Bible Commentaries

The same general subject is pursued in this chapter which has been presented in the chapters which have gone before. The scope of the chapter is consolatory, and the design is to furnish such assurances of the divine favor toward the afflicted people of God, as would uphold and comfort them in their trials. The language is such as would be addressed to the exiles in Babylon, but the main reference is undoubtedly to the times of the Messiah. The chapter may be conveniently regarded as comprising the following portions:

I. A speaker is introduced saying that he would have no rest until Zion should rise and obtain restoration from her degradation Isaiah 62:1-5. This portion contains assurances of the divine favor, and a promise of the future restoration and glory of Jerusalem. Who this speaker is, will be considered in Isaiah 62:1. The following are the assurances of the speaker.

1. He would give himself no peace until splendor and glory should spread over Zion Isaiah 62:1.

2. The Gentiles would partake of the blessings conferred on Zion, and kings would come and unite with her Isaiah 62:2.

3. Zion would be as beautiful and glorious as a royal crown in the hand of Yahweh Isaiah 62:3.

4. She would be no more desolate and forsaken Isaiah 62:4.

5. Yahweh would delight in Zion as a young married man delights in his bride Isaiah 62:5.

II. The speaker says that he had set watchmen on the walls of Zion, and they are commanded to give him no rest - to be urgent and importunate in prayer, until Jerusalem should be made glorious in the earth Isaiah 62:6-7.

III. The solemn assurance that Yahweh had sworn that there would be peace and security from the invasions of enemies Isaiah 62:8-9. The land would be no more subjected to plunder from abroad, but there would be that kind of safety and security which exists when a man sows and reaps without annoyance.

IV. The people are directed to prepare the way for the coming of Yahweh Isaiah 62:10-12. A crier proclaims his approach, and directs that all obstructions should be removed.

For Zion's sake - (See the notes at Isaiah 1:8). On account of Zion; that is, on account of the people of God.

I will not hold my peace - There have been very various opinions in regard to the person referred to here by the word 'I.' Calvin and Gesenius suppose that the speaker here is the prophet, and that the sense is, he would not intermit his labors and prayers until Zion should be restored, and its glory spread through all the earth. The Chaldee Paraphrast supposes that it is God who is the speaker, and this opinion is adopted by Grotius. Vitringa regards it as the declaration of a prophetic choir speaking in the name of the officers of the church, and expressing the duty of making continual intercession for the extension of the Redeemer's kingdom. Estius supposes it to be the petition of the Jewish people praying to God for their restoration. Amidst such a variety of interpretation it is not easy to determine the true sense. If it is the language of God, it is a solemn declaration that he was intent on the deliverance of his people, and that he would never cease his endeavors until the work should be accomplished.

If it is the language of the prophet, it implies that he would persevere, notwithstanding all opposition, in rebuking the nation for its sins, and in the general work of the prophetic office, until Zion should arise in its glory. If the former, it is the solemn assurance of Yahweh that the church would be the object of his unceasing watchfulness and care, until its glory should fill the earth. If the latter, it expresses the feelings of earnest and devoted piety; the purpose to persevere in prayer and in active efforts to extend the cause of God until it should triumph. I see nothing in the passage by which it can be determined with certainty which is the meaning; and when this is the case it must be a matter of mere conjecture. The only circumstance which is of weight in the case is, that the language, 'I will not be silent,' is rather that which is adapted to a prophet accustomed to pray and speak in the name of God than to God himself; and if this circumstance be allowed to have any weight, then the opinion will incline to the interpretation which supposes it to refer to the prophet. The same thing is commanded the watchman on the walls of Zion in Isaiah 62:6-7; and if this be the correct interpretation, then it expresses the appropriate solemn resolution of one engaged in proclaiming the truth of God not to intermit his prayers and his public labors until the true religion should be spread around the world.

I will not rest - While I live, I will give myself to unabated toil in the promotion of this great object (see the notes at Isaiah 62:7).

Until the righteousness thereof - The word here is equivalent to salvation, and the idea is, that the deliverance of his people would break forth as a shining light.

Go forth as brightness - The word used here is commonly employed to denote the splendor, or the bright shining of the sun, the moon, or of fire (see Isaiah 60:19; compare Isaiah 4:5; 2 Samuel 23:4; Proverbs 4:18). The meaning is, that the salvation of people would resemble the clear shining light of the morning, spreading over hill and vale, and illuminating all the world.

