in the hand of the Lord, that is, under his protection and blessing, and that God would hold it fast in his hand, figuratively speaking, and in the very palm of it, as what was extremely dear and precious in his sight, so that none should take it from him.

Ver. 3. Thou shalt also be a crown of glory in the hand of the Lord. All the glory of the nations shall encircle thy head, prophets and apostles shall be the gems of thy crown; the Lord himself will rejoice over thee, and cover thee with his glory.

2, 3. Gentiles shall see thy righteousness — The same thought in respect to the Gentiles as in Isaiah 60:3. They shall come to see the amazing moral superiority of Jehovah’s cause; and all kings, or men of power among them, shall be attracted thereto, and give it favour and advancement. Thus the Zion of God shall be called by a new name among them — a name of honour pre-eminently, because seen over all other religions to be of superior holiness and character throughout. The Lord Jehovah, in the march of his redemptive providences, will bring this around. In his hands, thus dispensing light, spirit, and power, Zion is to be seen as what she really is: A crown of glory… a royal diadem; terms implying an object of superbly glorious moral beauty.

V. 4. Forsaken-As a woman forsaken by her husband. Thy land-The inhabitants of the land. Hephzi-bah-My delight is in her; a new name agreeing with her new condition. Beulah-Married; agreeing to her new relation. Married-Thou shalt see the increase of thy children again in the land, as the fruit of thy married condition, which by reason of thy being forsaken of thy husband, were in a manner wasted and decayed: and this refers to the great enlargement of the church in the gospel days.

Verse 4. Thy land Beulah] בעולה beulah, married. In the prophets, a desolate land is represented under the notion of a widow; an inhabited land, under that of a married woman, who has both a husband and children.

Verses 4, 5. Thou shalt no more be termed Forsaken — As a woman forsaken by her husband. Neither shall thy land be termed Desolate — Neither shall thy places of worship be empty, and thine ordinances of service be unfrequented. He alludes to the desolation of Judah during the Babylonish captivity. But thou shalt be called Hephzibah — My delight is in her; a new name, agreeing with her new condition; and thy land, Beulah — Married, agreeing to her new relation. Whereas she was in a desolate condition, she shall now be as a woman well married, to the great improvement of her state. And thy land shall be married — Thou shalt see the increase of thy children again in the land, as the fruit of thy married condition, who, by reason of thy being forsaken of thy husband, were, in a manner, wasted and decayed: and this refers to the great enlargement of the church in the gospel days. Or, thy land shall be possessed, as l[bh may be properly rendered, and so the expression answers to desolate. Thou shalt be no more desolate, but possessed. For as a young man marrieth a virgin — In whom he takes great delight, and whom he exceedingly loves; so shall thy sons marry thee — That is, they shall live with thee, and take great delight in thee. For, as Lowth justly observes, “the word marry is not to be taken strictly, for it would be improper to say that children married their mother.” Thus the LXX., outw katoikhsousin oi uioisou, so shall thy sons dwell with thee. Bishop Lowth, however, instead of sons, renders ˆynb thy builder, or creator, altering or disregarding the Hebrew points. This emendation, it most be acknowledged, would clear the prophet of the impropriety of using a similitude, which implies that Jerusalem was guilty of incest in marrying her sons; and at the same time would add not only grace but force to the whole verse, which, so altered, runs thus: For, as a young man marrieth a virgin, so shall thy Creator marry thee. And as the bridegroom, &c. — The former interpretation, however, which has the sanction of the LXX., and which the present pointing of the Hebrew requires, seems preferable. In the first clause, As a young man marrieth a virgin, Sir John Chardin, in his MS. note on the place, considers the prophet as expressing himself according to the custom of the East, which was, and is, “for youths, that were never married, always to marry virgins; and widowers, however young, to marry widows.” See Harmer’s Observ.,

43. p. 482.

Ver. 4, 5. Thou shalt no more be termed Forsaken, a repudiated woman, whose habitation is desolate; but thou shalt be called Hephzibah, that is, my delight. It is not proper to read, my delight is in her, the feminine being understood. Hephzibah was queen to King Hezekiah, a favourite name in Israel. 2 Kings 21:1. And thy land Beulah; that is, married, the bridegroom will dwell with the bride. For as a young man marries a virgin, and delights in the wife of his youth, so will thy God rejoice over thee; or literally, be married to thy children, for the promises of grace are given to the church throughout all generations.

