Isaiah 62

God. Accordingly some learned men, Mho expound tho elders in the Revelation of the Jewish believers, (see the noto upon ver. 6.) observe, that in thoso visions.of the church which relate to tho times antecedent to the general conversion of tho Jews, tho elders arc placed after the/our living creatures, as having lost their dignity and precedency. (See Rev. v. 8." 11. xiv. 3.) Some translate the whole verse thus, Instead of.your double (or reiterated) shame and confusion, they shall rejoice’in their porlion; therefore they shall possess their land a second time (so the Septuagint render the words), everlasting joy shall be unto them; i. e. they shall no more be driven out of it. (Compare Ix. 15.). ARGUMENT. The same subject is still continued, and the former promises of restoring the Jewish church and nation are again confirmed by a solemn oath of God’s, (ver. 8.) which to me is an evident proof, that this prophecy relates to a scene of affairs that. is still future.. The three last chapters contained a description of the glorious state of the church in the latter days, when it should be enlarged by the conversion df the Jews, and the fulness of the gentiles. Now the rjrophet feomes to describe the day of vengeance, mentioned Ixi. 2. The beginning of the chapter is by way of dialogue between the prophet, or the church, and Christ, where the latter is’ described as returning in triximpll from the slaughter of his enemies; which seems to be mueh the same scene whieh was re- 1 presented chap, xxxivv (See likewise Joel iff. 12 — 14.) •Then follow*, frdm the seventh verse of this chapter to the end of the sixty-fourth, devout meditations upon God’s former mercies to’his people, mixed with expostulations for his forsaking^ them, and casting them off, and humble acknowledgments of their siris, whieh desetved such treatment. Ver.l. rr HO is this that cometh froin Edom, with died garments from Bozrah?] The Idumeans joined with the enemies of the Jews, “in bringing on the destruction of Jerusalem at the time of the captivity; for which they are severely reproved by the prophets, and threatened with utter excision: (see Psal. exxxvii. 7. Obad. ver. 10, &c. Ezek. xxv*. 12.) which accordingly came to pass. (See Mai. i. 3.) But I have already observed, in the note upon xi. 14. that it is usual for the prophets to denote the enemies of the church, in general, by the name of some country, which was remarkable for its hatred towards the Jewish nation, as the Idumeans were. 4 E2

Isaiah 62:1

Ju OR Zion’s sake I will not hold my peace, and for Jerusalem’s sake I will not rest. Tho prophet speaks here in the person of the Messias, as he did at the beginning of tho last chapter, and saith that he will never cease interceding with God, till the redemption of Israel be brought to pass. (Compare ver. 6, 7. of this chapter.) Ibid, and

Isaiah 62:2

Until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth\ And the gentiles shall see thy righteousness, &c. Till tho glory and salvation, with which God will honour it, be illustrious in the eyes of all tho world. (Compare lx. 1—3.) Righteousness is elsewhere joined with salvation, as equivalent to it: (seexlvi.13. lxi.10.) as it is joined with glory, in the following verse, to the samo sense. (Sec likewise xlviii. 18. liv. 17.) And thou shalt be called by a neio name, which the mouth of the Lord shall naine.] That of Itephzi-bah, mentioned ver. 4. (Compare likewise lxv.15.) Giving new names to persons, denotes the altering their state and condition. (See Gen. xxxii. 28. Hos.i. C. 9. ii. 1.)

Isaiah 62:3

TJioii shalt also be a crown of glory in the hand of the Lord, &c. Or rather, By tjieliand (or power) of the Lord. A crown being the most glorious part of royal attire, whatever is most precious, honourable, or ornamental; is signified by that name. (See Job xxxi. 3G. Zcch. ix. 16* 1 Thess. ii. 19.) Or the phrase may mean, that God will make Jerusalem his bride. (See the following verse, and Ixi. 10.) For it was -the custom to put a crown upon tho head of the bride and bridegroom at the time of their marriage. (See Cantic. iii. 11. £zek. xvi. 8.12.)