As a lamp that burneth - A blazing torch - giving light all around and shining afar.

And the Gentiles shall see - (see Isaiah 11:10 : come a up I father me say Isaiah 49:22; Isaiah 60:3, Isaiah 60:5, Isaiah 60:16).

And all kings thy glory - (See the notes at Isaiah 49:7, Isaiah 49:23; Isaiah 52:15; Isaiah 60:3, Isaiah 60:10-11, Isaiah 60:16).

And thou shalt be called by a new name - A name which shall be significant and expressive of a greatly improved and favored condition (see Isaiah 62:4). The idea is, that they would not be in a condition in which a name denoting humiliation, poverty, and oppression would be appropriate, but in circumstances where a name expressive of prosperity would be adapted to express their condition. On the custom of giving significant names, see the notes at Isaiah 7:3; Isaiah 8:1.

Which the mouth of the Lord shall name - Which shall be the more valuable because Yahweh himself shall confer it, and which must therefore be appropriate (see the notes at Isaiah 62:4, Isaiah 62:12.)

Thou shalt also be a crown of glory - On the application of the word 'crown' to a place, see the notes at Isaiah 28:1, where it is applied to Samaria. Some difficulty has been felt by expositors in explaining this, from the fact that a crown or diadem was worn on the head and not held in the hand, and some have supposed that the word 'crown' here is equivalent to any ornament which might be either horne in the hand or worn on the head; others have supposed that the reference is to the custom of carrying a chaplet or garland in the hand on festival occasions. But probably the sense is this, 'Thou shalt I be so beautiful and prosperous as to be appropriately regarded as a splendid crown or diadem. God shall keep thee as a beautiful diadem - the crown of beauty among the cities of the earth, and as that which is most comely and valuable in his sight.' This is the sense expressed by Gataker and Rosenmuller.

And a royal diadem - Hebrew, 'A diadem of a kingdom.' The diadem is the wreath or chaplet, usually set with diamonds, which is "encircled" (צניף tsânı̂yph from צנף tsânaph) to roll or wind around, to encircle) around the head. It here means such as was usually worn by monarchs; and the sense is, that Jerusalem would become exceedingly beautiful in the sight of God.

Thou shalt no more be termed Forsaken - That is, thou shalt be no more so forsaken as to make such an I appellation proper. This refers to the new name which the prophet says Isaiah 62:2 will be conferred on her.

Neither shall thy land - Thy country shall no more be so wasted that the term desolation (שׁממה shemâmâh, Greek ἔρημος erēmos) shall be properly applied to it.

But thou shalt be called Hepzi-bah - Margin, as Hebrew, 'My delight is in her.' The idea is, that Yahweh would show her such favor, and he would have so much pleasure in his people, that this name of endearment would be appropriately given to her. The Septuagint renders this, Θέλημα ἐμὸν Thelēma emon - 'My will,' or my delight. The sense is, that Jerusalem would be eminently the object of his delight.

And thy land Beulah - Margin, as Hebrew, 'Married;' or rather, 'thou art married.' The Septuagint renders it, Οἰκουμένη Oikoumenē - 'Inhabited.' Lowth renders it, 'The wedded matron.' The figure is taken from a female who had been divorced, and whose appropriate name was Forsaken.' God says here that the appropriate name henceforward would not be the Forsaken, but the married one - the one favored and blessed of God (see the notes at Isaiah 1. 1). Language like this is common in the East. 'A sovereign is spoken of as married to his dominions; they mutually depend on each other. When a king takes possessions from another, he is said to be married to them' - (Roberts).

Thy land shall be married - See the notes at Isaiah 54:4-6, where this figure is extended to greater length. By a similar figure the church is represented as the beautiful bride of the Lamb of God Revelation 21:9; Revelation 19:7.

For as a young man marrieth a virgin - Roberts remarks on this, 'In general no youth marries a widow. Such a thing I scarcely ever heard of (in India), nor will it ever be except under some very extraordinary circumstances, as in the case of a queen, princess, or great heiress. Even widowers also, if possible, always marry virgins.' The idea here is, that Yahweh would have delight in his people, which would be properly represented by the affection which a young man has for his bride.