4, 5. Thou shalt no more be termed Forsaken — Messiah and his Zion are concreted. “Thou” refers to both in one. No more shall the terms, Forsaken and Desolate be thy reproachful name. But thy new name shall be, Hephzi-bah — “My-delight-in-her,” (Hebrew.) For Jehovah does have delight in thee. And thy land — Thy home. Beulah — And this means, Happily-married one, with a home springing with joy to its possessor. This idea of possession in the words marrying a land, helps one to understand the sentence so shall thy sons marry thee; that is, shall possess thee. Wife, children, and servants, in Hebrew law, and in ruling ideas in the early ages, (Mozley,) were held in absolute possession by the chief, or head, of the family. So in the tender social sense, a young man always possesses, when he marries, his bride. As is the joy of such possession, so shall God have joy in Zion, is the thought here.

Verse 5. For as a young man—so] The particles of comparison are not at present in the Hebrew Text: but the Septuagint, Syriac, and Chaldee seem to have read in their copies k caph prefixed to the verb, כיבעל yk ki keyibal, which seems to have been omitted by mistake of a transcriber, occasioned by the repetition of the same two letters. And before the verb in the second line a MS. adds כם ken, so; which the Septuagint, Syriac, and Chaldee seem also to have had in their copies. In the third line of this verse the same MS. has in like manner cwcmkw vechimsos, and two MSS. and the Babylonish Talmud cwcmk kimsos, adding the k caph; and in the fourth line, the Babylonish Talmud likewise adds כנ ken, so, before the verb.

Sir John Chardin, in his note on this place, tells us, “that it is the custom in the east for youths, that were never married, always to marry virgins; and widowers, however young, to marry widows.”—HARMER, Observ. ii. p. 482.

So shall thy sons marry thee.] For Ëynb banayich, thy sons, Bishop Lowth reads, restorer or builder, as he does not consider the word as the plural of בנ ben, a son, but the participle benoni of the verb hnb banah, he built. I do not see that we gain much by this translation. Thy sons shall dwell in thee, Vulgate; and so the Septuagint and Chaldee.

Verses 4, 5. Thou shalt no more be termed Forsaken — As a woman forsaken by her husband. Neither shall thy land be termed Desolate — Neither shall thy places of worship be empty, and thine ordinances of service be unfrequented. He alludes to the desolation of Judah during the Babylonish captivity. But thou shalt be called Hephzibah — My delight is in her; a new name, agreeing with her new condition; and thy land, Beulah — Married, agreeing to her new relation. Whereas she was in a desolate condition, she shall now be as a woman well married, to the great improvement of her state. And thy land shall be married — Thou shalt see the increase of thy children again in the land, as the fruit of thy married condition, who, by reason of thy being forsaken of thy husband, were, in a manner, wasted and decayed: and this refers to the great enlargement of the church in the gospel days. Or, thy land shall be possessed, as l[bh may be properly rendered, and so the expression answers to desolate. Thou shalt be no more desolate, but possessed. For as a young man marrieth a virgin — In whom he takes great delight, and whom he exceedingly loves; so shall thy sons marry thee — That is, they shall live with thee, and take great delight in thee. For, as Lowth justly observes, “the word marry is not to be taken strictly, for it would be improper to say that children married their mother.” Thus the LXX., outw katoikhsousin oi uioisou, so shall thy sons dwell with thee. Bishop Lowth, however, instead of sons, renders ˆynb thy builder, or creator, altering or disregarding the Hebrew points. This emendation, it most be acknowledged, would clear the prophet of the impropriety of using a similitude, which implies that Jerusalem was guilty of incest in marrying her sons; and at the same time would add not only grace but force to the whole verse, which, so altered, runs thus: For, as a young man marrieth a virgin, so shall thy Creator marry thee. And as the bridegroom, &c. — The former interpretation, however, which has the sanction of the LXX., and which the present pointing of the Hebrew requires, seems preferable. In the first clause, As a young man marrieth a virgin, Sir John Chardin, in his MS. note on the place, considers the prophet as expressing himself according to the custom of the East, which was, and is, “for youths, that were never married, always to marry virgins; and widowers, however young, to marry widows.” See Harmer’s Observ.,

43. p. 482.