Isaiah 62:4

TIiou slialt no more be termed Forsaken; neither shall thy land anymore be termed Desolate: but thou shall be called Hephzi-bah, and thy land Beulah, &c. The covenant-relation between God and his people, is represented by his being their husband. (Sec lit. 5. Jcr.iii.15.) This title includes both love and protection: but when God forsook them, and delivered them up for a prey to their enemies, this was a sort of divorcing himself from theni* which is implied in the word Azubah, Forsaken. (Seexlix, 14. liv. G.) And when the land lay desolate, it was in a state of widowhood. (See liv. 1.) But now God saith, he will renew his former love towards them, and take delight in them, as a bridegroom doth in his bride, (xer. 5.) Tlieir land shall be married to him again, and no longer in a state of widowhood and desolation, bnt inhabited and replenished with people; for so the Septuagint translate the word tibbaeL (See the following verse.)

Isaiah 62:5

For ds a young mhn marrieth a virgin, so shall thy sons marry thee. The wr)rd marry is not to be taken strictly, for it would be improper to say, that children married their mother; but as it implies living with their mother, now she is owned by her husband: her former desolations implying both loss of children and widowhood. (Seexlvii.9. xlix. 21.)

Isaiah 62:6

I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night. The word shomerim doth properly signify those priests and LeVitcswfto kept watch day and nighf about the temple; and som6 of them at certain hours sung psalms of prayer and praise. (Seel Chrori. ix. 27.33. xxiii.32. 2Xhron. viii. 14. xiii. 11. Psal. cxxxiv. 2.) This their office or charge is called mishmereth in the Hebrew^d word derived from the same root with shomerim. To these the prophet compares those pious persons, who will in all ages be importunate with God for completing this blessing. Ibid, and

Isaiah 62:7

Ye that make mention oj the Lord, keep not silence, &c. The marginal reading is better, Ye that are the Lord’s remembrancers, keep not silence: the expression alludes to the same office of the priests and Levites, tvho by their daily prayers arid intercessions put God in mind of the state Of the church, and continually importuned him for the welfare thereof. The Scripture elsewhere speaks of God after the manner df men, as one that might be overcome by importunity. (See Luke xi. 8, 9. xviii. 5—7.)

Isaiah 62:8

For I the Lord love judgment, I hate robbery for burnt-offering. God ^aith at tho end of the verse, that he will make an everlasting covenant with them, which must be understood of the gospel. (See lv. 3.).To the tenor of that covenant, consisting of inward righteousness, (sec Jer. xxxi. 33.) he opposes that outward ceremonial service prescribed by the former covenant, which very often had no inward devotion accompanying it. Kay, some were so presumptuous, as to think they could propitiate God Almighty, by offering to him part of what they had got by deceit and violence. And Iivill direct their work in truth.”] I will give them grace to serve me in spirit and in truth; or, as the words may be translated, I will give them their reward faithfully. The Hebrew word penulah signifying both work and reward. (See xl. 10. lxii. 11.) TlieLord hath sworn by his right hand, Surely I wilt no more give thy corn to be meat for thine enemies, &c] Lifting up the hand was a ceremony ufced in swearing. (See Deut. xxxii. 40. Ezek. xx. 5. 15.) Arid here God swears by that very hand which uses to be held up at the taking of an oath, f. e. by his power and might, as it follows, that the enemies of his people should never interrupt that peace arid plenty which he gives them, but 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. And the oath which ushers in this promise, proves that it will be exactly and punctually performed.