So shall thy sons marry thee - Lowth renders this, 'So shall thy restorer wed thee.' He supposes that the word rendered in our common version, 'thy sons' (בניך bânâyı̂k), should be pointed בניך bonayı̂k, as a participle from בנה bânâh, 'to build,' rather than from בן bên, 'a son.' The parallelism requires some such construction as this; and the unusual form of expression, 'thy sons shall be wedded to thee,' seems also to demand it. The Septuagint renders it, 'As a young man cohabits (συνοικῶν sunoikōn) with a virgin (bride, παρθένῳ parthenō), so shall thy, sons dwell with thee (κατοικήσουσιν οἱ υἱοί σου katoikēsousin hoi huioi sou). So the Chaldee. the conjecture of Lowth has been adopted by Koppe and Doderlin. Rosenmuller supposes that there is here a mingling or confusion of figures, and that the idea is, that her sons should possess her - an idea which is frequently conveyed by the word בעל Ba‛al, which is used here. To me it seems that there is much force in the conjecture of Lowth, and that the reference is to God as the 'builder,' or the restorer of Jerusalem, and that the sense is that he would be 'married,' or tenderly and indissolubly united to her. If it be objected that the word is in the 'plural (בניך bonayı̂k) it may be observed thai the word commonly applied to God (אלהים 'ĕlohı̂ym) is also plural, and that an expression remarkably similar to the one before us occurs in Isaiah 54:5, 'For thy Maker is thy husband' (Hebrew, בעליך bo‛ălayk, 'Thy husbands.') It is not uncommon to use a plural noun when speaking of God. It should be remembered that the points in the Hebrew are of no authority, and that all the change demanded here is in them.

And as the bridegroom - Margin, as in Hebrew,' With the joy of the bridegroom.'

Over the bride - In the possession of the bride - probably the most tender joy which results from the exercise of the social affections.

I have set watchmen upon thy walls - (See the notes at Isaiah 21:6-11). The speaker here is undoubtedly Yahweh; and by watchmen he means those whom he had appointed to be the instructors of his people - the ministers of religion. The name 'watchmen' is often given to them (Ezekiel 3:17; Ezekiel 33:7; see the notes at Isaiah 52:8; Isaiah 56:10).

Which shall never hold their peace - The watches in the East are to this day performed by a loud cry as they go their rounds. This is done frequently in order to mark the time, and also to show that they are awake 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'" - (Tavernier). The truth here taught is, that they who are appointed to be the ministers of religion should be ever watchful and unceasing in the discharge of their duty.

Ye that make mention of the Lord - Margin, 'That are the Lord's remembrancers.' These are evidently the words of the prophet addressing those who are watchmen, and urging them to do their duty, as he had said Isaiah 62:1 he was resolved to do his, Lowth renders this, 'O ye that proclaim the name of Yahweh.' Noyes, 'O ye that praise Yahweh.' But this does not express the sense of the original as well as the common version. The Hebrew word המזכירים hamazekiyriym, from זכר zâkar, "to remember") means properly those bringing to remembrance, or causing to remember. It is a word frequently applied to the praise of God, or to the celebration of his worship Psalm 20:7; Psalm 38:1; Psalm 45:17; Psalm 70:1; Psalm 102:12. In such instances the word does not mean that they who are engaged in his service cause Yahweh to remember, or bring things to his recollection which otherwise he would forget; but it means that they would keep up his remembrance among the people, or that they proclaimed his name in order that he might not be forgotten. This is the idea here. It is not merely that they were engaged in the worship of God; but it is, that they did this in order to keep up the remembrance of Yahweh among people. In this sense the ministers of religion are 'the remembrancers' of the Lord.

Keep not silence - Hebrew, 'Let there be no silence to you.' That is, be constantly employed in public prayer and praise.

And give him no rest - Margin, 'Silence.' In Hebrew the same word (דמי dŏmiy) as in Isaiah 62:6. The idea is, 'Keep not silence yourselves, nor let him rest in silence. Pray without ceasing; and do not intermit your efforts until the desires of your hearts shall be granted, and Zion shall be established, and the world saved.'

Till he establish - Until he shall establish Jerusalem, and restore it to its former rank and privileges.

Till he make Jerusalem a praise in the earth - That it may be the subject of universal commendation and rejoicing, instead of being an object of reproach and scorn. The truth taught here is, that it is the privilege and duty of the ministers of God to pray unceasingly for the extension of his kingdom. Day and night the voice of prayer is to be urged, and urged as if they would give Yahweh no rest until the desires of their hearts should be granted (compare Luke 18:1 ff).