Ver. 4, 5. Thou shalt no more be termed Forsaken, a repudiated woman, whose habitation is desolate; but thou shalt be called Hephzibah, that is, my delight. It is not proper to read, my delight is in her, the feminine being understood. Hephzibah was queen to King Hezekiah, a favourite name in Israel. 2 Kings 21:1. And thy land Beulah; that is, married, the bridegroom will dwell with the bride. For as a young man marries a virgin, and delights in the wife of his youth, so will thy God rejoice over thee; or literally, be married to thy children, for the promises of grace are given to the church throughout all generations.

4, 5. Thou shalt no more be termed Forsaken — Messiah and his Zion are concreted. “Thou” refers to both in one. No more shall the terms, Forsaken and Desolate be thy reproachful name. But thy new name shall be, Hephzi-bah — “My-delight-in-her,” (Hebrew.) For Jehovah does have delight in thee. And thy land — Thy home. Beulah — And this means, Happily-married one, with a home springing with joy to its possessor. This idea of possession in the words marrying a land, helps one to understand the sentence so shall thy sons marry thee; that is, shall possess thee. Wife, children, and servants, in Hebrew law, and in ruling ideas in the early ages, (Mozley,) were held in absolute possession by the chief, or head, of the family. So in the tender social sense, a young man always possesses, when he marries, his bride. As is the joy of such possession, so shall God have joy in Zion, is the thought here.

V. 6. Day nor night-There shall be a vigilant and industrious ministry. Ye-That is, are his servants. And here especially are meant his servants in ordinary, his remembrancers, such as put God in mind of his promise, and such as make the Lord to be remembered, putting his people in mind of him.

Verse 6. Ye that make mention of the Lord, keep not silence] The faithful, and in particular the priests and Levites, are exhorted by the prophet to beseech God with unremitted importunity (compare Luke 18:1, &c.) to hasten the redemption of Sion. The image in this place is taken from the temple service; in which there was appointed a constant watch, day and night, by the Levites: and among them this seems to have belonged particularly to the singers, see 1 Chronicles 9:33. Now the watches in the east, even to this day, are performed by a loud cry from time to time of the watchmen, to mark the time, and that very frequently, and in order to show that they themselves are constantly attentive to their duty. Hence the watchmen are said by the prophet, Isaiah 52:8, to lift up their voice; and here they are commanded, not to keep silence; and the greatest reproach to them is, that they are dumb dogs; they cannot bark; dreamers; sluggards, loving to slumber, Isaiah 56:10. “The watchmen in the camp of the caravans go their rounds crying one after another, ‘God is one, he is merciful:’ and often add, ‘Take heed to yourselves.’” TAVERNIER, Voyage de Perse, Liv. i. chap. x. The hundred and thirty-fourth Psalm gives us an example of the temple watch. The whole Psalm is nothing more than the alternate cry of two different divisions of the watch. The first watch addresses the second, reminding them of their duty; the second answers by a solemn blessing. The address and the answer seem both to be a set form, which each division proclaimed, or sung aloud, at stated intervals, to notify the time of the night:—

FIRST CHORUS

“Come on now, bless ye JEHOVAH, all ye servants of JEHOVAH; Ye that stand in the house of JEHOVAH in the nights;

Lift up your hands towards the sanctuary,

And bless ye JEHOVAH.”

SECOND CHORUS

“JEHOVAH bless thee out of Sion;

He that made heaven and earth.”

“Ye who stand in the place of the watch, in the house of the sanctuary of the Lord; and ye praise through the nights;”—says the Chaldee paraphrase on the second line. And this explains what is here particularly meant by proclaiming, or making remembrance of, the name of JEHOVAH: the form, which the watch made use of on these occasions, was always a short sentence, expressing some pious sentiment, of which JEHOVAH was the subject; and it is remarkable, that the custom in the east in this respect also still continues the very same; as appears by the example above given from Tavernier.

And this observation leads to the explanation of an obscure passage in the Prophet Malachi, Malachi 2:12.

