Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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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.
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He would give himself no peace until splendor and glory should spread over Zion Isaiah 62:1.
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The Gentiles would partake of the blessings conferred on Zion, and kings would come and unite with her Isaiah 62:2.
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Zion would be as beautiful and glorious as a royal crown in the hand of Yahweh Isaiah 62:3.
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She would be no more desolate and forsaken Isaiah 62:4.
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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.
Adam Clarke's Commentary and Critical Notes on the Bible
Isaiah 62 Introduction
The prophet opens this chapter with ardent prayers that the happy period of reconciliation just now promised, and here again foretold, may be hastened, Isaiah 62:1-5. He then calls upon the faithful, particularly the priests and Levites, to join him, urging the promises, and even the oath, of Jehovah, as the foundation of their request, Isaiah 62:6-9. And, relying on this oath, he goes on to speak of the general restoration promised, as already performing; and calls to the people to march forth, and to the various nations among whom they are dispersed to prepare the way for them, as God had caused the order for their return to be universally proclaimed, Isaiah 62:10-12.
INTRODUCTION TO Isaiah 62
This chapter is a continuation of the prophecy of the glory of the church in the latter day. The prophet expresses his earnest desire for it, and his full assurance of it, Isaiah 62:1 which should lie in a new name, by which she should be called, and in her being a glorious crown and diadem in the hand of the Lord, Isaiah 62:3, in having her sons with her, and the Lord rejoicing over her, Isaiah 62:5, in having watchmen on her walls, and such as are the Lord's remembrancers in the midst of her, Isaiah 62:6, in plenty of food, Isaiah 62:8, in the coming of the Saviour, and in the gathering of elect Gentiles both to him and her, Isaiah 62:10.
Ch. 62. Intercession for the Salvation of Zion, with further Predictions of her Glory
Although the chapter is commonly treated as forming along with ch. 61 a single discourse, it has a distinct character of its own, and is perhaps better regarded as the last member of the Trilogy commencing with ch. 60. There are three clearly marked sections:
i. Isaiah 62:1-5.—The prophet announces his purpose to labour unremittingly on behalf of Zion (Isaiah 62:1), assured that the time is at hand when her righteousness shall be manifested to all the world, and a new name shall symbolize her new relation to Jehovah (Isaiah 62:2-3). Instead of being forsaken and desolate she shall be reunited to her Husband and her children, and her God shall rejoice over her as a bridegroom over his bride (Isaiah 62:4-5).
ii. Isaiah 62:6-9.—Even now the prophet sees in vision the walls of the city crowned with faithful “watchers,” whose function is to remind Jehovah unceasingly of His promises to Jerusalem (Isaiah 62:6-7). For the encouragement of the “remembrancers” these promises are supplemented by the oath of Jehovah, that strangers shall no longer be permitted to rob the community of the fruit of its labours (Isaiah 62:8-9).
iii. Isaiah 62:10-12.—A last summons to “prepare the way of the people,” i.e. the returning exiles (Isaiah 62:10). The proclamation has gone forth to the end of the world; Zion’s salvation draws near and her sentence of rejection is finally reversed (Isaiah 62:11-12). This last section is almost wholly made up of reminiscences of earlier passages.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Isa 62:1-12.
Isa 62:1-12.
INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT.
1. I--the prophet, as representative of all the praying people of God who love and intercede for Zion (compare
Isa 62:6, 7; Ps 102:13-17),
or else Messiah (compare
Isa 62:6).
So Messiah is represented as unfainting in His efforts for His people
(Isa 42:4; 50:7).
righteousness thereof--not its own inherently, but imputed to it, for its restoration to God's favor: hence "salvation" answers to it in the parallelism. "Judah" is to be "saved" through "the Lord our (Judah's and the Church's) righteousness"
(Jer 23:6).
as brightness--properly the bright shining of the rising sun
(Isa 60:19; 4:5; 2Sa 23:4; Pr 4:18).
lamp--blazing torch.
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.
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, חפצי בה 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."
The business of prophets was both to preach and pray. In this chapter, I. The prophet determines to apply closely and constantly to this business, Isa 62:1. II. God appoints him and others of his prophets to continue to do so, for the encouragement of his people during the delays of their deliverance, Isa 62:6,7. III. The promises are here repeated and ratified of the great things God would do for his church, for the Jews after their return out of captivity and for the Christian church when it shall be set up in the world. 1. The church shall be made honourable in the eyes of the world, Isa 62:2. 2. It shall appear to be very dear to God, precious and honourable in his sight, Isa 62:3-5. 3. It shall enjoy great plenty, Isa 62:8,9. 4. It shall be released out of captivity and grow up again into a considerable nation, particularly owned and favoured by heaven, Isa 62:10-12.