Isaiah 62:9

And their seed shall be known among the gentiles. They shall be illustrious or remarkable among the gentilo Christians; (so the word known is used, Psal. lxxvii. 1. Prov. xxxi. 23.) they shall be acknowledged for God’s ancient people, to whom all the promises of the. gospel were made, and to whom they principally belong; (see Acts iii. 26. xiii. 46.) they shall be esteemed as the first-born, or the elder brethren in the church; and this shall make them amends for the shame they underwent before. (See ver. 7." and the note there.) -Ver, 10. I will greatly rejoice in. the Lord—for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, &c] The Jewish churchis here introduced as speaking (see note upon lxiii. 1.) and return^ ing her thanks to God for these great favours, that he hath advanced her and her children to such honour after their dispersion, and thereby hath made her glorious in the eyes of the world, (ver. 9. compare xlix. 18.) and hath given her occasion of perpetual joy and triumph, which useth to be expressed by putting on the richest and costliest garments. (Sco ver. 3.) This seems to relate to the times of tho marriage of the Messiah with the Jewish synagogue, of which their cabalistical writers speak so much (see Bishop Patrick’s Preface to his exposition on the Canticles): or rather, to his marriage with the whole church, both of Jews and gentiles. (See Rev. xix. 7.) TJte garments of salvation, and the robe of righteousness, allude to the highpriest’s robes, which were made for glory and beauty, Exod, xxviii.2. (Compare Psal. oxxxii. 9. 16.) The robe 6f right edus7ie’ss is an allusion to the linen ephod, an emblem of righteousness and holiness; (see Rov. xix. 8.) as also of joy and gladness: (see Ecclcs. ix. 8.) which is likewise denoted by thegarments of salvation, i.e. such festival attire as should testify their joy in God’s salvation. This habit very fitly belongs to those who are named to be priests of the Lord, (ver. 6.) and the word which our translation renders decked himself, properly signifies a priest’s habiting himself w r ith the ornaments, proper to his office. And as a bride adorneth herself with jeivcls.] So the Ifcw Jerusalem is described as a bride adorned for.her husband, Rev. xxi. 2. (Compare Ixii. 4,5.) But they that have gathered it shall eat it, and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness.] The expressions allude to the ordinances of the law, whieh required the people to spend their first-fruits/ and other hallowed things, at the temple, in a thankful acknowledgement to God for his blessings. (See Deut. xii. 11, 12. xiv. 23. 26.)

Isaiah 62:10

Go through the gates; prepare you -the way of the people, &c. The prophet relying upon God’s oath, (ver. 8.) speaks of the general restoration of the Jews, as if it were actually a doing; and exhorts those nations, through whose territories they were to pass in their return homeward, to go out of tlieir cities and repair the roads, raising causeways in the lower grounds, and levelling the rough and stony places. (Compare xl. 3. Ivii. 14.) By this figure the prophet signifies a removal of all obstacles which might hinder their return. Lift up a standard for the people.] To gather the dispersed. (See xi.12.)

Isaiah 62:11

For as the earth bringeth forth her bud — so the Lord God will cause righteousness and praise to spring forth before all nations. As surely as the earth in due time brings forth its plants, and a garden its seeds, so surely will God make the salvation of the Jewish church and people remarkable before all tho world, and make it matter of praise in the earth, (lxii. 7.) Righteousness is sometimes equivalent to happiness, or salvation: (sec note on lxii. 1.) or if we take it in the common sense of the word, to w T hich the robe of righteousness, mentioned in the foregoing verse, does very well agree, then the sense is, that when holiness and goodness flourish, this redounds to the praise and honour of God, who will then be glorified by all men. Behold, the Lord hath proclaimed unto the end of the world.] He hath caused the great trumpet to sound, as a signal, to gather the dispersed Jews together; (seethe notes upon xxvii. 13.) or he hath sent preachers of the gospel to all parts of the world,in order to the conversion of the Jews. Say ye to the daughter of Zion, Behold, thy salvation cometh, &c] Thy Saviour cometh. (Compare xl. 9, 10. Zeeh. ix. 9. Rev. xxii. 12.)

Isaiah 62:12

And they shall call them, The holy people. As being taken into covenant again. (See the note upon ver.4.) And thou shalt be called, Sought out, A city not forsaken.] Or rather, Sought to, a city had in great request. (Compare ver. 4. and Jer. xxx. 17.) CHAP. Lxhil