“JEHOVAH will cut off the man that doeth this;

The watchman and the answerer, from the tabernacles of Jacob; And him that presenteth an offering to JEHOVAH God of hosts.” וענה r[ er veoneh, the master and the scholar, says our translation, after the Vulgate: the son and the grandson, says the Syriac and Chaldee, as little to the purpose: Arias Montanus has given it vigilantem et respondentem, “the watchman and the answerer;” that is, the Levite and “him that presenteth an offering to JEHOVAH,” that is, the priest.—L. Ye that make mention of the Lord, keep not silence. Is not this clause an address to the ministers of Christ, to continue in supplication for the conversion of the Jewish people? Kimchi seems to think that the watchmen are the interceding angels!

Verses 6, 7. I have set watchmen, &c. — The word µyrmwv, thus rendered, signifies properly those priests and Levites who kept watch day and night about the temple, and is from them applied to the spiritual watchmen and ministers of the Christian Church. They are said to be set upon the walls of the spiritual Jerusalem, in allusion to sentinels placed upon the walls of besieged cities, from whence they have an extensive prospect, that they may observe and give notice of the motions of the enemy. Which shall never hold their peace day nor night — There shall be a vigilant, faithful, and diligent ministry, willing to endure hardships, and constant in their work of teaching and warning the people, or of interceding for them, which constancy is intimated here by day and night. Ye that make mention of the Lord — That is, that are his servants, and acknowledge your relation to him as such: see Isaiah 26:13. Here especially are meant his servants in ordinary, his remembrancers, as the word µyrykzmh may be properly translated, either such as put God in remembrance of his promises, or such as make the Lord to be remembered, putting his people in mind of him. Keep not silence — As if he had said, Since God, by his peculiar goodness and care of his church, hath appointed watchmen to be placed upon its walls, that they may constantly watch for its safety, therefore do you, who are intrusted with this office, perform your parts diligently, and intercede continually with him, that he would graciously fulfil the magnificent promises which he has made to it. In the command here given, not to keep silence, Bishop Lowth thinks there is an allusion to the manner in which watches are kept in the East. “Even to this day,” says he, “they are performed by a loud cry, from time to time, of the watchmen, to mark the time, and that very frequently, and in order to show that they themselves are constantly attentive to their duty.” “The watchmen in the camp of the caravans go their rounds, crying, one after another, ‘God is one, he is merciful,’ and often add, ‘Take heed to yourselves.’” — Tavern. Voyage, de Perse, lib. 1. chap. 10. And give him no rest — Persevere, and be importunate in your supplications. Observe, reader, fervency and importunity in prayer are very acceptable to God, as implying the sincere and earnest desire of the person praying for the blessings which he asks: see Luke 11:5-10; and 18:1-7. Till he establish, &c. — Till he so settle his church on sure foundations, and enlarge its borders, that it shall become a blessing to all nations, and all nations shall praise him for it, Psalm 67:3, 4; or that it may be praised, and become renowned and famous in the eyes of the whole world.

Ver. 6. I have set watchmen upon thy walls, oh Jerusalem. Such is the character of man, that watch and ward must be kept in all cities, and in times of war and danger, upon the walls. The watch was equally set day and night in the temple; the levites there, as in the city, gave the hour of the night. If the captain, on going his rounds, found a centinel asleep, he took out his candle, and ignited his linen dress, and roused him by a severe stroke on the back with the end of his spear. Hence the phrase, “Blessed is he that watcheth and keepeth his garments.” Revelation 16:15. The improvement here to the spiritual watch-men, may be found in Ezekiel 3:17-21. Ye that make mention of the Lord, and blow the trumpet, keep not silence. Be devoted to the double duty of preaching to the people, and praying for the church. Elevate your souls, take a thousand promises with you, rise in the height of argument; for He who has declared his covenant, will confirm all its promises. He has sworn by lifting up his right hand, that the Assyrian armies shall no more devour the harvests and flocks of Israel. Habakkuk 3:17. Therefore, cast up a highway, and lift up a standard, that the people may return from Babylon, and see his salvation.

