Isaiah 62

my peace.] Some interpreters have thought that the Prophet does not speak here in his own person, as our argument has it; but that God is the speaker, and professes his constant anxiety for his people; or that the Messiah declares that He will never cease interceding with God, till the redemption of Israel be brought to pass. Edit.

the Lord, keep not silence.] The faithful, in particular the Priests and Levites, are exhorted by the Prophet to beseech God with unremitting importunity to hasten the redemption of Zion. The image is taken from the temple service, in which there was appointed a constant watch, 1 Chron. ix. 33: see Ps. CXXXV. Bp. Lowth. The margin gives it here, “the Lord’s remembrancers;” it alludes to the office of the Priests and Levites, and their daily prayers for the welfare of the Church. The Scripture elsewhere speaks of God, after the manner of men, as one that may be overcome by importunity; see Luke xi. 8, 9; xviii. 5—7. W. Lowth. See note on Gen. vi. 6.

Chap. LXIII. ver. 1. Who is this that cometh from Edom, &c.] The Prophet introduces some person, whether himself in vision or another, (St. Jerome fancies the angels,) wondering at an object which presents itself. This object is a Conqueror returning bloody from battle: of whom, by way of dialogue, and in answer to the questions, who He is, and why so habited, an account is given; representing a mighty victory, obtained with much blood and slaughter, won by the powerful but single arm of this mighty Warrour; by which a total rout was given to his adversaries, at a time, when, if He had not interposed, no other was disposed, no other able, to have quelled the outrage and havock which they were making. His stained garments demonstrate the sharpness of the engagement, as his men and manner of approach denote the invincible greatness of his strength.

In this description we have represented the hardships and the success of that combat with the enemies of our souls, by which Christ brought salvation to mankind; vanquishing sin and death, wresting the prey out of the hands of Satan, and, as the Apostle expresses it, “having spoiled principalities and powers, triumphing over them in his cross.” Dean Stanhope. It is Christ that is thus magnificently described, returning to his capital, from the land of the enemy, after his passion, Bp. Horne. His “coming from Edom” is his rising from the dead; his return “from Bozrah” his coming back, having vanquished hell: Idumea standing for the kingdom of darkness and death, and Bozrah the strong city of Edom; for the seat of the prince of darkness; agreeably to the custom, so familiar with the Prophets, of putting the sworn enemies of the commonwealth of Israel to express the mortal and immortal enemies of the souls of God’s people. Bp. Andrews.

Guided partly by the passage from the Revelation referred to in the margin, as well as by chap. xxxiv, and lix, other commentators have expounded this prophecy of a still future deliverance of the Church from her enemies, like that foretold in Ezek. xxxviii, and Rev. xx. Bp. Lowth inclines to this interpretation; remarking, that he knows of no event in history, to which from its importance and circumstances it can be applied, unless perhaps to the destruction of Jerusalem and the Jewish polity, which in the Gospel is called the coming of Christ, and the days of vengeance. Matt. xvi. 2b, Luke xxi. 22. And Vitranga observes that the great Personage here introduced is described, not as a sufferer, but as an agent; sprinkled not with his own blood, but with that of his enemies; and in the act, not

mine heart, and the year of my redeemed is come.

Isaiah 62:2

2. — thou shalt be called by a new name.] To “be called” signifies, in the sacred dialect, “to be;” (see notes on chap. ix. 6;) and the “new name” here promised implies a new condition, a change for the better. No particular name is pointed to; several appropriate to the altered state of Jerusalem are to be met with in the prophecies: (see ver. 4. 12, of this chapter:) compare Rev. ii. 17; iii. 12. Vitrings.

Isaiah 62:5

5. — so shall thy sons marry thee.] The word translated “thy sons,” has been wrongly pointed by the Masoretes; and should rather be rendered “thy Restorer.” The passage, thus corrected, will stand, “As a young man marrieth a virgin, so shall thy Restorer wed thee;” which corresponds exactly with what follows, “As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.” Bp. Lowth. VOL. II. establish, and till he make Jerusalem a praise in the earth.

Isaiah 62:8

8. The Lord hath sworn by his right hand, &c.] What assurance could be more strong or satisfactory? God, as He cannot swear by any greater, swears by Himself, (Heb. vi. 13,) and his own Divine attributes: when this expression is used, some immutable decree of the Divine counsel follows; it is done in condescension to man’s limited understanding, and as an assistance to the weakness of his faith. Vitrings. 9. But they that have gathered it shall eat it, and praise the Lord; &c.] The expressions here allude to the ordinances of the law, which required the people to spend their first-fruits, and other hallowed things, at the temple, in grateful acknowledgment to God for his blessings. W. Lowth. Y Before CHRIST about 698. give, &c. b Chap. 40. 3. & 57. 14. c Zech. 9. 9. Matt. 21. 5. John 12. 15. d Chap. 40. 10. ¶ Or, recompence. Christ sheweth his power to save, and his vengeance upon his enemies. Before CHRIST about 638. deceased. a Rev. 19. 13.

WHO is this that cometh from Edom, with dyed garments from Bozrah? this that is † glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save.