6, 7. Watchmen — This alludes to the practice of stationing on city walls men who served as criers when news good or bad was to be announced. As applied to the spiritual Jerusalem or Zion, they mean instructors of the people — priests and prophets, ministers of the true religion. Ezekiel 3:17; 33:7. Never hold their peace — Constant warning and instruction was their duty. Make mention of the Lord — The Lord’s reminders as watchmen of Israel’s highest interests were enjoined to fail not in diligence and fidelity. Give him no rest — Literally, no silence. “Ye that are set as Jehovah’s reminders give to yourselves no rest, no silence, in your assigned work; and give him (Jehovah) no rest, no silence, till he establish the newly restored Jerusalem, his holy Zion. A praise in the earth — Or, a permanent spiritual power for the salvation of the world.

V. 7. A praise-By sending the Messiah, and those labourers into his vineyard, whereby the church may be established, and settled on sure foundations, and so become a matter of praise to God. All the nations shall praise him for her.

Verses 6, 7. I have set watchmen, &c. — The word µyrmwv, thus rendered, signifies properly those priests and Levites who kept watch day and night about the temple, and is from them applied to the spiritual watchmen and ministers of the Christian Church. They are said to be set upon the walls of the spiritual Jerusalem, in allusion to sentinels placed upon the walls of besieged cities, from whence they have an extensive prospect, that they may observe and give notice of the motions of the enemy. Which shall never hold their peace day nor night — There shall be a vigilant, faithful, and diligent ministry, willing to endure hardships, and constant in their work of teaching and warning the people, or of interceding for them, which constancy is intimated here by day and night. Ye that make mention of the Lord — That is, that are his servants, and acknowledge your relation to him as such: see Isaiah 26:13. Here especially are meant his servants in ordinary, his remembrancers, as the word µyrykzmh may be properly translated, either such as put God in remembrance of his promises, or such as make the Lord to be remembered, putting his people in mind of him. Keep not silence — As if he had said, Since God, by his peculiar goodness and care of his church, hath appointed watchmen to be placed upon its walls, that they may constantly watch for its safety, therefore do you, who are intrusted with this office, perform your parts diligently, and intercede continually with him, that he would graciously fulfil the magnificent promises which he has made to it. In the command here given, not to keep silence, Bishop Lowth thinks there is an allusion to the manner in which watches are kept in the East. “Even to this day,” says he, “they are performed by a loud cry, from time to time, of the watchmen, to mark the time, and that very frequently, and in order to show that they themselves are constantly attentive to their duty.” “The watchmen in the camp of the caravans go their rounds, crying, one after another, ‘God is one, he is merciful,’ and often add, ‘Take heed to yourselves.’” — Tavern. Voyage, de Perse, lib. 1. chap. 10. And give him no rest — Persevere, and be importunate in your supplications. Observe, reader, fervency and importunity in prayer are very acceptable to God, as implying the sincere and earnest desire of the person praying for the blessings which he asks: see Luke 11:5-10; and 18:1-7. Till he establish, &c. — Till he so settle his church on sure foundations, and enlarge its borders, that it shall become a blessing to all nations, and all nations shall praise him for it, Psalm 67:3, 4; or that it may be praised, and become renowned and famous in the eyes of the whole world.

6, 7. Watchmen — This alludes to the practice of stationing on city walls men who served as criers when news good or bad was to be announced. As applied to the spiritual Jerusalem or Zion, they mean instructors of the people — priests and prophets, ministers of the true religion. Ezekiel 3:17; 33:7. Never hold their peace — Constant warning and instruction was their duty. Make mention of the Lord — The Lord’s reminders as watchmen of Israel’s highest interests were enjoined to fail not in diligence and fidelity. Give him no rest — Literally, no silence. “Ye that are set as Jehovah’s reminders give to yourselves no rest, no silence, in your assigned work; and give him (Jehovah) no rest, no silence, till he establish the newly restored Jerusalem, his holy Zion. A praise in the earth — Or, a permanent spiritual power for the salvation of the world.

Verses 8, 9. The Lord hath sworn by his right hand — “Lifting up the hand was a ceremony used in swearing, Deuteronomy 32:40; Ezekiel 20:5, 15. And here God swears by that very hand which used to be held up at the taking of an oath; that is, he swears by his power and might, as it follows, that the enemies of his people should not interrupt that peace and plenty which he should give them, but that they should quietly enjoy his blessings with hearts full of thankfulness for them. This must relate to some happier condition than the Jews enjoyed after their return from captivity, when their enemies frequently invaded them, and, at last, the Romans destroyed both their temple and nation.” — Lowth. The passage is undoubtedly metaphorical; and is to be understood of the free and undisturbed enjoyment of the spiritual blessings of religion, which God will grant the Christian Church in the latter days: and “the oath which ushers in this promise proves that it will be exactly and punctually performed.” See Joel 2:24; and 3:18; Jeremiah 31:12; Zechariah 9:17. The expressions in the next verse, particularly in the latter part of it, allude to the ordinances of the law, which required the people to spend their first-fruits, and other hallowed things, at the temple, in a thankful acknowledgment to God for his blessings, Deuteronomy 12:11; and 14:23, 26.

8, 9. Sworn by… hand… arm — Possibly in answer to the foregoing provided-for intercessions, Jehovah swears by “hand” and “arm” — symbols of strength — pledging infinite power to fulfil his promise. Possibly this wrought an effect which may be paraphrased as follows: “As I am the eternal Jehovah, I never more will suffer Zion’s enemies, near or far, home or foreign, within or without, to plunder or cut off her supplies of corn and wine, both of which herself alone shall forever enjoy in the spirit of praise… in the courts of my holiness.” Enemies, abroad or near at hand, may here represent Zion’s moral foes or hinderances, within or without; and “corn” and “wine” are symbols of abounding spiritual sustenance and joy.

V. 9. But-Thou shalt not sow, and another reap, as formerly. Courts-In my courts: holiness being put for God himself.

Verse 9. But they that have gathered it shall eat it, and praise the Lord] This and the following line have reference to the law of Moses: “Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil; but thou must eat them before the Lord thy God, in the place which the Lord thy God shall choose,” Deuteronomy 12:17, 18. “And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years it shall be as uncircumcised unto you; it shall not be eaten of. But in the fourth year all the fruit thereof shall be holy to praise the Lord withal. And in the fifth year ye shall eat the fruit thereof,” Leviticus 19:23-25. This clearly explains the force of the expressions, “shall praise JEHOVAH,” and “shall drink it in my sacred courts.”

Five MSS., one ancient, have whwlkay yocheluhu, they shall eat it, fully expressed: and so likewise whwtvy yishtuhu, they shall drink it, is found in nineteen MSS., three of them ancient.—L.

Verses 8, 9. The Lord hath sworn by his right hand — “Lifting up the hand was a ceremony used in swearing, Deuteronomy 32:40; Ezekiel 20:5, 15. And here God swears by that very hand which used to be held up at the taking of an oath; that is, he swears by his power and might, as it follows, that the enemies of his people should not interrupt that peace and plenty which he should give them, but that they should quietly enjoy his blessings with hearts full of thankfulness for them. This must relate to some happier condition than the Jews enjoyed after their return from captivity, when their enemies frequently invaded them, and, at last, the Romans destroyed both their temple and nation.” — Lowth. The passage is undoubtedly metaphorical; and is to be understood of the free and undisturbed enjoyment of the spiritual blessings of religion, which God will grant the Christian Church in the latter days: and “the oath which ushers in this promise proves that it will be exactly and punctually performed.” See Joel 2:24; and 3:18; Jeremiah 31:12; Zechariah 9:17. The expressions in the next verse, particularly in the latter part of it, allude to the ordinances of the law, which required the people to spend their first-fruits, and other hallowed things, at the temple, in a thankful acknowledgment to God for his blessings, Deuteronomy 12:11; and 14:23, 26.

8, 9. Sworn by… hand… arm — Possibly in answer to the foregoing provided-for intercessions, Jehovah swears by “hand” and “arm” — symbols of strength — pledging infinite power to fulfil his promise. Possibly this wrought an effect which may be paraphrased as follows: “As I am the eternal Jehovah, I never more will suffer Zion’s enemies, near or far, home or foreign, within or without, to plunder or cut off her supplies of corn and wine, both of which herself alone shall forever enjoy in the spirit of praise… in the courts of my holiness.” Enemies, abroad or near at hand, may here represent Zion’s moral foes or hinderances, within or without; and “corn” and “wine” are symbols of abounding spiritual sustenance and joy.

V. 10. Go through-It is doubled by way of emphasis. Go meet the Gentiles, whom God purposes to bring into the church. Prepare-Let them not have any obstructions in their way. Stones-That there be no stumbling-stone, or offence in their way. Standard-An allusion to soldiers, that set up their standard that the army may know where to repair from all quarters.

Verse 10. Of the people— “For the people”] Before the word העם haam, the people, two MSS. insert hwhy Yehovah; one MS. adds the same word after; and eight MSS., three ancient, instead of העם haam, have hwhy Yehovah, and so likewise one edition. But though it makes a good sense either way, I believe it to be an interpolation, as the ancient Versions do not favour it. The Septuagint indeed read ym[ ammi, my people.—L.

Verse 10. Go through the gates — Namely, the gates of Babylon, which shall be thrown open, that those confined in that idolatrous city may leave it with freedom, and return to the land of Israel. In other words, for the expressions are metaphorical, let all obstructions be removed out of the way of the heathen, that they may have free liberty to bid adieu to their idolatries and vices, and come to, and unite themselves with, the Christian Church. Or, the words may be considered as a command given to the ministers and friends of the church to go forth through Zion’s gates, to invite the nations of the earth to turn to God, and join themselves to his people; and, in order thereto, as far as possible, to prepare their way plain before them, as it follows; or to endeavour to win them over by their pure doctrine, their holy lives, and benevolent actions. The expressions are twice doubled, to give them the greater emphasis. Gather out the stones — Let no rock of offence, or stone of stumbling, remain in the way. As if he had said, Go to and fro, and remove every scandal and impediment, and make plain paths for their feet, Romans 14:13. Lift up a standard — An allusion to generals, who usually set up their standards that the soldiers may know whither to repair from all quarters: see Isaiah 49:22. Thus is Christ held forth in the preaching of the gospel.

10. Go through, go through — This is equivalent to, Pass on, pass on. In these words, twice repeated, a picture is given of Gentiles coming up in continuous lines for entrance through the gates of Zion, with a voice cheering them on their passage, Cast up, cast up the highway, followed by the charge to remove obstacles of idolatry from the on-coming multitudes, and to rear a standard bearing the no-doubtful motto of holiness to Jehovah. The practical truth here taught is, That hope and prayer, and unflagging work, are required for the purity and extension of Messiah’s cause in all the world.

V. 11. Zion-To Jerusalem, or the church. Thy salvation-Thy saviour. Reward-The reward due to the work.

Verse 11. Unto the end of the world] xrah hxq la el ketseh haarets—Instead of la el, to, d[ ad, UNTO, is the reading of two of Kennicott’s MSS.; and one of mine has hxqm mikketseh, “FROM the end of the earth.”

Behold, thy salvation cometh— “Lo, thy Saviour cometh”] So all the ancient Versions render the word Ë[vy yishech.

Behold, his reward] See Clarke’s notes on “Isaiah 40:10”; “Isaiah 40:11”. This reward he carries as it were in his hand. His work is before him—he perfectly knows what is to be done; and is perfectly able to do it. He will do what God should do, and what man cannot do; and men should be workers with him. Let no man fear that the promise shall not be fulfilled on account of its difficulty, its greatness, the hinderances in the way, or the unworthiness of the person to whom it is made. It is God’s work; he is able to do it, and as willing as he is able.

Verses 11, 12. The Lord hath proclaimed unto the end of the world — Hath commanded his gospel to be preached to every creature: or hath sent forth his messengers into all parts of the world, in order to the conversion of Jews and Gentiles. Say ye to the daughter of Zion — That is, to Jerusalem, or the church. Behold, thy salvation cometh — Either the time of it is come, or rather the person that effects it, thy Saviour. Behold, his reward is with him — That is, he has it in his power, and is ready to reward his faithful servants; and his work before him — The work necessary to be wrought in and upon his people, to make them his people, the work of regeneration and sanctification. And they shall call them — Or, they shall be called; the holy people — A people peculiarly holy, cured of their inclination to idolatry, and all other sins, and consecrated to God only. The redeemed of the Lord — So redeemed as none but God could redeem them; and redeemed to be his, the bonds whereby other lords held them in subjection being broken, that they might be his servants. And thou shalt be called, Sought out — Or one found that was lost, Ezekiel 34:16. Or rather, sought to, or sought for, that is, one in great esteem and request; one that the Gentiles shall seek to join themselves to, so as to be one church with thee. Or, one cared for, namely, by God, whom he hath, out of infinite love, gathered to himself. A city not forsaken — The meaning is, that they should thus esteem the gospel church, that she should be accosted with such salutations as these are, the holy people, the redeemed of the Lord, &c. Vitringa thinks that the first completion of this prophecy is to be sought for in the times of the Emperor Constantine; but it is probable that it has a further reference to some great and future reformation and restoration of the church.

Ver. 11. Behold the Lord hath proclaimed to the end of the world, by a succession of promises; therefore say now to the daughter of Zion, “Behold thy salvation cometh.” The ancient Versions read, Behold thy Saviour cometh. Ë[vy yishâac. Idou o swthr soi. The Latin also is SALVATOR, or Saviour. The constant prayer of the church has been, Oh that the Salvation of Israel were come out of Zion. Psalm 14:7. The corresponding promise is, The Redeemer shall come to Zion. Isaiah 59:20. Such also is the ever-living hope of the christian church.

11. Behold, the Lord hath proclaimed — Better, Jehovah proclaimeth. The message is to go to the ends of the earth. Remote nations must know that Jehovah alone is the true God, and that in a high sense his people are the only truly favoured ones of the earth. Some think the long caravan trains of returning Israel from Babylon to be the occasion for announcements such as this, here and elsewhere. Partly so, it may be; but the prophet’s ken has come to reach far above and beyond this once most important event. Daughter of Zion — Primarily, Jerusalem and its people; but the far-extending Zion of God is the larger meaning. Thy salvation cometh — Better, thy Saviour cometh. However, it matters little which terms are used; yet the latter takes precedence from what follows. His reward (Psalm 2:7) is with him — Which is now coming to be a realized possession.

Verse 12. They shall call them] These characteristics seem to be put in their inverted order.—1. God will not forsake them. 2. They shall be sought out. 3. They shall be redeemed. And, 4. Be in consequence a holy people. 1. When God calls, it is a proof that he has not forsaken. 2. When he seeks, it is a proof he is waiting to be gracious. 3. When the atonement is exhibited, all things are then ready. 4. And when that is received, holiness of heart and life is then to be kept continually in view, as this is the genuine work of God’s Spirit; and without holiness none shall see the Lord.

ISAIAH

Verses 11, 12. The Lord hath proclaimed unto the end of the world — Hath commanded his gospel to be preached to every creature: or hath sent forth his messengers into all parts of the world, in order to the conversion of Jews and Gentiles. Say ye to the daughter of Zion — That is, to Jerusalem, or the church. Behold, thy salvation cometh — Either the time of it is come, or rather the person that effects it, thy Saviour. Behold, his reward is with him — That is, he has it in his power, and is ready to reward his faithful servants; and his work before him — The work necessary to be wrought in and upon his people, to make them his people, the work of regeneration and sanctification. And they shall call them — Or, they shall be called; the holy people — A people peculiarly holy, cured of their inclination to idolatry, and all other sins, and consecrated to God only. The redeemed of the Lord — So redeemed as none but God could redeem them; and redeemed to be his, the bonds whereby other lords held them in subjection being broken, that they might be his servants. And thou shalt be called, Sought out — Or one found that was lost, Ezekiel 34:16. Or rather, sought to, or sought for, that is, one in great esteem and request; one that the Gentiles shall seek to join themselves to, so as to be one church with thee. Or, one cared for, namely, by God, whom he hath, out of infinite love, gathered to himself. A city not forsaken — The meaning is, that they should thus esteem the gospel church, that she should be accosted with such salutations as these are, the holy people, the redeemed of the Lord, &c. Vitringa thinks that the first completion of this prophecy is to be sought for in the times of the Emperor Constantine; but it is probable that it has a further reference to some great and future reformation and restoration of the church.

12. Time is near when the Church, so extended and flourishing, shall be called by its generally accepted name. The holy people — the redeemed of the Lord — Yea, more. Reverting back to the mother-symbol thereof, namely, Jerusalem, thou shalt be called, Sought out — Derushah. A city not forsaken — Ir-lo-neezebah. So Alexander translates; and the meaning is, Thou art the all-desired place; thou art no more in peril of invasion from old enemies, as was ancient Jerusalem. Henceforth thou art the Protected-of-Jehovah; and, blessed with his smiles, thou shalt be never forsaken more.